Saturday, June 27, 2009
となみ帯 - となみ織物株式会社
As I was looking through the Summer issue of Utsukushi Kimono (美しいキモノ) and I noticed that all the models looked tall and thin. I don't know if this is the effect of the kimono, and purposely achieved by the design of the kimono, or if Japanese magazines prefer tall and slender models. Certainly the women in magazines dedicated to contemporary Japanese fashion tend to be much skinnier than the average Japanese woman, though they do not seem to be as tall as those in Utsukushi Kimono.
This issue's celebrity is Satomi Ishihara (石原さとみ). Her website.
Canadian actress Ellen Page (R) shares a light moment with Japanese actress Satomi Ishihara (L) during a photo session after a press conference to promote her movie "Juno" in Tokyo on May 7, 2008. The film will be shown in Japan from June 14. (Getty/Daylife)
(石原さとみ)Ishihara Satomi in 2009.02 Glico 牧場しぼり OffTalk
(石原さとみ)Ishihara Satomi in 2009.02 Glico 牧場しぼり Special Movie
What are Japanese Kimono and Obi?
In the matter of rights, there are many problems with the word, which can either refer to that which is right or normative and that which is a claim on someone else. The notion of a natural right as claim is foreign to most ancient philosophy, foreign to Thomas, foreign to the Christian tradition. It can be deduced, perhaps, from the Epicurean argument for a state of nature and social contract, but what has that to do with Christian thought–or with reality?
When Rothbard and I used to discuss these questions, he would always suggest that the ancient notion of obligation could be converted to one of rights, and I have written about this elsewhere. As a strategy for saving rights theories from the evils that generally attend them, such an approach might have uses, but, I would ask, why should we be saving a theory that is manifestly untrue and runs counter to Christianity?
While some duties may be convertible to rights, it is a dangerous step. To go, for example, from the duty of parents to take of children to the rights of children to be taken care leads to children’s rights. To go from the Christian obligation to practice charity to the rights of bums to claim our income leads to socialism.
The Decalogue does not, in fact, imply any notion of rights, though one can twist the commandments to produce them. Apart from the insistence on the priority of God over other supernatural beings, there is scarcely anything unusual about the 10 Commandments, and I have never understood why Christians should make such a fuss. Yes, they are traditionally used as a means of organizing catachesis–and very useful they are, too, for that purpose. But, does anyone think that Egyptians and Sumerians, Greeks and Romans, did not require children to honor their parents, or forbid adultery, theft, and covetousness? The wisdom literature of most higher cultures contains similar prohibitions, and Greek moral philosophy goes a great deal further in the direction of Christian philosophy. There is absolutely no philosophy or right in the Decalogue, and it seems a little perverse to read the unChristian Locke into the OT. I am not at all saying, by the way, that laws and customs of specific societies do not confer rights.
By the 19th century, the language of rights had been so triumphant that we find even Catholics trying to make good use of it. I don’t have the text of Rerum novarum before me and no time to look it up, but I would suggest to you one of two things–or both are at work. 1) The text is in Latin, and English right is ordinarily used to translate ius, with quite unfortunate results, in the case of St. Thomas. In this case I don’t know. 2) The Pope, who was a close student of Thomas, may have begun with the Thomistic conception which then became contaminated with later thought. In any event, please keep the distinction between those actions that are right by nature and according to divine law and those things we claim from others. I entirely agree with the Pope that, for example, possession of private property is a right in nature without any idea of subscribing to the notion that anybody owes me property. Of course, if I have a legal title to property, it is wrong, both in nature and according to divine law, for another to take it away.
I will agree with Dr. Fleming that while laws involve obligation and rights (see my outline of Aquinas's teachings on ius), a right that is a claim against another may not be recognized by human law, though it may be recognized by natural law. For example, here in the United States I do not think children can be prosecuted for failing to support elderly parents, even though it is something that they owe to them under natural law. I believe such a prosecution has happened in Singapore. As for this sentence: "I entirely agree with the Pope that, for example, possession of private property is a right in nature without any idea of subscribing to the notion that anybody owes me property."--I'd have to look at Leo XIII and others to see how they understand the "right to property," but it may be that they are referring to what is more like a subjective active right (the faculty to do something or moral claim to something) rather than a subjective passive right (what is owed).
