Showing posts sorted by relevance for query Fool. Sort by date Show all posts
Showing posts sorted by relevance for query Fool. Sort by date Show all posts

Saturday 29 November 2014

A fool for God

*

The Russian Orthodox idea of a kind of Saint who is a Fool for Christ, or for God, is a clue to a very important spiritual path.

The Fool is one who is not concerned with his status, his prestige, the opinions of normal, secular, sensible people - he is unworldly; the Fool for God is a type of fool - one who combines this deep indifference to worldly estimation with a simple and solid devotion to God.

*

A fool could be himself, or her-self, very simple or extremely intelligent; indeed the concept of a highly intelligent fool is one of particular importance and particularly neglected.

But the fool is not gullible - at least not in the usual sense - because gullibility is mostly about using greed and conceit to lead people against their own interests - to their too-late regret. This is hard to achieve with a fool, since his lack of pride makes him intrinsically unpredictable; and the fool is prone to accept what seem like bad outcomes as actually being good.

*

At a lower level, there are those who are a fool for their vocation - for science, or literature perhaps. This usually comes across in their attitude to criticism, and to being called a fool (which of course they will be); especially when they are disdained by their professions.

The fool for science, or poetry, will take unjust criticism from socially-dominant inferiors without resentment - with a shrug, with unspoken pity; will simply move onto other and more compelling subjects - recognising there is no defence against the accusation of being a fool.

One either is a fool - in which case there is no need for defence; or one is not a fool - and this is shown by the resentment and self-justifying against those who make the accusation.

*

You see - to be a fool really is a good thing - especially in the modern secular world; to be called a fool is a deep compliment - but only the fool knows it!

If a real fool was to decline the title, it would only be through modesty; with a blush and a hanging of the head - never with anger or vehemence.

*

Of course, people may pretend to be a fool, in order to manipulate others or get out of trouble (like the Good Soldier Sjvek) - or to claim a higher spirituality like some fake gurus of the 1960s counter-culture (who accepted the general appellation of fool; while raking in sexual benefits, ego-tripping on their inter-personal dominance, secretly sniggering at the gullibility of others).

But the real fool is innocent. Sometimes he may be protected by his innocence, and sometimes it may get him into trouble - but so long as he remains a fool he will remain innocent.

*

It is, however, a very sad thing to see someone who is born with the gift of foolishness squandering it in an unconvincing attempt to make other people 'take him seriously'.

Many of the greatest bores and the most aggressively egotistical people are those who are defying their destiny as fools.

*

The real fool, who is secure in his own foolishness, is a great gift to the world - and this includes the intellectual fool.

The unworldliness of a fool is itself a witness to higher things - to feel, to act, to be 'not of this world' is itself evidence of another world.

*


Note - The illustration is from the Rider-Waite deck of Tarot cards; which constitutes a remarkable, unique and inspired set of illustrations with inexplicable wisdom, mystery and depth. 

http://en.wikipedia.org/wiki/Rider-Waite_tarot_deck

Wednesday 20 January 2021

Fear of 'making a fool of myself' blocks creative thought and true insight: "The cursed conceit o' bein' richt that damns the vast majority o' men"

The fool card from Gareth Knight's Tarot

The great Scottish poet Hugh MacDiarmid wrote a profound phrase in his A Drunk Man Looks at the Thistle when he vowed to avoid "The cursed conceit o' bein' richt that damns the vast majority o' men". 

The dialect bein' richt = being right and you see this 'cursed conceit' everywhere; in real life and on the internet. It is what fuels the evil of cynicism (and cynics make the best bureaucrats, all senior managers are recruited from ex-cynics).


It is also the habit that blocks so many Christian conversions. An atheist feels that people would regard him as stupid, naive, gullible if he was to accept an 'obvious' fairy tale ('flying spaghetti monster') like Christianity. 

Supposing, he thinks, I anm wrong about this? What will happen?

Then everybody will think I am a fool, and nobody will ever 'respect' me again! 


For intellectuals, especially, not being thought a fool seems to be the prime motivator. 

Yet, being prepared to be thought a fool is the basis of genius

A genius essentially does not care if 'people' think he is a fool - because his motivations and convictions are inner (and divine). 

Being prepared to be thought a fool is also the basis of sainthood

Most real saints were widely regarded as fools (or else frauds) - some even courted the status - but they did not allow that fact to stop them doing what they regarded as most important. 


For anyone publicly to affirm the side of God, Good and creation; of truth, beauty and virtue; of spirit, soul and the supernatural - is (nowadays) to be generally regarded as a fool (as well as evil). 


We should not be deterred by the fear of making a fool of ourselves in the eyes of Men - otherwise we have already joined the other-side. 

Nearly everybody I respect as being on the right side in the spiritual war is, or would be, regarded as a fool by most. 

All truth-seekers and truth-speakers must (here, now, 2021) be prepared to make fools of themselves: this is not an option. 


Conversely those who regulate their behaviour so as Not to be regarded as fools (and who advise others to regulate their behaviour likewise) are - by that fact - self-destined for damnation.


Monday 24 October 2016

Be not afraid (and *don't* protect yourself!) - The Way of The Fool and David Icke

In this short video David Icke begins with responding to a question about whether he has bodyguards; whether he takes steps to protect himself.

The answer is no - and Icke explains why, and how this relates to his philosophy of life. I found this short discussion overall inspiring, and have watched it several times.


My feeling is that this relates to Icke spiritually living 'The Way of the Fool' - https://charltonteaching.blogspot.co.uk/2015/06/the-way-ahead-is-via-foolishness.html

The fear-less Fool is one who leads a 'charmed life' - and is able to speak the truth as he sees it.

Of course, The Fool also speaks a lot of 'nonsense' - but there are times (and this is one) when a peck of truth outweights a bushel of nonsense; because (as Icke says below): "They can't unhear what you have said".


Saturday 3 June 2017

The road of excess leads to the palace of wisdom… If the fool would persist in his folly he would become wise (in relation to the example of Richard Dawkins)

These two aphorisms from William Blake's Marriage of Heaven and Hell...

http://www.levity.com/alchemy/blake_ma.html

....combine to elucidate something I have, in my own life, found to be a profound truth - Blake's is a profound  insight into the path to truth. The aphorisms also explain why so many people so often get stuck in falsehood: stuck for all of their lives.

Error is self-correcting IF we stick by it honestly, and follow it through to conclusion.

Being wrong is not a spiritual disaster - it is dishonesty which is the disaster: it is living by expedient lies which leads to Hell. Because expedient lies prevent us from recognising error.

This created world has ultimate coherence, since it is the product of one God. Therefore, all error will reveal itself in incoherence.

(Of course, coherence is Not the same as logic; since logic, like mathematics - or which it may be the parent - is a partial model of reality; and logical coherence therefore leaves out most of reality.) 

Some people with a reputation for blunt honesty are nothing of the sort! - they  wriggle and writhe in the face of the conclusions of their assumptions.

A couple of decades ago I used to admire and defend Richard Dawkins - mainly because I considered he was unsually honest; because he was clear and blunt in expression and unafraid of contradicting people to their faces. But I gradually realised that, on the contrary, he was evasive and expedient in his reasoning.

Dawkins is a good example of one who refused to follow his path of excess to the palace of wisdom; because he was not even aiming at wisdom; he refused to persist in his folly, hence he remained a fool rather than becoming wise.

Two examples. The book Unweaving the Rainbow (1998) was an exercise in distraction, a non sequitur in response to the century-plus of observations that If natural selection were indeed regarded the ultimate truth, Then art, poetry, morality, science (including natural selection) and much else are invalidated.

(This is a fact; because all our feelings, indeed all our knowledge is revealed by the assumption as merely the side effects of adaptations to enhance reproductive success. For example, if natural selection is primary; the theory of natural selection destroys its own validity; all scientific theories being merely side-effects of the process of enhancing differential reproductive fitness.)

Somewhat later (but a couple of years before I was a Christian) I met Dawkins at a dinner party, and asked him - as, I intended, a preliminary to a deeper discussion, why the USA was both by far the leading scientific nation in the world and also by far the most Christianly-religious of the developed nations?

Dawkins's reaction made clear that this paradox had not occurred to him - and he did not have an answer ready.

But instead of noting the apparent contradiction and exploring it as possible evidence of an error in his oft asserted assumption that Christianity was intrinsically and necessarily anti-scientific; Dawkins visibly shook-off the potential discussion with the irrelevant comment that it was not the most Christian people who were the actual scientists. Then having dismissed the matter, he turned and walked away to terminate the discussion - leaving me standing and more-or-less gaping! - which had not gone further than a few sentences. After just a few steps Dawkins looked as if he had already forgotten the whole thing.

Dawkins's folly is to believe that natural selection is the primary reality. I know exactly what this feels like, because I have believed this too. Indeed, I have believed this probably considerably more deeply and comprehensively than Dawkins (reaching its peak in the appendix to my 2003 book The Modernization Imperative).

But I persisted in my folly - and kept coming up against paradoxes and contradictions. My excessive devotion to this particular simplification therefore led me towards the palace of wisdom, because I was honest enough that I would not be satisfied with irrelevant pseudo explanations.

If I have any virtue in a higher than usual degree it probably is exactly this - that I persist in my folly, with honesty, until its falsehood becomes evident and unavoidable; and then I abandon it.

