Procruste et le vieux, son fils et leur âne ...

Une fable d'Ésope:

Un vieil homme et son fils sont partis le matin sur un voyage qui durerait jusqu'au soir. Quand il faisait fraîche, le fils monterait à l'âne. A midi, quand il ferait chaud, ça serait le tour du vieux. Alors ils partageraient en temps égale l'usage de l'âne, et le vieux qund le besoin serait plus grand.

Sauf que, à peine partis, ils ont rencontré des hommes qui reprochaient au fils d'user l'âne et de laisser égoistiquement son père marcher à pied. Ils ont changé les places alors.

Deuxième changement de plan, à midi et quelque, le fils est visiblement fatigué, on demande pourquoi le père abuse de son age pour s'emparer de l'âne. Ils rechangent places. C'était déjà mal, cette adaptation, vue que maintenant c'est le père qui aura eu le temps difficile à faire à pied.

Mais pire encore: après quelques heures, on leur dit "Heh, ton père souffre, pourquoi pas partager l'âne si t'es trop égoiste pour marcher!" Ils le font.

Avant la ville d'arrivé, l'âne est très usé. On reproche aux hommes d'accabler la bête qui est en train de crêver. Ils entrent la ville en portant l'âne sur leurs dos, à la grande rigolade des citoyens.

Autre histoire, de la légende héroïque:

Thésée remonte de Trézène aux Athènes. Il est accueilli par Procruste. Celui avait cette coûtume de laisser ses invités s'allonger sur son lit. Ceux qui étaient trop longues avaient ses pieds coupés, ceux qui étaient trop courts étaient étirés. Dans les deux cas, l'invité mourrait et Procruste s'imaginait son héritier. Sauf que Thésée avait la bonne longueur, et qu'il était plus fort que Procruste. Aussi il finit cette coûtume avec la vie du brigand, qui lui-même n'allait pas exactement à son lit.

Aurait-ce une application aujourd'hui? Je crois que oui. On aime pas seulement moraliser, on aime aussi rigoler. Ce n'est pas toujours par hazard et malcompréhension génuine si on continu a harceler un homme, un couple, une famille, et c comme le faisaient les braves conseilleurs des trois voyageurs. On calcule parfois aussi, que ça peut faire rire avant d'en finir. Evidemment les harcèlements tombent parfois sur les mauvais dos pour les rigoleurs, c'est parfois une chose qui emmène en cour de justice. Et évidemment aussi, tous les souffre-douleurs n'arrivent pas non plus à s'en débarasser. Entre ces parties, trop souvent la psychiatrie sert d'intermédiaire, et trop souvent les psychiâtres font avec leurs patient, ce que faisait Procruste avec ses invités. Moins dramatiquement, biensur, qu'en les tuant directement. Souvent, au moins. Une forme particulièrement sournoise de ça est de prétendre que les critères des autres sont un lit de Procruste et que le patient aurait besoin d'eux pour s'en débarasser.

Mais en fait, les critères des autres sont normalement pas directement un lit de Procruste. Dans la fable d'Esope, le peuple a - grosso modo - les mêmes critères que les voyageurs. Seulement, ceux avaient appliqué ces critères d'une façon inattendue par le peuple, et par conséquent incomprise. Mais ils croient que les psychiâtres vont aider les voyageurs a comprendre ce qu'ils pensent qu'ils n'avaient pas compris, et qu'ils avaient en effet très bien compris. Et les psychiâtres aident vraiment quelques-uns - soit de comprendre une chose vraiment incomprise, soit de se faire comprendre par un peuple incompréhensif. Mais parfois ils persécutent le vraiment cynique qu'il faudrait plutôt mettre entre les mains de la justice, et parfois ils persécutent l'innocent. Ou celui qui tâche de récupérer une vie rélativement innocente, après une chute.

S'ils garderaient juste simplement ceux qui avaient besoin d'être retenus, la plupart des psychiâtres et de leur personnel serait au chômage. Et la compagnie des retenus serait beaucoup plus désagréable. Les fois que j'ai vécu ça, une dixième jusqu'une vingtième seulement me paraissait folle. Les autres, n'étant pas fous, devraient pas être retenus. La plupart l'accepte quand même, d'avoir sa vie gâchée de cette façon, vu qu'ils ont peur de s'opposer au pouvoir des psychiâtres. Ou parce qu'ils commencent à partager les critères (ou plutôt certains critères) des psychiâtres.

De toute façon, la psychiâtrie coûte aux imposables, elle fonctionne pour beaucoup de gens comme un Procruste intervenant après qu'ils avaient refusé de se plier sous l'opinion immédiate, refusé d'avoir leur vie gâchée comme le voyage du vieux de son fils et de leur âne. Et elle blesse ses victimespar les neuroleptiques, les barbiturats, les électrochocs, en certains pays par le "suicide assisté" qui n'est pas toujours un suicide, auparavant par les lobotomies. Au lieu de soutenir un Thésée, le peuple salute la psychiâtrie - ce nouveau Procruste - comme solution simpliste à un problème rélationnel délicat. Pour ne pas se rendre compte qu'ils font ce que faisaient les conseilleurs des voyageurs ... ou même pire.

