Adam has been mighty preachy lately. Now we are all to blame, as he puts it, “Morality is not a guide for living a blameless life. It is not a method for keeping your hands unsoiled by culpability.” Thus the malady. Later, the means: “Above all, [acceptance] is seeing everyone as well as yourself for their ugliness and their beauty and loving them for both.” Here endeth the lesson.
But we’re left without an end. Why would I want to do this? After all, we’ve been subject to several homilies whose rhetoric is designed to discourage me from doing much of anything of this nature. For example, in The Morality of Futility, Adam writes, “Our moral sphere should not be stretched beyond the scale appropriate for an individual human life.” This is early Adam Gurri, of course. What about something more recent? Here he is less than a year removed from this recent spate of moralizing: “The bigger your ambitions, the worse the consequences for your flaws.”
Ah. So we see the connecting principles, revealing that we do not have a contradiction, but an exchange, and not necessarily an exchange of one ideal for another, but an exchange of emphasis. Telescopic Morality, as a pejorative, emphasizes vocation, i.e., doing the tasks at hand, inasmuch as one is able; Culpabilitarianism, on the other hand, emphasizes accepting responsibility for the condition of the cosmic order, with the moral impulsion to do something about it. “We must,” Adam pleads. “Thou shalt.”
So Adam would bind us.
One of my best friends in the whole world informed me that he does not buy anything made in China, and, in attempt to bind me in his moral world, he implied that neither should I. He made it clear that he was not making a Buy American argument; he was making a moral argument: child slave labor is morally wrong, and any moral person would not support child slave labor. “Well, actually…” I began, followed by an explanation of world markets, noting that his slightly more expensive hecho in Mexico shoes would be exponentially more expensive were child slavery abolished, seeing as how demand for non-slave labor would drive the price of cheaply made shoes to the point where the poor could not afford shoes, just like it was before Chinese child slave labor.
Indeed, we participate in evil.
Now what? Do we close world markets? Do we shut down food factories? Do we go to war against China? And on what basis? On our moral purity? What a fanciful idea! What fantasy!
Thus we are doubly bound, both with the moral imperative to decry immorality, paired with the added moral imperative to accept culpability. And then what? What shall we do then? How do we bear in mind the rhetoric of culpability when we have no moral norm beyond solipsistic striving? How do I actually accomplish culpability? Do I work it off?
This is the impulse behind leftist ideology, and it has been for a century and a half, in its modern incarnation, namely that civilization is deeply flawed, and benefits materially from obvious evil (a term which, in a post-religious context, has been termed materialistically, but still carries the same moral freight): government policy has become primarily social policy, progressives, liberals, anarcho-fascists, leftists, Marxists, and whatever nomenclature whichever sect of the Left you can derive–policy is about forcibly righting moral wrongs; freedom is anathema because free people are culpable in evildoing. They are at fault. They must work harder at love. We will see to it.
It is no wonder that civilization developed a hankering for an all-powerful, all-seeing, personal God who could hold us accountable, ultimately. Our ancestors even developed the notion of an eschaton, at which point this personal God would judge us, each individually, those who did good going to heaven, those who did evil going to hell. Alas! What if God has caught you committing evil? Not to worry: you can buy him off, either with money, a tithe of your firstfruits, or with the blood of a common beast or the most-evolved animal.
But now we have acceptance as a choice. I accept that I am culpable. For we are convinced that neither witness nor the outcry of the human heart, nor all the evidence of good and evil, nor things present nor things to come, nor powers, armies, wars, bureaucracy, legislation, nor height nor depth, nor anything else in all the cold happenstance of existence, will be able to separate us from the discoverable truths. We shall identify and overcome, expunging evils one by one.
Who will accuse me? I may accept culpability, but there is now no condemnation.