I have, indeed, adhered to most of the starkest follies of modernity over my life; and my life has therefore been a process of adopting then exploring folly before abandoning it. This continues - however, the follies are probably less 'excessive' these days; since after becoming a Christian I perceived the starkest insanities and evils of mainstream modern secularism.

But mainstream modern secularism is foolish in the extreme, and yet at the same time avoids learning from its folly; because it is dishonest.

Modern media/ bureacratic culture is systematically and pervasively dishonest - dishonest in public, dishonest in private, dishonest with itself. (This is sufficient evidence of its demonic origin, since such thoroughgoing and peristing dishonesty must be purposive; and only supernatural purpose could span generations.) No folly of modernity is too extreme to escape the correction of even common sense and direct experience (for example, the current official and coercively-imposed belief that being a man or woman is - in actual practice - a reversible state).

This is why dishonesty dismays me far more than error. An honest fool will sooner or later become wise - indeed in essentials he already is wise, as such things are measured in mortal life.

By contrast; a dishonest man is a fool; no matter how great his knowledge, skill, status, wealth or power - and as such he is self-damned with a certainty that is sure, for as long as his dishonesty persists.

There is no cure for the dishonest soul.


Wednesday 5 August 2009

Zombie science of Evidence-Based Medicine

*

The Zombie science of Evidence-Based Medicine (EBM): a personal retrospective

Bruce G Charlton. Journal of Evaluation in Clinical Practice. 2009; 15: 930-934.

Professor of Theoretical Medicine
University of Buckingham
e-mail: bruce.charlton@buckingham.ac.uk

***
Abstract

As one of the fairly-frequently cited critics of the socio-political phenomenon which styles itself Evidence-Based Medicine (EBM), it might be assumed that I would be quite satisfied by having collected some scraps of fame, or at least notoriety, from the connection. But in fact I now feel a fool for having been drawn into criticizing EBM with the confident expectation of being able to kill it before it had the chance to do too much harm. A 'fool' not because my criticisms of EBM were wrong – EBM really is just as un-informed, confused and dishonest as I claimed it was. But because, with the benefit of hindsight, it is obvious that EBM was from its very inception a Zombie science – a lumbering hulk reanimated from the corpse of Clinical Epidemiology. And a Zombie science cannot be killed because it is already dead. A Zombie science does not perform any scientific function, so it is invulnerable to scientific critique since it is sustained purely by the continuous pumping of funds. The true function of Zombie science is to satisfy the (non-scientific) needs of its funders – and indeed the massive success of EBM is that it has rationalized the takeover of UK clinical medicine by politicians and managers. So I was simply wasting my time by engaging in critical evaluation of EBM using the normal scientific modes of reason, knowledge and facts. It was useless my arguing against EBM because a Zombie science cannot be stopped by any method short of cutting-off its fund supply.

***

It is pointless trying to kill the un-dead

Since I am one of the fairly-frequently cited critics of the socio-political phenomenon which styles itself Evidence-Based Medicine (EBM), it might be assumed that I would be quite satisfied by having collected some scraps of fame, or at least notoriety, from the connection [1-4]. But in fact I feel rather a fool for having been drawn into criticizing EBM. Not because my criticisms were wrong – of course they weren’t. EBM really is just as uninformed, confused and dishonest as I claimed in my writings. But because - with the benefit of hindsight - it is obvious that EBM was, from its very inception, a Zombie science: reanimated from the corpse of Clinical Epidemiology.

I recently delineated the concept of Zombie science [5], partly based on my experiences with EBM, and the concept has already spread quite widely via the internet. Zombie science is defined as a science that is dead but will not lie down. Instead, it keeps twitching and lumbering around so that it somewhat resembles Real science. But on closer examination, the Zombie has no life of its own (i.e. Zombie science is not driven by the scientific search for truth [6]); it is animated and moved only by the incessant pumping of funds. Funding is the necessary and sufficient reason for the existence of Zombie science; which is kept moving for so long as it serves the purposes of its funders (and no longer).

So it is a waste of time arguing against Zombie Science because it cannot be stopped by any method except by cutting-off its fund supply. Zombie science cannot be killed because it is already dead.


When dead fish seem to swim

I ought to have seen all this more quickly, because I knew Clinical Epidemiology (CE) [7] before it was murdered and reanimated as an anti-CE Zombie, and I was by chance actually present at more-or-less the exact public moment when – by David Sackett, in Oxford, in 1994 - the corpse of CE was galvanized into motion in the UK, and began to be inflated by rapid infusion of NHS funding on a massive scale. The process was swiftly boosted by zealous promotion from the British Medical Journal, which turned-itself into a de facto journal of EBM then went on to benefit from the numerous publishing and conference opportunities created by their advocacy [3].

I ask myself now; how I could have been so naïve as to imagine that EBM – born of ignorance and deception - would be open to the usual scientific processes of conjecture and refutation? From the very beginning, from the very choice of the name 'evidence-based medicine'; it was surely obvious enough to the un-blinkered gaze that we were dealing here with something outwith the kin of science. Why couldn’t I see this? Why was I so ludicrously reasonable?

The fact is that I was lured into engagement by pride: pride at seeing-through the clouds of smoke which were being deployed to obscure the origins of EBM in CE; pride at recognizing the numerous ‘moves’ by which unfounded assertion was being disguised as evidential - at the playing fast-and-loose with definitions of ‘evidence’ in order to reach pre-determined conclusions… I think that I was excited by the possibilities of engaging in what looked like a easy demolition job. My only misgiving was that it was too easy – destroying the scientific basis of EBM would be about as challenging as shooting fish in a barrel.

Well, it was as easy as that. But shooting fish in a barrel is a pointless activity if nobody is interested in the vitality of the fish. As it turned-out – the edifice of EBM could be supported as easily by a barrel of dead fish as by one full of lively swimmers. So long as the fish corpses were swirling around (stirred by the influx of research funding) then, for all anyone could see at a quick glance (which is the only kind of glance most people will give), it looked near-enough as if the fish were still alive.

Anyway, undaunted, I and many others associated with the Journal of Evaluation in Clinical Practice set about the work of analyzing, selecting and discarding among the assertions and propositions of EBM.

There was the foundational assertion that in the past pre-EBM medicine had not been based on evidence but on a blend of prejudice, tradition and subjective whim; this now to be swept aside by the ‘systematic’ use of ‘best evidence’. This was an ignorant and unfounded belief – coming as it did after the (pretty much) epidemiology-unassisted 'golden age' of medical therapeutic discovery peaking somewhere between about 1940 and 1970 [8-11].

With regard to ‘best evidence’ there was the assertion that ‘evidence’ meant only focusing on epidemiological data (and not biochemistry, genetics, physiology, pharmacology, engineering or any other of the domains which had generated scientific breakthroughs in the past). It meant ignoring the role of ‘tacit knowledge’ derived from apprenticeship. And it was clearly untrue [12-15].

Then there was the assertion that the averaged outcomes of epidemiological data, specifically randomized trails and their aggregation by meta-analysis of RCTs were straightforwardly applicable to individual patients. This was a mistake [12, 16-18].

On top of this there was the methodological assertion that among RCTs the ‘best’ were the biggest – the ‘mega-trials’ which attempted to maximize recruitment and retention of subjects by simplifying methodologies and thereby reducing the level of control. This was erroneous [12, 16, 19].

In killing-off the bottom-up ideals of Clinical Epidemiology, EBM embraced a top-down and coercive power structure to impose EBM-defined ‘best evidence’ on clinical practice [20, 21]; this to happen whether clinical scientists or doctors agreed that the evidence was best or not (and because doctors have been foundationally branded as prejudiced, conservative and irrational –EBM advocates were pre-disposed to ignore their views anyway).

Expertise was arbitrarily redefined in epidemiological and biostatistical terms, and virtue redefined as submission to EBM recommendations – so that the job of physician was at a stroke transformed into one based upon absolute obedience to the instructions of EBM-utilizing managers [3].

(Indeed, since too many UK doctors were found to be disobedient to their managers; in the NHS this has led to a progressive long-term strategy of the replacing doctors by more-controllable nurses, who are now first contact for patients in many primary and specialist health service situations.)


Biting-off the hand that offers EBM

The biggest mistake made in analyzing the EBM phenomenon is to assume that the success of EBM depended upon the validity of its scientific or medical credentials [22]. This would indeed be reasonable if EBM were a Real science. But EBM was not a Real science, indeed it wasn’t any kind of science at all as was clearer when it had been correctly characterized as a branch of epidemiology, which is a methodological approach sometimes used by science [13-15].

EBM did not need to be a science or a scientific methodology, because it was not adopted by scientists but by politicians, government officials, managers and biostatisticians [3]. All it needed – scientifically – was to look enough like a scientific activity to convince a group of uninformed people who stood to benefit personally from its adoption.

So, the sequence of falsehoods, errors, platitudes and outrageous ex cathedra statements which constituted the ideological foundation of EBM, cannot be – and is not - an adequate or even partial explanation for the truly phenomenal expansion of EBM. Whether EBM was self-consciously crafted to promote the interests of government and management, or whether this confluence of EBM theory and government need was merely fortuitous, is something I do not know. But the fact is that the EBM advocates were shoving at an open door.

When the UK government finally understood that what was being proposed was a perfect rationale for re-moulding medicine into exactly the shape they had always wanted it - the NHS hierarchy were falling over each other in their haste to establish this new orthodoxy in management, medical education and in founding new government institutions such as NICE (originally meaning the National Institute for Clinical Excellence – since renamed [20]).

