Signs of the times (1)

Recession drives adult children back live with parents

Newspapers continue to be filled with news of the development of the oppressive state and the downfall of civilisation, while the relevant departments of my suppressed and unrecognised university continue to be prevented from contributing their comments to the intellectual life of this time.

Front-page news today: Year of recession forces half a million adults aged 35 to 44 to return to live with parents.

But, in spite of the pressures on those living independently, and in spite of publicising our position as best we can on the internet, none of these people come to live nearby to become associates with our cooperative consortium for working towards a large and adequately financed institutional environment supported by a business empire, until such time as it can get recognition and support from the sources available to the ersatz universities of the oppressive society.

Parents, of course, may provide their offspring with advantages, such as ironing their shirts, without the offspring contributing any useful work or money to alleviate the position of the parents in return, and this – i.e. benefits without contributions – is something we could not do. But the prospects for long-term progressive improvement of our position, and hence of any new associates, would in most circumstances be better, although dependent on their actually coming. With no one willing to work for us we have, of course, found it almost impossible to improve our position from Ground Zero, although we might have been able to develop much faster with more people.

Signs of the times (2)

'Tough love'

There are often articles in the press about the increasing problems of both pensioners (poverty-struck and surrounded by feral neighbours) and "graduates" of "universities" finding themselves without prospects in life in modern oppressive society.

Now the government (specifically the Department for Business, Innovation and Skills) has issued an appalling "guide" on how parents "should" "help" graduate children. Obviously violating the basic moral principle of not imposing on people an official interpretation of how they should evaluate the existential possibilities of their situation, this guide viciously suggests that parents should throw their children out of house and home, to make them earn a living or else claim disability allowance. Oh yes, it actually advocates sending them to enter into an abusive interaction with a qualified sadist (“doctor”) if they show signs of depression!

And allow them to "relax" after qualification but not for too long, says the guide. Don't let the weeks turn into months, and cut their allowance so they will be forced to seek a "job" - or, of course, a disability allowance.

All of these ideas were applied to me, only then it was "don't let the days turn into weeks" and hide my Post Office Savings Book, so I would feel that I had no capital in the world except the coins I saved whenever I was given a bus fare and walked instead.

I never blamed my parents for this; I knew they were under pressure from people like the Principal of Somerville. Dame Janet Vaughan would have had no scruples about slandering me to a local educational authority and telling them to place pressure on my parents and hence on me.

Hence my plan was aborted to get my parents to move to Oxford so that I could live at home while writing my unofficial physics thesis. Thus at the end of the ruined "education", during which I had been prevented from acquiring qualifications, society moved in for the kill and completely ruined the lives of three people, not just the one who had been in its clutches.

King George VI’s Christmas speech, 1939

When war had been declared on Germany and hence the British Empire faced another world war, King George VI made a Christmas broadcast which became famous. I have always suspected that it was his wife, later the Queen Mother, who put him up to this, and this is confirmed by something found via Google, which claims that his wife drew his attention to this poem*, which he quoted. It places the whole thing in an open-ended context which is clearly very un-modern.

I said to the man who stood at the Gate of the Year,

'Give me a light that I may tread safely into the unknown.'

And he replied,

'Go out into the darkness, and put your hand into the Hand of God.

That shall be better than light, and safer than a known way.'

According to the Canadian Broadcasting Corporation,

The tradition of a royal Christmas Day broadcast began in 1932 with King George V, who spoke from a studio at the royal residence Sandringham. The message reached about 20 million people by radio.

The message began: 'I speak now from my home and from my heart to you all; to men and women so cut off by the snows, the desert, or the sea, that only voices out of the air can reach them.'

The war was certainly the Queen Mother's great project in life, although she was very angry with the Duke of Windsor for abdicating and causing her husband's early death by forcing him to become king. The war over, her husband dead and her daughter safely installed as Queen, she found herself with no purpose in life and it is scarcely surprising that she took to gin and horse-racing.

* by Minnie Louise Haskins; the complete poem can be read here

’We appeal for £1m as initial funding for a social science department in our unrecognised and unsupported independent university. This would enable it to publish analyses of the unexamined assumptions underlying current discussion of cultural and psychological issues. Such analyses could include an examination of what leads to the anachronistic tone of the quotation discussed above.’ Charles McCreery, DPhil

Some comments on coronation

One supposes that it was the purpose of the old-fashioned coronation ceremony to impress upon the recipient his importance in a certain context, and of his acting henceforward on impersonal motivation in the best interests of the territory of which he now became the representative and agent, without being led astray by the merely personal. This was made as impressive as possible so that he would not forget about it in the future.

