Some Personal Thoughts on J.R.R. Tolkien’s Short Story: LEAF BY NIGGLE

Introduction

In a previous post [ https://peterkazmaier.wordpress.com/2023/02/20/some-personal-thoughts-on-tim-kellers-exposition-of-matthew-chapter-11/ ], I talked about the significant beneficial influence Tim Keller’s podcast had on me in 2022 and now in 2023. In another recent podcast, Keller introduced me to a short story of Tolkien’s that I had not read before: LEAF BY NIGGLE.

This story was especially poignant for someone who is a writer and sometimes wonders “if all this work that goes into writing a story is worth it.”

A word of caution. My thoughts on this story contains spoilers, so perhaps you’d like to stop here and read the story before you continue.

 

BOOK REVIEW: The True Story of the Freedom Convoy: A chronicle of what really happened in Ottawa and beyond

After my copy of this book arrived, I began reading immediately and I found it so riveting that I read the book in one day. Candace Malcolm, in her introduction, gave an insightful, personal account of the turning point in her own life when she abandoned her support of lock-downs. In her own words:

“But two weeks didn’t flatten the curve. Instead the curve spiked. The public health experts’ strategy had failed. And rather than reflect and change course, while respecting and revisiting the principles of a free society, these experts doubled and tripled down on their borrowed approach from Communist China – including forced quarantines, forced lockdowns [sic], police intervention, government coercion and other measures that, in sane times, we would describe as totalitarian.”

page 12-13

Malcolm also described a series of mean-spirited and spirit-breaking events that she witnessed as a pregnant mom of a young child:

• The local play ground cordoned of with police tape in winter
• Workmen loading up the picnic tables in Chorley Park (Don Valley, Toronto) so residents out walking had no place to sit down and rest
• Canadian health experts and politicians supporting large, public US protests and riots which they deemed a worthy and acceptable risk for Covid exposure while shutting down our churches, schools, cancelling weddings and funerals.

Particularly poignant and to the point for me was a familiar quote from C. S. Lewis that Malcolm used to describe our situation brilliantly.

“Of all tyrannies, a tyranny sincerely exercised for the good of its victims may be the most oppressive. It would be better to live under robber barons than under omnipotent moral busybodies. The robber baron’s cruelty may sometimes sleep, his cupidity may at some point be satiated; but those who torment us for our own good will torment us without end for they do so with the approval of their own conscience.”

C. S. Lewis

The Freedom Convoy is well-written and fast-moving. It constantly reminded me of events I remember from a year ago. It’s clear the authors from the news agency, True North, were on the ground for the duration of the protest in Ottawa and were giving first-hand accounts of what they saw and what people said.

It’s an easy read and gave me many insights into the truckers, their supporters, and the response of politicians.

I give this book Five Stars.

Becoming a Truth-Seeker in an Age of Propaganda

My well-used copy of THAT HIDEOUS STRENGTH

In C. S. Lewis’ novel THAT HIDEOUS STRENGTH, published in 1945, he foresaw the age of propaganda. An unobtrusive organization, the National Institute of Coordinated Experiments (N.I.C.E.), was engaged in implementing its program of  eliminating undesirables. Although not well-known to the public, the N.I.C.E. controlled parliament. It didn’t really matter whom you, as a voter. elected. Once elected, the MP would be beholden to the N.I.C.E. for their success. Similarly, the media organizations were also under the thumb of the N.I.C.E.

At one point the protagonist, the malleable Mark Studdock, in his quest to always be part of the progressive element at his college, is roped into writing propaganda pieces for the N.I.C.E. for its many initiatives destined to remove people’s freedoms and liberties. Studdock’s template propaganda pieces appear in customized form in all of the nation’s papers. Lewis presents a brilliant picture of how a well-educated, articulate, academic can write convincingly and compellingly on almost any subject. As a reader, who knew the true events behind the story, I could nevertheless only marvel how a clever writer could twist the context to make the facts fit the wholly deceptive perspective desired by the N.I.C.E. The malevolent Progressive Element in the N.I.C.E. goes on to stage fake protests, use the media to mislead the public to rage against the innocent, all for the purpose of eliminating those people who oppose their pragmatic agenda of efficiency and control. Lewis has a real knack for making the propaganda so persuasive that the reader would be taken in if he didn’t see the actions behind the rhetoric. To me this prophecy is happening before my eyes seventy-five years after this book was written.

How does one, then, become a truth-seeker in an age of propaganda?

Before beginning a discussion of a difficult subject about truth and propaganda, it is important to define the terms.

Truth is a very important word in the New Testament. In the Greek the noun, transliterated, is ALETHEIA.

ALETHEIA: “The reality lying at the basis of appearance; the manifested veritable essence of a matter”

W.E. Vine; Cremer

PROPAGANDA: “An organized programme of publicity, selected information etc. used to propagate a doctrine, practice, etc.; the information, doctrines, etc. propagated in this way, esp. regarded as misleading or dishonest”

Oxford English Reference Dictionary

As I work to be a truth-seeker, two important points stand out to me:

1. Truth (Aletheia) is connected to reality. It is quite dangerous to ignore truth because reality, by its nature, will win out.
2. Truth is not always easy to identify, since appearances may be misleading. Often appearances can be created by what people say.

With regards to propaganda, it is not the opposite of truth, but often is a caricature of it. As the definition indicates, propaganda uses publicity and selected information with an end in mind. They may want you to buy a product, vote for a particular party, censure some group, or believe a particular message. The publicity and selected information is chosen in order: to get the audience to accept the teaching or take the steps desired.

