The Sublime & Beautiful vs. Reality

This blog is a record of one man's struggle to search for scientific, philosophical, and religious truth in the face of the limitations imposed on him by economics, psychology, and social conditioning; it is the philosophical outworking of everyday life in contrast to ideals and how it could have been.


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The chief aim of all investigations of the external world should be to discover the rational order and harmony which has been imposed on it by God
and which He revealed to us in the language of mathematics.
--Johannes Kepler

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Tuesday, November 22, 2011

W: LP: GRP: DB: The Cost of Discipleship, part 2

The Cost of DiscipleshipThe Cost of Discipleship by Dietrich Bonhoeffer

UPDATE: Finished this book going into the Christmas season, so no time at the moment to write more. There is so much profundity in this book that I will be re-reading it in 2012. At that point I will have more to write (possibly).:)

I am about one third the way through this book and I am finding this to be an excellent exegesis of biblical text as it relates to the topic of what it means to be a disciple of Christ. My only objection to anything in this book is the author's incorrect characterization of Reformed theology. I quote below a passage from the exegesis of the beatitudes that otherwise makes a good point (and afterword I will quote another misrepresentation of Reformed theology):
'Blessed are the meek: for they shall inherit the earth.'
This community of strangers possesses no inherent right of its own to protect its members in the world, nor do they claim such rights, for they are meek, they renounce every right of their own and live for the sake of Jesus Christ. When reproached, they hold their peace; when treated with violence they endure it patiently; when men drive them from their presence, they yield their ground. They will not got to law to defend their rights, or make a scene when they suffer injustice, nor do they insist on their legal right. They are determined to leave their rights to God alone--non cupidi vindictae, as the ancient Church paraphrased it. Their right is in the will of their Lord--that and no more. They show by every word and gesture that they do not belong to this earth. Leave heaven to them, says the world in its pity, that is where they belong.(1) But Jesus says: 'They shall inherit the earth.' To these, the powerless and the disenfranchised, the very earth belongs. Those who now possess it by violence and injustice shall lose it, and those who here have utterly renounced it, who were meek to the point of the cross, shall rule the new earth. We must not interpret this as a reference to God's exercise of juridicial punishment within the world, as Calvin did: what it means is that when the kingdom of heaven descends, the face of the earth will be renewed, and it will belong to the flock of Jesus. God does not forsake the earth: he made it, he sent his Son to it, and on it he built his Church. Thus a beginning has already been made in this present age. A sign has been given. The powerless have here and now received a plot of earth, for they have the Church and its fellowship, its goods, its brothers and sisters, in the midst of persecutions even to the length of the cross. The renewal of the earth begins at Golgotha, where the meek One died, and from thence it will spread. When the kingdom finally comes, the meek shall possess the earth.


And in the following chapter about the visible community you have this piece:
The bushel may be the fear of men, or perhaps deliberate conformity to the world for some ulterior motive, a missionary purpose for example, or a sentimental humanitarianism. But the motive may be more sinister than that; it may be 'Reformation theology' which boldly claims the name of theologia crucis, and pretends to prefer to Pharisaic ostentation a modest invisibility, which in practice means conformity to the world. When that happens, the hall-mark of the Church becomes justitia civilis instead of extraordinary visibility. The very failure of the light to shine becomes the touchstone of our Christianity. But Jesus says: 'Let your light so shine before men.' For when all is said and done, it is the light of the call of Jesus Christ which shines here.


In my reading of Reformed theology, I have yet to encounter any of these problems in the theological constructs. I suppose that even the best writers betray their particular theological biases, and Dietrich Bonhoeffer is no exception.

Monday, November 21, 2011

W: LP: GRP: DB: The Cost of Discipleship

The Cost of DiscipleshipThe Cost of Discipleship by Dietrich Bonhoeffer

There is so much profundity in this book, I shall have to read it more than once in short order. This book is so excellent that I would like to quote the entire text, but it would be impractical for my 0.78 readers to handle. However, there were so many good points in the introduction to the book that I am quoting it here in it's entirety. (Emphasis mine.)

Introduction

Revival of church life always brings in its train a richer understanding of the Scriptures. Behind all the slogans and catchwords of ecclesiastical controversy, necessary though they are, there arises a more determined quest for him who is the sole object of it all, for Jesus Christ himself. What did Jesus mean to say to us? What is his will for us today? How can he help us to be good Christians in the modern world? In the last resort, what we want to know is not, what would this or that man, or this or that Church, have of us, but what Jesus Christ himself wants of us. When we go to church and listen to the sermon, what we want to hear is the Word—and that not merely for selfish reasons, but for the sake of the many for whom the Church and her message is foreign. We have a strange feeling that if Jesus himself—Jesus alone with his Word—could come into our midst at sermon time, we should find quite a different set of men hearing the Word, and quite a different set rejecting it. That is not to deny that the Word of God is to be heard in the preaching which goes on in our church. The real trouble is that the pure Word of Jesus has been overlaid with so much human ballast—burdensome rules and regulations, false hopes and consolations—that it has become extremely difficult to make a genuine decision for Christ. Of course it is our aim to preach Christ and Christ alone, but, when all is said and done, it is not the fault of our critics that they find our preaching so hard to understand, so overburdened with ideas and expressions which are hopelessly out of touch with the mental climate in which they live. It is just not true that every word of criticism directed against contemporary preaching is a deliberate rejection of Christ and proceeds from the Spirit of Antichrist. So many people come to church with a genuine desire to hear what we have to say, yet they are always going back home with the uncomfortable feeling that we are making it too difficult for them to come to Jesus. Are we determined to have nothing to do with all these people? They are convinced that it is not the Word of Jesus himself that puts them off, but the superstructure of human, institutional, and doctrinal elements in our preaching. Of course we know all the answers to these objections, and those answers certainly make it easy for us to slide out of our responsibilities. But perhaps it would be just as well to ask ourselves whether we do not in fact often act as obstacles to Jesus and his Word. Is it not possible that we cling too closely to our own favorite presentation of the gospel, and to a type of preaching which was all very well in its own time and place and for the social setup for which it was originally intended? Is there not after all an element of truth in the contention that our preaching is too dogmatic, and hopelessly irrelevant to life? Are we not constantly harping on certain ideas at the expense of others which are just as important? Does not our preaching contain too much of our own opinions and convictions, and too little of Jesus Christ? Jesus invites all those that labor and are heavy laden, and nothing could be so contrary to our best intentions, and so fatal to our proclamation, as to drive men away from him by forcing upon them man-made dogmas. If we did so, we should make the love of Jesus Christ a laughing-stock to Christians and pagans alike. It is no use taking refuge in abstract discussion, or trying to make excuses, so let us get back to the Scriptures, to the Word and call of Jesus Christ himself. Let us try to get away from the poverty and pettiness of our own little convictions and problems, and seek the wealth and splendor which are vouchsafed to us in Jesus Christ.