Not long after the needle dropped on the new Wilco record, Schmilco, I heard the pejorative lyric “Always afraid of those normal American kids.” It’s a good song, for those of us alt-rock, alt-country, noise-rock fans (which I think has now become “Dad-rock”), but I immediately reacted negatively: do we have to have another cultural critique? Jeff Tweedy is a little older than I am, a GenXer in his 40s (he’s 49), so I know he’s heard how bad America is his whole life. When it comes to American culture, I have never seen or heard anything but criticism. What cultural or popular fad, meme, or trend has there ever been, in my lifetime, that praises normal American kids? Still, it’s a great song, very appropriate, reflecting my own experiences, yada yada yada…
When I was 21, I visited my uncle, who lives in Munich, a large city in Bavaria which has its own nefarious near history. In fact, at the time, he lived in a large house, even by American standards, on the Starnberger See, very close to the Schloss Neuschwanstein, Crazy King Luey’s swan song, before he kinda sorta drowned/was drowned before he could drain all the money from all the pockets in Bavaria to build it, and which inspired Walt Disney. Before both my feet had crossed the threshold to his home, my uncle declared, in his very best broken English, “George Bush is evil.” Those were his first words to me; I’d never met him before. Here is my nephew, the son of my beloved sister. I shall greet him, I the son of two Nazis, by deeming his head of state evil.
This is the milquetoast George H. W. Bush, by the way.
Eventually, I shrugged it off, the offense redeemed by some grilled weisswurst and enormous pretzels. Oh, and beer.
It is my great fortune to work in Canada three days a week, but Canadian cuisine is not quite enough to redeem the same offenses, which are given on a weekly basis, especially now that Trump is threatening to take over the nuclear codes, surely damning the world to a nuclear winter. But even twelve years ago, long before Trump was a national political figure, the greeting was tinged with America is evil.
A student of mine this fall, even, a gentleman from Punjab, an immigrant to Canada, one of those fellows who really is smarter than the professor (and by a long shot), but who is kind enough not to shame me, said, when I first introduced myself to him, without any context nor any provocation, “America can’t be number one. No way, not with seventeen percent literacy. American can’t be number one.” Perhaps he said seventy-six percent; I don’t remember. I shrugged, being a guest in a very nice country Nevertheless, this unprovoked outburst against America was telling, and it did fertilize a few thoughts.
Why did he instantly refer to America’s literacy rate? That was interesting. His rhetorical move, there, was reminiscent of that notorious clip from The Newsroom, in which Jeff Daniels lists off all the things that demonstrably takes America down a few pegs. How long ago was that? Five years ago? Who was expressing pride in America five years ago? When was the last time you heard anyone of any intellectual or cultural capacity uttering the jingoistic “We’re number one!”? Donald Trump’s campaign slogan assumes the exact opposite! Jeff Daniels’ speech, of course, is an American Left wet dream, filled with metrics. America can’t possibly be number one. I mean, you’ve got to watch out for those normal American kids.
I was visiting other family over there, in Germany, which put me in the working and middle class neighborhoods throughout the region of Baden-Wurttemberg, you know, Stuttgart, Karlsruhe, and Baden-Baden. Traveling back and forth to see grandparents (divorced), uncles, and cousins put me on the mass transit system many afternoons, where I could witness the behavior of normal German kids, just released from their literacy-building centers. Lookit, you’ve got to believe me when I tell you: German culture has never actually forsworn pagan culture. After seeing that unceasing cacophony day after day, I honestly don’t know how Western Civilization is going to survive, guided by those normal German kids.
Why literacy? Why did he glom onto that metric? How is literacy associated with greatness? When was America ever first in literacy? Was America ever great?
It must be discomfiting for the many non-Americans who must answer to this great nation, the United States of America, observing that it is truly ruled by stupid and superstitious people. And I know, for example, that my Punjab student, like so many who were given just a tiny advantage in birth, who took care of that advantage so that he might by careful living and hard work emigrate from a crowded, impoverished, violent hellhole to a great nation of peace and freedom like Canada, must be infuriated to see Americans laze about, scratching their full bellies, living like kings, and squealing about the unfairness of a little state redistribution, the hypocrites. There’s no way America can be number one, no way, not ruled by people like that. My God, they might even elect Donald Trump!
Is America great? It can’t be, can it? Not now, not run by those whose names appear on the first page of the Boston area phone book. It should be run by those whose names appear atop the Dean’s List at Harvard and MIT; then America would be great. In that day and at that time (may it hasten unto us!), policy would align with carefully investigated and researched university and foundation policy papers, and America could truly take its place in the pantheon of all the other run-of-the-mill social democracies, without error and with social justice. That would be greatness, greatness which can be measured according to so many delightful metrics.