And it is not irrelevant that the whole thing was supposed to place the royal person and his territory in relation to something outside of society, which was supposed to be run in accordance with a divine purpose. Cf. Land of Hope and Glory, performed on occasion at coronations, "God who made thee mighty, make thee mightier yet".

Fifty years ago I knew someone who read history at Oxford, and at her interview to determine whether she would get a first or a second, she was asked to discuss "the divine right of kings". I am sure that even then one was expected to make this idea sound ridiculous, and perhaps she failed to do so, as she was an old-fashioned Christian.

Nevertheless, I am sure that this reference to an outside context conferred some psychological advantages on the anointed ones.

The present Queen certainly seems to have a sense of divine mission and, not long after her coronation, made a speech to the nation in which she promised to consecrate her life to the service of the Empire. She has always fulfilled her role, as she saw it, impeccably, although this has not preserved her from criticism as cold and unemotional.

Comments on modern psychology – comparison of Princess Diana with the Queen Mother (continued)

To make the obvious explicit in the case of Princess Diana contrasted with the Queen Mother, the reason I say I find modern psychology incomprehensible is that I can quite easily imagine myself behaving as the Queen Mother did, and never giving away anything that the royal family would not consider it to be in their interests to have given away. But I cannot imagine at all the psychological events that went into Diana's very damaging public discussion of Prince Charles, to whom she was married. And yet I suppose a lot of people can imagine this, since such betrayals of confidence appear to go on all the time in modern society, at all social levels, so I suppose that there is no longer any such thing as a concept of something being in confidence between individuals.

From the television dramas one gathers that it is considered interesting and attractive to promise not to give something away, and then to do so, which shows there is an awareness that you do not have to keep your word, although you may have led someone to believe (more fools they) that they can rely on you to do so.

When people do insist on not giving away information about someone, this is virtually always portrayed as misguided. They are covering up for a criminal or pervert in withholding information from police or doctors, setting other people at risk and preventing the criminal or pervert from getting the punishment he deserves or the "help" which he needs.

Cases almost never occur in the television dramas in which an individual is protected by discretion from wrongful persecution by agents of the collective.

I say "almost" never because there was a case recently in which a policeman threw away a cassette which might have incriminated someone. But the "someone" was a doctor, hence "good". The crime of which the doctor might have been convicted was (so far as I could gather from a very inattentive observation of the unattractive episode) that of assisting a suicide in framing someone on whom he wished to take revenge, so that they would be supposed to have murdered him when he was found dead.

Princess Diana and the Queen Mother

When I say that I find people's psychologies incomprehensible this is because I find nothing in them that corresponds to basic principles in my own; in fact there seems often to be a deliberate inversion of them. I imagined that since Sir George Joy had had a mystical experience up a mountain in Arabia, even if he would do nothing to help me he would not actively create difficulties for me. I thought this would be a general principle which someone who had had a mystical experience would apply to anyone with an obvious aim or sense of direction. In fact it turned out not to be so and he joined in with the machinations against me as enthusiastically as anyone else. A friend of mine from Somerville, who had been brought up in a hotbed of socialist ideology, commented on my naiveté in having supposed he would do anything to help me, at least in the sense of not hindering me.

She seemed amused that I should have thought such a thing, as if she had more insight than I did, and no doubt she did, because this is one of the things that I always find incomprehensible, as I can find no parallel to it in my own psychology.

In fact one finds that what one might have supposed to be principles in the context of old-fashioned bourgeois psychology no longer are, and instead inversions of them appear to be regarded as appropriate principles of conduct

The behaviour of Princess Diana when she married into the Royal Family, in comparison with that of the late Queen Mother, might be regarded as a striking example of this. The Queen Mother maintained absolute discretion about the affairs of the royal family, even to members of her own family. Princess Diana, although from an equally aristocratic family, lost no time in spilling the beans on Prince Charles to the media, and washing her dirty linen as publicly as possible, which was successful in gaining the sympathy of the population for herself and accelerating the decline of the monarchy, which in turn is associated with an increasing level of criminal behaviour throughout the country. (The social workers etc. who act ostensibly against the criminal or antisocial behaviour are actually no less criminal than the muggers and rapists, although in slightly less obvious ways.)