We propose to tell how Jesus calls us to be his disciples. But is not this to lay another and still heavier burden on men’s shoulders? Is this all we can do when the souls and bodies of men are groaning beneath the weight of so many man-made dogmas? If we recall men to the following of Jesus, shall we not be driving a still sharper goad into their already troubled and wounded consciences? Are we to follow the practice which has been all too common in the history of the Church, and impose on men demands too grievous to bear, demands which have little to do with the centralities of the Christian faith, demands which may be a pious luxury for the few, but which the toiling masses, with their anxiety for their daily bread, their jobs and their families, can only reject as utter blasphemy and a tempting of God? Is it the Church’s concern to erect a spiritual tyranny over men, by dictating to them what must be believed and performed in order to be saved, and by presuming to enforce that belief and behavior with the sanctions of temporal and eternal punishment? Shall the word of the Church bring new tyranny and oppression over the souls of men? It may well be that this is what many people want. But could the Church consent to meet such a demand?

When the Bible speaks of following Jesus, it is proclaiming a discipleship which will liberate mankind from all man-made dogmas, from every burden and oppression, from every anxiety and torture which afflicts the conscience. If they follow Jesus, men escape from the hard yoke of their own laws, and submit to the kindly yoke Jesus Christ. But does this mean that we ignore the seriousness of his commands? Far from it. We can only achieve perfect liberty and enjoy fellowship with Jesus when his command, his call to absolute discipleship, is appreciated in its entirety. Only the man who follows the command of Jesus single-mindedly, and unresistingly lets his yoke rest upon him, finds his burden easy, and under its gentle pressure receives the power to persevere in the right way. The command of Jesus is hard, unutterably hard, for those who try to resist it. But for those who willingly submit, the yoke is easy, and the burden is light. “His commandments are not grievous” (1 John 5:3). The commandment of Jesus is not a sort of spiritual shock treatment. Jesus asks nothing of us without giving us the strength to perform it. His commandment never seeks to destroy life, but to foster, strengthen and heal it.

But one question still troubles us. What can the call to discipleship mean today for the worker, the business man, the squire and the soldier? Does it not lead to an intolerable dichotomy between our lives as workers in the world and our lives as Christians? If Christianity means following Christ, is it not a religion for a small minority, a spiritual elite? Does it not mean the repudiation of the great mass of society, and a hearty contempt for the weak and the poor? Yet surely such an attitude is the exact opposite of the gracious mercy of Jesus Christ, who came to the publicans and sinners, the weak and the poor, the erring and the hopeless. Are those who belong to Jesus only a few, or are they many? He died on the cross alone, abandoned by his disciples. With him were crucified, not two of his followers, but two murderers. But they all stood beneath the cross, enemies and believers, doubters and cowards, revilers and devoted followers. His prayer, in that hour, and his forgiveness, was meant for them all, and for all their sins. The mercy and love of God are at work even in the midst of his enemies. It is the same Jesus Christ, who of his grace calls us to follow him, and whose grace saves the murderer who mocks him on the cross in his last hour.

And if we answer the call to discipleship, where will it lead us? What decisions and partings will it demand? To answer this question we shall have to go to him, for only he knows the answer. Only Jesus Christ, who bids us follow him, knows the journey’s end. But we do know that it will be a road of boundless mercy. Discipleship means joy.

In the modern world it seems so difficult to walk with absolute certainty in the narrow way of ecclesiastical decision and yet remain in the broad open spaces of the universal love of Christ, of the patience, mercy and “philanthropy” of God (Titus 3:4) for the weak and the ungodly. Yet somehow or other we must combine the two, or else we shall follow the paths of men. May God grant us joy as we strive earnestly to follow the way of discipleship. May we be enabled to say “No” to sin and “Yes” to the sinner. May we withstand our foes, and yet hold out to them the Word of the gospel which woos and wins the souls of men. “Come unto me, all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me, for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light.” (Matt. 11:28-30)

Saturday, November 19, 2011

W: LP: GRP: NS: Cryptonomicon

CryptonomiconCryptonomicon by Neal Stephenson
My rating: 5 of 5 stars

Here is my Goodreads review of this wonderful novel:

I first read this book early after the turn of the century and loved it, then moved on to the author's Baroque cycle "trilogy". I should have savored it more. So just now (19 Nov. 2011) I finished "re-reading" this novel via the audible version and because of the slower nature of listening to the words instead of power reading by sight I was able to savor the story.

The novel has almost 700 reviews here on Goodreads, so I won't go into any analysis of the novel except to say that it was much like Snow Crash in tone but unique in that the author was able to tell several simultaneous stories flashing between WWII and the late twentieth century involving many characters in settings all around the earth. And I feel that the writer pulled it all together and I didn't mind the anticlimactic ending; it was a relief.

If you are a geek or even a partial geek you will relate to the characters. Some reviewers seem disappointed that this novel wasn't some profound Henry James character study, but that wasn't the intent of the author. The story reverberates in my memory now and has given me an appreciation for avenues of research and learning that I had not previously spent much time considering. Thank-you Mr. Stephenson.

DISCLAIMER:
I don't condone the immoral parts of this story (there are a few here) or that in any other writings that I review in this blog.

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Saturday, November 05, 2011

Natural Philosophy: Climate Prediction

Ice cores have revealed that very large climate swings can occur over just a few years—at least they have in the past. Civilized humankind has not experienced such events. The last one, the Younger Dryas, occurred about twelve thousand years ago. Cooling our climate to glacial temperatures over just a few years would severely disrupt global food production and render cities far from the equator uninhabitable. The ice core record from central Greenland shows that events like the Younger Dryas were the norm for most of the last 100,000 years, while the time corresponding to human recorded history has been quite exceptional.80 Extending the record further back in time with the less detailed Antarctic ice cores, it appears that the present warm period is the longest-lived one of the past 420,000 years. There’s clearly something special about our time.

80The paleoclimate records of the past half-million years show that the times of greatest climate stability are the relatively short-lived “peak interglacials,” like the one we are presently living in (though ours is already longer-lived). See J. P. Helmke et al., “Sediment-Color Record from the Northeast Atlantic Reveals Patterns of Millennial-Scale Climate Variability During the Past 500,000 Years,” Quarternary Research 57 (2002): 49-57, and J. F. McManus, et al., “A 0.5 Million-Year Record of Millennial-Scale Climate Variability in the North Atlantic,” Science 283 (1999): 971-974. Using otoliths (bony structures in fish for acoustics and balance) as temperature proxies, the following study determined climate conditions about 6,000 years ago: C. F. T. Andrus, “Otolith 180 Record of Mid-Holocene Sea Surface Temperatures in Peru,” Science 295 (2002): 1508-1511. They showed that sea temperatures were three to four degrees Centigrade warmer and El Niño events less severe at that time.

