Repost: The Trouble with Endless "Discussion"

The trouble with thinking that truth will always win out in open discussion, in my view, is that people in general are not particularly interested in truth. More than that, though, there is no such thing as a universal reason accessible to all human beings. What is rational is so only in a particular time and place and according to criteria that emerge from that context. When modern people fail to be convinced by natural law arguments, this is not because they are irrational or whatever. Rather, it is simply because all of the assumptions that underlie natural law theory make no sense to the modern mind. One might as well argue in favor of some position by referring to the principles of alchemy.

This is part of the reason why the occasional staged argument between Christians and liberals always end with the audience even more firmly on the side of the liberals. Liberals can appeal to the intuitive "common sense" of ordinary people, and they can also appeal to their emotions in ways that Christians cannot. Instead, Christians have to either attempt to justify their positions in liberal terms, which is a pointless endeavor, or waste time describing the alternate paradigm in which their views make sense, but even then, very few Christian apologists are any good at making a case for why this paradigm is superior to the liberal one.

Of course, this is so because, deep down, most Christians don't really believe their own thing anymore. And, even to the extent that they do, most of them still think of their own position in terms completely determined by the modern paradigm. Consider that traditional Catholics now like to pontificate about the naturalness and goodness of homosexuality and the base and disgusting nature of "homophobia." This is a pure transvaluation of values being accepted uncritically by Christianity. However, even Christians who do not go in for this sort of thing are still determined in their beliefs by the modern paradigm, much in the same way that the Romantic revolt against soulless modern technology in the name of pure nature was itself determined completely by modern categories.

So, I do not think open debate will solve much in this situation. As Ernst Juenger says, "A sound opinion finds many advocates, but no martyrs." Or, as Bl. John Henry Newman put it, "Many a man will live and die upon a dogma: no man will be a martyr for a conclusion." The early Church preached Christ crucified, it did not engage in endless, anemic "discussion." We know what the outcome of that strategy was, and we know what the outcome of ours has been.

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Source: Crusading Philologist, October 21, 2014 (6:45 p.m.), comment on Vox Clamantis, "The War's Not Over -- Oh Boy!," Fish Eaters Traditional Catholic Forum, October 20, 2014, http://www.fisheaters.com/forums/index.php?topic=3466336.0.

Distinction: Being and Choosing Reindeer

There is a serious confusion between being and action here. "Being a reindeer" is not a choice but a state of being, which poor Rudolf couldn't change even if he wanted to (and maybe in his abused, depressed state, he pondered at some point whether Santa might be able to change his ontological status to fit his subjective self-constructed identity mush).

Being an atheist and being a Christian are not ontological states but free choices.

Choosing to be an atheist is objectively evil because it rejects truth.

Choosing to do evil after having converted to Christ is an even graver evil than being an atheist because those redeemed by Christ have made a promise at Baptism to renounce sin and Satan.

Shaming religions doesn't make sense because religions have no feelings. Religious believers have feelings, and they can be shamed.

Homophobia, misogyny, racism, and hatred are not states of being—one cannot "be" these things. One can feel homophobic/misogynistic/racist/hateful feelings, and one can act on these through some form of expression of ill will. These are firstly feelings (but without further qualification, these feelings may be sinful or not) and secondly actions, which are sinful because they are rooted in hatred.

Whether an act is truly homophobic/misogynistic/racist or otherwise an actual expression of hatred is not up for a secular meme or secular society to decide because secular society has absolutely no sense of what is actually loving and what is hateful. For example, the assertion that there exists a hierarchy between the sexes, where the man rules the woman even though the two are equal in dignity, is "misogynistic" only from a modernist lens. The assertion that the natural institution of marriage is between a man and woman is "homophobic." Actually, these labels are almost tautological within the modern paradigm. Why must this lens be accepted, and why should they mean anything beyond those who reject such views in the first place? I'm not concerned with being homophobic; I try not to make a point and go out of my way to offend people, but there are truly more important goals to pursue than to worry about if I'm offending someone.

In fact, the entire meme assumes a basically modernist narrative and makes sense only within that narrative. Maybe this narrative finds its epitome in an anthropomorphized reindeer that is a late capitalist ploy for brainwashing mass society into consumeristic conformity and totally incoherent notions of justice and morality, especially in reindeer-to-reindeer relations as well as Santa-to-reindeer relations. At that point, why not label anything as homophobic/misogynistic/racist? Does it really mean anything anymore?

Paul Ricoeur on the Critique of Religion and the Masters of Suspicion

These masters of suspicion have nurtured the modern context to the point that religion and religious interpretation will [...] have to face the challenge they represent. We are hereafter, as modern religious subjects and believing communities that desire mature faith, required to do business with the iconoclastic panoply of interpretation generated in work of Marx, Nietzsche and Freud. Ricoeur writes:

What we have appropriated to ourselves is first, the critique of religion as a mask, a mask of fear, a mask of domination, a mask of hate. A Marxist critique of ideology, a Nietzschean critique of resentment and a Freudian critique of infantile distress, are hereafter the views through which any kind of mediation of faith must past.

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Source: Paul Ricoeur, "Two Essays by Paul Ricoeur: The Critique of Religion and the Language of Faith," in Union Seminary Quarterly Review, 28, no. 3 (Spring 1973): 209, in Richard R. Topping, Revelation, Scripture and Church: Theological Hermeneutic Thought of James Barr, Paul Ricoeur and Hans Frei (Burlington, VT: Ashgate Publishing Co., 2007), 178.