tag:blogger.com,1999:blog-77525568609599522312024-03-12T20:14:47.584-07:00Soul-Grammar.blogspot.comThis site honors the work of Eugen Rosenstock-Huessy (1888-1973)--creative thinker, scholar, and beloved teacher. It explores the modes of speech-- command, exclamation, celebration, reportage--as crucial to the soul in its pilgrimage through time.
Welcome to the marriage of Speech and Thought.
Carylhttp://www.blogger.com/profile/00021101970858496352noreply@blogger.comBlogger22125tag:blogger.com,1999:blog-7752556860959952231.post-45710445816770971792018-04-07T08:04:00.002-07:002018-04-07T08:35:23.765-07:00Re: Gender Gnosticism<span style="font-size: large;"><b>Fruit of Lips<strike></strike></b> is Rosenstock-Huessy’s short monograph on the Gospels (Pickwick Publications, Eugene, Oregon, @1978). Like everything he wrote, the book is pregnant with insight and what could be called the simplicity of depth. There is a lot more that could be said about this “simplicity,” such as how difficult it is to achieve, how rare it is, what it is (a moral rather than intellectual condition?), how we have no “measure” or I.Q. for it, why people avoid it like the plague or misunderstand it, willfully or otherwise. But all those questions will have to wait for another time.</span><br />
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I want to focus solely on what Rosenstock writes about gnosticism, for I think the implications unspool down to our very own time. He characterizes the gnosis as “speech without experience” or “speech to no purpose.” This is in sharp contrast to the language of the Gospels, which, he says, corresponds to the grammar of the Cross:
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In our modern terms, we may say that each Gospel is aware
of the perfect cycle of this life from <em>Imperativus personalis</em> to
<em> Subjunctivus Lyricus</em> to <em>Narrativus Historicus</em> to <em>Indicativus
Abstractus</em>. But each Gospel writer was stirred up by one
especially: Matthew who had experienced the violence of a
a sudden order: Follow me, took his clue from the <em>Imperativus
personalis</em>; Mark wrote for and with the prince of the apostles,
took his clue from the fellowship of the twelve, a strongly lyrical
note; Luke, who was Paul’s companion…wrote from Christmas
on, as any narrator who has a particular time span in common with
the events he narrates. And John… took his clue from Jesus’s victory
over the endless cycles of ritual, of eons, of revolutions which
engulfed the ancient world. He began with the progress brought
on by the power of the Word, in his <em>Indicativus Abstractus</em>:
In the beginning was the Word. ..”
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<span style="font-size: large;">Then Rosenstock uses the term beloved of spiritual scientists: <em>initiation</em>. He says: ”But until a man is initiated into the cross of grammar as a citizen who listens to the call of duty, as a lover who hears the soul of his life call upon his name, as the patient who sees his chance to get well, as the thinker who realizes the category of freedom for himself despite the laws which his mind thinks up for nature – not until [he] has had at least one of these four experiences, does he use speech to a reasonable purpose.” </span><br />
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<span style="font-size: large;">Thus he defines the gnostics as people who began to “dabble” with the new facts brought into being by the church, by Christianity: “People tried to think the new life without being touched by it first in some form of call, listening, passion, or change of heart.” He comments that “gnosticism is all over the world today.” </span><br />
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<span style="font-size: large;">What arrested my attention in particular was this: “During the last century, our last ramparts against the relapse into gnosis have been the earthly love of man and wife.”
Dr. Rosenstock could not have glimpsed the decadent hollows of our current moral and political disorder, with gender now having become the latest serpent sliding out of the shallows—comprised of “fictions, myths, repetitions, suspicions, when words have lost their meaning. We move in a vacuum.” Apparently, physical, incarnated life no longer suffices for people to have the sense of reality. It is simply tossed overboard like so much extra baggage. Truth to say—the metaphor is for a sinking ship.
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<span style="font-size: large;">These thoughts came to mind as I read the latest online issue of <em>The American Conservative,</em> where even a Democratic National Committee true believer is floored by how much gender madness has overtaken Democratic party politics. Correct thinking about gender has come to reign supreme, even usurping the place where the kind of work that must be done to maintain the Democratic Party as a viable political entity is to be done. The article can be read here: </span><br />
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<a href="http://www.theamericanconservative.com/dreher/gender-madness-alienates-democratic-insider/"><span style="font-size: large;">http://www.theamericanconservative.com/dreher/gender-madness-alienates-democratic-insider/</span></a><span style="font-size: large;">
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<span style="font-size: large;">Also in this same issue there is an article reporting on the firing of the local Lutheran Seminary president, Theresa Latini, just a few weeks ago. Twenty years ago Latini had worked with an organization sponsored by the Presbyterian Church, that counselled people dealing with sexual and gender issues. Apparently such mainstream views were no longer welcomed in the Lutheran Seminary, which has seen a 50% enrollment decline in a single decade. The article: </span><br />
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</span><a href="http://www.theamericanconservative.com/dreher/progressive-christianity-suicide-elca-lutheran/"><span style="font-size: large;">http://www.theamericanconservative.com/dreher/progressive-christianity-suicide-elca-lutheran/</span></a><span style="font-size: large;">
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<span style="font-size: large;">Even the editor of the extreme-left <em>Chestnut Hill Local</em>, which caters to one of Philadelphia’s best neighborhoods, admitted in March 22 editorial, that “We need a better way to reconcile people with their pasts.” Pete Mazzaccaro noted the irony that Christianity had been founded by Paul, one of the persecutors of the early Christians. Yet Paul had been forgiven. Why could not the so-called Christians at the Lutheran seminary figure out a way to forgive their president, Theresa Latini, for her past “mistake” i.e., working with an organization that held mainstream views about gender? New Gender Orthodoxy is unforgiving indeed!
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<span style="font-size: large;">“The grammar of the Cross”: is the signal contribution needed today. May we raise it to stand alongside the grave of civilization that we keep digging. May it stand in the hope that the honor of speech will be reborn in us before we succeed in destroying the world.</span>
Carylhttp://www.blogger.com/profile/00021101970858496352noreply@blogger.com0tag:blogger.com,1999:blog-7752556860959952231.post-72908104158084088092017-12-03T03:00:00.003-08:002017-12-03T03:02:41.637-08:00A Champion of Logos<br />
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<span style="font-family: "times new roman" , "serif"; font-size: 14pt; line-height: 150%;">[This
is a portion of an essay published by CJ on Rosenstock-Huessy in the June,
2016, issue of <u>Culture Wars</u> magazine, South Bend, Indiana. It has been
lightly edited.]</span></h1>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "times new roman" , "serif"; font-size: 12pt; line-height: 150%;">“War and marriage are the two
cornerstones of serious life with which we cannot experiment.”</span></b></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "times new roman" , "serif"; font-size: 12pt; line-height: 150%;">Eugen Rosenstock-Huessy</span></b></div>
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<span style="font-family: "times new roman" , "serif"; line-height: 150%;"><span style="font-size: large;">Eugen Rosenstock-Huessy
could not have foreseen the awful and ironic resonance his words would have for
us today. Born July 6, 1888, in Berlin, Eugen Rosenstock grew up in an
assimilated German Jewish family. (Upon his marriage to Margrit Huessy, in the
Swiss custom he added her name to his.) At about age 17 he became a Christian.
Of scholarly bent and with an aptitude for languages,</span><a href="file:///C:/Users/Caryl/Desktop/Rosenstock/Course%20contents/ERH_introduction.doc#_edn1" name="_ednref1" style="mso-endnote-id: edn1;" title=""><span style="mso-special-character: footnote;"><span style="font-family: "times new roman" , "serif"; line-height: 120%;"><span style="background-color: #fce5cd; color: blue; font-size: large;">[1]</span></span></span></a><span style="font-size: large;">
Rosenstock received his doctorate in law, and later in philosophy, and became a
professor of medieval constitutional law. In the First World War he was an
office in the German army. The war experience shook him to his roots and he
believed that “never again can we do things the same way” again. The appearance
of a new imperative in individual or social life became an important theme of
his writings.<span style="mso-spacerun: yes;"> </span>“The future is reached by
imperatives,” he wrote. And in his book <i style="mso-bidi-font-style: normal;">The
Christian Future </i>(1946), in response to William James’ 1910 call for the
“moral equivalent of war,” he wrote that “When a new imperative is given and
goes unheeded, the results are much worse than they were in the days before the
new way into the future was proclaimed.” For James’ call went unheeded and was
followed by two devastating world wars. </span><a href="file:///C:/Users/Caryl/Desktop/Rosenstock/Course%20contents/ERH_introduction.doc#_edn2" name="_ednref2" style="mso-endnote-id: edn2;" title=""><span style="mso-special-character: footnote;"><span style="font-family: "times new roman" , "serif"; line-height: 120%;"><span style="background-color: #fce5cd; color: blue; font-size: large;">[2]</span></span></span></a></span></div>
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<span style="font-family: "times new roman" , "serif"; line-height: 150%;"><span style="font-size: large;">In 1933 Rosenstock
emigrated to the U.S. He had a teaching post at Harvard. It was not a
successful match because Rosenstock had a way of taking God’s presence in
history seriously, and Harvard didn’t know what to do with that. They stowed
him away in the theology department for a while. Not long, because he found a
better position at Dartmouth, where<span style="mso-spacerun: yes;"> </span>he
would sometimes ride to his classes on horseback and where he taught until his
retirement in 1957. He gained a devoted following amongst his former students,
some of whom have recorded and transcribed his lectures, published his works in
English, or translated some from the German, and established societies and
conferences for the dissemination of his ideas. </span></span></div>
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<span style="font-family: "times new roman" , "serif"; line-height: 150%;"><span style="font-size: large;">This brief biographical
sketch barely suffices to introduce one of the more interesting thinkers of our
time. I<span style="mso-spacerun: yes;"> </span>had stumbled upon <i style="mso-bidi-font-style: normal;">The Christian Future</i><span style="mso-spacerun: yes;"> </span>some time ago<span style="mso-spacerun: yes;">
</span>and used a quote from it for my book, <i style="mso-bidi-font-style: normal;">Stewards of History.<a href="file:///C:/Users/Caryl/Desktop/Rosenstock/Course%20contents/ERH_introduction.doc#_edn3" name="_ednref3" style="mso-endnote-id: edn3;" title=""><span style="mso-special-character: footnote;"><b style="mso-bidi-font-weight: normal;"><span style="font-family: "times new roman" , "serif"; line-height: 120%;"><span style="background-color: #fce5cd; color: blue;">[3]</span></span></b></span></a>
</i>There, apparently, the matter rested for some years. I don’t recall what it
was that sparked my interest to find out more about this author. But I did some
internet research, eventually became a member of the Rosenstock-Huessy Society
and started this blog in response to his work. <span style="mso-spacerun: yes;"> </span></span></span></div>
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<span style="font-family: "times new roman" , "serif"; line-height: 150%;"><span style="font-size: large;">What is it about
Rosenstock’s thought that inspired my interest and the devotion of so many of
his former students and colleagues? The short answer is that Rosenstock’s
“speech-thinking” <span style="mso-spacerun: yes;"> </span>affirmed and renewed the
Logos – the Word from the beginning. And further, he found a new home for the
Logos, so to speak. It is grammar, which can become the method for a new understanding
of social relations. “The fundamental classifications of grammar and the
fundamental classifications of social relations coincide,” he wrote.</span><a href="file:///C:/Users/Caryl/Desktop/Rosenstock/Course%20contents/ERH_introduction.doc#_edn4" name="_ednref4" style="mso-endnote-id: edn4;" title=""><span style="mso-special-character: footnote;"><span style="font-family: "times new roman" , "serif"; line-height: 120%;"><span style="background-color: #fce5cd; color: blue; font-size: large;">[4]</span></span></span></a><span style="font-size: large;">
<span style="mso-spacerun: yes;"> </span>But there were other insights,
extraordinary in their simple and compelling nature. Most striking among these
was his distinction between formal and informal speech – a distinction I have
not read in any other commentator on language. But it seems evident that while communication
exists among bees and dolphins, and indeed the language of the quantum says
that intercommunication is a property of universal life and matter. But only
human beings bestow proper names and possess formal speech. The informal and the
casual depend upon the formal and the specified. Thus, “new speech is not
created by thinkers or poets but by great and massive political calamities and
upheavals.” <i style="mso-bidi-font-style: normal;">“What a great day!”</i>
Rosenstock says, depends upon “<i style="mso-bidi-font-style: normal;">The
heavens declare the glory of God.” <span style="mso-spacerun: yes;"> </span></i>And:
“…we shall have a science of speech or of language as soon as we have
penetrated to the hell of non-speech.”</span><a href="file:///C:/Users/Caryl/Desktop/Rosenstock/Course%20contents/ERH_introduction.doc#_edn5" name="_ednref5" style="mso-endnote-id: edn5;" title=""><span style="mso-special-character: footnote;"><span style="font-family: "times new roman" , "serif"; line-height: 120%;"><span style="background-color: #fce5cd; color: blue; font-size: large;">[5]</span></span></span></a></span></div>
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<span style="font-family: "times new roman" , "serif"; line-height: 150%;"><span style="font-size: large;">Rosenstock had high
words of praise for the Catholic liturgy. While not himself Catholic, he was
sometimes considered Catholic in attitude, and collaborated with Joseph Wittig,
a priest and author, in the writing of his three-volume <i style="mso-bidi-font-style: normal;">Der Alter der Kirche</i> (<i style="mso-bidi-font-style: normal;">The Age
of the Church</i> – not yet translated.) </span><a href="file:///C:/Users/Caryl/Desktop/Rosenstock/Course%20contents/ERH_introduction.doc#_edn6" name="_ednref6" style="mso-endnote-id: edn6;" title=""><span style="mso-special-character: footnote;"><span style="font-family: "times new roman" , "serif"; line-height: 120%;"><span style="background-color: #fce5cd; color: blue; font-size: large;">[6]</span></span></span></a><span style="font-size: large;">
<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>In writing of the liturgy, Rosenstock
commented:<span style="mso-spacerun: yes;"> </span>“It always has aroused my
attention that the preface of the Christian Mass, which is one of the most
perfect documents of human speech,<span style="mso-spacerun: yes;">
</span>should begin with adjectives and, what is more, with a considerable list
of adjectives. It runs: <i style="mso-bidi-font-style: normal;">Vere dignum et
justum est, aequum et salutare, nos tibi semper et ubique gratias agere, Domine
sancte..</i>. This prayer … is historical and adjectival language at its apex.
… in the perfect form of one special style.” </span><a href="file:///C:/Users/Caryl/Desktop/Rosenstock/Course%20contents/ERH_introduction.doc#_edn7" name="_ednref7" style="mso-endnote-id: edn7;" title=""><span style="mso-special-character: footnote;"><span style="font-family: "times new roman" , "serif"; line-height: 120%;"><span style="background-color: #fce5cd; color: blue; font-size: large;">[7]</span></span></span></a></span></div>
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<span style="font-family: "times new roman" , "serif"; line-height: 150%;"><span style="font-size: large;">Christianity, and
specifically Catholic Christianity, has historically been the vehicle of the
Logos.</span><a href="file:///C:/Users/Caryl/Desktop/Rosenstock/Course%20contents/ERH_introduction.doc#_edn8" name="_ednref8" style="mso-endnote-id: edn8;" title=""><span style="mso-special-character: footnote;"><span style="font-family: "times new roman" , "serif"; line-height: 120%;"><span style="background-color: #fce5cd; color: blue; font-size: large;">[8]</span></span></span></a><span style="font-size: large;"><span style="mso-spacerun: yes;"> </span>In its classical meaning Logos means ‘word,
speech, reason, proportion, intelligence, measure, means,’ etc. In the Gospel
of John, Christ is the Logos: the Word became flesh. A contemporary definition
of the Logos was offered by the reviewer of E. Michael Jones’s book, <i style="mso-bidi-font-style: normal;">The Jewish Revolutionary Spirit</i>, and
published in a letter to <i style="mso-bidi-font-style: normal;">Culture Wars</i>:
the Logos “…[is] the rational universal order, personified in Jesus Christ,
incorporating the earthly political and social order that He embodied in his
human nature…” </span><a href="file:///C:/Users/Caryl/Desktop/Rosenstock/Course%20contents/ERH_introduction.doc#_edn9" name="_ednref9" style="mso-endnote-id: edn9;" title=""><span style="mso-special-character: footnote;"><span style="font-family: "times new roman" , "serif"; line-height: 120%;"><span style="background-color: #fce5cd; color: blue; font-size: large;">[9]</span></span></span></a><span style="font-size: large;">. I
would like to offer a slightly different characterization: Logos is how we
become cognizant of the realm of moral intelligence.<span style="mso-spacerun: yes;"> </span>This moral intelligence may be seen in a
threefold dimension, including the physical, </span><a href="file:///C:/Users/Caryl/Desktop/Rosenstock/Course%20contents/ERH_introduction.doc#_edn10" name="_ednref10" style="mso-endnote-id: edn10;" title=""><span style="mso-special-character: footnote;"><span style="font-family: "times new roman" , "serif"; line-height: 120%;"><span style="background-color: #fce5cd; color: blue; font-size: large;">[10]</span></span></span></a><span style="font-size: large;">
comprising the intelligence or laws of nature, the best practices of society
which foster civilization and productivity, and the means of intercommunion or
communication between the two.<span style="mso-spacerun: yes;"> </span>In a
manner of speaking this threefold description is a restatement of the Trinity:
the realm of the Father being the Law, the realm of the Son being Society, and
the realm of communication being the province of the Holy Spirit. Man
participates in the Logos by means of language, specifically grammatical
language. Semantics, meaning, symbolism, biology, genetics: all these play a
role in language.<span style="mso-spacerun: yes;"> </span>But it is actually by
means of grammar that we become oriented in<span style="mso-spacerun: yes;">
</span>space and time, society and world. </span><a href="file:///C:/Users/Caryl/Desktop/Rosenstock/Course%20contents/ERH_introduction.doc#_edn11" name="_ednref11" style="mso-endnote-id: edn11;" title=""><span style="mso-special-character: footnote;"><span style="font-family: "times new roman" , "serif"; line-height: 120%;"><span style="background-color: #fce5cd; color: blue; font-size: large;">[11]</span></span></span></a></span></div>
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<span style="font-family: "times new roman" , "serif"; line-height: 150%;"><span style="font-size: large;">How, then, does
Rosenstock elaborate the Logos of grammar? He diagrams the persons of grammar
(you, I, he, she, it, etc.) in what he calls the “Cross of Reality,” first adding
to the spatial continuum of the Cartesian Subject-Object (inner space of
self-consciousness and external objectified space) <span style="mso-spacerun: yes;"> </span>with a temporal axis embracing Future and
Past. The temporal axis has, as its future pole, the Imperative voice<span style="mso-spacerun: yes;"> </span>(addressed to <i style="mso-bidi-font-style: normal;">You</i>: “You <i style="mso-bidi-font-style: normal;">must</i> do this!”
“<i style="mso-bidi-font-style: normal;">Sing to the goddess, O Muse, of the
wrath of Achilles</i>!”) which is the grammatical person that<span style="mso-spacerun: yes;"> </span>demands action and creates future. At the
other end of the temporal pole is the ‘We’—the narrative mode, historical
remembrance, and ritual -- the community remembering, consecrating and
commemorating. The spatial and temporal dimensions form the intersecting poles
of the Cross.</span></span></div>
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<span style="font-family: "times new roman" , "serif"; line-height: 150%;"><span style="font-size: large;">It is thus that we are
conjugated through our human experience: first as “<i style="mso-bidi-font-style: normal;">You,</i>” then, thanks to being spoken to, enjoying the privileges of
individual self-consciousness <i style="mso-bidi-font-style: normal;">(“I”)</i>
then as part of a larger community <i style="mso-bidi-font-style: normal;">(“We”)
</i>and finally, as possessors of<i style="mso-bidi-font-style: normal;"> “It” – </i>facts,
experiences, discoveries, statistics. “Its” are the indicatives; they have been
“indicated,” decided, and accounted for. In this manner human life represents
and re-enacts this conjugal relation of grammar. Perhaps it is this idea that
underlies the significance of marriage, and war, for the serious life. The fact
that<span style="mso-spacerun: yes;"> </span>today virtually everything in
America has become unserious, if not unhinged, underscores the promiscuous
nature of our wars and the dissolving character of our marriages.</span> </span></div>
<br />
<br />
<div style="line-height: 150%; margin: 0in 0in 0pt;">
<span style="font-family: "times new roman" , "serif"; font-size: 12pt; line-height: 150%;"> </span></div>
<br />
<br />
<h1 style="line-height: 150%; margin: 12pt 0in 3pt;">
<span style="font-family: "times new roman" , "serif"; font-size: 12pt; line-height: 150%;"><span style="mso-spacerun: yes;"> </span>Rosenstock’s Cross of
Reality </span></h1>
<br />
<br />
<h1 style="line-height: 150%; margin: 12pt 0in 3pt;">
<span style="font-family: "times new roman" , "serif"; font-size: 12pt; line-height: 150%;"><img height="377" 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Note: See also: <a href="http://soul-grammar.blogspot.com/2016/02/speech-as-our-matrix-parts-1-3.html"><span style="color: blue;">http://soul-grammar.blogspot.com/2016/02/speech-as-our-matrix-parts-1-3.html</span></a>
where Mr. Gardner’s article, “Speech is our Matrix,” is reproduced and<span style="mso-spacerun: yes;"> </span>describes the Cross of Reality in detail. </span></div>
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<span style="font-family: "times new roman" , "serif"; line-height: 150%;"><span style="font-size: large;">Grammatical
health, Rosenstock believed, comes from being able to circulate fully among the
four grammatical<span style="mso-spacerun: yes;"> </span>poles and to do justice
to each of them. In this respect America is seriously unbalanced. We certainly have
no deficit of the “I”—the “selfie” pole. Nor any deficit<span style="mso-spacerun: yes;"> </span>with “it.” Indicative, that is, scientific
and factual statements,<span style="mso-spacerun: yes;"> </span>are for the most
part the only kinds of statements considered true. Where we have deficits is in
the cross pole, Future and Past, Imperative and Remembrance. For example, in
2013 Patrick Smith published <i style="mso-bidi-font-style: normal;">Time No
Longer: Americans after the American Century,</i><span style="mso-spacerun: yes;"> </span>which argued that we can no longer afford to
indulge the idea of American exceptionalism.<span style="mso-spacerun: yes;">
</span>It has been the ideology of incessant and ruinous wars and has fostered
a spirit of national complacency regarding our politics, schools and quality of
life. Has anyone noticed? Have there been any effects from this book?<span style="mso-spacerun: yes;"> </span>Aside from a few reviews here and there, the
book disappeared without a sound. But the pattern repeats itself again and
again. For a nation that prides itself on progress and innovation, the United
States is remarkably resistant to dynamic change. This provides an illustration
for Chesterton’s quip, that to have anything sudden, you must have something
eternal. It is the deficiency in history, in historical memory, that leads to a
kind of hermetic stagnation – an inability to hear, to act, and to change
appropriately.<span style="mso-spacerun: yes;"> </span>Rosenstock often alluded
to a kind of “presentism” in the United States:<span style="mso-spacerun: yes;">
</span>“The power to connect more than one generation is not given in
nature.<span style="mso-spacerun: yes;"> </span>In 1702 Cotton Mather complained
that America was in danger of <i style="mso-bidi-font-style: normal;">res unius
aetatis</i>, a matter of one age, and by 1922 Chesterton thought so again. The
U.S. has always had trouble living in many generations. ..” </span><a href="file:///C:/Users/Caryl/Desktop/Rosenstock/Course%20contents/ERH_introduction.doc#_edn12" name="_ednref12" style="mso-endnote-id: edn12;" title=""><span style="mso-special-character: footnote;"><span style="font-family: "times new roman" , "serif"; line-height: 120%;"><span style="background-color: #fce5cd; color: blue; font-size: large;">[12]</span></span></span></a></span></div>
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<span style="font-family: "times new roman" , "serif"; line-height: 150%;"><span style="font-size: large;">“Presentism”<span style="mso-spacerun: yes;"> </span>may indicate a stagnation of history, a
breakdown of the full circulation of the Cross of Reality. To have history, three
generations are necessary. And the Christian story – <i style="mso-bidi-font-style: normal;">death precedes birth</i> – is the paradigm of dynamic change.<span style="mso-spacerun: yes;"> </span>Is not an accident that the word “paradigm”
is a term of grammar specifically, though it is often used as a synonym for
“structure.” We must let the idea of American exceptionalism die. Then, in a
mood of repentance, we can move forward. But I don’t see the possibility of
that happening any time soon. </span></span></div>
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<span style="font-family: "times new roman" , "serif"; line-height: 150%;"><span style="font-size: large;">It can be beneficial to
look back on the course of one’s life, noting the imperatives in particular.
How often it is that it is through the sense of urgent having-to-do something, we
have learned to know ourselves.<span style="mso-spacerun: yes;"> </span>From
such moments that we have spun our destiny, if we were able to wait and to
suffer with the threads we hold. That waiting and suffering is important, for<span style="mso-spacerun: yes;"> </span>Rosenstock noted that the great temptation of
our time is impatience: “We seem unwilling to pay the price of living with our
fellows in creative and profound relationships…To be non-committal means to
keep all relations without important consequences, to rob them of their
reproductive, fruit-bearing quality.” </span><a href="file:///C:/Users/Caryl/Desktop/Rosenstock/Course%20contents/ERH_introduction.doc#_edn13" name="_ednref13" style="mso-endnote-id: edn13;" title=""><span style="mso-special-character: footnote;"><span style="font-family: "times new roman" , "serif"; line-height: 120%;"><span style="background-color: #fce5cd; color: blue; font-size: large;">[13]</span></span></span></a><span style="font-size: large;">
What is unique in Rosenstock’s thinking is the emphasis upon <i style="mso-bidi-font-style: normal;">fruitfulness</i>. This concern distinguishes
his approach from Western rationalism’s search for truth. It also divides him
from the academics who, once they forsook truth, did not find the way to
fruitfulness but instead to power, celebrity, and influence, hatching numerous
academic fads along the way. . </span></span></div>
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<span style="font-family: "times new roman" , "serif"; line-height: 150%;"><span style="font-size: large;">We can only out-think
and out-argue this system by finding the words that will awaken the “You” in
the human heart. We must awaken conscience through living streams of words. For
man alienated from commanding language becomes a beast—or worse. He becomes a
heartless predator. But productivity and fruitfulness stand at the gates
of<span style="mso-spacerun: yes;"> </span>the language<span style="mso-spacerun: yes;"> </span>of good will, the speech that has
responsibility for truth and for the future. If we cannot awaken language at
this level we will have no future. For “the flow of vital speech is the sign of
living Christians…A Spirit of Pentecost has become our immediate political
necessity.” </span><a href="file:///C:/Users/Caryl/Desktop/Rosenstock/Course%20contents/ERH_introduction.doc#_edn14" name="_ednref14" style="mso-endnote-id: edn14;" title=""><span style="mso-special-character: footnote;"><span style="font-family: "times new roman" , "serif"; line-height: 120%;"><span style="background-color: #fce5cd; color: blue; font-size: large;">[14]</span></span></span></a><span style="font-size: large;"> <span style="mso-spacerun: yes;"> </span>We are buried under words today, counterfeit
speech—slogans, advertising, political harangues paid for by professional
agitators. Have we lost the ability to participate in genuine speech?
Rosenstock’s writings provide an important source for social awakening. To be
able to respond to genuine speech, to generate it and participate in it: this
is our human necessity, and if we lose this, we lose our humanity. </span></span></div>
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<div id="edn1" style="mso-element: endnote;">
<div style="margin: 0in 0in 0pt;">
<a href="file:///C:/Users/Caryl/Desktop/Rosenstock/Course%20contents/ERH_introduction.doc#_ednref1" name="_edn1" style="mso-endnote-id: edn1;" title=""><span style="mso-special-character: footnote;"><span style="font-family: "calibri" , "sans-serif"; font-size: 10pt; line-height: 120%;"><span style="background-color: #fff2cc; color: blue;">[1]</span></span></span></a><span style="font-size: x-small;"><span style="font-family: "calibri";">
He was apparently proficient in Gothic, Latin, Greek, Lithuanian, Russian,
Polish, Czech, Serbian, Celtic, Armenian, Persian, Sanskrit, Icelandic,
Swedish, Danish, Dutch, French, German, English, Italian, Spanish, Portuguese,
and all other Indo-European languages. All Semitic languages, Hebrew, Syrian,
Arabic, Egyptian. Fifteen Finno-Ugaric languages. Twenty African
languages.<span style="mso-spacerun: yes;"> </span></span></span></div>
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<div id="edn2" style="mso-element: endnote;">
<div style="margin: 0in 0in 0pt;">
<a href="file:///C:/Users/Caryl/Desktop/Rosenstock/Course%20contents/ERH_introduction.doc#_ednref2" name="_edn2" style="mso-endnote-id: edn2;" title=""><span style="mso-special-character: footnote;"><span style="font-family: "calibri" , "sans-serif"; font-size: 10pt; line-height: 120%;"><span style="background-color: #fff2cc; color: blue;">[2]</span></span></span></a><span style="font-size: x-small;"><span style="font-family: "calibri";">
James made the call in the context of endorsing Voluntary Poverty. He made a
startling proposal:<span style="color: #29303b;"> ‘What we now need to discover
in the social realm is the moral equivalent of war... May not voluntarily
accepted poverty be 'the strenuous life’ without the need of crushing weaker
peoples?” This imperative seems remarkably prescient in the light of subsequent
events. </span></span></span></div>
</div>
<div id="edn3" style="mso-element: endnote;">
<div style="margin: 0in 0in 0pt;">
<a href="file:///C:/Users/Caryl/Desktop/Rosenstock/Course%20contents/ERH_introduction.doc#_ednref3" name="_edn3" style="mso-endnote-id: edn3;" title=""><span style="mso-special-character: footnote;"><span style="font-family: "calibri" , "sans-serif"; font-size: 10pt; line-height: 120%;"><span style="background-color: #fff2cc; color: blue;">[3]</span></span></span></a><span style="font-family: "calibri"; font-size: x-small;">
“Jesus… proved that every end could and should be turned into a new beginning,
that even absolute failure and death could be made fertile. Herewith the last
frontier of the soul was conquered…Death became the carrier of life <i style="mso-bidi-font-style: normal;">between</i> souls.”<span style="mso-spacerun: yes;"> </span>Harper Torchbooks, p. 66. The quote
referenced my ancestor’s loss of his beloved wife, and how his active
participation in the anti-slavery movement dates from this period. </span></div>
</div>
<div id="edn4" style="mso-element: endnote;">
<div style="margin: 0in 0in 0pt;">
<a href="file:///C:/Users/Caryl/Desktop/Rosenstock/Course%20contents/ERH_introduction.doc#_ednref4" name="_edn4" style="mso-endnote-id: edn4;" title=""><span style="mso-special-character: footnote;"><span style="font-family: "calibri" , "sans-serif"; font-size: 10pt; line-height: 120%;"><span style="background-color: #fff2cc; color: blue;">[4]</span></span></span></a><span style="font-size: x-small;"><span style="font-family: "calibri";">
“How Language Establishes Relations” an essay in <i style="mso-bidi-font-style: normal;">Speech and Reality (</i>Argo Books, Vermont,<span style="mso-spacerun: yes;"> </span>1970<i style="mso-bidi-font-style: normal;">). </i></span></span></div>
</div>
<div id="edn5" style="mso-element: endnote;">
<div style="margin: 0in 0in 0pt;">
<a href="file:///C:/Users/Caryl/Desktop/Rosenstock/Course%20contents/ERH_introduction.doc#_ednref5" name="_edn5" style="mso-endnote-id: edn5;" title=""><span style="mso-special-character: footnote;"><span style="font-family: "calibri" , "sans-serif"; font-size: 10pt; line-height: 120%;"><span style="background-color: #fff2cc; color: blue;">[5]</span></span></span></a><span style="font-family: "calibri"; font-size: x-small;">
The Origin of Speech, p. 9. </span></div>
</div>
<div id="edn6" style="mso-element: endnote;">
<div style="margin: 0in 0in 0pt;">
<a href="file:///C:/Users/Caryl/Desktop/Rosenstock/Course%20contents/ERH_introduction.doc#_ednref6" name="_edn6" style="mso-endnote-id: edn6;" title=""><span style="mso-special-character: footnote;"><span style="font-family: "calibri" , "sans-serif"; font-size: 10pt; line-height: 120%;"><span style="background-color: #fff2cc; color: blue;">[6]</span></span></span></a><span style="font-family: "calibri"; font-size: x-small;">
Father Wittig’s stories<span style="mso-spacerun: yes;"> </span>were
considered<span style="mso-spacerun: yes;"> </span>heretical in part and he was
excommunicated in 1926. Later study of his case failed to find any
objectionable material, and Pope John XXIII<span style="mso-spacerun: yes;">
</span>once declared that, had he been Pope at the time, there would have been
no “Wittig case.” In 1946 Wittig was restored to full communion with the
Church. The third volume of <i style="mso-bidi-font-style: normal;">The Age of
the Church</i> deals with the Wittig case. </span></div>
</div>
<div id="edn7" style="mso-element: endnote;">
<div style="margin: 0in 0in 0pt;">
<a href="file:///C:/Users/Caryl/Desktop/Rosenstock/Course%20contents/ERH_introduction.doc#_ednref7" name="_edn7" style="mso-endnote-id: edn7;" title=""><span style="mso-special-character: footnote;"><span style="font-family: "calibri" , "sans-serif"; font-size: 10pt; line-height: 120%;"><span style="background-color: #fff2cc; color: blue;">[7]</span></span></span></a><span style="font-family: "calibri"; font-size: x-small;">
From “How Language Establishes Relations,” in <i style="mso-bidi-font-style: normal;">Speech and Reality</i>, Argo Books, Vermont, 1970. </span></div>
</div>
<div id="edn8" style="mso-element: endnote;">
<div style="margin: 0in 0in 0pt;">
<a href="file:///C:/Users/Caryl/Desktop/Rosenstock/Course%20contents/ERH_introduction.doc#_ednref8" name="_edn8" style="mso-endnote-id: edn8;" title=""><span style="mso-special-character: footnote;"><span style="font-family: "calibri" , "sans-serif"; font-size: 10pt; line-height: 120%;"><span style="color: blue;"><span style="background-color: #fff2cc;">[8</span>]</span></span></span></a><span style="font-family: "calibri"; font-size: x-small;">
“…the Church, which in spite of everything, is still the only viable vehicle
which Logos has left in this world.” From a letter to a reader from E. Michael
Jones, <i style="mso-bidi-font-style: normal;">Culture Wars</i>, February 2016.</span></div>
</div>
<div id="edn9" style="mso-element: endnote;">
<div style="margin: 0in 0in 0pt;">
<a href="file:///C:/Users/Caryl/Desktop/Rosenstock/Course%20contents/ERH_introduction.doc#_ednref9" name="_edn9" style="mso-endnote-id: edn9;" title=""><span style="mso-special-character: footnote;"><span style="font-family: "calibri" , "sans-serif"; font-size: 10pt; line-height: 120%;"><span style="background-color: #fff2cc; color: blue;">[9]</span></span></span></a><span style="font-family: "calibri"; font-size: x-small;">
Quoted by John Beaumont in “The Church and the Jews,” <i style="mso-bidi-font-style: normal;">Culture Wars</i>, March 2015. </span></div>
</div>
<div id="edn10" style="mso-element: endnote;">
<div style="margin: 0in 0in 0pt;">
<a href="file:///C:/Users/Caryl/Desktop/Rosenstock/Course%20contents/ERH_introduction.doc#_ednref10" name="_edn10" style="mso-endnote-id: edn10;" title=""><span style="mso-special-character: footnote;"><span style="font-family: "calibri" , "sans-serif"; font-size: 10pt; line-height: 120%;"><span style="background-color: #fff2cc; color: blue;">[10]</span></span></span></a><span style="font-family: "calibri"; font-size: x-small;">
I see “moral intelligence” as including the physical dimension as its means of
commission or action. But the physical dimension, in modern philosophy at
least, is more often viewed reductively and lacking in any moral dimension. In
classical languages, the moral and the physical are not as widely divergent as
in modern speech: for example, “<i style="mso-bidi-font-style: normal;">pneuma”</i>
meant ‘wind’ as well as ‘spirit.’ </span></div>
</div>
<div id="edn11" style="mso-element: endnote;">
<div style="margin: 0in 0in 0pt;">
<a href="file:///C:/Users/Caryl/Desktop/Rosenstock/Course%20contents/ERH_introduction.doc#_ednref11" name="_edn11" style="mso-endnote-id: edn11;" title=""><span style="mso-special-character: footnote;"><span style="font-family: "calibri" , "sans-serif"; font-size: 10pt; line-height: 120%;"><span style="background-color: #fff2cc; color: blue;">[11]</span></span></span></a><span style="font-size: x-small;"><span style="font-family: "calibri";">
There is little connection between Noam Chomsky’s “deep grammar” and
Rosenstock’s “grammatical method.” While not claiming any extensive familiarity
with Chomsky, even a cursory reading of the Wikipedia entry on him reveals a
highly academic approach to linguistics, e.g. “<span lang="EN" style="mso-ansi-language: EN; mso-fareast-font-family: "Times New Roman";">The basis to Chomsky's linguistic
theory is rooted in <u><a href="https://en.wikipedia.org/wiki/Biolinguistics" title="Biolinguistics"><span style="color: windowtext;">biolinguistics</span></a>,</u>
holding that the principles underlying the structure of language are
biologically determined in the human mind and hence genetically transmitted.”<span style="mso-spacerun: yes;"> </span>Rosenstock’s work deals not with language as
academic theory but as “question marks of political history.”<span style="mso-spacerun: yes;"> </span>His thinking is rooted in social history and
in the real life of peoples, tribes, and nations.<span style="mso-spacerun: yes;"> </span></span></span></span></div>
</div>
<div id="edn12" style="mso-element: endnote;">
<div style="margin: 0in 0in 0pt;">
<a href="file:///C:/Users/Caryl/Desktop/Rosenstock/Course%20contents/ERH_introduction.doc#_ednref12" name="_edn12" style="mso-endnote-id: edn12;" title=""><i style="mso-bidi-font-style: normal;"><span style="mso-special-character: footnote;"><b style="mso-bidi-font-weight: normal;"><span style="font-family: "calibri" , "sans-serif"; font-size: 10pt; line-height: 120%;"><span style="color: blue;"><span style="background-color: #fff2cc;">[12</span>]</span></span></b></span></i></a><span style="font-size: x-small;"><span style="font-family: "calibri";"><i style="mso-bidi-font-style: normal;"> The Origin of Speech</i>, 78</span></span></div>
</div>
<div id="edn13" style="mso-element: endnote;">
<div style="margin: 0in 0in 0pt;">
<a href="file:///C:/Users/Caryl/Desktop/Rosenstock/Course%20contents/ERH_introduction.doc#_ednref13" name="_edn13" style="mso-endnote-id: edn13;" title=""><span style="mso-special-character: footnote;"><span style="font-family: "calibri" , "sans-serif"; font-size: 10pt; line-height: 120%;"><span style="color: blue;"><span style="background-color: #fff2cc;">[13</span>]</span></span></span></a><span style="font-family: "calibri"; font-size: x-small;">
<i style="mso-bidi-font-style: normal;">The Christian Future</i>, p. 19. </span></div>
</div>
<div id="edn14" style="mso-element: endnote;">
<div style="margin: 0in 0in 0pt;">
<a href="file:///C:/Users/Caryl/Desktop/Rosenstock/Course%20contents/ERH_introduction.doc#_ednref14" name="_edn14" style="mso-endnote-id: edn14;" title=""><span style="mso-special-character: footnote;"><span style="font-family: "calibri" , "sans-serif"; font-size: 10pt; line-height: 120%;"><span style="background-color: #fff2cc; color: blue;">[14]</span></span></span></a><span style="font-family: "calibri"; font-size: x-small;">
<i style="mso-bidi-font-style: normal;">The Christian Future</i>, p. 4-6. </span></div>
</div>
</div>
<br />Carylhttp://www.blogger.com/profile/00021101970858496352noreply@blogger.com0tag:blogger.com,1999:blog-7752556860959952231.post-2353324211750659592017-02-10T15:23:00.000-08:002017-02-16T07:54:44.505-08:00The Generational Covenant<br />
<br />
<span style="font-family: "baskerville old face"; font-size: large;">If there is one outstanding theme in the work of Eugen
Rosenstock-Huessy, it is that of the covenant of the generations—that our lives
as human beings, as persons, take place in a sequence of the generations. This
theme is succinctly stated in a short paper of 1942,<span style="mso-spacerun: yes;"> </span>“The Future Way of Life,” found in Volume I
of the Rosenstock-Huessy Papers (Argo Books, Norwich, Vermont, publisher). In
reading this essay, I was struck by one sentence, in which he says that if one
generation may carry out its temporal spirit unhampered, “war becomes the only
principle of life.” In the text, he applies this observation to the Nazis. But
for me, the statement brought up the question of American militarism. </span><span style="color: black; font-family: "arial" , "sans-serif"; font-size: 12.5pt; line-height: 150%;"><strong><br /><br />
</strong></span><br />
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<span style="color: black; font-family: "arial" , "sans-serif"; font-size: 12.5pt; line-height: 150%;"><strong>
</strong></span><br />
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<span style="color: black; font-family: "arial" , "sans-serif"; font-size: large; line-height: 150%;"><strong><a href="http://www.washingtonsblog.com/2015/02/america-war-93-time-222-239-years-since-1776.html">America Has Been At War 93% of the Time – 222 Out of 239 Years – Since 1776</a></strong></span><span style="font-size: large;"><span style="color: #eeeeee; font-family: "georgia" , "serif"; line-height: 150%;"><strong>----</strong></span></span></div>
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<span style="font-family: "baskerville old face"; font-size: large;">The above-referenced article states that America has been at peace for only 21 years since its founding! But why does ceaseless and unending war characterize the
American imperium? I believe that Rosenstock-Huessy has provided us with a way to address the problem. </span></div>
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<span style="font-family: "baskerville old face"; font-size: large;">Let us, therefore, trace out his argument and see what
understanding we may glean from it. Rosenstock references the last book of the
Old Testament, the prophet Malachi, whose last verse—“Each time when the hearts
of the fathers and the hearts of the children are not turned to each other, the
land is cursed” (Malachi 4:6) points to the action of the spirit, which ascends
through interaction of two generations. The Spirit proceeds from the Father and
the Son. Thus the Trinity is not a mere “belief,” a sort of “hereditary
property” or gift you receive when you become a Christian. It is actually the <i style="mso-bidi-font-style: normal;">dynamos</i>, the action of life, that which
makes possible “the flow of life into the future.” </span></div>
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<span style="font-family: "baskerville old face"; font-size: large;">The pagan mentality, by contrast, is to worship its own
genius, to think that<span style="mso-spacerun: yes;"> </span>mind is generated
within self from birth.<span style="mso-spacerun: yes;"> </span>Rosenstock takes
pains to disabuse us of this individualist folly. One generation’s <em>background,</em> he notes,
is the previous generation’s <em>foreground.</em> In a similar vein, the Spanish philosopher, Ortega y Gasset, whose thought is akin to that of Rosenstock's in many respects, remarked that "the re-appropriation of the circumstances is the entire destiny of man." That is to say, human life is a process of taking what the previous generation has given and transforming it, making it our own. This is, to be sure, "education." But it is also more than that, and Rosenstock in the 1942 essay took pains to clarify his meaning on this subject. For "education" has come to mean dispassion. To demand of the young that they have the quality of detachment is to "sterilize" them-- and of course, the scientists are "detached," and only "scientific statements are regarded as true statements, in this modern dispensation. Rosenstock quotes </span><span style="font-family: "baskerville old face"; font-size: large;">Alfred North Whitehead to the effect that youth is defined no so much by
age as by creative impulse, and that to age belong logic and deliberation. But when everyone is detached, when everyone keeps cool, <span style="mso-spacerun: yes;"> </span>the world decays. </span></div>
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<span style="font-family: "baskerville old face"; font-size: large;"> The constitution of vital
truth depends upon the collaboration of the thinkers and the doers, the meeting
of acts and thought. “The living speech of the community results from the
polarization of acts and thoughts, like the spark crossing the dark gap between
the positive and negative poles of electricity.” It is this dynamic back and
forth, this overlapping of kinds of speech and of generations, that defines the
action of the spirit. “The coexistence or more than one generation at the same
time, the deliverance from blind cycles and sequences, was called the
achievement of the Holy Spirit.”</span></div>
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<span style="font-family: "baskerville old face"; font-size: large;">This is an encapsulation of Rosenstock’s generational
covenant. Elsewhere, Rosenstock commented upon Cotton Mather’s observation, as
far back as the 1700’s, that Americans tended to act as though they were all
the same age. And speaking of today, it is impossible not to notice how many
young parents act toward their own children, as if they were friends rather
than parents. The children as a result seem often unable to find themselves.