These records provide an objective test of computer simulations, which otherwise can be highly subjective. Climatologists can now develop long-term simulations of the global climate by adjusting their models to the present climate and testing them on the paleoclimate data derived from the diverse Earthly archives.81 With this growing database, they’ll continue to improve their ability to predict future climate changes. Long-term forecasting once seemed a dream, but the ice-filled pipes of ice cores, alongside other records, may one day make that dream a reality.

81For instance, they consider such factors as carbon dioxide concentration, global ice volume, atmosphere and ocean circulation, solar variations, and the Milankovitch cycles.

We still have much to learn about climate change, of course, but one surprising discovery from this work is that atmospheric carbon dioxide could help prevent glaciation in the future. Research by climatologists A. Berger and M. Loutre of the Institut d’Astronomie et de Geophysique in Belgium suggests that variations in the average amount of sunlight received recently by the Northern Hemisphere are quite exceptional.82 They compared the near-term changes (due to the Milankovitch cycles), five thousand years back to sixty thousand years into the future, to those of the past three million years. They found that only five intervals in the past three million years had variations as moderate as our present.83

82In their study “Future Climatic Changes: Are We Entering an Exceptionally Long Interglacial?” Climatic Change 46 (2000): 61-90, they stated, “This insolation variation…is really exceptional and has very few analogues in the past.”

83If the Milankovitch astronomical cycles are the main driving force of the ice ages, this could help explain the highly anomalous climate stability of the Holocene, the past twelve thousand years. But there’s more going on, because Berger and Loutre predict moderate variations up to sixty thousand years into our future. Moreover, the observed range of the Milankovitch variations since the start of the Holocene has been surprisingly small. Their prediction seems well founded, but there seems to be more going on than they realize. Their explanation for the stability of the Holocene is the low amplitude of the Milankovitch cycles from five thousand years ago until sixty thousand years into the future, compared to the past three million years or so. This seems to be an odd coincidence. But how can you use the predicted changes in the future as part of the explanation for the anomalous stability of the Holocene so far?

Loutre and Berger also found that for up to 130,000 years into the future, the onset of a glaciation depends on the atmospheric level of carbon dioxide, with less carbon dioxide leading to more pronounced growth of ice sheets in the Northern Hemisphere.84 So not only has the climate been anomalously warm, with fairly stable temperatures for the last twelve thousand years, but we could enjoy stability for at least a few tens of thousands of years into the future. That puts us at the beginning of a long-lived stable, warm period.

84A concentration below 260 parts per million by volume seems necessary for substantial glaciation prior to 50,000 years from now. Right now it’s at 370 parts per million.

You’re probably astonished to learn that a high carbon dioxide level could inoculate the planet, and us, against a near-term glaciation (as long as it’s not too high, of course). The modern Industrial Revolution has maintained, and will continue to maintain, carbon dioxide levels well above the minimum threshold Loutre and Berger predict.85

85Some have argued recently that the Atlantic Ocean circulation can be disrupted by the rapid injection of fresh water into the North Atlantic from the discharge of large numbers of icebergs as the polar ice breaks up during a rapidly warming period (as some predict for the next century), supposedly returning us to glacial conditions in short order (Alley and Bender, “Greenland Ice Cores,” 181-184). This is a factor Loutre and Berger did not include in their models, but if it occurs, it’s likely we can recover from it quickly with a high carbon dioxide level. In any case, support among climatologists for themohaline circulation as a driver for the ocean currents is losing ground to wind and lunar tides as the main driving forces. See C. Uhlmann et al., “Warming of the Tropical Atlantic Ocean and Slow Down of Thermohaline Circulation During the Last Deglaciation,” Nature 402 (1999): 511-514.

Even within the framework on the thermohaline circulation model, the most recent atmosphere-ocean circulation simulations suggest that the feared shutdown of the ocean circulation from greenhouse warming will not occur. See M. Latif et al., “Tropical Stabilization of the Thermohaline Circulation in a Greenhouse Warming Simulation,” Journal of Climate 13 (2000): 1809-1813; S. Sun and R. Bleck, “Atlantic Thermohaline Circulation and its Response to Increasing CO2 in a Coupled Atmosphere-Ocean Model,” Geophysical Research Letters 28 (2001): 4223-4226.

We should be glad that the era since the last glacial period has lasted this long. You might not be reading this book had the next major glacial period started, say, one thousand years ago.86 The Northern Hemisphere’s climate would have been too severe for Europe to drag itself out of the so-called Dark Ages and to give us enough leisure time to make the web of scientific, philosophical, and artistic advancements that laid the ground-work for the Scientific and Industrial Revolutions. And without industrial man pouring his extra carbon dioxide into the atmosphere by burning fossil fuels, as he began to do some 150 years ago, the tendency toward increased glaciation might have continued unchecked, making it more and more difficult for civilization to progress. Carbon dioxide emissions are the natural consequence of the rise of civilization (in fact, concentration of carbon dioxide tracks closely with world population).

86Even during the relatively stable Holocene, the era since the Younger Dryas, temperatures have fluctuated enough to disturb civilizations. Earth is still recovering from a centuries-long cold spell that ended in the early nineteenth century, although the rising carbon dioxide should delay the next cold spell.

Human activity has always affected our planet locally, but our striving since the early Holocene has brought us to the point where we can hope to understand the global climate system just as we’re beginning to have a significant impact on it.87 If we’re smart, the measurability of our environment can lead to improved habitability in the near term by allowing us to attune our behavior with the natural processes of global change.88

87We must interpret this data properly if we are to avoid costly and even deadly mistakes, especially since the actual effects of our activities may sometimes be counterintuitive. For instance, this evidence suggests that hindering worldwide economic growth for a slight reduction in the global temperature is unlikely to make Earth more habitable for life in general. In fact, it would probably have the opposite effect, by making it much less hospitable for civilization. We agree with Peter Huber [Hard Green: Saving the Environment from the Environmentalists, A Conservative Manifesto (New York: Basic Books, 1999)] that a healthy economy leads to a healthy environment. In addition, there is a huge (and rapidly growing) volume of published material demonstrating the many benefits to the biosphere and to civilization of elevated carbon dioxide levels. Most of the benefits would come from the effects of aerial fertilization on plants and trees. For a review of this topic, see C. D. Idso, “Earth’s Rising Atmospheric CO2 Concentration: Impacts on the Biosphere,” Energy & Environment 12 (2001): 287-310. The increased plant growth resulting from higher carbon dioxide levels will greatly aid in food production in the coming century as population grows. The overall climate would also be more hospitable. For example, the growing season in cold latitudes would be lengthened; the warming is expected to occur mostly in the winter and nights; evaporation and precipitation would increase, probably resulting in more rainfall throughout the world and more snowfall in artic regions.

