From Orthodoxy, “The Suicide of Thought”
“….Here I end (thank God) the first and dullest business of this book— the rough review of recent thought. After this I begin to sketch a view of life which may not interest my reader, but which, at any rate, interests me. In front of me, as I close this page, is a pile of modern books that I have been turning over for the purpose— a pile of ingenuity, a pile of futility. By the accident of my present detachment, I can see the inevitable smash of the philosophies of Schopenhauer and Tolstoy, Nietzsche and Shaw, as clearly as an inevitable railway smash could be seen from a balloon. They are all on the road to the emptiness of the asylum. For madness may be defined as using mental activity so as to reach mental helplessness; and they have nearly reached it. He who thinks he is made of glass, thinks to the destruction of thought; for glass cannot think. So he who wills to reject nothing, wills the destruction of will; for will is not only the choice of something, but the rejection of almost everything.
This is the remarkably true story of a flying telescope, dragons, adventure and an unfathomable treasure in the heavens.
by Daniel Ray
In October of 2013, a team of dedicated astronomers and astrophysicists took up a fantastical quest to push the Hubble Space Telescope to its limits, to see deeper into the heavens than any previous mission had done in Hubble’s nearly three decades of service. “How deep can we go?” they wondered. “What are the faintest and most distant galaxies we can see with the Hubble Space Telescope now?” And from the imaginations of a core group of scientists was birthed the Frontier Fields mission, a grand celestial adventure that focused Hubble’s sights on the most ancient light in the universe; exotic and enigmatic light that will “set the scene” for the new James Webb Space Telescope to explore after its launch in early 2019.
Prehistoric cave paintings from the Chauvet-Pont-d’Arc Cave (from about 35,000 years ago)
“Fairy tales founded in me two convictions; first, that this world is a wild and startling place, which might have been quite different, but which is quite delightful; second, that before this wildness and delight one may well be modest and submit to the queerest limitations of so queer a kindness.” ~G.K. Chesterton
“The beginning of philosophy is wonder,” and its end is divine worship. Yet since the end of the Medieval Era, philosophy has begun from a place that has ensured ends of uncertainty, dislocation, and despair. In his essay The Philosophical Act, Josef Pieper observes that modern philosophers adopt only the disillusionment aspect of wonder, never moving towards its positive ends—the ends that humble us, but also give us a cosmic location and identity. They interpret someone like Socrates as merely a gadfly, failing to see that his insistent questioning was founded upon assumptions that were deeply rooted in tradition, not merely doubt. Pieper notes that “under the impulse of a rationalistic and ‘progressive’ doctrine, the history of philosophy as it has been written in modern times, does the exact reverse and sets the beginning of philosophy at the moment when thought cut itself free from tradition.” Modern man uses philosophy to break down what he sees as the confining walls of dogma without moving further up and further in, so to speak, to the wonder that will move him to praise. One such man was philosopher David Hume, the thinker that would awaken Kant from his “dogmatic slumber.” Hume needed a good dose of the species of disillusionment that wonder evokes, for his doubt did not go deep enough. It merely uprooted the mind, leaving it to languish in an unexamined, skeptical dogma of its own. G.K. Chesterton’s Elfland is perfectly suited for this task, for it is built upon this more “elementary wonder” that reminds us the world is astonishing because it could have been different. This is the true wonder that is the beginning of philosophy and whose end is gratitude.
“We need this life of practical romance; the combination of something that is strange with something that is secure. We need so to view the world as to combine an idea of wonder and an idea of welcome. We need to be happy in this wonderland without once being merely comfortable.”
The morning fog hung heavily about me as I waited for my appointment to arrive. He was late. “Miracles,” I thought to myself as I examined the surroundings. I had been in this part of London before, but something seemed new. The tall trees that lined the long street looked like hairy-headed giants or crowned kings in the morning mist, frozen in a sort of dignified expectation for the arrival of something or someone. Everywhere was gray and dull as the light from the early sun struggled to penetrate the air, deciding instead to let the fog win. I stood by the entrance to a gated park, the insides of which were completely obscured by the gloom. It was one of many such parks in London, but it was new to me. I had never recognized it here. It must be private for the gate was locked.