So how do I become a truth-seeker in an age of propaganda? I think there are four steps that are important for me to take:

1. If I am given information driving me to a particular belief or action, argue against it. If the information is part of a propaganda initiative, the propagandists are likely telling me half-truths and omitting all counter arguments. If the information is true, I won’t find any compelling counter arguments and the information will become even more convincing.
2. Look for data and make the discussion about data. Often the most convincing propaganda is based on emotion, perhaps appeals to sympathy. That is to say, the propagandist avoids asking whether the statement under question is true or false. Instead they focus on how someone has been hurt or denigrated by the assertion.
3. Look at the presuppositions. In propaganda, often the assumptions behind the information is never discussed, much less critically evaluated. Yet the whole argument rests on the validity of these assumptions.
4. Become a two-column person. By that I mean, assume there is data for and against any position. If none is presented, as is often the case with propaganda, seek it out. Don’t be satisfied to leave one column empty.

2021 Canadian Federal Election – Part 2: What Do the Parties and Candidates Say About Preserving Our Rights, Liberties, and Freedoms?

Why is this subject important to me?

I don’t want to live in a society where I’m compelled to:

• Regurgitate acceptable answers to the most fundamental of questions:
  • What is the ultimate nature of reality?
  • What is my purpose in life?
  • How should I act in light of these realities
  • What is my duty?
• Not speak the truth because I will be punished if I do
• Meet only with those people that are approved by the power structure
• Read only the information approved by the power structure

In other words, I don’t want to live in a totalitarian society where my personal freedoms have been set aside and I am reduced to nothing more than a cog in a big machine and my function is to serve the machine, whether I want to or not; but I will be punished if I don’t comply.

Are things really that bad?

If by this question we mean “Are things as bad as they can get?” they are not yet that bad. However, our governing authorities have, in a climate of great fear, set aside our freedoms of religion, of association, of free speech, and to some extent, freedom of the press (especially for smaller news outlets). This has been done, as far as I can see, without having these new rules vetted by the courts, without a referee or ombudsman to whom one can appeal to constrain overzealous and ineffective regulations. Instead our freedoms have been set aside by rules drafted and executed by appointed health bureaucrats in response to a health crisis. To me it shows how fragile and ephemeral our freedoms are when they can be set aside without discussion as soon as a health crisis is declared. Once set aside, we still have no firm timetable for the restoration of our freedoms.

What do the party platforms say about safe-guarding our freedoms?

I will go through the platforms alphabetically. The links to the platforms are found in Part 1. of this series.

Conservative Party of Canada (CPC)

As far as I have been able to determine, the CPC have not expressed any specific intentions to restore freedom of religion and freedom of assembly, nor to put any appeal mechanisms into place to restrain overzealous suppression of these freedoms. Their statements on freedom of speech are shown below.

From PDF page 78/actual page 154

Liberal Party of Canada

I have looked through the Liberal Party of Canada Plan. None of the topics in the plan seem even remotely related to preserving our fundamental freedoms.

The New Democratic Party(NDP)

I don’t see that the NDP in their platform have made any provisions for defending basic liberties for all Canadians. On page 94 and beyond they talk about ending discriminations against select groups of people. Banning certain kinds of speech may be the NDP’s intent. However, it seems to me, if one bans any disagreeable speech, then free speech has vanished.

The Peoples Party of Canada(PPC)

The PPC party has a whole section on freedom of speech. They also reminded me how the Liberals excluded churches from access to hiring summer students unless these faith organizations renounced their deeply held conscience-based beliefs against abortion. The text from the PPC document is cited below and the link will take the reader to the correct page.

Cited from the PPC website

ISSUE

The rights of Canadians to freely hold and express beliefs are being eroded at an alarming speed under the Trudeau government. Some of its recent decisions even require that Canadians renounce their most deeply held moral convictions and express opinions they disagree with.

In 2018, the Liberal government denied summer job funding to organizations, including charities, that would not sign an attestation supporting abortion. It also passed bill C-16 as part of a trend to force Canadians to express support for the existence of various gender identities beyond the biological categories of male and female, and to use pronouns demanded by those who identify with these other genders.

In addition to these assaults on conscience, the government launched a series of regulatory attacks on free speech on the internet and is pressuring social media companies, which are already censoring speech that isn’t politically correct, to crack down even more. It is also considering bringing back Section 13 of the Canadian Human Rights Act. This hate speech provision was repealed by the Conservative government in 2013 because it was being used arbitrarily to censor statements that offended some people on the internet.

In what appears to be a first step towards restricting our right to criticize some religions, it adopted M-103, a motion that condemns religious discrimination but only specifically mentions one religion, Islam, and without defining the term “islamophobia.”

Finally, on university campuses, a growing number of faculty and administrators—those who should be fighting for open debate of controversial ideas—have become aggressive advocates for censorship.

FACTS

History and social scientific research show that freedom of conscience and freedom of expression, when maximally protected, advance the intellectual life of a nation, foster greater ideological diversity and societal understanding, and nurture other freedoms necessary for a successful democracy.

This is why Section 2 of the Canadian Charter of Rights and Freedoms guarantees citizens freedom of conscience and religion, as well as freedom of thought, belief, opinion and expression, including freedom of the press and other media of communication.

OUR PLAN

What some people find politically incorrect, offensive or even hateful cannot serve as the legal basis for discrimination and censorship. Canadians should be able to enjoy maximum freedom of conscience and expression as guaranteed in Section 2 of the Charter.

A People’s Party government will:

• Restrict the definition of hate speech in the Criminal Code to expression which explicitly advocates the use of force against identifiable groups or persons based on protected criteria such as religion, race, ethnicity, sex, or sexual orientation.
• Repeal any existing legislation or regulation curtailing free speech on the internet and prevent the reinstatement of section 13 of the Canadian Human Rights Act.
• Repeal C-16, M-103, C-10, and C-36.
• Ensure that Canadians can exercise their freedom of conscience to its fullest extent as it is intended under the Charter and are not discriminated against because of their moral convictions.
• Withhold federal funding from any post-secondary institution shown to be violating the freedom of expression of its students or faculty.