As for me, I far prefer pursuing happiness, over against just about anything else. To me, true national greatness is a nation whose domestic policy is less policy, more distrust of government implementation, whose justice is worked out as locally as possible. I suppose the vestiges of that ideal are being cleaned up and swept away, regardless of whichever evil we choose this November. I think it is true now, as it was true then: “Always afraid of those normal American kids.”
Absolute zero is difficult to imagine. As far as we know, it is only a theoretical possibility, measured as 0° kelvin, at which temperature all molecular movement stops, the absolute absence of heat. Its existence would theoretically be found at the very reaches of the universe, where the energy of the Big Bang has somehow completely dissipated; in other words, absolute zero cannot be achieved, but you can come close.
As far as wrongness is concerned, Adam Gurri has come as close to absolute as is possible. In his post Rhetoric and Due Diligence, Adam posits that scientists have a responsibility to gauge the rhetorical effect of their work. This request, brought forward in the cloak of the humanities, will have the unintended effect of returning us to the childhood of man, wherein we looked to a priestly religious caste to protect us from The Truth. The world has now grown up and is populated by adults, particularly the white, European variety, which has for centuries eschewed superstition and has dispassionately pursued The Truth.
Adam is particularly mistaken in his view of Scientists, egregiously assigning to them fallibility, not only in result, but also (and here, I think, is the reason we should start piling faggots around a large stake) in their motives. It is incontrovertible that Scientists, especially Social Scientists, are dispassionate, guided only by the Scientific Method, which is the cornerstone of The Truth, revealed to us by the Universe itself. Truth, then, is like a coal seam, and Scientists are only coal miners, trudging to their labor, lords of the underworld, to tirelessly mine Facts.
In the same way that a single coal seam can appear in many different parts of the world, e.g., Spain to Wales to Pennsylvania, and many methods can be applied in those various parts of the world for its extraction, so also Scientists, especially Social Scientists, are merely extracting Facts and Data in many and various ways, which they then haul to the surface for dispassionate examination and then application to The Truth, to which all Facts and Data eventually snap, be the Scientist at hand clever enough. If he is not clever enough, then another Scientist, undoubtedly, again, guided gently along the paths created by the Scientific Method, will eventually dispassionately discover how the Fact snaps to The Truth.
It may sound like a chicken-crosses-the-road joke, but the profoundly serious directive of Science is at stake: why do Scientists mine data? For the same reason miners mine coal: they are impelled to do so. It doesn’t matter who’s hurt or offended in the process; any such consequences are only the growing pains of a human civilization going through the inexorable process of cohering as one around The Truth. Some sloughing off is to be expected. Therefore, Adam’s homily on rhetoric clanks to the floor like so many iron manacles employed by the unfortunate and thoroughly representative Christian Spanish Inquisition: the humanities are not only not necessary, they are a hindrance to establishing The Truth.
Should it ever be discovered that a Scientist, especially a Social Scientist, has lost his dispassion, or has even willfully departed from the Scientific Method, anywhere along the process, beginning with descending into the Data mine, extracting Facts, examining the Facts, and then snapping the Facts to The Truth, then let the dispassionate peers of that Scientist immediately banish him from Science and force him to become ordained into the nearest amenable religious order at hand. So when Adam Gurri cries out in the wilderness, “We must acknowledge the rhetoric of scientific inquiry,” I say to him, “Save your preaching for Sundays, Friar Tuck.”
When I rose from Penn Station into Manhattan late this July, I expected to be greeted by a horrible smell. With my two older boys in tow (Thomas, 13, and Jack, 10), I entered Manhattan for the first time in my life. Indeed, within seconds I did see one of the notorious mountains of garbage, a filthy homeless person, and the persistent grime all along the gutters and walks, but there was virtually no smell. Well, that’s not entirely true: the fragrance of halal food trucks wafted pleasantly, satisfying my desire for an exotic experience for myself and the boys. With the help of Airbnb and Adam Gurri, we had a blast. What a great city.
As for me, I was raised in the Southeast during the 70s and 80s, and I did my schooling in the Midwest during the 90s. All our previous family excursions, therefore, have been west of Buffalo (where I live now), and south. Moreover, I have been given an enormous prejudice against all things New York, which was, during my childhood, a toilet. And more than a toilet: New York City is the home of Woody Allen, that smarmy, condescending urbanite, the epitome of the intellectual counter-culture which expressed open disdain for American Exceptionalism. It turns out those of us who were offended by his ilk were exactly right.