As soon as the EBM advocates knocked politely to offer a try-out of their newly-created Zombie; the door was flung open and the EBM-ers were dragged inside, showered with gold and (with the help of the like-minded Cochrane Collaboration and BMJ publications) the Zombie was cloned and its replicas installed in positions of power and influence.

Suddenly the Zombie science of EBM was everywhere in the UK because money-to-do-EBM was everywhere – and modern medical researchers are rapidly-evolving organisms which can mutate to colonize any richly-resourced niche – unhampered by inconveniences such as truthfulness or integrity [23]. Anyway, when existing personnel were unwilling, there was plenty of money to appoint new ones to new jobs.


The slaying of Clinical Epidemiology (CE)

But how was the Zombie created in the first place?

In the beginning, there had been a useful methodological approach called Clinical Epidemiology (CE), which was essentially the brainchild of the late Alvan Feinstein – a ferociously intelligent, creative and productive clinical scientist who became the senior Professor of Medicine at Yale and recipient of the prestigious Gairdner Award (a kind of mini-Nobel prize). Feinstein's approach was to focus on using biostatistical evidence to support clinical decision making, and to develop forms of measurement which would be tailored for use in the clinical situation. He published a big and expensive book called Clinical Epidemiology in 1985 [24]. Things were developing nicely.

The baton of CE was then taken up at McMaster University by David Sackett, who invited Feinstein to come as a visiting professor. Sackett turned out to be a disciple easily as productive as Feinstein; but, because he saw things more simply than Feinstein, Sackett had the advantage of a more easily understood world-view, prose style and teaching persona. So when Sackett and co-authors also published a book entitled Clinical Epidemiology in 1985 [7] –Sackett's book was less complex, less massive and much less expensive. And Sackett swiftly became the public face of Clinical Epidemiology.

But in this 1985 book, Sackett cited as definitive his much earlier 1969 definition of Clinical Epidemiology, which ran as follows: “I define clinical epidemiology as the application, by a physician who provides direct patient care, of epidemiologic and biometric methods to the study of diagnostic and therapeutic process in order to effect an improvement in health. I do not believe that clinical epidemiology constitutes a distinct or isolated discipline but, rather, that it reflects an orientation arising from both clinical medicine and epidemiology. A clinical epidemiologist is, therefore, an individual with extensive training and experience in clinical medicine who, after receiving appropriate training in epidemiology and biostatistics, continues to provide direct patient care in his subsequent career” [25] (Italics are in the original.).

Just savour those words: ‘by a physician who provides direct patient care’ and ‘I do not believe that clinical epidemiology constitutes as distinct or isolated discipline… but, rather, an orientation’. These primary and foundational definitions of clinical epidemiology were to be reversed when the subject was killed and reanimated as EBM which was marketed as a ‘distinct and isolated discipline’ (with its own training and certification, its own conferences, journals and specialized jobs) that was being practiced many individuals (politicians, bureaucrats, managers, bio-statisticians, public health employees…) who certainly lacked ‘extensive’ (or indeed any) ‘training and experience in clinical medicine’; and who certainly did not provide direct patient care.

I came across Sackett's Clinical Epidemiology book in 1989 and was impressed. Although I recognized that CE ought to be considerably less algorithm-like and more judgment-based than the authors suggested even in 1985; nonetheless I recognized that Clinical Epidemiology was a fresh, reasonable and perfectly legitimate branch of knowledge with relevance to medical practice. And Clinical Epidemiology was a good name for the new subject, since it described the methodological nature of the activity – which was concerned with the importance of epidemiological methods and information to clinical practice.

But during the period from 1990-92, Clinical Epidemiology was first quietly killed then loudly reanimated as Evidence-Based Medicine [22]. In retrospect we can now see that this was not simply the replacement of an honest name with a dishonest one that arrogantly and without justification begs all the important questions about medical practice. Nor was it merely the replacement of the bottom up model of Clinical Epidemiology with the authoritarian dictatorship which EBM rapidly became.

No, EBM was much more radically different from Clinical Epidemiology than merely a change of name and an inversion of authority; because the new EBM sprang from the womb fully-formed as a self-evident truth [3, 4]. EBM was not a hypothesis but a circular and self-justifying revelation in which definition supported analysis which supported definition – all rolled-up in an urgent moral imperative. To know EBM was to love him; and to recognize him as the Messiah; and to anticipate his imminent coming.

Therefore EBM was immune to the usual feedback and critique mechanisms of science; EBM was not merely disproof-proof but was actually virtuous – and failure to acknowledge the virtuous authority of EBM and adopt it immediately was not just stupid but wicked!

(This moralizing zeal was greatly boosted by association with the Cochrane Collaboration including its ubiquitous spiritual leader, Sir Iain Chalmers.)

In short, EBM was never required to prove itself superior to the existing model of medical practice; rather, existing practice was put into the position of having to prove itself superior to the newcomer EBM!


Zombies with translucent skins

Just think of it, for a moment. Here was a doctrine which advocated rejecting and replacing-with-itself the whole mode of medical science and practice of the past. It advocated a new model of health service provision, new principles for research funding, a new basis for medical education. And the evidence for this? Well… none. Not one particle. ‘Evidence-based’ medicine was based on zero evidence.

As Goodman articulated (in perhaps the best single sentence ever written on the subject of EBM) “…There is no evidence (and unlikely ever to be) that evidence-based medicine provides better medical care in total than whatever we like to call whatever went before…” [26]. So EBM was never required to prove with evidence what it should have been necessary to prove before beginning the wholesale reorganization of medical practice: i.e. that EBM was a better system than ‘whatever we like to call’ whatever went before EBM.

Had anyone done any kind of side-by-side prospective comparison of these two systems of practicing medicine before rejecting one and adopting the other? No. They could have don it, but they didn’t. The message was that EBM was just plain better: end of story.

But how could this happen? – why was it that the medical world did not merely laugh in the metaphorical face of this pretender to the crown? The answer was money, of course; because EBM was proclaimed Messiah with the backing of serious amounts of UK state funding. Indeed, it is now apparent that the funding was the whole thing. If EBM was a body, then the intellectual content of EBM is merely a thin skin of superficial plausibility which covers innards that consist of nothing more than liquid cash, sloshing-around.

Indeed, the thin skin of the EBM Zombie was a secret to its success. The EBM zombie has such a thin skin of plausibility that it is transparent, and observers can actually see the money circulating beneath it. The plausibility was miraculously thin! This meant that EBM-type plausibility was democratically available to everyone: to the ignorant and to the unintelligent as well as the informed and the expert. How marvelously empowering! What a radical poke in the eye for the arrogant ‘establishment’! (And the EBM founders are all outspoken advocates of the tenured radicalism of the ‘60s student generation [4].)

Compared with learning a Real science, it was facile to learn the few threads of EBM jargon required to stitch-together your own Zombie skin using bits and pieces of your own expertise (however limited); then along would come the UK government and pump this diaphanous membrane full of cash to create a fairly-realistic Zombie of pseudo-science. In a world where scientific identity can be self-defined, and scientific status is a matter of grant income [11], then the resulting inflatable monster bears a sufficient resemblance to Real science to perform the necessary functions such as securing jobs or promotions, enhancing salary and status.

The fact that EBM was based upon pure and untested assertions therefore did not weaken it in the slightest; rather the scientific weakness was itself a source of political strength. Because, in a situation where belief in EBM was so heavily subsidized, it was up to critics conclusively to prove the negative: that EBM could not work. And even when conclusive proof was forthcoming, it could easily be ignored. After all, who cares about the views of a bunch of losers who can’t recognize a major funding opportunity when they see it?


Content eluted, only power remains

Things got even worse for those of us who were pathetically trying to stop a government-fuelled Zombie army using only the peashooters of rational debate and the catapults of ridicule. Early EBM made propositions which were evidently wrong, but their recommendations did at least have genuine content. If you installed the EBM clockwork and turned the handle; then what came out was predictable and had content. EBM might have told you wrong things to do; at least it told you what to do with words that had meaning.

But then there was the stunning 1996 U-turn in the BMJ (where else?), in which the advocates of EBM suddenly announced a U-turn, they de-programmed their Zombies. “Evidence based medicine is the conscientious, explicit, and judicious use of current best evidence in making decisions about the care of individual patients” [27].

(Pause to allow the enormity of this statement to sink in…)

At a stroke the official meaning of EBM was completely changed, a vacuous platitude was substituted, and henceforth any substantive methodological criticism was met by a rolling-out and mantra-like repetition of this vacuous platitude [28].

Recall, if you will, Sackett’s foundational definition of CE as done: “by a physician who provides direct patient care’ and ‘I do not believe that clinical epidemiology constitutes as distinct or isolated discipline… but, rather, an orientation’. To suggest that EBM represented a ‘sell-out’ of clinical epidemiology is seriously to understate the matter: by 1996 EBM was nothing short of a total reversal of the underlying principles of CE. Alvan Feinstein, true founder of (real) Clinical Epidemiology, considered EBM intellectually laughable – albeit fraught with hazard if taken seriously [e.g. 29].

This fact renders laughable such assurances as: “Clinicians who fear top down cookbooks will find the advocates of evidence based medicine joining them at the barricades.” Wow! Fighting top-down misuse of EBM at the ‘barricades’, no less…

Satire fails in the face of such thick-skinned self-aggrandizement.

