We present second part in the series on relationship of Christianity and high culture of antiquity, summarized in the notion of the palaios logos. Here, by interpreting one remarkable passage from Origen's classical apologetic work Contra Celsum, we draw some distinctions in understanding of time, knowledge of future, human conscience and the relationship of God to man that are unique for Christianity. Our inquiry leads us before the specific problem - a pitfall most characteristic of our own age: human urge to posses the knowledge of the future, which will be treated in detail in the third part of the series.
In the first part of the series of essays Mihai provides us with a unique approach to a unique pathway to knowledge - symbolism. While the use of symbol as such is not unknown to our day and age, Kali Tribune's Ministry of Metaphysical Discernment, Semiology and Apophatic Affairs will aptly demonstrate just what level of difference there is between what modernity and Tradition understand as symbol.
Kali Tribune's Ministry of Logical Hygiene, Historical Continuity and Ego Euthanasia Management hereby issues a statement on ongoing self-righteousness pandemic. We take the common and pervasive notion of every day heroes (nurses, shop assistants, etc.), inflating into saccharine bubble all over the world, and attempt to demonstrate what it can teach us about the deeper causes of our historical moment.
Prompted by the passing of great English conservative philosopher Roger Scruton, we take the opportunity to sketch the distinguishing marks separating what it means to be a conservative and what it means to belong to Tradition, stances only seemingly similar but in actual fact worlds apart from each other. We take Scruton as an exemplary figure of contemporary conservative thought and his attitude towards religion as a starting point and argue that it has very little to do with what might be called a traditional attitude. Further we discuss the understanding of time, eternity and causality peculiar for traditional thought and explain how conservatism is in fact alienated from it. We conclude with a broad sketch of what we see as signs that modernity is actually over, taking into consideration an ongoing dissolution of popular art, i.e. the lowest form of the expression of modern spirit.
In this podcast of the ongoing "Notions of Metaphysics" series we treat the problem of inverted meaning of traditional notions of metaphysics. We use the example of the complementary opposites of material and formal, something we today understand in precisely opposite way to their original meaning. Why this happens, what are the consequences and how does it influence our everyday life are some of the questions we rise in the course of the podcast.
It is said that "Christianity is against human nature". Well, if you think that unspoken reason for saying this was originally: "because it prevents people of wanting to conquer and shag each other, thus at the same time deadening their more creative impulses", you would be quite wrong. The original intellectual objections to Christianity came from people who denounced Christians for rejecting the palaios logos - "the word of old" - that is, ancient metaphysical tradition and civilization built around it, and thus ushering a sort of, what we would now call, a revolutionary new beginning. In this series of essays we'll attempt to indicate not only how and why this was a fundamental misunderstanding, but how Christians who in turn unequivocally rejected the proverbial "Athens" for the sake of absolute - in fact: isolated - "Jerusalem" committed quite a congenial mistake.
Materialism is not only a mentality or metaphysical orientation. It is also an ontological mood - the peculiar sense of the world and oneself that is highly personal yet at the same time it imbibes all the metaphysical propositions of materialist with rather well defined pathology. This pathology, we claim is the source and the purpose of materialist metaphysics and materialist life, while the systemic form it builds for itself, be it Communism, scientism or something entirely different is quite secondary. To explain what we mean, we focus on the statements of one old fashioned dialectical materialist: Slavoj Žižek, wherein he explains his worldview.
In this podcast Mihai and I cover a wide spectrum of topics related to various understandings and misunderstanding of what exactly is the Tradition we often talk and write about. We begin with Rene Guenon's understanding of the term and proceed to depiction of some examples of contemporary anti-Tradition trajectory of every day life, manifested in various ways and summed up in the drive to erase the notion of origin in the widest sense of the word; in the process we touch upon various aspects of Guenon's work, a nihilism of contemporary workplace, Mihai evaluates Guenon's "disciples" Julius Evola to Fritjof Schuon, we touch upon eternity and time, and, finally, we point out some remedies we think are beneficial to those of us who cannot make compromise with the world in dissolution.
We interrupt the practice of publishing exclusively our original content and nick the extract from the book length series of interviews Cardinal Robert Sarah gave to French author Nicholas Diat. Although, in religious matters, we rarely address the problems of contemporary Church directly, prefering instead to bring out the positive content of Christian Tradition and simultaneously address the proverbial signs of the times as we see them in accordance with our mainly philosophical expertise, this time around we cannot pass on the opportunity to express admiration for a man who does both of these things with clarity that we would be hard pressed to match, even from our comfortable, marginal, position of much freedom and zero influence. As the text is multilayered and at few points Cardinal's wording is especially succint in addressing some of the ills we've been writing of at length, readers can expect commentary to follow.