Intellectuals sorting rubbish

copy of a letter to an academic

Please let all potential financial supporters (such as salaried and statusful academics who have never suffered from being deprived of a career) know of our continuing and urgent need for financial support.

A significant amount of extra work has been created for us (as it is intended to do) by the ridiculous restrictions on waste disposal. Small bins are provided, allegedly to discourage waste, so now every householder must spend significant amounts of time carefully sorting waste into different categories, crushing it to reduce volume, and burning what cannot be fitted in. Even if extra domestic workers are employed, of the usual unreliable and expensive sort, this is practically certain to be something which they cannot do without much instruction and supervision on the part of the employer, thus ensuring that his liberty to spend his time doing anything he might regard as purposeful will be still further reduced.

It is not only the amount of time that has to be directly expended on sorting and organising waste, but the fact that it adds to the burdens of one's mental organising capacity, thus seriously damaging one's life. Some responsible person has now to think constantly about the state of the bins and the variations in the waste which arises, in relation to the collection of different kinds of bins at various times.

The modern agent of the oppressive society likes to talk as if it was only the chronological time obviously spent on a given activity that entered into the equation. For example, the Master of an Oxford college asserted to a colleague of mine that geniuses are not frustrated by having to earn a non-academic living, since from time to time they have some hours "free" in the evenings, and it is impossible (according to him) to do concentrated intellectual work for more than three hours at a time.

Which only goes to show how hostile to ability the modern ideology is.

Obese mothers and the loss of a principle

A newborn girl was taken into care because of fears her weight would balloon in the care of her obese parents. The child was removed from her mother within hours of being born earlier this week and has been placed with a foster family. Her parents, who are both clinically obese, have already had two children taken into care amid concerns about the youngsters' weight.
They have been warned they risk losing their remaining four children if they too fail to shed pounds.

Before she became pregnant, the mother weighed 23st. At that time one of her children, a toddler, weighed 4st and her 13-year-old son weighed 16st. Social workers in Dundee confirmed they took the baby because of fears the infant's weight would balloon. Her devastated mother, who is 40, discharged herself from hospital on Tuesday, a day after the birth. She and her husband, who cannot be named for legal reasons, were warned last year to bring their children's weight down.

Last night a Dundee council spokesman said the decision to take the girl was given 'careful consideration'. She added: 'It is never taken lightly and always at the forefront is what is the best course of action for the welfare and safety of the child or children.' (Daily Mail, 22 October 2009)

Before the Welfare State came in, in 1945, there must have been many people who would have found the idea of a new-born baby being taken away from its mother, whether or not the mother was obese, horrifying in principle. Now this does not seem to be the case. People may argue over whether the reasons are good enough, but the basic idea that the state should be free to remove children in their 'best interests' (as assessed by agents of the collective) has apparently been generally accepted.

Bertrand Russell on Nietzsche

He [Nietzsche] condemns Christian love because he thinks it is an outcome of fear: I am afraid my neighbour may injure me, and so I assure him that I love him. If I were stronger and bolder, I should openly display the contempt for him which of course I feel. It does not occur to Nietzsche as possible that a man could feel universal love, obviously because he himself feels almost universal hatred and fear, which he would fain disguise as lordly indifference. His ‘noble’ man – who is himself in day-dreams – is a being wholly devoid of sympathy, ruthless, cunning, cruel, concerned only with his own power. King Lear, on the verge of madness, says:

'I will do such things –
What they are yet I know not – but they shall be
The terror of the earth.'

This is Nietzsche’s philosophy in a nutshell.

It never occurred to Nietzsche that the lust for power, with which he endows his superman, is itself an outcome of fear. Those who do not fear their neighbours see no necessity to tyrannize over them. Men who have conquered fear have not the frantic quality of Nietzsche’s ‘artist-tyrant’ Neros, who try to enjoy music and massacre while their hearts are filled with dread of the inevitable palace revolution. I will not deny that, partly as a result of his teaching, the real world has become very like his nightmare, but that does not make it any the less horrible.
(Bertrand Russell, History of Western Philosophy*)

Bertrand Russell

‘Those who do not fear their neighbours see no necessity to tyrannize over them.’ Bertrand Russell was brought up in a stately home with tutors paid for by his parents. He had very little reason to fear his neighbours, and any such ‘neighbours’ lived outside the boundaries of the desirable hotel environment in which he grew up. He was not exposed to the social hostility of even a fee-paying school environment.