Instead of being based only on epidemiology, only on mega-RCTs and their ‘meta-analysis’, only on simple, explicit and pre-determined algorithms - suddenly all kinds of evidence and expertise and preferences were to be allowed, nay encouraged; and were to be ‘integrated’ with the old fashioned RCT-based stuff. In other words, it was back to medicine as usual – but this time medicine would be controlled from above by the bosses who had been installed by EBM.

And having done something similar with Clinical Epidemiology, and now operating in the ‘through-the-looking-glass’ world of the NHS, of course they got away with it! Nobody batted an eyelid. After all, reversing definitions while retaining an identical technical terminology and an identical organizational structure is merely politics as usual. "When I use a word," Humpty Dumpty said in a rather a scornful tone, "it means just what I choose it to mean – neither more nor less."

However much its content was removed or transformed, they still continued calling it EBM. By the time an official textbook of EBM appeared [28], clinical epidemiology had been airbrushed from collective memory, and Sackett’s 1969 clinical-epidemiologist self been declared an ‘unperson’.

Nowadays EBM means whatever the political and managerial hierarchy of the health service want it to mean for the purpose in hand. Mega-randomized trails are treated as the only valid evidence until this is challenged or the results are unwelcome, when other forms of evidence are introduced on an ad hoc basis. Clinical Epidemiology is buried and forgotten.

But a measure of success is that the NHS hierarchy who use the EBM terminology are the ones with power to decide its official meaning when deployed on each specific occasion. The ‘barricades’ have been stormed. The Zombies have taken over!


References
1. Charlton BG. Restoring the balance: Evidence-based medicine put in its place. Journal of Evaluation in Clinical Practice, 1997; 3: 87-98.
2. Charlton BG. Review of Evidence-based medicine: how to practice and teach EBM by Sackett DL, Richardson WS, Rosenberg W, Haynes RB. [Churchill Livingstone, Edinburgh, 1997]. Journal of Evaluation in Clinical Practice. 1997; 3: 169-172
3. Charlton BG, Miles A. The rise and fall of EBM. QJM, 1998; 91: 371-374.
4. Charlton BG. Clinical research methods for the new millennium. Journal of Evaluation in Clinical Practice 1999; 5: 251-263.
5. Charlton BG. Zombie science: A sinister consequence of evaluating scientific theories purely on the basis of enlightened self-interest. Medical Hypotheses, Volume 71, Issue 3, Pages 327-329.
6. Charlton BG. The vital role of transcendental truth in science. Medical Hypotheses. 2009; 72: 373-6.
7. Sackett DL, Haynes RB, Tugwell P. Clinical Epidemiology: a basic science for clinical medicine. Boston: Little, Brown, 1985.
8. Horrobin, D.F. 1987 Scientific medicine – success or failure?. In: Oxford Textbook of Medicine. 2nd ednD.J. Weatherall, J.G.G. Ledingham & D.A. Warrell) Oxford University Press, Oxford.
9. Wurtman, R.J. & Bettiker, R.L. 1995 The slowing of treatment discovery. 1965–95. Nature Medicine, 1, 1122 1125.
10. Le Fanu J. The rise and fall of modern medicine. Little, Brown: London, 1999.
11. Charlton BG, Andras P. Medical research funding may have over-expanded and be due for collapse. QJM. 2005; 98: 53-5.
12. Charlton BG. The future of clinical research: from megatrials towards methodological rigour and representative sampling. Journal of Evaluation in Clinical Practice, 1996; 2: 159-169.
13. Charlton BG. Should epidemiologists be pragmatists, biostatisticians or clinical scientists? Epidemiology, 1996; 7: 552-554.
14. Charlton BG. The scope and nature of epidemiology. Journal of Clinical Epidemiology, 1996; 49: 623-626.
15. Charlton BG. Epidemiology as a toolkit for clinical scientists. Epidemiology, 1997; 8: 461-3
16. Charlton BG. Mega-trials: methodological issues and implications for clinical effectiveness. Journal of the Royal College of Physicians of London, 1995; 29: 96-100.
17. Charlton BG. The uses and abuses of meta-analysis. Family Practice, 1996; 13: 397-401.
18. Charlton BG, Taylor PRA, Proctor SJ. The PACE (population-adjusted clinical epidemiology) strategy: a new approach to multi-centred clinical research. QJM, 1997; 90: 147-151.
19. Charlton BG. Fundamental deficiencies in the megatrial methodology. Current Controlled Trials in Cardiovascular Medicine. 2001; 2: 2-7.
20. Charlton BG. The new management of scientific knowledge in medicine: a change of direction with profound implications. In A Miles, JR Hampton, B Hurwitz (Eds). NICE, CHI and the NHS reforms: enabling excellence or imposing control? Aesculapius Medical Press: London, 2000. Pp. 13-31.
21. Charlton BG. Clinical governance: a quality assurance audit system for regulating clinical practice. (Book Chapter). In A Miles, AP Hill, B Hurwitz (Eds) Clinical governance and the NHS reforms: enabling excellence of imposing control? Aesculapius Medical Press: London, 2001. Pp. 73-86.
22. Daly J. Evidence-based medicine and the search for a science of clinical care. Berkeley & Los Angeles: Univesrity of California Press, 2005.
23. Charlton BG. Are you an honest scientist? Truthfulness in science should be an iron law, not a vague aspiration. Medical Hypotheses. Doi:10.1016/j.mehy.2009.05.009, in the press.
24. Feinstein AR. Clinical Epidemiology: the architecture of clinical research. Philidelphia: WB Saunders, 1985.
25. Sackett DL. Clinical Epidemiology. American Journal of Epidemiology. 1969; 89: 125-8.
26. Goodman NW. Anaesthesia and evidence-based medicine. Anaesthesia. 1998; 53: 353-68.
27. Sackett DL, Rosenberg WMC, Muir Gray JA, Haynes RB, Richardson WS. Evidence-based medicine: what it is and what it isn’t. BMJ 1996; 312: 71-2.
28. Sackett DL. Richardson WS, Rosenberg W, Haynes RB. Evidence-based medicine: how to practice and teach EBM. Edinburgh: Churchill Livingstone, 1997.
29. Feinstein AR, Horwitz RI. Problems in the ‘evidence’ of ‘Evidence-Based Medicine’. American Journal of Medicine. 1997; 103: 529-35.

Friday 26 June 2015

The way ahead is via foolishness

*

I am talking about England, and I am neither being despairing nor sarcastic.

*

In a desperate situation, there often arises an admiration for shrewdness, cunning, calculation, strategic planning...

But when the desperate situation is self-inflicted, then all this knowingness works against you.

*

To allow oneself to become a fool is to trust in the unknown (call it the 'magical'); and as a way forward it has potential for both evil and good. It has also the potential for self-deception - one may simply be pretending folly.

To be a fool is not to be going anywhere in particular, certainly not anywhere that you know about - but it may be a good way to get out from where you are (when you, deep down, don't what to be there). 

*

Nothing can be said about where it will all end-up (nothing should be said). That is the whole point.

Somehow the magic must be let-in. And sometimes this is the only way.

**

See also - http://charltonteaching.blogspot.co.uk/2014/11/a-fool-for-god.html

Friday 15 May 2015

Trust in the ultimate goodness of reality

*
Either things are basically good - or not.

We (each of us) need to decide which - because the evidence is inconclusive.

*

What is wanted, and needed, is the kind of confidence in the goodness of ultimate reality as may be found in a loving family or marriage.

Not doubt.

Would we say that doubt in the love or faithfulness of a good mother, father, spouse, child is healthy? No.

Unless there is a reason which can be resolved, then persisting doubt is a sign of psychopathology or error.

There can be not ever in a million years be proof, there is no 100% assurance, of the love or faithfulness of another person.

Doubt feeds on doubt - and indeed (with humans) often leads to its own confirmation.

*

We must choose - and indeed if we want a good life, it only makes sense to choose that life is good: God is real and good.

Why not?

...Mostly (and bizarrely) because (we are afraid of making fools of ourselves, being 'duped' - being cuckolded by a sniggering 'fake god', taken to the cleaners, gulled, betrayed and laughed-at as childish, idiotic fools.

(God wants us to be humble -  well, there is humility for you! As much as you want.)

*

But so what? Suppose it happened, supposed we made complete fools of ourselves - ultimately we would lose nothing at all. In a world that really was not good, was meaningless, purposeless... then nothing at all would matter- certainly not being a fool.

If we lived a deluded life of happy hope in vain - so what?

Pascal was right, Puddleglum was right, cynicism is a mug's game.

And cynicism's one and only (brief) consolation is the dog-in-the manger trick of trying to turn everybody else into a cynic - to spread the poison of doubt and despair.

(How absolutely maddening it is for the cynic to observe loving carefree joy. The only answer is to destroy that loving carefree joy - to twist it into shame and despair; but even then the mere memory of loving carefree joy is a nagging torment...)

*

Invincible hope in the ultimate goodness of reality, and reality of a good and loving God, is as easy as being blissful on a sunny spring morning in a lovely place and some hours of leisure... but consider how often we ruin such times for ourselves by our guilt or angst or grasping?

It is so easy! - so long as you are not worried about appearing a gullible fool (especially not about appearing a gullible fool to yourself!).

When in doubt, give God the benefit of the doubt.