But does the denial of generational reality lead to violence, aggression, and
self-righteous militarism? Sadly, we have the example of <a href="http://soul-grammar.blogspot.com/2015/03/book-review.html">“American exceptionalism”</a> –reviewed elsewhere on this blog—to thank for this. </span></div>
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<span style="font-family: "baskerville old face"; font-size: large;">But why would a deterioration of awareness of the generational covenant, a failure to honor and commemorate one's line of inheritance, lead to a society of aggressive militarism-- if indeed it does? Perhaps there are too many other factors at play here, and it is impossible, or presumptuous, to make a judgment. Still, the matter bears thinking about, in my view. It is as if in the age of nuclear weapons we need to carefully rethink and rebuild our humanity from the ground up-- as a adventure in time. Perhaps if we were more appreciative of the time it takes to form humanity we could begin to overcome our infatuation with <em>evolution </em>and just dedicate ourselves to the slow steps of creating the future-- of making future possible. </span></div>
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<span style="font-family: "baskerville old face"; font-size: large;"> * * * </span></div>
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<span style="font-family: "baskerville old face"; font-size: large;">On a personal note, my memoir of race, slavery,
civil rights and religion in one Southern family over five generations, <i style="mso-bidi-font-style: normal;">Stewards of History</i>,<span style="mso-spacerun: yes;"> </span>was originally subtitled “The Covenant of
Generations in One Southern Family.” I later changed the subtitle to “A Study
of the Nature of a Moral Deed.” But perhaps I should have kept it. My original
subtitle was closer to the truth of the matter. We have hardly begun to fathom
the significance of the generational<span style="mso-spacerun: yes;">
</span>bond that attests to our humanity. </span><br />
<span style="font-family: "baskerville old face"; font-size: large;"><br /></span><br />
<span style="font-family: "baskerville old face"; font-size: large;"><strong>Two Additional Notes</strong> </span><br />
<span style="font-family: "baskerville old face"; font-size: large;"><strong>February 16, 2017</strong></span><br />
<span style="font-family: "baskerville old face"; font-size: large;">[1] Ortega y Gasset's <em>Man and Crisis</em> [1958] contains two chapters relating to the generations-- "Generations in History" and "Again the Generation"--"the generation is the fundamental concept of history"--"...each human generation carries within itself all the previous generations..." And: "The presentiment that things are about the undergo a radical change before they actually do change should not surprise us, for it has always preceded the great historical mutations; also it is proof that such transformations are not imposed on humanity from without by the mere chance of external happenings, but emanate from interior modifications generated in the hidden recesses of man's soul." Mankind is generational: this is our inward and indelible character and history, so to speak, is its outward manifestation. This is my objection to that popular work by Strauss and Howe, <em>The Fourth Turning</em>, where they say that man's "seasonal" nature (infancy, youth, middle age, elder, etc.) is the "cause" of the generational turnings that occur in history. But I would say that there are seasons in our life because we are born in generations. That is the inner reality. The authors have attempted, however, to characterize the succeeding generations in a way that resonates with unfolding historical events. It is an interesting and valuable contribution, and shows that western mankind is beginning to seek an avenue out of the dogma of "Individualism."</span><br />
<span style="font-family: "baskerville old face"; font-size: large;"><br /></span><br />
<span style="font-family: "baskerville old face"; font-size: large;">[2] On another level entirely, the Russian thinker Nikolai Levashov (died June, 2011) in his book <em>Russian History Viewed Through Distorted Mirrors </em> made an interesting comment concerning the attainment of a fully human status-- </span><span style="font-family: "baskerville old face"; font-size: large;"> He says: "...the critical information content necessary for transition from the stage of reasoning animal to that of man requires the common experience of at least several generations of the whole human society. The greater the number of people who take part in the creation of this informational bank, the faster will the individual be able to transition from the stage of reasoning animal to human...."(p. 65)</span><br />
<span style="font-family: "baskerville old face"; font-size: large;"><br /></span><br />
<span style="font-family: "baskerville old face"; font-size: large;">It seems to me that the concept of the generations is enormously important. It is no accident that the dark and inhuman forces active in genetic manipulation today are threatening this foundation of our life. </span></div>
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<br />Carylhttp://www.blogger.com/profile/00021101970858496352noreply@blogger.com4tag:blogger.com,1999:blog-7752556860959952231.post-75702108848042252802016-10-13T06:11:00.000-07:002016-10-13T06:11:40.243-07:00Apology for a Long Absence<br /><br />
I have been away for a long time, but Rosenstock 's insights and inspirations continue to form a substratum of my thoughts. In considering this current election season, for example, it occurred to me that Hillary Rodham Clinton represents such a "black hole" of criminality, arrogance, deception, egotism and manipulative ability (I am reluctant even to use that word) that it is as if morality itself had entirely disappeared. "Morality" has gone unconscious. It has sunk beneath the waves of modernity, each wave representing a successive attack on tradition, manners, ethics, religion, common sense, and even language itself. <br />
<br /><br />
There is an excellent article on <a href="https://www.lewrockwell.com/2016/10/donald-jeffries/dictatress-waiting/">"The New Dictatress"</a> in today's Lew Rockwell.com website--excellent. About the Clinton Crime Family. <br />
<br /><br />
Well, the reader may well ask, is Donald Trump any better? In order to understand this problem, I go back to something the spiritual philosopher Rene Guenon (1886-1951) wrote in his master treatise, <em><strong>The Reign of Quantity and the Signs of the Times.</strong></em> He is talking about the decline of the transcendent Intellect -- which in Rosenstockian terms, would be akin to the developed faculty of grammar -- into 'rationalism,' materialism, mechanism, etc. -- in other words, the decline of Quality into Quantity. It is a movement perceivable throughout human history, according to Guenon, but it has accelerated since the so-called "enlightenment." We perceive a deterioration of the ability to grasp moral realities; the moral in a sense becomes the repressed, the put-aside. Guenon remarks, if I remember correctly, conceivably the process of deterioration or entropy could proceed forever, but that the real energy of negative beings--devils, if you will, would demand steps beyond mere deterioration. There, he says, you find not just deterioration: not merely the fall from a moral-spiritual-and physical whole, but an actual inversion. It is what the Christian revelation calls the anti-Christ. <br />
<br /><br />
I don't know if Hillary Clinton is actually anti-Christ, or a version of same. But I dare to call her an inverted soul, a soul from which all that is simple, moral and good has been expelled. Donald Trump has certain characteristics of deteriorated or careless thinking at times. But he is human, recognizably so. And he is persevering and not to be intimidated, which I think is all to the good. <br />
<br /><br />
We are being challenged to refine our concepts and perceptions of the bad, of evil. It is not merely 'one thing," but has gradations and levels. But we will not be allowed to wallow in the freedom of choice for very long. Already this election is a sign that the United States has been ignoring moral imperatives for far too long.<br />
<br /><br />
We are at the brink. In my stark view, if Hillary Clinton is elected, we may never be able to choose anything ever again. <br />
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<br />Carylhttp://www.blogger.com/profile/00021101970858496352noreply@blogger.com0tag:blogger.com,1999:blog-7752556860959952231.post-46083814898721276962016-05-19T17:54:00.001-07:002016-05-19T18:16:52.281-07:00Birthdays, Death Days...or, 'Biographical Resonances' <a href="https://www.blogger.com/" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"></a><a href="https://www.blogger.com/" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"></a><br />
<a href="https://www.blogger.com/" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"></a><a href="https://www.blogger.com/" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"></a>Professor Rosenstock-Huessy often called attention to
calendars and to names. Animals have languages, but only man bestows proper
names. It is interesting that in the Russian language a birthday is called a
name-day. And calendars-- the commemoration of days, holidays, festivals – these
were also of great interest to Rosenstock’s view of language and grammar.<span style="mso-spacerun: yes;"> </span>Our language is the result of great crises
and social upheavals, which come about in many cases through the inability to
speak. Not-speaking can be the prelude to a revolution, catastrophe and
suffering. Not being able to speak the right word at the right time bodes ill
and an incapacity to create the future. <br />
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<span style="mso-spacerun: yes;"> </span><b style="mso-bidi-font-weight: normal;">Eugen Rosenstock-Huessy<o:p></o:p></b></div>
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<o:p> </o:p>These Rosenstockian ideas become second nature to one
accustomed to pondering them, rereading their quotes and arguments, and taking
stock of the current events in our western world, which seems to have become a
laboratory of deteriorated speech. The question of what can be the right word
for our time is too big a question for me to tackle at the present moment.<span style="mso-spacerun: yes;"> </span>It will have to wait for a better time and a
better mind. <span style="mso-spacerun: yes;"> </span>Instead, I want to take a
little detour into the interesting territory of names and dates—that is, human
incarnations. Contemporaries, or rather people whose birthdays match though
hundreds of years may intervene. The three people I want to talk about are
Eugen Rosenstock, St. Thomas More, and the Russian philosopher and student of
law, Valentin Tomberg. </div>
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<o:p> </o:p><strong>Their dates:<o:p> </o:p></strong></div>
<strong></strong><br />
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<strong>Rosenstock-Huessy:
July 6, 1888 --- February 24, 1973</strong></div>
<strong></strong><br />
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<strong>Thomas More: February
7, 1478---July 6, 1535</strong></div>
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<strong>Valentin Tomberg—February 27, 1900---February 24, 1973</strong></div>
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<a href="https://www.blogger.com/" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"></a><a href="https://www.blogger.com/" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"></a><o:p> </o:p>Now let us imagine God as the Supreme Symphony Conductor.
The human world is spread before him, in all the glorious instruments and
variations of sounds and color. The cosmos resounds with the music of
individual being. Dark and bright tones converge in harmonic resonances,
creating new combinations, new variations—fugues, interludes, concertos, songs,
improvisations and unfinished symphonies. <span style="mso-spacerun: yes;"> </span>It is a wondrous thought that when human
beings emerge in their seasons of birth, certain kinships or ‘resonances’ may
be blended in the time and that one can cultivate a feeling for this – perhaps
an ‘ear’ for it would be the better phrase—a kind of ‘incarnational music.’</div>
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<o:p> </o:p>Some students of the work of Rudolf Steiner (see the article on this blog, "Autobiographical Restart")
have taken this thought and built a cosmology of reincarnation and of
astrological significance.[See note 1.] <!--[if !supportFootnotes]-->For instance, I believe that Robert Powell, one of these students of Rudolf
Steiner’s esoteric teachings, <span style="mso-spacerun: yes;"> </span>has called
attention to the death-date of one individual and the birth-date of a
subsequent one, as a possible indicator of reincarnation. It is an interesting
idea, and certainly in the case of St. Thomas More and Eugen Rosenstock, it can
even be compelling. Both were lawyers and Latinists and extraordinary men of
conscience. </div>
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<o:p> </o:p>But no. My purpose is not to argue the case for
reincarnation. I hardly know what to think of it myself. I am convinced that
there are mysteries of human birth and genetics (and geography, gender, timing
and disposition) of which we have only the slightest real understanding. But
the usual polarity between ‘esoteric’ knowledge and the conventional religious
attitude toward the spirit is not adequate to the complexity of the issue.
Rosenstock’s work has an intimacy and participatory urgency with respect to
history that one would think arises from a reincarnationist perspective—but
without reincarnation. Rudolf Steiner, by contrast, teaches reincarnation, but
his view of history lacks that deep sense of belonging, being, transforming it.[See note 2.]The evolution of consciousness idea which is so deeply a part of Steiner’s
Anthroposophy sometimes borders on the idea of inevitability, of “it had to
be,” such as the notion that the “I”-consciousness had to become isolated and
apart (the “spectator-consciousness”)<span style="mso-spacerun: yes;"> </span>in
order to achieve its freedom. <span style="mso-spacerun: yes;"> </span>In
Rosenstock’s view of language and history, there is no place or justification
for lack of participation. His view is apocalyptic in the original sense of
Christianity: we are always at the last moment or the Last Day, and no excuses
to think human development is going to happen automatically. <i style="mso-bidi-font-style: normal;">Answer the call</i>!—no matter what our
state or condition.<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>It’s a refreshing change from esotericism,
which in my experience dopes people up—makes them ‘sleepy’ in history.<br />
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<o:p></o:p> </div>
<strong>St. Thomas More (by Hans Holbein the Younger) </strong><br />
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<b style="mso-bidi-font-weight: normal;"><o:p> </o:p></b>My purpose in this post is not to argue for or against
reincarnation, but merely to bring up intriguing parallels and resonances in
the thought of these three thinkers. <span style="mso-spacerun: yes;"> </span>In
reading Peter Ackroyd’s <i style="mso-bidi-font-style: normal;">Life of Thomas
More</i> (Doubleday, 1998) I was struck by certain themes which re-emerge in
Rosenstock-Huessy’s work. I would like to review some of these themes, and also
with Tomberg later. I will just be quoting from some of the notes I took on
reading these books.<o:p> </o:p></div>
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To begin: a contemporary described More’s genius at
understanding the meanings of words from their position in sentences,
especially in translating from Greek. His intelligence<span style="mso-spacerun: yes;"> </span>“is more than human,” said another source.
More said, in reference to rhetoric and public debate, <span style="mso-spacerun: yes;"> </span>“there is no such thing as private truth.” <span style="mso-spacerun: yes;"> </span>The <i style="mso-bidi-font-style: normal;">sensus
communis</i>, or common sense, was important to More.<span style="mso-spacerun: yes;"> </span>In scholastic philosophy it refers to “that
faculty through which instinct and memory were able to make random sense
impressions cohere.” According to Ackroyd, it takes further emphasis in More’s
writings of a common or universal understanding, implying a shared and
traditional substance of belief.<span style="mso-spacerun: yes;"> </span>This is
strikingly similar to Rosenstock’s insight that common sense is the residue in
society of formal language and of ritual. <o:p> </o:p></div>
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More had “an abiding respect for the practice, and a deep
admiration for, the principles of law.”<span style="mso-spacerun: yes;">
</span>And poetry for him was a particularly affecting form of grammar. To
Erasmus, More was ‘a man for all seasons;’ this above all may well remind us of
the Cross of Reality. But the phrase could also mean that More was reluctant to
reveal himself as the author of his own works. A curious detachment was noted
by his son-in-law, who remarked that More “never showed of what mind himself
was therein.”</div>
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Religion and law were, to More, two sides of the same
coin—or sword. This is why, according to Ackroyd, More “understood at once the
nature of Martin Luther’s heresy, when the German monk spoke of judgment
‘according to love…without any law books.’” More was the first English writer
to use the term <i style="mso-bidi-font-style: normal;">anarchos, </i>and his
most bitter accusation against Luther and his followers was that they “incited
disorder.” He believed that the Lutheran attacks on the Pope imperiled the
civilization of a thousand years, and he noted sadly that “the festivals and
holy days of the ritual year now seem inconceivably remote, so thoroughly has
the work of the reformation been done.” <span style="mso-spacerun: yes;"> </span>More was a Latinist and wrote a Latin grammar
for children in 1497, <i style="mso-bidi-font-style: normal;">Lac puerorum</i>,
or <i style="mso-bidi-font-style: normal;">Milk for Children. </i><span style="mso-spacerun: yes;"> </span>At age nineteen he said that “the declensions
of Latin nouns was sometimes compared to the declensions of the soul into the
body.”<span style="mso-spacerun: yes;"> </span>Amidst the Christian humanists of
the Netherlands, “More felt certain of his position in attacking the Scholastic
dialectic and reaffirming the importance of rhetoric and grammar for the progress
of human understanding.” <o:p> </o:p></div>
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I understand that Rosenstock-Huessy became a Lutheran when
he converted to Christianity, but I don’t recall reading anything in his works
that addresses Lutheranism in particular, nor why he chose that particular
denomination. In one sense, Rosenstock was very much a man of the Reformation –
although he spoke highly of Catholicism too. </div>
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Valentin Tomberg was born of Lutheran parents in St.
Petersburg, Russia, in 1900. In 1920 the family fled to Estonia. Tomberg’s
mother was killed by revolutionaries – she had left the house, and Valentin
found his mother and the family dog tied to a tree, where they had been shot. After
this terrible event Tomberg found his way to Europe where he discovered the
work<span style="mso-spacerun: yes;"> </span>and teaching of Rudolf Steiner. In
1925 he became a member of the Anthroposophical Society, the name that Steiner
had given to his body of work. He married a Polish Catholic woman and the
couple became the parents of one son, Alexis.<span style="mso-spacerun: yes;">
</span>At the end of the Second World War, Tomberg received his Ph.D. in
jurisprudence. The title of his thesis was “Degeneration and Regeneration in
the Science of Law.”<span style="mso-spacerun: yes;"> </span>Tomberg continued
to produce original and unusual contributions of spiritual thought and research,
a fact which sometimes grated on the Anthroposophical Society leaders. He was
asked to leave the Society in 1940. He became a convert to Roman Catholicism.
This would further alienate many of the convinced anthroposophists, some of
whom had a horror for the ‘exoteric’ Church. But one of Tomberg’s main
contentions was that ‘esoteric’ and ‘exoteric’ cannot be separated, for “the
spiritual world is essentially moral.” </div>
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Tomberg<o:p></o:p></b></div>
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<o:p> </o:p>I propose to discuss some of the ideas found in Tomberg’s
book, <i style="mso-bidi-font-style: normal;">Covenant of the Heart </i>(Element
Books)<i style="mso-bidi-font-style: normal;">. <span style="mso-spacerun: yes;"> </span></i>Tomberg made a comment about Luther: he
said that Luther failed to realize that Catholic Christianity brings with it
the resurrection of timeless values, that is, philosophical thinking. In
Scholasticism (which Luther abhorred) the basic conviction was that a thinking
directed toward the world (classical philosophy) and thinking directed toward
revelation (Christian) could not contradict one another. “The logic which
reveals itself in and through the world can be none other than Logos.” My notes
are inadequate here. This point had to await Rosenstock-Huessy for its full
articulation as the ‘Grammatical Method.’ Indeed it is quite evident to me that
Rosenstock-Huessy’s writings make concrete and utterly ‘present’ what some of
the anthroposophical or spiritual thinkers were often trying to express. </div>
<o:p> </o:p><br />
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For example, “the law of repeated awakenings” is revealed in
the story of the raising of Lazarus, says Tomberg. For Rosenstock-Huessy, this
law is Christianity itself: that death precedes birth. “Spiritual-cultural history”
appears for Tomberg as a cross formed out of causality (the horizontal plane)
and miracles (the vertical plane).<span style="mso-spacerun: yes;"> </span>The
miracle appears in the causal sphere and comes from the realm of pure morality,
transcending causally conditioned things, i.e., out of the realm of freedom. “For
the realm of causality, every miracle is fundamentally an immaculate
conception—a conception for which the<span style="mso-spacerun: yes;">
</span>Father, the procreator, as effective cause, is not on ‘earth’ but in
‘heaven.’ The immaculate conception and the virgin motherhood of Mary … is like
an archetypal phenomenon of all miracles. For it reveals, in the most essential
and concise form imaginable, the intrinsic nature of a miracle as a vertical
cause in the sphere of horizontally linked cause and effect.” </div>
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This is a long way from Rosenstock’s Cross of Reality, but
it does have the sense of the fourfold direction and intersecting planes of
action. The essence of a miracle is “the reality of the moral world order
working down into the reality of the mechanical causal world order—the mystery
of ‘becoming.’” In the Creed is the avowal of the miracles of creation,
redemption and sanctification of the world.<span style="mso-spacerun: yes;">
</span>Faith he defines as “the recognition of the moral world-order and conviction
of its primacy over and against the mechanical, causal world-order.”
Christianity is not an “ideological superstructure” but a revelation of the
moral world order amidst the mechanical-causal world order. </div>
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Tomberg believed that the strong movement in the Church for
‘this world’ – to be in the time, with the time, progressive—subjected the
Church to the laws of time, indeed, inevitable degeneration, decline, death.
This movement came to the fore right after the Second Vatican Council. The
“second Pentecostal miracle” hoped and prayed for by the Holy Father was
replaced by a policy of keeping in step with the times. The Council became a
sort of religious Parliament – not the effect of the Church on the world but
that of the world on the Church. Failure to guard the portal which leads to death
– <i style="mso-bidi-font-style: normal;">Hades</i> – the “way of the world.” </div>
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Resurrection is the appearance of the transfigured past,
that is, the past that has eternal value. The truth and love of the apostolic
era was resurrected and transfigured the religion of Israel and preserved what
was of universal value (Catholic).<span style="mso-spacerun: yes;"> </span>The
second great epoch of Christendom was an impulse foreign to Israel,
specifically, renunciation of the world, the solitude of the Desert Fathers.
This resurrected what was eternally valid in Eastern religions and yoga. </div>
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<o:p> </o:p>My notes do not encompass what could be the third great
epoch in Christian history, and I do not recall whether Tomberg addressed this
in his book. Perhaps that is the great question of our era, to which we have
yet to develop the definitive answer. What will be our synthesis – of
Christianity and anti-Christianity (Enlightenment), of imperialism, revolution,
technology and modern information sciences? </div>
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<o:p> </o:p>I have not been considering grand answers but of births and
deaths. Somehow, the answer may lie there: that man is a procreated being, and
our appearance on this earth is marked in the succession of generations.
Somehow, that answer is so simple, so secret, and yet so open, that it may lie
beyond the diabolical plans of Western man to genetically create humans without
parents. The question of whether there is to be an answer and whether there is
to be a future have become, in effect, a single question. </div>
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<o:p> </o:p><a href="https://www.blogger.com/" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"></a><a href="https://www.blogger.com/" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"></a><a href="https://www.blogger.com/" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"></a>Will western humanity renounce the diabolism that currently
afflicts our science, our foreign policy, our economic arrangements, and our
general outlook towards our life and culture? <span style="mso-spacerun: yes;"> </span>To me, that seems to be the question now—not
yesterday’s question, nor tomorrow’s—but now. And somehow, I think we must
learn how to die in the right way before we can learn to be good stewards
again. And I don’t mean by “dying in the right way” <span style="mso-spacerun: yes;"> </span>that of allowing our culture to be overrun by
immigrants or the moral practices of generations to be trashed. “Dying in the
right way” must mean standing up for what is good and just and right. For by doing
this we renounce grandiose possibilities and say, “I don’t want it all, I can’t
have everything and every choice.” For I am here, now, a particular, limited
person and being on a land with limits, traditions, constraints. And this is
what I defend. This is the imperative.[See note 3.]<!--[endif]-->
That seems to me the “right way of dying” and we need it if Christianity is
ever again to transform death into life.<span style="mso-spacerun: yes;">
</span></div>
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<o:p> </o:p></div>
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<o:p> </o:p></div>
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<!--[if !supportFootnotes]--><span style="font-size: x-small;">[1] <span style="font-size: small;">Reincarnation is mentioned in the New Testament, most notably in connection
with John the Baptist, ‘who was Elijah.’<span style="mso-spacerun: yes;">
</span>The Western concept of reincarnation has nothing in common with Eastern
views, that may include animal incarnations. Most anthroposophical or other
‘esoteric’ writers that I have read simply state that it was not the mission of
Jesus Christ to teach reincarnation, but to stress the importance of this life.
Thus has the subject been shelved.</span> </span></div>
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[2]<!--[endif]--><span style="font-size: x-small;">
<span style="font-size: small;">I don’t want to be unfair. This is a superficial statement, I realize.
Transformation (and self-transformation) is an important part of Anthroposophy.
But its significance is blurred, perhaps, because the emphasis in Anthroposophy
is on the spiritual world, the Hierarchies (Angels, Archangels, etc) whom
Steiner believed to be the real inspirers of history. This supernatural dimension
is not present in Rosenstock’s grammatical philosophy, at least not in the same
way. The whole sense of impetus is therefore different.</span> </span></div>
</div>
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<a href="file:///C:/Users/Caryl/Desktop/Rosenstock/Birthdays.docx" name="_edn3" style="mso-endnote-id: edn3;" title=""><!--[if !supportFootnotes]-->[3]<!--[endif]--></a>
I believe that our imperative demands that we confront the modern ‘gnostic’
doctrine of limitlessness – whether of unlimited immigration, unlimited energy,
unlimited military operations, unlimited economic exploitation of earth and
resources, unlimited and non-defined gender delusions. This evil doctrine has
infected America as with a toxic virus. </div>
Carylhttp://www.blogger.com/profile/00021101970858496352noreply@blogger.com1tag:blogger.com,1999:blog-7752556860959952231.post-84041094766912046742016-02-29T13:03:00.005-08:002016-02-29T13:08:29.344-08:00You Must Listen<strong>Speech Meditation One</strong><br />
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The speech that is being spoken now is crippled. A sick man who limps. It is a half-full speech, an imitation speech. Men speak but they do not know why they speak. Rather, it is from habit. They speak because it is customary to speak, to have a gripe or a complaint or an opinion or because they want to shake off the feeling of duty, obligation, unrelieved feelings. Speech runs everywhere, it runs errands, it compares things, it says what, why, how many, how often. Sometimes it even sings songs. <br />
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But never-- almost never, does a man stand upright by his speech and say: "This word has made me. I have spoken. And now I must listen."</div>
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Perhaps only those who keep on making mistakes in speech -- I don't mean grammar or spelling, I mean they say things that nobody want to hear, things that nobody will credit them for, they say things that people would rather shun and avoid -- perhaps only those will fully stand alongside their speech and take the blows that such speech inevitably elicits.</div>
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Man is formed for speech, formed by speech. But when he no longer forms his speech he begin to lose the outline of his humanity. He kills the father. </div>
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Forming speech, formal speech, alone, cannot save humanity. But its absence threatens humanity with liquefaction, a merging with matter. It is as if the belly of humanity yawned, glistening, watching itself crawling away into the slime. </div>
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Carylhttp://www.blogger.com/profile/00021101970858496352noreply@blogger.com0tag:blogger.com,1999:blog-7752556860959952231.post-22862460596152554512016-02-27T15:38:00.005-08:002016-02-27T15:44:38.752-08:00On the Necessity of Formal Speech<div class="separator" style="clear: both; text-align: center;">
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<span style="font-family: "georgia" , "serif";">In his <i style="mso-bidi-font-style: normal;">The Origin of Speech,</i> Rosenstock-Huessy
took the question of language out of the province of linguistics and put it
squarely in the lap of history—of time, of community-building, of the founding
of cities, nations, institutions. Speech is formative, he says, and formal
speech is the energy behind the founding of nations, constitutions, cities. It
can transform a situation of speechlessness – of <span style="mso-spacerun: yes;"> </span>chaos, disorder, trouble, muteness, paralysis,
confusion – into a new path to the future. Such speech restores us to
ourselves. It renews our faith. It gives us hope. Words matter for the reason
that they are neither “natural” nor “instinctive.” If speech were purely an
“instinct,” there would never be an elegy, a rite, a liturgy, an initiation. It
is thanks to the power of formal speech that man liberates himself from nature
and commemorates the important stages of his life: death, birth, baptism, marriage,
initiation, commencements, memorials.</span><span style="font-family: "georgia" , "serif";"><o:p> </o:p></span></div>
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<span style="font-family: "georgia" , "serif";">I have been
aware of the claims of formal speech for many years, in connection with the
writing of poetry. Formal poetry, like formal speech in general, has become nearly
extinct. Along with the extinction of poetic form has comes a massive increase
in “subjectivist” or “personalist” poetry. Why should there be a correlation
between the disappearance of strict form and the rise of a poetry which seems
to have less and less to do with public events, history, shared experiences and
social facts? </span><span style="font-family: "georgia" , "serif";"><o:p> </o:p></span></div>
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<span style="font-family: "georgia" , "serif";">The answer: because
informal speech depends upon formal speech. If there is a deficit of formal
speech in society, that would mean that people, missing the public, shared
dimension of life, are thrown back into themselves. Issues relating to public
memory, social discipline, historical continuity, national community—all of
these would be affected by the decline of what used to be known as public
speaking.<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>“We must forget our informal habits when we
wish to understand the sublimity, elation, exultation, gravity and
precariousness which it takes to speak formally,” says Rosenstock. Such
speaking demands risk. <span style="mso-spacerun: yes;"> </span>But in a <span style="mso-spacerun: yes;"> </span>time when <span style="mso-spacerun: yes;"> </span>slogans, clichés, jokes, advertisement
ditties, and casual and trivial speech is so prevalent, what’s the risk? “Let
it all hang out” and “anything goes” and “whatever”<span style="mso-spacerun: yes;"> </span>make a more measured and thoughtful approach
seem <span style="mso-spacerun: yes;"> </span>antiquated and irrelevant.<span style="mso-spacerun: yes;"> </span></span><span style="font-family: "georgia" , "serif";"><o:p> </o:p></span></div>
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<span style="font-family: "georgia" , "serif";">The
draining-away of formal speech can be seen in a small example. A friend of
mine, a priest, remarked to me that he had called a restaurant to order a
pizza. He placed the order and thanked the fellow, who answered, “No problem.”
We can ask: how is “no problem”<span style="mso-spacerun: yes;"> </span>a
substitute for “You’re welcome”? As an alternate, it is confusing, for why
would there be any difficulty about ordering a pizza from a pizza restaurant?
Wouldn’t one assume that taking orders from customers would be the primary
desire of the pizza restaurant? <span style="mso-spacerun: yes;"> </span>This
incident is a good illustration of Rosenstock’s contention that informal speech
depends upon formal speech. “No problem” descended from “You’re welcome”—though
the line of descent, as we have said, is unclear, and the meaning, at least in
this case,<span style="mso-spacerun: yes;"> </span>self-contradictory. But, as
Rosenstock put it, “<i style="mso-bidi-font-style: normal;">It’s a great day!”</i>
depends upon <i style="mso-bidi-font-style: normal;">“The heavens declare the glory
of God.”</i> <span style="mso-spacerun: yes;"> </span>And not the other way
around. </span><span style="font-family: "georgia" , "serif";"><o:p> </o:p></span></div>
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<span style="font-family: "georgia" , "serif";">How is formal
language called forth? Rosenstock examines pre-linguistic situations that
demand to become articulate. “We shall have a science of speech when we have
penetrated the hell of non-speech,” he says. And: “…new speech is not created
by thinkers or poets but by great and massive political calamities and
religious upheavals.” Always, he brings us back to the role of speech in
forging a tribe, a nation, a political constitution.<span style="mso-spacerun: yes;"> </span>Mankind exists under the perpetual threat of
war, crisis, decay and revolution. The breakdown of speech, the inadequacy of
speech, the cessation of speech: all of these things portend social upheaval.
Faith and credit can only be restored when men stand by their words and act accordingly.
</span><span style="font-family: "georgia" , "serif";"><o:p> </o:p></span></div>
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<span style="font-family: "georgia" , "serif";">Some people are
beginning to notice that we are not tending to the traditions which the formal
language of America’s founding brought into being. <span style="mso-spacerun: yes;"> </span>In “A Colossal Wreck: The State of our
Presidential Politics,” <span style="mso-spacerun: yes;"> </span><a href="http://www.theimaginativeconservative.org/2016/02/a-colossal-wreck-our-sad-presidential-politics.html">DwightLongenecker</a> writes—“Our nation…is broken, battered, and weather-beaten. Why? …
if we do not preserve what is best from the past we should not be surprised if
the future is even worse. For the better part of the past half-century we have
demolished and distorted the morality, the law, the principles, and the faith
of our fathers. Now the past being abandoned and broken, the present is our
curse.” </span><span style="font-family: "georgia" , "serif";"><span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
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<span style="font-family: "georgia" , "serif";">It might be
argued, by some, “Well, you are just talking <i style="mso-bidi-font-style: normal;">words</i>.” When something is <i style="mso-bidi-font-style: normal;">just
words</i>, we are not talking about transformative speech. Speech has the power
to change us when we have the power to mean what we say and stand by our words
and act according to them. <span style="mso-spacerun: yes;"> </span>In one of his
most beautiful statements, <span style="mso-spacerun: yes;"> </span>Rosenstock
wrote—“Speech was established to call forth life.” <span style="mso-spacerun: yes;"> </span>This is the greater life into which we are
born, or rather, initiated. <span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>Rosenstock stresses that the facts of
prehistory and anthropology <span style="mso-spacerun: yes;"> </span>agree that speech
served the function of<span style="mso-spacerun: yes;"> </span>bridging the span
between the death of one generation and the initiation of the next.<span style="mso-spacerun: yes;"> </span>Speech told of predecessors, appointed
successors, and <span style="mso-spacerun: yes;"> </span>told the story of the
tribe. Speech brought man into time, delivering him from being altogether bound
to the present moment. Speech is not “natural” in the sense that: the grave =
the cradle = <span style="mso-spacerun: yes;"> </span>the coffin (e.g. of
initiation) = <span style="mso-spacerun: yes;"> </span>the altar (e.g. of
worship).<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>Burial, birth, tomb, ritual: all become revealed
<span style="mso-spacerun: yes;"> </span>through the time-processes of speech. We
are human beings because we have knowledge of our predecessors. To the extent
that we are willing to become successors, we can play our part in passing on the culture.</span><span style="font-family: "georgia" , "serif";"><span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
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<span style="font-family: "georgia" , "serif";">Finally – last but
not least – Rosenstock draws attention to the link between formal<span style="mso-spacerun: yes;"> </span>speech, the founding and sustenance of the
tribal/political community, and what we call “common sense.” Common sense, he
says, is what is “precipitated” out of the high speech or “super-sense” of the community.
This is a remarkable insight, simple and compelling like his original
distinction between formal and informal speech. Truly, the Rosenstockian “speech-thinking”
becomes the key to a new sociology, one no longer prone to abstractions, and verifiable
and experiential in its nearness and aptness. <span style="mso-spacerun: yes;"> </span>For the insight concerning common sense rings
true. <span style="mso-spacerun: yes;"> </span>One would expect in a frayed
community like the United States, that various forms of unbalance, bizarre
behaviors, <span style="mso-spacerun: yes;"> </span>arbitrary crazes, and the
like, would increase. <span style="mso-spacerun: yes;"> </span>One could call
these kinds of actions a-temporal: they lack the creativity of being in a line
of predecessors and successors. It is this breakage in the fabric of historical
consciousness which seems so characteristic of life in our “advanced” nation.
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<span style="font-family: "georgia" , "serif";">But sadly, sometimes it seems that all that’s advancing is the decay. <o:p></o:p></span></div>
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<span style="font-family: "georgia" , "serif";"><o:p> * * *</o:p></span><span style="font-family: "georgia" , "serif";"><span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
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<span style="font-family: "georgia" , "serif";">Quite amazing, all these insights in just the first forty pages or so of <em>The Origin of Speech.</em><br /> I
intend to go through this book step by step, and will be reporting on my
responses in this blog. <o:p></o:p></span></div>
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Carylhttp://www.blogger.com/profile/00021101970858496352noreply@blogger.com0tag:blogger.com,1999:blog-7752556860959952231.post-27871617625369752702016-02-24T05:45:00.000-08:002016-02-26T04:35:15.670-08:00Autobiographical Restart(Originally posted November 26, 2014, on the original "Speech-Singer" website, which has been discontinued. I have renewed the <a href="http://speech-singer.blogspot.com/">Speech Singer site</a> as a place for poetry. I have added the Comments from the original post to this essay.<br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><span style="line-height: 16.5pt;">I have come to the "speech-thinking" of Eugen Rosenstock-Huessy (1888-1973) after a long
sojourn in other realms, and I want to describe some of these other realms, which continue to be a
part of my life. The difference now is that I look at them with the new understandings I have gained through the studying</span><span style="line-height: 16.5pt;"> the writings of this remarkable thinker and teacher.
I am now in the process of integrating these insights and elaborating what I
have learned into my own version of the Rosenstock work, which I call
“speech-singing.” It fits for me not only because I like to sing and do it a
lot, but more precisely when and how this singing came to play a part of my
life.</span></span></div>
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<span style="font-family: "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;">My biography begins in Birmingham, Alabama, in 1947. I am grateful
for having grown up in Birmingham during the civil rights era. It forms an
important part of my book, <i>Stewards of
History</i> (Rose Dog Books, 2011). Writing that book was, I felt, my spiritual
task. I tell the story of how I came to write it in the book, but it was only
later that I understood that task as an imperative of my life. Once I fulfilled
it, I could sing. This is what happened.<o:p></o:p></span></span></div>
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<span style="font-family: "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;">My Southern background is an important strand of my destiny, and I
have often quoted the old saying—“American by birth, Southern by grace of God.”