What this Analysis Means to Me as a Voter

I was disappointed that I could not find a single notion or point (aside from glittering generalities) that overtly supported our basic freedoms. It looks to me, under the Liberals, I will be facing increasing, creeping totalitarianism with so many of my thoughts and beliefs under pressure to conform to the ever changing Liberal script.

The NDP platform, if anything is even worse.  I have serious doubts about the efficacy, justice, and value of their (in my view) extreme activism.

The CPC Platform was somewhat encouraging, in that it at least recognizes the fact, that if freedom of speech is to have any useful meaning at all, it must tolerate offensive speech. Bland, insipid speech that no one finds offensive does not need any protection. Nor does it allow the kind of active debate, so necessary for a healthy democracy. On the other hand, clearly defined criminal speech, that is to say, speech that threatens violence or incites violence must continue to be prohibited as the platform explicitly states.

I was disappointed that I could not find any provisions or concerns about the curtailing of religious freedom and freedom of association that has occurred during the pandemic. This ought to have been addressed. By my latest count 25 churches from many different denominations, from right across our country have either been burned down or subject to an arson attack. A further forty churches have been vandalized [ https://tnc.news/2021/08/23/a-map-of-every-church-burnt-or-vandalized-since-the-residential-school-announcements/ ]. The most I have heard from our politicians for these criminal acts are the mildest of rebukes and no platform policy statements urging protection for these churches.

Of all the platforms, the PPC platform most strongly supported my concern for the preservation of our most basic freedoms. I especially appreciated that it reminded me of the attack against conscience rights, directed against churches, as they sought to access the summer student funding for projects of general benefit to their communities. PPC also reminded me of the Liberal’s intent to re-establish Federal Human Rights Tribunals. The thought of bringing these back makes me shudder as I remember the injustice of their previous operation when they used government money to bankrupt the unfortunate individuals targeted by HRTs, when incited to do so by activists. The process was the punishment, regardless of how unjust the accusation or how solid the defense.

My Review of Greg Lukianoff and Jonathan Haidt’s book THE CODDLING OF THE AMERICAN MIND

The Coddling of the American Mind: How Good Intentions and Bad Ideas Are Setting Up a Generation for Failure by Jonathan Haidt
My rating: 3 of 5 stars

To my thinking, THE CODDLING OF THE AMERICAN MIND is really two books which I would rate very differently and as such the average overall rating (three stars) is misleading. The first three chapters are excellent and I would rate that portion of the book as four or five stars. They delineate the root causes behind many of the disturbing trends one sees in the thinking and conduct of undergraduates today and analyzes these causes in terms of Cognitive Behavioral Therapy (CBT). They distill their observations and recommendations into three lies and about nine pit falls in thinking CBT attempts to counteract. I found these ideas very helpful and continue to use them to analyze my own thinking. I will read these chapters over and over again.

I am much less sanguine about the second part of the book which provides anecdotes, supposedly in support of the early chapters. Reiterating the events at Evergreen State College was useful, but for most of the anecdotes and discussion, I found that the authors broke their own rules. They used labeling extensively without clearly defining their labels. Many of the labels were highly pejorative, yet as far as I could see the authors did not explain why the labels were appropriate. They seemed to engage in mind reading (another of the pitfalls) in that they seemed confident they knew what motivated the various non-university groups which they also seemed to blame for the anxiety-ridden undergraduate mindset.

When I finished and thought about what I had read, it seemed to me they were aiming for an “equality of blame” in their analysis of the anecdotes. This made no sense to me. The university administrations establish codes of conduct, enforce them, hire faculty, permit or exclude external speakers, and ultimately decide if they will support or not support teachers and students that are under attack for their views. Similarly the reading lists, course work, examinations, and grading are carried out by the faculty. Furthermore professors, by their own conduct and the way they approach questions provide examples to the students on how one should behave as one purses truth in an unbiased and objective manner.

It seems ludicrous to me to argue that outside forces or groups that have trouble even getting an invited speaker onto campus can share equal culpability for how students are turning out.

In summary, the early chapter are excellent and deserve a rating of four or five stars. The rest of the book, to my mind deserves only one or two stars. The average or overall rating, is perhaps, 2.5 to 3 stars.

View all my reviews

Whither our Universities? Part 2

Is the sun setting on our universities?

Here are some additional links to columnists speaking about the sanctioning of Professor Tomas Hudlicky:

Barbara Kay at the National Post … https://bit.ly/2Vtq7Tx-Kay

Jordan Peterson at the National Post … https://bit.ly/3g7HbGK-Peterson

Chapter 9, “The Aberhardt Constant” From The Battle for Halcyon

I did not want to distract from the discussion of the facts around the Tomas Hudlicky sanctioning by talking about the “What If” questions in my writing. In this snippet from The Battle for Halcyon, the faculty are using what they know to gradually move the student body to think a certain way. The fictitious Professor Aberhardt appears before the university senate to complain that they are moving too quickly. As a sociologist he had developed a metric (called by others The Aberhardt Constant) for how fast one can change a subject’s thinking without the subject realizing what is going on. This, of course, is fiction but here is the dialogue:

“What’s all this about Darwin?” asked John Hobbs, wiping his pudgy face with a handkerchief.

Darwin Blackmore considered his colleague for a moment. John Hobbs was short and his extra weight made him look as if he did not have a waist.

Blackmore caught himself stroking his goatee and put his hands down on the conference table in front of him.

“John, I don’t really know what Aberhardt wants to talk to us about. He asked to meet with the Senate Executive Committee on a matter of some urgency. Since he’s a member of the Senate I couldn’t say ‘no.’ I have given him twenty minutes.”

The door opened and Blackmore’s pretty Executive Assistant, Bernice Le Blanc entered and closed the door behind her.