Bertrand Russell is both unrealistic and unanalytical about the psychology of the ‘noble’ man as delineated by Nietzsche. Russell claims that Nietzsche endows his superman with a ‘lust for power’ which is ‘an outcome of fear’. He then gives a quotation from King Lear, which he uses to illustrate the motivations that he (not Nietzsche) ascribes to the ‘noble’ man. The quotation from King Lear, however, expresses Lear’s reaction to his helpless situation as a dethroned and infirm old man, cast out by his daughters, deprived of servants and exposed to the elements.

Note
There is much more that could be said in criticism of this piece by Bertrand Russell. If the philosophy department of my unrecognised and suppressed independent university were not kept unjustifiably deprived of academic status and financial support, one of the things it would be able to do would be to publish analytical critiques of various writings by Bertrand Russell, among others.

* first published in 1946 by George Allen and Unwin, this edition published by Routledge, 2004 - from chapter on Nietzsche, p. 693

’We appeal for £1m as initial funding for a social science department in our unrecognised and unsupported independent university. This would enable it to publish analyses of the unexamined assumptions underlying utterances by philosophers, such as Russell's remarks discussed above.’
Charles McCreery, DPhil

’Any undergraduates or academics are invited to come to Cuddesdon in vacations as voluntary workers. They are expected to have enough money of their own to pay for accommodation near here, but would be able to use our canteen facilities. However, we cannot enter into correspondence about arrangements before they come. While here, they could gain information about topics and points of view suppressed in the modern world, as well as giving badly needed help to our organisation.’
Celia Green, DPhil

The Alien Life

The concept of the “alien God” is an important element of Gnostic Christianity. The following extract from Hans Jonas provides an introduction to the idea.

The fact that this concept occurred in many of the various forms of Gnosticism which spread around the Mediterranean for several centuries after the supposed life of Christ suggests that it may have arisen from the views and outlook of an original philosopher/psychologist who lived at approximately that time. The concept of alienness could be seen as associated with a kind of open-ended scepticism or agnosticism towards the existential situation, antithetical to the dogmatic materialism and reductionism characteristic of present day ideology, as expressed by Richard Dawkins and others.

"In the name of the great first alien Life from the worlds of light, the sublime that stands above all works"

This is the standard opening of Mandaean compositions ... The concept of the alien Life is one of the great impressive word-symbols which we encounter in gnostic speech, and it is new in the history of human speech in general. It has equivalents throughout gnostic literature, for example Marcion's concept of the "alien God" or just the "Alien," "the Other," "the Unknown," "the Nameless," "the Hidden,"; or the "unknown Father" in many Christian-gnostic writings. Its philosophic counterpart is the "absolute transcendence" of Neoplatonic thought. ...

The alien is that which stems from elsewhere and does not belong here. To those who do belong here it is thus the strange, the unfamiliar and incomprehensible; but their world on its part is just as incomprehensible to the alien that comes to dwell here, and like a foreign land where it is far from home. Then it suffers the lot of the stranger who is lonely, unprotected, uncomprehended, and uncomprehending in a situation full of danger. Anguish and homesickness are a part of the stranger's lot. The stranger who does not know the ways of the foreign land wanders about lost; if he learns its ways too well, he forgets that he is a stranger and gets lost in a different sense by succumbing to the lure of the alien world and becoming estranged from his own origin. ...

In his alienation from himself the distress has gone, but this very fact is the culmination of the stranger's tragedy. The recollection of his own alienness, the recognition of his place of exile for what it is, is the first step back; the awakened homesickness is the beginning of the return.
(Hans Jonas. The Gnostic Religion. Beacon Press: Boston, 2001, pp. 49-50)

’We appeal for £1m as initial funding for a social science department in our unrecognised and unsupported independent university. This would enable it to publish analyses of the unexamined assumptions underlying current discussions in the philosophy of religion.’ Charles McCreery, DPhil