He reminds us that the Decalogue is, for the most part an expression of the natural law.
It seems to me that what Dr. Fleming is opposed to is a Lockean account (or some other modern account) of right being imposed on traditional natural law morality. He is probably correct to judge Locke and others negatively (I would have to read Locke and others to make a proper judgment), and rights language is so associated with modern theories of law, politics, and morality that perhaps Catholics should try to avoid speaking of rights. But there does seem to be a medieval tradition of rights, and so maybe we should not dismiss rights language so quickly. However, even if we can show that the medieval understanding of rights is better than modern understandings, and can better explain our laws, how many would accept that we should interpret our laws in accordance with the medieval or Western tradition, rather than as protection for radical individualism?
Dr. Fleming also provides some thoughts on the common good:
Another roughly conceived and crudely expressed set of principles:
II Society is Natural. Man is a natural being but in his own mind at least he is not an exclusively natural being. In most human societies including those of the progenitors of our civilization (Greeks, Jews, Romans, and the Germanic/Celtic/Slavic barbarians), man has aspirations beyond getting and begetting. Men have usually seen their own social and cultural order as a reflection of a supranatural order. For the Greeks, the originators of viticulture, music, bee-keeping, etc. were gods or divinely inspired heroes.
A Man’s nature is art, which is another way of saying we are social and cultural beings as well as natural beings. Thus it is not enough for a commonwealth not to make war on property and income and marriage. In living together with our fellows, we naturally pursue these supranatural ends, but together not as individuals.
B It follows that in a healthy society these higher instincts toward worship and toward the crafts that represent and elevate reality—poetry, painting, music—are not stifled but nurtured.
C But since neither religion nor “the arts” are purely individual enterprises, we cannot properly speak of “freedom of expression” or freedom or religion.
D Since we are born both into families and into communities where cooperation is required for our survival and propagation, our natural egotism, which leads us to seek our own good, is and must be balanced by a concern for the common good in which we share. I say “is,” because it is a fact—demonstrated by Axelrod’s game theory studies as well as by history and experience—that raw egotism is destructive not only to society but to the egotist. Another way of putting this is that while we may often prefer to speak in the first person singular—of the “ego”—we also have to speak in the first person plural—the “nos.” Every “nos” implies a set of “egos” and every “ego” a “nos.” And, there are multiple “nos.” When I say “I,” I am implying a set of we’s that include my parents and children, my colleagues and/or friends, my fellow-citizens (though that concept in America is rather weak, so weak as to have hardly an meaning these days.) Since there is no “I” that does not imply a “we”—since I am defined, in fact, by “we,” then nothing could be more fatuous than to speak, as liberals and libertarians do, as if society does not exist except as a random collection of competing individuals.
In the EF, there is no invocation of the Blessed Trinity to commence the liturgy for the laity, unless they take the prayers at the foot of the altar as their own. Otherwise from the Introit they go to the Kyrie Eleison. I do think the invocation of the Trinity is a fitting way to start the liturgy. Was this never a part of the Roman rite until the introduction of the missal of Pope Paul VI?
I'll have to read A Short History of the Roman Mass by Michael Davies, and then go through Jungmann one of these days...
Steve Martin, Tony Trischka and Bela Fleck together with their banjos in NPR's New York Bureau. (Ned Wharton, NPR)
NPR: Tony Trischka Has More Than One Banjo on His Knee
As I listen to more bluegrass I'm appreciating the banjo more...
Steve Martin, Bela Fleck, Tony Trischka Banjo HDTV The Crow
Tony Trischka Banjo Interview with Smithsonian Folkways
Tony Trischka - Fox Chase - IBMA 2008
Earl Scruggs Medley - Tony Trischka
Bluegrass Fire! Richard Greene, Tony Trischka Little Rabbit
Tony Trischka & Skyline - I Can't Believe
Friday, June 26, 2009
But what if such a statist solution is neither sustainable and just? And will worsen the situation but making it even more difficult for us to seek a localist solution? For example, the reform of health care may add a burden to the people by its National Government that will lead to economic ruin.