The moderate increase in global temperatures, too, should benefit civilization. This is not just unfounded speculation. The effects of the climate fluctuations of the past millennium support the notion that warm periods are preferable for civilization. The Medieval Warm Period, also called the Little Climate Optimum, peaked near A.D. 1200, reaching perhaps half a degree centigrade higher temperatures than the present. Afterwards, the Little Ice Age saw its coldest temperatures in the seventeenth century. There is much historical anecdotal evidence that the Little Ice Age was much harsher on European peoples than the Medieval Warm Period. For a historical treatment, see H. Lamb, Climate, Change, and the Modern World, 2nd ed. (London: Routledge, 1995). There is also increasing evidence that the Medieval Warm Period and Little Ice Age were global phenomena. If the many predicted catastrophes resulting from warmer temperatures (such as the shutdown of the Atlantic circulation of the sudden release of methane from the ocean floor) did not already occur during the Medieval Warm Period (or during the even warmer “Holocene maximum,” about five thousand years ago), then they are not likely to occur in the coming centuries either.

88The notion that we are conducting a vast and dangerous experiment on the climate is often repeated in apocalyptic environmentalist literature. The quote “Through his worldwide industrial civilization, Man is unwittingly conducting a vast geophysical experiment” was an early expression of this view. It originated in R. Revelle, W. Broeker, H. Craig, C. D. Keeling, and J. Smagorinsky, “Restoring the Quality of Our Environment,” Report of the Environmental Pollution Panel, President’s Science Advisory Committee (Washington, D.C.: The White House, 1965), 126. People who hold to this view never imagined that the activities of industrialized society could benefit the world’s ecosystems.






from “Privileged Planet” by Dr. Guillermo Gonzalez & Dr. Jay Richards.

Saturday, October 22, 2011

Social Philosophy & W: LP: GRP: IC: The Coming Insurrection

The Coming InsurrectionThe Coming Insurrection by The Invisible Committee

My rating: 3 of 5 stars

This book is a comprehensive critique of French society permeated as it is by the State. Every aspect of the culture is taken to task from formal institutions down to the family, and the current generation is filled with alienation, isolation, and desolation. Even the enfranchised are alienated. With this destruction of the soul comes the conviction that the only solution is the rise of collectivism via nihilistic destruction of society and the state.

As I thought about the valid criticisms made here, I could see very clearly that much of dysfunction was caused by the intrusion of the State into every aspect of life. So, while I can understand the reaction against commercialism and materialist culture, the state, and society, especially when you've been disenfranchised your whole life, it must be remembered that every time a collectivist revolution succeeds, it re-establishes the state in a more evil form.

For a revolutionary answer to the critique of French civilization (and by extension, Western civilization), it must bring individualistic personal liberty regulated by ethics. True individualism unhampered by the enslaving state results in freedom, and freedom is the answer to the mindless materialism of consumerism.

Perhaps unknown to the invisible committee (or the new universal collective), is that the abrogation of the individual and the rise of the collective is only another type of materialism. It asserts that the space-time construct of the current mass of human life is all that there is, and thus, happiness can only occur in the making of a utopia.

The only solution proposed by this book is only perpetual revolution.



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W: LP: GRP: YZ: We

We We by Yevgeny Zamyatin

My rating: 4 of 5 stars

With almost 13,000 reviews for this book, there doesn't seem much point in rehashing what the book is about, but I did want to point out a few things. The author enters the psyche of the main character in a way that reminds me of Dostoevsky's treatment of the underground man and the criminal in "Crime & Punishment" with bits of the Inquisitor thrown in. In this story this approach works, and it becomes an analysis of a society built around a collectivist "scientific" rationalism. The main character is infected with the growth of a soul or individual self-awareness, and as the story progresses he struggles against his programmed desire to be unconscious in the collective and the new feelings of self.

All this, I find interesting, and it makes a wry comment on all utopianist experiments. In a way it is a bridge between the ideas in Dostoevsky and Rand and Orwell and Huxley. Very well done in sparse modernist prose. I wish I could read Russian to see how it worked in it's original language.



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Tuesday, October 18, 2011

W: LP: GRP: RH: Farnham's Freehold

Farnham's FreeholdFarnham's Freehold by Robert A. Heinlein

I have read many of Heinlein's earlier novels (marketed to the YA demographic) in my youth, and then later I absorbed a few of his more well known works (like Stranger...etc.), but this novel is new to me.

When I come to a novel that I haven't yet read, I find it helpful to NOT check reviews or plot spoilers before plunging in. Sometimes, I end up seeing some reviews, but for this novel, a few of the reviews that I took a peak at seemed to be describing two different stories. Now that I am mostly through this novel I think I can understand why. As I began this novel, I thought, "Oh, good! I haven't read a post-apocalyptic story in awhile, and this seems interesting." Then at about on third of the way into the novel, the story suddenly morphed into a story about a one-way time travel 2100 years into the future of our present day with a complete mirror image of the social conditions of America in the early 1960s.

This sudden change of the story somewhat irritated me, and I was going to give this low marks. Then it occurred to me that if I took the actual story less seriously, and looked at the morphing story as a metaphor of the idea of liberty as it intersects with the reality that each individual must endure, it became much more interesting. Examples from the story where Hugh Farnham (the main character) is working for an overlord in this new society and earlier where he and family and friends were struggling to survive, serves to illustrate the struggle between ideals and reality as it is thrust upon you. I don't know if this was intentional, but it does open perspectives on what it means to be free, whether you are without society and fighting to survive nature or you are within society and comfort but are essentially a slave. How do you seek freedom and liberty when you are deeply enmeshed within the system of an un-free society? Can you escape? How do you make peace with slavery when you know the truth of liberty?



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Tuesday, October 11, 2011

W: LP: LG: Fyodor Dostoevsky

Despite the demise of the Literary Group that I used to belong to, I am continuing to read from and study about one of my favorite authors, Fyodor Dostoevsky. So I came across another mini-biography in the Christian Encounters series about this great writer. The first book I read in this series was the excellent survey of J.R.R. Tolkien by Mark Horne. Like the biography of Tolkien, this account of Dostoevsky is fairly general and light, but accurate, easy to read and good for introducing new readers to the lives of these great men. Here following is my quick review from Goodreads:

Fyodor Dostoevsky (Christian Encounters Series)Fyodor Dostoevsky by Peter Leithart

The author uses the conceit of the fictional biography to tell the story of FD's life. The story is fairly light and an easy read, but still deals with the important events in Dostoevsky's life as it relates to the development of his writing.




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Wednesday, October 05, 2011

W: LP: GRP: NS: Cobweb

The CobwebThe Cobweb by Neal Stephenson

This is the second book by this combination of writers (Neal Stephenson and J. Frederick George), and it is still in the category of mainstream thriller involving political intrigue. The story takes place during the run-up to the first Gulf War. The premise of the story is that part of Saddam's biological warfare production was being done at various universities in the US with Iraqi exchange students using funding from the US gov't. Much of the action takes place in the Midwest, and the characters are better drawn than the first novel by this combination of writers. Well done.