Mary Cassatt, “The Young Mother”
“When we step into the family, by the act of being born, we do step into a world which is incalculable, into a world which has its own strange laws, into a world which could do without us, into a world we have not made. In other words, when we step into the family we step into a fairy-tale.” ~ G.K. Chesterton
“When it comes to alleviating suffering, we must prioritize the needs of the thinking, feeling, actual person walking around on two legs over and above that of the non-sentient, non-sapient, potential person in the womb.” This is a common argument for abortion that, framed in both emotionally dense and philosophically loaded language, puts the pro-life advocate into several difficult positions at once—first, to seem to not care about another’s suffering and second, to have to wade into the deep, philosophical waters of defining personhood. This argument reveals many things about the debate, not the least of which that it hinges upon the seemingly nebulous concept of personhood and an equally unquantifiable calculation of suffering. While the latter must be responded to delicately and with compassion (for it is a species of the problem of evil), the personhood aspect of the debate must be engaged, and it can be from practical, philosophical, and existential standpoints.
by Ivan Konstantinovich Aivazovsky
“We men and women are all in the same boat, upon a stormy sea. We owe to each other a terrible and tragic loyalty.” ~ G.K. Chesterton
During the opening years of the 20th century, G.K. Chesterton predicted rough waters ahead for Western civilization. “People do not know what they are doing,” he writes, “because people do not know what they are undoing.” For numerous and complex reasons, a kind of religion fatigue had fallen upon Europe, and an age was dawning in which people no longer looked to Christianity as an authority. Instead, they looked to Science. Religion had been put into the box of private opinion, perhaps as a means to control it, perhaps as a means to stop the numerous religious wars that had been destabilizing culture for centuries. Regardless of the reasons, and these as complex as human nature, a divide as wide and deep as that within Christendom itself began to develop in the culture at large. The largest of these was between the so-called impartial deliverances of science and the dogmas of religion, between Reason and Faith. A mechanistic view of the universe began to take hold of the human imagination, causing it to atrophy, while a “reductive, essentially skeptical” approach to knowledge seeped into every human endeavor outside of science, including religion. “If it cannot be weighed and measured,” the new scientific authorities proclaimed, “it is not really there.” New technologies improved the surface of our lives, but we were forgetting who we were. In the midst of this, Darwin’s theories of natural selection and survival of the fittest offered the basis of an alternative myth that aligned well with the fierce competition of the new industrial cities. Man was in a struggle to survive in a universe that could not care less if he did just as he struggled to make a living under a factory owner that hardly knew his name. In the end, Chesterton noted that in our busy age of Science, we had forgotten man’s essence. “One may understand the cosmos, but never the ego,” he writes, “the self is more distant than any star.” The fragmenting effect that all of this had on the human psyche cannot be underestimated, and we live with its effects today as we witness the destruction of some of society’s most vital and steadying institutions and ideals, like marriage and the sanctity of human life. We no longer have an integrated understanding of these, for we no longer value the imaginative faculty that could help us comprehend their essence. For the first time in history, we doubt even the existence of essences that are grounded in an immutable metaphysical reality. Instead, we shape and mold these crucial institutions to suit the moment, never asking why they were there in the first place.
“Be still and know that I am God.” Psalm 46:10
To seek times of silent reflection in order to listen to the essence of things is to assume that things have an essence to be heard. According to Josef Pieper, in his seminal essay, Leisure: The Basis of Culture, the great thinkers of the past, from the Greeks to the medievals, “held that not only physical, sensuous perception, but equally man’s spiritual and intellectual knowledge, included an element of pure, receptive contemplation.” This entails another assumption, namely that there is something to receive, that there is something given, that there is a Giver that gives. Pieper contends that these assumptions together form the basis of true rest, and that rest necessarily culminates in a kind of worshipful celebration of God. This is true leisure. It is something given gratuitously and received with joy. Most of all, it is deeply affirming. I have come to see that to enter into a time of silence with these two assumptions makes a world of difference.