*

Tuesday 9 June 2015

The intolerance of the Middle Ages - the future of Romanticism

*
Since the advent of the Romantic Movement with Coleridge and Wordsworth, it has been a counter-current of mainstream life to assert the truth of imagination, the validity of fantasy. But modern people, by and large, want to know how imagination is truth: they require an explanation; otherwise they cannot feel that imagination really-is valid.

But this is just part of a much larger problem for modern people; which is that they cannot feel the truth of anything. They suppose that if only they are presented with enough strong-enough evidence, that they will believe with indomitable certainty whatever is thus proven, and that this belief will sustain them through whatever may happen.

Somehow this never happens - and the usual excuse is that the evidence is insufficient, and they are (like any good modern person) simply awaiting more evidence before committing themselves. But the fact is that they never do quite seem to commit themselves. They may fool other people by acting as if they have a core of solid conviction, around which their lives are built - but they do not manage to fool themselves.

The modern consciousness is cut-off from its own thoughts, it words and emotions. And this does seem to be a modern phenomenon - in this respect something seems to have changed. Things were, for instance, different in the European Middle Ages (up until about the fifteenth century)

*

Consider the following edited excerpts from pp 53-5 of Romanticism Comes Of Age by Owen Barfield (1944):

In the Middle Ages, words and thoughts began to be identified. Hence the medieval period was above all the age of Logic - it worshipped Logic, in which the word and the thought are kept as close together as possible. 

But if we scrutinize the men of the Middle Ages we shall find something yet more significant. They identified themselves with their thoughts.

It is this which strikes a modern observer as most incomprehensible and alien about the men of that time - for example, their intolerance. 

Identifying the thought with the words, they felt that truth could be wholly embodied in creed and dogma; and, identifying the self with the thought, they were - quite rightly - intolerant. A wrong thought could strike them as far more immoral than a wrong action. 

When confronted with the universal intolerance of the Middle Ages, we can only explain it in one of two ways. Either common sense, kindliness and self-control have miraculously increased among us, and the great men of that time were therefore a kind of foolish children compared with ourselves; or thinking was actually something different from what it is now - not only believed to be different, but actually different. 

Today, everybody is tolerant. We are extraordinarily polite to each other, even on such subjects as religion. Does this universal tolerance arise from the fact that we have at last succeeded in subduing the evil passions that formerly drove men to quarter and burn one another for their opinions? 

Or is it, can it possibly be, that we no longer care very much whether people agree with us or not?

There is no doubt at all about the answer. The fact is that we have ceased to identify ourselves with our thoughts - at any rate with such thoughts as can be expressed in words. We distinguish between thinking and believing. This is indeed one of the most typical modern experiences. 

*

This is modern alienation. But the fact that we have ceased to identify ourselves with our thoughts cannot, I think, be solved by re-asserting medieval Logic, and the identity between thoughts, words and reality.

When I say we 'cannot' do this, I mean that it simply does not work. We can, or course - and many people have tried, assert that we are adopting that 'medieval' assumption that truth is wholly embodied in creed and dogma - but for us moderns it is an 'as if'.

The way our minds work means that our selves feel separated from creeds and dogmas. Since this is what we feel, an assertion of identity can only remain an assertion. In a sense we are all solipsists now...

*

But not so, because - as the romantics discovered - the imagination enables us to escape from this solipsism. But the escape is limited - limited in time, context, and fullness. The Romantics escaped - but sooner or later - and usually all-too-soon - they returned to their predicament.

Since then, we have got no further. Currently, we have immersive distraction by the mass media, but clearly it is no more effective - probably much less effective - than the Romanticism of the 19th century. Nobody seriously advocates that increased engagement with the mass media is a solution to the fundamental alienation of the modern condition - we know that (even if it were desirable, which it is not) it would be ineffective, we know it would not work.

*

So, we are not able to go back, we hate where we are, we must go forward - and seek to understand the imagination in new terms, by new kinds of explanation - and the validity of our explorations will be tested by our feelings.

Our feelings will not be fooled - if any new way of thinking fails to satisfy our innermost soul (currently trapped by its own operation, trapped by its own solipsism) then it will not carry sufficient conviction to be an effective solution.

Our appeal is not to logic (as in the Middle Ages) nor to Evidence (as in the modern age) nor to assertion of the intrinsic validity of the Imagination and Fantasy (as with Romanticism) - it must be an appeal which is not an appeal to anything else; but a kind of validation in-action.

Our consciousness must become such that it is satisfied by its own fundamental operations.

*

In philosophical terms this is first-philosophy - i.e metaphysics. To get where we want to go, we need to turn philosophy back upon itself, and examine the fundamental assumptions of modern consciousness.

Metaphysics is perhaps the single most important intellectual activity of our time.

This is neither futile nor paradoxical - because we have separate ground to stand upon - the ground of the imagination. The lesson of more than two centuries is that Romanticism, the power of imagination, is too incomplete and feeble to replace modern consciousness; but it is different enough to analyse modern consciousness from a separate evidential basis - and I think this analysis can point-to the next necessary step.

*

The future of consciousness, the cure for alienation, is something we can know - but it is not necessarily something we can, yet, do. Doing comes later, requires different circumstances; indeed doing may not come this side of death.

In a sense we could regard our task as trying to describe Heaven.

Heaven has currently lost its psychological effect, because our descriptions of Heaven typically have all the faults of our current predicament. But if Heaven can be described in a way that uses the Imagination, satisfies feeling, and if Imagination can also be validated as a genuine source of truth... well, then we have achieved our goal.

But knowing where we are going, even if we cannot expect to get there for a considerable while, can be a source of hope and an antidote for despair.

*

Thursday 23 July 2015

" If God did not exist, it would be necessary to invent him" - the vacuum after the Death of God

*
That phrase attributed to Voltaire " If God did not exist, it would be necessary to invent him" recognized that God served an indispensable function in the public sphere - and when Nietzsche stated, noticed and advocated that God was now dead - the reality of that death has turned-out to be primarily in the realms of discourse (rather than in the privacy of the individual mind, where God may still, often, be acknowledged).

The other famous phrase of relevance here is attributed to Dostoevsky and states that: Without God everything is permitted. This captures on the one hand the horror of a world in which evil is openly advocated and enforced under the label of Good; and on the other hand the demonic delight, and intoxication, at the endless new possibilities for transgression and destruction that this allows.

But discussion of this whole area of the post-God world has collapsed over the past forty-some years since I came to adult consciousness. When I read that old socialist atheist Bernard Shaw, I found a man who brooded on the absolute need for a 'new religion' to replace Christianity - and this was a theme of his writings for more than half a century: he even tried to launch this religion of Creative Evolution via some of his most successful plays.

So, despite his being a major figure in promoting the evils of Leftism, Shaw was not so much of a fool as to suppose that Man could live without religion.

But we are! - I mean that is the implicit conclusion of a million items per day of propaganda from the mass media, the education system, government officials and corporations. Their message is loud and clear: that God is Dead - and we do not need to reinvent him.

Shaw knew that men must have religion... or else! So did Fritz (Small is Beautiful) Schumacher - whose early works were based on the advocacy of Buddhist Economics, and whose last book was an argument for traditional Thomistic Catholicism.

When I read Robert Graves, I found another author who, like Shaw, was viscerally hostile to Christianity - but promoting his own version of Neo-Paganism (which turned out to be extraordinarily influential is establishing that new religion). Graves was a very strange man with innumerable odd ideas, but he was not such a fool as to imagine that Man could live without religion.

Anyway, here we are! In a world which has no religion, and has lost that understanding shared by Voltaire, Dostoevsky, Nietzsche, Shaw, Schumacher, Graves... and indeed everybody who had thought about the subject for more than five minutes: that Man must have a religion.

Is this a paradox - that Man does not have what he must have? If so, the paradox is there for all to see, in the gross incoherence, negativity and destructiveness of modern public discourse.

The answer is that "everybody who had thought about the subject for more than five minutes" knows that Man must have a religion - because we live in a world where nobody from the major leaders of public opinion, the 'intellectuals', from the Politicians to the People - including both the Mandarins and the Masses ever has thought about the subject for five minutes.

Five minutes counts as an impossibly long attention span nowadays. Nobody thinks about anything for five minutes without 'working', or doing, or engaging with the mass media. This was a revelation when I became a medical scientist - to find out that famous researchers had never thought about their subject for five consecutive minutes - and indeed stubbornly refused to do so.

(I became a theoretical biologist simply by thinking about the implications of my empirical research for a little while - although, of course, most theoretical biologists never think either, because they are too busy reading other people's papers and doing hard sums.)

So this is the situation. A few generations ago everybody - including atheists and anti-Christians - knew explicitly (and discussed endlessly) that Man cannot live without religion; now everybody 'knows' implicitly (but never discusses) that Man can, should and does live without religion - and indeed nothing else makes any sense to them!

Thus incoherent nonsense caused by not-thinking, has been take-out of Men's heads and put onto display in the world for all to see... but nobody sees it!

*

Tuesday 11 May 2021

How clever are the Global Establishment? Clever enough...

How clever are the Global Establishment? It is an important question. 

One answer is 'They are cleverer than the masses - and that is all which is necessary'.

The masses did not need to be cleverer than Them in the past, because the masses were led by common sense and their personal experiences; and their evaluations were rooted in religion. So long as religion was central to their world view, there was a limit to how far the masses could be fooled. 