Should we be making predictions about what is more likely to be brought about? Or should we be acting as advocates, who are seeking solutions. We are not politicians or legislators, and we do not need to be so concerned with what is possible. Rather, we should be trying to change "hearts and minds" as much as we can--to persuade others and to consolidate power at the local level.
As we advocate, we do recognize that there are many obstacles, most notably the National Government, which needs to lay off in certain ways, repealing past legislation or admitting error, or at the very least not enforcing it. And with respect to other goods, drafting new legislation so that efforts at relocalization are protected from those who have a stake in the status quo may be necessary. If national solutions hasten the demise of the system, which will lead to various evils in the future, should we not consider whether any possible benefits that come from such solutions are worth it? Shouldn't we be looking for a more sustainable approach, even at the national level?
It may turn out that in the future a single nation-state, with all of its political and economic centralization, cannot be maintained, and that local centers of power regain some measure of autonomy, even if this is not recognized legally or in name, but is what results in fact or in practice.
The "statists'' may say that we are more likely to persuade others of the necessity of a national solution, rather than convince them to work for relocalization. I would respond with several points: (1) Is "esoteric" discussion of Catholic Social Teaching and alternate economic systems that is mostly limited to the blogosphere likely to reach a wide audience? (2) Do we have good reason to believe that we can convince our politicians that they should be guided by Catholic Social Teaching and implement the sort of National legislation that we would like to see in place?
Mr. James Matthew Wilson reminds us that localists can appeal to the social nature of man to defend their vision of life, as he is "unconvinced of much of the apocalyptic language of Mother Nature correcting us and restoring virtue if we don’t do it first." But I do think that those who talk about sustainability have the facts on their side with regards to ecological damage, resource depletion, and Peak Oil, and these facts are usually neglected or ignored by the statists. If we can convince others that the data is accurate and the the negative consequences of perpetuating the status quo severe, there may be an increase for localist solutions. (And of course at the same time we would be disabusing others of the belief that a national solution is wise or can be maintained indefinitely.)
Perhaps "nationalist" is a better name than "statist" in some ways, though it is not without certain associations which may confuse.
*I note that Dr. Fleming begins his discussion of the principles of conservatism with subsidiarity.
By ALEXANDER COCKBURN
(This account of the first visitation draws substantially from Fernando M. González Los Legionarios de Cristo; testimonios y documentos inéditos (Mexico City: Tusquets Editores 2006), which has not been much discussed in English. González publishes documents of the case verbatim (some in facsimile) from two archives, one that of Father Luis Ferreira Correa, Legionary vicar general at the time, supplied by José Barba, and another made available to him by a source. This account also draws from Jason Berry and the late Gerald Renner Vows of Silence (New York: Free Press 2004), the standard account of the first visitation in English, which, however, González greatly supplements.)
(Accompanying this article is a timeline of the first apostolic visitation of the Legionaries of Christ.)
Nothing on YouTube yet! But you can sample the tracks on her debut CD here.
Beebin' for the Girl
2000 Old Fiddler's Convention Winners
2001 Old Fiddler's Convention Winners
Rock, bluegrass collide on local quartet’s debut
6 Day Bender, MySpace
Michael Cleveland and Flamekeeper
Fire On The Mountain - Michael Cleveland
Michael Cleveland & Audie Blaylock- Hot Bluegrass Fiddle
Michael Cleveland & Flamekeeper
Michael Cleveland - Shenandoah Waltz
Michael Cleveland - Miller's Cave
Michael Cleveland | Fiddle Genius (interview: mp3)
Bluegass Blog: GrassCast Interview #49 (mp3)
KET: Michael Cleveland & Flamekeeper with Audie Blaylock (#1312)
Thursday, June 25, 2009
Father's St. Albert the Great lecture can be found here.
Gregorian Chant: Dominican Liturgy
From 2006: The Divine Office - the question of its form and reform
Fr. Finigan: Pontifical High Mass at Westminster
Will they begin celebrating the OF ad orientem? Let us pray and hope...