“Professor Aberhardt has arrived for his appointment. Is it convenient for me to bring him in now, or do you need more discussion time?” asked Bernice.

Blackmore looked around the table. “Shall I have him brought in?” Everyone was nodding. Blackmore turned and nodded to Bernice as well.

A few moments later, Bernice ushered Aberhardt into the conference room. Blackmore rose to shake his hand as Bernice left and closed the door behind her. Frederick Aberhardt was an austere man with a long thin face crowned with thin, wild, scraggly hair. His chin was defined by a brown goatee that was as wild as the hair on his head.

“Professor Aberhardt how good it is to see you,” said Blackmore. Blackmore hoped he sounded sincere.

Aberhardt took his hand, but only nodded in acknowledgement.

“Please have a seat at the table,” said Blackmore.

“I’m used to lecturing, so I’ll stand,” said Aberhardt.

Blackmore felt his face getting warm. The pompous swine!

Blackmore turned toward the others and cleared his throat as he tried to regain his composure. With long practice, he made his face impassive.

“Friends, it gives me great pleasure to welcome the distinguished Professor Aberhardt to our council chambers. He is one of the most eminent sociologists of our time. He has written the book The Sociology of Democratic Governance, which received the President’s Award shortly before we were dislocated. Even before the award, the book had become obligatory reading in all serious sociology and political science courses.”

He turned to Professor Aberhardt. “Welcome to our meeting, Frederick. Please tell us about the urgent matter you wanted to talk to us about.” Blackmore sat down and leaned back in his chair.

Aberhardt had a surprisingly loud voice for a thin man and glowered at his audience with piercing eyes.

“As Darwin has said,” began Aberhardt, “I am the pre-eminent sociologist at Halcyon. I’m here to warn you that you are taking a dangerous course. As I listened to our senate deliberations over the last few weeks, it has become clear to me that we are contemplating taking more direct action to bring resisters or rebels into line. WE MUST NOT DO THAT.”

The shock of Aberhardt’s shout, made Hobbs, who had begun to doodle on his note pad, drop his pencil on the floor. He frowned at Aberhardt and shifted his position.

“I’m not sure I follow you, Frederick,” said Blackmore in a soft voice.

“In my book, The Sociology of Democratic Governance, I go to great lengths to define what has subsequently been named the Aberhardt Constant.

“Perhaps you should explain, Frederick, since not everyone here has read your magnificent work recently.”

Aberhardt’s eyes bored into Blackmore, as if questioning whether or not he was being mocked.

Blackmore gave him his most reassuring smile.

Apparently satisfied, Aberhardt went on. “Many governments in the past have tried to direct the thinking of their subjects. They have used force and coercion. Although they appeared successful for a time, they ultimately failed. Why?” Here he thrust his index finger into the air.

“They failed because coercion achieves outward compliance, but had no control over what happened in the minds of their citizens. Thus, their thoughts unmodified, the subjects became increasingly rebellious until the opposition gained power to revolt.”

“Through our empirical studies we know better. We encourage people to express their opinions. We welcome them. When they criticize us, the nature of their criticism tells us to what degree our persuasion is working. By using the media, the arts, and education, we can change the prevailing public opinion in the direction we want at a rate given by the effectiveness of these tools. I have measured that effectiveness. That rate is defined by Aberhardt’s Constant. As long as we only make changes at a rate less than this time constant, then the average person, even though he grumbles about some of the things he sees going on, doesn’t become alarmed enough to take action because the change is happening slowly. He doesn’t realize that his opinion is being incrementally being shifted for him by unending repetition in the direction of the next behavior modification step through school, through television and every other thing in his environment he sees or hears. We can study him, poll his attitude and opinions, and if one message doesn’t work, we’ll try another. We can always measure our effectiveness because he’s willing to tell us what he likes and what he doesn’t like.”

Blackmore shifted in his seat uncomfortably. He heard Lydia Pendergast beginning to tap her foot on the floor.

Maybe I shouldn’t have sat down. Now that Aberhardt has the floor he could go on and on.

Aberhardt continued. “This gradual thinking modifcation works splendidly as long as we don’t go too fast. Some changes are so significant and so difficult, we actually have to wait for a new generation to grow up under our tutelage to achieve change. But, here is the critical point.

“If we try to go faster by coercion, then not only will we build up the subject’s resentment, but by its very nature, coercion causes the subject to hide his true feelings from us. When that happens we no longer accurately measure public opinion…” Aberhardt again stabbed the air with his finger for emphasis. “And so we will be governing in a vacuum, being forced to use stronger and stronger measures to maintain compliance until the system collapses in a revolt or an unwelcome opposition party.

“All of this is explained in my book …

“Yes, yes, yes!” muttered Lydia Pendergast. “We know all that.”

Aberhardt glared murderously at Pendergast.

Undaunted Pendergast continued. “Halcyon is a closed, controlled environment. We have broken down many of the institutions that have caused us so much grief. We know that religion poisons everything and so we have been careful to make the practice of religion a private affair, excluded from all public discussion, and so thanks to our excellent management, religion has almost disappeared. We won’t have any Martin Luthers rocking our boat…”

“Undoubtedly that has been an excellent development,” said Aberhardt.

“We have suppressed the family,” continued Pendergast. “Isn’t that important?”

“It’s true, that suppression is very important for sociological evolution. The stable family is a sociologically self-contained unit which means we don’t really know what ideas are taking root there. They don’t need us to care for them. In our new order, we create state dependency by ensuring there are almost no close familial relationships…”

“Exactly my point,” interrupted Pendergast.