Now the masses have been trained to ignore the divine and spiritual; to regard public discourse (especially in the mass media) as the only really-real reality; and to disregard their own experience and common sense.   


Another answer: 'They are cleverer than the intellectual classes - whom they are leading by the nose to their own annihilation'. 

It has always been easier to mislead the intellectual classes, since abstraction is prone to mislead when applied to Life; and abstraction can lead someone much further from the natural and spontaneous than instinct. 

But now that the intellectual class are mostly anti-Christian and almost-wholly materialist in terms of what they take-seriously - then the intellectual class will 'believe' (i.e. go-along-with, base their career and self-respect upon) pretty much anything - especially when is the opposite of obvious common sense reality

Furthermore, as of 2021 the intellectuals cannot think. To live by abstraction and be unable to think means that They control the intellectuals like puppets. 


But the best answer is 'They are clever enough for what they want to accomplish: which is destruction'.


The Global Establishment strategy is that of Satan: the damnation of as many Men as possible; which is a destructive agenda aimed-at God, divine creation and all that is Good (truth, beauty and virtue). 

And destruction is much easier than creation. It takes a genius to devise a complex functional machine, but any fool can throw sand in its works, or smash it with a mallet. 

It takes God to create - but any demon or human fool, madman or servant of evil can wreck creation and any one of a million ways. 


To successfully implement a strategy to guide Men towards choosing salvation is difficult and the options are restricted; by contrast, to encourage the corruption of Men is trivially easy and requires few resources and little planning. 

Thus scores of mutually-reinforcing, Goodness-degrading policies can be pursued simultaneously, on multiple fronts - and are.

The take home message is that They are quite clever but in an un-creative way, and they are prone to wreck their own plans by treachery and spite. 

But; in a world that has self-subtracted god and the spiritual, and has thereby excluded all possibility of rooted consecutive reasoning; Their malice is eternal and sleepless. 

And what They are attempting is something to which any-being - no matter how dumb or lazy - can contribute towards... 

So Their numbers are legion, and growing.

 

Monday 31 October 2022

Destruction is easy! - Explaining the (inverted) triumph of atheist-materialist-leftism

However differently things used to be, the world is now simplified - Good and evil are increasingly without overlap, separating, diverging. 

There are those who affiliate with God and divine creation - and there is the opposite side: the mainstream, common, majority of atheist-materialist-leftist ideology that rules The West (and which apparently includes most self-identified religious people, including most Christians). 

All the leadership class and most of the populations are therefore leftists; which means that their motivations have no genuine positive agenda, but operate via oppositions.


(e.g. As of 2022, leftists - i.e. the entirety of the mainstream of Western public discourse and a majority of the population - oppose 'climate change', or are anti-racist, or keen to protect and promote sexual 'minorities', or eager to transform the world to 'prevent' the birdemic, hate the Fire Nation etc - typically they are all of these. All major policy strategies of the mainstream are primarily oppositional, negative in motivation - and adopting even one of them, is to join the leftist alliance.)


Opposition is easy because it is destructive in nature, therefore leftism is easy: therefore the lefter has triumphed over the less-left, and the trend is ever-leftward. 

Any kind or degree of subversion, destruction or inversion - of whatever is created, divine, of Good - is therefore a triumph of leftism.

Of course, this 'triumph' is itself a value-inversion. To re-label destruction as triumph is to invert the true nature of accomplishment. 

The global triumph of leftism is only real, because value-inversion has become mainstream and dominant.


Creation is difficult in this mortal life, which is dominated by entropy; even sustaining good motivations and effective functionality requires ability, energy, effort...

To make something new, useful, beautiful, happy, complex... these are difficult

But anybody - even the laziest and most talentless fool - can destroy what has been made; destroy to a greater or lesser extent, or even completely!

It takes talent and hard work to design a functional machine - but any fool can throw a spanner in its works, sprinkle sand into its gears, or smash it with a hammer... There is just one way to make it work; but innumerable ways to break it. 


The leftist West is now self-weakening rapidly. It can accomplish less and less of the positive, and that only at greater and greater cost (due to massively reduced efficiency and the diminished status of functionality). 

Indeed the West is not even trying to create, grow capability, produce that which is necessary...

Instead; the West's diminishing resources are being increasingly channeled into the infliction of destruction


Even as the Western powers are consumed by their own evil; and as their capacity to create good - and even to sustain functionality - declines with increasing rapidity; they can easily destroy - internally and externally, at home and abroad...

Destruction is so easy that the powers of evil can attack simultaneously on multiple fronts. 

...As I write, leftist-motivated Western powers are seeding and nurturing chaos across the globe and in many nations; destabilizing, pouring fuel onto conflagrations; breaking complex systems of design, production, and maintenance; snapping webs of trade, transport, distribution; threatening, lying, blackmailing and bribing; encouraging hatred, resentment and despair. 


What can stop them? 

Well, the first thing is that there is no cohesive desire to stop leftist destruction. We would have to want to stop leftism, and do something else instead. 

The West is leftist here-and-now, and getting more-so. The mass majority are invested in one or several left-agenda items, therefore resistance is neutralized and cooperation widespread.

In the short-term it is nearly-always pleasanter or more expedient to join the left-agenda, than to oppose it; even when its long-term lethality has been recognized. Selling-out has become the single major career path for those with talent and the capacity for hard-work.

  

It is a snare and delusion to suppose that those who oppose the leftist-agenda can succeed in stopping and reversing it. It is too easy to destroy, too hard to sustain and build. 

Anyway, two wrongs don't make a right: double-opposition is futile. 

The problem is not what we shouldn't, but what we should do


So, first (before anything else) we must want to stop leftism because we want something-else more - want that something-else as the highest priority in our own life. 

Since this world makes destruction easy, and this mortal life is dominated by short-termism and expediency; the only conceivably effective answer is when people live with their hopes fixed beyond this mortal life and world; and with faith that to dwell eternally in such Goodness is personally achievable. 

Work it out...


Thursday 29 September 2016

Poetry in prose - its rarity

Poetry in verse is - by my understanding - rare: very rare.

I have a thing which I recognise as poetry - I can point at the passages where it occurs; and this thing is seldom found. Most 'poets' never once achieve it, and among the true poets, it is only ever to be found occasionaly or intermittently (and of some, I cannot decide).

But poetry in prose can happen too. How may it be defined? Well, most prose - almost all prose - is about things; but poetic prose is the thing itself: poetic prose is that which it describes.

Many writers strive for, or contrive to, impersonate poetic prose, by rhetorical tricks. And they may 'fool' us for a while (and the prose writers may also fool themselves that they have actually achieved poetry); but genuinely poetic prose is far beyond most prose writers, and repeated reading will reveal this, if it is allowed to.

The main repository of poetic prose in the English Language is in the Authorised ('King James') Version of the Bible. And there is also some in Shakespeare's plays. From the next generation, the 'Centuries' of Thomas Traherne stand-out. In the modern era, if we compare CS Lewis and JRR Tolkien; it seems clear to me that Lewis never writes poetic prose, but Tolkien sometimes does.

Interestingly. I first became aware of the distinction between poetry and prose in the prose writings of Roberts Graves (such as The White Goddess) - yet Graves's own prose is always prosaic (superb in quality, but always 'about' - never 'it' - and indeed the same applies to his verse: it never rises to real poetry (although Grave's himself hotly asserted otherwise).

My understanding is that real poetry, whether found in verse or in prose, is rare, intermittent, uncontrollable, and only somewhat related to overall literary quality (some genuine poetry is found among minor poets like WH Davies or Walter de la Mare, while absent from major writers like WH Auden or TS Eliot).

We live on prose, it is our bread-and-butter - our staple diet - but poetry is there if we are open to it. What poetry 'does' is hard to say; mostly it points to the sheer possibility of itself - of language also being what language is about. A world where people communicated in poetry rather than prose would certainly be a better place!


Monday 19 August 2019

Ingwaz is the essence of Romantic Christianity

The word Ingwaz seems a useful term, that I invented a few years ago, but haven't much used for emphasising that Romanticism is not a static-state of things; but a be-ing, a develop-ing, a perpetual becom-ing.

Ingwaz could be translated as 'process', or that word used instead - but I find that word to be too abstract and to have too many misleading connotations derived from physics. (Also there have been and are 'process theologies of Christianity that are Not what I mean.)

To be a Romantic is to engage in Ingway with respect to reality; that is, one rejects the objective and systematic account of external reality as primary; and begins the business of 're-imagining' it in personal experience.

But Ingwaz is not a means to an end but the end in itself; it does not aim at any final point because it is the participation in divine creation; and creation has no end. So, when applied to Christianity, Ingwaz is the grappling with given aspects - such as scripture, doctrine, creeds, institutions, morals; in order to appropriate them to the distinctive, here-and-now, living individual experience of the Christian.

To be Good, Ingwaz must - of course- be well-motivated; in brief it must be motivated by the desire for truth, beauty and virtue. It must Not, therefore, be motivated by (for example) the desire to adapt Christianity to one's own sexual or political desires, or to the desire for power or pleasure.

But this means that it is an error to look for any fixed and final statement from Ingwaz. It is to be judged on whether the practitioner is succeeding in vitalizing Christianity - firstly in himself, secondly in the reader or onlooker. 

This can be illustrated with poetry. For example William Blake in his Marriage of Heaven and Hell is engaged in Ingwaz. e.g.