Tracing the spiritual heritage of the South was another theme of my book. A
whole history, tradition, and architecture of the Old South, and the social
duties incumbent upon this aristocratic tradition, came through my
grandparents. This heritage was complicated and challenged by the liberalism of
my father, who had graduated from Harvard (1930) and embraced the new gospel of
racial equality that was stirring in the South in those days.<o:p></o:p></span></span></div>
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<span style="font-family: "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;">I tell this story in <i>Stewards of History. </i>I did not receive
much religious or spiritual instruction from my parents or my environment. My
parents went to the Unitarian Church and my father disclaimed any relationship
with “Christian supernaturalism.” Yet on a heart level he would speak feelingly
of Jesus, and give the blessing at the family dinner table with simple and genuine conviction. <o:p></o:p></span></span></div>
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<span style="font-family: "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;">We are all bundles of contradictions. My father’s one drop of
Christianity was sufficient, apparently,
to impel me, years later, into anthroposophy (1972) and still, even later (2006) into Catholicism. <o:p></o:p></span></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">Concerning the first of these: Anthroposophy, or Spiritual
Science, is the name given to the work
of </span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><a href="https://2.bp.blogspot.com/-AhuwYpamjVk/Vs3OuXz3RaI/AAAAAAAAATg/3WeNQj8di9U/s1600/Steiner.png" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="320" src="https://2.bp.blogspot.com/-AhuwYpamjVk/Vs3OuXz3RaI/AAAAAAAAATg/3WeNQj8di9U/s320/Steiner.png" width="238" /></a></span></div>
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "times new roman" , serif;">Rudolf Steiner (1861-1925) and claims to be a path from the spiritual in man
to the spiritual in the universe. Steiner believed in the centrality of Jesus
Christ and left a creative legacy in many fields, especially education, arts,
and agriculture. Rosenstock-Huessy met Rudolf Steiner in 1919. According to
Wayne Cristaudo, who wrote me that </span><span style="line-height: 16.5pt;"> </span></span></div>
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<span lang="EN-AU" style="font-family: "georgia" , "times new roman" , serif; mso-ansi-language: EN-AU;">“Rosenstock-Huessy
has a few pages on Steiner in <i>Die
Hochzeit des Kriegs und der Revolution</i> (The Wedding of War and
Revolution) – perhaps the key sentence is : ‘he is still only a man of spirit/ mind
(<i>Geistesmensch</i>)’ and his spirit is
a German/ Goethean one, a little later he writes for Steiner ‘the
more universal one is, the more German’ . He also says ‘Steiner is
himself a symptom of the disease he wishes to cure.’” [From an email to CJ, Nov.
11, 2014] </span></blockquote>
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<span lang="EN-AU" style="font-family: "times new roman" , "serif"; mso-ansi-language: EN-AU;"><span style="font-family: "georgia" , "times new roman" , serif;">Rosenstock seized upon
the chief flaw in Anthroposophy, which is, to my mind, heavy philosophical Idealism and a tendency to a lofty
and inflated speech that lacks concrete and relational quality. Concerning
the German Idealism tradition in philosophy, Rudolf Steiner once remarked, in
his Autobiography possibly, although I don’t recall the source—that when he was
starting out his mission he was ‘approached’ by an Initiate who told him to
cast his teachings in the form of philosophical idealism. Statements of this
kind occur frequently in Rudolf Steiner’s works. The claim is made that an
initiate, or Higher Being, or member of the Angelic Hierarchies, suggested or
dictated a course of action. This makes any argument about it or questioning
very difficult. But the fact that there <i>were
</i>other philosophical traditions in Germany at the time is attested by the
work of Rosenstock-Huessy. And as for casting one’s spiritual research in that
form, I can only paraphrase that wonderful and lucid Spaniard, Ortega y Gasset,
himself a student of German philosophy of many years’ standing, when he said
the main task of philosophy in the 20<sup>th</sup> century was the overcoming
of idealism. <o:p></o:p></span></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-AU" style="font-family: "georgia" , "times new roman" , serif; mso-ansi-language: EN-AU;">Despite
these flaws of Anthroposophy, I appreciated Rudolf Steiner’s books
and lectures about Christianity, which drew me towards
a study of the Bible and the Gospels. </span><span style="font-family: "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;">I published a book on “Biblical
epistemology,” actually a study of Genesis, in 2000—<em>Consecrated Venom: The Serpent and the Tree of Knowledge. </em>In that book I said that there were “two streams” of human
development, the genealogical and the metaphysical. We need two legs to walk
and both of these streams are inherent and necessary to our life—biology and
biography. The genealogical stream is the biological task, the inheritance,
which is often intermingled with spiritual and metaphysical elements.
My “genealogical” task was fulfilled through my marriage with a man I had met
in the Waldorf School movement, a fellow-student of the work of Rudolf Steiner.
We became the parents of two wonderful sons. My “metaphysical” task seems to
have been the writing of <i>Stewards of
History</i>, which was the response to an imperative. Indeed, this
interchange between genealogy and metaphysics is characteristic of our ability
to walk upright, where the two legs ultimately fuse into the single trunk.</span> <o:p></o:p></span></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"><span style="line-height: 16.5pt;">The 'two legs’ of human walking give me an entry point to approach the Rosenstock idea of the “Cross of Reality,” which he considered to be the basic paradigm of grammatical man and which he believed could form the basis for a new sociology. In my terms,“genealogy” would refer to the past (narrative, narrational), and “metaphysics” the future
(imperative).</span><span style="line-height: 16.5pt;"> </span><span style="line-height: 16.5pt;">Rosenstock’s diagram of the Cross of Reality adds to the “spatial” dimensions of </span><i style="font-family: 'Times New Roman', serif; line-height: 16.5pt;">subject-object</i><span style="line-height: 16.5pt;"> the temporal dimensions
of </span><i style="font-family: 'Times New Roman', serif; line-height: 16.5pt;">past- future</i><span style="line-height: 16.5pt;">: </span></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">In his
book <i>Practical Knowledge of the Soul,</i>
Rosenstock comments that occult and idealist philosophies that posit “mind” as <i>the</i> creative force of the universe
“…recognize no ethical constraints as a necessity." It was this lack in Steiner’s philosophy which was, for me, a continual
vexation—a word, I like to think, that carries more soul-force than
“objection.” In any case, I objected to it. That, and the need to affirm a
Christian community, presence and ritual in my life eventually led me to the
Catholic Church. </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">I should mention, too, that Anthroposophy has a parallel
Christian movement, the Christian Community, which came about when some Lutheran minister
approached Steiner with questions about the renewal of Christianity. The
Christian Community Press, Floris Books, published my book on Genesis, and I
was inspired by several books on Christianity by Emil Bock notably his <i>The Three Years: The Life of Christ Between
Baptism and Ascension</i> and <i>The Genesis
of History. </i>Our sons were baptized in the Christian Community.
Nevertheless, where worship is concerned, I remain a conservative and
traditionalist at heart, and believe that the strength, broad numbers and
historical endurance of Catholicism is essential in order to effect some kind
of Christian leverage upon society. </span></div>
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<span style="font-family: "times new roman" , "serif";"><span style="font-family: "georgia" , "times new roman" , serif;">What is essential is to maintain a vital community over time.
Certainly Catholicism has been historically tempted by political power, and
never more than in the present day, when so-called “free market neoliberalism”
has lured many Catholics into betraying the social and economic teachings of
the Church. That, and the warmongering neoconservatives and the ultra-left sexual liberationists—these groups
have nearly done in the Church. But I believe it holds the secret of death and
resurrection still. I see no other force in society with even a hope of
restraining a State that has lost all restraint and constitutionalism. <o:p></o:p></span></span></div>
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<span style="font-family: "times new roman" , "serif";"><span style="font-family: "georgia" , "times new roman" , serif;">So I
entered the Catholic church in 2006, maybe because, in moving to Philadelphia
from Birmingham in 2002, I came to a city that yet possessed something of a
residual Catholic culture. When I first moved here, I was occupied by
Quakerism, that archetypal symbol of Philadelphia. But I left when I realized
that Quakerism, while it might be good for adults, did not seem able to pass on a
culture to the children. The question of the passing on of the culture was
foremost in my mind in those days, when I still had some hopes of the
paleoconservative wing of the Republican party—anti-war, anti-Empire,
anti-abortion, etc. Alas, like so many other hopes, paleoconservatism died
when Russell Kirk died. His
clear-sighted warnings about excessive American involvement with Israel have
been swept under the rug by the people today who consider themselves
‘conservative.’ Sometimes, these are the most rabid Zionists. <o:p></o:p></span></span></div>
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<span style="font-family: "times new roman" , "serif";"><span style="font-family: "georgia" , "times new roman" , serif;">So here
I am: knocking at the door of Rosenstock-Huessy’s legacy, the community that
stands to guard and extend his work, and his insights. I realize that, on some
issues, I am not in agreement with Rosenstock-Huessy or some of his followers.
So my motto might be: <br /><em><strong>I go my own way, but I come to you.</strong></em> It expresses, to me,
the need for unconditional liberty of thought along with the equally absolute
need for community and trust and love.<o:p></o:p></span></span></div>
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<span style="font-family: "times new roman" , "serif";"><span style="font-family: "georgia" , "times new roman" , serif;">Additional
Notes:<o:p></o:p></span></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><u><span style="font-family: "times new roman" , "serif";">The
Cross of Reality</span></u><span style="font-family: "times new roman" , "serif";">:
Clinton Gardner sums up very eloquently the significance of the Rosenstockian
Cross of Reality: “…it is the method of speech that is made visible on the Cross of Reality. Indeed, that cross
is best understood as a dynamic model of just how speech works in us. It shows
us that we live in an infinitely richer realm than that described to us by
natural science or by most traditional theology. We are neither the cold
observers of the world outside us nor the faithful children of a God above.
Instead, we live at the heart of reality. We are the agents for the evolution
as well as the revolution of matter and spirit…spirit is audible; it is the
higher kind of human speech. And such speech does not have an infinite variety
of forms. . . there are only four basic kinds of speech, and they move us
through the four stages of any significant experience:
Imperative…Subjective…Narrative…Objective… Those four stages of any memorable
experience are universal and inevitable for all of us. As we move through them,
we are conjugated into those four different grammatical persons: <i>thou (you), I, we, he </i>or<i> she.” (Beyond Belief: Discovering
Christianity’s New Paradigm, </i>White River Press, 2008, pp. 57-58. <o:p></o:p></span></span></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"><u><span style="font-family: "georgia" , "times new roman" , serif;">Question:
Why is the overcoming of philosophical idealism important? </span></u><span style="font-family: "times new roman" , "serif";"><span style="font-family: "georgia" , "times new roman" , serif;">Part of the problem is the word
‘ideal’ means not only ‘pertaining to ideas, thinking’ but also ‘best’ or ‘of
highest quality.’ This bias in our language is very telling, suggesting that the
world of thinking and ideas is better than the living and actual world.
Idealism tends to equate Reality with thinking. Or as Ortega y Gasset puts it,
in his <i>What Is Philosophy</i>?(1960)---“In
the idealist thesis the ‘I,’ the self, the subject, swallows the outside world,
In this process of ingurgitation the self has swollen. The idealist self has
become a tumor; we must operate on it…[For] idealism has reached the point
where it smothers the sources of vital energies and weakens the springs of
living…[it is] an insistent pedagogue trying to make it quite clear to us that
to live spontaneously was to suffer an error, an optical illusion.” This last
sentence perfectly describes many anthroposophists I have known. I met one of
them at a conference. He came whistling up the road, and later apologized for
his “spontaneous” act.</span> <o:p></o:p></span></span></div>
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<span style="font-family: "times new roman" , "serif";"><span style="font-family: "georgia" , "times new roman" , serif;">A little
thinking is sufficient to perceive what unlimited tyranny is wielded by what may first appear clothed in the most
innocent philosophy. At the very least it tends to stifle feelings of gratitude
for nature and the institutions of society as they have existed and come down
to us. So far, the environmental movement has pushed back against some of the
assumptions which give fuel to the mania of redesigning organisms and natural
systems. But society and social customs
remain firmly in the grip of those who would abolish the customs and
constraints of manners and law in the name of “liberty.” It is good to recall
Edmund Burke’s warning against such do-gooders (virtue-crusaders): “The effect of liberty to
individuals is, that they may do what they please: We ought to see what it will
please them to do, before we risk congratulations, which may be soon turned
into complaints.” (Edmund Burke, <i>Reflections
on the Revolution in France,</i> 1790, p. 91)<o:p></o:p></span></span><br />
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<span style="font-family: "times new roman" , "serif";">_____________________________________</span></span><br />
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<span style="font-family: "times new roman" , "serif";"><span style="font-family: "georgia" , "times new roman" , serif;"><b>And....</b>Ortega’s
comment that “time is quite literally a task, a mission, an innovation,” is
quite close to Rosenstock’s imperative. Thus “the superseding of idealism is
the great intellectual task, the high historic mission of our era, the ‘theme
of our time.’ …To try to move beyond idealism is by no means a frivolous idea;
on the contrary it is to accept the problem of our time, to accept our
destiny.” <o:p></o:p></span></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><u><span style="font-family: "times new roman" , "serif";"><b>Finally,
a Latin motto! </b></span></u><span style="font-family: "times new roman" , "serif";">Friends
of ERH may apply to Edward Casey for an appropriate translation, should they
come up with a suitable personal motto. I am grateful now to have a Latin motto
for my crest: <i>Viam propriam prosequar sed
ad vos versus</i>—‘I go my own way, but I come to you!’<o:p></o:p></span></span></span></div>
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<span style="font-family: Times, "Times New Roman", serif;"><strong><u>Additional Postscript (February 26, 2016</u>) </strong>Rosenstock-Huessy came to the United States from Germany in 1933. He had a teaching post at Harvard. That formidable institution didn't know what to make of the man-- someone who <em>believed in the power of God in history</em>! What an outrage to secular sensibility. They moved him from philosophy or sociology, or whatever he was hired to teach, into Theology. In any case, he didn't stay long. Rosenstock left Harvard after two years, having gained an appointment at Dartmouth where he had a long and distinguished career. </span><br />
<span style="font-family: Times;"></span><br />
<span style="font-family: Times; font-size: x-small;"><span style="font-size: small;">My father graduated from Harvard in 1930. What if he had encountered Eugen Rosenstock back in his Harvard years? They only missed being there at the same time by a few years. What if, in some philosophy class, he had encountered Rosenstock's vital Christianity, about the capacity to step into a new future? Would it have made a difference to the later aloneness he felt as the civil rights movement unfolded in Birmingham---and the aftermath of all that, which left him even more isolated and self-doubting?</span></span><br />
<span style="font-family: Times; font-size: x-small;"><span style="font-size: small;"></span></span><br />
<span style="font-family: Times; font-size: x-small;"><span style="font-size: small;"> "What-if" stories can remind us that history, biography, the course of events are, after all, human creations. I sometimes think that one's sense of "<em>what-is</em>"-- the realistic attitude--can best be developed by also cultivating "What-if"--the courage to imagine, to cherish uncommon vision. </span></span></div>
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Carylhttp://www.blogger.com/profile/00021101970858496352noreply@blogger.com0tag:blogger.com,1999:blog-7752556860959952231.post-74877040084740901102016-02-18T10:00:00.000-08:002016-02-29T04:54:59.688-08:00The Grammar of Morality<br />
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<span style="font-family: "georgia" , "serif"; font-size: 12pt; line-height: 120%;">It is always an interesting exercise to read things written
in the world which in some manner either anticipate<span style="mso-spacerun: yes;"> </span>Rosenstock’s grammatical perspective, or
could be made immensely more fruitful by the study of same. Philip Gorski, a
professor of Sociology and Religious Studies at Yale, has published a <a href="http://www.publicbooks.org//nonfiction/where-do-morals-come-from">review</a>,
“Where do morals come from?” --</span><span style="font-family: "georgia" , "serif"; font-size: 12pt; line-height: 120%;"> the book,
by Webb Keane,<span style="mso-spacerun: yes;"> </span>is entitled <i style="mso-bidi-font-style: normal;">Ethical Life: Its Natural and Social History</i>
(Princeton, 2015).<span style="mso-spacerun: yes;"> </span>The book argues that
“the basic structures of human interaction” provide a variety of what he calls
“ethical affordances.” This is a fancy term for 2<sup>nd</sup> and 3<sup>rd</sup>
person perspectives. In other words, grammatical language provides the context
for two or more persons to engage in “joint attention,” that is, share interest
and activity in something. <span style="mso-spacerun: yes;"> </span>“As a
linguistic anthropologist, Keane is especially interested in the ethical
affordances created by human language,” comments Gorski. Language, he thinks,
“probably first evolved as a means of coordinating action, rather than labeling
things.” </span></div>
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<span style="font-family: "georgia" , "serif"; font-size: 12pt; line-height: 120%;">So far so good. At least we are in the realm of action and social
relations. But then academic-speak takes over when Keane “puts particular
stress on abstraction and generalization,”<span style="mso-spacerun: yes;">
</span>a capacity which can be used “to formulate rules, maxims and codes of
behavior.”</span><span style="font-family: "georgia" , "serif"; font-size: 12pt; line-height: 120%;"><o:p> </o:p></span></div>
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<span style="font-family: "georgia" , "serif"; font-size: 12pt; line-height: 120%;">Somehow it is hard for me to picture our cave-man ancestors
sitting around formulating rules and codes of behavior. <span style="mso-spacerun: yes;"> </span>And <span style="mso-spacerun: yes;"> </span>there is nothing that approaches Rosenstock’s
striking distinction between formal and informal language, which in my view is the
<i style="mso-bidi-font-style: normal;">sine que non</i> of any further progress in
the field of language. Apparently Keane does acknowledge that most of our
repertory of moral response is shaped by emotions, gestures, rituals, etc.<span style="mso-spacerun: yes;"> </span>But then these concessions to reality are
stated, in Gorski’s review, in the context of a politically-correct discussion
of homosexuality and feminism. It seems almost impossible nowadays to escape
this kind of harangue disguised as academic reporting. It is especially
unfortunate because Gorski’s review, and what I gather of Keane’s book as well,
both contain many potential links to Rosenstock’s great insights on language
and culture, as described in his book <i style="mso-bidi-font-style: normal;">The
Origin of Speech.</i> </span><span style="font-family: "georgia" , "serif"; font-size: 12pt; line-height: 120%;"><o:p> </o:p></span></div>
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<span style="font-family: "georgia" , "serif"; font-size: 12pt; line-height: 120%;">The question of reductionism is also hard to avoid. Keane
has an interesting fourfold-theory of society, which Gorski describes as:</span></div>
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physiological</span></div>
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<span style="font-family: "georgia" , "serif"; font-size: 12pt; line-height: 120%;"> psychological</span></div>
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<span style="font-family: "georgia" , "serif"; font-size: 12pt; line-height: 120%;"> sociological</span></div>
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<span style="font-family: "georgia" , "serif"; font-size: 12pt; line-height: 120%;">anthropological </span></div>
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<span style="font-family: "georgia" , "serif"; font-size: 12pt; line-height: 120%;">Gorski comments that
“each emerges out of the other.” But then he appears to contradict this, when
he says that “contra the current rage for reduction, in which all action is
bottom-up, Keane assumes that higher levels can exert ‘downward causation’ on
lower ones.”<span style="mso-spacerun: yes;"> </span>But how is this possible,
if all levels emerge from the lowest one?<span style="mso-spacerun: yes;">
</span></span></div>
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<span style="font-family: "georgia" , "serif"; font-size: 12pt; line-height: 120%;"><span style="mso-spacerun: yes;"></span>And, dear Reader, what, pray, is once more placed before our
minds as an example? I hate to say it, but it is feminism. How I amaze, being such an anti-feminist
female. Nevertheless I would argue that feminism has virtually nothing to do
with ethical transformation, being the result of the propaganda of cultural
Marxism, and therefore representing cultural regress. More precisely, to the extent that feminism was a reaction to the Industrial Revolution, which in effect destroyed the home and women's important economic role, it was both needed and understandable. But modern feminism has long since lost its bearings of home and family. It became a pawn in the hands of cultural Marxism--ironically to the furtherance of capitalism and the economization of all of society.</span><br />
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<span style="font-family: "georgia" , "serif"; font-size: 12pt; line-height: 120%;">(An aside to the reader: my anti-feminism is based upon my perception that feminism
is actually anti-woman, not to mention anti-male and anti-family. It is an
ideology for atoms, not for human beings. I am inclined to agree with Ferdinand
Lundberg’s remark, in his<span style="mso-spacerun: yes;"> </span><i style="mso-bidi-font-style: normal;">Modern Woman: The Lost Sex</i>, that
“Psychologically, feminism had a single objective: the achievement of maleness
by the female, or the nearest possible approach to it.” <span style="mso-spacerun: yes;"> </span>I am a disciple of strong, gentle and
confident womanhood. I make this detour for the sake of attempting to mollify
the two academic gentlemen, since I would like them both to know of my (generally
positive) response to Keane’s book and Gorski’s<span style="mso-spacerun: yes;">
</span>review of it.) </span><span style="font-family: "georgia" , "serif"; font-size: 12pt; line-height: 120%;"><o:p> </o:p></span></div>
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<span style="font-family: "georgia" , "serif"; font-size: 12pt; line-height: 120%;">Another example of Keane’s
almost-hitting-the-Rosenstockian-target can be found in his “three moments” of
the ethical life: “I,” “thou,” and “me.”<span style="mso-spacerun: yes;">
</span>Gorski describes these three moments as follows:</span><span style="font-family: "georgia" , "serif"; font-size: 12pt; line-height: 120%;"><o:p> </o:p></span></div>
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<span style="font-family: "georgia" , "serif"; font-size: 12pt; line-height: 120%;">“The ‘I’ moment is unthinking
action where consciousness is submerged in doing. The ‘thou’ moment is empathic
projection where ego imagines the perspectives of alter. And the ‘me’ moment is
critical observation of the self where ego looks at herself through eyes of the
generalized other. Perhaps we should also add a fourth moment, a historical
moment in which ego considers past actions, interactions, and selves as a prelude
to further action. We could call that ‘we.’” </span><span style="font-family: "georgia" , "serif"; font-size: 12pt; line-height: 120%;"><o:p> </o:p></span></div>
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<span style="font-family: "georgia" , "serif"; font-size: 12pt; line-height: 120%;">Ah—the Cross of Reality!—almost. But one is tempted to say
that a miss is a good as a mile. Modern self-centeredness intrudes in the
doubling of the first person, and there is no inkling of the imperative, the
true significance of ‘thou’ or ‘you,’ and indeed the engine and motive-force of
all action.<span style="mso-spacerun: yes;"> </span>But there is, nevertheless,
the seed of the Cross of Reality struggling out of this embryonic confusion,
and that much is in itself remarkable.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "serif"; font-size: 12pt; line-height: 120%;"><o:p> ________________________________</o:p></span></div>
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<span style="font-family: "georgia" , "serif"; font-size: 12pt; line-height: 120%;">Note: see essay, “Speech as Our Matrix:
Discovering the Cross of Reality,” by Clinton C. Gardner, to be posted to this blog with the permission of Mr. Gardner. This essay is an excellent introduction to the work of Eugen Rosenstock-Huessy. </span><span style="font-family: "georgia" , "times new roman" , serif;">A brief excerpt from Mr. Gardner's essay:</span><span style="font-family: "georgia" , "serif"; font-size: 12pt; line-height: 120%;"><o:p> </o:p></span></div>
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“. . . the Cross of Reality is not some elaborate metaphysical concept but simply a commonsense way to interpret any experience. In fact, a person who uses common sense already interprets his or her life and history this way, from the four perspectives that the cross shows us. In other words, the cross simply codifies common sense. Unfortunately, huge numbers of people, probably the great majority—be they ideologues, fascists, or communists (all stuck on the “glorious future” front), fundamentalists (stuck on the past front), sentimentalists and pietists (stuck on the subjective front), or even rationalists (stuck on the objective front)—are not guided by common sense.”<br />
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<strong>Postscript February 22, 2016</strong></div>
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<span style="font-family: "georgia" , "serif"; font-size: 12pt; line-height: 120%;">I sent email notification of this piece to both Professor
Gorski and Professor Keane. Professor Keane sent me back a “Thank you.” I
appreciated hearing from him and I began to think that my little piece had done
his book an injustice, and I wrote him back </span><br /><br />“–Dear Mr. Keane, It was nice of you to write. I did not do justice to your book at all. I ask you to forgive my half-assed effort. I will want to read your book as I believe it contains genuine insights. Kind regards …” <span style="color: black; font-family: "georgia" , "serif"; font-size: 12pt;"><o:p></o:p></span></div>
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<span style="font-family: "georgia" , "serif"; font-size: 12pt; line-height: 120%;">I can see how my reaction against feminism prejudiced my
view of his book. Yet in re-reading Gorski’s review, <span style="mso-spacerun: yes;"> </span>I see that Gorski cites Keane himself who deployed
the model of “feminist consciousness-raising” to describe ethical
transformation. In that sense, if I objected to feminism, I objected to
something the author of the book himself was promoting.</span><span style="font-family: "georgia" , "serif"; font-size: 12pt; line-height: 120%;"><o:p> </o:p></span></div>
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<span style="font-family: "georgia" , "serif"; font-size: 12pt; line-height: 120%;">We need a new concept for “time decay.” Something like this
is used in the vocabulary of atomic explosion, fission, “half-life.” Time decay
might be thought of as the disparity between the justification for a creed or
an ideology and its lapse into toxic decay. There was a justification for a
woman’s movement as a result of the Industrial Revolution, when the home was
stripped of its economic function. Am I saying that women belong in the home? Not
at all. There was a need for creative thinking about work outside the home, but
in such a way to maintain the roles of parents and families. None of this “social
thinking” was done. The home was wrecked, children were de-parented or became
wards of the state. Are not World Wars one and two the fruit of this social
chaos—that and other things? <br />Quite possibly.[1] </span><span style="font-family: "georgia" , "serif"; font-size: 12pt; line-height: 120%;"><o:p> </o:p></span></div>
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<span style="font-family: "georgia" , "serif"; font-size: 12pt; line-height: 120%;">No doubt I could have done better.<span style="mso-spacerun: yes;"> </span>So it was good I apologized. Nevertheless, my
reaction had something <span style="mso-spacerun: yes;"> </span>good about it as
well.<span style="mso-spacerun: yes;"> </span>Toxic things need to be fumigated.
And there is no good holding on to them when their time is expired. The ability
to act and react decisively is given to those for whom “the time presses” –those
who perceive the nature of the crisis in which we live. <o:p></o:p></span></div>
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<span style="font-family: "georgia" , "serif"; font-size: 12pt; line-height: 120%;"><o:p> </o:p></span></div>
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<span style="font-family: "georgia" , "serif"; font-size: 12pt; line-height: 120%;"><o:p> </o:p></span></div>
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<span style="font-family: "georgia" , "serif"; font-size: 12pt; line-height: 120%;"><o:p> </o:p></span></div>
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<span style="font-family: "georgia" , "serif"; font-size: 12pt; line-height: 120%;"><span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
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<span style="font-size: xx-small;"><span style="font-family: "calibri";">.</span></span><br />
<span style="font-size: x-small;"><span style="font-family: "calibri";"><span style="font-size: small;"><strong>[1]</strong> Rosenstock <span style="font-family: inherit;">put</span> the matter somewhat differently in his <em>Out of Revolution</em> (1938) where he speaks of the incoherence of modern knowledge-- history, nature, physics, theology-- "nothing but a breakdown of civilization could be expected from a kingdom so terribly divided against itself.' </span><span style="mso-spacerun: yes;"><span style="font-size: small;"> Elsewhere, more cogently to my point, he says: "Capitalism can make profits only so long as it can escape the cost of reproducing the political and social order." It is this "reproduction" of the social order that had been the especial province of women, and which modern women have abandoned largely thanks to feminism.</span> </span></span></span><br />
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Carylhttp://www.blogger.com/profile/00021101970858496352noreply@blogger.com0tag:blogger.com,1999:blog-7752556860959952231.post-62360260800480717872016-02-18T09:45:00.000-08:002016-02-29T05:31:11.572-08:00Speech As Our Matrix (Parts 1 - 2)<a href="https://www.blogger.com/" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"></a><br />
Reprinted to this blog with the permission of Mr. Gardner. There may be some slight editing for space considerations. <br />
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<span style="font-size: 16pt;"><o:p> </o:p></span></div>
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<span style="font-size: 20pt;">SPEECH
AS OUR MATRIX: <o:p></o:p></span></div>
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<span style="font-size: 20pt;">Discovering
the Cross of Reality<o:p></o:p></span></div>
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<span style="font-size: 16pt;"><o:p> </o:p></span></div>
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<span style="font-size: 16pt;">Clinton
C. Gardner<o:p></o:p></span></div>
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<span style="font-size: 16pt;"><o:p> </o:p></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="color: #222222; font-size: 14pt;">I.
INTRODUCTION</span></b></div>
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Beloved by many generations of Dartmouth students, who recorded and published his lectures, and also kept his books in print, the social philosopher Eugen Rosenstock-Huessy (1888-1973), has yet to be welcomed by the academic establishment. He himself predicted that it would be 30 years or more, after his death, before this might occur. I have often thought of him as a latter-day Kierkegaard (1813-1855), who was “discovered” and celebrated as the father of existentialism in the 1920s, some 70 years after his death. <br />
<span style="color: #222222;"> </span><br />
Eugen Rosenstock-Huessy (1888-1973), has yet to be welcomed by the academic establishment. He himself predicted that it would be 30 years or more, after his death, before this might occur. I have often thought of him as a latter-day Kierkegaard (1813-1855), who was “discovered” and celebrated as the father of existentialism in the 1920s, some 70 years after his death.<br />
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This essay will introduce the reader to what I consider the heart of Rosenstock-Huessy’s work: his “discovery” of what he called “the Cross of Reality,” and the related disclosure that “spirit,” which has usually been thought of as ethereal, can now be recognized as our gift of speech. <br />
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Born into a Jewish banker’s family in Berlin, Rosenstock-Huessy became a Christian at age 18. Indeed, he became a remarkably-engaged Christian, as we shall see.<br />
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Martin Marty, the prominent US historian of religion, has long hailed Rosenstock-Huessy’s work. In a Christian Century book review, Marty described Rosenstock-Huessy as a thinker “ahead of his time,” one who managed to write about Christianity “without old-line appeal to transcendence.” <br />
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The poet W.H. Auden (1907-1973) wrote a foreword for one of Rosenstock-Huessy’s books, saying “I have read everything by him that I could lay my hands on,” and closed by citing Rosenstock-Huessy’s motto, Respondeo etsi mutabor (I respond although I will be changed), then adding, “Speaking for myself, I can only say that, by listening to Rosenstock-Huessy, I have been changed.” <br />
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The distinguished Jewish philosopher Martin Buber (1878-1965) wrote: “The historical nature of man is the aspect of reality about which we have been basically and emphatically instructed in the epoch of thought beginning with Hegel....Rosenstock-Huessy has concretized this teaching in so living a way as no other thinker before him has done.” <br />
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<span style="color: #222222;"><span style="color: #222222;"><span style="color: #222222;">Other prominent thinkers who have admired Rosenstock-Huessy’s work include the theologians Reinhold Niebuhr, Paul Tillich, and Harvey Cox, as well as the sociologist David Riesman and the social critic Lewis Mumford. <span style="color: #222222; font-size: 9pt;"><o:p></o:p></span><br />
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<span style="color: #222222;"><span style="color: #222222;"><span style="color: #222222;"><span style="color: #222222;"> A likely reason for Rosenstock-Huessy’s long-delayed recognition by academe is that his work bridged so many different disciplines. He was a social philosopher and sociologist, a historian and a religious thinker, yet a scholar whose longest book, <i style="mso-bidi-font-style: normal;">Die Sprache des</i> <i style="mso-bidi-font-style: normal;">Menschengeschlechts</i> (The Speech of Humankind) was on the origins and meaning of language. As if that were not enough, he described Academe as the enemy—and urged that it get out of its ivory tower. To do that, he suggested that higher education should incorporate a year of service within its four-year term. Finally, a likely reason for his obscurity is that his “new version of Christianity,” a Christianity that was this-worldly, even secular, kept intruding into his historical and sociological works. <o:p></o:p></span></span></span></span></div>
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<span style="color: #222222;"><span style="color: #222222;"><span style="color: #222222;">In this essay I will attempt to explicate and applaud those intrusions—because they serve Rosenstock-Huessy’s <span style="mso-spacerun: yes;"> </span>goal of presenting our reality “whole” again, before it was divided into the several realms of the hard sciences, the social sciences,<span style="mso-spacerun: yes;"> </span>the humanities, and religion. In other words, I will show how he pursued his aim of “realigning” all our fields of knowledge—so that natural science would no longer seem their base, as it has seemed since Descartes (1596-1650). <o:p></o:p></span></span></span></div>
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<span style="color: #222222;"><span style="color: #222222;"><span style="color: #222222;"><span style="mso-spacerun: yes;"> </span>Specifically, I will describe what Rosenstock-Huessy called “the Cross of Reality,” an image which shows us how all our knowledge—from the most material of physics to the most spiritual of religion—can be seen as related and forming a <i style="mso-bidi-font-style: normal;">whole.</i> Thus, I will be challenging the current trend in intellectual life, in which knowledge has seemed to become increasingly fragmented. I will be arguing that our experience of speech is the glue which holds us together—and that this experience can be seen as the action of spirit in us, in both the secular and religious senses. In sum, speech is our matrix, and the Cross of Reality depicts that matrix.<o:p></o:p></span></span></span></div>
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<span style="color: #222222;"><span style="color: #222222;"><span style="color: #222222;">As if that were not enough for a shortish essay I will endeavor to show how the Cross of Reality points us to a new method for the social sciences, a more universal method than the one disclosed, for the natural sciences, by Descartes and Galileo (1564-1642). <span style="mso-spacerun: yes;"> </span><o:p></o:p></span></span></span></div>
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<span style="color: #222222;"><span style="color: #222222;"><span style="color: #222222;">Before I begin that task, I should introduce myself. I was one of those Dartmouth students who have worked to preserve Rosenstock-Huessy’s legacy. In fact, I have written introductions to two of his books, as well as three books about his work. With his blessing. I founded a little company, Argo Books, which published many of his unpublished manuscripts—and kept all his English works in print. From the outset, I operated Argo Books with the support of Rosenstock-Huessy’s distinguished friend Freya von Moltke.<o:p></o:p></span></span></span></div>
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<span style="color: #222222;"><span style="color: #222222;"><span style="color: #222222;">The text which follows first saw the light of day at a June 2014 conference held at Renison University College, Waterloo, Ontario. Canada. Most of it was drawn from my several books on Rosenstock-Huessy’s work. As of October 2014, it still needs an appended section of notes.<o:p></o:p></span></span></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="color: #222222; font-size: 14pt;">II.
THE CROSS OF REALITY</span></b><span style="color: #222222;"><o:p> </o:p></span></div>
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<span style="color: #222222;">Ever since he introduced the Cross of Reality, in his
1925 <i style="mso-bidi-font-style: normal;">Soziologie</i>, Rosenstock-Huessy
has kept that image central to his varied works on history, society, and
religion. It is important to note that this cross is not a religious image; it
is not the Cross of Christ. Rosenstock-Huessy’s Dartmouth classes made clear
that the Cross of Reality was grounded in our everyday experience of secular
life. This is evident in my </span>classroom note, from the spring of 1941, which
follows:</div>
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<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span></div>
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Rosenstock-Huessy
says we are all crucified in a Cross of Reality on which we have to face
backward to the past, forward to the future, inward toward our selves, and
outward toward the world. He brings this cross image to life, not as an
abstract idea, not as <i>his</i> idea, but as a new model of the human reality,
a model which he invites us to discover with him. When he diagrams the cross on
a blackboard, he makes a horizontal line for its time axis, then a vertical
line to represent the space axis. This visual depiction becomes an icon for all
his students, an icon of our human predicament—and our potential.</div>
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Since
each of us lives at the center of this cross, our lives are crucial, not only
for ourselves but for all humankind. We are constantly torn between the need to
be true to the achievements of past time and the need to respond to the new
callings of the future. Similarly, on the space axis of our lives, we are
constantly trying to relate our personal, subjective inner space to the
objective demands of the outer world, the space around us. </div>
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<span style="mso-spacerun: yes;"> </span>This model applies not only to each person
but to any group, even to a nation.</div>
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<span style="mso-tab-count: 2;"> </span>The Cross of Reality, showing that times are
as important as spaces, corrects the scientific subject-object model of
reality, the Cartesian model (<i style="mso-bidi-font-style: normal;">cogito ergo
sum</i>), which is merely spatial, and enlarges on its limited method. All
these relationships become clear when Rosenstock-Huessy diagrams the cross on
the blackboard:<span style="mso-spacerun: yes;"> </span></div>
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<span style="mso-tab-count: 1;"> </span>When the social sciences were born,
through Auguste Comte (1798-1857), to make themselves respectable, they adopted
the objective methodology of the natural sciences. Measurements and statistics
became their tools, just as they had been for the natural sciences. <span style="mso-spacerun: yes;"> </span>Rosenstock-Huessy does not suggest that the
social sciences abandon measurements and statistics; rather that objectivity should
become only one of the four ways we investigate any question that involves the
human being in society. In other words, the Cross of Reality is a model that
can be turned into a method for sociology—and all the human sciences<span style="mso-tab-count: 1;"> </span></div>
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<span style="mso-tab-count: 1;"> </span>A few months after I wrote that note, in
June of 1941 I found myself in Tunbridge, Vermont as a member of Camp William
James, a project which had begun through the efforts of Rosenstock-Huessy
students. With the endorsement of President Roosevelt, the camp had started as
an experimental camp within the Civilian Conservation Corps, with about 15
members from the regular CCC and about 10 recent graduates of Dartmouth and
Harvard. In my diary, I wrote the following note which explained the camp in
terms of the four fronts shown on the Cross of Reality—future time, the inner
space of the self, past time, and the outer world:<span style="mso-spacerun: yes;"> </span></div>
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<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span></div>
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First, we came to Camp William James because we heard a calling toward the future. We wanted to create a new institution, a period of all-out service as part of all young people’s education. It would be the CCC plus Dartmouth and Harvard, an entirely new combination. It’s a breaking-away from the ivory tower of academe into the problems and life of a real community. We heard another calling toward the future when we sent a group to Mexico to help rebuild the town of Colima—recently flattened in an earthquake. This second calling makes clearer that we’re engaged in a “moral equivalent of war,” not just planting trees or helping some farmers. Second, we’re creating our own inner space within the farm building, our headquarters. Of course, it’s also the inner space of our group, the community we have formed here. Third, we have the experience of being connected with past time, with the ongoing life of a rural town whose roots go back for many generations. We go to square dances where the calling is in an Elizabethan style that’s died out in England. Quite a contrast with the rootless suburbs of New York or the slums of New Haven, both places where many of us grew up. Fourth, we are getting national publicity through stories in the Boston Globe and the New York Times. This makes our little inner group known to the outer world, objectively, with both good and bad consequences. It has helped recruiting, but it’s also what led to our losing federal funding. In Congress we were attacked as just another New Deal boondoggle—and had to close our CCC “side-camp” in Sharon. To sum up, the camp has provided each of us with a more intense experience of life, a more crucial experience, than we’d get in any ordinary college year. We have come to see that a period of such service, when integrated into one’s education, would show its participants how we all live historically, drawn toward the past and the future.<br />
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I think this note about the camp makes clear that the Cross of Reality is not some elaborate metaphysical concept but simply a commonsense way to interpret any experience. In fact, a person who uses common sense already interprets his or her life and history this way, from the four perspectives that the cross shows us. In other words, the cross simply codifies common sense. Unfortunately, huge numbers of people, probably the great majority—be they ideologues, fascists, or communists (all stuck on the “glorious future” front), fundamentalists (stuck on the past front), sentimentalists and pietists (stuck on the subjective front), or even rationalists (stuck on the objective front)—are not guided by common sense.<br />
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In 1942 I’d left Camp William James to serve four years in the army. Returning to Dartmouth in 1946, I majored in Philosophy because I wanted to concentrate on Rosenstock-Huessy’s work. The note below is from a course in which he described how humankind had been formed by four quite different kinds of speech, as portrayed on the Cross of Reality: <br />
<br />
<br />
<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">Universal
History<o:p></o:p></i></b><br />
<br />
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During
some 40,000 years before Christ, tribal speech, with its totems and taboos, had
oriented us to our ancestors, to the narrative of our <i style="mso-bidi-font-style: normal;">past.</i> </div>
<br />
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Then,
in the great empires, such as China and Egypt, already flourishing by 3000 BC,
the speech of the temple oriented us to the stars, the rivers, and the fields,
the universe of nature, <i style="mso-bidi-font-style: normal;">the world outside
us. <o:p></o:p></i></div>
<br />
<div class="MsoNormal" style="margin: 0in 0in 0pt 0.5in; tab-stops: .25in; text-align: justify;">
By
600 BC Greek speech had begun to orient us to our <i style="mso-bidi-font-style: normal;">inner selves,</i> through poetry and philosophy. </div>
<br />
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During
that same millennium before Christ, the speech of Israel emerged, orienting us
to our <i style="mso-bidi-font-style: normal;">future</i> by way of prayer and
prophecy.</div>
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With
the coming of the Christian era, those four ancient modes of speech were fused.