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Tuesday, October 04, 2011

Social Philosophy: Statism as Baal worship

The following is a re-post of an article from http://www.flaglesscoop.com/; I'm posting it here so that if it gets taken down I can still find it:

Has the American State Become Your Religion?

“You shall have no other gods before me.” (Ex. 20:3)

Before falsely using YHWH’s name, before the sabbath, before honor of father and mother, before murder, adultery, theft, or false witness or coveting, before all of these is this single command: “You shall have no other gods before me.” It is unqualified. Commentators have noted how the commands that follow this one command and every book that follows Exodus relate to it. Jesus summed up the two tables and their Deuteronomical and Levitical reiterations well. He said, “You shall love the Lord your God with all your heart and soul and mind and…you shall love your neighbor as yourself,” (Matt. 22:37-38). Throughout the Old and New Testaments the command is clear. When a king of Israel set up idols to Baal? He got sick and died or got killed in battle. When the Israelites themselves served Baal? The whole nation experienced strife and suffering. Israel was eventually conquered and destroyed for their idolatry. When Ananias and Sapphira worshiped their stuff rather than their creator? They died. Moses made it clear. The prophets made it clear. The Psalmists made it clear. Job made it clear. Jesus made it clear. Paul made it clear. There is no God but YHWH. You cannot serve YHWH and serve another god.

Whenever the followers of YHWH have ceased following Him, be it the church or Israel (if you choose to make that distinction,) and followed gods and systems who disdained human life, indulged in human sacrifice, and called for general immorality, the followers of YHWH have proven themselves not followers at all but, rather, idolaters who fall into many immoral pursuits. The writer of Hebrews said it well, “For who were those who heard and yet rebelled? Was it not all those who left Egypt led by Moses? And with whom was he provoked for forty years? Was it not with those who sinned, whose bodies fell in the wilderness? And to whom did he swear that they would not enter his rest, but to those who were disobedient? So we see that they were unable to enter because of unbelief,” (Heb. 3:16-19). This is one of those rare texts that connects disobedience closely with unbelief. Those people who called themselves follower of YHWH? They were no followers at all, they were unbelievers and they proved it with their actions of unfaithfulness to YHWH.

Imagine a god who calls for you to sacrifice your children! Imagine a god who calls for you to slaughter humans on his altar! Imagine a god who calls you to steal from your neighbor! Imagine a god who demands that you devote yourself to it and no other. “Baal!” you say. “Moloch!” you say. Why, yes, those gods did demand human sacrifice, theft, and pure devotion. They are gods of aggression. They are gods whose image we surely do not bear. They are not YHWH. They are not the true God. If you worship them you worship nothing and show yourself to be an unbeliever.

However, I am not talking about Baal or Moloch per se. I speak of the modern Baal.

Hear me out.

When you pay your taxes, the state takes that money and uses it to kill women and children both here and abroad in the protection of their own interests. When you put on a uniform and wield a weapon on behalf of the state to kill, you kill the son of another father and mother and a creature created in the image of God. When you vote, you perpetuate a system of democracy that is rooted in injustice (imagine using a majority of 51% to screw 49% out of their inherent right to something!) When you take millions of dollars from the state you swear your devotion to it for life. When you campaign for Rick Perry, or Ron Paul, or Michelle Bachmann, or Mitt Romney, or Barack Obama, or any human, you say, “This, I worship!” “The state?” you say? “HOW DARE YOU!?”

I am tracking a deeply disturbing trend: many Christians maddeningly refuse to hear “Christarchists” out when they decry the state’s protection of itself in war. Many Christians virtually stop their ears and gnash their teeth before they will hear us out when we decry the use of your taxes for abortion and the killing of the Muslim (while they somehow still “oppose” abortion and murder.) Many Christians refuse to hear us out when we decry the perpetuation of a system rooted in the injustice of the many oppressing the few. Many Christians refuse to hear us out when we question the validity of an institution that calls them to murder, steal, and inflict poverty wherever they go.

It is as if we were decrying the worship of YHWH! It is almost as if we used the very name of YHWH in vain! I, personally, have been sworn at, accused of being “inconsistent” with my worldview, and told that I am a disgrace to to the concept of freedom.

Why? Because I have chosen to live consistently with the Sermon on the Mount? Because I have attempted to live as consistently as possible with the system of non-aggression that the Bible predominantly espouses? Because I have expressed disdain for a Church that largely refuses to do its work and feed the poor? Because I have called for Voluntary consent to all taxes and systems of government (imagine a world in which we may voluntarily decide where we want our money and efforts to go! Is that not freedom?!) Because I have asked you to actually do what you say you’re doing and read Thomas Jefferson’s hatred of centralized government and banking? Because I have dared to point out that we in Evangelicalism and many Reformed circles are treating the Constitution as if it were God breathed?

Christians, the American state is the modern Baal! The voting booth is the modern “high place!” Politicians are the modern Asherim, the Constitution a modern Golden Calf, partisan politics the modern Marduk. As Moloch asked the Israelites to sacrifice their children on his altars, the state demands that we fund its murder of children. As Asher demanded immorality on her altars, the state demands at the point of a gun that we fund every immorality which we supposedly oppose. As Nebuchadnezzar built a giant image of himself and demanded Daniel worship it, the state presents politicians of all colors who build an image of themselves through various media and demand that we worship them with our vote and consent (and, subsequently, our money, time, and lives.)

I am seriously uncomfortable in my church now. Why? Every time I look at my pastor (who preaches amazing, Biblical, Christ-centered sermons) I see the American flag directly behind him. That’s right, the symbol of the modern Baal, proudly displayed for all to see and hear that we condone the murder of children, that we love war, that we adore theft! That flag speaks so loudly I cannot hear my pastor anymore. We may as well have a Pentagram on the wall! Let us display the Asherim! Let us build a high place! Let us mold a golden calf and dance around it! Let us bow down and worship Tiamat! If we’re going to go this far we may as well “go the whole hog!”

Christians, the American state is dangerously close to being our religion if it is not already. It is becoming hard to distinguish between the two for me. Do we serve Baal, or do we serve YHWH? Choose, and choose quickly, because this state is about to demand your total and complete worship.

If we bow down, we prove our unbelief. YHWH and YHWH alone is God. If we dance around this golden calf, we prove that we do not ultimately believe that Christ is the one and all-sufficient King.

Do we serve YHWH, or do we serve Herman Cain? Do we serve YHWH or do we serve the Republican party? Do we serve YHWH, or do we serve the American state? Has the American state become our religion?

We worship in vain before blocks of wood and dead pillars of stone wrought by the hands of men if we continue to serve America, the modern Baal.

There is no King but Christ! Let us serve the King!