The Greeks of the classical age invented not only the central idea of Western politics—that the power of state should be guided by a majority of its citizens—but also the central act of Western warfare, the decisive infantry battle. Instead of ambush, skirmish, or combat between individual heroes, the Greeks of the fifth century B.C. devised a ferocious, brief, and destructive head-on clash between armed men of all ages. In this bold, original study, Victor Davis Hanson shows how this brutal enterprise was dedicated to the same outcome as consensual government—an unequivocal, instant resolution to dispute.This way of waging war is prior to the four generations (as outlined by William Lind), but while it in a republic or polity most of the citizens participate in the military, does this have to be the way for military and political goals to be met? On the level of tactics does it have to be just brunt force against brunt force, or is there suitable room for "maneuver warfare" and such? I have read that part of Alexander the Great's military genius lay in his tactical flexibility -- it think it would be unwise to associate this with a more "despotic" or "imperial" way of life.
If the scale of the battle and the size of the two armies are small, is there a possibility for maneuver warfare to be executed? I need to consult someone who knows something about [ancient] warfare...
It is therefore unclear to me why Hanson calls war-making by Western armies since then by the same appellation.
Victor Davis Hanson, “The Western Way of War,” October 13, 2006 (mp3)
Why Study War?
A review of VDH's Ripples of Battle. One for Carnage and Culture.
Transcript for "CARNAGE AND CULTURE: The Western Way of War."
Conversation with Victor Davis Hanson.
"Glad We are Not Fighting Us."
A small archive.
Right Way to Farm the Classics
A War Like No Other: How the Athenians and Spartans Fought the Peloponnesian War (GoogleBooks)
Bryn Mawr Classical Review 2006.03.40
review by Gary Brecher
An Interview with Victor Davis Hanson
Patrick G. Skelly, Evolution in 'The Western Way of War': Continuity, Punctuated Equilibrium, Neither? (pdf)
The Dougout: Military Evolutions: East and West, Victor Davis Hanson, Lt. Col. Bob Bateman and Charlemagne
Re: these posts -- If we're looking at the last 500 years, I'm unconvinced that "cultural values" are the primary explanation for the success of "the Western way of war," especially if we are looking at wars between Western and non-Western polities. Technology seems to be a greater factor. Cultural or institutional values within the military may explain why some Western armies performed better than others, and account for the development and use of 2GW and 3GW.
A Former Insurance Industry Insider Tells All
Karen De Coster, The Other Michele
Michele Bachmann -- campaign website
House of Representatives website
A blog dedicated to opposing her. Apparently there is a lot of strong opinion against her online. But given the general state of the American people I would be surprised if it had any foundation other than ignorance. Perhaps those who are strongly inclined to paleolibertarianism are wrong to think that she is one of their own (or in the process of becoming one), but just as others called Ron Paul "crazy," I am thinking she is on the receiving end of the same sort of name-calling because her proposals, which are oriented towards curbing the power of the National Government, are not intelligible to many Americans.
TakiMag: There goes that by Razib Kahn and RE: There Goes That by Richard Spencer.
Edit. Dr. Fleming, Dumb and Dumber: Sanford and the Conservatives
Rod Dreher: Mark Sanford blows himself up, Mark Sanford's love letters, Cultural conservatives can't win, A word about adultery
Dr. Fleming has a response for Dr. Gottfried?
One worn-out graybeard anti-Christian professor, catering, as so many embittered losers do, to the next generation, has been pontificating about so-called paleoconservative Christians who want to enforce the morality of a Trappist monastery. Would that this professor (and his young admirers) would adopt one Trappist rule, at least: the rule of silence. Having nothing to say, let them say nothing.I didn't know that such a split existed between paleoconservatives. Perhaps Dr. Gottfried does not even consider himself a paleoconservative any more.
Apparently Dr. Fleming is embarking on a new endeavor:
The complete vacuity of conservative discussion, particularly of the murder of George Tiller, has persuaded me that it is time to get down to basics and, against my inclination and better judgment, to spell out a minimalist conservative credo. I am going to suppose, for the sake of these discussions, that–mirabile dictu- there is still some use in words like left and right, conservative and liberal and socialist. I am also going to set aside the entirely profitless debate over who is a real conservative or which generation has been or will be the standard-bearer of conservative revolution. I leave such discussions to the academic butterfly collectors known as “intellectual historians” (though, for the most part, they are neither intellectuals nor historians.
I look forward to reading his introduction to conservatism.
