wakeupdamnass:

On prioritizing.

wakeupdamnass:

On prioritizing.

Spirituality, says Kierkegaard, is the power of a man’s understanding over his life, which might be interpreted to mean that spirituality is the capacity for holding ideality and actuality together, for living in one’s categories, for reduplication, for realizing the truth in one’s individual existence. — Perry LeFevre, The Prayers of Kierkegaard
Just as the Hegelian philosophy failed to represent reality, it failed to represent Christianity and for many of the same reasons. Speculative philosophy makes Christianity into a doctrine, something to be understood or known, something which is a matter of objective truth. In so doing, it has emasculated the Christian concepts, bringing bankruptcy to the world of the spirit. Modern discourse about Christianity, says Kierkegaard, has lost its vigor; it has been reduced to a toothless twaddle. To understand Christianity in the sense of knowing it is to misunderstand it, for Christianity is not a matter of knowledge. Hegelianism made it easy to be a Christian when it made Christianity a matter of knowledge. For Kierkegaard, Christianity is precisely the opposite of knowledge; it is not objective truth; it is the intensification of subjectivity; it is infinitely difficult; it is appropriation—decision. ‘Christianity is not a doctrine, but an existential contradiction.’ Speculative thought, however, deprives reality of its inherent contradictions. The contradictions are essential for Christianity; they provide the tension, the heightening of passion, and the dialectic which are the means by which and through which an individual becomes a Christian. Christianity is the opposite of speculation; it has nothing to do with mediation; it maintains the discontinuities which are essential to existence. The speculative philosophy, on the other hand, so interprets Christianity so as to reduce the essential categories of the Christian faith: sin, suffering, guilt, the Absurd, the Absolute Paradox, faith, the offense, etc., to matters of knowledge. The speculative thinker does not exist in these categories; he thinks them, and this is precisely the opposite of what it means to be or to become a Christian. Suffering, inwardness, passion, decision, will, belief, the trial and struggle, infinite interest—all are lost for the speculative thinker who remains within immanence. For Kierkegaard, on the other hand, only an indirect relationship with God is possible, for God is incognito. ‘The philosopher contemplates Christianity for the sake of interpenetrating it with speculative thought…But…suppose that Christianity is subjectivity, an inner transformation, an actualization of inwardness,’ then the infinite incommensurability of the two positions is comic. Objectively, Christianity has no existence, for an objective knowledge of the ‘truth’ of Christianity would be untruth. A real relation to Christianity is not cognitive but means appropriation and inner transformation. — Perry LeFevre, The Prayers of Kierkegaard
Not only does a philosophy of identity reduce the concrete to the abstract and objective, but such a philosophy also reduces contingency to necessity. There is neither real novelty nor real freedom when the attempt is made to think existence. The speculative thinker thinks in terms of finality and the System. Everything is logicized. Within the System there is no real becoming and hence no freedom or novelty. The various parts of the System are related to each other in terms of necessity. Yet this expression of the nature of reality in the abstract system when compared to reality itself is only possibility; it is because speculative thought changes everything into possibility that it belongs within the aesthetic sphere. — Perry LeFevre, The Prayers of Kierkegaard
‎Yet personal existence must be described as movement away from the domination of the aesthetic in such a manner that the aesthetic is not rejected but is incorporated in a higher way of life in which the individual realizes himself more fully. Personal existence is constituted in the acts by which the individual moves away from the aesthetic toward the religious. — Perry LeFevre, The Prayers of Kierkegaard

Meritocracy? Not Even Close

The middle class in every country really just wants three things: Liberty, Prosperity, and Dignity.

Socialism denies all three in the name of protecting them. Our current model of (Crony) Capitalism limits their accessibility to only a few people and declares that there’s simply not enough to go around and that ‘at least we have a meritocracy to decide who gets what.’ It’s a sham meritocracy, though. Yes, it benefits the people who got good grades in high school and made it into Harvard. But who gets into Harvard? The children of people who went to college, who could afford SAT prep courses, who had the money or time to drive their kids to extracurricular activities, children who could take that service trip to Honduras instead of working two jobs to help pay their families’ bills. That’s not a meritocracy. That’s a lie.

It’s a rigged system, rigged for the elites by the elites. Not maliciously. It’s just that they know not what they do. The system has been designed to make them feel good about themselves. As long as it looks like a meritocracy, they don’t feel bad about the inequality of opportunity. As long as there are a few token kids of extraordinary intelligence pulled out of the ghetto and given a free ride to Yale, they can suspend their disbelief about how the system they designed, the system they support keeps the masses from Liberty, Prosperity, and Dignity. They aren’t bad, they’re just ignorant, perhaps willfully so.

The worst are often the people who came from humble beginnings and ‘made it,’ who joined the Club, and now have an inflated sense of self-importance. These people are as zealous as reformed smokers–”If I can do it, anybody can. Everybody else is just not as smart or doesn’t work as hard as I did.” When in reality, by accident of genetics, they ended up with the particular kind of intelligence that the system measures, and they are the lucky ones ushered into the Club to prove that it’s really a meritocracy.

Unfortunately the defenders of the system are ruining the reputation of capitalism and discrediting the liberating and democratic nature of free markets. They claim it’s a level playing field when everybody else knows it isn’t. Until we reject the lie of the meritocracy, we will continue to feel the pressure toward more failed socialist experiments.

To the elites: It’s time to let go.

Originally posted at http://skinnerlayne.com/2012/06/20/meritocracy-not-even-close/

Have you ever noticed how we tend to talk about what happens on TV shows (like Mad Men) with great enthusiasm and even depth of insight? I hear so many character analyses here on Facebook, I see plots ripped apart and analyzed and metaphors and imagery critiqued. It’s curious that I do not recall such passion in any literature course I ever took in high school or college. Perhaps it is that when a study guide asks us questions about a character’s motivation it ceases to be interesting to us. With television, we are somehow inspired to think that our thoughts are unique or novel. Could the same could be achieved with Crime and Punishment or The Metamorphosis? I think so—but we need to rip up study guides and abolish pop quizzes to recover the beauty of fiction and begin to appreciate it once again.