Hans Lundahl
28 Juin N. C. 2008
Veille des SS Apôtres
Pierre et Paul,
Avignon

série: 1 Si vous avez des problèmes avec la psychiatrie ... 2 Interêts financiers dans les faux diagnoses 3 Temps des pervers ... ce n'était pas le moyen âge 4 Procruste et le vieux, son fils et leur âne ...

Dale Ahlquist: "G.K. Chesterton and The Perils of Being a Complete Thinker"

When you have an answer for everything, it seems that no one wants to talk to you anymore. It doesn’t even matter if you’re a nice guy. When the prevailing philosophy is that truth is relative or largely irrelevant or basically unknowable or strictly personal, in other words, when our only certainty is our uncertainty, there is nothing more irritating than some one who comes along and smashes such non-conclusive conclusions. There is nothing more unsettling than someone who has settled things. The most unwelcome person on a college campus today is someone who can argue persuasively that there is a truth that is absolute, all-important, accessible, and universal. Which explains why G.K. Chesterton is not taught or studied in our universities.

Unless, of course, it is exactly the other way round. Read on by clicking title of this post, anyway.

“The world is living off its Catholic capital,” says Chesterton. The university itself is a Catholic invention. So are hospitals. So are Psychiatrists (Chesterton describes Psychiatry as “confession without absolution.”).

Dahlquist got Chesterton wrong here. He was not accusing the Catholic Church of inventing the intrusive institution usually referred to as psychiatry. But, considering Torquemada, maybe he should have. And chosen Greek Orthodoxy rather than Roman Catholicism.

Orthodixie: "Of course Sponge Bob is gay" (link)

When sexual sin is no longer defined by the way you ACT, what you do, but an inherited, genetic, predisposition (mannerisms, tastes, bachelorhood, etc) -- well then it becomes a whole lot easier to label something as queer. Then, that being the case, tolerance for a passive quality is dictated by sheer good manners.

Read on, click title.

Giving what - if aught at all - to beggars (from a message board on xt3)

My first post on the subject (quotes from a R C priest, with whom I obviously disagree, somewhat):

"While not excluding the possibility of giving money to the homeless or beggars I think that it is probably best either to give them some food, or even offer to go with them and buy them some food or a hot drink."

• a) That will not wash and dry their clothes
• b) That will keep them warm on winter morns and evenings, but not as long as an hour in a café or a cyber - nevertheless, not getting that, one will take the food and the coffee
• c) That does contain sugar and fat
  
  

"As well, if there are beggars who regularly ask for help outside your parish you could find out where the nearest charitable services are located, so you can tell them where they could find some help."

• a) crowded, and often a sure way to get on terms of camaraderie with people who are in deep trouble or sometimes put their equals in trouble (by "responsibility"), unless you harden your heart each time and say "hey - you'r not the kind of company I want"
• b) personnel who sneer if you do not get a work
• c) not always the best hours for your needs
• d) a very sure way to get socially stamped, so you can't get the company you do want

As a matter of fact, I have in Aix and Marseille, mainly Aix, in wintertimes since my arrival for New Year 2006, lost stamina and teeth. Since ma is diabetic (the slow type, when you don't need insulin) I am getting worried about that too.

Hans Lundahl

I might add: the humiliation of people heeding your advice drives some to anger, others to drink or drugs, and some even further down.

I might also add: yes, when St Augustine exposes the words of the Sermon on the Mount "let noone depart emptyhanded" by noting that a correction is sometimes better than material alms, he is not speaking - according to the examples he gives - about the foods or drinks the person might use the money for (St Paul said something about judging people or letting oneself be judged on that account) but about beggars who ask for (pre- or extramarital) sex or for weapons to subvert the state.

I might also add: when you pay money in taxes to the state, what you pay is anyway money, what the man on the dole gets is often enough money, and furthermore you are paying a lot of people to hold a check on him which almost automatically harms his reputation and may harm his affairs and - when we come to psychiatric expertise - health.

Second post I made on that thread, today:

[after recommending to give the money to charitable organisations, the priest motivates:] "In this way we can be more certain that the money we give will be used well."

Why need that certainty?

Giving alms has two aims, naturally speaking, but related to the needs of the soul:

• - knowing that the other one has something to use for his needs;
• - knowing that you do not abuse it by keeping it.

Not the other way around, like:

• - "knowing the other one does not abuse it by getting it";
• - and (though it is something to consider in setting limits for the alms you give) knowing I have something to use for myself.

When the devil appeared to St Martin, telling him he had given his half mantle to himself the one below, St Martin answered he had given it to the beggar. I e he was not guilty for being beguiled by the one begging. Christ confirmed it by the dream he had a later night by appearing clothed in that half mantle.

When St Nicholas was told someone had already come to the distribution of food, he told back that maybe it was Christ testing us.

The case of the beggar in front of the Church door is hypocritical too:

• - if he's drunk while asking passers out from Holy Mass for money, he should not be allowed to stay there, there are sober and polite beggars enough, who will not make the sortie unpleasant;
• - if he is not drunk when begging, how do you know he is a drunkard who would abuse the alms?

