Amerika

Posts Tagged ‘reflective’

What Is The Core Of Western Civilization?

Monday, May 22nd, 2017

As we embark on the lengthy process of declaring that Western Civilization went down a bad path and crashed, and realize that we must reboot it from the ashes, the question arises as to what the core of Western Civilization is.

Some, like Richard Spencer, identify this as “conquest,” or an extension of the Nietzschean duality of sensitivity and aggression. That makes sense. Others claim is the church, individuality, liberty or some other proxy for the good. Spencer is closer than those.

Around here, we refer to the core of the West as reflection, or the ability to mirror the outsider world in our inner selves, and to contemplate it with the transcendental purpose of understanding its ways and order so that we can adapt to them, and then improve our lot “qualitatively” by improving quality, goodness and accuracy in our thinking.

Another factor might be a transcendental frequently mentioned and commonly misunderstood, beauty. This means that life is made not on a utilitarian level, but to celebrate and enhance the goodness of life in everyday experience. These are things which lift us up and make us appreciate life in a renewed sensation that it might be holy or at least incomparable.

Roger Scruton writes in Country And Townhouse about the necessity of transcendental beauty:

Aged 14, quite by accident, I discovered the soul of Mozart. It was soon obvious to me that Mozart’s music contained a kind of knowledge that could never be obtained from a psychology textbook or even from a prayer book or sacred text. I made this knowledge my own – even though I could not tell you what it is, but only play it to you on the piano. But this knowledge guides me through life. Were the ability to respond to Mozart to be forgotten, I know that the world would be a much poorer place. We would have lost one avenue to the ‘knowledge of ends’. Those that have this knowledge will do whatever they can to perpetuate it. They will teach it to their children; they will put pressure on schools and universities to do the same. They will do this not for their own good but for the common good, knowing that something necessary to human life is at stake.

…As long as places and times exist where this can be done there is hope in the world. Wordsworth wrote that ‘getting and spending, we lay waste our powers’. But when we stand back from the mill of consumption and look on the turbulent waters with the eye of an artist, we are rested in our hearts and our powers are restored. People who do this are the friends of order in a world of entropy, for they see, in the depths of the swirling pool, the still point where meaning lies. They cannot describe what they see, and that is why the highest forms of art exist – not to describe the meaning, but to reveal it, as the loveliness of the world was revealed on that first imagined Sabbath.

The core of the West is found in this reflective outlook: to see the beauty of the world, to bring it to an apex of quality, and then to let it infuse us and guide us in all of our tasks, both exceptional and mundane.

Western Civilization

Thursday, February 16th, 2017

Human minds can quickly come to accept things as normal and push them to the background of consciousness. For example, we do not usually wake up and think about the fact that we are riding a ball of rock through space by the grace of a large ball of fire which warms us. Nor do we think about our hearts beating, or an asteroid plummeting to smite us.

Civilization fits into the same frame of mind. To paraphrase the neurotics at Apple computer, as long as “it just works” we sort of forget about it, and because it is bigger and more complex than us, we assume it is just working until we see clear signs of its failure. Those usually come long after the problem can be fixed.

And yet, like all things crafted from a design whether intentional or accidental, civilizations start from an idea and work outward. This idea is what ideology intends to replace; the idea is functional, where ideology is compensatory, or designed to work around the idea so that the individual can be powerful despite potentially not living up to the standards set by the idea.

The idea of the West is that of the reflective being: alone, he needs no stimulus, but can reach deep into his intuition to see where it pairs up with the natural world around him, and by deriving similar patterns, understand the cosmos beyond the physical. This is a hybrid of intravert and extravert that creates the feral beast which can also conduct logical analysis.

Most civilizations are reactive, or stimulus-driven, in other words purely extraverted. The third world is this way. People go about routines and react to events. When there are no events, they go somewhat crazy, so pointless drama is more valuable than silence. Even their analytical thoughts are like reactions, and their music, syncopated and color note heavy, reacting to the imposition of structure.

This explains the frenetic nature of the third world. There must always be entertainment. If there is not, the dark acid of existential questioning eats away the framework of the illusion and a void is revealed into which gravity pushes people without mercy. When that happens, those who have power are in danger, so it never happens.

Reactive civilizations are simpler and easier to set up than reflective ones. One needs only a group and a schedule of events, such as that there is always something happening — “what’s going on?” — to suspend the existential terror that is the actual default state of humanity. When the people are occupied, they are oblivious to direction.