New York City is also the home of National Review, still standing athwart history, gleefully yelling “Stop!”, to the disdain of liberals, leftists, and now, also Trumpists (whatever that is). My father, who, living in Springfield, Illinois at the time, danced a jig on Abraham Lincoln’s grave to celebrate my birth, had us read National Review throughout childhood, a habit I took with me to college and beyond. Therefore, I was daily formed by the founder of National Review, a snobbish Stamford denizen and Yale man who inherited enormous wealth from his father, an oil speculator and fomenter of revolution in Mexico, not quite the exemplar for Southern Gentility. Perhaps, then, my prejudices against Manhattan were due for a revisitation.
My wife and I were both raised in tourist towns, so we have learned how to enjoy tourist traps for what they are and also how to wander away from them. And wander we did. We boys hoofed it through huge chunks of Midtown and Lower Manhattan over the course of three days, exploring what we could, absorbing the sights, buying into the attractions. I was in particular attracted to the people. I wanted to lay eyes on exactly who it is that makes New York City the center of the universe, and thus proclaims it.
I rubbed my eyes in disbelief when I saw them: “These people are conservatives. This is a conservative town.” Capitalism lay naked throughout the city, one gigantic open market, freely flowing, constantly innovating. There was even a business which stored our luggage, for a fee, while we spent the day touring. I was especially dumbfounded by the women of the city. The women were wearing skirts and blouses, dresses, feminine frocks, with hairstyles evoking evolutionary responses commended by secondary sexual traits, not primary. Why, the women were almost as lovely to look at as the architecture and the high rises!
“Whence leftism?” I asked. Men and women alike are more conservatively attired than in any city I’ve ever visited or lived in, certainly more conservatively than Chicago, and I won’t do more than mention my little Buffalo. How is it that these conservatively-driven people are so bloody Marxist, a worldview which makes their lives (and mine) more difficult?
I did notice a weariness in the countenances of all these young people who were hustling for personal interest, pursuing happiness, so I asked Adam about it. He said, “We moved away from Manhattan to Brooklyn because even when we were inside, we felt like we had to be ‘on top of it.’ Even though we still work in Manhattan, we feel we have escaped for the evening when we come home.” I think Adam has expressed what is palpable: in Manhattan one must be diligently “on top of it;” otherwise, Manhattan lands on top of you. Indeed, of the millions who work in Manhattan every day, how many do not have a boss? And even those bosses, along with the many who are thoughtful enough to think it through, have shareholders as bosses, always demanding more profit, and, I can imagine from the Manhattanite perspective, those shareholders are fat, hayseed, ignorant do-nothings who weaseled their way into make-work union jobs somewhere in middle America, that vast wasteland between the Hudson River and LAX.
In other words, the pursuit of happiness is hard, and no other people experience the difficulties of achieving the American Dream within a well-regulated (such as it is) open market like those who labor and toil in Manhattan. To me, these people spearhead the American Dream with their tenacity and employ of personal talent. That much is readily apparent. The promise of Marxism (or Leftism, or Progressivism, or whatever you want to call redistributionist ideology) is seductive: this system can make your life a little easier; the unfairness of the open market–this system can equalize things; this system can ease the pain of the pursuit of happiness.
When a religious fundamentalist powers down the window of his gigantic house on wheels, idling with the air-conditioner running in some Wal-mart parking lot, to scream epithets about the clutching squeeze put on them by East Coast Liberalism (you communists!), I can imagine that roughly zero inhabitants of Manhattan are persuaded to see the error of their ways. I would never have thought that any other class of American could have been perceived as more arrogant or rude than a Manhattanite, but my mind has been dramatically changed: the experience was almost entirely civil, with the exception of rambunctious guided tour barkers and shouting Pentecostals. Nevertheless, there is some truth to the caricature: the constant need to be “on top of it” with respect to the very tiny island of Manhattan creates a framework for dealing with the rest of the country, and with the power Manhattan wields, it’s easy to see how resentment waxes against the Big Apple. Leave us alone with your socio-economic impositions, whydoncha? What you think makes life easier for you I know impoverishes me, and not just of money, but also of institutions which you may not have ever had, and of freedoms.