The idea of a steady-state economy was spelled out by John Stuart Mill in the middle of the 19th century, and has been taken up and amplified by a whole host of thinkers in recent times, including Herman Daly, Kenneth Boulding, Nicholas Georgescu-Roegen, Leopold Kohr, Hazel Henderson, Howard Odum-oh, and myself (Human Scale, 1980). There is today an organization called the Center for the Advancement of a Steady-State Economy, and in the UK a Sustainable Development Commission has recently issued a report called “Prosperity Without Growth.”
But what steady-state scholars have traditionally failed to emphasize, and what I have always held to be crucial, is scale. They have tended to picture such an economy, naturally but erroneously, on the scale of the nation-state, without realizing that it is the size and nature of the state in the first place that tends to foster growth and would be hard-pressed to do otherwise.
A true steady-state economy can operate only at a scale where the people involved understand they are living within, and dependent upon, a finite ecosystem, and make their economic decisions in the mutual self-interest of humans and fellow creatures in that system. The limits and possibilities of the bioregion they live in will constrain all economic activity, which would be primarily to ensure the continued existence of the bioregion at a harmonious and productive level and would preclude destruction or pollution of the sources of economic life.
And ultimately it would depend on community. That is, the level of a few thousand people-maybe five thousand or ten, maybe as many as twenty or thirty-who are able to deliberate and decide how their economy best fits into their ecosystem. They would grow their own food, make their own necessities, generate their own energy, create their own culture, to the maximum extent of human well-being and pleasure within the constraints of the other systems and species they live with.
One may question if it is true at first that it is the nature of the nation-state to have a growth-oriented economy, but it seems historically true, and the centralizing forces both in the economic and political realms do seem to push for it.
Center for the Advancement of a Steady-State Economy
Sustainable Development Commission
Prosperity without Growth? · Economics · Sustainable Development
Prosperity without growth - Background
Prosperity Without Growth (pdf)
John Michael Greer, The Archdruid Report
It's hardly news that economists these days spend more of their time explaining away their mistakes than providing useful guidance to policy makers and the public. Behind the failure of contemporary economics lies a poorly understood reality: the mismatch between today's economic ideas and the laws governing the natural systems that support the human economy.
Wednesday, June 24, 2009
Movie Legends - Mary Pickford
Movie Legends - Mary Pickford (Reprise)
MARY PICKFORD TRIBUTE
Mary Pickford Secrets her final movie and talkie clip 1!
Katie Melua - 'Mary Pickford' interview
Katie Melua - Mary Pickford
Katie Melua - Mary Pickford
Katie Melua - Mary Pickford (High Quality)
Katie Melua - Mary Pickford(Used to Eat Roses) - Live at Lightning 100
Katie Melua met het nummer 'Mary Pickford'
SILENT LADIES - LOUISE BROOKS, GISH, MARY PICKFORD,
2. I need a potty mouth jar, except I'll be using it whenever I say "dude" (Urban Dictionary). Sarge you should stop saying that word too--it's contagious.
3. Work on regaining focus and mental discipline.
Still no news about jobs. I should read through the wikihow for writing a cover letter, and see if I missed anything. While I was at In and Out Milpitas tonight, I spent most of the time people watching, a little on reflecting and jotting down some notes. A lot of stereotypical Americans there, even if not all were Anglo. And then the young people... would it be harsh to say, "What a sorry bunch." At least they probably don't know any better. Then there was one couple that looked like they were having a fight -- the guy wasn't looking very pleased. No smile on his face; rather, he had a serious expression, and his words to his girlfriend also seemed serious. She seemed rather submissive.
source: Cardinal Sean's Blog
Cardinal Castrillón: here
I have to say that I'm not such a big fan of the cappa magna, and tend to think that it is obsolete. The longer it is, the worse I think of it. (I have the same opinion about long bridal trains as well.) A reaction to triumphalism? Is it accurate to say that this is an example of secular royal fashion being co-opted by the Church (as a sign of dignity/rank/honor)? Or was this adoption by both secular rulers and the Church rather contemporaneous?
I believe a simplification of honors did take place under Pope Paul VI, no? If I were to be consistent, I would think that was a good thing. Are the Orthodox and Eastern Catholics so elaborate with their honors system and vestments, in comparison to the Latins of the past?