“Let me continue,” interrupted Aberhardt in turn, “the subjects now look to Halcyon to raise their offspring. If they are sick they come to our doctors. If they are depressed they talk to our psychologists. At every turn we are able to influence them. These are all excellent steps but with our current actions we are jeopardizing all of our progress…”

“Really Frederick, I’m sure you’re right about the basic facts and your theory is brilliant,” said Trevor Huxley cleaning his glasses. “But it will take twenty or thirty years to make the kind of changes we want if we follow your infinitesimal steps, even given the rather substantial control we have over the Halcyon media, the few artistic endeavors we have left and of course our educational activities. We simply don’t have twenty years. This army of Apemen we have heard about could be here any day now and we need to make sure that everyone is on board. We can’t have any disunity. We can’t have our decisions questioned. Only the strong will survive and we need to govern strongly.”

“Besides,” added Pendergast, “your problem Aberhardt is that you’re working through social influences. Biology is more fundamental than sociology. Give me the right neurotransmitters and I can make our people believe anything you want.”

“Enough,” said Darwin Blackmore. He stroked his unruly goatee. “Thank you Professor Aberhardt for you valuable and insightful discourse. I will weigh your suggestions as well as those of Professor Pendergast and Administrator Huxley carefully.”

Aberhardt scowled. “You’re not going to take my warning seriously, are you?”

“Nonsense,” said Blackmore. “You have given us much food for thought. As I recall, Aberhardt’s Constant is a constant in name only and can be increased; perhaps you and Dr. Pendergast should have more discussions. With the right kind of psychopharmacopeia one could make the changes much sooner and so modify the magnitude of the Aberhardt Constant. Thank you for your time.”

Blackmore’s best smile was wasted on Aberhardt’s back as he stomped out.

As the door slammed, Pendergast muttered, “When I make this work, we’ll have to rename it the Pendergast-Aberhardt constant.”

Blackmore, ignoring Pendergast’s mumblings, went on:

“I have one more item to discuss. Do you remember after the first Halcyon River expedition returned and reported about the City of the Dead? There was a fellow on that expedition, Albert Gleeson. Subsequently because of his bizarre religious ideas, Jonathan Boyd, the psychiatrist at Halcyon Medical Center, decided he was delusional and needed to be protected. Boyd sedated him because of his illness, but then Gleeson mysteriously vanished from Halcyon. He reappeared on the Second Halcyon River expedition, and then after that disaster, joined the rebels in the new colony. Well I have reliable information that he has secretly returned to Halcyon.”

“Is this a problem?” asked Huxley. “After all he is only one person. I presume there is only one, am I right.”

“No, he’s not a problem,” said Blackmore. “Indeed, now that we know he’s here, he’s even less of a problem, but still this colony he and his fellow rebels have set up is an annoyance. Furthermore as Professor Aberhardt has so eloquently pointed out, we persuade people to our way of thinking through the media, the arts, and through education. But this colony is beyond our reach on all three fronts. We want to mold and shape our society by controlling the story that everyone believes. Who knows what peculiar ideas, indeed, what dangerous and inimical ideas they may come up with, in the absence of our guidance. We can’t lose control of our conditioning program because of these uncontrolled upstarts.”

 “So what do you propose?” asked Pendergast.

“Propose? I propose we watch him discreetly. That way we can locate all of his contacts. We may not need to do anything, but if he does cause trouble, we’ll pick him up. Now if we have no further business, I still have some excellent wine in my cellar that I think we should try.”

Whither Our Universities? Part 1

Is the sun setting on our universities?

Since high school, one way or another, I have been associated with universities. First as a student (undergraduate and graduate), then as a Postdoctoral Fellow, as a research collaborator, and also as an Adjunct Professor. I have also participated in academic pursuits such as writing and refereeing papers. Organic Chemistry was my focus and through that discipline I met many fine people.

A writer of futuristic fiction is concerned about where things are headed

As a writer of futuristic fiction, I am driven by “What if …” questions. Since universities have played such an instrumental role in our culture in molding the sequential generations, naturally enough, some of the “What if” questions deal with trends or potential trends I have observed in higher education.

In my novel, The Halcyon Dislocation, the movement and isolation of a hypothetical University of Halcyon to a parallel world sets up an experimental literary sandbox. One can ask the question, what would the university elites do if they had the opportunity to channel the thinking of their students in any direction they chose? What would they choose? How would they get there?

What would university elites choose if they could mold student thinking in any direction they wanted?

One of the problems that plagues science, indeed culture and politics as well is the question:

If I can do something, how do I determine if I should do that very thing?

The “can” is usually determined by data, experimentation, and collective scholarship, but the “shoulds” remain elusive since they depend on the question of objective right and wrong which is inaccessible to data and experimentation. In the absence of an objective right or wrong, the answer often becomes: “Because I have the power and I want to, I will do it and no one can stop me.”

The danger then, for universities, is the tendency to becoming factories of conditioned students rather than nurturing educated students who have learned to thoughtfully consider opposing points of view in humility and respect.

Becoming factories producing conditioned students, rather than educational institutions that enable students to thoughtfully consider different viewpoints with respect, is one of the dangers universities face

The antidote to this tendency to become ever more efficient conditioners of students as our manipulative skills and technology increase, is to make sure opposing voices (including religious voices) are not only allowed to speak, but are heard and considered. Free speech is the best safeguard against conditioned speech.

A Recent Example That Hits Close to Home

I know of Organic Chemistry Professor Tomas Hudlicky by his fine reputation. He wrote, and had accepted a paper in Angewandte Chemie (along with the Journal of the American Chemical Society, Angewandte Chemie is arguably one of the two best journals in chemistry). However, after the Twitterati ignited a Twitter storm (Twitter Gewitter?) everything changed for Professor Hudlicky, According to an article in the National Post by Peter Shawn Taylor, the accepted paper was withdrawn by Angewandte Chemie, the two referees were taken off the referees list (I’m sure as volunteers they have better things to do with their time) and the editor was suspended.

I respectfully suggest you read the whole paper, as I did, or at least read up to page 4, along with Note 2 which seemed to cause all the offense and then think about discussing the points Professor Hudlicky is making.

