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Charles Dickens: A Critical Study (Dodd, Mead & Company: 1906) p. 1.
Much of our modern difficulty, in religion and other things, arises merely from this, that we confuse the word "indefinable" with the word "vague." If some one speaks of a spiritual fact as "indefinable" we promptly picture something misty, a cloud with indeterminate edges. But this is an error even in common-place logic. The thing that cannot be defined is the first thing; the primary fact. It is our arms and legs, our pots and pans, that are indefinable. The indefinable is the indisputable. The man next door is indefinable, because he is too actual to be defined. And there are some to whom spiritual things have the same fierce and practical proximity; some to whom God is too actual to be defined.
St. Thomas Aquinas (Random House: 1956), p. 121.
Against all this the philosophy of St. Thomas stands founded on the universal common conviction that eggs are eggs. The Hegelian may say that an egg is really a hen, because it is a part of an endless process of Becoming; the Berkeleian may hold that poached eggs only exist as a dream exists; since it is quite as easy to call the dream the cause of the eggs as the eggs the cause of the dream; the Pragmatist may believe that we get the best out of scrambled egos by forgetting that they ever were eggs, and only remembering the scramble. But no pupil of St. Thomas needs to addle his brains in order adequately to addle his eggs; to put his head at any peculiar angle in looking at eggs, or squinting at eggs, or winking the other eye in order to see a new simplification of eggs. The Thomist stands in the broad daylight of the brotherhood of men, in their common consciousness that eggs are not hens or dreams or mere practical assumptions; but things attested by the Authority of the Senses, which is from God.
Charles Dickens: A Critical Study (Dodd, Mead & Company: 1906) pp. 276-8.
When we have for some few frantic centuries tortured ourselves to save minkind, it will then be "time enough" to discuss whether they can possibly be saved. When, in the case of infant mortality, for example, we have exhausted ourselves with the earth-shaking efforts required to save the life of every individual baby, it will then be time enough to consider whether every individual baby would not have been happier dead. We are to remove mountains and bring the millenium, because then we can have a quiet moment to discuss whether the millenium is at all desirable. Here we have the low-water mark of the impotence of the sad reformer. And here we have the reason of the the paradoxical triumph of the happy one. His triumph is a religious triumph; it rests upon his perpetual assertion of the value of the human soul and of human daily life. It rests upon his assertion that human life is enjoyable because it is human. And he will never admit, like so many compassionate pessimists, that human life ever ceases to be human. He does not merely pity the lowness of men; he feels an insult to their elevation. Brute pity should be given only to the brutes. Cruelty to animals is cruelty and a vile thing; but cruelty to a man is not tyranny, it is rebellion, for man is loyal. Now, the practical weakness of the vast mass of modern pity for the poor and the oppressed is precisely that it is merely pity; the pity is pitiful, but not respectful. Men feel that the cruelty to the poor is a kind of cruelty to animals. They never feel that it is injustice to equals; nay, it is treachery to comrades. This dark, scientific pity, this brutal pity, has an elemental sincerity of its own; but it is entirely useless for all ends of social reform. Democracy swept Europe with the sabre when it was founded upon the Rights of Man. It has done literally nothing at all since it has been founded only upon the wrongs of man. Or, more strictly speaking, its recent failures have been due to its not admitting the existence of any rights or wrongs, or indeed of any humanity. Evolution (the sinister enemy of revolution) does not especially deny the existence of God; what it does deny is the existence of man. And all the despair about the poor, and the cold and repugnant pity for them, has been largely due to the vague sense that they have literally relapsed into the state of the lower animals.
Orthodoxy: The Romance of Faith (John Lane Company: 1909), p. 73-4.
The Jacobin could tell you not only the system he would rebel against, but (what was more important) the system he would not rebel against, the system he would trust. But the new rebel is a sceptic, and will not entirely trust anything. He has no loyalty; therefore he can never be really a revolutionist. And the fact that he doubts everything really gets in his way when he wants to denounce anything. For all denunciation implies a certain moral doctrine of some kind; and the modern revolutionist doubts not only the institution he denounces, but the doctrine by which he denounces it. ... In short, the sceptic, is always engaged in undermining his own mines. ... Therefore the modern man in revolt has become practically useless for all purposes of revolt. By rebelling against everything he has lost his right to rebel against anything.