After Christ we no longer felt bound by a single orientation. We were no longer
simply Greek or Jew, Egyptian or tribesman. For 2,000 years now, we have been
moving steadily toward spiritual unity, as we have become increasingly able to
articulate all four forms of speech.</div>
<br />
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Four
great types of civilization had reached dead ends at Year Zero of our common
era. Christ and his apostles came at the right time. They translated those dead
ends into new beginnings, becoming in effect the narrow part of the tube in the
hourglass of history. Since that center-time, human history has become one
story.</div>
<span style="mso-tab-count: 9;"> </span><br />
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<span style="mso-tab-count: 1;"> </span>Another course of Rosenstock-Huessy’s
was based on his magnum opus <i style="mso-bidi-font-style: normal;">Out of Revolution:
Autobiography of Western Man.</i><span style="font-size: 9pt;"> </span>Here he
was not explicit about the Cross of Reality orientations, but it seemed clear
to me that they undergirded his message. Thus, my summary of the book was as
follows:</div>
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<o:p> </o:p><i style="mso-bidi-font-style: normal;"><span style="mso-tab-count: 1;"> </span><b style="mso-bidi-font-weight: normal;">Western History<span style="mso-tab-count: 1;"> </span><o:p></o:p></b></i></div>
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Just
as he tells pre-Christian history in terms of four kinds of speech, so
Rosenstock-Huessy sees these four kinds of speech given different emphases in
each of the great Western revolutions. The imperatives established in the first
millennium of the Christian era made all<i style="mso-bidi-font-style: normal;"> </i>those
revolutions necessary, from what he calls the “Papal Revolution” of the high
Middle Ages to the Russian Communist revolution of our own time. Each of these
six great revolutions had different orientations and impulses, but they all sought
to remake the <i style="mso-bidi-font-style: normal;">whole </i>world:</div>
<br />
<div class="MsoNormal" style="margin: 0in 0in 0pt 0.25in; tab-stops: .25in; text-align: justify;">
<o:p> </o:p></div>
<br />
<div class="MsoNormal" style="margin: 0in 0in 0pt 0.5in; tab-stops: .25in; text-align: justify;">
1.
<b style="mso-bidi-font-weight: normal;"><u>The Papal Revolution</u></b>, begun
by Pope Gregory in 1076, had a messianic orientation toward the <i style="mso-bidi-font-style: normal;">future. It was the first </i>global<i style="mso-bidi-font-style: normal;"> revolution—and that planetary purpose was
repeated in all its successors. </i>Its new speech, the language of theology, with
Anselm’s <i style="mso-bidi-font-style: normal;">credo ut intelligam</i> (<span style="background: white; color: #545454;">I believe so that I may understand</span>)
was first heard in the new institution of <i style="mso-bidi-font-style: normal;">universities</i>.
<span style="font-size: 9pt;"><o:p></o:p></span></div>
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<o:p> </o:p></div>
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<div class="MsoNormal" style="margin: 0in 0in 0pt 0.5in; tab-stops: .25in; text-align: justify;">
2.
<b style="mso-bidi-font-weight: normal;"><u>The German Reformation</u></b>, begun
by Luther in 1517, emphasized our <i style="mso-bidi-font-style: normal;">inner
conscience</i>, and its greatest new institution was <i style="mso-bidi-font-style: normal;">public education. </i>It saw the Bible translated into local languages
and introduced the priesthood of all believers, thereby ending the central
power of the church. In fact, it began the process of secularization
(particularly visible in the emergence of secular art).</div>
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<span style="mso-spacerun: yes;"> </span></div>
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3.
<b style="mso-bidi-font-weight: normal;"><u>The British Parliamentary or Puritan
Revolution</u></b> (1649-1688) celebrated the laws and traditions of the <i style="mso-bidi-font-style: normal;">past.</i> Its new institutions were <i style="mso-bidi-font-style: normal;">parliaments and the rule of law</i>. Power
was no longer in the hands of the nobility but turned over to the gentry—the
Christian gentlemen.</div>
<br />
<div class="MsoNormal" style="margin: 0in 0in 0pt 0.5in; tab-stops: .25in; text-align: justify;">
<o:p> </o:p></div>
<br />
<div class="MsoNormal" style="margin: 0in 0in 0pt 0.5in; tab-stops: .25in; text-align: justify;">
4.
<b style="mso-bidi-font-weight: normal;"><u>The French Revolution</u></b> (1789)
focused on the <i style="mso-bidi-font-style: normal;">outer front</i>, where
reason and objectivity hold sway. For the first time, the lowly bourgeoisie,
the common man, was fully <span style="mso-spacerun: yes;"> </span>empowered.
National literatures and arts, as well as newspapers, appeared. Freed from
religion, all the sciences began to flourish. So did capitalism!<span style="mso-spacerun: yes;"> </span></div>
<br />
<div class="MsoNormal" style="margin: 0in 0in 0pt 0.5in; tab-stops: .25in; text-align: justify;">
<span style="mso-spacerun: yes;"> </span></div>
<br />
<div class="MsoNormal" style="margin: 0in 0in 0pt; tab-stops: .25in; text-align: justify;">
<span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;"> </span>5.
<b style="mso-bidi-font-weight: normal;"><u>The American Revolution</u></b> (1776)
was a happy combination of impulses from both the</div>
<br />
<div class="MsoNormal" style="margin: 0in 0in 0pt 0.25in; tab-stops: .25in; text-align: justify;">
<span style="mso-spacerun: yes;"> </span>French and the British. It gave them an additional
impetus, as they spread over the new</div>
<br />
<div class="MsoNormal" style="margin: 0in 0in 0pt 0.25in; tab-stops: .25in; text-align: justify;">
<span style="mso-spacerun: yes;"> </span>continent.</div>
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<o:p> </o:p></div>
<br />
<div class="MsoNormal" style="margin: 0in 0in 0pt 0.25in; tab-stops: .25in; text-align: justify;">
<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>6.
Finally, <b style="mso-bidi-font-weight: normal;"><u>the Russian Revolution</u></b>
(1917) turned into a rather unhappy combination of </div>
<br />
<div class="MsoNormal" style="margin: 0in 0in 0pt 0.25in; tab-stops: .25in; text-align: justify;">
<span style="mso-spacerun: yes;"> </span>future messianism with the new language of
objectivity. Still, it was a needed corrective to </div>
<br />
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<span style="mso-spacerun: yes;"> </span>unbridled capitalism’s exploitation of labor.
Indeed, its new imperative was freedom from</div>
<br />
<div class="MsoNormal" style="margin: 0in 0in 0pt 0.25in; tab-stops: .25in; text-align: justify;">
<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>economic
exploitation. Rosenstock-Huessy wrote that the New Deal, with Social Security, </div>
<br />
<div class="MsoNormal" style="margin: 0in 0in 0pt 0.25in; tab-stops: .25in; text-align: justify;">
<span style="mso-spacerun: yes;"> </span>the WPA, etc., would have been unthinkable
without the preceding communist revolution. <span style="font-size: 9pt;"><o:p></o:p></span></div>
<br />
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<o:p> </o:p></div>
<br />
<div class="MsoNormal" style="margin: 0in 0in 0pt; tab-stops: .25in; text-align: justify;">
<span style="mso-tab-count: 2;"> </span>In <i style="mso-bidi-font-style: normal;">The Christian Future</i>, Rosenstock-Huessy saw all these six revolutions,
and the two World Wars contributing to what he called today’s “Great Society,”
the global society that he described as “heiress of state and church.” <span style="mso-spacerun: yes;"> </span>This explains why he said that “Christianity
is not a religion.” In light of the history told in <i style="mso-bidi-font-style: normal;">Out Of Revolution</i>, Christianity was more important in changing
secular society than it was as a religion. <span style="mso-spacerun: yes;"> </span></div>
<br />
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<o:p> </o:p></div>
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<span style="font-size: 14pt; line-height: 140%;"><o:p> </o:p></span></div>
Carylhttp://www.blogger.com/profile/00021101970858496352noreply@blogger.com0tag:blogger.com,1999:blog-7752556860959952231.post-37464615642121458282016-02-18T09:30:00.000-08:002016-02-29T05:38:08.676-08:00Speech as our Matrix (Parts 3-6)<div class="separator" style="clear: both; text-align: center;">
<a href="https://www.blogger.com/" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"></a><br /></div>
Continuation of Clinton Gardner Essay.<br />
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<span style="font-size: 14pt;">III. SPEECH AND REALITY<o:p></o:p></span></div>
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<o:p> </o:p></div>
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<i style="mso-bidi-font-style: normal;"><span style="background: white; color: #222222;">Without participation in the life of the
word through the ages, we become ephemeral. Speaking, thinking, learning,
teaching, and writing are the processes into which we must be immersed to
become beings. They enable us to occupy a present in the midst of flux.
Language receives us into its community; speech admits us to the common boat of
humanity in its struggle for orientation on its pilgrimage through space and
time. </span></i><span style="background: white; color: #222222;"><span style="mso-spacerun: yes;"> </span></span><span style="background: white; color: #222222; font-size: 10pt;"><span style="mso-spacerun: yes;"> </span></span><br />
<span style="background: white; color: #222222;"><span style="mso-spacerun: yes;"> </span>–Eugen
Rosenstock-Huessy <o:p></o:p></span></div>
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<i style="mso-bidi-font-style: normal;"><o:p> </o:p></i></div>
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<i style="mso-bidi-font-style: normal;">Man’s language aims at
something not aimed at by apes or nightingales: it intends to form the listener
into a being which did not exist before he was spoken to. Human speech is
formative and it is for this reason that it has become explicit and
grammatical</i><br />
<i style="mso-bidi-font-style: normal;"><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span></i><span style="background: white; color: #222222;">–Eugen Rosenstock-Huessy <o:p></o:p></span></div>
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<o:p> </o:p></div>
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<i style="mso-bidi-font-style: normal;">Does the soul have a grammar? Now, as the
Word comes out of the soul, and the truest Word comes straight from the very
depths of the soul, .…then, just as the mind has logic, the soul will have a
sense of the way words fit together—that is, “grammar”—as its inner
structure….He who would explore the soul must fathom the secrets of language.</i><i style="mso-bidi-font-style: normal;"><span style="font-size: 9pt;"> </span></i><br />
<span style="background: white; color: #222222;">–Eugen Rosenstock-Huessy <o:p></o:p></span></div>
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<o:p> </o:p></div>
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<i style="mso-bidi-font-style: normal;">Our defense of grammar is provoked by the
obvious fact that this organon, this matrix form of thinking is not used as a
universal method, hitherto.</i><span style="font-size: 9pt;"><span style="mso-spacerun: yes;"> </span></span><br />
<span style="font-size: 9pt;"><span style="mso-spacerun: yes;"> </span></span><span style="background: white; color: #222222;">–</span>Eugen Rosenstock-Huessy<o:p> </o:p></div>
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Those
four quotations set the stage for a deeper exploration of the Cross of Reality,
a cross which is formed by the four fundamental ways that “words fit together.”
As we shall see, that cross is not only a model of the human condition but also
points to a “universal method” for the human sciences.<span style="mso-spacerun: yes;"> </span>Of course, it was Rosenstock-Huessy’s
description of his model and method as a “matrix form of thinking” which
inspired me to title this essay “Speech as Our Matrix.”</div>
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<span style="mso-tab-count: 1;"> </span>Some twenty years after I’d studied
with Rosenstock-Huessy at Dartmouth, in 1965, he handed me seven manuscripts on
how the Cross of Reality depicted the way language works in us. Indeed, how
four basic and contrasting kinds of language created this cross. Finally, how
the Cross of Reality suggested itself as a new method for sociology<i style="mso-bidi-font-style: normal;">—</i> and all the human sciences, a method
based on our four basic ways of speaking.<span style="mso-spacerun: yes;">
</span></div>
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<span style="mso-tab-count: 1;"> </span>I was smitten again, by the
originality and force of his thought. I asked him why he’d never offered a
course on language at Dartmouth. He replied that he thought this subject would
best be taught at the graduate school level. The athletics-obsessed Dartmouth
students were able to digest his teachings on the history of revolutions—and
world history, but he had not felt confident about courses on language. </div>
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<span style="mso-tab-count: 1;"> </span>I offered to group his seven
manuscripts into a book and seek a publisher for them. When that effort failed,
I proposed to found a publishing company, Argo Books, which could bring out a
book on language as well as his other unpublished works. Thus, <i style="mso-bidi-font-style: normal;">Speech and Reality</i> saw the light of day
in 1970. </div>
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<span style="mso-tab-count: 1;"> </span>Argo published a closely-related
book, <i style="mso-bidi-font-style: normal;">The Origin of</i> <i style="mso-bidi-font-style: normal;">Speech</i>, in 1981. There he <br /><br />distinguishes between two kinds of speech. On the one hand, we have the formal or “high” speech that we use “to sing a chorale, to stage tragedy, to enact laws, to compose verse, to say grace, to take an oath, to confess one’s sins, to file a complaint, to write a biography, to make a report, to solve an algebraic problem, to baptize a child, to sign a marriage contract, to bury one’s father.” On the other hand, we have the informal or low speech that we might use to show “a man the direction to the next farm on the road” or to stop “a child from crying.” Such low speech, which makes up “our daily chatter and prattle,” often serves “the same purposes as animal sounds.” <br /><br /><a href="https://www.blogger.com/"></a><br /><br /><br /> It was only after reading that “Origin” essay that I came to a full appreciation of what Rosenstock-Huessy meant by “speech.” He meant the intentional, relational, and dialogical speech, the fully articulated speech we use when we seek to tell the truth or establish relations with others. It is the language we use to advance any cause, large or small, social or personal.<br /><br /> It also helps to grasp the idea of high speech when we make a distinction between what we mean by language and what we mean by speech. Language can be simply any use of words, while true speech involves not only speaking but listening. The word that we have heard from another stays with us and frames what we do, from our smallest to our largest actions. In other words, high speech always implies its own enactment. The words that initiate such speech stay alive and guide us through their realization. We never leave the fields of force created by high speech, from a well-timed word of encouragement from a parent or teacher to an order given in combat. While it is certainly not always the higher form, even what goes on inside our minds is speech. As Rosenstock-Huessy puts it, “thinking is nothing but a storage room for speech.” <span style="color: black;"></span><span style="color: black; font-size: 9pt;"><o:p></o:p></span></div>
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<span style="mso-tab-count: 1;"> </span>Returning now to <i style="mso-bidi-font-style: normal;">Speech and Reality</i>, let me sum up its
core message<span style="color: #222222;">—</span>of just how four kinds of
speech create that Cross of Reality in which all of us live:<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span></div>
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<span style="mso-tab-count: 1;"> </span>1. First, <i style="mso-bidi-font-style: normal;">imperative</i> (or vocative) speech toward the future, addresses us as <i style="mso-bidi-font-style: normal;">thou</i>. Parents and teachers, religious
leaders, and politicians, often address us this way. </div>
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<span style="mso-tab-count: 1;"> </span>2. Second, the <i style="mso-bidi-font-style: normal;">subjective</i> speech of our inner self, our <i style="mso-bidi-font-style: normal;">I</i>, arises when we consider our possible reply to an imperative.</div>
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<span style="mso-tab-count: 1;"> </span>3. Third, <i style="mso-bidi-font-style: normal;">historical </i>speech, records what we did in response to imperatives.
Such speech preserves the past, telling how we and other people formed and
maintained institutions, as <i style="mso-bidi-font-style: normal;">we.<o:p></o:p></i></div>
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<span style="mso-tab-count: 1;"> </span>4. Fourth, <i style="mso-bidi-font-style: normal;">objective</i> speech can look at what happened in the first three
stages of any complete experience—and provide an analysis of them. It considers
how we impacted the world, or persons, around us. Now we see persons as <i style="mso-bidi-font-style: normal;">he, she</i>, or <i style="mso-bidi-font-style: normal;">they.</i><o:p> </o:p></div>
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<span style="mso-tab-count: 1;"> </span>That summary shows us that the Cross
of Reality is not a static image. It depicts the <i style="mso-bidi-font-style: normal;">process </i>through which we become and remain human. Rosenstock-Huessy
once wrote a compact and beautiful statement about that four-stage sequence of
speech:<o:p> </o:p></div>
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The soul must be called
“thou” before she can ever reply “I,” before she can ever speak of “us,” and
finally analyze “it.” Through the four figures, <i style="mso-bidi-font-style: normal;">thou</i>, <i style="mso-bidi-font-style: normal;">I,</i> <i style="mso-bidi-font-style: normal;">we</i>, <i style="mso-bidi-font-style: normal;">it</i>,
the word walks through us. The word must call our name first. We must have
listened and obeyed before we can think or command.<span style="mso-spacerun: yes;"> </span><o:p> </o:p></div>
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<span style="mso-tab-count: 1;"> </span>The reader may now find it helpful
to look at the diagram of the Cross of Reality in Appendix I, since it depicts
that sequence—and shows how the four kinds of speech affect every realm of our
experience. </div>
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<i style="mso-bidi-font-style: normal;"><span style="color: black;"><o:p> </o:p></span></i></div>
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<br /><br />The Four Forms of High Speech<br /><br /><br /><br /><br />Rosenstock-Huessy has shown us that all high speech takes just four forms—imperative, subjective, narrative, and objective, as summarized above. Those forms, taken together, create the Cross of Reality, the speech matrix in which we live. Now I’d like to focus, even more closely, on how these quite different ways of speaking orient us throughout our lives. <br /><br /><br /><br /><br /><br /><br />1. Imperative or Vocative Speech: Toward Future Time<br /><br /><br /><br /><br />Imperative or vocative speech, addressing us as “thou,” is what calls us to any important undertaking in life. It establishes our commitments, loves, avocations, and (if we are fortunate) our vocations. Thus, “vocative,” which emphasizes “calling,” is another name for the imperative. We hear such speech from parents, teachers, or any other person whose guidance we seek. We hear it as the Ten Commandments or Isaiah; as Luther’s 95 Theses or the Declaration of Independence.<br /><br /><br /><br /><br /><a href="https://www.blogger.com/"></a> We hear such speech in the words of anybody who cares for us, addressing us as thou. Any speech that casts a net of faith into the future is a vocative, like “Will you marry me?” That is not a request for information.<br /><br /><br /><br /><br /> A person who is starved for such speech cannot discover who he or she is and therefore cannot speak his or her own imperatives. A society that cannot speak its own imperatives gives way to decadence. Decadence is the inability of one generation to communicate imperatives to the next. All education, therefore, that is not simply technical, aims to create and maintain imperatives. This future-creating speech precedes and determines all the others. Until we sense this orientation and feel overwhelmed by it, we never really begin anything new in our lives.<br /><br /><br /><br /><br /> In religious terms, it is hard to imagine a resurrection for the person who has not been moved by the imperative, and lives simply for his or her own time. We are only a little lower than the angels, and we are supernatural, because we are the creature that can hear the call to enter the future. <br /><br /><br /><br /><br />2. Subjective Speech: Toward Our Inner Space<br /><br /><br /><br /><br />Subjective speech arises in response to imperatives and vocatives. It creates the inner space, our I, where we begin to feel personally responsible for the appropriate answers to life’s questions. Now just why is it that subjective speech follows the imperative in a necessary sequence? What is the connection between listening to the imperatives of a leader or a teacher who inspired you, and going to the theater, listening to music, or simply sitting and reflecting? Well, after you hear somebody tell you to change your ways, you want to stop and sort things out. That is why the speech that takes us from the call of the future to our inner orientation is in the subjunctive, conditional, or optative mood. We turn inward, start questioning, and consider different responses.<br /><br /><br /><br /><br /> Art, music, literature, poetry—in fact, all the voices of culture—are subjective speech. The arts remind us of all the possible ways to reply to imperatives. We can be the doubting Ivan Karamazov or we can be the faithful Alyosha. <br /><br /><br /><br /><br /> A critical kind of interior speech is prayer. Prayer is a concentrated pondering of one’s reply to the callings of the future. Prayer means a listening to God’s imperatives, a recognizing that we are being addressed. <br /><br /><br /><br /><br /> We develop our unique personality by selecting, from the many imperatives that address us, the particular callings and the particular causes that move us to respond. We are not just bundles of nerves, but we are just bundles of responses. <br /><br /><br /><br /><br /> “Go thou,” the prophets of preceding generations say to us. “I’m not sure whether I’ll go,” we reply. As we question and decide just what we will do, we discover our identity, our I. We then feel different from “the establishment” of any preceding generation. From an orientation toward the future of the whole race, created by the imperative thou, we proceed to the singular, inward space of the individual who replies, I.<br /><br /><br /><br /><br /> 3. Narrative Speech: Carrying the Past Forward <br /><br /><br /><br /><br />We enter historical time when we leave the subjective orientation of I, and decide to express ourselves openly in the world. That means taking responsible action, with some other person or group. This is our answer to the questioning that went on in our second, interior orientation. It may mean marriage or becoming wedded to one’s career, but in every case it forms a dual relationship: You cannot act historically by yourself. You incorporate, you embody. Therefore, our speech and actions are now in the narrative mood and the grammatical person of we. <br /><br /><br /><br /><br /> Marriage is the most obvious dual required to continue past creation, but unmarried persons form generative attachments whenever they relate themselves to some significant cause or institution. <br /><br /><br /><br /><br /> Through narrative speech we participate in past time, not only as a part of the world’s history but also as a part of the “current history” of our own lives. <br /><br /><br /><br /><br /> <br /><br /><br /><br /><br />4. Objective Speech: Toward the Outside World<br /><br /><br /><br /><br />Our life in the first three speech orientations—imperative, subjective, and narrative—comprises all of our “high” experience. But we cannot live through these experiences, we cannot complete them, understand them, or be open to new experience without our fourth orientation via objective speech. Thus, this strictly rational orientation plays as vital a role in our lives as the first three. The only mistake made by today’s academic, scientific, and technology-obsessed minds has been to identify such speech as the primary and supremely “real” one. <br /><br /><br /><br /><br /> Objective speech states as an outward fact what was first a powerful calling (thou), then an inner secret (I), next a shared experience (we), and now is simply a commonplace for everyone (they, he, she, or it). <br /><br /><br /><br /><br /> In our daily lives we hear objective speech whenever we analyze our own or somebody else’s experience. Most journalism is objective speech. So are all the facts and figures, all the data that we use to organize our lives and our economies. Mathematics and statistics are, of course, quintessentially objective.<br /><br /><br /><br /><br /> <br /><br /><br /><br /><br />The Four Moods of Literature, Music, and Theater<br /><br /><br /><br /><br />Rosenstock-Huessy made clear that high speech is more than aural when he described how all literature, music, and theater express themselves in just four moods, four primary kinds of speech. And each mood relates to one of the four fronts on the Cross of Reality. <br /><br /><br /><br /><br /><a href="https://www.blogger.com/"></a><a href="https://www.blogger.com/"></a> First there is the dramatic, heavy and imperative in style, challenging us to move toward the future. Second, we have the lyric, which is light, personal, and includes comedy. Its inner orientation is subjective. Third comes the epic, the historical narrative, such as the Iliad or the Odyssey. Fourth, and finally, we have the prosaic, the outward and objective presentation of life, the “realistic.” A musically-adept friend of mine told me that the Cross of Reality had seemed an abstract idea to him until I pointed out how these four moods were found in all the performing arts.<br /><br /><br /><br /><br /><br /><br />IV. THE SPEECH METHOD <br /><br /> <br /> <br /><br /><br />In the preceding sections, from Camp William James onward, I have sought to show how the four forms of high speech make up the Cross of Reality in which all of us live, not only today but throughout our history. Thus, I’ve been concentrating on that cross as a model of the human condition. Now I’d like to take up the cross as a method for dealing with our problems—personal, social, and global. <br /><br /> <br /> <br /><br /><br /> Rosenstock-Huessy sometimes called this new method “the grammatical method,” but he had no objection when I called it “the speech method” in my introduction to Speech and Reality.<br /><br /> <br /> <br /><br /><br />He recognized that there was a pedantic sound to the word “grammatical.” Therefore, I will continue here to call it “the speech method.”<br /><br /> <br /> <br /><br /><br /> In very broad terms, Rosenstock-Huessy said this method “is the way in which man becomes conscious of his place in history (backward), world (outward), society (inward), and destiny (forward).” He called it “an additional development of speech itself, for speech having given man this direction and orientation about his place in the universe through the ages, what is needed today is an additional consciousness of this power of direction and orientation.” What he means by “additional consciousness” here seems to mean consciousness of the Cross of Reality, which leads me to conclude that the model of that cross, as described in sections II and III above, is the heart of the method. Model is intrinsic to method (as I now realize is the case with the “scientific method” by which we unlock the secrets of nature). <br /> <br /><br /><br /> This brings me back to what I said, at the beginning of this paper, when I discussed Camp <br /> <br /><br /><br />Camp William James in the light of the Cross of Reality. Let me repeat it: “A person who uses common sense already interprets his or her life and history this way, from the four perspectives that the cross shows us. In other words, the cross simply codifies common sense.” When I used the word “codify,” I was thinking of just what Rosenstock-Huessy meant by the cross as giving us “an additional consciousness” of the powers of speech. <br /> <br /><br /><br /> What I’d like to do now is spell out the four common sense elements of the Cross of Reality as method, namely “the Speech method.” <br /> <br /><br /><br /> It is only common sense to examine any issue in terms of: <br /> <br /><br /><br />1. One’s hoped-for future outcome, that is the imperatives (or vocatives) involved. Rosenstock-Huessy suggested we call this being “prejective.” <br /> <br /><br /><br />2. One’s subjective inner consideration of what action might be taken, reviewing all <br /><br /><br /> options. <br /> <br /><br /><br />3. Gathering allies and taking the action, thus entering into history. Rosenstock-Huessy suggested we call this being “trajective.” <br /> <br /><br /><br />4. Analyzing whether the goal established at the outset has been achieved, and if so, making this plain to the persons involved—or the general public. Now, of course, we must be objective. <br /> <br /><br /><br /> What the Cross of Reality suggests is that we give adequate attention to each phase of that four-part process, and address any issue in that order. This will be exemplified in the following example, based on a paper by Dr. Hans Huessy, Rosenstock-Huessy’s son, who was a professor of child psychiatry at the University of Vermont Medical School. <br /> <br /><br /><br />The Speech Method Applied to Psychiatry and Psychology <br /> <br /><br /><br /> Hans Huessy points out that modern psychology began by imitating the natural sciences. It constructed its pyramid of knowledge by starting with the most elementary building stones, the most trivial, objective raw data. This approach put all the emphasis on the physiological level of human functioning: seeing, hearing, eating, sleeping, and sex. While much can be learned by studying our behavior on this objective or outer front, the speech method posits that there are three other fronts of equal importance. For example, in our prejective orientation, as we attempt to create the future, we live at the level of love and self-sacrifice. Doctor Huessy says that most psychological and psychiatric theory ignores these higher levels of human performance or “explains them away as pathology.” Thus, psychoanalysis is likely to think of our personal and subjective “artistic creations as a compensation for neurotic complexes.” Similarly, “heroic deeds are explained as defenses against psychopathology.” <br /> <br /><br /><br /> He then shows how the Cross of Reality reveals the normal and desirable sequence of any human experience. Emotional disturbance may be described as getting stuck in one particular phase, or it might be the result of an attempt to skip one. The speech method reveals four basic phases in any significant experience: (1) inspiration, (2) communication, (3) institutionalization, and finally, (4) history. <br /> <br /><br /><br /> We see this sequence when we fall in love and get married. Our falling in love cannot be an objective or logical experience. We must be swept off our feet, inspired. Then we enter a subjective phase in which we must communicate our new relationship through love letters, singing, and talking. In the third phase, institutionalization, when we marry before witnesses, our experience has begun to enter recorded history. Finally, usually after our first child is born, we experience ourselves as an objective family unit. In each phase we have had new and different emotions. <br /> <br /><br /><br /> Doctor Huessy says, “I would view these meaningful experiences as tying up considerable emotional energy, to borrow from psychoanalytic theory, and I think it is essential for us to see these experiences through all four stages so that this emotional energy becomes freed and available for new experiences.” As we go through any important experience, the movement from one phase to the next always involves some change, and change is usually accompanied by pain or “psychiatric symptoms.” But such symptoms are not necessarily indicators of pathology. Psychiatrists may do positive harm by mistaking the symptoms of healthy change for psychiatric illness. <br /> <br /><br /><br /> Finally, he challenges Freudian psychology’s assumption that one begins with the ego or I and then works out to include additional members of the social group. The I, he says, is not the first form in which we come to consciousness of ourselves. As a child, and even later in life, we become a subjective I only after having first been addressed vocatively as thou. “One might say that children are spoken into membership in the human race. They are not born into such membership.” In other words, our ego does not produce itself. It is produced by the vocative or imperative address of our parents, our society, and our tradition. Since his specialty was child psychiatry, doctor Huessy was able to document these points. Children, he says, learn the pronoun I last. Autistic children do not learn to use I until very late in their development. <br /> <br /><br /><br />Within the limits of this essay, I cannot cite other applications of the speech method. But I should point out that my discussion in Part II touched on how Rosenstock-Huessy applied the method to describing pre-Christian history as well as the revolutions which filled the second millennium. Then I had earlier provided an application of the method in my presentation of Camp William James. <br /> <br /><br /><br />V. RESPONDEO ETSI MUTABOR <br /> <br /><br /><br />In the Introduction, I referred to W.H. Auden’s comment on Rosenstock-Huessy’s motto, Respondeo etsi mutabor (I respond although I will be changed). Near the end of Out of Revolution Rosenstock-Huessy offered this as a more all-embracing motto than Descartes’ cogito ergo sum. I think therefore I am (with its corollary that everything else must be doubted until proven). Rosenstock-Huessy does not deny the usefulness of Cartesian doubt and objectivity when applied to the natural sciences. However, he says we have made the mistake of adopting it, in large measure, for the social sciences. <br /> <br /><br /><br /> Besides advocating his new speech method, in his books Soziologie and Speech and Reality, Rosenstock-Huessy suggested that the higher sociology he was seeking might be named “metanomics.” With “nomics” derived from the Greek “nomoi,” for laws, he wanted the proposed science to be grounded in laws provable in social life and history, not on abstract theories. <br /> <br /><br /><br />VI. ROSENSTOCK-HUESSY AND MARTIN BUBER <br /> <br /><br /><br />Early in this paper I noted how Martin Buber had generously applauded Rosenstock-Huessy’s work in the realm of history. However, as founders of what has been called “dialogical thinking”, or “speech-thinking,” the two men took quite different approaches. Buber became world-famed through the publication of his little book Ich und Du (I and Thou) in 1923. There he wrote that any person, an independent I, can choose to have either warm dialogical I-thou relationships or cold objectifying I-it relationships, with others or with God. One does not become a fully realized person until one chooses the I-thou relationship. As Buber put his key insight, “as I become I, I say thou.” <br /> <br /><br /><br /> Rosenstock-Huessy, by contrast, maintained that there is no such thing as an independent I. One becomes an I only as one is addressed by others, and by God, as thou. The proper grammatical order is thou-I, not I-thou. It is when we hear imperatives, when we hear ourselves addressed personally as thou, that we enter into the human story. As Rosenstock-Huessy put it, “The first form and the permanent form under which a man can recognize himself and the unity of his existence is the Imperative. We are called a Man and we are summoned by our name long before we are aware of ourselves as an Ego.” <br /> <br /><br /><br /><a href="https://www.blogger.com/"></a> Having discussed Buber, I should note Rosenstock-Huessy’s close friend and intellectual partner, Franz Rosenzweig (1886-1929), who worked closely with Buber, in the 1920s, on a new translation of the Bible. Rosenzweig has been widely acknowledged as one of the most innovative Jewish thinkers of the 20th century. What is often overlooked is that Rosenzweig credits Rosenstock-Huessy with having been “the main influence” in leading him to write his magnum opus, The Star of Redemption, published in 1924. An echo of that influence can be heard in this line from The Star: “One knew that the distinction between immanence and transcendence disappears in language.” <br /> <br /><br /><br /> Returning to Buber, I’d like to tell a touching story. One of Rosenstock-Huessy’s students, Marshall Meyer, lived at the Huessy home during 1952, when he was a Dartmouth undergraduate. He went on to become a prominent rabbi in Buenos Aires and then in New York. While at the Huessy’s, he would often drive Rosenstock-Huessy to events and meetings. Meyer recounted a story about driving Eugen to the train station in White River Junction, Vermont, to pick up Buber for a visit. Meyer described his feelings when he watched their warm embrace on the platform. He said their arms seemed to reach back to the early 1920s—to include Franz Rosenzweig who had collaborated with both of them during those postwar years. <br /><br /> <br /><br /><br /><br /><br /><br /><br /> Carylhttp://www.blogger.com/profile/00021101970858496352noreply@blogger.com0tag:blogger.com,1999:blog-7752556860959952231.post-17110585644298929562016-02-18T07:32:00.003-08:002016-02-29T05:48:57.067-08:00Speech as our Matrix (Parts 7--9)<br />
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<br /><br />VII. SIX THESES ON SPEECH<br /><br /> We can sum up Rosenstock-Huessy insights on speech in the following six theses: <br />1. There are four basic types of speech: (a) imperative (vocative), (b) subjective, (c) narrative, and (d) objective. In any significant human experience we experience all four of those kinds of speech in just that order.</div>
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2. Each kind of speech relates to a different personal or group orientation toward times and spaces: (a) imperative toward the future; (b) subjective toward our “inner space,” (c) narrative toward the past, and (d) objective to the outside world.</div>
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3. Each kind of speech also relates to a particular person of grammar: (a) the imperative (vocative) to thou; (b) the subjective to I; (c) the narrative to we; (d) the objective to he, she or they.</div>
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4. When we examine the pattern of those speech orientations and grammatical persons, we see that they form a Cross of Reality, a matrix at the center of which any person or group finds itself. A corollary to the axiom of the cross is that its future orientation is the most important; as we hear vocatives or imperatives, we are moved to respond.<br /> 5. What we call the human psyche, or soul, is formed as it lives through the “crucial” speech experiences posited by the Cross of Reality.</div>
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6. . When we realize that the Cross of Reality shows the essential patterns of language in the human mind, we can also perceive that it makes visible a “speech method” for the human sciences. It tells us that any question involving the human being should be examined in the light of all four orientations, and especially we should take into account the tensions among each.<br /><br /> All six of those theses, when taken together, reveal the “speech method” as a fundamentally new way of thinking about the human reality. From elementary observations about language and grammar, about the inner person and the outer world, they proceed to the conclusion that the Cross of Reality provides a new method for sociology—and all the human sciences. I think those theses portray the Cross of Reality as a dynamic model of how we are creatures of the word. </div>
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<br /> In the next and final section, we will explore what has only been hinted at above: that high speech is the embodiment of spirit.<br /><br /> VIII. SPEECH AS SPIRIT<br /><br />While I have made clear that the Cross of Reality is not a religious image, and certainly not the Cross of Christ, I will now proceed to equate high speech with spirit and, indeed, with what Christians call the Holy Spirit. Let me start with several quotations from Rosenstock-Huessy. First, four which are rather secular in tone:<br /><br />Speech is the body of the spirit.<br /><br /> Speech is nothing natural: it is a miracle.<br /><br /> Nature is the universe minus speech. </div>
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<br />All speech is the precipitation of the intensified respiration which we experience as members of a community, and which is called the Spirit. <br /><br /><br /><br /> And now three which are more clearly religious:<br /><br /> The spirit of man is the Holy Spirit.<br /><br /> God is the power which makes us speak. He puts word of life on our lips. <br /><br />Everybody who speaks believes in God because he speaks. No declaration of faith is necessary. No religion. Neither God nor man need the paraphernalia of some religion to know of each other.<br /><br /><br /><br />When we grasp the full import of those seven propositions, we realize that God as spirit, indeed as the Holy Spirit, is already within us, the very source of our humanity. If that is so, we do not need to struggle to believe in God; we have only to recognize his constant creative presence in us. Of course there is a further step. We need to respond to the fact of that presence by living inspired, responsible, and creative lives. <br /><br /><br /><br /><strong>Speech is the Only Supernatural <br /></strong><br /><br />Rosenstock-Huessy’s most accessible thought on Christianity is in The Christian Future. One line in that book has been running as an undercurrent in my mind as I’ve been writing this essay “The supernatural should not be thought of as a magical force somehow competing with electricity or gravitation in the world of space, but as the power to transcend the past by stepping into an open future.”<br /><br /> Those words sum up what Rosenstock-Huessy told his students about the supernatural. He said that the laws of nature cannot be interrupted by miracles, faith, or prayer. While there is no supernatural in that sense, he said that all creative human speech is supernatural. As he put it, “speech is the only supernatural.” Since we are the animal that speaks, we are “the uphill animal,” the only one able to rise above its natural environment. <br /><br /><strong>Jahve and the Elohim</strong><br /><br /> One of Rosenstock-Huessy’s most powerful statements about our relation to God appears in a closing chapter of <em>Out of Revolution</em>. He writes: <br /><br /><br />In the Bible there are two names for God: one is grammatically a plural, Elohim; the other is the singular Jahve. The Elohim are the divine powers in creation; Jahve is he who will be what he will be. When man sees through the works of Elohim and discovers Jahve at work, he himself begins to separate past from future. And only he who distinguishes between past and future is a grown person; if most people are not persons, it is because they serve one of the many Elohim. This is a second-rate performance; it deprives man of his birthright as one of the immediate sons of God.<br /><br /><br />In the Sistine Chapel of the Vatican, Michelangelo shows God creating Adam, and keeping in the folds of his immense robe a score of angels or spirits. Thus at the beginning of the world all the divine powers were on God's side; man was stark naked. We might conceive of a pendant to this picture; the end of creation, in which all the spirits that had accompanied the Creator should have left him and descended to man, helping, strengthening, enlarging his being into the divine. In this picture God would be alone, while Adam would have all the Elohim around him as his companions. <br /><br /><br /><br /> That image of the end of creation, of course, tells us that creation is constantly going on. As I’ve pondered that passage, over the years, I’ve been impressed by how it reminds me of the thought of the Russian religious philosopher Nikolai Berdyaev (1874-1948)—whose work Rosenstock-Huessy had encouraged me to study in Paris in 1948. Drawing on both Berdyaev and Rosenstock-Huessy, I’ve been moved to write the following reflection, which is my attempt to express what I think we can say about God without recourse to the supernatural.<br /><br /><strong>God Is Like a Whole Humanity</strong><br />Toward the end of his book, Spirit and Reality, Berdyaev makes a remarkable statement: "Spirit--the Holy Spirit--is incarnated in human life, but it assumes the form of a whole humanity rather than of authority... God is like a whole humanity rather than like nature, society, or concept..." <br /><br />In those concise words, Berdyaev suggests how we can get beyond our anthropomorphic and theistic idea of God as a supreme being. “Whole humanity” evidently includes all creation, the earth and universe, since humanity could certainly not exist without this physical setting, this space. Similarly, “whole humanity” includes all time, since we are not whole unless we include our beginnings and our end. And “whole” also points to what makes us whole: in religious terms, the spirit.<br /><br /> To relate Rosenstock-Huessy’s thought with Berdyaev’s, we became human beings as we learned to speak. It is living speech, the dialogue that human beings have with each other, that moved us, over the millennia of evolution, from being inhuman mammals to finally becoming members of whole humanity. We might say that we became cells in God’s body. And we might think of those cells as “sentences.” We are each a sentence in the story of whole humanity, a humanity that becomes holy as speech makes it whole.<br /><br /> If God is like a whole humanity, then he is not aloof from our suffering. He would be involved in the experience of war and revolution that we have had in the last century, indeed in the last millennium.<br /><br /> Perhaps we could even say that God only knows himself in us, only enjoys himself in us, and has no other being than his life in us. That is, if we imagine ourselves as the leading edge of all creation.<br /><br /> Far from a supreme being above us, we might come to recognize God as his action in us. That echoes what St. Paul wrote: God is he in whom “we live, and move, and have our being.” Similarly, Jesus said, “the Kingdom of God is within you.”<br /><br /> Finally, I should answer the objection that “whole humanity” may sound impersonal, something like Comte’s lifeless “great being.” But God imagined in this way still addresses us personally. That is, all the generations that have gone before us, all over the world, down to our own parents, have spoken the word that addresses us now, summoning us as thou, moving us to respond as I.<br /><br /><strong> The Trinity and The Cross of Reality</strong></div>