The text of the paper if it’s still available … Hudlicky Paper

Retraction Watch with resignations

Another Retraction Watch discussion

A blog by Jordan Peterson on this specific topic

In my view, the proper way to proceed is to have everyone, first read the paper, then present their best arguments in respectful discussion. A view or position that is not permitted to be questioned, is likely indefensible. If the case for the other side were compelling, why not make it? Is that not the mission of universities to encourage students to properly discuss opposing points of view with respect and leave the final convictions that come out of the discussion to the students? Apparently not.

A Collision of Two Imperfect Causes

I have read and enjoyed The Last Castle several times. I enjoyed it so much, I am reading it now in its much longer, original, unedited version. The title MacDonald originally chose was St. George and St. Michael.

MacDonald’s story begins in 1641 shortly after Thomas Wentworth, The Earl of Stafford was arrested by Parliament, tried for treason, and beheaded. King Charles I, a personal friend of Stafford, signed the order for the execution and regretted his decision to his dying day.

MacDonald, as a masterful storyteller, does not chose the easy road and cast the conflict between Parliament (Roundheads, Puritans) and the King as a one dimensional conflict between Good and Evil, but rather he shows how two groups of people, the Heywoods on one hand, and Henry Somerset , the Earl of Worchester, and his subjects on the other hand, find themselves by differing honorable convictions on opposite sides. Although on opposing sides, they fought each other for noble and altruistic reasons.

The Earl of Worchester, a catholic, and his followers had given their allegiance to the King and would stand by him to the bitter end. Hence St George is in the title, representing the red cross of England and the crown.

On the other hand, Richard Heywood and his father, believed their first allegiance was to their conscience and truth. For that reason they chose the side of Parliament and the Puritans. The archangel St. Michael stands for truth.

Although they were on opposite sides of this great civil war, when they met they respected each other since they saw a true man, a man of principle in the other. They were taking part in a war that was a collision of two imperfect causes (I think this phrase was used by MacDonald but I cannot locate the reference).

Indeed when Richard Heywood is captured inside Worchester’s Raglan Castle, The Earl now a Marquis offers him freedom if he would renounce his cause or even share his secret how he came to get into the castle. Richard declines and is sent to the dungeons.

After Richard is taken away the honorable Marquis says to himself:

“I doubt not the boy would tell everything rather than see his mare whipped. He’s a fine fellow, and it were a thousand pities he turned coward and gave in. But the affair is not mine–it is the King’s. Would to God the rascal were on our side! He’s the right old English breed.”

How Does This Speak to Me Today?

In Matthew 7:1-2 Jesus says:

“Judge not, that you be not judged. For with the judgment you pronounce you will be judged and with the measure you use it will be measured to you.”

The reason I am not to judge, is not because judgment must never happen, but rather because I am so poor at it. I am too ready to excuse myself and condemn others. I know nothing of the background, assumptions, or personal history that led to a particular action in others. If this is true of contemporaries I know reasonably well, it is much more true of historical figure in whose shoes I have never walked and whose motivations I could never fathom. Yet, as I get to know people from other eras through what they have written , that reading can be invaluable in finding out about myself, my own biases and about the uncritiqued assumptions that so plague my thinking.

Concluding Thoughts

We live in a time when the wholesale destruction of our history is taking place. Statues are torn down, graves desecrated, and places named after historical figures are being renamed. We act as if we  moderns are uniformly righteous and those that have gone before us are irredeemably evil. Even if that were true (we are too complex as human beings for that to be so clear cut) we would still be better off to leave our history intact and learn from our past both good and bad. It is better to have a view into the past from historical eyes than to leave the writing of history to the biased ideologues of today who desire us to think in a certain way.

Every war is a collision of two imperfect causes. Those on opposite sides may indeed be there for different, honorable reasons. I hope I continue to have the courage to respect that.

Tough Questions from a Reader of THE DRAGONS OF SHEOL

It’s no bother …

Accessibility to one’s readers is one of the benefits of being an indie author. So it’s no bother at all when someone sends me a question. Indeed it is a special delight.

I asked permission to share this conversation with my blog readers and it was granted providing I maintained the reader’s anonymity. I propose to do so by using the Latin name Aulaire (means well-spoken) for the reader.

The tough questions

Aulaire, you do ask me the toughest questions! Like you these situations you mention make me ask: “How can this be?”

Let me begin with a disclaimer: these are tough questions facing Christians (and for others too). I have some partial answers, but if we ever find ourselves in these these troubling situations, we will find out pretty quickly how hollow and incomplete my answers are.

Aulaire, on describing what troubled her about some passages, wrote:

“I find even in the old testament when God had Joshua going into the promised land [and] King David fighting nations opposed to Israel, how they slaughtered & killed whole people groups, even the women and children.”

1. We know that God is omnipotent. We often don’t realize, however, that omnipotence is inherently self-limiting. For example, when I write a book, I am, humanly speaking, omnipotent. I can write a romance, a book on economics etc. Indeed, I could write about anything at all. But as soon as I write my first line (“Dave Schuster sat in the Chancellor’s office …”), I have already limited my own “omnipotence” significantly. Many possible books are now ruled out. I believe God is in the same boat. As soon as He begins creating, He is limiting his own omnipotence. Thus Aslan (from Lewis’ Narnia books) growls when it is suggested the Emperor-Over-The-Sea not follow His own rules. This implies, particularly when sinful people are deciding for Him, that often God is left, in a given situation, with only bad choices on His plate. I believe He will, play His poor cards as well as He can at the time and still make it right when the story is complete, but in a given situation He may, because of our deal, only have poor cards to play (I know, Aulaire, you’re reading The Dragons of Sheol. You might check out the chapter on Al and Floyd’s discussion of God as a Bridge Partner).