Does the cappa magna work as a sign of dignity, reminding us of the dignity that cardinals and bishops and other prelates have? Or is it an obstacle because it is excessive, when the episcopal ring, pectoral cross, and ordinary vestments should suffice?
For more info:
Costume of prelates of the Catholic church By John Abel Nainfa
Church vestments: their origin & development By Herbert Norris
Handbook to Christian and Ecclesiastical Rome By Mildred Anna Rosalie Tuker, Hope Malleson
Cardinal O'Brien's Cappa
Dappled Photos: The Cappa Magna
Wounded Bird: Cardinal In Cappa Magna
the far sight 2.0: The Spanish Cappa Magna
Cappa Magna Sighting : Andrew Cusack
American Papist: Photo: World's Largest Cappa Magna?
allblacks haka ads NEW
Haka vs. Iveco (commercial)
All Black - IVECO Trucks
IVECO - ALLBLACKS - Haka
iveco massif aka all blacks
Rugby World Cup 2007 TOYOTA video clip
Scotch Whisky Commercial HAKA Kilts
(Reminds me of Braveheart.)
It's probably good for the NZ national union rugby team to celebrate Māori culture. But for this to be used by Adidas and Toyota and whomever else for their commercials? The things people have to do for corporate sponsorship and advertising revenue. It must be said though that without the commercials I probably wouldn't have learned about the haka in the first place.
All Blacks Haka
All Blacks Haka - Kapa o Pango
All Black's Haka (Good quality)
All Blacks Commercial
All Blacks 'Captains' Ad
All Blacks Powerade add
Coke Zero & All Blacks TV Commercial
Adidas/All Blacks - Rugby World Cup 2007
The first and only Haka for the Queen (at her place)(All Golds)
The Māori have their haka--perhaps the Greeks and Romans had something similar, once. I think the British army employed chants or yells during attacks (something I recall from the movie The Last of the Mohicans). And there's the "Rebel yell" of the Confederate Army. I suppose beyond a certain stage of social and warfare development war chants and dances are rendered impractical. But to learn them as a ritual of male initiation? It is true that the actual combat skills are probably more important.
See Michael Gilleland on "Battle Cry."
Ancient Greek Battle Cries
More on the Haka:
Maori Haka & the Ka Mate Haka
The Maori Haka
The Haka - New Zealand Maori War Chant
New Zealand All Blacks and the Haka: Origins of the Maori Haka
Maori Haka V's Aboriginal War Cry Rugby League
For my sisters: Hello Kitty Castle and Hello Kitty House.
Hello Kitty Villa in Taipei « House of Kitty Blog
'First ever' Hello Kitty-themed maternity hospital opens in Taiwan
Hello Kitty invades Taiwan maternity ward
Shanghai Expat Life: Hello Kitty Cafe - Taipei, Taiwan
Hello Kitty Hotel in Japan and Taiwan Hello Kitty Gifts
KT Sanctuary: Hello Kitty Blog
Taipei Times - archives
Hello Kitty Gifts
There is a large file for an icon here.
Fr. Z: OLDIE PODCAzT for St. John the Baptist
Insight Scoop: The Nativity of St. John the Baptist—prophet, forerunner, best man, martyr
It's odd that we (Americans? moderns? Latins?) do not have a greater devotion to St. John the Baptist, given his place among the saints. I do not think the same is true of the Orthodox or Eastern Catholics.
John the Forerunner - OrthodoxWiki
Nativity Of John The Forerunner
St. John the Baptist Parish Front Royal, VA
Tuesday, June 23, 2009
A short encyclopedia entry about Cardinal Pole. (Old Catholic Encyclopedia.)
I was watching part of The Tudors again. I didn't know the cardinal was of the House of Plantagenet. English history is interesting, but the cruelty and viciousness of Henry VIII does make one have second thoughts about the monarchy.
This week, the House of Representatives is moving ahead on historic legislation that will transform the way we produce and use energy in America.
This legislation will spark a clean energy transformation that will reduce our dependence on foreign oil and confront the carbon pollution that threatens our planet.