Ryan Day Thompson, Contributor
The Flagless Cooperative

Monday, October 03, 2011

Natural Philosophy: Neuroscience and memory

In The Palaces Of Memory: How we Build the Worlds Inside Our HeadsIn The Palaces Of Memory: How we Build the Worlds Inside Our Heads by George B. Johnson

This an excellent explanation of the development of neuroscience as it relates to memory in the human brain. The author does a good job of explaining the various concepts and mechanisms for the layman; you don't have to have a degree in Biology or Chemistry to understand the subject related here. A good introduction to the vast field of Cognitive Science in general. Recommended.

Further comments:

I have studied the area of applied physics concerning Electromagnetism as it relates to the design, installation, and maintenance of electrical systems and devices. In my studies (both formal and self-educated), I have surveyed electronics, computers, information theory, and cybernetics, among other things of related interest. The deeper I delve into the details of these subjects, the more I see the similarities between the underlying principles of man-made machines and biological machines. In my reading of the above referenced book, I noticed some striking parallels between the inner workings of solid state devices (SCRs, transistors, microprocessors, etc.) and the action of neurons in the process of an organism forming memories. I would have to quote too much about solid state physics to spell it all out, so I will just quote a small passage of the book and leave it to my audience to notice interesting correlations. From page 82:
Apparently, there was something special about NMDA receptors that was integral to memory--or at least to LTP. Researchers soon discovered that the receptor was unlike any other. Receptors generally work by opening ion channels in the cellular membrane. Until very recently, all ion channels were believed to be either chemically gated or electrically gated. Either the arrival of a neurotransmitter at the receptor or a change in membrane voltage caused them to open and close.

The NMDA receptor had the distinction of being both electrically gated and chemically gated--it required both kinds of stimulation before it would open its ion channel. Normally, a magnesium ion blocked the channel. No matter how much neurotransmitter crossed the synapse and stuck to a neuron's NMDA receptors, they would be incapable of responding. But if the neuron was already in a state of electrical arousal--stimulated by a previous signal that had activated the cell's normal glutamate receptors--then the magnesium stoppers would pop out. Now the NMDA receptors were free to react to a second rush of glutamate by opening their channels. The receptor was, in other words, a two-step device. One pulse cocked the trigger, the second pulse fire the gun. And while normal receptors worked by allowing sodium ions into the cell--the positive charges that led to the firing of an action potential--the NMDA receptor also let in calcium.


The importance of the last sentence of the second paragraph has to do with Dr. Gary Lynch's work on the mechanism of calpain in changing the cytoskeleton in the synapse. Fascinating stuff.

Sunday, October 02, 2011

Neal Stephenson on Innovation

The article in the following link so succinctly points out some of the issues surrounding innovation in my culture that I have to recommend it to my audience of 0.78 persons. Here is the link: Innovation Starvation

Here is another link (I archived it on my own tertiary blog): Innovation Starvation

Tuesday, September 27, 2011

Personal Update: Social Media & misc.

I have been practicing various forms of writing and enjoying the concept of a blog. It's like publishing a magazine with virtually no cost except the time devoted to it. It has allowed me to force myself to communicate by writing. It provides the sort of practice that authors used to get when they would starve while sending stories to magazines. By blogging, you can work your job and practice your writing. Perhaps the disadvantage is that sometimes when an author starts selling stories or articles, he/she sometimes has the privilege of getting expert help from an editor, whereas in a blog, unless you have a large interactive audience, you are just alone and you have to police your own grammar and style.

I am in the latter category, so I have tried to look at my entries carefully and do a little polishing. I started this blog not knowing what to make it into, but only that I needed to express myself. I intended to just communicate about what interests me and report the joy I discover as I have been educating myself about various subjects. I tried to do this with portions of fiction and straight articles, but as I have progressed in this endeavor, I've noticed that the Ephemera articles and some of the personal updates would be better placed by being posted in the social media. I am somewhat a late bloomer when it comes to being web-savy, so I only got involved in social media (esp. fb) recently. With the exception of some pedantic and self important people, it looks like a good way to interact and inter-react. And it fits the seasonable nature of many of the posts. So I am going to move future Ephemera Articles and much of the personal updates to facebook, or maybe google+ if most of my contacts move there.

Except for the turn towards fascism in the United States, this is a great time to be alive because of the many avenues of expression and information exchange. If the internet can remain open, it will be looked at in historical hindsight like the invention of the press in Europe is looked at by the West.

Novo Visum.
Neue Ansicht.

Monday, September 26, 2011

W: LP: GRP: SW: China: How a revolution can go bad.

The River at the Center of the World: A Journey Up the Yangtze, and Back in Chinese TimeThe River at the Center of the World: A Journey Up the Yangtze, and Back in Chinese Time by Simon Winchester

Interesting view of China from the mid-1990s via a trip up the Yangtze River. I would love to visit China, and among the many things to see, I should very much like to visit the Three Gorges Dam now that it is finished. Currently personal economics and the US government might militate against this for some time, so I will have to content myself with travelogue books like this one. I have now passed the part of the journey where the author visits the People's Theatre near Guling. Here he stops to relate an important event in the early revolutionary history of modern China. The time was 1959 at a major meeting of party leaders...

The author eloquently describes the events of 1959 and subsequent years:

1959 was the second year of the Great Leap Forward. So it was a time when some kind of evaluation could be made of Chairman Mao's bold plan to increase, drastically, China's agricultural and industrial production. His plan had been radical, and in many senses, bizarre: it had called for the establishment of giant agricultural communes, for the transfer of millions of city dwellers to work on grandiose irrigation projects, for the building of tens of thousands of "backyard furnaces" that would turn steelmaking into a nationwide cottage industry and swell production. People were told to hand in their pots and pans for melting; communal feeding halls were set up as household kitchens vanished. Society underwent a profound change, with unanticipated and often haphazard consequences, and all in the vain hope of elevating the world's most populous nation into the international premier league.

The Great Leap Forward was an unmitigated disaster--perhaps the most searing indictment of a command economy since Stalin had forced collectivization on the Ukraine in the thirties. Anyone with any insight who gathered in Lushan that summer, for the eighth plenum of the Communist Party Central Committee, knew that it was a disaster--or at the very least that it was going badly wrong. But hardly anyone had the courage or the folly to say so--no one, that is, except for a tiny group of moderates led by the ill-educated but shrewd bulldog of a defense minister, a man who has since been pilloried and victimized into legend, Peng Dehuai. Peng alone felt able to say that what was going on was madness; and in a letter sent from his cool bungalow at one side of Guling to Mao's compound on the other, he told him so.

Given the cruel imperium that was beginning to grip Mao's rule, the result was predictable. The Chairman began by admitting to some mistakes--though in is own defense said that Lenin and Marx had made errors too, but were brilliant and invincible nonetheless--and tried to give the impression of flexibility. It was merely a feint: for the rest of the Lushan meeting Mao tore into Peng and those few men who dared support him--with the result that when all trooped down from the hills at the end of that July, Peng was out of a job, the People's Liberation Army (PLA) was firmly under the hand of Mao, and Peng himself was dispatched into a six-year political exile in a slum on the outskirts of Beijing, sweeping his own floors and carrying out his own night soil, reduced from a hero to a scapegoat in the blink of an eye.