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In his 1947 Dartmouth lectures Rosenstock-Huessy would occasionally drop hints that seemed to relate the Trinity with the Cross of Reality. In the years that followed, I kept writing notes about these two “great icons” that had formed in my mind. Both these images seem universal, pertaining to all of reality, yet one is completely religious and the other completely secular. How can we relate them to each other? My answer has come as follows.<br /><br /> It is the Holy Spirit that inspires us in the imperative, calling us to the future. That is revelation. We hear ourselves addressed as thou.<br /><br /> The Son is our subjective and personal reply, as I. Subjective speech makes us aware of our responsibility for bringing our inspirations down to earth, and thus redeeming the world.<br /><br /> Next, we represent the Father as we take creative action. When we make ourselves heard in the narrative of history, we participate in the Father’s creation. As in marriage, we must act with others, thereby forming a we.<br /><br /> Finally, when our listening, speaking, and acting are completed and visible in the day-to-day world, others can speak about them—objectively. They can see how some part of the world was redeemed by our actions. They now describe us as he, she, or they. <br /><br />On the Cross of Reality, these relationships appear as follows:<br /><br /><br /><br /><br /><a href="https://4.bp.blogspot.com/-gYpiLUmUWpg/VsXkAQOAcxI/AAAAAAAAAS4/9ZOJ9iXMnUQ/s1600/Speech%2BMatrix%2Bdiagram%2B3.jpg"><img border="0" src="https://4.bp.blogspot.com/-gYpiLUmUWpg/VsXkAQOAcxI/AAAAAAAAAS4/9ZOJ9iXMnUQ/s400/Speech%2BMatrix%2Bdiagram%2B3.jpg" /></a><br /><br /><br /> <br /><br /><br /><br /> Near the end of his <em>Die Sprache des Menschengeschlechts</em> Rosenstock-Huessy makes a remarkable statement that relates to this cross:<br /><br />The Son establishes the proper relationship between the spoken word and the lived life. Words should be commands that are given and promises that are made. Life consists of commands that are carried out and prophecies that are fulfilled. This, we saw, is the real goal of all speech and all ritual since man first spoke. [DS II - 903]<br /><br /> In those words, Rosenstock-Huessy managed to link the Trinity with the Cross of Reality, without saying that he was doing so. <br /><br />—The spoken word, commands, and prophecies are how we hear the Spirit’s imperatives toward the future. <br /><br />—Promises to fulfill those prophecies are our subjective, inward replies as Son. <br /><br />—Ritual refers to the ceremonies through which we tell the narrative of the Father’s past creation. <br /><br />—And the word embodied in a person’s life is how the three persons of the Trinity are<br /> present in our daily lives—in the world.<br /><br /><br /> If we follow this train of thought, we realize that the name God does not refer to “a being who exists” somewhere outside us, but instead to that trinity of powers that we assume as we speak our times and spaces into a whole. We represent and complete the Trinity’s actions as we bring these divine powers down to the earth of the objective world, the world of times and spaces. The three divine Persons, which were once known to us as items of belief, can now be recognized as categories of being and becoming fully human. We represent them whenever we speak beyond the limited frame of our natural body as the mammal <em>Homo sapiens.</em><br /> Some years after writing that Huessy-inspired meditation on how we embody the Trinity, I was delighted to find the following lines in a book by the Roman Catholic theologian Gregory Baum: <br /><br />God is not a supreme being or a supreme person. The divine mystery revealed in the New Testament is a dimension of human life. God is present to human life as its orientation and its source of newness and expansion. The traditional doctrine of the Trinity has enabled us to discern an empirical basis for speaking of God’s presence to man: God is present as summons and gift, in the conversation and communion by which men enter into their humanity. [ref 113 BB]<br /><br /><br /><strong>The Trinity and the Three Millennia</strong><br /> In his Dartmouth lectures, Rosenstock-Huessy provided another remarkable image of the Trinity when he described the roles of the three millennia after Christ:<br /><br /> The first millennium was devoted to a full realization of how we were made in the image of God: to the Son. This was accomplished through the establishment of the Christian church and the recognition of Christ as the center point of history.<br /><br /> The second millennium was devoted to a full realization of how the planet earth was created as our common home: to the Father. This was accomplished through the exploration of the earth and the establishment of natural science as our means of understanding creation, the world of nature.<br /><br /> It remains for the third millennium to be devoted to a full realization of how we create a peaceful global society: to the Spirit. Rosenstock-Huessy said that this new millennium would require new unheard-of institutions, and he urged his students to be pioneers of those new institutions —like Camp William James and the US Peace Corps.<br /><br /><br /><br />IX. IN CONCLUSION: A NEW VISION OF THE HUMAN REALITY<br /><br /><br />My first purpose in this paper has been to present the Cross of Reality as a new model, a unifying and inspiring paradigm of all we know. At the heart of that new model, or matrix, lies a heightened appreciation of what speech is. As high speech, which rises above the chatter of idle conversation, it is what inspires us to live dedicated, even sacrificial, lives. High speech, Rosenstock-Huessy tells us, can be recognized as spirit, indeed the Holy Spirit.<br /><br /> My second purpose here has been to suggest that the Cross of Reality points to a method for all the human sciences. Needless to say, I’ve sought only to make a brief introduction. One has to read Rosenstock-Huessy himself—and the books about his work—to get an adequate understanding of this polymath discoverer and his discoveries. [ref books]<br /><br /> By taking you back to Camp William James—and to Rosenstock-Huessy’s Dartmouth lectures I’ve given you some hints of how the Cross of Reality can illumine any subject on the human agenda. Specifically, I’ve highlighted how that cross delineates the contrasts between the four types of speech which arose in the millennia before Christ: tribal ritual, Egyptian and Chinese templar, Greek poetic-philosophic, and Jewish prophetic.<br /><br /> Then I’ve shown how the orientations on that cross enable us to see the special contribution and new speech of each great revolution, from the Papal (future) to the Russian (future again).<br /><br /> My goal has been to show how four kinds of speech form a Cross of Reality in which each of us finds direction—at every moment of our lives. This new vision of the human reality is common-sensical; it requires no commitment. It offers us a holistic picture of ourselves and all our knowledge of the world. Beyond that vision, I’ve tried to present the Cross of Reality as the energizing motor of metanomics, a social science which might serve the third millennium as theology and then natural science have served the second.<br /><br /> Finally, I’ve said that the Cross of Reality provides an image of the way the Holy Spirit works in us, indeed of how all three persons of the Trinity are alive in all persons of good will. Traditional religion, too often, has told us that God is the wholly other, above and beyond his creation. By contrast with that old vision, Rosenstock-Huessy tells us that there is a transcendental power which is at work within the process of creation, within history, always present in human beings. This power is made manifest whenever we say the word that needs to be spoken; it is the word made flesh in all humanity. It is the progress of that word through us which is made visible on the Cross of Reality.<br /><br /><br /><br />Note: I was not able to reproduce Mr. Gardner's Appendix 1, The Complete Cross of Reality for this blog. The depiction of it is found elsewhere in this text. He summarizes it as follows:<br /><br />1. A dynamic model, or matrix, revealing how we are formed by language and live within the tensions of four speech-created orientations.<br /><br />2. A universal method of personal and social analysis; this "speech method" includes the scientific method but enlarges on it.<br /><br />3. A unifying paradigm of all our knowledge, one which integrates within itself the human sciences, natural science, and theology.<br /><br /><br /><br />APPENDIX II: A BRIEF HISTORY OF SPEECH-THINKING<br /><br /><br />Just who were the forerunners of Rosenstock-Huessy, Rosenzweig, and Buber? Three of the most important were fellow Germans: Johann Georg Hamann<br /><br /> Buber acknowledges the origins of his I and Thou in Feuerbach: “I myself in my youth was given a decisive impetus by Feuerbach....Never before has a philosophical anthropology been so emphatically demanded.” [ref] Rosenzweig wrote of his speech-thinking that “Ludwig Feuerbach was the first to discover it.” [ref] And Rosenstock-Huessy began Speech and Reality with the statement: “Ludwig Feuerbach, one hundred years ago, was the first to state a grammatical philosophy of man. He was misunderstood by his contemporaries, especially by Karl Marx.” [ref]<br /><br /> Rosenzweig’s cousin Hans Ehrenberg (1883-1958) saw Feuerbach as such a critical source for the new language-based thinking that he took the trouble, in 1922, to republish Feuerbach’s 1843 Principles of the Philosophy of the Future. The key statement that Feuerbach made in that book was his Principle No. 59:<br /><br /><br /><br />The single man for himself possesses the essence of man neither in himself as a moral being nor in himself as a thinking being. The essence of man is contained only in the community and unity of man with man; it is a unity, however, which rests only on the reality of the distinction between I and thou.” [ref]<br /><br /><br /><br /><br /> (It is remarkable that Hans Ehrenberg also published the first book to introduce Nikolai Berdyaev and his Russian predecessors to a western audience. Under the title Östliches Christentum (Eastern Christendom), this two-volume work included essays by Vladimir Solovyov (1853-1900) and Sergei Bulgakov (1871-1944), men whose work Rosenstock-Huessy read and admired.) [refCF] <br /> <br /><br /><br /> Moving back now to Feuerbach’s predecessors, we come to Hamann. Although Rosenstock-Huessy’s interpretation of language was as different from Hamann’s as a car is from a horse and buggy, his eccentric 18th-century intellectual ancestor certainly played a key role in showing that language is a more central category than reason. Isaiah Berlin’s The Magus of the North: J. G. Hamann and the Origins of Modern Irrationalism, published in 1994, dealt with just that issue. [ref] <br /> <br /><br /><br /> First, Berlin established the 18th-century Hamann as the spiritual father of the 18th- and 19th-century German romantics—from his student Johann Gottfried Herder (1774-1803), to Herder’s friend Johann Wolfgang von Goethe (1749-1832), to Goethe’s friend Friedrich Schelling (1775-1854), and to Goethe’s admirer, Friedrich von Schlegel. <br /> <br /><br /><br /> The fact that the title of Berlin’s book on Hamann contains the word “irrationalism” in its title alarms me because I have been trying to present my intellectual heroes as perfectly reasonable. [ref NY Review] In 1959, the University of Münster gave Rosenstock-Huessy an honorary degree, hailing him as “the Hamann of the 20th century.” Unfortunately, being recognized as the “new Hamann” was not entirely a blessing. The old Hamann was decidedly eccentric. He liked to call himself an “ignoramus,” with “a mind like blotting paper.” Still, as a critical inspiration for thinkers from Goethe to Schelling and beyond, he has an undeniable status, one that Berlin fully accords him. <br /> <br /><br /><br /> Berlin called Hamann “the most passionate, consistent, extreme and implacable enemy of the Enlightenment and, in particular, all forms of rationalism of his time.” He said that “Goethe saw Hamann as a great awakener, the first champion of the unity of man—the union of all his faculties, mental, emotional, physical, in his greatest creations.” And he concluded, “It is doubtful whether without Hamann’s revolt…the worlds of Herder, Friedrich Schlegel, Tieck, Schiller, and indeed of Goethe too, would have come into being.” [ref] <br /> <br /><br /><br /> Whereas Rosenstock-Huessy and Rosenzweig, drew on Schelling for the idea that we were now about to embark on a third period in history, the age of the spirit, and whereas they saw Goethe as the first citizen of this new age, Rosenstock-Huessy cites Friedrich Schlegel as a more specific source of inspiration. Schlegel provided Rosenstock-Huessy with two key ideas—seeds, you might say—that blossomed into Out of Revolution, as well as into his writings on language. <br /> <br /><br /><br /> First, in Out of Revolution, Rosenstock-Huessy says that his “history of the inspirations of mankind” was “first conceived by Friedrich Schlegel,” a thinker who “foresaw our own attempt to deal with the continuous process of creation in mankind itself.” [ref] <br /> <br /><br /><br /> Second, in his 1935 essay, “The Uni-versity of Logic, Language and Literature,” Rosenstock-Huessy pointed to Schlegel as a “predecessor” in disclosing that “language, logic, and literature are various forms of crystallization in one process.” [ref] <br /> <br /><br /><br /> After reading that in Rosenstock-Huessy’s essay, I looked up Schlegel’s writings and found what indeed seemed to be the seeds of Rosenstock-Huessy’s understandings of speech and the Cross of Reality. That cross seems prefigured in Schlegel’s 1847 book on language: <br /> <br /><br /><br /> The first truth then that psychology arrives at is the internal discord within our fourfold and divided consciousness....It is only in the highest creations of artistic genius, manifesting itself either in poetry or some other form of language...that we meet with the perfect harmony of a complete and united consciousness, in which all its faculties work together in combined and living action. [ref] <br /> <br /><br /><br />I think it makes the Cross of Reality’s foundation in our minds and in language even more understandable when we see it described in such a compact and lively way—as “our fourfold and divided consciousness.” <br /> <br /> <br /><br /><br />NOTES <br /> <br /> <br /><br /><br />Page references to the books below will appear in the paper’s final text. As of March 2014, those references have not been entered, nor has the list of books below been completed. <br /> <br /> <br /><br /><br />AG: Eugen Rosenstock-Huessy, Der Atem des Geistes (Frankfurt: Verlag der Frankfurter Hefte, 1951). <br /><br /><br />BB: Clinton C. Gardner, Beyond Belief: Discovering Christianity’s New Paradigm (White River Jct., VT: White River Press, 2008). <br /><br /><br />CF: Eugen Rosenstock-Huessy, The Christian Future (New York: Charles Scribner’s Sons, 1946; New York: Harper & Row, 1966). DB: Clinton C. Gardner, D-Day and Beyond: A Memoir of War, Russia, and Discovery (Philadelphia, PA: X-Libris, 2004). <br /><br /><br />DS: Eugen Rosenstock-Huessy, Die Sprache des Menschengeschlechts [specs] <br /><br /><br />IA: Eugen Rosenstock-Huessy, I am an Impure Thinker (Norwich, VT: Argo Books, 1970). Introduction by Clinton C. Gardner and Freya von Moltke, <br /><br /><br />JD: Eugen Rosenstock-Huessy, ed., Judaism Despite Christianity (University AL: University of Alabama Press, 1969). <br /><br /><br />LM: Clinton C. Gardner, Letters to the Third Millennium: An Experiment in East-West Communication (Norwich, VT: Argo Books, 1981). <br /><br /><br />OR: Eugen Rosenstock-Huessy, Out of Revolution: Autobiography of Western Man (New York (Norwich, VT: Argo Books, 1969). OS: Eugen Rosenstock-Huessy, The Origin of Speech (Norwich, VT: Argo Books, 1981).<br /> PK: Eugen Rosenstock-Huessy, Practical Knowledge of the Soul (Norwich, VT: Argo Books, 1988). Originally published as Angewandte Seelenkunde (Darmstadt: Röther-Verlag, 1924). <br /><br /><br />SR: Nikolai Berdyaev, Spirit and Reality (London: Bles, 1939). <br /><br /><br />SPR: Eugen Rosenstock-Huessy, Speech and Reality; introduction by Clinton C. Gardner (Norwich, VT: Argo Books, 1970). <br /><br /><br />WW:<br /><br /> <a href="http://www.valley.net/~transnat/erh.html">http://www.valley.net/~transnat/erh.html</a>. Among other Rosenstock-Huessy web resources are: <br /><br /><br /><a href="http://en.wikipedia.org/wiki/Eugen_Rosenstock-Huessy">http://en.wikipedia.org/wiki/Eugen_Rosenstock-Huessy</a> <br /><br /><br /><a href="http://www.argobooks.org/">http://www.argobooks.org</a> <br /><br /><br /><a href="http://groups.google.com/group/ERHSociety">http://groups.google.com/group/ERHSociety</a> <br /><br /><br /><a href="http://plato.stanford.edu/entries/rosenstock-huessy">http://plato.stanford.edu/entries/rosenstock-huessy</a> <br /><br /><br /><a href="http://www.erhroundtable.blogspot.com/">http://www.erhroundtable.blogspot.com</a> <br /> <br /><br /><br /> <br /><br /><br />. <br /><br /> <br /><br /><br /> <br /><br /> <br /><br /><br /> <br /><br /> <br /><br /><br /> <br /><br /> <br /><br /><br /> <br /><br /> <br /><br /><br /> <br /><br /> <br /><br /><br /> <br /><br /> <br /><br /><br /> <br /><br /> <br /><br /><br /> <br /><br /> <br /><br /><br /> <br /><br /> <br /><br /><br /> <br /><br /> <img src="goog_1808500354" /></div>
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Carylhttp://www.blogger.com/profile/00021101970858496352noreply@blogger.com0tag:blogger.com,1999:blog-7752556860959952231.post-5146993054113090962016-02-08T12:12:00.000-08:002016-02-08T12:17:35.159-08:00Defending the Honor of Time <br />
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<a href="https://3.bp.blogspot.com/-Qyj01OBpCxc/Vrj0OEUHjdI/AAAAAAAAAPY/jUxCR2Rx7QY/s1600/Blake.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://3.bp.blogspot.com/-Qyj01OBpCxc/Vrj0OEUHjdI/AAAAAAAAAPY/jUxCR2Rx7QY/s1600/Blake.png" /></a></div>
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<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span style="font-family: "times new roman" , "serif"; font-size: 14pt; line-height: 115%;">Escape
from Quantopia. Collective Insanity in Science and Society</span></i></b><b style="mso-bidi-font-weight: normal;"><span style="font-family: "times new roman" , "serif"; font-size: 14pt; line-height: 115%;">. Ted Dace. IFF Books. Winchester
UK, Washington USA. 2014<o:p></o:p></span></b></div>
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<span style="font-family: "times new roman" , "serif"; font-size: 14pt; line-height: 115%;">I first became acquainted with the work of Ted Dace
through an article of his published on the Counterpunch website in December,
2015—“Physics Unhinged.” </span><a href="http://www.counterpunch.org/2015/12/25/physics-unhinged-2/"><span style="font-size: 14pt; line-height: 115%; mso-bidi-font-family: Helvetica;"><span style="color: #556e8c; font-family: "calibri";">http://www.counterpunch.org/2015/12/25/physics-unhinged-2/</span></span></a><span style="font-size: 14pt; line-height: 115%; mso-bidi-font-family: Helvetica;"><o:p></o:p></span></div>
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<span style="font-family: "times new roman" , "serif"; font-size: 14pt; line-height: 115%;">Mr. Dace, described as an “independent scholar,” was
defending Time against the timeless equations of physics. He wrote that “…if
time is like space…everything that happens is a lie, even consciousness
itself…Not only materialism, which reduces consciousness to the operations of a
causally determined organic machine, but mathematical idealism undermines the
intrinsic value of life and all its qualities.”<o:p></o:p></span></div>
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<span style="font-family: "times new roman" , "serif"; font-size: 14pt; line-height: 115%;"><span style="mso-spacerun: yes;"> </span>I
immediately felt a bond with his work. I wrote to him, thanking him, and we
commenced a correspondence. In the meantime he had stumbled across my book, <i style="mso-bidi-font-style: normal;">Consecrated Venom: The Serpent and the Tree
of Knowledge</i>, and he had some very generous and complimentary things to say
about it—which both surprised and touched me. In the course of our
correspondence I introduced him to the work of Rosenstock-Huessy, who had so
many incredible insights regarding time in his book <i style="mso-bidi-font-style: normal;">The Origin of Speech</i> and other sources.<span style="mso-spacerun: yes;"> </span>Rosenstock believed that the concepts or time
and space as deployed by science were first organized by grammar, for “time is
created by speech.” <o:p></o:p></span></div>
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<span style="font-family: "times new roman" , "serif"; font-size: 14pt; line-height: 115%;">In this paper I want to
provide a sort of “Rosenstockian commentary” to Ted Dace’s book, <i style="mso-bidi-font-style: normal;">Escape from Quantopia</i>. <span style="mso-spacerun: yes;"> </span>First of all, the very fact that Mr. Dace
would feel moved to make a defense of time is, in my view, a<span style="mso-spacerun: yes;"> </span>highly significant development. <span style="mso-spacerun: yes;"> </span>We are not aware for the most part to our debt
to time. Just as the fossil fuels which power out modern ways of life are the energy-fruit
of times compressed over geological ages, scientific equations, too, and the
concepts we throw around here and there to explain the world, have time silently
enfolded into them. Rosenstock remarks, in a lapidary statement, that “An
object is an act minus its time-element.” (<i style="mso-bidi-font-style: normal;">Origin
of Speech</i>, p. 65)<span style="mso-spacerun: yes;"> </span>Likewise, how much
time is assumed in our concept of the atom, of light waves, of evolution or
indeed of any concept that we use so freely? <span style="mso-spacerun: yes;"> </span>In that same work he comments that we “stultify”
our own efforts “… <span style="mso-spacerun: yes;"> </span>by not confessing the
two opposite kinds of knowledge: knowledge which takes time and knowledge which
takes no time. (<i style="mso-bidi-font-style: normal;">op. cit.,</i> p. 46)<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
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<span style="font-family: "times new roman" , "serif"; font-size: 14pt; line-height: 115%;">Any concept we use in
science contains the history of science, and before that, the Christian
religion as the indispensable preparation for science—and before Christianity,
of course, the Greeks. ) <span style="mso-spacerun: yes;"> </span><a href="file:///C:/Users/Caryl/Desktop/DACE.docx" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , "serif"; font-size: 14pt; line-height: 115%;"><span style="color: #556e8c;">[1]</span></span></span><!--[endif]--></span></span></a><span style="mso-spacerun: yes;"> </span>This historical development is something that
the raging atheists of today don’t want to hear—maybe because atheism itself is
not so much a protest against “God” as it is the lack of time-sense, of
historical consciousness. Atheism <span style="mso-spacerun: yes;"> </span>is a
kind of flypaper. It gets <span style="mso-spacerun: yes;"> </span>people stuck
in the present moment, with no future because the light from the past has
dimmed.
<!--[endif]--><o:p></o:p></span></div>
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<i style="mso-bidi-font-style: normal;"><span style="font-family: "times new roman" , "serif"; font-size: 14pt; line-height: 115%;">Escape
from Quantopia</span></i><span style="font-family: "times new roman" , "serif"; font-size: 14pt; line-height: 115%;"> is first of all a protest against the
tyranny of the indicative: “where mathematical laws generate everything from
atoms to thoughts.” (<i style="mso-bidi-font-style: normal;">Quantopia</i>, p.3)<span style="mso-spacerun: yes;"> </span>The indicative or objective form of speech
is, according to the Rosenstockian “Cross of Reality”, the fourth or final
phase of an entire speech-process embracing (1) the you-statement command or
imperative (future-creating), (2) subjective, subjunctive or lyrical, “I”
statements in which the soul imagines and feels its response to the imperative
situation, (3) the we-statement or collective memory, history, ritual and past
where we consult former answers to the questions that impassion us. It is only
in the fourth or final phase that the deed is done, the fact stated: 2+2=4. <o:p></o:p></span></div>
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<span style="font-family: "times new roman" , "serif"; font-size: 14pt; line-height: 115%;">Here is the “Cross of
Reality” expressed diagrammatically. The upright pole is the “space” dimension
(inner-outer, subject-object); the horizontal or cross-beam is the temporal
dimension, past-future:<o:p></o:p></span></div>
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<a href="https://3.bp.blogspot.com/-q24vfXbPkpU/Vrjz5B1r6nI/AAAAAAAAAPU/3HXq1Da5K0g/s1600/Cross%2Bof%2BReality%2Bcopy.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://3.bp.blogspot.com/-q24vfXbPkpU/Vrjz5B1r6nI/AAAAAAAAAPU/3HXq1Da5K0g/s1600/Cross%2Bof%2BReality%2Bcopy.jpg" /></a></div>
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<span style="font-family: "times new roman" , "serif"; font-size: 14pt; line-height: 115%;"><o:p> </o:p></span></div>
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</v:shape><![endif]--><!--[if !vml]--><!--[endif]--><span style="font-family: "times new roman" , "serif"; font-size: 14pt; line-height: 115%;">It is apparent that
even a quick look at<span style="mso-spacerun: yes;"> </span>this diagram offers
much richer possibilities than the conventional subject-object division of
Western philosophy. <span style="mso-spacerun: yes;"> </span>It helps to
concretize the mind by dismantling abstractions, in bringing us into real life
as a time-process. Rosenstock often made much of the fact that the Greek
grammatical tables – “Alexandrian grammar,” he called it—is actually a
hindrance to the new grammar of social relations. The new or higher grammar
that he explicated in his works <span style="mso-spacerun: yes;"> </span>could become
the true basic for sociology. But there is yet another way in which modern
grammar-awareness differs from the old-fashioned kind. “Grammar,” <i style="mso-bidi-font-style: normal;">gramarye</i>, meant ‘magic,’ and ‘glamour’
is a corruption of ‘grammar.” <a href="file:///C:/Users/Caryl/Desktop/DACE.docx" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , "serif"; font-size: 14pt; line-height: 115%;"><span style="color: #556e8c;">[2]</span></span></span><!--[endif]--></span></span></a> <span style="mso-spacerun: yes;"> </span>Perhaps our ancestors saw that “grammar” provides
polish, skill, sophistication, the ability to manifest charisma and conviction
-- hence ‘glamour.’ <span style="mso-spacerun: yes;"> </span>In pre-literate
societies this may have been so. But today, in society that has become
post-literate and crammed with words, advertising jingles, slogans, ideologies,
abstraction, ‘grammar’ is needed to step up to the plate in an apocalyptic
role: to remind us of the stages of our humanity. It reveals who we are.<a href="file:///C:/Users/Caryl/Desktop/DACE.docx" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , "serif"; font-size: 14pt; line-height: 115%;"><span style="color: #556e8c;">[3]</span></span></span><!--[endif]--></span></span></a><span style="mso-spacerun: yes;"> </span>And on the contrary, it is words, slogans
and ideologies which today convey deception and mental manipulation—which Ted
Dace explores in many levels in <i style="mso-bidi-font-style: normal;">Escape
from Quantopia</i>. <span style="mso-spacerun: yes;"> </span>The <span style="mso-spacerun: yes;"> </span>irony that is the <span style="mso-spacerun: yes;"> </span>modern <i style="mso-bidi-font-style: normal;">gramarye
<span style="mso-spacerun: yes;"> </span></i>of social science<i style="mso-bidi-font-style: normal;"> </i>is not in <span style="mso-spacerun: yes;"> </span>magic or deception but in <span style="mso-spacerun: yes;"> </span>just the reverse: re-concretizing,
incarnating, and making real. <o:p></o:p></span></div>
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<span style="font-family: "times new roman" , "serif"; font-size: 14pt; line-height: 115%;">As a defender of time, <span style="mso-spacerun: yes;"> </span>Ted Dace is drawn to those philosophers in our
tradition who have paid attention to time and memory. Charles Sanders Pierce
comes to mind, and <span style="mso-spacerun: yes;"> </span>Henri Bergson. In our
time it is Rupert Sheldrake who has challenged the
idealist-materialist-timeless mindset and aroused the ire of the dogmatists.
For scientific dogmatism and determinism make strange bedfellows in our modern
age, which so prides itself with science. He quotes Einstein, who said that “For
us convinced physicists, the distinction between past, present and future is an
illusion, although a persistent one.” <span style="mso-spacerun: yes;"> </span>Dace finds it an odd statement, as if Einstein
disbelieved it himself.<span style="mso-spacerun: yes;"> </span>The
spatialization of time seems to have led to a “suffocating determinism.” <span style="mso-spacerun: yes;"> </span>It certainly has led to the omission of the
physicist as a human being, as Einstein’s statement shows. <o:p></o:p></span></div>
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<div class="MsoNormal" style="margin: 0in 0in 10pt; text-align: justify;">
<span style="font-family: "times new roman" , "serif"; font-size: 14pt; line-height: 115%;"><span style="mso-spacerun: yes;"> </span>C.S. Pierce argued that Nature’s laws might be
better understood as “habits,” and Sheldrake further developed this idea with
his “morphic resonance.”<span style="mso-spacerun: yes;"> </span>In his book <i style="mso-bidi-font-style: normal;">The Presence of the Past,</i> Sheldrake
defines<span style="mso-spacerun: yes;"> </span>morphic fields<span style="mso-spacerun: yes;"> </span>“… like the known fields of physics, [to be]
non-material regions of influence extending in space and continuing in time.”<span style="mso-spacerun: yes;"> </span>Thus “morphic resonance” is “the process by
which the past becomes present within morphic fields.” The emphasis is not on
timeless laws of nature but on what actually arises and evolves. Hence there
can be creativity and novelty in the unfoldment of possibilities in time. Dace
puts the matter concisely:<span style="mso-spacerun: yes;"> </span>“the question
of freedom boils down to the mystery of time” (Q, p. 230)<o:p></o:p></span></div>
<br />
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<span style="font-family: "times new roman" , "serif"; font-size: 14pt; line-height: 115%;">I believe that Ted
Dace’s explication of time according to a revised physics is very compatible
with Rosenstock’s researches into the grammatical basis for our history and
creativity. Certainly Rosenstock’s definition of the supernatural summarizes
this new attitude very well: “…the supernatural should not be thought of as a
magical force somehow competing with electricity or gravitation in the world of
space, but as the power to transcend the past by stepping into an open future.”
<a href="file:///C:/Users/Caryl/Desktop/DACE.docx" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , "serif"; font-size: 14pt; line-height: 115%;"><span style="color: #556e8c;">[4]</span></span></span><!--[endif]--></span></span></a> Rosenstock
believed that scientific notions of time and space were ultimately the result
of the kind of ordering activity<span style="mso-spacerun: yes;"> </span>that we
execute by means of grammatical speech. Always and everywhere, Rosenstock
brings thinking back into speech, into speaking – he remarks somewhere that
thought is just the storage-room of speech. Thus the Kantian “categories” –
time and space—are these but grammatical realities dressed up for their debut
in cognition? Rosenstock would have us ask this kind of question, as Ted Dace does
too, and also the fellow kindred soul Ortega y Gasset, who said that our task
today must consist in the overcoming of idealism. Thought is not primary.
Speaking is. And speaking to someone by name is the beginning of human life
proper. For I have no doubt that animals have languages. But animals do not give
names: and it is the Name which marks the real start of human destiny.<o:p></o:p></span></div>
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<span style="font-family: "times new roman" , "serif"; font-size: 14pt; line-height: 115%;">And despite Noam
Chomsky and Steven Pinker, there is no “language instinct.”<a href="file:///C:/Users/Caryl/Desktop/DACE.docx" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , "serif"; font-size: 14pt; line-height: 115%;"><span style="color: #556e8c;">[5]</span></span></span><!--[endif]--></span></span></a> Fortunately
Ted Dace does not get bottled up with the instinct-mutation-genetic question,
but asks, very simply and directly—“Isn’t it more likely the motive force for
human language was the desire of our ancestors to better understand each
other?” (p. 72) <span style="mso-spacerun: yes;"> </span>This is putting the
question back into the arena of social relations, where it belongs. And Dace’s
discussion of science materialists, dogmatists and atheists like Michael
Shermer, Dennett, Dawkins, Myers, et al, is illuminating. He paints a picture
of socially inept people who somehow resemble dinosaurs of egotism.
Tellingly,<span style="mso-spacerun: yes;"> </span>Rosenstock remarks somewhere
that God cannot speak to a soul that is an “I.” It must become a “You.” In this
era of egotism and fanatical self-esteem, the scientists—and the rest of us –
must relearn the art of the Second Person. Let us have the modesty to become
the “You” that inspires another—friends, acquaintances, colleagues, and writers
encountered in unlikely places over the Internet. <o:p></o:p></span></div>
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<span style="font-family: "times new roman" , "serif"; font-size: 14pt; line-height: 115%;">Thank you, Ted Dace,
for inspiring this little piece. And may you continue to be the Knight of
Honorable Time, <span style="mso-spacerun: yes;"> </span>defending it from the
predations of fame, finance, fortune and the fickleness of thought itself. <o:p></o:p></span></div>
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<div style="mso-element: footnote-list;">
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<br />
<div id="ftn1" style="mso-element: footnote;">
<div class="MsoFootnoteText" style="margin: 0in 0in 0pt;">
<a href="file:///C:/Users/Caryl/Desktop/DACE.docx" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , "sans-serif"; line-height: 115%;"><span style="color: #556e8c;">[<span style="font-size: xx-small;">1]</span></span></span></span><!--[endif]--></span></span></a><span style="font-family: "calibri"; font-size: xx-small;"><span style="font-size: small;"> The
works of the late Stanley Jaki are important sources for studying the Christian
origins of modern science.</span> </span></div>
</div>
<div id="ftn2" style="mso-element: footnote;">
<div class="MsoFootnoteText" style="margin: 0in 0in 0pt;">
<a href="file:///C:/Users/Caryl/Desktop/DACE.docx" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , "sans-serif"; line-height: 115%;"><span style="color: #556e8c;">[2]</span></span></span><!--[endif]--></span></span></a><span style="font-size: xx-small;"><span style="font-family: "calibri";"><span style="mso-spacerun: yes;"> </span><span style="font-size: small;">A study of ‘grammar,’ ‘glamour,’ and
‘gramarye’ in Skeat’s Etymological dictionary is very instructive. Words, unlike
plants, are mobile. But like plants they carry their roots with them down the
stream of time.</span></span></span></div>
</div>
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<a href="file:///C:/Users/Caryl/Desktop/DACE.docx" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , "sans-serif"; line-height: 115%;"><span style="color: #556e8c;">[3]</span></span></span><!--[endif]--></span></span></a><span style="font-family: "calibri"; font-size: xx-small;"><span style="font-size: small;">
Once again, etymology: ‘apocalypse’ means uncovering or revealing.</span> </span></div>
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<a href="file:///C:/Users/Caryl/Desktop/DACE.docx" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , "sans-serif"; line-height: 115%;"><span style="color: #556e8c;">[4]</span></span></span><!--[endif]--></span></span></a><span style="font-family: "calibri"; font-size: xx-small;"><span style="font-size: small;">
Rosenstock-Huessy, <i style="mso-bidi-font-style: normal;">The Christian Future:
or, The Modern Mind Outrun</i>, p. 123.</span> </span></div>
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<a href="file:///C:/Users/Caryl/Desktop/DACE.docx" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , "sans-serif"; line-height: 115%;"><span style="color: #556e8c;">[5]</span></span></span><!--[endif]--></span></span></a><span style="font-family: "calibri"; font-size: x-small;"><span style="font-size: small;"> I
always liked Suzanne K. Langer’s answer to the question of the ‘origin of
language’: “This throws us back to an old and mystifying problem. If we find no
prototype of speech and the highest animals, and man will not say even the
first word by instinct, then how did all his tribes acquire their various
languages? Who began the art which we now all have to learn?... The problem is
so baffling it is no longer considered respectable.” <i style="mso-bidi-font-style: normal;">Philosophy in a New Key</i>,<span style="mso-spacerun: yes;">
</span>Harvard, 1942., p. 108.</span> </span><br />
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Carylhttp://www.blogger.com/profile/00021101970858496352noreply@blogger.com1tag:blogger.com,1999:blog-7752556860959952231.post-78711054549052966742015-05-30T06:18:00.002-07:002016-02-09T17:57:31.317-08:00Death before life...<br />
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<span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;">The following is the text of an email (edited) I sent to a friend, an anthroposophist, who loaned me George Ritchie's book, <b><i>Return from Tomorrow: </i></b></span></span><br />
<span style="font-family: "times" , "times new roman" , serif;"><b><i><br /></i></b><span style="font-family: "georgia" , "times new roman" , serif;">
<i style="font-weight: bold;">Hi....</i>Thanks for loaning me this book. The near-death-experience-movement awakening has been seemingly spearheaded by a Southerner, George Ritchie, and later Raymond Moody, who was also Southern and Christian. Since that beginning, this movement has exploded into the New Age circuit, with a loss of its original Christian focus.</span></span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">
<span style="font-family: "times" , "times new roman" , serif;">Ritchie's book contained important moments of moral awakening, and this is also something frequently absent in subsequent New Age accounts of after-death experience. For example, note the following passages as he recounts his efforts to integrate his experience into the ongoing path of his life:</span></span><br />
<span style="font-family: "times" , "times new roman" , serif;"><br /></span><span style="font-family: "georgia" , "times new roman" , serif;">
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<span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="line-height: 15pt;">~the overcoming
of self (“I wondered if we always had to die, some stubborn part of us, </span><span style="line-height: 15pt;">before we could
see more of Him,” p. 112), </span></span></span></div>
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<span style="line-height: 15pt;"><span style="font-family: "georgia" , "times new roman" , serif;">~the strong sense of purpose to life on earth (“God is
busy building a race of men who know how to love,” p. 124) ;</span></span></div>
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<span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="line-height: 15pt;">~the awareness
of the need for ethics in society </span><span style="line-height: 15pt;">(“If we were
truly entering the age of atomic power, without knowing the Power that created
it, </span><span style="line-height: 15pt;">then it was
only a matter of time until we destroyed ourselves and our earth as well,” p.
121).</span></span></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"></span><br /></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman" , serif;">I have to wonder if this afterlife
consciousness movement had the potential for a deeper awakening for
America </span><span style="font-family: "times" , "times new roman" , serif;">which it has somehow failed to attain. The flowering of
interest in </span><span style="font-family: "times" , "times new roman" , serif;">afterlife experiences in the USA staring in the
1940’s might be </span><span style="font-family: "times" , "times new roman" , serif;">loosely compared to the flowering of the Romantic poets in
</span><span style="font-family: "times" , "times new roman" , serif;">19th century England. In both cases it seems to me there was the attempt to get away from excessively "objectified" or reductive speech. </span></span><span style="font-family: "times" , "times new roman" , serif;"><br /><span style="font-family: "georgia" , "times new roman" , serif;"></span></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman" , serif;">What might a true maturation
</span><span style="font-family: "times" , "times new roman" , serif;">of the afterlife narrative mean?</span></span><br />
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<span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="line-height: 15pt;">It seems to me that the
potential of this afterlife awareness was well enunciated by Eugen
Rosenstock-Huessy in his book, <i>The
Christian Future</i>, published in 1946.</span> <span style="line-height: 15pt;">He is talking about life
in America, the polarity of suburb and factory (yes, we actually still had
manufacturing back then) and he says that this environment “is perfect for
production and education, and impotent for reproduction and creation.” It is against this background, he says, that
“we have to discuss the qualities necessary for creating future communities.”
The heart of his message is this:</span> </span></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">“…This creation of Future is a highly costly
and difficult process. It can be done but it does not happen by itself. The
progress made so far as always been a progress by Christians; especially in the
natural sciences, progress is the fruit of Christianity. For Christianity is the
embodiment of one single truth through the ages: that death precedes birth, that
birth is the fruit of death, and that the soul is precisely this power of
transforming an end into a beginning by obeying a new name.”
(p.10) </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"><span style="line-height: 15pt;"><span style="font-family: "times" , "times new roman" , serif;">George Ritchie’s experience was the true beginning of his life’s
deepest purpose. But how can an individual’s discovery of purpose through such
an experience be fruitful for the society as a whole? This is the question that
awaits America – an America which in 2015 is so bloated with corruption and
incompetence that it has become a danger to the entire world. America needs a
near-death encounter to gain the possibility of wisdom. </span></span></span><br />
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Carylhttp://www.blogger.com/profile/00021101970858496352noreply@blogger.com1tag:blogger.com,1999:blog-7752556860959952231.post-80344912841445574352015-05-12T05:37:00.003-07:002015-05-12T05:48:42.258-07:00Beyond the Fringe...Not<br />
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">I picked up a book at the library--<i style="font-weight: bold;">Fringe-Ology, </i>by Steve Volk (HarperCollins, 2011). Steve Volk is a Philadelphian and has written and published in local publications. I was curious to see what he had to say.</span><br />
<span style="font-family: Times, Times New Roman, serif; font-size: large;"><br />
The subject is the vast incommunicable distance between the followers of hard science and those of spirituality, ESP, after-death communication--the whole "New Age" raft of post-religious searching.</span><br />
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<span style="font-family: Times, Times New Roman, serif;">Volk himself seems to be more in the hard science camp, and his book was, to me, too apologetic, as if he were somehow to be banished from the inner circle of <i>bien-pensants</i> because of his openness to certain ideas. There were some bizarre experiences in his childhood home--strange rappings and knockings. The family finally called in a priest; the knockings, in one last dramatic flourish, stopped. There isn't much in the way of research or explanation, nor--if truth be had--real drama. </span><span style="font-family: Times, 'Times New Roman', serif;">But the lack of dramatic quality in so much modern writing and literature is a topic for another day-- not the occasion for this brief note. (1)</span></span><br />
<span style="font-family: Times, Times New Roman, serif; font-size: large;"><br />
What sparked this brief note was Volk's account of how quantum physics plays a part in the theory of consciousness. He discusses Stuart Hameroff and Roger Penrose, who came up with something called "orch-OR" or the "orchestrated objective reduction," described in these terms:</span><br />
<span style="font-family: Times, Times New Roman, serif; font-size: large;"><br />
</span><br />
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">" 'The observer effect, in which the wave form is said to 'collapse' into a particular state, <i>is </i>consciousness; each conscious moment is a collapse.' The Penrose-Hameroff model relates collapse of the wave function/consciousness to fundamental components of the universe--like the properties of space and time. They cannot be explained or reduced because there is nothing to reduce them to."</span></blockquote>
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I could not help thinking that this description sounds like an elaborate, even highly baroque or rococo, detour to get to the fundamentals of human interaction. Those fundamentals are to be found in grammar, not in quantum physics. It seems to me that a study of Rosenstock-Huessy's writings would help the scientist climb down from his head perch and become aware of his speech, his hands and his feet-- :All language is an attempt to enact the processes of the cosmos always and everywhere," Rosenstock wrote in "How Language Establishes Relations." There's something about our contemporary intellectual culture that keeps coming across as a parody. It's as if people had forgotten something even more basic than the alphabet, like how to say "thank you" or shake hands with somebody.</span><br />
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">(1) Indeed. "The greatest temptation of our time is impatience, in its full original meaning: refusal to wait, undergo, suffer. We seem unwilling to pay the price of living with our fellows in creative and profound relationships. From marriage to teaching, from government to handicraft, man's relation to man has become segregated, impatient, non-committal in the machine age. To be non-committal means to keep all relations without important consequences, to rob them of their reproductive, fruit-bearing quality." Eugen Rosenstock-Huessy, <b><i>The Christian Future,</i></b>1946, 1966, HarperTorchbooks, p. 19. The lack of dramatic quality in so much modern poetry and singer-songwriters seems to me related.</span>Carylhttp://www.blogger.com/profile/00021101970858496352noreply@blogger.com0tag:blogger.com,1999:blog-7752556860959952231.post-10795808012530511882015-03-10T15:36:00.002-07:002015-03-11T07:07:45.853-07:00Pride, Prejudice...and Perfection<div class="separator" style="clear: both; text-align: center;">
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<span class="Heading1Char"><span style="font-family: "Times New Roman","serif"; font-size: 13.0pt; line-height: 115%;">I’ve been taking a bit
of a vacation recently-- taking a jaunt on one of my periodic Jane Austen love-fests. I watched
the 1995 BBC version of <i>Pride
and Prejudice</i>—with Colin Firth and Jennifer Ehle—surely one of my favorite
movies. Then, for good measure, I re-read the book again. I’ve read it many
times. My set of Jane Austen books, a Roberts Brothers Edition, 1892, has been
a part of my library since 1964—since I was a junior at Concord Academy. I think it was the best thing that
happened to me from my boarding school days. At least it was a most memorable, cherished,
and never-to-be-parted with addition to my life.</span></span><span class="Heading1Char"><span style="font-family: 'Times New Roman', serif; font-size: 13pt; line-height: 115%;"><o:p></o:p></span></span></div>
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<span class="Heading1Char"><i><span style="font-family: "Times New Roman","serif"; font-size: 13.0pt; line-height: 115%;">Pride
and Prejudice</span></i></span><span class="Heading1Char"><span style="font-family: "Times New Roman","serif"; font-size: 13.0pt; line-height: 115%;"> is justly
acclaimed an enduring and beloved work of art, an all-but-flawless comedy of
manners. There hardly seems to be a word out of place, a character
underdeveloped, or a scene too many. I wonder how Miss Jane wrote it. It almost
seems to me “received,” as it were, entire, from the spiritual world—from a
place where angels record and
converse, filling the gaps of human society with their longer
views and superior understanding. </span></span><span class="Heading1Char"><span style="font-family: 'Times New Roman', serif; font-size: 13pt; line-height: 115%;"><o:p></o:p></span></span></div>
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<span class="Heading1Char"><span style="font-family: "Times New Roman","serif"; font-size: 13.0pt; line-height: 115%;">I write these words now
because, after the movie on DVD, I watched some of the “bonus” material put out
by the producers. It was an outstanding production; every character seemed to
be true to Austen’s inspiration. Such excellence is rarely to be met with in
the world of film. But why, then, did the director remark that the novel is
about “sex and money”? Of course it’s about “sex and money.” But so much more!