This energy bill will create a set of incentives that will spur the development of new sources of energy, including wind, solar, and geothermal power. It will also spur new energy savings, like efficient windows and other materials that reduce heating costs in the winter and cooling costs in the summer.These incentives will finally make clean energy the profitable kind of energy. And that will lead to the development of new technologies that lead to new industries that could create millions of new jobs in America, jobs that can't be shipped overseas.
He's still promoting the fantasy of alternate energy being able to replace oil in any substantial amount.
Interview with Charlie Maxwell (Part 1 of 2)
by Steve Andrews
The Fourth Sacrament under Restoration. On the Job, the Curé of Ars and Padre Pio
Endless streams of penitents stood in line at their confessionals. And Benedict XVI is proposing them as models in order to revitalize the sacrament of forgiveness. Surprisingly, Cardinal Martini also agrees with the pope. And he even wants a council for this purpose
Austria and China. The Bishops with the Lowest Grades
The heads of the Austrian dioceses have been called to report to the pope, who is upset over how they have allowed rebellions and abuses to run free. While in China, there are bishops who obey the communist government more than Rome. But Vatican diplomacy is at fault as well, says Cardinal Zen
by Celeste Headlee
(via American Conservative)
DARE | DICTIONARY OF AMERICAN REGIONAL ENGLISH
Harvard University Press
US university's dictionary project on the road to completion
10 Fascinating Fictional Languages
Perhaps it is not easy for us who are looking for a way to follow to be able to evaluate the impact of our actions on others. But shouldn't we be concerned as to whether we are cooperating formally or materially with evil in choosing to go along with the status quo and accepting the practices of social institutions without critical examination?
wiki: Primum non nocere, Hippocratic Oath
"First, do no harm": Not in the Hippocratic Oath
NOVA | Doctors' Diaries | The Hippocratic Oath: Classical Version; Modern Version
The Internet Classics Archive
Clashes between police and people who can’t take it any more become daily occurrence
In Hubei some 10,000 people resist attempts by police to remove the body of a young man who died in mysterious circumstances. They fear the authorities might cremate it and eliminate the evidence of a crime. In Guangdong residents seize government officials and clash with police sent to free them.
Many democrats arrested on the anniversary of June 4th, still in jail
Police have released many pro-rights activists who were arrested just before June 4th, but others are still detained. Signatories of Charter 08, the document for Democracy which has aroused great interest in the country, are the most affected.
Erin McGeown on Fiddle with some Irish Reels
New York trio of fiddle players playing Irish hornpipes
No fiddles in the following...
Tara Finn and Sinéad Farrell with an Irish Jig
Comhaltas Ceoltóirí Éireann North America
Comhaltas Ceoltóirí Éireann Boston
Comhaltas Ceoltóirí Éireann - West Region - Welcome
AMA | Artists | Celtic Blaze featuring Stephanie Cadman
Stephanie Cadman - Celtic Blaze - Breakfast TV - CITY TV - Apr. 30 2009
Southern songs and rare gems from the Civil War Period.
(via the Confederate Colonel)
So there's an April Verch cd at CDBaby I'm interested in... what else... Stephanie Cadman.
The United Daughters of the Confederacy
Monday, June 22, 2009
Review of Mark A. Noll and James Turner, The Future of Christian Learning: An Evangelical and Catholic Dialogue,
While it is true that there are a number of Catholic research universities and a very few aspiring evangelical research institutions, there are over 1000 liberal arts colleges in America. Some 200 are self-consciously “Catholic,” and about that many are “evangelical.” Perhaps a majority of the rest are “church-related” in one way or another.
True, most of these liberal arts institutions are trying to emulate the research universities with their specialized majors and even the “publish or perish” mentality for their professors. Most of them have forgotten what the liberal arts are, replacing the integrated breadth and depth of a liberal education with a small menu of general education electives.
But some of these Catholic and evangelical schools are keeping the kind of education that gave us the Western intellectual heritage alive. At evangelical schools like my own Patrick Henry College and New St. Andrews, and at Catholic schools like Thomas Aquinas and Christendom College, students are reading Plato, Aristotle, Augustine, Aquinas, and other seminal texts. They are taught the arts of grammar, logic, and rhetoric. They learn to think deeply, to write persuasively, to be creative. In terms of the history of education, these students are being given an education liberalis—that is, the education designed to form free citizens—as opposed to an education servilis, the specialized job training that was given to slaves.