If it was possible to make a connection in Lushan between the growing of tea and the eventual collapse of Imperial China, so it turns out also to be possible, and also in Lushan, to construct a filigree of connections between the angry exchanges in the People's Theatre in 1959 and the terrors that were unleashed in Beijing by Mao and his supporters seven years later that came to be known as the Cultural Revolution. The connections might seem tenuous, only half visible: but unlike the saga of tea and opium and war and treaties, where the links are mostly commercial, political, western and obvious, those that link Peng's sacking and the start of the madness of 1966 are very Chinese, relying as they do to deliver their force on hints, allusions, literature and legend. It is a complicated story, but it is one that has Lushan as its backdrop, and manages to be of huge importance in the history of the country.

Peng Dehuai had found himself in trouble simply because he had told the truth. Doubtless he saw himself as a martyr, though he left no written record saying so. But the deputy mayor of Beijing, a noted and brilliant Chinese historian, party propagandist and occasional essayist named Wu Han, essentially said as much in an article in the "People's Daily" shortly after the Lushan meeting, alluding in well turned historical phrasings to all that had happened. Wu did not mention Peng by name. Instead, he used his stature as a historian to reprise a famous and often told story from the Ming dynasty: that of the summary sacking and imprisonment, in February 1566, of a devout, honest and well-loved court official named Hai Rui.

Hai, who worked for the Board of Revenue, had sent a minute to the Emperor, accusing him of extravagance, banditry and corruption--all of which was evidently true. The Emperor was duly outraged, sacked and fettered Hai--and then suddenly died himself. Hai was released, and then went and did more or less the same thing twice more in his checkered life--he was impeached and dismissed by the governor of Suzhou, whom he had similarly accused, and then he was censured for calling for the introduction of the death penalty for corruption. Hai was too righteous for his own good, perhaps--a prophet without honor in his own time.

Wu Han had been studying Hai Rui, and had already published one article about Hai's decision to stand up for right against the Ming Emperor. This had appeared in the "People's Daily" on the eve of the Lushan meeting, and it is more than possible that Peng read it. He may even have been inspired by it. But the more important article came after Peng had been sacked. It was a lengthy essay about the sacking of Hai in which he was called 'a man of courage for all times,' someone who refused to be intimidated. The Emperor, on the other hand, was 'self-opinionated and unreceptive to criticism,' a man 'craving vainly for immortality.' To any Chinese skilled in reading between the lines of ideographs, the allusion was quite clear: yet another good man had been sacked for standing up for right, and a tyrant was in power, behaving as a classical demagogue.

Two years later Wu developed the theme of this now celebrated article into a full-length play, "The Dismissal of Hai Rui from Office". It was staged in a Communist Party theater in Beijing, and it was also published in book form. The idea, lèse-majesté that it obviously was, was being broadcast far and wide. But--was it real criticism, thinly veiled? Was it a red herring? Why was Wu himself not arrested and humiliated for daring to speak out? Scholars still wrestle with such matters: theses tumble from the presses, their authors poring over the bones of the Lushan encounter and all that stemmed from it.

They do so because the echoes of Lushan and the allusive saga of Hai Rui reverberated down the years, most strongly in 1965. It was then that Mao moved to secure absolute control over the PLA, and in that same year Mao's wife, Jiang Qing, had her colleague Yao Wenyuan attack Wu Han's by now infamous play. Yao, Mao's wife and Mao himself were at long last saying: thus far and no further. Those who dared to compare Mao's energetic running of China with the behavior of a vain and corrupt Ming emperor were, in essence, the new enemy. China must be purged of them, and of all who dared to think like them. Those foolish people who agreed with Wu Han were people who would have agreed with Peng Dehuai; those who condemned Peng and stood alongside Mao would be safe. For the remainder--who knew?

This, then, was the very beginning of what would swiftly become the Great Proletarian Cultural Revolution, a ten-year nightmare that changed the face of the country, horribly and terrifyingly, forever. Tender and elegant though the essays of the seven-year interregnum may have been, they hid the realities of a mighty power struggle that had been going on ever since the Lushan meeting, and which penetrated to the very core of the new China. As usual, what took place in the Middle Kingdom was hidden, at least at first, by the obsequies and curlicues of history and literature. What began with a brief display of plays and poems ended with the deaths of millions in thousands of prisons, and in limitless acres of mud and dirt.

It saw the end of Peng Dehuai's life. He was arrested by Red Guards at the beginning of the Cultural Revolution, fell ill in prison, was denied any treatment for his ailments. He died in pain eight years later, but four years would pass before his family was told. His victimization, which began at Lushan, continued with all the special bitterness that a revolution can employ only when it chooses that to further its ideals it must consume its own children.*
(bold emphasis mine)

This passage serves as a warning and a metaphor for all would-be revolutionaries.


*Wu Han was arrested and brutalized, and died within three years. Yao Wenyuan, who wrote the attack on Wu Han's play, went on to become one of the infamous Gang of Four, a steersman of the Cultural Revolution. Once Mao had died he, Mao's widow and their two colleagues were arrested and put on trial: Yao was sentenced to eighteen years in prison.

Saturday, September 17, 2011

W: LP: GRP: NS: Interface

InterfaceInterface by Neal Stephenson

My rating: 4 of 5 stars

Entertaining book that captures the socio-political zeitgeist of the USA for the last ten years.

For me, this book falls into the "mainstream fiction" category; a category of books that I don't often read. And with this expectation I embarked upon this novel and have been enjoying the mind candy aspect. But throughout this book I often found myself chuckling at the so very true social commentary. Great entertainment and great gallows humor as we all get to experience the decline of American civilization.

UPDATE: Just finished this book; it was a lot better than I thought it would be. I liked the ending and the many eery parallels to current reality. Written in 1994, it seems so appropriate for today's political struggle between the few who believe in liberty and the status quo that believes in control and tyranny. Recommended.



View all my reviews

Saturday, August 27, 2011

W: LP: GRP: SW: Korea

Korea: A Walk Through the Land of MiraclesKorea: A Walk Through the Land of Miracles by Simon Winchester

My rating: 4 of 5 stars

I liked this book, but my only regret is that it was written in the late 1980's. I would like to read something that covers the last twenty years since this book was published. For now, I'll have to content myself with Wikipedia articles and archived news reports.

The book did make me want to visit Korea. I worked for a Korean company here stateside for a short time, and I wish I had read the book before working there as it would have given me a bit more insight in how to deal with the boss. As an American, I am ashamed by the idiot infantrymen stationed in Korea that for better or worse represent the USA to the Korean people. But I have always gotten along with the Koreans that I have known here in the states, and I am sure that if I visited Korea I would love the people. The book is definitely worth your time as long as you make allowances for the author's biases.