2. I think genuine mercy was always an alternative to Old Testament law punishments. Joseph, as he sought to apply the Old Testament Law, could have had Mary stoned for adultery (betrothal had the weight of marriage) but he had a right to a merciful option and “resolved to put her away quietly.” The trouble in Joshua and David’s time: Israelites, acting like the people around them, had no problem exterminating their enemies. They sometimes showed a false mercy by sparing the bits they wanted (e.g. the cattle) and God condemned this self-serving, false mercy.

3. Jesus did not spare Himself our injustice. When God wrote Himself into our story, He took on all the bad bits. He grew up in a poor family in a subjugated nation.  He was thought an illegitimate child of sin. His father likely died when He was young. He was hated by his own people, and of course, He was crucified unjustly at the young age of 33. God didn’t spare Himself, so how can I complain?

4. We must not assume that if actions occur in the Old Testament without comment that God approves.

Aulaire, speaking of historical events that bother her, wrote:

“And also allowing Hitler to continue as long as he did to exterminate the Jewish people.”

Fifty-two million people lost their lives in WWII. Given my background I had friends and relatives who lived through this terrible time from inside the Third Reich. I have seen the scars it has left on their lives. Asking when God should intervene to override our foolish and downright evil decisions is a difficult question. I think we almost all agree, we wouldn’t want to lose our God-image-bearer humanity by having Him control all of our decisions. So where would we have Him draw the line? I don’t know. I trust He knows best.

A mentor of mine used to draw a dot with an arrow going to the right. He would say the dot is my life now; the arrow is eternity. I trust God will use eternity to make things right.

I want to end again with the disclaimer: I don’t really have a completely satisfying answer (to me and likely to anyone else) on your questions, Aulaire. This is the best I have. Others likely could say much more.

Peter

Some additional material from QUESTIONING YOUR WAY TO FAITH

Questioning Your Way to Faith is a short book that has two friends talk respectfully about some of life’s most difficult questions. I hope this chapter excerpt is of some value as it touches on the questions Aulaire raised. 

Chapter 5 The Problem of Evil Committed by Christians

Around five o’clock, Al said “How about supper?”

 “Why don’t you clean the fish,” responded Floyd, “and I’ll get the fire started.

“Sure thing; sea bass always tastes best when it’s fresh.”

Floyd nodded and headed to a sheltered dell beneath a rocky ridge to a small fire pit.

They had only kept one of the sea bass. Al began cleaning the fish. He heard twigs snapping.

Floyd reappeared. “Do you have any matches?”

“In the second drawer of my tackle box.” Al went back to his task. He deftly gutted the big sea bass and cut four generous fillets. He buried the head and entrails and carried the four fillets in the frying pan along with his knapsack into the dell. Floyd had a small fire going.

Al set the skillet down and unpacked a small grill, placing it between two rocks.

“You’ve obviously done this before,” said Floyd.

“This is one of my favorite things!” Al pulled out the small lunch cooler and produced a package of potato salad from the cafeteria.”

“What would you like to drink, Floyd?”

“What do you have?”

“My favorite wheat beer from Benson’s Microbrewery or cola?

“I’ll take the beer.”

Al flipped the fillets with his hunting knife and a freshly cut stick. He added salt and looked critically at the fillets. “I think they’re done.”

“Good. I’m starving.”

“Can you get the two plates in my knapsack, Floyd?”

“Sure. Boy I don’t normally like fish but that smells great.”

“There’s something special about fresh fish. Here, help yourself to the potato salad.”

They ate in silence. Then Al rinsed off their plates and the frying pan in the sea. When he came back, Floyd was nursing his beer and leaning back against a driftwood tree trunk looking up at the sky. “This is the life Al.”

“I couldn’t agree more, Floyd.” The evening sun tinged the sea orange.

The beauty of the sea and the sky is almost a meal on its own.

Floyd was silent for a while. Al looked at him. His friend seemed to be thinking.

Floyd cleared his throat.

“Al, going back to our previous discussion, your argument about God being good simply doesn’t add up. How many wars have been fought over religion? I remember reading that in the Thirty Years’ War, a Christian religious war between Catholics and Protestants, about two thirds of the population of what is now Germany was killed. The Philippines were converted to Catholicism from Islam by the sword, all except one island, which the Spanish couldn’t easily land on in force. Look how the Jews have been treated by Christians. How can God be the moral force you make Him out to be if so much evil is done by His followers in His name? Your argument would be much more convincing if Christians were actually a force for good rather than evil.”

“Floyd, in a great many ways you’re right. Much evil has been done in the name of Christianity. In fact G. K. Chesterton and others as I recall, made the point that the best argument against Christianity is Christians.

“Still I don’t think the argument against Christianity on this ground is as strong as you make it,” continued Al. “First of all, if you look at nations and peoples before the French Revolution, every one of them was religious. Therefore it’s easy to look at a multidimensional problem and say they committed evil because of religion. And what about politics? What about greed? What about power? Didn’t these play a role?”

“I’m sure they did. But the Thirty Years’ War was ostensibly a religious war wasn’t it?” asked Floyd.

“That’s exactly my point,” said Al. We pick from a host of causes and label it a ‘religious war’ when we could just as easily call it a war for political power and control. Have we stopped fighting just because we’re less religious?”

“I suppose not,” conceded Floyd.

“We haven’t,” said Al. “If we focus on governments that are openly antagonistic to religion, have they done any better? The French Revolution—after proclaiming the noble sentiments of equality, fraternity, and freedom—moved quickly on to the Reign of Terror, and then on to Napoleon’s long war to dominate Europe.

“Have the Communists done better? They’re avowedly atheistic and have killed a great many people in the pogroms and mass exterminations of dissenters. I think the root problem is not really religion, but a lack of respect for Freedom of Religion. If we respected the rights of people to make up their own minds without coercion, then we wouldn’t do these things. But all governments prefer a homogeneous populace. So there’s a tendency to make us all the same because then we’re easier to manage and govern. Coercion can just as easily be secular as religious.”