This shows us the power and pitfall of reactivity as a psychology. It is easy to maintain and avoids the difficult questions in life like meaning and death, but it also makes the people who are caught in it oblivious to anything outside of themselves, to the point where when things do not turn out as they expected, they tend to be angry at life itself.

Most people even within reflective civilizations choose a reactive outlook. It is existentially more convenient because it does not confront disturbing questions, or require the individual to make hard choices. However, it leads to the type of solipsistic outlook that if predominant enough converts the society as a whole into a reactive one, at which point it slides into third world disorder.

If one thing could be identified as being responsible for the rise of the West, it is our salient attribute as reflective people: we look both within and without, searching our intuition and developing our knowledge of reality in parallel, to know what is true. This is a rare trait and it alone explains the results our civilization has achieved.

Please, No More Revolutions

Wednesday, February 15th, 2017

The Alt Right and Neoreaction are casting about for a future they can visualize as successful and comfortable. For the most part, ideas like “patchwork” and “formalism” have been recognized as thought-experiments, not realities, and it has simultaneously become clear that liberal democracy is in full collapse. So what comes next?

Some argue for some type of revolution, but there may be reason for skepticism:

Our education system is state church making everyone go to church and attend religious festivals. In other words, degree inflation To deal with this, needs a full on attack on priestly power. We need a revolutionary transfer of power analogous to the dissolution of the monasteries.

Let us dial it back a bit and review the events that have led to this point. Several thousand years ago, the society Plato described as ideal shifted from inside-out to outside-in; that is, it went from deciding what would enhance the divine in reality, and using material power as a means to that, to desiring material power in itself by assuming that such power was divinely ordained or did not require the divine.

Since that time, we have been trying to find material reasons for striving for something beyond the material, and failing by gradual degrees to the point that our civilization has slipped into partial third-world status. This occurs because while idea can influence the material, the converse is not true; material is a method, and the tool becomes the master in absence of a purpose independent from the tool.

Revolutions occurred because the kings, the last vestige of inside-out reasoning, were thwarted by the bourgeois and peasant revolutions. This replaced clear power with unclear power. Instead of having a single point of decision-making, it was done in almost an ad hoc manner based on what the herd was trending about at the time, which made individuals feel important just like playing a lottery did, but failed to produce any clear direction.

To understand this, we must look at the nature of revolutions. Revolutions say that the methods used by society are wrong, and so must be replaced. This is done to argue that the current system cannot be reformed because it is limited to methods that do not work. The consequence of it is that a semi-functional system is discarded and then recreated.

In this way, revolutions are like tantrums. People do not like how things are going, but have no idea of where else to go. They have a tantrum, and depose those in power, then recreate society as they know it. Since what they know was the previous regime, they rebirth it but without certain methods, which means that its fundamentals remain unchanged.

The real revolution we have to experience is not swatting away things we find wrong in the present system, but looking to where this system has mistaken purpose and fixing that. Bad methods arise when the goal is confused, and that occurs when society has no inherent purpose but randomly acquires goals in response to threats.

We might characterize the last few thousand years as the “reactive” era. Instead of thinking of divine goals, people reacted to problems on the material and methodological level. This contrasts the fundamental nature of the West, which I posit as “reflective,” or prone to look within for an understanding of the world outside, a variety of inside-out thinking based in finding transcendent ideals.

This is not limited to a religion, or religion itself. Rather, it is an approach to life that requires us to discipline our internal selves to the order of nature — avoiding hubris, or the all-too-common human solipsism that makes us think our intent is more real than the world around us — and then according to that structure, to find ideals that make life rewarding on an existential level.

Is education ruined? Perhaps, but all things can be fixed with a basic method, which is to replace the purposelessness of class revolt with a sense of purpose to our civilization, and then to apply Plato’s formula of “good to the good, bad to the bad.” This creates a Darwinian filter that promotes the best over the rest, improving quality and through that, finding clarity.

We need no more revolutions, or any other reactive approaches. We need a creative approach. This can only be found through the reflective principle, and the idea of gradualism or qualitative improvement that has guided us in the past. It is this seemingly unconventional but ultimately sane answer that guided us in the past, and the spasms and tantrums of revolution that interrupted it.

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