View all my reviews

Wednesday, August 17, 2011

W: LP: GRP: JK: On the Road and other novels

Jack Kerouac: Road Novels 1957-1960Jack Kerouac: Road Novels 1957-1960 by Jack Kerouac

My rating: 3 of 5 stars

08/17/2011 Update:

I liked "Lonesome Traveler" as much as "On the Road", and in fact the last section of Lonesome Traveler, "The Vanishing American Hobo", portrays the tightening noose of anti-liberty in America starting at the fringes. Today the noose is so tight that we are starting to choke. You couldn't have Walt Whitman today (he'd be arrested) unless he was on a government grant and had papers to prove it. Anyway the collection is worth reading for completeness.

jri.

08/12/2011 Post:

I'm finally getting back to this collection. I find that, except for "On the Road", I have to be in the right mood to read Kerouac. Just finished "The Subterraneans". I think Kerouac's 'stream-of-consciousness' writing is more accessible than James Joyce's, but of course each writer is unique. These two writers, together with Thomas Pynchon, constitute my periodic immersion in what I categorize as post-modern writing. I'll probably add Joseph Heller's "Catch 22" to the mix eventually for the full trip. All-in-all, however, I like the poetic-ness of Kerouac better. This type of literature is not good to hold up as an example of how to write, but it is entertaining and often times the subjects addressed in the fictions are worth contemplating.



Novo Visum,

Neue Ansicht.



View all my reviews

Saturday, August 13, 2011

W: LP: RAH: The Moon is a Harsh Mistress.

The Moon Is a Harsh MistressThe Moon Is a Harsh Mistress by Robert A. Heinlein

My rating: 5 of 5 stars

This book is laden with great ideas, and may be considered subversive by those opposed to liberty. Just finished it for the second time and loved it. I should be getting a paper copy (listened to audible version this time around) next week, at which time I shall start quoting portions here to stimulate discussion of the ideas contained within. Beyond the great ideas in the book, I also marveled at the perfect pacing of the events in the story and enjoyed all the various characters. The basic science within the story is what makes it "hard" science fiction, but enjoyable in the tradition of the golden age of this genre.

I'll have updates posted here when I have time.

For now,

Novo Visum,
Neue Ansicht.



View all my reviews

Wednesday, August 03, 2011

W: LP: GRP: HN: Out of Solitude

Out of Solitude; Three Meditations on the Christian Life,Out of Solitude; Three Meditations on the Christian Life, by Henri J.M. Nouwen
This was light but profound, and it's as if the author had read Bonhoeffer's "Life Together" because there were some places where the words were eerily parallel. This will be re-read again as there is so much to mine that I might as well post the entire contents. The author uses the biblical dialectic like Bonhoeffer does in the above referenced work. Here is an example from the Introduction:

"I want to reflect on this lonely place in our lives. Somewhere we know that without a lonely place our lives are in danger. Somewhere we know that without silence words lose their meaning, that without listening speaking no longer heals, that without distance closeness cannot cure. Somewhere we know that without a lonely place our actions quickly become empty gestures. The careful balance between silence and words, withdrawal and involvement, distance and closeness, solitude and community forms the basis of the Christian life and should therefore be the subject of our most personal attention. Let us therefore look somewhat closer, first at our life in action, and then at our life in solitude."

Wednesday, July 27, 2011

W: LP: GRP: DB: Life Together

Life Together: The Classic Exploration of Faith in CommunityLife Together: The Classic Exploration of Faith in Community by Dietrich Bonhoeffer
(July 27, 2011AD)
This short book has only an introduction and five chapters, but oh how profound are the thoughts contained therein. I have only just finished through the first chapter (Community) and found numerous passages to quote. Many of the reviews on this book quote copiously from the text, but I will still add to the din. I will be reading this again periodically as I try to internalize these ideas.

This passage reminds me to pray for my brothers around the world, it is also a comfort to me in my place as second class member of my church:

"So between the death of Christ and the Last Day it is only by a gracious anticipation of the last things that Christians are privileged to live in visible fellowship with other Christians. It is by the grace of God that a congregation is permitted to gather visibly in this world to share God's Word and sacrament. Not all Christians receive this blessing. The imprisoned, the sick, the scattered lonely, the proclaimers of the Gospel in heathen lands stand alone. They know that visible fellowship is a blessing. They remember, as the Psalmist did, how they went "with the multitude...to the house of God, with the voice of joy and praise, with a multitude that kept holyday" (Ps.42:4). But they remain alone in far countries, a scattered seed according to God's will."

I will add more quotes to this review as I have time; for now:

Novo Visum
Neue Ansicht.

Here are two more quotes on Community:
(07/28/2011 update):

"But God has put this Word into the mouth of men in order that it may be communicated to other men. When one person is struck by the Word, he speaks it to others. God has willed that we should seek and find His living Word in the witness of a brother, in the mouth of man. Therefore, the Christian needs another Christian who speaks God's Word to him. He needs him again and again when he becomes uncertain and discouraged, for by himself he cannot help himself without belying the truth. He needs his brother solely because of Jesus Christ. The Christ in his own heart is weaker than the Christ in the word of his brother; his own heart is uncertain, his brother's is sure.
And that also clarifies the goal of all Christian community: they meet one another as bringers of the message of salvation. As such, God permits them to meet together and gives them community. Their fellowship is founded solely upon Jesus Christ and this 'alien righteousness.' All we can say, therefore, is: the community of Christians springs solely from the Biblical and Reformation message of the justification of man through grace alone; this alone is the basis of the longing of Christians for one another."

(07/29/2011 update):
"When the way of intellectual or spiritual selection is taken the human element always insinuates itself and robs the fellowship of its spiritual power and effectiveness for the Church, drives it into sectarianism. The exclusion of the weak and insignificant, the seemingly useless people, from a Christian community may actually mean the exclusion of Christ; in the poor brother Christ is knocking at the door. We must, therefore, be very careful at this point."

On scripture (a discipline of each day):
(07/30/2011 update):

"We must learn to know the Scriptures again, as the Reformers and our fathers knew them. We must not grudge the time and the work that it takes. We must know the Scriptures first and foremost for the sake of our salvation. But besides this, there are ample reasons that make this requirement exceedingly urgent. How, for example, shall we ever attain certainty and confidence in our personal and church activity if we do not stand on solid Biblical ground? It is not our heart that determines our course, but God's Word. But who in this day has any proper understanding of the need for scripture proof? How often we hear innumerable arguments 'from life' and 'from experience' put forward as the basis for most crucial decisions, but the argument of Scripture is missing. And this authority would perhaps point in exactly the opposite direction. It is not surprising, of course, that the person who attempts to cast discredit upon their wisdom should be the one who himself does not seriously read, know, and study the Scriptures. But one who will not learn to handle the Bible for himself is not an evangelical Christian."

Well anyway, you get the idea; there is much to mine in this small book.