Eugenics and Other Evils, by G.K. Chesterton (Cassell : 1922), p.76-77.
The thing that really is trying to tyrannise through government is Science. The thing that really does use the secular arm is Science. And the creed that really is levying tithes and capturing schools, the creed that really is enforced by fine and imprisonment, the creed that really is proclaimed not in sermons but in statutes, and spread not by pilgrims but by policemen — that creed is the great but disputed system of thought which began with Evolution and has ended in Eugenics. Materialism is really our established Church; for the Government will really help it to persecute its heretics. Vaccination, in its hundred years of experiment, has been disputed almost as much as baptism in its approximate two thousand. But it seems quite natural to our politicians to enforce vaccination; and it would seem to them madness to enforce baptism.
Garrett Hardin on Astrology said...
"Marketing Deception as Truth" in Science and Creationism (New York: Oxford University Press, 1984).
Why don't we teach astrology in the schools? Astrology holds that the course of each human life is determined to a considerable degree by the position of the stars in the sky at the exact moment of the individual's birth. Belief in it, in one variant or another, has probably been held by most of the people on earth. Even today, some universities in India offer degrees in the subject. Yet American believers do not pressure boards of education to add their subject to the curriculum. If belivers in astrology became as well organized as the creationists, it is hard to see how their demands could be withstood.
Gary Kamiya on the Avante Garde said...
"Loudmouths and Legends", Salon.com (May 16, 2001).
Again and again, the authors of these manifestos open with a mighty trumpet blast, issuing the most lofty and passionate denunciations of the imbecilic, stale, decadent, safe, bourgeois, vile, outmoded, mechanical, academic, etc. tradition they are rejecting. But when it comes time for them to reveal their epochal new vision, the mighty doctrine that will overthrow the past, turn art on its head and lead mankind into a dazzling new era of truth and beauty, it turns out to be, well, "spatial forms arising from the intersection of the reflected rays of various objects" (Rayonists Mikhail Larionov and Natalya Goncharov). Or a theater in which the actors read aloud from their parts (the Russian symbolist Fyodor Sologub). Or a placard proclaiming "No Girdle!" (The nunist Pierre Albert-Birot, who also incorrectly asserted that nunism is "an 'ism' to outlast the others.") Without discounting the originality of these ideas — rayonist paintings are among the first abstract works ever executed, Sologub's theater anticipates Brecht, and Birot would have burned Andy Warhol in a game of one-on-one — after the mighty windup, there's something banana peel-like about these aesthetic punchlines.
Philosophical Issues in Religious Thought (Boston: Houghton Miffin Company, 1973), p. 296.
Here we must stress a paradox to which we cannot, I think, direct our attention too closely; theoretically one might have imagined — and this indeed was what many people did in the nineteenth century — that as soon as the majority of men in a given society ceased to believe in an afterlife, life in this world would be more and more lovingly taken care of and would become the object of an increased regard. What has happened is something quite different, the very opposite in fact: this cannot, I think, be overemphasized. Life in this world has become more and more widely looked upon as a sort of worthless phenomenon, devoid of any intrinsic justification, and as thereby subject to countless interferences which in a different metaphysical context would have been considered sacrilegious.
Gene Edward Veith on Cosmology said...
World Magazine (May 1, 1999), p. 26
Scientific evidence for the "Big Bang" becomes more and more theological. According to "cosmic inflation" cosmology, as Mr. Easterbrook explains it, "the entire universe popped out of a point with no content and no dimensions, essentially expanding instantaneously to cosmological size. Now being taught at Stanford, the Massachusetts Institute of Technology and other top schools, this explanation of the beginning of the universe bears haunting similarity to the traditional theological notion of creation ex nihilo, "out of nothing".
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