And that gross reduction of the moral dimensions of this work to “sex and
money” is a telling symptom of modern materialism. But that such a coarse and
rather dismissive judgment of the work
was made by a director who did such an outstanding job with it—such, such are
the contradictions of our era. </span></span><span class="Heading1Char"><span style="font-family: 'Times New Roman', serif; font-size: 13pt; line-height: 115%;"><o:p></o:p></span></span></div>
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<span class="Heading1Char"><span style="font-family: "Times New Roman","serif"; font-size: 13.0pt; line-height: 115%;">In this reading I was
struck by the forcefulness of Austen’s portrait of what happens when people
persevere “in willful self-deception”—as the clergyman, Mr. Collins, is
described. The passage occurs just after Mr. Collins has tendered his most
unwelcome offer of marriage to Elizabeth. Her decided refusal he interprets as
the “coquetry and affectation of an
elegant female.” Elizabeth finally left the room in silence, deigning no more
to address a man so literally incapable of hearing. </span></span><span class="Heading1Char"><span style="font-family: 'Times New Roman', serif; font-size: 13pt; line-height: 115%;"><o:p></o:p></span></span></div>
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<span class="Heading1Char"><span style="font-family: "Times New Roman","serif"; font-size: 13.0pt; line-height: 115%;">Another passage
relating to willful deception occurs a few pages later, when sister Jane
remarks that she believes that Mr.
Bingley’s sister “is incapable of willfully deceiving anyone.” In this case
sister Jane was subsequently to be
proved deceived in her “universal goodwill,” as Elizabeth puts it. But the occasion of Jane’s expression of
goodwill leads to Elizabeth’s finally exclaiming that “The more I see of the
world the more am I dissatisfied with it; and everyday confirms my belief in
the inconsistency of all human character, and of the little dependence that can
be placed on the appearance of either merit or sense…” </span></span><span class="Heading1Char"><span style="font-family: 'Times New Roman', serif; font-size: 13pt; line-height: 115%;"><o:p></o:p></span></span></div>
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<span class="Heading1Char"><span style="font-family: "Times New Roman","serif"; font-size: 13.0pt; line-height: 115%;">This novel deals with appearances
and reality, with social conformity and prestige; with influence and sycophancy; with careless, immature, unformed or ill-informed judgments—all the repertory,
in fact, of life in society. It is
speech, social speech, that involves questions that might be debated in
philosophy – issues of truth, perception, sincerity, cogency. Only these are not the
questions of philosophy but questions involving happiness. If taken and digested in the inward solitude that is the prerequisite for truthfulness, there can be creative development, fruitfulness. Or if they are not so taken, if there is lacking that inward solitude and self-reflection, there can be misery, moral mistakes, bad outcomes. </span></span><span class="Heading1Char"><span style="font-family: 'Times New Roman', serif; font-size: 13pt; line-height: 115%;">Elizabeth Bennet, the heroine, is
worthy of that title, for she is, in a manner of speaking, a practicing philosopher: she meets with herself in the crossroads of solitude and battles not only for love, but for the truth of love, or the truth in love.
Nor will she have love on any other terms. Truly this is a noble purpose. <o:p></o:p></span></span></div>
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<span class="Heading1Char"><span style="font-family: 'Times New Roman', serif; font-size: 13pt; line-height: 115%;">In
our time the “speech of society” has been taken up into the electronic realm—political
speech, the speech of corporations, governments, journalists, the “interests.”
Two things have fallen away so fully, so silently, so completely that we are hardly aware
of it: the speech on which happiness depends; and the speech on which truth depends. For the speech of society depends on dialogue, on the inter-communication of persons. Sometimes it may be an imperative form of speech for the sake of action; at other times it may be disinterested for the sake of truth; still at other times the word may be offered like a life preserver to a drowning man. But the speech of the television is the monotone or the monologue, "speechifying"-- the speaker versus the mass or the mob. It discourages dialogue if not makes it impossible. <o:p></o:p></span></span><br />
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<span class="Heading1Char"><span style="font-family: 'Times New Roman', serif; font-size: 13pt; line-height: 115%;">We have exchanged dialogue, the speech of society, the speech of the village, for the speech of fate. It is thus that modern societies, in periodic intervals, go marching into disaster. To read <i>Pride and Prejudice </i>is to immerse oneself in living speech. For us today this is rather a novelty. That this should be the case is a telling--or is it a tolling?--commentary on our society. But it does allow us a new outlook on the form of the novel--that is, not only the telling of a story but as an embodiment of living speech. </span></span><br />
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<a href="http://www.sheetmusicplus.com/title/pride-and-prejudice-sheet-music/5021258?aff_id=505645">Piano music for Pride and Prejudice</a></div>
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<br />Carylhttp://www.blogger.com/profile/00021101970858496352noreply@blogger.com0tag:blogger.com,1999:blog-7752556860959952231.post-38584596590856133472015-03-01T07:43:00.000-08:002016-02-11T04:00:09.729-08:00Book Review<br />
Update February 11, 2016: "What a lost pleasure it is in our indispensable nation to be in the
presence of someone who thinks, acts and speaks out of conscience and
conviction. Even better, these were precisely McGovern’s topics that day
three years back: The necessity of careful thought, of honoring one’s
inner voice, of acting out of an idea of what is right without regard to
success or failure, the win-or-lose of life." From Patrick Smith's Feb. 7 article in Salon on Ray McGovern:<br />
[title] <span style="font-size: small;"><strong>“Intelligent people know that the empire is on the downhill”: A
veteran CIA agent spills the goods on the Deep State and our foreign
policy nightmares. </strong>Recommended. </span> <br />
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Book Review: <u>Time No Longer:
Americans after the American Century<br /><o:p></o:p></u>Patrick L. Smith<br />Yale, 2013</h3>
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<span style="font-family: "times new roman" , "serif";"><span style="font-size: large;">This
is the book we have all been waiting for</span>— <span style="font-size: large;">for years and years. The book that
articulates our deepest misgivings about this country, this nation, the United
States, and yet does not cancel hope… indeed, offers us hope—if we will but accept ourselves as historical
beings who live in time. And with this hope the work of Eugen Rosenstock-Huessy
can be brought forward in the most
natural way possible, seamlessly, as it were, to the top of the heap.
The grammatical method, the Cross of Reality, the creation of the future: these
deeper meanings from the Rosenstockian language seem already to belong to
Patrick Smith’s vocabulary, as if he understood without knowing. This is an
experience I too have had, in discovering Rosenstock’s work. But it seems that
the discovery, or rather of the mating of the knowing with the understanding,
belongs to a particular historical moment and an urgent historical task. This
moment and this task is the subject of Patrick’s Smith’s book. <o:p></o:p></span></span><br />
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<span style="font-family: "times new roman" , "serif"; font-size: large;">Patrick Smith is a
journalist of high repute. He lived in Asia for about eight years, reporting
from there, and has published five books. He writes articles for Salon.com and
other publications—articles distinguished by their truthfulness and good sense,
compared to the mendacious journalism we have today from the corporate and government-fed
media outlets. For example, the <i>New York
Times</i> – which Patrick Smith assailed
in his Feb. 18 article—“Our embarrassing servile media: does the <i>New York Times</i>
just print everything the government tells it? <a href="file:///C:/Users/Caryl/Desktop/Blog/Book%20Review.docx" name="_ftnref1" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[1]</span></span><!--[endif]--></span></a><o:p></o:p></span><br />
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<span style="font-size: large;"><i><span style="font-family: "times new roman" , "serif";">Time
No Longer</span></i><span style="font-family: "times new roman" , "serif";"> in the largest sense explores the difference
between myth and history. In a more particular sense it is dedicated to digging
up the myth of “American exceptionalism”
and uprooting it—root and branch. And there is “time no longer”—the title may
or may not be intentionally reminiscent of
the Book of Revelation—because the decision facing us in America is
whether to pretend to go on living in myth or to accept ourselves as living in
history, accepting the responsibilities that living in history entails and
overcoming our “cruelty of innocence,” as Nietzsche put it. <o:p></o:p></span></span></div>
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<span style="font-family: "times new roman" , "serif"; font-size: large;">“American
exceptionalism” is the story that began with a 1630 sermon of John Winthrop--
the “City upon a Hill.” It is now, says
Smith, an “exhausted narrative.” It depicts a land immune from time, and there
never is or was such a place:
“exceptionalism is a national impediment America can no longer afford.” It’s an imaginary past, and an imaginary past
“requires the unceasing production of an imaginary present.” The four essays in this book—“History Without
Memory,” “A Culture of Representation,” “Cold War Man,” and “Time and Time
Again”—return again and again to the theme of what time and being modern mean. “Time is the medium of all human encounters” says Patrick Smith, and this is as good as
anything found in the pages of Rosenstock-Huessy. For Americans today, too caught up with the latest techno-fads, the
statement that “To be modern one must think historically” should be the beginning of a new curriculum in
social studies, a field which, Smith says,
divorced itself from history and thus became “sterilized.”<a href="file:///C:/Users/Caryl/Desktop/Blog/Book%20Review.docx" name="_ftnref2" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[2]</span></span><!--[endif]--></span></a> Smith does not cite John Lukacs in this work,
but surely Lukacs’ summary in his <i>Historical
Consciousness, Or the Remembered Past</i> (1968) would be appropriate here: “I believe that the most important
developments in our civilization during the last three or four centuries
include not only applications of the scientific method but also the growth of a
historical consciousness; and that while we may have exaggerated the importance
of the former we have not yet understood sufficiently the implications of the
latter.” <o:p></o:p></span></div>
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<span style="font-family: "times new roman" , "serif"; font-size: large;">Smith
often remarks the strange fact that while America is a modern society,
dedicated to the furtherance and works of science and belief in progress, it
nevertheless possesses a strong 17<sup>th</sup> and 18<sup>th</sup> century
heritage in the form of Protestant evangelism and millenarian thinking.<a href="file:///C:/Users/Caryl/Desktop/Blog/Book%20Review.docx" name="_ftnref3" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[3]</span></span><!--[endif]--></span></a> It
was as if the new nation were to be an object of<i> belief</i>, a kind of religion. The new republic erected
many barriers against time – as well as against unbelief or dissent. Confusing history and myth leads to narcissism.<a href="file:///C:/Users/Caryl/Desktop/Blog/Book%20Review.docx" name="_ftnref4" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[4]</span></span><!--[endif]--></span></a>
Nobody else matters; there is no point in learning about other peoples,
societies, traditions. But history that passes into myth becomes a history
without memory, meaning that “it is unsusceptible to reinterpretation or change
from one generation to the next. It is fixed…it leaves those producing it and
living by it in a certain state of immobility. They are unable to think anew or
to imagine a future that is different from the present or the past.” In order
to have continuity there has to be change, a break, re-imagining, dissolution
and renewal-- death and
new life. What is so often missing in this mythologizing of history,
says Smith, is “the human agency, and hence a true narrative.” <o:p></o:p></span></div>
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<span style="font-family: "times new roman" , "serif"; font-size: large;">So,
if society and the nation and the history we are living through is something
that “just happens” and goes humming along, why worry to renew and repair its
institutions, infrastructure, society’s self-understanding? The height of
complacency was reached a few years ago when I read, perhaps in a
neoconservative publication, that Americans didn’t really have to worry about
the quality of our leaders because the institutions we received from the
Founders were just so great. How easy it is to spare oneself the confrontation
with conscience! <o:p></o:p></span></div>
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<span style="font-family: "times new roman" , "serif"; font-size: large;">But
how great the cost: and this is what Smith’s book is about. In his chapter on
the Cold War he has an arresting image: America “spent 50 years staring at its
own reflection.” There was the “Cold
War silence”: the inability to speak; ignorance and inflexibility in thinking;
the persistence of myths. It was the beginning of the National Security state,
when “Fear would be transformed from an individual emotion into a social
condition.” Few people understood the relationship between science and security
better than John Dewey, whose book <i>The
Quest for Certainty</i> was “a vigorous defense of the scientific ‘arts.’” (Smith, p. 93) Rosenstock-Huessy also had a few words to say about John Dewey and his"... scientific silently
functioning all inclusive cooperative impersonal painless order, an order in
which nothing vital has to be settled by force…”</span><br />
<span style="font-family: "times new roman" , "serif"; font-size: large;">-- summarizing it as follows: "But it borders
on social irresponsibility to take the timberwork of society, the beams of
authority, decision, faith, love, worship, for granted while everywhere those
beams crack.” <a href="file:///C:/Users/Caryl/Desktop/Blog/Book%20Review.docx" name="_ftnref5" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[5]</span></span><!--[endif]--></span></a>
I feel sure that Patrick Smith would be in accord with this judgment.
Everything he says in this book is a call for us to break out of the “unsayable
myth” that holds American life in its icy grip. “Gods that age become demons,”
I think this was from Strindberg. Never has this been more true than the
present. <o:p></o:p></span></div>
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<span style="font-family: "times new roman" , "serif"; font-size: large;">Although
I have issues with Smith’s final chapter “Time and Time Again,” – it deals with
the September 11<sup>th</sup> event – I can only agree that it signified the end of the American Century.
Smith describes the event as a “collision with history… a war between those
dedicated to sustaining sacred time and national myth and those attempting to
think historically and place events in a historical context such that Americans
could achieve an understanding of them.” This chapter also contains interesting
reflections about the increasing atomization of American life, the
“de-contextualization” which tears
things out of their social and historical nexus. “To see only individuals in
the foreground is to see with a mythologically defined consciousness—without
context.” Another word would be—idiotic. The word <i><u>‘idiotes’</u></i> comes from the Greek, meaning private,
individual—that which was not a part of the <i>polis</i>,
the city, could not be considered human
in the full sense. It is interesting that, for us, the word has come to signify
a low intelligence.<a href="file:///C:/Users/Caryl/Desktop/Blog/Book%20Review.docx" name="_ftnref6" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[6]</span></span><!--[endif]--></span></a>
<o:p></o:p></span></div>
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<span style="font-family: "times new roman" , "serif"; font-size: large;">Our
most important, urgent task, our imperative, is to achieve the condition of <i>history with memory.</i> This means holding
ourselves and others accountable for acts. In no other manner can we be
considered responsible; in no other manner would we be able to <i>create future—</i>in contrast to just
letting things happen. “Under no circumstances is man a spectator of history,”
thunders Rosenstock-Huessy in <i>The
Christian Future</i> (83). “We can now see why man’s life must be neither
linear nor spiral but crucial.” <i>(ibid</i>)
And “things happen not by living but by birth and death. ‘Living’ is but one
half of life, the repetitive and predictable part. The other half is the
agonizing creation and the creative agony of dying and being born.” <i>(ibid</i>, p. 57) For as Rosenstock again
reminds us, “the sloughing off of old stages and the insistence on new ones
distinguishes life from mechanism.” <i>(ibid</i>,
p. 139) With politics in America reduced to mere spectacle, our social order
resembles a mechanism punctuated by outbursts of violence, leaps of passion that have no
fathers and no children, so to speak—solo acts of anarchy. <o:p></o:p></span></div>
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<span style="font-family: "times new roman" , "serif"; font-size: large;">Whether
or not Patrick Smith considers himself Christian is a question of minor
importance. What is significant in <i>Time
No Longer </i>is that he enunciates a view and a call for history that reveals
the true meaning of Christianity – a true meaning long eviscerated by church
history, sectarian squabbles and popular evangelisms. To see ourselves as
others see us: this is the imperative for America to throw off, finally, the
mythological spectacles that have led us to take a false view of ourselves and
our place in the world. Only then can we move forward with purpose toward the
creation of future.<o:p></o:p></span></div>
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<span style="font-family: "times new roman" , "serif"; font-size: large;"> <o:p></o:p></span></div>
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<a href="file:///C:/Users/Caryl/Desktop/Blog/Book%20Review.docx" name="_ftn1" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , "sans-serif"; font-size: 10pt; line-height: 115%;">[1]</span></span><!--[endif]--></span></a>
Link to article: <a href="http://www.salon.com/2015/02/19/our_embarrassing_servile_media_does_the_new_york_times_just_print_everything_the_government_tells_it/"><span style="font-family: "times new roman" , "serif";">http://www.salon.com/2015/02/19/our_embarrassing_servile_media<br />_does_the_new_york_times_just_print_everything_the_government_tells_it/</span></a><span style="font-family: "times new roman" , "serif";">
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<a href="file:///C:/Users/Caryl/Desktop/Blog/Book%20Review.docx" name="_ftn2" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , "sans-serif"; font-size: 10pt; line-height: 115%;">[2]</span></span><!--[endif]--></span></a> He
adds: “And the absence of history—an absence that has marked off American
social sciences from Europe’s ever since—would allow American social scientists
to serve the exceptionalist mission.” p. 101. In other words, the social
sciences in America became a kind of propaganda ministry.</div>
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<a href="file:///C:/Users/Caryl/Desktop/Blog/Book%20Review.docx" name="_ftn3" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , "sans-serif"; font-size: 10pt; line-height: 115%;">[3]</span></span><!--[endif]--></span></a>
“America was a modern nation with features of a premodern society prominent
within it. This produced an identifiably American personality. Americans were
unable to understand events but by interpretation, blind to history’s course,
deaf to the voices of others.” p. 133. <br />
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“An inability to change is symptomatic of a people who consider themselves
chosen and who cannot surrender their chosenness.” p. 193<br />
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Rosenstock-Huessy, <i>The Christian Future</i>,
p. 53. <br />
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Rosenstock-Huessy expresses a kindred idea when he says the great temptation
of our time is impatience: refusal to wait, undergo, suffer. “To be
non-committal means to keep all relations without important consequences, to
rob them of their reproductive, fruit-bearing quality.” <i>The Christian Future</i>, p. 19. Historically grounded people engage in the
labor of building a viable political order; wounded birds flock to New Age
healers and preachers who promise quick salvation. </div>
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Carylhttp://www.blogger.com/profile/00021101970858496352noreply@blogger.com0tag:blogger.com,1999:blog-7752556860959952231.post-86160190816674633572015-02-17T06:09:00.000-08:002015-02-17T06:10:41.361-08:00Four Rivers of Speech<br />
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 115%;"> Cover design for <b><i>Instead of Eyes (</i></b>1979) <br /> Poems on biblical themes</span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 115%;">In his book, <i>The Fruit
of Lips</i>, Eugen Rosenstock-Huessy declares that “We are not studying the history either
of the Church or of the world. We are laying foundations for a history of the
human spirit.”<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 115%;">Jesus Christ unifies this history, and <i>The Fruit of Lips</i> is an essay that
explores the four different forms of speech current in the ancient world—the
four forms which Jesus, as it were, exploded into light and made into a new
era. “He halted the mere flow of talkative, news-mongering, mystical or
practical humanity… He saw that, in separation, they were evil and poisonous
even though in themselves they were highly elaborate and efficient. Jesus did
not say that poetry or magic or ritual or prophecy were not excellent. He knew
that they were and how well he knew, he proved by his creative inventiveness of
new ritual, his poetical genius of the parable, his effortless superiority to
obsessions and demons, his prophetic insight into the future of the world’s
history. But with all these four rivers of speech filled to the brim, he
emptied himself of all of them. He, the harvest of all times, decided to change
into the seed of a future completely protected against mere time…” (p. 117,
Pickwick Publications, 2008) <o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 115%;">In the spirit—that is, of the Holy Ghost—“The very
meaning of the term Holy Ghost is lost if we forget that the Holy Ghost opens
the spirits of the different times to each other” (p. 31) –I would like to
revisit the mythical image of the land
before time, the garden of Eden that was surrounded by four rivers. In my poem, “Four Rivers in Eden,” the rivers
appropriately take on the characteristics of language, of speech. I say,
“appropriately,” yet I had never heard
of Rosenstock-Huessy when, back in 1978-79, I wrote this poem, the first in
self-published collection of poems on Biblical themes, <i>Instead of Eyes. </i>But I am surprised now, some 35 years later, to
see how this poem is infused with the Rosenstockian spirit.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 115%;">The motto of this poetry collections comes from
Numbers 10:31—“Leave us not, I pray thee: forasmuch as thou knowest how we are
to encamp in the wilderness, and thou mayest be to us instead of eyes.” <o:p></o:p></span></div>
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<span style="font-family: "Perpetua","serif"; font-size: 12.0pt; line-height: 115%; mso-bidi-font-size: 11.0pt;"> </span><b><span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 115%; mso-bidi-font-size: 11.0pt;">FOUR RIVERS IN EDEN<o:p></o:p></span></b></div>
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<br /></div>
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<span style="font-family: "Perpetua","serif"; font-size: 12.0pt; mso-bidi-font-size: 11.0pt;"> </span><b><i><span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; mso-bidi-font-size: 11.0pt;">Eden was a desert,</span></i><!--[if supportFields]><i
style='mso-bidi-font-style:normal'><span style='font-size:12.0pt;mso-bidi-font-size:
11.0pt;font-family:"Goudy Old Style","serif"'><span style='mso-element:field-begin'></span></span></i>
XE "<i style='mso-bidi-font-style:normal'><span style='font-size:12.0pt;
mso-bidi-font-size:11.0pt;font-family:"Goudy Old Style","serif"'>Eden was a
desert,</span></i>" <![endif]--><!--[if supportFields]><i
style='mso-bidi-font-style:normal'><span style='font-size:12.0pt;mso-bidi-font-size:
11.0pt;font-family:"Goudy Old Style","serif"'><span style='mso-element:field-end'></span></span></i><![endif]--><i><span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; mso-bidi-font-size: 11.0pt;"><o:p></o:p></span></i></b></div>
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<i><span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; mso-bidi-font-size: 11.0pt;"><b> a desert far and wide --<o:p></o:p></b></span></i></div>
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<i><span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; mso-bidi-font-size: 11.0pt;"><b> it made a ghostly sea<o:p></o:p></b></span></i></div>
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<i><span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; mso-bidi-font-size: 11.0pt;"><b> and a ghostly tide.<o:p></o:p></b></span></i></div>
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<br /></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>To the east thereof a garden,<o:p></o:p></b></span></div>
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<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>bounded by rivers four.<o:p></o:p></b></span></div>
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<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>Pison struck its head of gold;<o:p></o:p></b></span></div>
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<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>Gihon’s mouth was black;<o:p></o:p></b></span></div>
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<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>away from Hiddekel ran the sun<o:p></o:p></b></span></div>
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<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>to bathe his eye at Euphrates’ back.<o:p></o:p></b></span></div>
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<br /></div>
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<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>Over the sands the rolls of death<o:p></o:p></b></span></div>
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<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>beat heavily and subsided:<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>holding a day against the world<o:p></o:p></b></span></div>
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<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>that had no eyes, where nothing was.<o:p></o:p></b></span></div>
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<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>The four rivers arched and splashed,<o:p></o:p></b></span></div>
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<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>and made unto a door:<o:p></o:p></b></span></div>
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<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>hand to foot, and foot to thigh,<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>it was green and blue and
mother-of-pearl;<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>and the Lord God stood before.<o:p></o:p></b></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>Clouds rumbled and the rain;<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>and in the milk there swam<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>the seed of woman and of man.<o:p></o:p></b></span></div>
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<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>The Lord God put it in the earth<o:p></o:p></b></span></div>
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<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>and blew the clouds to let him pass.<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>Without, the desert trembled.<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>Cascades of sunshine spilled through
glass.<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>Two trees opened from a single trunk,<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>two trees, of knowledge and of life.<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>Their shadows danced, and the boughs,<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>where golden birds beamed about and
sang,<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>and rained singing unto the golden
grass.<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>Swayed them whole, elders than the sea<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>whose wrinkled sleeves whorled the
shells<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>and made them murmur dreams; aye, they
grew,<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>waking and sleeping, and aged no more
than dew,<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>while ever music breathed, and bells;<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>the milk of stars dripped upon the
night,<o:p></o:p></b></span></div>
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<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>and by day angels glanced among the
bees.<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>The fruits ripened in the springing
leaves,<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>and the Lord God stood and watched,<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>for he was pleased.<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b> <i>The two trees stood together<o:p></o:p></i></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<i><span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b> but from a single heart;<o:p></o:p></b></span></i></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<i><span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b> one breathed in, the other out;<o:p></o:p></b></span></i></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<i><span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b> one made seed, the other fruit<o:p></o:p></b></span></i></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<i><span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b> that loosed itself from the crown<o:p></o:p></b></span></i></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<i><span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b> and fell with a tiny plashing sound,<o:p></o:p></b></span></i></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<i><span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b> like a little rain finely misted.<o:p></o:p></b></span></i></div>
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<br /></div>
<div class="MsoHeader" style="line-height: 150%; tab-stops: .5in;">
<span style="font-family: "Goudy Old Style","serif";"><b>One evening at the twilight<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>The serpent coiled himself upon the
roots.<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>Rings of fire glittered round his navel,<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>from his eyes gleamed decay of light.<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>For a long while he wrapped himself
around,<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>and gazed, and meditated.<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>The night passed before;<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>his mind divided;<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>and still he gazed with eyes unclosed,<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>staring at the tree-bole, whose leaves<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>beneath his gaze twittered like birds<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>and at last grew still.<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>Tighter and tighter he wound around<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>the roots, until the stars<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>began dropping off the world<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>into a silver plate. “Ye are as gods!”<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>he hissed: the lightning broke;<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>the crack shuddered through the trunk;<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>the limbs dismayed flailed at the air<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>but grasped at only moonlight: for white<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>and manacled rose the moon,<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>for she carried with her the soul of
day,<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>but hid the body, as in a cave.<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b> </b></span><b style="font-family: 'Goudy Old Style', serif; font-size: 12pt; line-height: 150%;"> </b></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>The man and woman were afraid.<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>A cool breeze was blowing in from Eden,<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>and they felt themselves and felt of
cold.<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>In a sweat of haste unto their skin<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>green covers made them from the figs.<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>For night had broken, and now dawn<o:p></o:p></b></span></div>
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<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>burst wide the heavens, and overflowed;<o:p></o:p></b></span></div>
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<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>blood and earth were they, and earth and
blood,<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>and the rivers burst, and in the flood<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>the Lord God came in.<o:p></o:p></b></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>Crouched the two with shining eyes,<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>and like an after-rain the worlds wept<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>upon the ruined trees. The Lord God<o:p></o:p></b></span></div>
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<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>showed them what silence was,<o:p></o:p></b></span></div>
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<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>for he broke the world into a word<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>and silently gave them bread,<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>a crust of the work he had made.<o:p></o:p></b></span></div>
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<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>That day the garden was all a-flame<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>when fell the hosts of Cherubim<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>like a great speech of birds.<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>But the man could not remember<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>their scorching words, and the woman<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>hid herself from them.<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>It was the Last Day,<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>the first of many days.<o:p></o:p></b></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>The Lord God led them silently without;<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>they saw the desert stretching every
way.<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>The man covered up his eyes and quaked,<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>and the woman, glancing back,<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>saw a little ripple in the sand.<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>She then looked upon her husband’s face<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>and woke unto herself from the dream;<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>and he, seeing the countenance of Eve,<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b>beheld the trees with Cherubim.<o:p></o:p></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b> <i>And in that seeing of each other<o:p></o:p></i></b></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<i><span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b> the Lord God closed a little way
their wounds;<o:p></o:p></b></span></i></div>
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<i><span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b> and when they spoke they did
remember<o:p></o:p></b></span></i></div>
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<i><span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b> four rivers, and breached them into
syllables,<o:p></o:p></b></span></i></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;">
<i><span style="font-family: "Goudy Old Style","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><b> in every word they tasted on their
tongues.<o:p></o:p></b></span></i></div>
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<br /></div>
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Carylhttp://www.blogger.com/profile/00021101970858496352noreply@blogger.com0tag:blogger.com,1999:blog-7752556860959952231.post-70868092171469724852015-02-16T08:23:00.003-08:002015-02-16T09:35:47.119-08:00Theft of the Future<div class="separator" style="clear: both; text-align: center;">
<a href="http://4.bp.blogspot.com/-MMPworvVz1M/VOIX4NckbGI/AAAAAAAAALM/zbE9zYCf3AM/s1600/oil%2Bderricks.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="http://4.bp.blogspot.com/-MMPworvVz1M/VOIX4NckbGI/AAAAAAAAALM/zbE9zYCf3AM/s1600/oil%2Bderricks.jpg" /></a></div>
<blockquote class="tr_bq">
<span style="font-family: Times, Times New Roman, serif;"><span class="Heading1Char"><span style="line-height: 115%;">“The most significant
characteristic of modern civilization is the sacrifice of the future for the
present, and all the power of science has been prostituted to this purpose.”
William James</span></span><span class="Heading1Char"><span style="line-height: 115%;">. </span></span><span style="line-height: 115%;">(Quoted as motto at the head of Part Two of Rosenstock’s
</span><u style="line-height: 115%;">The Christian Future</u><span style="line-height: 115%;">.)</span></span></blockquote>
<div class="MsoNormal">
<span style="font-family: Times, Times New Roman, serif;"><span class="Heading1Char"><span style="line-height: 115%;">About seven years ago I
self-published through </span></span><a href="http://www.lulu.com/"><span style="font-family: "Goudy Old Style","serif"; font-size: 13.0pt; line-height: 115%; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: major-bidi; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast;">www.lulu.com</span></a><span class="Heading1Char"><span style="line-height: 115%;"> a whimsical novel on a serious subject. Called <u>After
the Crash: An Essay-Novel of the Post-Hydrocarbon Age, </u>the novel’s plot and
characters were footnoted by commentary from energy, peak-oil, and others
sources from philosophy and social studies. This idea of the novel as
fiction-illustrating-scholarship (or scholarship-illustrating-fiction) had not,
to my knowledge ever been done in quite that form before.</span></span><span class="Heading1Char"><span style="line-height: 115%;"><o:p></o:p></span></span></span></div>
<div class="MsoNormal">
<span class="Heading1Char"><u><span style="font-family: Times, Times New Roman, serif; line-height: 115%;"><br /></span></u></span></div>
<div class="MsoNormal">
<span style="font-family: Times, Times New Roman, serif;"><span class="Heading1Char"><u><span style="line-height: 115%;">After the Crash</span></u></span><span class="Heading1Char"><span style="line-height: 115%;"> is a fun read. Even now I enjoy re-reading parts of
it, looking back on this little confection which came piping down the corridors
of my mind in its fresh and virginal state. The novel took about two months to
write, at about the pace of a chapter a day. Preparation is needed for the
receptivity to inspiration. Like Rosenstock-Huessy, I rather look down on the
process of revision. A bit of revision is sometimes needed, of course. But there are two great dangers of revision
and rewriting: self-importance and over-intellectualization. </span></span><span class="Heading1Char"><span style="line-height: 115%;"><o:p></o:p></span></span></span></div>
<div class="MsoNormal">
<span class="Heading1Char"><span style="font-family: Times, Times New Roman, serif; line-height: 115%;"><br /></span></span></div>
<div class="MsoNormal">
<span style="font-family: Times, Times New Roman, serif;"><span class="Heading1Char"><span style="line-height: 115%;">Inspiration works with
the principle that “less is more.” It gives a little to the thirsting soul,
and because</span></span><span class="Heading1Char"><span style="line-height: 115%;"> it
doesn’t overdo it, </span></span><span class="Heading1Char"><span style="line-height: 115%;">leaves
room for future development. Inspiration is similar to homeopathy, in which a
small quantity of substance is taken and, through a process of rhythmical
shaking or sucussion, forces within the
substance are liberated. A mind must be
at a sufficient height of tension and strength for inspiration to be possible.
This does not mean that an inspiration <i>will</i>
happen—only that it <i>might. </i></span></span><span class="Heading1Char"><i><span style="line-height: 115%;"><o:p></o:p></span></i></span></span></div>
<div class="MsoNormal">
<span class="Heading1Char"><span style="font-family: Times, Times New Roman, serif; line-height: 115%;"><br /></span></span></div>
<div class="MsoNormal">
<span style="font-family: Times, Times New Roman, serif;"><span class="Heading1Char"><span style="line-height: 115%;">I think now, looking
back, that the “peak oil” theme was close but not quite accurate to the true
theme. That true theme is becoming apparent day by day: we in the West are
using up our future at an alarming rate. Indeed, it is quite burned out, and
the extraordinary dishonesty of our press in the last eight years is
symptomatic of a people that has lost its sense for history. The important
thing that Rosenstock-Huessy says in his book, <u>The Christian Future,</u> is
that the future is not something that “just happens.” It has to be <i>created:</i></span></span><span class="Heading1Char"><i><span style="line-height: 115%;"><o:p></o:p></span></i></span></span></div>
<div class="MsoNormal">
<span class="Heading1Char"><span style="font-family: Times, Times New Roman, serif; line-height: 115%;"><i><br /></i></span></span></div>
<blockquote class="tr_bq">
<span class="Heading1Char"><span style="font-family: Times, Times New Roman, serif; line-height: 115%;">“…things happen not by
living but by birth and death. ‘Living’ is but one half of life, the repetitive
and predictable part. The other half is the agonizing creation and the creative
agony of dying and being born.” </span></span></blockquote>
<div class="MsoNormal">
<span class="Heading1Char"><span style="font-family: Times, Times New Roman, serif; line-height: 115%;"><br /></span></span></div>
<div class="MsoNormal">
<span class="Heading1Char"><span style="font-family: Times, Times New Roman, serif; line-height: 115%;">What is the primary way
that we “die to ourselves” in the course of daily living? Is it not through telling
the truth?— and the words sincerity, honesty, probity, integrity,
honorableness, all come close to the same meaning. </span></span><br />
<span style="font-family: Times, Times New Roman, serif;"><span class="Heading1Char"><span style="line-height: 115%;"><br /></span></span>
<span class="Heading1Char"><span style="line-height: 115%;">Is not the value for truth the basis of
Western philosophy, the witness of truth the basis of Christianity, the search
for truth the basis of science? These are the three great pillars of the West
upon which the idea of the “freedom of the press” was erected, and it is upon
the three pillars that the West owes all of its progress and dynamism. The
fourth entity—freedom of the press—has not always been true to its founding
principles. But it nevertheless maintained some sort of good reputation until …until
a few years ago. With 9/11, with the Iraq War, and now with the demonization of
Russia and subversion of the Ukraine carried out by Washington, the lies and
falsehoods of the <i>New York Times, Washington Post, The Economist, The Wall Street
Journal, The London Times, </i> and all
their acolytes and followers and imitators
have become standard…<i>de rigueur</i>…normal
operating procedure….</span></span><span class="Heading1Char"><span style="line-height: 115%;"><o:p></o:p></span></span></span></div>
<div class="MsoNormal">
<span class="Heading1Char"><span style="font-family: Times, Times New Roman, serif; line-height: 115%;"><br /></span></span></div>
<div class="MsoNormal">
<span style="font-family: Times, Times New Roman, serif;"><span class="Heading1Char"><span style="line-height: 115%;">Last week, following
upon the dismissal of Brian Williams, three journalists died: </span></span><span style="font-family: "Goudy Old Style","serif"; font-size: 13.0pt; line-height: 115%; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: major-bidi; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast;"><a href="http://en.wikipedia.org/wiki/Bob%20Simon">Bob Simon</a>, </span><a href="http://www.nytimes.com/2015/02/13/business/media/david-carr-media-equation-columnist-for-the-times-is-dead-at-58.html?_r=2">David Carr</a> (and <a href="https://consortiumnews.com/2015/02/11/nyt-whites-out-ukraines-brown-shirts/">see also) </a><span class="Heading1Char"><span style="line-height: 115%;"> and <a href="https://www.blogger.com/goog_296424442">Ned Colt </a></span></span></span></div>
<div class="MsoNormal">
<span class="Heading1Char"><span style="font-family: Times, Times New Roman, serif; line-height: 115%;"><br /></span></span></div>
<div class="MsoNormal">
<span class="Heading1Char"><span style="font-family: Times, Times New Roman, serif; line-height: 115%;">One of the websites I consult has speculated that
these journalists were “offed” because they had taken steps to obtain Russian
satellite imagery proving that the 9/11 attacks were carried out by members of
the U.S. government. Whether or not this theory is true I cannot say. But it
does appear to me that the 9/11 hoax will not carry water much longer, and that
possibly this is the reason for the American aggression against Russia. <o:p></o:p></span></span></div>
<div class="MsoNormal">
<span class="Heading1Char"><span style="font-family: Times, Times New Roman, serif; line-height: 115%;"><br /></span></span></div>
<div class="MsoNormal">
<span class="Heading1Char"><span style="font-family: Times, Times New Roman, serif; line-height: 115%;">For only truth makes possible the future. We
Americans have been consenting to lies for so long that we no longer know how
to act in a responsible manner. For action implies accountability, and we have
no accountability. Everything the government touches—from “health care” to “education,” from “foreign
policy” to “managing” the national budget, from marriage and sexuality, manners
and employment, is reeling from hubris, incompetence, short-sightedness and
folly. </span></span><br />
<span style="font-family: Times, Times New Roman, serif;"><span class="Heading1Char"><span style="line-height: 115%;"><br /></span></span>
<span class="Heading1Char"><span style="line-height: 115%;">Can’t we do anything right? When will we grow up? Where is the story,
not of American “exceptionalism,” but of Americans deciding to put away their
narcissistic fantasies and join the human race? <o:p></o:p></span></span></span></div>
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<span class="Heading1Char"><span style="line-height: 115%;">When will we die to ourselves... and --finally-- start to tell the truth? <o:p></o:p></span></span></span></div>
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Carylhttp://www.blogger.com/profile/00021101970858496352noreply@blogger.com0tag:blogger.com,1999:blog-7752556860959952231.post-27307734976488016812015-02-09T07:51:00.003-08:002015-02-09T12:02:39.496-08:00What Is Truth?—τί εστίν αλήϑεία; <br />
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<a href="http://3.bp.blogspot.com/-rZl_j1WOEFU/VNjSLIox5rI/AAAAAAAAAFE/O5mLtEzFWNU/s1600/Greek%2Bgodlet%2Bcopy.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="http://3.bp.blogspot.com/-rZl_j1WOEFU/VNjSLIox5rI/AAAAAAAAAFE/O5mLtEzFWNU/s1600/Greek%2Bgodlet%2Bcopy.jpg" height="200" width="200" /></a></div>
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<blockquote class="tr_bq">
<b><span style="font-size: x-small;">Archery--"hitting the target"--has been a long-term
metaphor for truth. Indeed, sin,<span class="apple-converted-space"> </span><i>harmartia,</i><span class="apple-converted-space"> </span>in Greek, means "missing the
target." That truth and love are connected is evident in the Greek God of
Love, Cupid--who is an archer. </span></b></blockquote>
</div>
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<br /></div>
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<br /></div>
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<span style="font-family: '', serif, '', serif; font-size: 13pt;">These words
were spoken by Pontius Pilate to Jesus, according to the Gospel of John.