In seed-time learn, in harvest teach, in winter enjoy.
Drive your cart and your plough over the bones of the dead.
The road of excess leads to the palace of wisdom.
Prudence is a rich ugly old maid courted by Incapacity.
He who desires, but acts not, breeds pestilence.

The cut worm forgives the plough.
Dip him in the river who loves water.
A fool sees not the same tree that a wise man sees.
He whose face gives no light shall never become a star.

Eternity is in love with the productions of time.
The busy bee has no time for sorrow.
The hours of folly are measured by the clock, but of wisdom no clock can measure.
All wholesome food is caught without a net or a trap.
Bring out number, weight, and measure in a year of dearth.

No bird soars too high if he soars with his own wings.
A dead body revenges not injuries.
The most sublime act is to set another before you.
If the fool would persist in his folly he would become wise.
Folly is the cloak of knavery.
Shame is Pride’s cloak.

Blake is engaged in an argument with himself, is hammering out partial statements from inner insights. He is making Christianity live for himself as he composes, for us as we read (assuming we are able to appreciate his work).

So long as we are satisfied with Blake's intent; to then extract dogmatic statements from Blake, and to evaluate him in terms of Christian orthodoxy is both crazy and ultimately self-destructive of real Christianity.

By my understanding, such attitudes from Christians have been a partial but significant cause of the demise of Christianity in the West; since they drive-out net-well-motivated creative Christians, often and tempt them into apostasy. 


If we take Ingwaz as a correct description of Romanticism, we can find Romantic Christianity in some unlikely places; such as the early poetry of the Scottish poet Hugh MacDiarmid - who is better known as a highly political and materialist writer, a Communist and Scottish Nationalist who advocated permanent revolution; and who said many hostile things against Christianity generally, and specifically the Scottish Free Kirk brand of his upbringing.

But in his first three volumes of Scots language lyrics of 1925-7 - Sangshaw, Penny Wheep and the epic A Drunk Man looks at the Thistle; which contain by-far his best work - MacD engages in Ingwaz applied to Christianity in most of the most powerful poems and sections.

In a little-known longer-poem from Sangshaw; MacDiarmid engages in an extraordinary, beautiful and inspiring 'cosmic' exploration of God, death and creation. I lack the patience to type in the whole poem, but here are a few stanzas (I've translated a few key words in [square brackets]:

I was as blithe to be alive [happy]
As ony man could be, 
And felt as gin the haill braid warl' [whole broad world]
Were made yince-yirn for me. [especially]

I wot I kept my senses keen, 
I wot I used them weel. 
As God felt when he made the warl'
I aye socht to feel. ...

O I wist it was a bonny warl'
That lies forenenst a' men, [over against all]
But it's naething but a shaddaw-show
To the warl' that I saw then. ...

Wae's me that thocht I kent the warl' [knew]
Wae's me that made a God, 
My senses five and their millions mair
Were like bones beneauth a sod. 

For the world is like a flourishing tree, 
And God is like the sun; 
But they or I to either lie, 
Like deid folk in the grun'. [dead, ground]

There are all kinds of ways that this poem could be criticised from an orthodox Christian position, not least for collapsing the distinction between God's creation and that of a man; the world especially made for the poet; the general pantheistic feel etc. It might be assumed that the 'shadow show' reference was a positive statement of Platonism. The idea that Heaven and Hell are (merely) perspectives on mortal life is also put forward...

Well, this is the crux of what confronts us, here and now and for the past two centuries plus.

Are we to take our deepest convictions from outside, from that dead materialist external world which is what modern Man experiences outside of his own subjectivity? Or are we to make a new synthesis of inner and outer, each for himself, from our own thinking and based on intuition (that is, God within each of us - present because we are his literal children)?

If we are to live by experience in the real world that is God's creation; I believe that we need to engage in Ingwaz, as applied to all aspects of Christianity that we personally find essential; in sequence, perpetually.


Sadly, MacDiarmid was corrupted away from this, by his radicalism and the usual modern combination of sexual and political revolution. The reason was probably that his motives had always been too mixed, and various temptations were too much to resist and were not repented.

McD discarded Christianity as conflicting with sex (and alcoholic intoxication and continual cultural conflict, advocated as sources of vitality) and Communism (advocated on the basis of Lenin and Stalin being more realistic saviours than Christ); and embraced earthly and mortal utopianism as a goal... while simultaneously (paradoxically) asserting that ultimately things would never become any better... while continuing to assert a kind of anti-rational mysticism, but one that was metaphysically without foundation. 

Well, such is life. But there are several artists, writers, philosophers and other culturally creative persons who went through a phase of Romantic Christianity en route to becoming (usually) mainstream materialist Leftists of one or another flavour. JK Rowling is perhaps the best current example.

Yet, their work is available for us to benefit from, if we wish.

Friday 25 March 2016

The dopey complacency of modern Man - Nobody who is truly ignorant of sin can protest their ignorance

Nobody can protest their ignorance of sin - because to say it is to mean the opposite. Yet modern people are continually using this excuse (often on behalf of others, but we know what they really mean)!

The main problem in modernity is related to the sexual revolution - that is where the assault has been focused. Sexual sins are not the most important sins of themselves - but in our civilization they are the most significant sins because they are taught as virtues.

There is a moral inversion evident in the sexual arena - and it has now become illegal, against employment rules, and a matter for social ostracism to argue in favour of Christian sexual ethics: to state that these ethics are true.

The profound spiritual sickness of modernity is evident in our passive, zombie-like acceptance of morally outrageous teachings and behaviours in the sexual domain - of lies, evasions, inversions and the rest of it - these are matters of daily, hourly, experience going up to the top level of all major organizations.

Clearly, those who teach and lead are most deeply at fault, but we are all born with a moral compass (what CS Lewis called The Tao) which is why all past societies had very similar moral intuitions - so when such matters are systematically violated (for the first time in human history) then we all know what is going-on, we don't need to be told; and our protestations of ignorance or innocence merely compound the morass, and add dishonesty to the account of our corruption.

We are not talking about subtle hair-splitting here! We are talking about the fact that we live in a society which first lost its moral compass, then reinstalled it with the North and South reversed.

The fact that we placidly stumble through daily life - numbed by distractions and distracted by intoxications - being kind here and there, and feeling compassionate about things the mass media tells us to feel compassionate about... well, all this is sleepwalking into oblivion.

But it is more like the intoxication of drug addiction than sleepwalking, because we are culpable for our state - we choose to live in this un-responsible way. 

Instead of our life being theosis, towards divinity - trial and error, repentance and striving - life is an incremental degeneration which we have renamed progress. Well, it doesn't fool anyone - most importantly it does not fool ourselves - as can be seen by the objective evidence of demotivated nihilistic despair all around - the evident (although feebly-denied) self-hating, self-destroying, suicidal conviction which has gripped the whole developed world and which is being implemented, daily, by the elites - with barely a glimmer of protest, because - after all - what is worth saving?

True enough. That is not the problem - the problem is that those who make the world so meaningless and despair inducing that it is not worth saving, prevent (to the best of their power) Christians from doing anything about it - they focused their declining powers on enforcing their nihilism, and on hunting out and extirpating or else subverting and corrupting all residual Christianity, and nearly all that remains of virtue.

(Specifically, they use one or two virtues to destroy the others, by a kind of rotation - compassion to destroy justice; kindness to destroy faith etc.  After all, it is the good in evil which allows evil to prosper. But in each cycle - each turn of the wheel - there is more evil, less good.) 

The dopey complacency of modern man is hard to tolerate: 'Oh, we aren't really that bad - our intentions are good.' - This is a hopelessness which spells the end of hope; because intentions are not good - there are indeed no intentions at all in any sense of a goal to life. How could there be intentions when a Man's life is seen to be, taught to be, an accidental and meaningless blip terminated by oblivion?

Tuesday 17 May 2011

Innocent until proven guilty? Rubbish!

*

People continuously parrot that X is, "of course, innocent until proven guilty".

But this is rubbish.

Dangerous rubbish. 

*

Insofar as it is true that people are innocent until proven guilty, it refers purely to the results of contingent, unreliable and continually-modified legal processes; and has nothing necessarily to do with real life guilt and innocence.

And as the law has drifted further and further away from 'natural law' morality and from common sense, to the point that people also say as if it were obvious - rather than what ought to be regarded as an oxymoron - that 'you cannot legislate morality' - then a person's guilt or innocence in a moral sense is most safely regarded as irrelevant to the outcome of the legal system.

*

(Of course, when saying that a person is 'innocent until proven guilty' it may be simply that this expression is not intended literally, but means that judgment is being reserved while awaiting further relevant knowledge - or perhaps this is expressing suspicion of the honesty or intentions of the source of information currently provided.)
*

Individual experience, common sense and natural law (the innate sense of right and wrong) and sufficient knowledge of what happened and to whom form the only sound basis for judgments about guilt and innocence.

Legal procedure itself needs to be judged by these criteria - and when this is done, the legal process is often found wanting.

Laws are themselves frequently immoral, wicked, harmful. 

*

In real life only a fool would imagine that people that have been acquitted as 'not guilty' (by the legal process) were truly (morally) innocent; or even to assume that they did not do what they were accused of doing.

What people are legally accused of does not capture precisely what they did, because offenses have to be fitted-into a finite set of legal provisions, and to optimize the chance of a conviction a lesser offense is often charged.

Someone may have done a lot more and a lot worse than the precise restricted definition of the crime of which they are legally accused.