All in all, though, New York City is a thoroughly American city, and I am proud of New York City, an earnestly nationalistic pride of which I am not ashamed. “Yes, New York City is the greatest city in the world,” I’ll say, “an American city, the template of the American experience, warts and all, the most beautiful city in the world, inside and out.” I don’t want to live there, but I can see why eight million people do.
And she acquired not the Lord, as she hoped, but a murderer.
It is an odd euphemism, isn’t it, for sex. “To know” someone has for millennia elicited stifled giggles from the adolescent male, “in the biblical sense,” knowwudimean? It is doubly strange because the Bible, especially the Christian Old Testament, blushes not to describe sexual activity in ways that would make Chaucer blush. The story of Onan and his brothers is so explicit that it is simply off-limits in mixed company (Genesis 38). Translators of the prophets often notoriously smooth over certain images to prevent hyperventilation among the Ladies Aid set, whose fundraisers pay translator salaries (Isaiah 64:6). And some images are untouchable (Ezekiel 16).
So why to know as a euphemism?
It’s not a euphemism: it’s the story of sexual dominance. The bible is describing exactly what Radical Feminists are expressing, as Paul Crider reports in his latest post. The bible is describing the fall from a graceful relationship, in which the woman came out of man to help him have dominion over the earth, a relationship which seems best to describe as a willing partnership, unfettered by coveting, which is the sin of the self which drives all the other sins. Now, instead of a willing partnership, which was to have dominion over the earth, in part, by filling it up, multiplying, the primary relationship of a man to a woman is that of sexual dominance: Adam knew his wife Eve.
God had set them in a garden, where he gave them leave to eat the fruit of any of the trees of that garden, even the Tree of Life, but they were forbidden to eat of the Tree of the Knowledge of Good and Evil.
Except the translation is difficult, and can’t express what this tree is for.
A little Hebrew: the noun knowledge might be a verb (I hereby make the case that it is), which changes the nouns following, i.e., “good and evil” from a genitive relationship into the direct objects of the verb. Thus, we would render the phrase as “You may not eat of the Tree of Knowing Good and Evil.”
It becomes, therefore, parallel to Adam knowing his wife Eve.
But first, why would God not want his creatures to know good and evil? I think a second question helps answer this one, and also furthers us into understanding just what in the hell happened at that tree: how would they know what good and evil are, so that they could choose between right and wrong?
Ah, but it’s not about intellectual information: they would first trust God to teach them, then they would learn information as they set themselves to the task of having dominion over the earth, also known as wisdom, reasoning with each other, and their many and varied offspring, as to the best course for developing the resources of the earth for the good of all. Instead, knowing good and evil is about acquisition. It is a rare usage, which makes this entire post tenuous, at best, but it is a usage nonetheless that when one acquires property, one knows it, to the effect that one has control over it and exercises authority over it. That is what this tree is for: to exercise authority over good and evil.
With application to sexual activity, a counterexample is helpful. The Son of God became flesh, John says, and made his dwelling among us, not by the will of a man, but by the will of God (John 1:12-14), a reference to Jesus’ origins which are much discussed through the heart of John’s Gospel, the Jews of whom called Jesus a Samaritan, which is equivalent to calling Mother Mary a whore.
And so, to know someone sexually is for the male to overcome the female (no furtive giggling, you there in the back row), for him to acquire her for the sake of begetting. The story of Jacob acquiring his two wives, the daughters of Laban, through fourteen years of labor, exemplifies this, and their desire to acquire him, one over the other, is made plain when, in the etiological Sadie Hawkins dance, after purchasing the rights to Jacob from Rachel by means of mandrakes, Leah runs up to Jacob, saying, “You must come into me tonight, for I have hired you with my son’s mandrakes!” (Ah! The romance of youth!) (Genesis 30:14ff).
At the beginning, Eve was certainly aware of this relationship change, seeing it as plain as day that her husband had acquired her in a relationship of domination, thinking that she was due her own acquisition in the process: “I have acquired a man, Yahweh (the Lord)!” And she called him Acquisition (Cain), the progenitor of human culture, starting with murder.