They were part of the trial of Jesus—Pilate’s interrogation of Jesus (John
18:38). Jesus returned no answer to Pilate’s question.</span><span style="font-size: 13.5pt;"><o:p></o:p></span></div>
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<br /></div>
<div style="margin-bottom: .0001pt; margin: 0in; text-align: justify;">
<span style="font-family: '', serif, '', serif; font-size: 13pt;">Arguably
these words are the true beginning of the Christian era, which was born at the
intersection of three roads: Greek, Roman, and Hebrew. Not only were
there the different histories and characters of these three cultures,
there was also the circumstance in which the words were spoken: a trial,
an accusation brought against Jesus. A life and death matter. Critical. Crucial.</span><span style="font-size: 13.5pt;"><o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: '', serif, '', serif; font-size: 13pt;">Truth. What
is truth? Why should we care about truth? Are we capable of knowing
truth? What is our human relationship to truth? Do we have a
responsibility to the truth? How can we distinguish truth from
deception, from either willful or unconscious deception or
self-deception, from a mistake, an error, a lapse of judgment, a failure
of commitment, a hidden agenda, a corruption of language, a fragmentary
or merely partial understanding, a case of bad faith or ill will or human
fallibility, or an outright lie…? </span><span style="font-size: 13.5pt;"><o:p></o:p></span></div>
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<br /></div>
<div style="margin-bottom: .0001pt; margin: 0in; text-align: justify;">
<span style="font-family: '', serif, '', serif; font-size: 13pt;">What is the
relationship between two things: a lie and a human soul? Between three
things: a lie, a human soul, and history? Do we really have any appreciation
of the effect of lying in history, of the accumulation of lies, the bureaucracy
of lies, the perpetuation of lies, the stagnation of lies? Are lies like a
spider’s venom, causing paralysis in the prey before it is annihilated? Is
lying therefore actually a symptom of paralysis, impotence, inability to act,
self-defeat?-- a collapse of spirit, imagination, resourcefulness, vision, wit,
an exhaustion of possibilities—in short, decadence and decay? If this is
so, why do we not devote more attention to the difference between truth and a
lie? Wouldn’t it be as important as having food to eat, gas to put in the tank,
or money in the bank: something without which we cannot really live?</span><span style="font-size: 13.5pt;"><o:p></o:p></span></div>
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<br /></div>
<div style="margin-bottom: .0001pt; margin: 0in; text-align: justify;">
<span style="font-family: '', serif, '', serif; font-size: 13pt;"> “There
is no life in a lie, while truth is alive, because the real events and
processes which it reflects, are behind it. To learn to see this is one
of the most complicated problems, because parasites are skillful experts in
creating so-called camouflage…the illusion of reality.” [Nikolai Levashov,
Autobiography]</span><span style="font-size: 13.5pt;"><o:p></o:p></span></div>
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<br /></div>
<div style="margin-bottom: .0001pt; margin: 0in; text-align: justify;">
<span style="font-family: '', serif, '', serif; font-size: 13pt;">What is the
relationship of speaking and truth? Words, grammar, speaking---do these not
presuppose truthfulness, goodwill, good faith, mutuality? Do we have a
responsibility to the truth, for the truth? Why do we swear by the truth – “so
help me God.” Why would we swear by the truth unless we bore some
responsibility to the truth for our life, our witness, our presence, for what
we said and testified to? Why would we swear unless we were certain that
someone, others, would listen, that they would care, that it would matter to
them? That somehow despite the hailstorm of words, the piped-in music, the
ubiquitous television and “social media” and all the other paraphernalia of
modern life… that yes, words matter, they still matter, and it matters what we
say and what we hear others say. That it matters more than the power of social
conformity, ideology, politics, making excuses, being too weak to bear it. It
matters what we say and what others say to us.</span><span style="font-size: 13.5pt;"><o:p></o:p></span></div>
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<br /></div>
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<br /></div>
<div style="margin-bottom: .0001pt; margin: 0in; text-align: justify;">
<span style="font-family: '', serif, '', serif; font-size: 13pt;">Because what
we say has to do with honor. Do we honor our words? Do we honor our lives in
our words? What is honor? </span><span style="font-size: 13.5pt;"><o:p></o:p></span></div>
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<br /></div>
<div style="margin-bottom: .0001pt; margin: 0in; text-align: justify;">
<span style="font-family: '', serif, '', serif; font-size: 13pt;">Why do we
have no honor in the West? Why has the West become so deteriorated,
dishonorable, despicable, brutal, cowardly, threatening, with the United States
leading the pack of Western nation sycophants with its endless wars, endless
military spending, lack of political accountability and grandiose
self-opinion? </span><span style="font-size: 13.5pt;"><o:p></o:p></span></div>
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<br /></div>
<u1:p></u1:p>
<u1:p></u1:p>
<u1:p></u1:p>
<u1:p></u1:p>
<u1:p></u1:p>
<br />
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<b><span style="font-family: '', serif, '', serif; font-size: 13pt;">For further
reference: </span></b><span style="font-size: 13.5pt;"><o:p></o:p></span></div>
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<b><span style="font-family: '', serif, '', serif; font-size: 13pt;"><br /></span></b></div>
<div style="margin-bottom: .0001pt; margin: 0in; text-align: justify;">
<span style="font-family: '', serif, '', serif; font-size: 13pt;">These
reflections were sparked by reading the following piece, from the excellent
“Vineyard of the Saker” website. The "Vineyard of the Saker" is one
of the best sites on the web, especially for current news of the Ukraine.</span><span style="font-size: 13.5pt;"><o:p></o:p></span></div>
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<br /></div>
<div style="margin-bottom: .0001pt; margin: 0in; text-align: justify;">
<span style="font-family: '', serif, '', serif; font-size: 13pt;">From the
article, “Listening to Lavrov in Munich” posted on </span><span style="font-family: Georgia, serif; font-size: 13pt;">February 7,
2015</span><span style="font-size: 13.5pt;"><o:p></o:p></span></div>
<div style="margin-bottom: .0001pt; margin: 0in; text-align: justify;">
<span style="font-family: '', serif, '', serif; font-size: 13pt;"><a href="http://vineyardsaker.blogspot.com/2015/02/listening-to-lavrov-in-munich.html">http://vineyardsaker.blogspot.com/2015/02/listening-to-lavrov-in-munich.html</a></span><span style="font-size: 13.5pt;"><o:p></o:p></span></div>
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<br /></div>
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<blockquote class="tr_bq">
<span style="font-size: x-small;"><span style="color: #333333; font-family: "Georgia","serif";">“…The
western 'elites' … are the embodiment of un-truth in the logical and moral
sense</span><span style="color: #333333; font-family: "Georgia","serif";">. And that chasm was evident in today's face à face between
Lavrov has his "western colleagues"...</span> <span style="color: #333333; font-family: "Georgia","serif";">Dishonesty, intellectual and moral, has been elevated to an
ontological principle and foundation of the modern western political thought
and culture, it is what these societies do best and all they can do.<span class="apple-converted-space"> </span></span></span></blockquote>
<br />
<blockquote class="tr_bq">
<span style="font-size: x-small;"><span style="color: #333333; font-family: "Georgia","serif";">Not only are "right and wrong" gone
in a moral sense, they are now also gone in a logical sense. Something both
deeply immoral and completely absurd can now be elevated to an axiomatic status
and then be used as "the measure of all things".</span><span style="color: #333333; font-family: "Georgia","serif";"> </span><span style="color: #333333; font-family: "Georgia","serif";">Yet again
and again, I come to the conclusion that what we are seeing here is truly a
deep civilizational clash between two civilizational realm who have grown so
far apart as to make them virtual extraterrestrial aliens to each other.<span class="apple-converted-space"> </span></span></span></blockquote>
<br />
<blockquote class="tr_bq">
<span style="font-size: x-small;"><span style="color: #333333; font-family: "Georgia","serif";">Lavrov would have had a much better
experience speaking to some little green men on another Galaxy, these the
people he addressed today in Munich…<span class="apple-converted-space"> </span>what
I see today is struggle very similar to the one which opposed the Pharisees and
Christ 2000 years ago…<span class="apple-converted-space"> </span>And
since what is at stake today is really the future of the entire international
order you can say that we are living one of the most dangerous and crucial
moment in history.”</span></span></blockquote>
</div>
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<u1:p></u1:p>
<u1:p></u1:p>
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Carylhttp://www.blogger.com/profile/00021101970858496352noreply@blogger.com0tag:blogger.com,1999:blog-7752556860959952231.post-37753081686179551452015-02-06T06:21:00.003-08:002016-04-27T05:30:10.076-07:00"Judaism Despite Christianity": A Response<h1>
<span style="font-size: 10pt; line-height: 115%;"> </span></h1>
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<a href="http://3.bp.blogspot.com/-EOAkI0wiA84/VNTHc8j4iQI/AAAAAAAAAE0/VwRStmHc8CY/s1600/JDC.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://3.bp.blogspot.com/-EOAkI0wiA84/VNTHc8j4iQI/AAAAAAAAAE0/VwRStmHc8CY/s1600/JDC.jpg" /></a></div>
<h1>
“Judaism Despite Christianity”: After—almost—
100 years … </h1>
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<span style="font-family: "georgia" , "serif"; font-size: 12pt; line-height: 115%;">I feel some considerable
trepidation in commenting on this book, <i>Judaism
Despite Christianity</i>, subtitled “The Letters on Christianity and Judaism
between Eugen Rosenstock-Huessy and Franz Rosenzweig.” The contents of the book are difficult and subtle, and rather than attempt
a grand overview or summary, I propose to inch my way through it, commenting on passages that struck me -- from
the introductory material to the letters, epilogue and closing essay, “Hitler
and Israel, or On Prayer.” I see this method as a kind of “thinking aloud,” or
perhaps addressing an invisible listener with my responses and questions.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "serif"; font-size: 12pt; line-height: 115%;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "serif"; font-size: 12pt; line-height: 115%;">Some of the things I write in my
responses will be controversial. Any topic dealing with the history of the Jews
is controversial, but never more so than in the Modern Age. Taboos, censorship,
and even persecution of dissenters are very much in evidence today. But, on the other hand, there has been a great
increase in new research and findings. In Christian eschatology, the New
Jerusalem is the place at the end of history where “God shall wipe away all
tears from their eyes.” (Rev. 21:4) <i>Tout comprendre, tout pardonner.</i> Truth bears life within itself. Truth makes possible the creation of future. <o:p></o:p></span></div>
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<span style="font-family: "georgia" , "serif"; font-size: 12pt; line-height: 115%;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "serif"; font-size: 12pt; line-height: 115%;">I believe very strongly that
Eugen Rosenstock’s “grammatical method” depends upon truthful words rooted in good faith and good will.
This truth attests to the presence of a
mature person, one who takes responsibility for his actions and words. Thus
there is something eschatological, or revelatory, in language itself when it is
used by a person who takes full moral responsibility for it. No longer do we
need to seek in philosophy a “revelation” of the nature of thinking or being.<a href="file:///C:/Users/Caryl/Desktop/Blog/jdc_final.docx" name="_ftnref1" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[1]</span></span><!--[endif]--></span></a>
The very words we use are a witness to the commitment we make, and must make, for the sake of the future of humanity. <o:p></o:p></span></div>
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<span style="font-family: "georgia" , "serif"; font-size: 12pt; line-height: 115%;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "serif"; font-size: 12pt; line-height: 115%;">On the very first page of
Harold Stahmer’s Introduction, there is an immediately controversial matter. He
begins by saying, “This unusual collection of letters and essays spans half a
century of spiritual and cultural disintegration and concurrent attempts at
renewal and reform. In Rosenstock-Huessy’s words, the ‘facts of life’ during
this period include, among other things, ‘the murder of six million Jews, two
world wars, an ecumenical council, a pan-arabic upheaval’ and ‘700 million
Chinese entering the orbit of Christendom.’” <a href="file:///C:/Users/Caryl/Desktop/Blog/jdc_final.docx" name="_ftnref2" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[2]</span></span><!--[endif]--></span></a>
Recent historical research on the question of Jewish deaths in Hitler’s Germany
has sharply questioned the “six million” figure. In 1974 the book by Richard
Verrall appeared, <i>Did Six Million Really
Die?</i> This book claimed that the
scale of Jewish deaths was fabricated by the Allies first, in order to mask
their own guilt over the firebombing of Dresden and the atomic bombs dropped in Japan; and
second, to serve as a pretext for the establishment of the State of
Israel. Verrall said also--- using population estimates from the New York Jewish
Almanac, and not contradicted by other sources -- that the Jewish population in
German-controlled Europe never exceeded 2.5 million. <o:p></o:p></span></div>
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<span style="font-family: "georgia" , "serif"; font-size: 12pt; line-height: 115%;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "serif"; font-size: 12pt; line-height: 115%;">In the Preface to Don
Heddesheimer’s book, <i>The First Holocaust</i>
(2003) Germar Rudolf wrote that "even though the six million figure had been called a highly 'symbolic figure,' it has now reached almost sacrosanct proportions." He references the German mainstream historian, Martin Broszat, from the Munich Institut fur Zeitgeschichte who so referred to it while testifying as an expert witness for the Frankfurt Jury Court on May 3, 1979. To question the figure of six million Jewish deaths during World War II is not to deny that Jews suffered greatly under the Hitler regime. Douglas Reed, who wrote a history of the Jews that I cannot recommend too strongly, wrote that in his considered opinion, the number of Jewish victims in countries overrun by Hitler "was in roughly that proportion to the total population stricken..." And continuing, he says, "I have found this to be the opinion of all persons known to me who survived the concentration camps and occupations. Having suffered themselves, their feeling for Jewish victims was as strong as for all others, but they could not understand why the one case of the Jews was singled out and the number of Jewish victims monstrously exaggerated." </span> <span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="color: black; font-family: "georgia" , serif; font-size: 12pt; line-height: 115%;"><a href="file:///C:/Users/Caryl/Desktop/Blog/jdc_final.docx" name="_ftnref3" title="">[3]</a></span></span></span></div>
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<span style="background: rgb(255, 239, 231); font-family: "georgia" , serif; font-size: 12pt; line-height: 115%;"><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><br /></span></span></span></div>
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<span style="font-family: "georgia" , "serif"; font-size: 12pt; line-height: 115%;">I mention this controversy only
to suggest that even Eugen Rosenstock-Huessy
mentions this figure without apparently realizing its symbolic
nature. Although Rosenstock became a Christian, his family was
Jewish. It is known that his mother
committed suicide at the onset of the Nazi era. Rosenstock left Germany
in 1933 when Hitler came to power. In my experience of reading his work, Rosenstock more often referred to the “empire
of lies” and to the corruption of the German language consequent to Hitler’s
rise to power than to the experiences of the Jews during this period. <a href="file:///C:/Users/Caryl/Desktop/Blog/jdc_final.docx" name="_ftnref4" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[4]</span></span><!--[endif]--></span></a>
But that there was turmoil and suffering
is evident from his biography. He was close, too, to the heartbeat of events in
a very personal way. After the death of his wife, Margrit, in 1959, the widow of Helmuth James von Moltke, Freya, came to live
with him. Helmuth James von Moltke had been executed by the Nazis for
participating in the plot to assassinate Hitler. <o:p></o:p></span></div>
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<span style="font-family: "georgia" , "serif"; font-size: 12pt; line-height: 115%;"><br /></span></div>
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<span style="font-family: "georgia" , "serif"; font-size: 12pt; line-height: 115%;">Eugen Rosenstock met Franz
Rosenzweig at the University in Leipzig in 1913, where, at age 25, he was a
professor of medieval constitutional law. Rosenzweig, his student, was two years older. At that time Rosenzweig, who came from a
Jewish family, was not a practicing Jew. The author of <i>Hegel and the State</i>, Rosenzweig was moving toward putting the
German Idealist philosophical tradition behind him. He became interested in
Schelling and in revealed, as contrasted with reasoned, knowledge.<a href="file:///C:/Users/Caryl/Desktop/Blog/jdc_final.docx" name="_ftnref5" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[5]</span></span><!--[endif]--></span></a>
Rosenstock was a spur to this tremendous
inner development through his “speech thinking” (or “new thinking”) and his deepening
conviction that grammar, or what he called the “grammatical method,” would be
the best foundation for a new science of
the soul and of society. <a href="file:///C:/Users/Caryl/Desktop/Blog/jdc_final.docx" name="_ftnref6" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[6]</span></span></span></a></span></div>
<h1>
<span style="font-size: 12pt; line-height: 115%;">Franz Rosenzweig</span> <span style="font-size: 11pt; line-height: 115%;">(December 25,</span> <span style="font-size: 11pt; line-height: 115%;">1886—December 10, 1929) </span> <div class="separator" style="clear: both; text-align: center;">
<a href="http://2.bp.blogspot.com/-Lax8ZBIoMAc/VNTGBEk38DI/AAAAAAAAAEg/oz0Ohb1VTKk/s1600/Rosenzweig.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://2.bp.blogspot.com/-Lax8ZBIoMAc/VNTGBEk38DI/AAAAAAAAAEg/oz0Ohb1VTKk/s1600/Rosenzweig.png" /></a></div>
<span style="font-family: "georgia" , "serif"; font-size: 12pt; line-height: 115%;"><o:p></o:p></span></h1>
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<br /></div>
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<span style="font-family: "georgia" , "serif"; font-size: 12pt; line-height: 115%;">The early conversation between
Rosenstock and Rosenzweig reached its climax on July 7, 1913. According to
Altmann, this conversation “produced a crisis which, after months of struggle,
the new Rosenzweig eventually emerged.” The crisis mainly dealt with revelation
versus reason but closely following this was the question with which Franz
Rosenzweig wrestled: that is, whether to become Christian. For it now seemed to
him that philosophy had become a part of the Church’s tradition. Therefore
there was no serious conflict between philosophy and faith. But where did this
leave Judaism? “…it seems at first sight the aloofness and separation of the
Jewish people from the world indicated to him a hopeless sterility and a lack
of meaning and purpose in its continued existence.” <a href="file:///C:/Users/Caryl/Desktop/Blog/jdc_final.docx" name="_ftnref7" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[7]</span></span><!--[endif]--></span></a>
The battle between the message of revelation and the “pagan” world was being
fought out by Christianity, not by Judaism.<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "serif"; font-size: 12pt; line-height: 115%;"><br /></span></div>
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<span style="font-family: "georgia" , "serif"; font-size: 12pt; line-height: 115%;">Hence his crisis. He had decided to become a Christian—but he did
not follow through with it and chose to remain a Jew. He began to see that the
very uncompromising attitude of the Jew toward the pagan world was “the only
safeguard for the completion of the work of revelation.” <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;"><a href="file:///C:/Users/Caryl/Desktop/Blog/jdc_final.docx" name="_ftnref8" title="">[8]</a></span></span><a href="file:///C:/Users/Caryl/Desktop/Blog/jdc_final.docx" name="_ftnref8" title=""><!--[endif]--></a></span>
<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "serif"; font-size: 12pt; line-height: 115%;">The correspondence of Rosenstock
and Rosenzweig resumed in May, 1916. It was to have fruitful consequences for
Rosenzweig: he later confessed that, “Without Eugen, I would never have written
<i>The Star of Redemption</i>,” his master
work. Likewise, Franz influenced Eugen’s thinking about the French
Revolution. Altmann comments that in his
book, <i>Out of Revolution: The
Autobiography of Western Man</i>, “Rosenstock accepted Franz’s view “that 1789
meant the Christianizing of the idea of nations and thus the triumph of Judaism…
Through the act of the emancipation of the Jews, the nations are inoculated
with the Jewish promise…Messianism…is transferred to the nations in general,
which now enter upon a common race of <i>messianic
nationalism</i>.” <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;"><a href="file:///C:/Users/Caryl/Desktop/Blog/jdc_final.docx" name="_ftnref9" title="">[9]</a></span></span><a href="file:///C:/Users/Caryl/Desktop/Blog/jdc_final.docx" name="_ftnref9" title=""><!--[endif]--></a></span><o:p></o:p></span></div>
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<span style="font-family: "georgia" , "serif"; font-size: 12pt; line-height: 115%;">Since I have not yet read <i>Out of Revolution</i>, I cannot honestly say
if Rosenstock-Huessy regards this development as beneficial. It seems to me
farfetched to call 1789 a “Christianizing of the nations” when Jacobinism was
to such a large degree a fanatical campaign of destruction against the
churches. And to me, living in this age
when messianic fervor has gripped the
United States, it seems anything but beneficial, indeed a great
misfortune. Altmann merely comments that
“Rosenstock felt certain that by the absorption of the Jews the modern nations
had become immune against a return to paganism.” (p. 47) <o:p></o:p></span></div>
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<span style="font-family: "georgia" , "serif"; font-size: 12pt; line-height: 115%;">From the perspective of 2014, a
“return to paganism” seems hardly to be an issue. A more pointed question has
to do with whether Christianity has any effect whatsoever on the actions of
modern Western politicians, especially in foreign policy. Harold Stahmer’s
comment, that “the areligious quality of the age involves Jew and Christian in
a partnership based on mutual recognition of the validity of their respective
claims, even though the claims of both are universal in scope and therefore
logically irreconcilable.”<a href="file:///C:/Users/Caryl/Desktop/Blog/jdc_final.docx" name="_ftnref10" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[10]</span></span><!--[endif]--></span></a>
But religion is not about “logical
claims!” To say “the success of the
partnership <i>requires </i>that the Jew
stubbornly reject the Christian’s claim that Jesus is the Messiah and that the
Christian no longer needs the Jew’s Old Testament, since the traditions of the
Church have indeed become the Christian’s historical past…” seem to me both problematical. <a href="file:///C:/Users/Caryl/Desktop/Blog/jdc_final.docx" name="_ftnref11" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[11]</span></span><!--[endif]--></span></a>
In other words, the Jew need not change, not examine his presuppositions, but Christianity’s entire grounding is to be swept
away. I have mixed feelings about this
idea that the history of the church is a
substitute for the Old Testament. As problematic as the Old Testament is, it is a deep and intimate part of our life
and history. <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;"><a href="file:///C:/Users/Caryl/Desktop/Blog/jdc_final.docx" name="_ftnref12" title="">[12]</a></span></span><a href="file:///C:/Users/Caryl/Desktop/Blog/jdc_final.docx" name="_ftnref12" title=""><!--[endif]--></a></span><o:p></o:p></span></div>
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<span style="font-family: "georgia" , "serif"; font-size: 12pt; line-height: 115%;">I hope that these comments will
give some idea of the very great complexities involved in <i>Judaism Despite Christianity.</i> Dorothy Emmet, in her remarks on the
correspondence, comments that the Rosenstock-Rosenzweig letters were “a
profoundly sincere adventure in communication.” I agree. Sincere they were
indeed. These letters, written in the period 1916-1920, were written perhaps at the last possible moment
when honest Jewish-Christian dialogue was possible. The coming of Hitler, the
Second World War and the events following it have made honest and truthful
commentary on this question virtually impossible. The significance of these
letters is, for me, a glimpse into an age when some degree of honest exchange
was possible, even though there were still elements of self-deception and
historical confusion. <o:p></o:p></span></div>
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<h1>
<span style="font-size: small;"><span style="line-height: 115%;">Eugen </span><span style="font-size: 11pt; line-height: 115%;">Rosenstock</span><span style="line-height: 115%;">-</span><span style="font-size: 11pt; line-height: 115%;">Huessy</span></span><span style="font-size: 11pt; line-height: 115%;"> <br />
July 6, 1888 – February 24, 1973</span><span style="font-size: 10pt; line-height: 115%;"><o:p></o:p></span></h1>
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<br /></div>
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<span style="font-family: "georgia" , "serif"; font-size: 12pt; line-height: 115%;">For instance, it is remarkable
that Rosenstock-Huessy begins his “Prologue/Epilogue to the Letters/ Fifty Years
Later” with an admission that the common enemy for Eugen and Franz,
representing Christian and Jew respectively, was the “objectivity swindle” of
modern academe. The “real event of these
letters,” he says was that he and Franz found common cause against humanism,
relativism,’ objectivity,’ abstract and nameless statistics. I can’t say that this “common cause” was so
evident to me, but then again I am not
familiar with most of the theological, literary,
academic and publishing news of the day that is so much a part of this
correspondence. For example, the third
letter in this collection refers to a book by Eduard Koenig, <i>The Wandering Jew</i>, which Eugen says he
has sent to Franz—“not with any idea of your being interested in it already,
but rather in order to arouse such interest. Also, I rather think that it is
the misfortune of the Jews that they ‘don’t want to hear the truth.’” <o:p></o:p></span></div>
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<span style="font-family: "georgia" , "serif"; font-size: 12pt; line-height: 115%;"><br /></span></div>
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<span style="font-family: "georgia" , "serif"; font-size: 12pt; line-height: 115%;">Later on (Letter 6) Eugen
refers to this book again, asking whether Franz could write something like it,
but on <i>his</i> level—“For who still takes
Israel and the eternal Jew seriously?...The whole decomposing, short-winded
Zionist movement blows itself to pieces, as it were, before this enduring idea
of the ‘eternal’(God <i>and </i>the Jews)…”
The thought breaks off; it is not developed. But it is nevertheless a case for
melancholy reflection that the “decomposing Zionist movement” did not prove to
be short-winded at all. Indeed, quite the reverse. Here, in 1916, a year before
the Balfour Declaration, Rosenstock, like many others at the time, appears to be misinformed on the
nature of the Zionist movement.<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;"><a href="file:///C:/Users/Caryl/Desktop/Blog/jdc_final.docx" name="_ftnref13" title="">[13]</a></span></span></span></span><span style="font-family: "georgia" , "serif"; font-size: 12pt; line-height: 115%;"><br /></span><br />
<span style="font-family: "georgia" , "serif"; font-size: 12pt; line-height: 115%;">There does not seem to be much
awareness in these letters of ‘politicized’ as contrasted with ‘religious’
Judaism. But there are brilliant insights concerning ‘politicized’ ideology and its effects on religion, like
this: “Just as freedom <i>of</i> conscience,
instead of leading to an impetuous competition of consciences, became freedom <i>from</i> conscience, so private religion
leads to privation of religion.”<a href="file:///C:/Users/Caryl/Desktop/Blog/jdc_final.docx" name="_ftnref14" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[14]</span></span></span></a>
Franz has a difficult passage in the following letter where he says that “the
Jew between the Crucifixion and the Second Coming can only have a negative
meaning in Christian theology.” He resumes the theme in Letter 11 where he says
that “the stubbornness of the Jews is a Christian dogma. “ He summarizes the
formation of Church dogma (p. 110) thus:
“… in the firm establishment of the Old Testament in the canon, and in
the building of the church on this double scripture… the stubbornness of the
Jews is in fact brought out as the other half of the Christian dogma…” He goes on to say that in practice the
theological idea of the “stubbornness of the Jews” works itself out in <i>hatred of the Jews: </i></span><br />
<span style="font-family: "georgia" , serif; font-size: 12pt;"><br /></span>
<br />
<blockquote class="tr_bq">
<span style="font-family: "georgia" , serif; font-size: 12pt;">“You know as well as I do that all
its realistic arguments are only fashionable </span><span style="font-family: "georgia" , serif; font-size: 12pt;">cloaks to hide the
single true metaphysical ground: that we will not make common cause with the
world-conquering fiction of Christian dogma, because h</span><span style="font-family: "georgia" , serif; font-size: 12pt;">owever much a fact (it </span><i style="font-family: Georgia, serif; font-size: 12pt;">is</i><span style="font-family: "georgia" , serif; font-size: 12pt;"> a fiction)…[and] that we have
crucified Christ and </span><span style="font-family: "georgia" , serif; font-size: 12pt;">believe me, would do it
again every time, we alone in the whole world…" </span></blockquote>
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<span style="font-family: "georgia" , "serif"; font-size: 12pt;">I
know of no “hatred of the Jews” that is part of Christian dogma. The
traditional Catholic teaching concerning the Jews said that no harm
was to come to the Jew and that he must be allowed to conduct his religious
practice unhindered. But by the same token Jews were not to defame Christianity
or indulge in practices harmful to Christian society.<a href="file:///C:/Users/Caryl/Desktop/Blog/jdc_final.docx" name="_ftnref15" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[15]</span></span><!--[endif]--></span></a> Franz concludes his passage of extraordinary defiance and what could be
considered a remarkable lack of ability to see himself from outside <a href="file:///C:/Users/Caryl/Desktop/Blog/jdc_final.docx" name="_ftnref16" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[16]</span></span><!--[endif]--></span></a>
with the statement: “And so the corresponding Jewish outcome of the theological
idea of Christianity as a preparer-of-the-way is the <i>pride of the Jews…</i>To the Jew, that God is our Father is the first
and most self-evident fact—and what need is there for a third person between me
and my father in Heaven?” (p. 113) And, a page later, he adds: “Should I be
‘converted,’ when I have been ‘chosen’ from birth?” (Letter 11)<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "serif"; font-size: 12pt;"> This shows the danger of conflating tribal and religious consciousness. Eugen
comes back with a rejoinder, in Letter 12: “That from which Christ redeems is
exactly the boundless naïve pride of the Jew, which you yourself exhibit.” In
the next letter, again from Eugen to Franz, Rosenstock writes that the
Synagogue “portrays the curse of self-assurance, of pride in her nobility, and
thoughtless indifference towards the law of growth:”<o:p></o:p></span></div>
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<blockquote class="tr_bq">
<span style="font-family: "georgia" , "serif"; font-size: 12pt;">“That new humanity from
universal need and sin, that ever newly born <i>corpus christianum </i>of all men of good will—that being called out
from all people—is something of which she knows nothing…The Jews have a saying
that one day all people will come to Jerusalem to pray, and they always crucify
again the one who came to make the word true. In appearance they wait upon the
word of the Lord, but they have grown through and through so far away from
revelation that they do everything they can to hinder its reality. With all the
power of their being they set themselves against their own promises. They are
the image on earth of Lucifer, the highest of the angels, elect of God, who
wanted to keep God’s gift from himself as a dominion in his own right, and
fell. So Israel stands upon its own inalienable right. This naïve way of
thinking that one has won inalienable rights in perpetuity against God…is the
relic of blind antiquity in Judaism… The </span><span style="font-family: "georgia" , serif; font-size: 12pt;">Jew dies for no country
and no cause; because he does not experience the boundaries of life he lives by
a ghostly reflection of all real life…”</span></blockquote>
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<span style="font-family: "georgia" , "serif"; font-size: 12pt;">In
Letter 14 Eugen reproaches Franz for excessive intellectualism – seeing
everything as isolated—“He who has no trust in the whole can see nothing but
mere bricks,” (i.e. of the Church). Franz responds in Letter 15—“You may curse,
you may swear, you may scratch yourself as much as you like, you won’t get rid
of us, we are the louse in your fur.” A ghastly image, to say the least. But
Franz pulls himself back from this “in-your-face” kind of brinksmanship and enters into a more
reasonable discussion of the different kinds of sacrifice, that of Agamemnon, Abraham and Christ: “Agamemnon sacrifices something ‘that he
had’; Abraham, all that he could be; Christ, all that he is.” (p. 134). <o:p></o:p></span></div>
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<span style="font-family: "georgia" , "serif"; font-size: 12pt;">What
is sacrifice? Does the concept of
sacrifice mean anything today? My sense is that modern people instinctively
rebel against the idea. But
Rosenstock-Huessy touched on a kindred matter in one of his other writings when
he spoke of “not-willing” as leaving something open for the future. That is, to
refrain from action or will, to not use up all of one’s resources, to hold
back, to renounce, to wait—to “let happen.”
To allow the circumstances to unfold as they will or as “God wills.”<a href="file:///C:/Users/Caryl/Desktop/Blog/jdc_final.docx" name="_ftnref17" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[17]</span></span><!--[endif]--></span></a>
Perhaps this was the idea that originally inspired the concept of
sacrifice— later terribly disfigured and distorted to include child sacrifice. <o:p></o:p></span></div>
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<span style="font-family: "georgia" , "serif"; font-size: 12pt;">The
question of the Abrahamic sacrifice of Isaac is mentioned by Franz. But the
truth of this story is that Abraham did not sacrifice Isaac. True, he was about
to; he was obedient to what he interpreted as God’s command to do so. But he
was also “obedient,” that is, able to hear the Angel who told him not to and to
substitute the ram for Isaac. <a href="file:///C:/Users/Caryl/Desktop/Blog/jdc_final.docx" name="_ftnref18" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[18]</span></span><!--[endif]--></span></a>
This story remains as powerful and mysterious today as on the day of its first
telling. It never loses its power to enthrall. Why? Mt. Moriah, where this
mysterious incident was said to have occurred, was the seat of the high priest
Melchizedek, whose offering of wine and bread was a prefiguring of the Holy
Mass. This “high priest,” Melchizedek, is a mysterious figure, described in
Hebrews 7:3: “Without father, without mother, without descent, having neither
beginning of days, nor end of life; but made like unto the Son of God, abideth
a priest continually.” Jesus Christ is a priest “after the order of
Melchizedek…. Who is made, not after the law of a carnal commandment, but after
the power of an endless life.” (Hebrews 6:20 and 7:16) <o:p></o:p></span></div>
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<span style="font-family: "georgia" , "serif"; font-size: 12pt;">I
believe that the Abraham-Isaac story thrills because it allows us a glimpse
into the future, or rather into an ‘esoteric’ or hidden Israel. Let me explain.
Chapter Four of Douglas Reed’s history of the Jews describes the first books of
the Bible. “Although <i>Genesis </i>and <i>Exodus</i> were produced after <i>Deuteronomy</i>, the theme of fanatical
tribalism is faint in them. The swell and crescendo come in <i>Deuteronomy, Leviticus</i> and <i>Numbers,</i> which bear the plain imprint of
the Levite in isolated Judah and Babylon.” One of the points of specific issue
concerns the theme of blood-sacrifice or of the promise “sealed in blood…which
runs like a river through the books of the Law.” Reed sees in this emphasis on
blood the uncanny ability of the ruling Levitical sect to instill fear and
terror, for it would make the faithful Judahite tremble for his own son. The
implication, then, is that prior to the sacrifice of animals there was the
human sacrifice. <o:p></o:p></span></div>
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<span style="font-family: "georgia" , "serif"; font-size: 12pt;">This
implication seems warranted in the light of subsequent development. The Levitical priesthood later discontinued
human sacrifice while contriving to retain the prerogative. It was a “move of
genius,” says Reed: “the claim to the firstborn evidently had become a source
of grave embarrassment to them...By one more reinterpretation of the Law they
made themselves proxies for the firstborn.” In Numbers 3:12 “…the Lord spake
unto Moses, saying ‘I have taken the Levites from among the children of Israel <i>instead of all the firstborn</i>…” (Reed’s
emphasis). <o:p></o:p></span></div>
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<span style="font-family: "georgia" , "serif"; font-size: 12pt;">To
sum up, then, the child sacrifice-that-did-not-happen of the Abraham-Isaac
story points to a distancing from the Levitical priesthood on two counts:
either to their retention of power by other means, or to the intervention of
yet a more powerful spiritual being. <a href="file:///C:/Users/Caryl/Desktop/Blog/jdc_final.docx" name="_ftnref19" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[19]</span></span><!--[endif]--></span></a> I would like to suggest a modest, third-way
interpretation: that the message of this story is not so much in the “obedience”
of Abraham as in the precarious balance between <i>making </i>something happen and <i>allowing</i>
it to happen (or not happen). The future is an opening that only becomes
revealed to us in later circumstances. How did it come about? First, it was <i>not prevented</i>: which is the “hidden”
part behind causation itself. And why “causation” itself is such an
unsatisfactory explanation for how things happen.<a href="file:///C:/Users/Caryl/Desktop/Blog/jdc_final.docx" name="_ftnref20" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[20]</span></span><!--[endif]--></span></a> Amazingly, Franz hints at something like
this where he says later in this same letter that, “I myself have written fully
already of how our whole part in the life of peoples can only be <i>clam, vi, precario</i>.” (The footnote
reads: “Secret, perforce, precarious (a formula from Roman law for the invalid
and unprotected ways of acquiring possession).” He may have been saying more
than he realized. But whatever may be the case, it seems to me that there is
not much similarity between Agamemnon, Abraham and Christ. The latter’s
sacrifice was entirely self-given, a radical submission to circumstances. In
Agamemnon’s case the circumstances were “owned,” in a sense; Iphigenia
“belonged” to him. In Abraham the “ownership,” is presupposed but renounced. Something
has happened to prevent the disposal of
one human being by another. What is
this? Perhaps—precisely—the future, which is just that which cannot be
“owned.” <a href="file:///C:/Users/Caryl/Desktop/Blog/jdc_final.docx" name="_ftnref21" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[21]</span></span><!--[endif]--></span></a>
<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "serif"; font-size: 12pt;">I
want to mention three or four more points before concluding my response to the
Letters. Franz’s Letter 19 to Eugen continues the discussion of the significance
of the year 1789. Both Franz and Eugen believed that since that time the Church
had entered its “Johannine” period. That is to say, “Christianity now has the
proof of its reality behind it. And the Old Testament is something that will
disappear.” The history of the Church is
the new “Old Testament.” And then he makes the startling statement that “What
remains, and actually only entered Christianity in 1789, is the naked Jew,
without Old Testament.” Continuing, he says<o:p></o:p></span></div>
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<span style="font-family: "georgia" , "serif"; font-size: 12pt;">“…Christianity now needs
the emancipated naked Jew, the Jew of the Jewish problem. And for the same
reason Judaism could now produce the emancipated form of the messianic
movement, Zionism, the meaning of which you overestimate throughout. It belongs
throughout to the series of messianic movements that are continually being
produced in Judaism, all more or less grand self-deceptions, attempts to take
the Kingdom of Heaven by force…”<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "georgia" , "serif"; font-size: 12pt;">I
think that Rosenstock underestimates the Zionist movement, rather than
overestimating it, as Franz says. But I believe Franz hits the nail squarely on
its head about Zionism. The periodic eruption of messianic movements in Judaism is the subject
of E. Michael Jones’ book, <i>The Jewish
Revolutionary Spirit and Its Impact on World History. </i>Jones argues
that the Jewish rejection of Christ (the Incarnation of the Logos) set in
motion an unquenchable restlessness in the search for the new Messiah: “When
the Jews rejected Christ, they rejected Logos, and when they rejected Logos,
which includes within itself the principles of social order, they became
revolutionaries.”<a href="file:///C:/Users/Caryl/Desktop/Blog/jdc_final.docx" name="_ftnref22" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[22]</span></span><!--[endif]--></span></a>
It is striking that Franz foretells Jones’ conclusions by nearly
one hundred years. <o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0pt; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 0pt; text-align: justify;">
<span style="font-family: "georgia" , "serif"; font-size: 12pt;">The
question of the emancipation of the Jews, the fruit of the French Revolution,
takes us to the great “Napoleonic Interrogation,” described by Douglas Reed in
his history of the Jews. In 1804 Napoleon was crowned Emperor; by 1806 the
“Jewish question” had become, Reed says, “so large among his cares that he made
a renowned…attempt to solve it.” He summoned leading representatives of Judaism
from several Western European nations to answer a series of questions as to
whether the Jews saw themselves as part of France or whether they formed a
separate nation. At that time the members of the Sanhedrin
repudiated any idea of Jewish nationalism, and their professions formed the
basis for the full integration of Jews into Western society. Yet within ninety
years these professions of solidarity with European nations were cancelled with
the rising agitation over the Jewish national home in Palestine. <o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0pt; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 0pt; text-align: justify;">
<span style="font-family: "georgia" , "serif"; font-size: 12pt;">Reed’s
answer to the question of whether the professions of loyalty at the Napoleonic
Sanhedrin were sincere is answered in effect by pointing to the basic flaw of
Napoleon’s approach: he convened only Western European Jews.<a href="file:///C:/Users/Caryl/Desktop/Blog/jdc_final.docx" name="_ftnref23" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[23]</span></span><!--[endif]--></span></a>
The whole question Eastern European Jewry was not taken into account. Indeed,
until Arthur Koestler took up the issue in his <i>The Thirteenth Tribe, </i>the existence of the Turkic-Mongolian
converts to Judaism, the Khazarians, was veiled in utter obscurity. The thesis
that the “Askkenazy” origins lie in an area between Russia and Byzantium was
ridiculed for many years. But recently (2012) a paper appeared, confirming the
Khazarian hypothesis based on genetic data.<a href="file:///C:/Users/Caryl/Desktop/Blog/jdc_final.docx" name="_ftnref24" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[24]</span></span><!--[endif]--></span></a>
These findings put a new spin on Franz’s
notion that what entered history in 1789 was “the naked Jew, without Old
Testament.” Without Old Testament indeed, and without any claim to a “Semitic”
origin or ownership of Palestine. It was the adoption of Judaic tradition by a
people utterly foreign to it. Franz refers earlier to the prodigious strength
of this tradition” and in Letter 15 says, correctly I believe, that the Jewish
doctrine of election has lost none of its metaphysical weight: “For it still
remains, and will always remain, the only visible embodiment of the attained
goal of unity…” (p. 131) This weight of
tradition touches upon what Rupert Sheldrake terms “morphic resonance” in all biological systems, that is, “All organisms are dynamic structures that
are continuously recreating themselves under the influence of their own past
states.” <a href="file:///C:/Users/Caryl/Desktop/Blog/jdc_final.docx" name="_ftnref25" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[25]</span></span><!--[endif]--></span></a>
<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0pt; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 0pt; text-align: justify;">
<span style="font-family: "georgia" , "serif"; font-size: 12pt;">Thus
DNA evidence may confirm origination or membership in a genetic group. But the
decision to take on the history and allegiances of a group is not a “genetic”
question as such. This question remains more in the domain of free will, of moral
inclination and character, although once making this decision, action and
behavior may in the course of time come to “resemble” a type of genetic
determinism. Genetics are not a
determinant in conversion—or so Catholic theology teaches, and I believe. <o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0pt; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 0pt; text-align: justify;">
<span style="font-family: "georgia" , "serif"; font-size: 12pt;">The
final point to be made on this issue concerns the nature of human development
and achievement in the light of tradition and continuity. Nikolai Levashov, the
late Russian seer and healer, wrote that human achievement—that is, the
achievement of human status, as contrasted to the stage of “reasoning animal,”
requires “the common experience of, at least, several generations of the whole
human society. Moreover, the greater number of people who take part in the
creation of this informational bank of the human society, the faster the
individual will be able to go through the evolutional stage of the reasoning
animal and begin his or her development at the stage of reasoning man.”<a href="file:///C:/Users/Caryl/Desktop/Blog/jdc_final.docx" name="_ftnref26" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[26]</span></span><!--[endif]--></span></a>
The strong sense of Jewish group cohesion and historical consciousness have no
doubt played a strong role in the development of the formidable Jewish
intelligence.<a href="file:///C:/Users/Caryl/Desktop/Blog/jdc_final.docx" name="_ftnref27" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[27]</span></span><!--[endif]--></span></a>
<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0pt; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 0pt; text-align: justify;">
<span style="font-family: "georgia" , "serif"; font-size: 12pt;">This
concludes what I have to say about the Rosenstock-Rosenzweig correspondence. I
will only note that I did not read therein, nor have I seen elsewhere, how it
came about that Eugen Rosenstock decided to become a Christian. Rosenstock’s affirmation
of Christianity is a far more significant occurrence than Franz Rosenzweig’s negation.