“How do those excesses excuse the Christians?” asked Floyd.

“They don’t, but I think people who raise this issue are overlooking an important fact.”

“What’s that?” asked Floyd.

“If you’re a power hungry tyrant, and you want your followers to join in a cause that’s dear to your heart, it will never do to say ‘Let’s beat up on our neighbors. I know they pose no threat. They haven’t done us a stitch of harm, but let’s kill them, take their land, and enslave them. Come on—it’ll be fun.’”

“Go on.”

“The vast majority of people are too fair minded to risk their own lives, and the lives of their children on such an escapade. But if the war monger builds a case that the neighbor poses a threat and will attack us, take our freedom, our children and our lands, then the call to war becomes much more credible. The appeal to religion has worked for tyrants because religion was so valuable to the people. It gave meaning to their lives. And so by having that threatened, one could bend them to commit atrocities because in their fear they succumbed to the argument that the end justified the means. Today with the decline of religion in the west, we make the same calls using our new values. The threat is that others will impose their unwanted religion on us, take away our wealth, our children and our freedoms. The same story works. The same people are pulling the strings. Still religion is not seen as being as valuable as it once was, so it’s no longer used to justify evil. But other things are.”

“Still that doesn’t excuse them,” said Floyd.

“No not at all. If you follow the teaching of Jesus, the end never justified the means. That is a great trap. What makes things worse is that our evil nature always makes it seem as if the injustices foisted on us are grievous beyond words. And yet when we do the very same thing to someone else, it was a justifiable necessity on our part. We are hopelessly unsymmetrical in our evaluations.”

“Still why did they fall for it?” asked Floyd.

“I don’t know. The New Testament teaches us to regard others—even those who think differently from us—as brothers. We are to return good for evil and love our enemies. The end never justifies the means—yet Christians still can be moved to do things that go against their fundamental teachings. Why do they do it? Why do I do it? I wish I knew. I’m far from perfect, and so are they, I guess.”

“Floyd, I think you and I could agree on this question a good deal more if you substituted “religion” for “God” and “Christians.”

“Al, I don’t see how that will help you. Isn’t Christianity a religion?”

“That depends on the definition. If you think of religion as the institutions, the laws, the regulations that are supposed to bring us close to God, then Christianity, as far as I can tell from reading the New Testament, was never meant to be a religion. Indeed, in the Gospels, Jesus’ strongest words of censure were directed toward the Pharisees, the religious heavyweights of his day, and he accused them of keeping people who were truly seeking God away from God by loading them down with regulations, duties, and obligations which were the constructs of men and not of God. Christianity is much more about meeting a person, than following a program.”

“Okay you’re trying to draw a distinction between Christianity and religions. I’ve heard that before,” said Floyd.

“Floyd, getting back to the question about ‘religion being the root of all evil…’”

“I never said all evil, but I believe Christians are responsible for much of the evil in our world.”

“I can see why that behavior should bother me since I see clearly how they do not conform to the behavior God has set out for Christians. But why does it bother you? At the risk of being repetitive, if all people, including Christians, are the product of millions of years of evolution, through which we have been conditioned by our genes to eliminate competition and reproduce as prolifically as possible, then wouldn’t we expect the killing off of competition to be the most natural of activities? Would rape and pillaging not be entirely consistent with that conditioning? At their worst are these “Christians” from the Thirty Years’ War not acting exactly as one would have predicted based on evolution? So why the surprise? Why the expectation that they would be better?

“It seems to me the anomaly—from your point of view—would be those people who rise above this ‘ethic’ of me and mine first.”

“You have a point,” said Floyd. He shook himself and looked around. “It’s getting dark. We should be heading back. Will you put out the fire while I collect up our gear?”

Authors, Shadow-Banning and Big Data

I follow the blogs of Steve Laube and his associates. Steve is a well-established agent and he and his associates represent many christian writers. As a service he and his associates frequently publish posts of interest to the writing community in general.

Last month, Thomas Umstattd, Jr. published a post entitled How to Protect Your Author Platform from Big Tech Censorship [link]. It’s an article well-worth reading and I wanted to talk about it.

Before I talk about big tech censorship, an apology, or perhaps, a disclaimer is necessary. On PeterKazmaier.com, I blog about writing, reading, topics that affect writers, and personal reflections on my own faith journey. I scrupulously avoid politics. The topic today, although it strongly affects writers, gets fairly close to the political line. I do not intend to comment on what makes people take offense at various writing points of view, I merely want to make writers aware of the danger for their own work and the social media platforms they use to publicize it.

So what is shadow-banning? Shadow-banning is the social media practice or condition in which the author of a post on a social media platform posts some information, assuming that it will be faithfully disseminated to the friends, followers, or others who have indicated they want to receive the authors content. However, usually unknown to the author, some kind of a filter has been interposed so the content does not reach some or all who have indicated they want to receive it.

A related problem can occur with free search engines or search commands on social media. One assumes the results are faithful to the search request, but it is possible to eliminate or downgrade priority on certain search results. This kind of search filter has a similar effect to shadow-banning in that search results that directly relate to the search request, are either eliminated or moved to say page 27 in the list of search results.

So what can I do to safe guard myself against this kind of censorship?

For my part, my core content is always located in my WordPress websites. I will refer to them using social media, but I will likely never know when those links are censored or why. Still if the core content is there, interested readers can still find it and often some social media pathways will still stay open.

As a reader, when I want to receive someone’s content, I keep a link to their blog, RSS their podcasts, and/or sign up for an email when new content appears. Several of the sites I follow have had their accounts frozen, deleted or have been shadow-banned. I had to go their website to see the content the social media provider wanted to keep me from seeing.

What do you do to protect yourself against big data censorship?