Human culture has its primeval foundation in sexual domination, which the Lord pronounced against them, either as part of the curse for reaching out to acquire domination over good and evil, or as a mere description of the consequences of the same. He says, “You, Woman, shall desire to be over your husband [in a dominating relationship], but he shall lord it over you.” Yes, the willing partnership is now dissolved, and a grappling of domination has taken its place.
All respect is due, then, to the Radical Feminists, who have seen and named the sexual relationship as it is, agreeing in whole with the picture presented in the first part of the Christian Bible, especially when they condemn pornography and prostitution as vehicles to perpetuate the domination of the man over his woman. We shall see, having progressed so far as to produce the Radical Feminists, whether our society can unloose what our mother and father wrought.
Many people have died in fulfillment of the oath they took according to the Constitution of the United States, which remained unchanged from 1789 to 1950, when it underwent a slight revision, but has remained materially the same for 227 years: namely to defend the Constitution against all enemies foreign and domestic and to obey the orders of the President of the United States. Thus many would rather die than swear falsely this oath.
Glancing through the history of the United States, World War II serves as the emblem of that loyalty, wherein hundreds of thousands perished defending the Constitution from what was perceived to be an existential threat on two fronts: from Asia and from Europe. I equivocate because I sit in the luxury of being removed two generations from that perceived threat; moreover, the question is before us today, given the intricacies of international relations: can there even be such an existential threat?
Well, was there ever such an existential threat to the Constitution of the United States? Let’s say yes there was, and World War II is it. I hearken to the opening dialogue of the wonderful HBO miniseries Band of Brothers, which is a dramatization of interviews conducted first by historian Stephen Ambrose, drawing from a few of his books, and supplemented by interviews conducted by the producers of the TV series.
“Get your uniforms,” someone shouts in a marketplace.
“America is in a war with Japan.”
And so it began. I am struck by this introduction: America’s population was largely surprised by the onset of war. Studying the decade leading up to Pearl Harbor, it seems obvious to me that the United States was basically inviting itself into a historic conflagration just by sheer policy moves made by a cynical government overseen by the architect of the New Deal and the packer of the Supreme Court, FDR, who, despite his pernicious ways, remained popular enough that he was in his third term as president, inviting, as I say, foreign attack. How could those who were living in that time be surprised?
Well, some were, and some weren’t. Roosevelt wasn’t that popular, and his critics were quick to point out, especially as the Pacific theater quickly turned hopeless, that this was Roosevelt’s War, that he needed it to hide his nefarious, anti-American, pro-Socialism, domestic policies, among which critics was ensconced the hero George S. Patton, named by Carlo d’Este as A Genius For War, to whom we will return momentarily.
In the meantime, our national identity given by WWII pours from the bloody victories earned at Iwo Jima, and, in particular, in the Ardennes, the Battle of the Bulge, which was won by the Battered Bastards of Bastogne, bloodied but unbowed. In oft-depicted scenes, we find our heroes throwing back the fierce German Wehrmacht without proper food, clothes, shoes, ammunition, weapons, or even winter coats, withstanding one of the coldest Decembers on record without the luxury of a mere campfire.
When we celebrate these heroes, for surely they were, we see them fighting against all hope, victorious by sheer American grit and fortitude, as Ambrose puts it, pitting the ideals of American freedom against the tyranny of fascism, and we won.
But why were our heroes essentially naked? Couldn’t we have won more easily with our vast resources producing fully, protected by two gigantic oceans? Why did they have to suffer, and why for so long?
Let me introduce to you one Major General John C. H. Lee, the commander of the supply army for the European Theater, disdainfully called “Jesus Christ Himself,” a man notorious for seeking the pleasures of conquest and aggrandizing all things earthly unto himself. In September of 1944, when he should have been supplying the combat armies with winter materiel, he was instead shipping tons of prefabricated housing for his officers and men, whose job it was to acquire for themselves, kicking up a share through the officers to their commander.
In other words, there was an entire army of thieves, scoundrels, and crooks given solely to creating a black market, siphoning off anything of value for their own enrichment, and at the expense of 1) the American laborer and 2) their comrades-at-arms holding the line. I repeat: an entire army of American soldiers were happy denizens of a rear-echelon empire of thievery.
Why were the 101st and the 82nd divisions rushed to Bastogne in the first place? Another army of American soldiers was in panicked retreat, wild-eyed with fear, throwing down their arms and ammunition in a bid to escape the horrors of warfare as quickly as possible. I repeat: an entire army of American soldiers was in retreat.