Why did Eugen not write about his own affirmation? What held him back? <o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0pt; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 0pt; text-align: justify;">
<span style="font-family: "georgia" , "serif"; font-size: 12pt;">These
are questions I cannot answer. <o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0pt; text-align: justify;">
<span style="font-family: "georgia" , serif; font-size: 12pt;"> </span></div>
<h1>
<span style="font-size: 16px; line-height: 18.39px;">Epilogue</span></h1>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 0pt; text-align: justify;">
<span style="font-family: "georgia" , "serif"; font-size: 12pt;">In
his Epilogue to the correspondence, Rosenstock-Huessy mentions that the two men
“exchanged life-rhythms” between 1913-1918. He thus points to the existence of
the grammatical Dual, which is very much downplayed in modern history , since
modern humanists characteristically “treat biographical facts in a completely
individualistic fashion.” But there have been famous Duals in history, or if not Duals then names we are accustomed to
pairing together: Hawthorne-Melville, Dostoevsky-Tolstoy, Coleridge-Wordsworth,
Goethe-Schiller, and the most celebrated,
Plato-Aristotle. Eugen mentions other famous groupings in history—the
twelve apostles, the four evangelists, and adds, curiously, that Franz and Eugen’s mutuality and exchange
was quite unintentional, even unconscious: “Individual purposes or intentions
were subordinated to a large extent to a process of re-creation or
transformation brought about by a most unwanted, even abhorred, exposure to
each other.” <o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0pt; text-align: justify; text-indent: 0.5in;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 0pt; text-align: justify;">
<span style="font-family: "georgia" , "serif"; font-size: 12pt;">What
does this “unwanted, even abhorred” exposure mean? Was there an antipathy
between the two men, otherwise unmentioned in the correspondence? The lack of
detail on this point does highlight, in my opinion, a kind of emotional deficit
which characterizes this correspondence.
Perhaps Rosenstock captured some of this
emotional deficit in a long poem or “litany” he later wrote about the
correspondence. Among the lines these stood out for me:<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0pt; text-align: justify; text-indent: 0.5in;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 0pt; text-align: justify; text-indent: 0.5in;">
<span style="font-family: "georgia" , "serif"; font-size: 12pt;">“Through all <u>times</u> his friend,<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0pt; text-align: justify; text-indent: 0.5in;">
<span style="font-family: "georgia" , "serif"; font-size: 12pt;">In all <u>places</u> his foe…<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0pt; text-align: justify; text-indent: 0.5in;">
<span style="font-family: "georgia" , "serif"; font-size: 12pt;">Never are we farther apart<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0pt; text-align: justify; text-indent: 0.5in;">
<span style="font-family: "georgia" , "serif"; font-size: 12pt;">Than when we tread the same road.” <o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0pt; text-align: justify; text-indent: 0.5in;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 0pt; text-align: justify;">
<span style="font-family: "georgia" , "serif"; font-size: 12pt;">There
is a further element of mystery concerning the relationship of Eugen Rosenstock
and Franz Rosenzweig, and that is the love between Rosenstock’s wife Margrit
Huessy and Franz. I have no details of the nature of this relationship nor of
their correspondence. It is not mentioned in prefaces to this book, and so far
as I know the letters between Margrit Huessy and Franz have not been translated
from German. I learned what little I
know of it in biographical reading of Rosenstock’s life. Still, it left me with a feeling of something
not quite whole, of something “missing,” so to speak, in Rosenstock’s
biography. Is there some irony in Rosenstock’s phrase, that the two men
“exchanged life-rhythms”? We will never know. Nevertheless, there is something
about it that troubles me in some obscure way that I cannot quite articulate. And it is only too true that all of us have
elements in our lives that are misfitting, regrettable, lacking, or less than
perfectly transparent. These might be
considered moments in which we experience the divine “No!” within our being.<a href="file:///C:/Users/Caryl/Desktop/Blog/jdc_final.docx" name="_ftnref28" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[28]</span></span><!--[endif]--></span></a>
Eugen’s famous characterization of
Revelation takes this divine “No!” as
characterizing Israel. But I rather think that in the largest sense it is a
characterization of our human destiny: <o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0pt; text-align: justify; text-indent: 0.5in;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 0pt; text-align: justify; text-indent: 0.5in;">
<blockquote class="tr_bq">
<span style="font-family: "georgia" , "serif"; font-size: 12pt;">“In listening to God’s ‘No,’ Israel recognized
herself as God’s servant, merely a </span><span style="font-family: "georgia" , "serif"; font-size: 12pt;">man in the face of God’s majesty. In this ‘No’
all merely human desires are </span><span style="font-family: "georgia" , "serif"; font-size: 12pt;">burned out, and our notion of God’s will is
cleansed. ‘Revelation’ is knowledge of </span><span style="font-family: "georgia" , "serif"; font-size: 12pt;">God’s will, after his
‘No’ to our will has become known. Only then is God pure future, pure act—only
when all his former creations stand exposed as non-gods, </span><span style="font-family: "georgia" , "serif"; font-size: 12pt;">as mere artifacts.”<a href="file:///C:/Users/Caryl/Desktop/Blog/jdc_final.docx" name="_ftnref29" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[29]</span></span><!--[endif]--></span></a></span></blockquote>
</div>
<div class="MsoNormal" style="margin-bottom: 0pt; text-align: justify; text-indent: 0.5in;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 0pt; text-align: justify;">
<span style="font-family: "georgia" , "serif"; font-size: 12pt;">If
history is the biography of mankind, the
‘No’s’-- our obscure moments, our misgivings and mistakes, also belong to the sphere of Revelation in which
God has promised us a share. This is the faith that makes us whole, and the
faith that inspires us with the desire and the will to <i>be</i> whole. For every bit of it—every grain of sand, every sparrow’s
fall-- is a part of the larger story. And not for anything could we wish
anything unsaid or undone. And it is this act of acceptance of the whole and
the integration of all of it which distinguishes Christianity “when all is said
and done.” Christianity is an act
of affirmation. But what is unique to Judaism is that it is described in terms of a negation—of a ‘No.’ I wonder if Rosenstock-Huessy quite
knew what he was saying. I wonder if Rosenzweig understood him. I wonder if any
of us understand it. <o:p></o:p></span></div>
<br />
<div>
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<!--[endif]-->
<br />
<div id="ftn1">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Caryl/Desktop/Blog/jdc_final.docx" name="_ftn1" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , "sans-serif"; font-size: 10pt; line-height: 115%;">[1]</span></span><!--[endif]--></span></a> In
<i>What Is Philosophy, </i>Ortega y Gasset
discusses an early Greek word for philosophy—<i>aletheia,</i> which might be translated “not-forgetting” or
“truthfulness.” He said the less controversial term, ‘philosophy,’ was
chosen later. But the original term, through a process of metamorphosis, became
the name of the last book of the Bible—“Revelation,” that is to say, ‘<i>apocalypse,</i>’
unveiling -- in other words, telling the truth. </div>
</div>
<div id="ftn2">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Caryl/Desktop/Blog/jdc_final.docx" name="_ftn2" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , "sans-serif"; font-size: 10pt; line-height: 115%;">[2]</span></span><!--[endif]--></span></a>
Quoted from a personal letter from Rosenstock-Huessy to Stahmer, September 27,
1966.</div>
</div>
<div id="ftn3">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Caryl/Desktop/Blog/jdc_final.docx" name="_ftn3" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , "sans-serif"; font-size: 10pt; line-height: 115%;">[3]</span></span><!--[endif]--></span></a>
Douglas Reed, <i>The Controversy of Zion</i>,
Veritas Publishing, Australia, (1978) p. 400.</div>
</div>
<div id="ftn4">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Caryl/Desktop/Blog/jdc_final.docx" name="_ftn4" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , "sans-serif"; font-size: 10pt; line-height: 115%;">[4]</span></span><!--[endif]--></span></a>
According to Stahmer, Rosenstock described the breakdown of the German language
as “one of the speediest and most radical events of all times in the field of
mind and speech.” Introduction, p. 3. </div>
</div>
<div id="ftn5">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Caryl/Desktop/Blog/jdc_final.docx" name="_ftn5" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , "sans-serif"; font-size: 10pt; line-height: 115%;">[5]</span></span><!--[endif]--></span></a>
Stahmer: “Both Rosenzweig and Schelling embraced Idealism early in their lives
but later rejected it in favor of a religious position that eventually was to
be more orthodox than philosophical in character…” p. 8</div>
</div>
<div id="ftn6">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Caryl/Desktop/Blog/jdc_final.docx" name="_ftn6" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , "sans-serif"; font-size: 10pt; line-height: 115%;">[6]</span></span><!--[endif]--></span></a>
Alexander Altmann, in the section “About the Correspondence” that follows
Harold Stahmer’s Introduction, says that the main feature of the “new thinking”
was the union of philosophy and theology, which “could be brought about only by
an experience of the reality of religion, not by mere academic reflections.”
(p.29) This genuine reality of religion was to play an important part in
Rosenstock’s later academic career. He gained an appointment at Harvard (circa
1934) but only remained there for two
years. His speaking of God— of the living God
who works in history-- were not well received there. He found a more
hospitable environment at Dartmouth, where he taught for many years. </div>
</div>
<div id="ftn7">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Caryl/Desktop/Blog/jdc_final.docx" name="_ftn7" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , "sans-serif"; font-size: 10pt; line-height: 115%;">[7]</span></span><!--[endif]--></span></a>
Altmann, p. 36</div>
</div>
<div id="ftn8">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Caryl/Desktop/Blog/jdc_final.docx" name="_ftn8" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , "sans-serif"; font-size: 10pt; line-height: 115%;">[8]</span></span><!--[endif]--></span></a>
Ibid, p. 38</div>
</div>
<div id="ftn9">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Caryl/Desktop/Blog/jdc_final.docx" name="_ftn9" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , "sans-serif"; font-size: 10pt; line-height: 115%;">[9]</span></span><!--[endif]--></span></a>
Rosenstock-Huessy, <i>Out of Revolution</i>,
p. 236. Later in these Letters (Letter 16) Eugen comments that “the emancipation
of the Jews is the process of the self-destruction of the European tradition.”
Unfortunately he does not develop the thought. </div>
</div>
<div id="ftn10">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Caryl/Desktop/Blog/jdc_final.docx" name="_ftn10" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , "sans-serif"; font-size: 10pt; line-height: 115%;">[10]</span></span><!--[endif]--></span></a>
Stahmer, Introduction p. 22</div>
</div>
<div id="ftn11">
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<a href="file:///C:/Users/Caryl/Desktop/Blog/jdc_final.docx" name="_ftn11" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , "sans-serif"; font-size: 10pt; line-height: 115%;">[11]</span></span><!--[endif]--></span></a>
Stahmer Introduction, p. 22-23</div>
</div>
<div id="ftn12">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Caryl/Desktop/Blog/jdc_final.docx" name="_ftn12" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , "sans-serif"; font-size: 10pt; line-height: 115%;">[12]</span></span><!--[endif]--></span></a>
There is, frankly, much in the Old Testament we would have to call propaganda.
Still I believe there was great wisdom in the Church’s decision to include the
Old Testament in the canon, and likewise its rejection of Marcion, the gnostic
who urged abandonment of the Old Testament.
Today, however, the situation is
very different and the idea that the traditions of the Church are the “new” Old
Testament has merit – but only, it seems to me, if the Church we are talking
about is acknowledged as the Catholic.
For what sense would Luther’s “sola scriptura” make, not to mention other excursions into bibliolatry? To say that the traditions of the
Church are the new Old Testament would at least have the virtue of cutting the
ground out from beneath the scourge of Christian Zionism. See recent article on Henry Makow website: <a href="http://henrymakow.com/2015/02/christians-have-been-duped-by-zionists.html">http://henrymakow.com/2015/02/christians-have-been-duped-by-zionists.html</a></div>
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<br /></div>
</div>
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<div class="MsoFootnoteText">
<a href="file:///C:/Users/Caryl/Desktop/Blog/jdc_final.docx" name="_ftn13" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , "sans-serif"; font-size: 10pt; line-height: 115%;">[13]</span></span><!--[endif]--></span></a>
Eugen makes a later reference to Zionism in Letter 16: “Do you believe that
Zionism is an accident? Israel’s time as the people of the Bible has gone by.”
The Church, he says, is the new Synagogue. “God preserves his signs for as long
as our blindness needs them. But one must not rely on them…rather must one
hasten to drink from the source, to drain it dry before it <i>runs</i> dry. The <i>Imperium
Romanum</i> its <i>corpus iuris</i>, and the
Old Testament, both remain only so that they may be allowed to die…”</div>
</div>
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<div class="MsoFootnoteText">
<a href="file:///C:/Users/Caryl/Desktop/Blog/jdc_final.docx" name="_ftn14" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , "sans-serif"; font-size: 10pt; line-height: 115%;">[14]</span></span><!--[endif]--></span></a>
Eugen to Franz, Letter 8, September 13, 1916. </div>
</div>
<div id="ftn15">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Caryl/Desktop/Blog/jdc_final.docx" name="_ftn15" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , "sans-serif"; font-size: 10pt; line-height: 115%;">[15]</span></span><!--[endif]--></span></a>
“Under the formula <i>‘Sicut Judaeis non’</i>
Pope St. Gregory the Great articulated the same principle as the Church’s
policy toward the Jews. No one was to harm them, but they were to be given no
position of cultural influence, lest they use it to engage in blasphemy and the
corruption of morals.” E. Michael Jones, <i>The
Jewish Revolutionary Spirit and Its Impact on World History,</i> Fidelity
Press, South Bend, 2008; p. 64. The Good Friday prayers concerning the Jews in the liturgy have been considered controversial. I do not consider them hateful. They are a strong reminder of the days of the early Church and possess, in my view, value and authenticity as remnants of living history. </div>
</div>
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<div class="MsoFootnoteText">
<a href="file:///C:/Users/Caryl/Desktop/Blog/jdc_final.docx" name="_ftn16" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , "sans-serif"; font-size: 10pt; line-height: 115%;">[16]</span></span><!--[endif]--></span></a>
Our philosophical vocabulary would be enriched by the addition of a word
meaning self-examination, self-mirroring, ability to see oneself from outside
or as others see us. I don’t think we have such a word: “self-reflection”
implies merely a cognitive act. The word I am looking for has to do with
conscience, with moral awareness. This was etymologically connected with the
word ‘consciousness’ but the moral dimension seems to have faded from our
current usage of that word. Kierkegaard
hinted at this capacity when he said we should be objective with ourselves but
subjective with others. We “walk in
others’ footsteps” and have the phrase “There but for the grace of God go I,”
but where is the concept in philosophy? We are in need of a term that embraces
both the power of seeing and the power of shame. Maybe forging such a term could be one of the
first tasks of a true grammatical philosophy. </div>
</div>
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<a href="file:///C:/Users/Caryl/Desktop/Blog/jdc_final.docx" name="_ftn17" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , "sans-serif"; font-size: 10pt; line-height: 115%;">[17]</span></span><!--[endif]--></span></a>
Interestingly, this was the counsel of Gamaliel to the Pharisees regarding
Jesus. Acts 5:34</div>
</div>
<div id="ftn18">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Caryl/Desktop/Blog/jdc_final.docx" name="_ftn18" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , "sans-serif"; font-size: 10pt; line-height: 115%;">[18]</span></span><!--[endif]--></span></a>
To obey, that is to hear: the old Latin form of the word is <i>ob </i>+ <i>audire</i>,
to hear, to listen to. Rosenstock once made the comment that modern students
of speech rarely pay sufficient
attention to the fact that listening is an integral part of speaking. </div>
</div>
<div id="ftn19">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Caryl/Desktop/Blog/jdc_final.docx" name="_ftn19" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , "sans-serif"; font-size: 10pt; line-height: 115%;">[19]</span></span><!--[endif]--></span></a>
This is the interpretation of Emil Bock in his book <i>Genesis: Creation and Patriarchs</i>. Floris, 1983. Originally
published in German in 1934 under the title <i>Urgeschichte</i>.
Bock was a student of the esoteric philosophy of Rudolf Steiner. </div>
</div>
<div id="ftn20">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Caryl/Desktop/Blog/jdc_final.docx" name="_ftn20" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , "sans-serif"; font-size: 10pt; line-height: 115%;">[20]</span></span><!--[endif]--></span></a>
This, I realize, could be a huge philosophical topic in itself. Another bone
for a grammatical philosophy to chew on? </div>
</div>
<div id="ftn21">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Caryl/Desktop/Blog/jdc_final.docx" name="_ftn21" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , "sans-serif"; font-size: 10pt; line-height: 115%;">[21]</span></span><!--[endif]--></span></a>
Another topic for grammatical philosophy: what contortions do people and
nations put themselves through when they sense that the horizons of their
future are shrinking? I believe we are living through such a declinist period
today, and the American government seems to be outdoing itself in aggressive
and short-sighted action, especially in relation to Russia. This brings up the
question of the new covenant, the idea
that the living spirit moved from Judaism to Christianity: “It was necessary
that the word of God should first have been spoken to you; but seeing that ye
put it from you and judge yourselves worthy of everlasting life, we turn to the
Gentiles.” (St. Paul) This idea, called ‘supersessionism,’ has been discredited
in recent theological scholarship, no doubt owing to the shadow cast by the
Nazi era. But supersessionism is a daily constant fact of life. We are always
needing to practice discernment of spirit and of timing. But the idea has not
been so far examined, as far as I know, in a ‘secular’ or political
context. </div>
</div>
<div id="ftn22">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Caryl/Desktop/Blog/jdc_final.docx" name="_ftn22" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , "sans-serif"; font-size: 10pt; line-height: 115%;">[22]</span></span><!--[endif]--></span></a>
Jones, op.cit., p. 15</div>
</div>
<div id="ftn23">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Caryl/Desktop/Blog/jdc_final.docx" name="_ftn23" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , "sans-serif"; font-size: 10pt; line-height: 115%;">[23]</span></span><!--[endif]--></span></a>
Paul Johnson writes that most European Jews opposed the idea of Jewish state. Moritz Benedict said, “No
individual has the right to take upon himself the tremendous moral
responsibility of setting this avalanche in motion.” The vast majority of
rabbis opposed secular Zionism, which they saw as “atheistic”—“a false, Satanic
religion.” From his <i>History of the Jews,</i> 1987. (No page reference)</div>
</div>
<div id="ftn24">
<div class="MsoNormal" style="margin: 0in 3pt 0in 0in; vertical-align: baseline;">
<a href="file:///C:/Users/Caryl/Desktop/Blog/jdc_final.docx" name="_ftn24" title=""><span class="apple-converted-space"><span style="font-size: 10pt;"><!--[if !supportFootnotes]--><span class="apple-converted-space"><span style="font-family: "calibri" , "sans-serif"; font-size: 10pt; line-height: 115%;">[24]</span></span><!--[endif]--></span></span></a><span style="font-size: 10pt;"> The Missing Link of Jewish European Ancestry:
Contrasting the Rhineland and the Khazarian Hypotheses Eran Elhaik<i>.</i></span><cite><span style="border: 1pt currentColor; font-family: "calibri" , "sans-serif"; font-size: 10pt; padding: 0in;"> </span></cite><i><span style="color: #333300; font-size: 10pt;">Genome
Biol Evol</span></i><span style="color: #333300; font-size: 10pt;"> (2013) 5 (1): 61-74.doi: 10.1093/gbe/evs119
First published online: December 14,</span><span style="color: #333300; font-family: "inherit" , "serif"; font-size: 10pt;"> 2012.</span></div>
</div>
<div id="ftn25">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Caryl/Desktop/Blog/jdc_final.docx" name="_ftn25" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , "sans-serif"; font-size: 10pt; line-height: 115%;">[25]</span></span><!--[endif]--></span></a>
Rupert Sheldrake, <i>The Presence of the
Past</i>, Rochester, VT 1995., p. 133.</div>
</div>
<div id="ftn26">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Caryl/Desktop/Blog/jdc_final.docx" name="_ftn26" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , "sans-serif"; font-size: 10pt; line-height: 115%;">[26]</span></span><!--[endif]--></span></a>
Nikolai Levashov, <i>Russian History Viewed
Through Distorted Mirrors</i>, Vol. I. p. 66. Published on his website.<br />
This gives a historical vision of human development, and for that reason would
be comparable to Rosenstock’s “grammatical method,” which presupposes a long
historical past in the formation of language.</div>
</div>
<div id="ftn27">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Caryl/Desktop/Blog/jdc_final.docx" name="_ftn27" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , "sans-serif"; font-size: 10pt; line-height: 115%;">[27]</span></span><!--[endif]--></span></a> “Intellectual
activity in the service of evolutionary goals has been a characteristic of
Judaism from the ancient world,” Kevin MacDonald, <i>The Culture of Critique</i>, 1<sup>st</sup> Books, 2002, p. 231. This awareness may lie at the root of David
Goldman’s astonishing statement, quoted by Ross Douthat in his book <i>Bad Religion: How We Became a Nation of
Heretics</i> (2012) , that “In the West, nations came by the hope of
immortality through Christianity, which offered the promise of Israel to the
gentiles, but only on the condition that <i>they
cease to be Gentiles</i>, through adoption into an Israel of the spirit.”
[Italics mine.] This is an absolute cancellation of Christianity. The question
of longevity-spiritual continuity—is very difficult to disentangle from spiritual
validity, that is, the continuance of genuine inspiration from age to age. With
the Jews, the two are conflated, and it is perhaps not an accident that David
Goldman, who writes under the alias “Spengler” for <i>Asia Times Online</i>, is a great admirer of Franz Rosenzweig.
Christianity made a distinction between mere continuance and genuine religious
inspiration in the teaching of supersessionism – see note 21 </div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn28">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Caryl/Desktop/Blog/jdc_final.docx" name="_ftn28" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , "sans-serif"; font-size: 10pt; line-height: 115%;">[28]</span></span><!--[endif]--></span></a>
Obscure biographical hints: Rosenzweig’s mother discouraged him from Christian
baptism; Rosenstock-Huessy’s mother committed suicide. Was it because the Nazis
had come to power? Franz Rosenzweig died of paralysis (amyotrophic lateral
sclerosis) in 1929, aged about 44. Margrit Huessy died thirty years later, in 1959. </div>
</div>
<div id="ftn29">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Caryl/Desktop/Blog/jdc_final.docx" name="_ftn29" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , "sans-serif"; font-size: 10pt; line-height: 115%;">[29]</span></span><!--[endif]--></span></a>
From Eugen’s essay, “Hitler and Israel, or On Prayer,” printed as the last
chapter of <i>Judaism Despite Christianity</i>. </div>
</div>
</div>
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<br /></div>
<div class="MsoFootnoteText">
<br /></div>
<div class="MsoFootnoteText">
My thanks to Edward Casey for proofreading this article. The opinions expressed are my own.<br />
Photos courtesy of Google/Wikipedia. </div>
Carylhttp://www.blogger.com/profile/00021101970858496352noreply@blogger.com5tag:blogger.com,1999:blog-7752556860959952231.post-15158646799454303592015-02-04T18:26:00.000-08:002015-02-10T05:57:01.010-08:00The Imperative Voice<br />
<br />
ANYONE who hears the term “Grammatical Method” is not likely to think that an encounter with the Imperative Voice could be a thrilling and passionate event. But so it was with me, and I would like to tell the story of my encounter with the Imperative Voice. Some people tell of being struck by lightning, others tell of their steps to free themselves from the meshes of alcoholism, still others tell of their journeys back from the Dead. My tiny little story hardly ranks among these saga-bearers and tale-tellers. It is modest in the extreme and would hardly hold the attention of a mouse at a fireside chat. But it was important to me, and it taught me something of the significance of the Four Persons of the Grammatical Method, which says that all our real experiences cycle through these Four Persons when they come to bear fruit.<br />
<br />
My story begins in Great Barrington, Massachusetts, where I was living in the last millennium—1984 to be exact. I went to hear a lecture by one Georg Kϋhlewind— Dr. Cool Wind, as I sometimes called him. Dr. Cool Wind was a resident in Central Europe of some then-Communistic country who used this pseudonym to publish works of spiritual import in the tradition of Rudolf Steiner’s Anthroposophy. He was a student of language, Logos, meaning; the Gospel of John formed the main structural meditation of his work, <em>Becoming Aware of the Logos: The Way of St. John the Evangelist. </em>This book was published in 1985 by Lindisfarne/Inner Traditions. Perhaps his lecture contained many of the ideas he was then working on for this book.<br />
<br />
In any case, his talk electrified me but not in a way to be predicted. Years later I established a web journal and wrote about the experience and its surprising outcome-- a series of visionary poems called “Pictures from the Speaking Stillness.” On Thursday, June 29, 2006, I wrote:<br />
<blockquote class="tr_bq">
“The journey that led to these poems began with an act of violent disagreement… Dr. Kϋhlewind gave a very interesting talk on epistemological themes and interests. A talk well received by the attentive audience. I did not, I could not, disagree! And in truth I did not—for who can disagree with the call to make the act of thinking experiential—and for the recognition of a superconscious dimension of the mind?” <em> </em></blockquote>
<br />
I had no recollection in 2006 of what so bothered me at the time of his talk in 1984, but since reading some of Dr. Cool Wind’s books, I have a notion that it may have had to do with the characteristic anthroposophical disdain for the past. In any case, some time after, as I wrote in the journal:<br />
<blockquote class="tr_bq">
“I commenced regular sessions of what I called ‘recreational visualizations.’.. . It was during these sessions that the Beings who later took the form in the poems first appeared. I would go into a state of waking sleep, and after each session I recorded my thoughts and experiences in a journal. The Beings who came, came as they were named. The Name and the Being corresponded. But the question that never ceased to occupy me was this: in what sense are these Beings ‘real’?”</blockquote>
In an entry a few days later, “What’s Not So Good about Dr. Cool Wind,” I note that<br />
<blockquote class="tr_bq">
“it was clearly in opposition to the anthroposophical over-emphasis of the cognitive sphere that my first poem was launched—‘Grandmother Funda.’ I did not know at the time that the <em>fundus</em> was part of the womb… But if there is a ‘sensibility’ to be communicated about Grandmother Funda, it is the idea that consciousness is, well, <em>gestational.</em> The nurturing of experiences, feelings, memories, conversations, etc., distill ultimately to ‘ideas’ which are modes of ordering and vision… We need ‘ideas’ to light the way down, the path of winding down, to recollection of concrete experiences. Thanks to this ‘motion,’ movement – thanks to this ‘emotion’ – we can remember.”</blockquote>
<br />
I took strong objection to Dr. Cool Wind’s statement that “To have the world before it as an object was given naturally to humanity.” No, no and no! I wrote:<br />
<blockquote class="tr_bq">
“On the contrary: we are not presented with an ‘object.’ What we are presented with is the <em>grey lady</em>---</blockquote>
<em> Call her</em><br />
<em> The grey lady of the summer,</em><br />
<em> A sudden clearing in a swift rain</em><br />
<em> Or wakeful remembrance in a green wood</em><br />
<em> Whose paths wind down, always down, </em><br />
<em> Into the heart of past seasons . . .</em><br />
<br />
It is actually the Grey Lady who calls us:<br />
<blockquote class="tr_bq">
To be a human being is to be <em>called</em>; there is no mere ‘natural development.’ And that moment in the composition of this poem when I changed the first line -- a bland description introducing Grandmother Funda -- to an imperative<em>—‘<b>Call her’</b></em><b>—</b>marked a signal moment for me with this poem. It is <em>imperative.</em> It is <em>urgent.</em> And the urgency of the imperative is the epic tone: ‘Sing to the goddess, O Muse!’ Great things are at stake.”</blockquote>
I wrote those words long before I had heard the name of Eugen Rosenstock-Huessy, his teachings about names or grammatical voices or the Cross of Reality. All of that lay in the future for me. But I still remember that day when I changed <em>“She was the gray lady of the summer…”</em> to “<em>Call her the grey lady of the summer…”</em> It was some twelve years later. I was married, mother of two young boys, living not in the Berkshires but in my home town of Birmingham, Alabama. It took me about twelve years to refine the meditative experiences into poetry. So, it was about 1996. I remember being in front of the computer, making revisions. I changed a word. The poorly-lit room seemed to blaze with light. I “got” it! The <i>eureka </i>moment!<br />
<br />
So, that’s my literary encounter with an imperative. “Grandmother Funda” became the first in a series of poems called “Pictures from the Speaking Stillness.” The decorations were added later.<br />
<br />
I propose to reproduce the entire poem below as the finishing touch to “My Imperative Story.”<br />
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<br />
<h1>
<span style="font-family: Book Antiqua;"> GRANDMOTHER FUNDA</span></h1>
<br />
<strong> i. Who is Grandmother Funda?</strong><br />
<br />
<br />
Call her<br />
The grey lady of the summer,<br />
A sudden clearing in a swift rain<br />
Or wakeful remembrance in a green wood<br />
Whose paths wind down, always down,<br />
Into the heart of past seasons.<br />
You have been here so many times<br />
You cannot even recall them,<br />
For the words of remembrance<br />
Entered your body long ago:<br />
They came into your secret stillness,<br />
Flushed from Grandmother Funda’s lap,<br />
A covey of pictures, greetings, signatures,<br />
That she released to you: <br />
At first<br />
She held them up, and you merely gazed --<br />
While she held them between her two fingers,<br />
To the light, so: and whispering<br />
(As the rain, as the wind, whispers)<br />
<em>Remember me.</em><br />
Thus they fell<br />
To you: she gave them over, made them yours,<br />
While she passed beyond into them:<br />
Now it is your turn --<br />
And you, lingering,<br />
Press them into your mind, crying<br />
<em>“This is all I have left of her!--</em><br />
<em> This is all I have!”</em><br />
In a handkerchief wet with your tears<br />
Crumpled in the bottom of the garden.<br />
<br />
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<br />
<br />
<strong> ii. A Visit</strong> <br />
<br />
On a cool summer afternoon<br />
I came to Grandmother Funda’s house.<br />
She opened the door to me, I walked<br />
Down the long hall to her drawing room.<br />
There we drank tea, and had some cakes,<br />
While with the chill of evening coming on<br />
The hearth fire hissed and cracked,<br />
Long into the afternoon and past,<br />
Until night’s shadows rose up into our minds.<br />
She rose<br />
To ring the butler’s bell, but changed --<br />
Herself so strange -- to a lizard, sliver-green,<br />
Regarding me from the couch, intent. I blinked;<br />
Again she changed, and now a lounging youth<br />
In heavy boots and smoking on a tar<br />
Leered at me from the easy chair.<br />
I asked her<br />
What she meant -- she made as if to speak --<br />
But paused: her being formed into a dome<br />
Curved from hearing into remembrance --<br />
It was a chime of echoes, a ruin of footfalls,<br />
The wrangle of deed with consequence<br />
That she consented to listen to;<br />
To all of this she at last agreed;<br />
She came to herself because she heard.<br />
It was night by now,<br />
-- And with such effort as now required,<br />
Not hearing her across from me<br />
But myself her means of sounding<br />
There -- I fell asleep:<br />
While sparks<br />
Went humming beyond my mind into the fire,<br />
And I too dwindled like that ember<br />
Carried by the oval flame of summer night.<br />
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<br />
<br />
<br />
<strong> iii. Towards Versalvere</strong> <br />
<br />
Guards closed round me the last time I came.<br />
Loudly they enfolded me, demanding: but I found<br />
On the edge of each clutch of pages that they held<br />
A path of signatures: “I am heading for what<br />
Is dear to me, that I may read and understand,”<br />
Said I, “and not just leafing through.”<br />
And they closed behind to let me pass.<br />
<br />
But Oh! The house was dark, the shutters torn,<br />
And glass of shattered windows on the grass! --<br />
The door was swinging on its hinge, the squeal<br />
Of scraping iron: I ran and saw my aged friend<br />
Curled upon her couch. “I had a storm,”<br />
She said, “Or was had by one,” and smiled --<br />
She arose from her shawls and stood before<br />
The empty gaping windows and expelled a breath;<br />
They were paned again by means of glowing air.<br />
“There are words to use for all of this,” she said,<br />
“Trying to sleep awake.”<br />
She turned around,<br />
And raised her arms, pointing, peristrephic,<br />
And hallowed all the earthdrow, blessing it,<br />
And all that moved upon it by meaning of the fireglow.<br />
“You have dead habits of perceiving,” she resumed,<br />
And she taught me keening: mournful seeking sharpness<br />
From the knees, kneeling:<br />
This I did according to her word,<br />
Inspiraling the sonic shadows, keening Versalvere,<br />
While luminous in stillness the Wordmage posed unspokenly.<br />
<br />
And the names of the things were written into the oval<br />
Light, and the name of the place was Versalvere.<br />
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<br />
<br />
<strong>iv. In the Garden</strong> <br />
<br />
From my window I glimpsed the bergamot;<br />
Its pungent scent, though faint, had woken me.<br />
I saw Grandmother Funda walking in the garden;<br />
She carried clippers and wore gardening gloves<br />
To gather flowers for her table: wild daisies,<br />
Black-eyed susans, blue irises<br />
And widow’s tears. She gazed long<br />
And thoughtfully upon her growing ones;<br />
The air was fluid and clear, with scintillas<br />
Of light and scrolls of dew ever spiraling<br />
Around her: it was hers, the moving light,<br />
The draught of liquid of a summer morning;<br />
It was what she poured out into the garden,<br />
In the summer morning of the freshest rain.<br />
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____________________________________________________<br />
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<b><span style="font-family: 'Times New Roman', serif;">Clint Gardner writes on Dec. 15, 2014, in response to the
"Imperative" page:</span></b><span style="font-family: 'Times New Roman', serif;"><o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif;">Dear Caryl,<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif;"> Good to see the Speech Singer site expanding.
Please treat this note as a contribution to it. I clicked on the menu and was
delighted to find your meditation on "imperative" speech. </span><span style="font-family: 'Times New Roman', serif; line-height: 18.4pt;"> </span></div>
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<span style="font-family: 'Times New Roman', serif;"> Once one grasps Rosenstock-Huessy's insight that
imperative speech is the most important--and that all our actions in life
relate to our hearing, or not hearing, imperatives, then the rest of his
insights follow. That is, one no longer gives priority to the world "out
there," an object to be understood by logic, as Descartes made us
believe with his "<i>cogito ergo sum" (I think, therefore I am).</i></span><span style="font-family: 'Times New Roman', serif; line-height: 18.4pt;"> </span></div>
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<span style="font-family: 'Times New Roman', serif;"> Instead, we perceive that we live in a world
brought home to us by speech in its fullness. We hear ourselves addressed as <b><i>thou</i></b>,
by our parents and others who call us into life. Their imperatives summon us to
discover what we can contribute to the human enterprise. </span><span style="font-family: 'Times New Roman', serif; line-height: 18.4pt;"> </span></div>
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<span style="font-family: 'Times New Roman', serif;"> As we respond to imperatives, we become
conscious of our selves as <b><i>I</i></b><i>. </i>Now <i>s</i>ubjective
speech, such as poetry, takes us to our inner space.</span><span style="font-family: 'Times New Roman', serif; line-height: 18.4pt;"> </span></div>
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<span style="font-family: 'Times New Roman', serif;"> From <b><i>thou-I,</i></b> the lonely individual
proceeds to form relations with others, namely a <b><i>we</i></b> relationship,
as in marriage--or devotion to any group enterprise.</span><span style="font-family: 'Times New Roman', serif; line-height: 18.4pt;"> </span></div>
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<span style="font-family: 'Times New Roman', serif;"> Finally, we, and others, are able to see
ourselves objectively, as <b><i><u>they</u></i><u>, <i>he</i></u></b> or <b><i>she</i></b>.
This perspective is as relevant to our reality as the first three, but it is
the last way of understanding any experience.</span><span style="font-family: 'Times New Roman', serif; line-height: 18.4pt;"> </span></div>
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<span style="font-family: 'Times New Roman', serif;"> Thou, I, we, he or she--life conjugates us
through these four forms. All four can be experienced in a given day or over
decades.</span><span style="font-family: 'Times New Roman', serif; line-height: 18.4pt;"> </span></div>
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<span style="font-family: 'Times New Roman', serif;"> As I spell out in my book <i>Beyond Belief,</i>
Martin Buber had it wrong when he said "as I become<i> I</i>, I say <i>thou</i>."
No, it is when we are addressed as <i>thou, t</i>hat we discover ourselves as<i>
I.</i></span><i style="line-height: 18.4pt;"><span style="font-family: 'Times New Roman', serif;"> </span></i></div>
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<span style="font-family: 'Times New Roman', serif;"> Rosenstock-Huessy summed up his insights on the
human condition in a Latin motto: <i>Respondeo etsi mutabor</i>, I respond
although I will be changed. </span><span style="font-family: 'Times New Roman', serif; line-height: 18.4pt;">He suggested this as a corrective to Descartes </span><i style="font-family: 'Times New Roman', serif; line-height: 18.4pt;">cogito
ergo sum.</i><span style="font-family: 'Times New Roman', serif; line-height: 18.4pt;"> </span></div>
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<span style="font-family: 'Times New Roman', serif;"> Now that I've written this little meditation on
the imperative, I realize that you have already quoted me, on Speech Singer,
from my book, where I have a very similar summary of the four-part sequence of
speech. Well, new insights, such as these, can bear repeating! </span><span style="font-family: 'Times New Roman', serif; line-height: 18.4pt;"> </span></div>
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<span style="font-family: 'Times New Roman', serif;">All the best-----</span><span style="font-family: 'Times New Roman', serif; line-height: 18.4pt;">Clint </span></div>
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<span style="font-family: 'Times New Roman', serif;"><b>I respond: </b>My "Imperative" section
concerned a very minor and literary experience of the imperative. But the fact
that I remember my feeling some 25 years later, after merely changing a
single word or two in a poem, attests to the power of the imperative that
I then felt. If one only feels this power in a poem, how much greater is that
power and potency in actual lived life? ERH's vision of the power of the
imperative, in speech and in life, is incredibly fruitful.<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif;">I would also like to add something I just
thought of, sparked by having read the first chapter of Scott Peck's <u>People
of the Lie--</u> a chapter that dealt with a man who suffered from a severe
obsessive-compulsive disorder. Might the obsessive-compulsive state be
understood as a failure of the imperative in life?--a failure of the imperative
to penetrate and shape the soul? This puts
"grammatical health" in a new light!<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif;">___________________________________________________________________<o:p></o:p></span></div>
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Carylhttp://www.blogger.com/profile/00021101970858496352noreply@blogger.com0