*

It is common for guilty people to be released on a 'technicality' due to some procedural irregularity in the trial, and then to claim to be 'innocent' in the sense of not having done anything wrong.

It is common for somebody who has done something very wrong to be convicted of some minor, simple misdemeanour (for procedural reasons - as mentioned above, or because the offense does not fit an existing category, or due to plea-bargaining, or something like that) - but this does not mean they are 'innocent' of the more complex serious crime. They did it!

*

In the opposite direction, people sometimes accept some other punishment for an act which they did not commit, and are then regarded as legally-guilty, simply because, it is too expensive or time-consuming to contest the charge.  

*

Just as only a fool would imagine that those found 'guilty' by due legal process actually did something morally wrong.

With so many ill-defined crimes on the books (such as hate crimes, or libels, or illegal things that no normal person would imagine would or could be forbidden) this is obviously false. 

*

Of course, if we personally know nothing about the facts of a situation except what we have discovered from the mass media, then we may have no sound basis for knowing about another person's guilt or innocence.

(However, we may nonetheless have to make a judgment on this matter - for example in casting a vote in an election, or deciding whether or not to give a person money - e.g. by buying a book or a ticket for a show).

*

But the baseline for judgment of guilt or innocence should not be a presumption of innocence: that would be suicidal.

Socially competent people should all be engaged continuously in 'profiling' those around them, categorizing, who can be trusted and will steal, who is gentle and who is dangerous, who looks like a potential ally and who an enemy.

We should base judgment on what we know of the person, of their character, what we infer from their appearance, manner and behavior; we need to do the same about the character of the person accusing them; and to take note of the general nature of the situation.

That is how wise people live their lives: that is what we should aspire to in determining guilt or innocence.

*

Saturday 13 March 2021

What about boycotts? What about alternative institutions? What about disengagement?

We live in a world where there is a single, totalitarian and evil system - that has assimilated all major institutions, and controls both supply and demand sides of the economy. 

The System is global, and it is aligned with the agenda of Satan; and also The System is what keeps everyone alive. 

The measure of our situation (and what identifies these as the End Times) is that we cannot truly escape The System without dying. 


In such a situation, our inescapable duty can be described as System Distancing - so long as it is understood that this distancing is an essentially spiritual activity. We need to discern the evil of the system; identify its evil and sin, and thus repent our inevitable and unavoidable involvement both in and with The System. 


What about practical material aspects? What should we do?

What about reducing our engagement with the system - maybe even reducing our dependence on the system in one or more specific aspects? 

What about Boycotting this or that aspect of The System which is exceptionally-evil

What about setting-up or supporting less-evil new 'alternative' institutions - economic, media, political or whatever? 


One or all these may be spiritually beneficial for specific people in particular ways; so long as we realize that we are merely engaged in picking and choosing among evils; we are merely creating or supporting a lesser evil institutions in order to avoid supporting a greater evil one; our supposed 'alternatives' are merely part of the-same-thing; we are merely quantitatively reducing dependence in a few minor areas while remaining utterly dependent of The System. 

We are not in the slightest degree changing or even challenging The System. 


It may be that some specific actions are absolutely necessary for our own personal integrity; and at the extreme this may entail accepting death rather than doing certain things - but these are spiritual imperatives and we should not fool ourselves into supposing we are engaged in any kind of effective socio-political action. 

If we do fool ourselves, and imagine or advertise to other people that we are acting practically to oppose The System; we will be reducing a potentially spiritual activity to a merely material and ineffectual correlative. 

So, let us all do (as individuals and without waiting for anyone else's agreement) whatever is necessary to our personal spiritual integrity (and this will vary from one person to another); but let us set-aside any delusory or grandiose notions of pursuing some kind of incremental, piecemeal socio-political reform of the world government bureaucratic media complex.  

Wednesday 30 January 2019

Women, men and task-functionality

(Note: What follows are generalisations based-upon biological differences - there are exceptions; but exceptions are exceptional, and should be regarded as such. Social arrangements may reshape or distort the generalisations; but such arrangements need to be purposive, powerful and permanent - since they are trying to re-mould what happens spontaneously. If you dispute what it said below; bear in mind that this is almost-certainly not because of evidence, but because you have different assumptions by-which you are interpreting the evidence.)


Women react very badly to being told they can't (or even shouldn't) do any particular thing; even when they don't actually want to do it.

So (evil) feminism seems to work by telling women that they are being excluded from this or that - by a conspiracy of men.

This is termed the 'patriarchy' - and is supposedly an omnipresent-yet-occult peer-group conspiracy of a kind that does not spontaneously exist among men (who mostly compete with each other - or cooperate in hierarchies); but is normal among women (who spontaneously conspire for social goals, and punish other women by social exclusion).

So women can get very angry about being excluded from horrendous situations, like frontline combat situations in wars; despite that it is only very rare and unusual women who actually want to take part in such activities (and indeed, the majority of men would certainly prefer Not to be in such situations!).

This is why women (in general) feel, or can easily be made to feel, that being excluded from things they would actually hate to do is equivalent to being shunned. 

Another example is professional mathematics, physics and engineering. Only a small minority of men, but a much smaller minority of women, actually want to do these things as a first choice in life (even when they are good at them). But even women who would loathe to do this work can get very angry if they are brought to believe they are being kept-out of it... which, of course, they aren't; quite the opposite for the past several decades.


Women project female motivations onto men; just as men project male motivations onto women; and this is quite natural and spontaneous because it is how we understand other people: we use our own emotions to model those of others. And this is why it is so easy to fool so many women into assuming that men operate in the ways that women do.

And it goes further than this; because men and women perceive Life in different ways - I mean the whole business of the human condition is seen differently: Women see life more socially, men see life more functionally.

Therefore, by a kind-of paradox... From a task-functional perspective, the fact that only few and exceptional women want to be in a situation (or are able to do it, due to sex differentials in ability) is sometimes exactly why women actually ought to be 'kept-out'! (...as a generalisation, with exceptional exceptions...)

As the adverse (and increasingly-adverse) experience of recent generations suggests; the mixed sex situation has intrinsically so many dys-functional aspects, that it is generally to be avoided when functionality is the priority. There are, of course, exceptions - usually time-limited - such as when functionality is so strong or urgent a priority that it psychologically overwhelms the problems of mixed-sex groups. For example in acute emergencies, or during war.


Task-functionality is a mainly masculine ideal - and in a pure form is pretty rare even among men, and easily corrupted by short-termism and selfishness. Nonetheless, most men see an 'ideal' world in terms of functions, and how best to accomplish them. The difference is not in the ideal, but in whether it can be lived-up-to.

(Perhaps this is why talking-about sports is so popular among men, since sports are about 'how to' accomplish tasks: how to win. Men often enjoy spending hours talking about how their team might play better, might win more... task-functionality in action.)

But even if at lower levels men are mainly motivated by selfish-short-termism; task-functionality must dominate the leadership group; if performing a function is genuinely intended.


Men who are genuinely interested in functionality, and who have gathered in self-selected groups of other such men, nearly always experience the presence of women as disruptive to functionality.

This is not-at-all surprising; since adult mixed-sex functional groups are an extreme evolutionary novelty - just a handful of generations even in The West. We are not evolutionarily-equipped to task-function in mixed sex groups - we not being assisted, but rather thwarted, by our 'instincts'.

From the male perspective of task-functionality, 'women' (in general, and as a group especially) tend to hijack task-functionality into 'social dynamics'; since men see the world in functional terms, and women in social terms.


A single exceptional women, in exceptional circumstances, may share task-functional goals with self-selected men (history provides several examples). But because task functionality is so extremely rare among women (especially in some particular areas such as maths, physics, engineering and the like); any group of women will not be composed of such rare exceptional types; and therefore any group of women will almost-certainly tend to (try to) hijack task-functionality into social dynamics; because that is simply how groups of women experience reality.   

Thus women reshape the externally-orientated functional male environment into a social female environment of networks - with its focus on dynamics... bonding rituals, a kind of peer-group-norm 'egalitarianism'; and psychodramas of favouritism, exclusion, shunning.

And this is precisely the nature of modern bureaucracy, and therefore of all modern social systems.

Modern organisations have no real external task-function (what they have is a mere badge, a fake rationale, an excuse) - and have mostly given-up on task-functionality. All large organisations are bureaucracies, and all bureaucracies have become mostly, qualitatively the same: their main activity is inwardly-directed 'office politics'.

The female ideal of work-life as social dynamics has displaced the male ideal of task-functionality: the workplace has been remodelled around group dynamics, instead of accomplishing some role. 


Of course - none of these 'public space', organisational activities really satisfy women - because what is really most-wanted by most women (spontaneously, naturally, deeply) is a family.  

Being a unit of human resources in a bureaucracy can hardly be expected to substitute for being a mother to children. Yet this is indeed what is expected - and the superiority of the workplace to the family is massively-pervasive propaganda, explicit and implicit, in the mass media and officialdom directed at women.

Women increasingly build failed lives on the false motivation of resentment-at-exclusion.  


Thus we wreck the effectiveness of the entire public realm in The West, in trying and failing to provide a idealised female-friendly environment; in a misguided and destructive (and ultimately evil-motivated) attempt to substitute work for family for the majority of women - when this is only valid for rare and exceptional women.

And the motivation that drives this is resentment, based on false projection of female-onto-male psychology.