Patton’s rescue of the Battered Bastards of Bastogne (which has never been acknowledged as necessary by those battered bastards) is another tale of heroism. The genius for war saw that his superiors were far too complacent with the progress of war, and that their bungling of the battlefield, for political reasons, was percolating toward a sudden reversal of fortune; indeed, fortune had allowed the Allies to progress in spite of many terrible decisions, not the least of which was removing Patton from command.
The German Army never believed for one second that Eisenhower had removed Patton, the greatest general of the entire war, for the misdemeanor of slapping a soldier, considering the entire media storm to have been manufactured as a deceptive ploy. In fact, the political sensitivities of the Allies had prevailed against Patton, and the Allied advance stalled, festered, and nearly broke under the German counteroffensive.
Nevertheless, Patton, singular among the entire European command, had foreseen the counteroffensive, almost to the day and place; not only that, but he had prepared his army for it, from the top brass all the way to the common foot soldier. This “pivot,” as it is called, disengaging from the enemy on one front, marching without ceasing for forty-eight hours, and re-engaging the enemy on another front, is a marvel of warfare.
It was a few men, then, under the duress of a fanatical enemy and also in defiance of their own bureaucracy, who won the war. I’m sure there are many veterans of that war, and many fallen comrades, who fought ably and heroically, sandwiched between General J. C. H. Lee and the Battered Bastards of Bastogne who welcomed George S. Patton’s 3rd Army to the party, but without the few, the many would have foundered and failed.
Let’s say we are surprised by the perception of an existential threat in the near future. Looking around at our culture, which seems dangerously preoccupied with its genitalia and the free stuff from the government to stimulate the same, it might be difficult to believe that we would even stop gazing at our crotches long enough to raise an army for the battle. Ah, it is not the many who prevail, but the few, who carry the many, and the many thank them for preserving them in spite of thievery and onanism and cowardice.
You’ve met my friend Rafe in previous posts. He’s a real person, and he really is my friend, whom I consider to be a thoughtful eccentric, of no particular philosophy or commonly held worldview. He’s the youngest of four brothers, and he’s my age, so he won’t be one of the few of those thoughtful warriors, but a decade or two ago he would have been. He has three sons of his own, chips off the old block (with normal names), but with the same ideals, and, I think, a willingness to spearhead an assault to preserve the ideals of freedom for us who might not be so willing, and, if willing, less able.
I mentioned to Adam Gurri recently that Rafe has no air-conditioning in his home, and he heats his home with a wood-burning stove. And look: while Western New York might seem rural to many of you, it’s not rural. His house is situated in the country between Rochester and Buffalo, and he has five neighbors within a literal stone’s throw of his front door. Every year he has an argument with his one neighbor about whether he can track a wounded deer onto his fields, which his neighbor refuses to grant, illegally harvesting, then, the deer which Rafe shot. I digress. But it’s so un-neighborly…And in God’s America!
Anyway, I mentioned to Adam Gurri that Rafe has no AC and heats his home with a wood-burning stove, and we both thought it was hilarious that anyone would want to live like that, what with affordable thermostat-controlled environments and all.
Rafe heats his home with a wood-burning stove because he likes it, not because he’s some backwater oaf. The house, nevertheless, is unevenly heated, but such actuality creates a pattern of living in which his family thrives. And he’s not entirely brutish: he recently bought an air-conditioner, one of those interior wall-mounted doohickeys, under which we sat all day this past Sunday while Western New York roasted in temperatures rising to almost 90° (the agony!). Later on, we went outside and did some firearm target practice.
We will look to such people, in the case of a surprise existential crisis, people who are intelligent, well-read, thoughtful, morally stable, and violent. People like Rafe are like me in that they are both pessimistic about the ability of society to preserve itself and aware of the caprice of the ribbon of war. They are more than me in that they will prefer to die in spite of its caprice, hoping.
‘Now don’t you see the difference? It wasn’t anything but a WIND reef. The wind does that.’
‘So I see. But it is exactly like a bluff reef. How am I ever going to tell them apart?’