Both Catholic education and Protestant education are grounded historically in the liberal arts. The liberal arts tradition is secular, not Christian as such, but its openness to truth, goodness, and beauty was found to be profoundly compatible with Christian revelation. The liberal arts were broad enough to contain many different emphases. This tradition made up the curriculum of the Medieval university—which stressed the art of logic, thus leading to scholastic philosophy—and of the Renaissance university, which stressed rhetoric. This latter was the model for the Reformation-era universities and lower schools, as implemented by Melanchthon, and would bear fruit in eloquent preaching and the close study of classical texts, including the Bible. Higher education by means of the liberal arts was put into practice by Anglicans at Oxford and Cambridge, and by American Puritans at Harvard and Princeton.
The liberal arts curriculum as informed by Christianity, whether Catholic or Protestant, provided the intellectual foundation for Western civilization in all of its intellectual variety, shaping jurists, artists, statesmen, scientists, and citizens in every vocation.
The true change came in the late 19th century, with the introduction of the Prussian university model, a creation of the scientific Enlightenment and the authoritarian state. Its highest aim was progress, not tradition. Its only allowable methodology was scientific. It rejected the broad learning of the liberal arts in favor of technical specialization. The Prussian university model broke faculties into departments, forced students to choose “majors,” and made research—not teaching—the purpose of the university.
Universities built on the Prussian model, by their very institutional structure, are going to cut against the grain of both the liberal arts and Christianity. Designed as factories for the manufacture of new knowledge, they will tend to minimize old knowledge. Designed to be specialized and compartmentalized, they will find it difficult to make connections, either between disciplines or with the moral and spiritual dimensions of life.
As naturally “political” or “social” creatures, we long for thick and rich set of constitutive bonds that necessarily shape a fully-formed human being. Shorn of the deepest ties to (extended) family, place, community, region, religion, and culture - and deeply shaped to believe that these forms of association are limits upon our autonomy - we seek membership and belonging, and a form of extended self-definition, through the only legitimate form of organization available to liberal man - the State. Nisbet saw the modern rise of Fascism and Communism as the predictable consequence of the early-modern liberal attack upon smaller associations and communities - shorn of those memberships, modern liberal man sought belonging through distant and abstract State entities. In turn, those political entities offered a new form of belonging by adopting the evocations and imagery of those memberships that they had displaced, above all by offering a new form of quasi-religious belonging, now in the Church of the State itself. Our “community” was now to be a membership of countless fellow humans who held in common an abstract allegiance to a political entity that would assuage all of our loneliness, alienation and isolation. It would provide for our wants and ; all that was asked in return was sole allegiance to the State and partial and incomplete allegiance to any other intermediary entity. To provide for a mass public, more power to the central authority was asked and granted. Thus Nisbet concludes - following a basic insight of Alexis de Tocqueville: ”It is impossible to understand the massive concentrations of political power in the twentieth-century, appearing so paradoxically, or it has seemed, right after a century and a half of individualism in economics and morals, unless we see the close relationship that prevailed all through the nineteenth century between individualism and State power and between both of these together and the general weakening of the area of association that lies intermediate to man and the State.”
Nisbet understood that a radical disjuncture had been introduced by modern theories of “social belonging” that seemed to resemble some aspects of older Aristotelianism, but which in fact were fundamentally distinct. Aristotle, and Aristotelians like Aquinas, insisted that such any conception of a good and flourishing human community required a basis in familiarity with a particular people and one that had continuity over time. Theirs was an argument about human scale: our ability to comprehend a common good, and our willingness to act on its behalf - to feel a sense of obligation and indebtedness to our inheritance from the past and a sense of duty born of gratitude toward the future - requires a fairly intimate, on in which we can have some sensory connection of our actions upon others and theirs upon us, and a setting in which memory plays a large role. Such a community has an enlarged sense of humanity’s temporal dimension, one that expands beyond merely one lifetime instead to include a strong sense of generational gratitude and obligation. Only in such a setting can we intuitively understand that without our forbears, we would not have achieved our own humanity, and thus that we are obligated to give as good as possible to future generations.