‘I can’t tell you. It is an instinct. By and by you will just naturally KNOW one from the other, but you never will be able to explain why or how you know them apart’
It turned out to be true. The face of the water, in time, became a wonderful book— a book that was a dead language to the uneducated passenger, but which told its mind to me without reserve, delivering its most cherished secrets as clearly as if it uttered them with a voice. And it was not a book to be read once and thrown aside, for it had a new story to tell every day. Throughout the long twelve hundred miles there was never a page that was void of interest, never one that you could leave unread without loss, never one that you would want to skip, thinking you could find higher enjoyment in some other thing. There never was so wonderful a book written by man; never one whose interest was so absorbing, so unflagging, so sparkingly renewed with every reperusal. The passenger who could not read it was charmed with a peculiar sort of faint dimple on its surface (on the rare occasions when he did not overlook it altogether); but to the pilot that was an ITALICIZED passage; indeed, it was more than that, it was a legend of the largest capitals, with a string of shouting exclamation points at the end of it; for it meant that a wreck or a rock was buried there that could tear the life out of the strongest vessel that ever floated. It is the faintest and simplest expression the water ever makes, and the most hideous to a pilot’s eye. In truth, the passenger who could not read this book saw nothing but all manner of pretty pictures in it painted by the sun and shaded by the clouds, whereas to the trained eye these were not pictures at all, but the grimmest and most dead-earnest of reading-matter.
Now when I had mastered the language of this water and had come to know every trifling feature that bordered the great river as familiarly as I knew the letters of the alphabet, I had made a valuable acquisition. But I had lost something, too. I had lost something which could never be restored to me while I lived. All the grace, the beauty, the poetry had gone out of the majestic river! I still keep in mind a certain wonderful sunset which I witnessed when steamboating was new to me.
A broad expanse of the river was turned to blood; in the middle distance the red hue brightened into gold, through which a solitary log came floating, black and conspicuous; in one place a long, slanting mark lay sparkling upon the water; in another the surface was broken by boiling, tumbling rings, that were as many-tinted as an opal; where the ruddy flush was faintest, was a smooth spot that was covered with graceful circles and radiating lines, ever so delicately traced; the shore on our left was densely wooded, and the somber shadow that fell from this forest was broken in one place by a long, ruffled trail that shone like silver; and high above the forest wall a clean-stemmed dead tree waved a single leafy bough that glowed like a flame in the unobstructed splendor that was flowing from the sun. There were graceful curves, reflected images, woody heights, soft distances; and over the whole scene, far and near, the dissolving lights drifted steadily, enriching it, every passing moment, with new marvels of coloring.
I stood like one bewitched. I drank it in, in a speechless rapture. The world was new to me, and I had never seen anything like this at home. But as I have said, a day came when I began to cease from noting the glories and the charms which the moon and the sun and the twilight wrought upon the river’s face; another day came when I ceased altogether to note them.
Then, if that sunset scene had been repeated, I should have looked upon it without rapture, and should have commented upon it, inwardly, after this fashion: This sun means that we are going to have wind to-morrow; that floating log means that the river is rising, small thanks to it; that slanting mark on the water refers to a bluff reef which is going to kill somebody’s steamboat one of these nights, if it keeps on stretching out like that; those tumbling ‘boils’ show a dissolving bar and a changing channel there; the lines and circles in the slick water over yonder are a warning that that troublesome place is shoaling up dangerously; that silver streak in the shadow of the forest is the ‘break’ from a new snag, and he has located himself in the very best place he could have found to fish for steamboats; that tall dead tree, with a single living branch, is not going to last long, and then how is a body ever going to get through this blind place at night without the friendly old landmark.
No, the romance and the beauty were all gone from the river. All the value any feature of it had for me now was the amount of usefulness it could furnish toward compassing the safe piloting of a steamboat. Since those days, I have pitied doctors from my heart. What does the lovely flush in a beauty’s cheek mean to a doctor but a ‘break’ that ripples above some deadly disease. Are not all her visible charms sown thick with what are to him the signs and symbols of hidden decay? Does he ever see her beauty at all, or doesn’t he simply view her professionally, and comment upon her unwholesome condition all to himself? And doesn’t he sometimes wonder whether he has gained most or lost most by learning his trade?
Twain, Mark. Life on the Mississippi (pp. 46-48). Kindle Edition.Emphasis mine.