There is ONE good reason to give him food instead though; that being if you see him waiting to get enough together to eat and therefore hungry. And a good sandwich is usually appreciated. But if someone has already done that, there is no use in two more people doing the same, and if he is only eating instead of begging in front of the Church door - where will he eat in the afternoon or evening, then?

I think the moral theologians who recommend buying food or drink or not giving at all, rather than giving money, are to Christ's sermon on the Mount, what Hillel was to Moses. Not a loyal exegete, to say the least, that is.

Hans Lundahl
Avignon
14/27 of June 2008

PS/ there is this to it too:

"In California, we saw the courts affirm the government’s right to compel Catholic charities to cover contraceptive services, regardless that the Church considers these sinful."

http://www.catholiccollegestudents.org/fecrocker.html

Ave Maria Gratia Plena...: "Why can't women just be honest???" (link)

Once again the Feminists have painted a picture of poor victimized women. The enemy this time around? America is not "mom friendly" enough and therefore women are suffering from opression ~ and the Sugar Daddy Government must come to the rescue! Sheesh. What WIMPS we women have become! Always suffering. Always being opressed. Always needing to be rescued. Feminists traded in their husbands for the government. They've gone from one provider right over to another provider ~ all while lying through their teeth and claiming that they are independent and don't need a man to help them!

Click title to read all of it.

"Ökad kondomanvänding inget skydd mot sexsmitta" DN-länk

Om kondom skall ha effekt på smittspridning krävs att man lyckas höja användandet av kondom vid tillfälliga sexuella kontakter från dagens 50 procent till betydligt högre nivåer. Program för ökad användning av kondom har dock gett begränsade effekter vad gäller minskad smittspridning i samhället.

Att kräva och använda kondom innebär i sig en markering av fruktan för sexuellt överförbara infektioner och misstro, vilket går emot själva idén med den sexuella relationen som ju syftar till närhet. [...]

En korrekt och konsekvent använd kondom ger teoretiskt ett bra skydd men fungerar betydligt sämre i det verkliga livet.

Läs mer - klicka titeln.

Source de Ste Regisse, selon H. C. Andersen

OEuvres, II
Rien qu'un violoneux
p. 488 s. :

La rebouteuse conseilla une visite à la source de Froerup: elle avait secouru bien des malades que le docteur ne savait pas soigner. Maria se fiait à sa force autant qu'aux paroles de la Bible. Il existe encore dans le petit peuple une superstition [sic] selon laquelle de siples sources, ici, au Danemark, se voient attribuer une grande sainteté, comme aux temps du catholicisme. L'habitant de Fionie tient la source de Sainte Regisse, près du village de Froerup, pour avoir la plus grande force.

Note en bas de page:

Le paysan de Fionie l'appelle Reisekilde, un composé des noms Regisse et Kilde (kilde: "source").

et p. 494 :

A deux lieues environ de Nyborg, entre les villages d'OErebaek et de Froerup, quoique plus près de ce dernier, se situe la source de Sainte Regisse, qui, selon la légende, tient son nom d'une femme très dévote, laquelle fut méchemment persécutée par des mauvaises personnes : elles allèrent jusqu'à mettre à mort ses enfants. Mais, à l'endroit même ou cela se produisit, jaillit aussitôt une délicieuse source. Longtemps après la mort de dame Regisse des nombreux pélérins venaient de loin boire l'eau de cette source et, en saint souvenir, ils érigèrent une chapelle tout près de la source et y accrochèrent le portrait de la sainte.

Une conclusion? Dieu n'est pas un Dieu des oppresseurs, il ne fait pas jaillir des sources de guérison là où meurent les méchants. Aujourd'hui, la St Jean (le précurseur - un de mes patrons) c'est le jour que se tenait à l'époque le foire de la source.

Une phrase de l'auteur danois me frappe comme bonne. Maria se fiait - à la source, donc - comme aux paroles de la Bible. Et les paroles de l'évangile nous montrent aussi, qu'il y avait au temps du Christ une source guérisseuse, celle où le paralytique arrivait toujours trop tard.

Hans Lundahl
24 juin (N. C.) 2008
Jour de St Jean
Avignon

Hittadt på nätet: "Varför har arkitekter så konstig smak?" (klicka titel)

Varför ogillar arkitekter just det som de boende tycker om? Arkitekten Catharina Sternudd ställer frågan i en ny doktorsavhandling från Lunds universitet.

Catharina Sternudd har undersökt allmänhetens och den egna yrkeskårens estetiska värderingar. Världen över uppskattas småskalighet, variation, naturmaterial och färg, grönska och ett formspråk som anknyter till en gammal byggnadstradition.

Läs vidare, klicka titel.

Gleb Yakunin

Him on Religion Law

Recently, Father Gleb and the Committee of Freedom of Conscience initiated legal action against Alexander Dvorkin, director of the Holy Martyr Irenaeus of Lyon, for libel after Dvorkin published a brochure accusing various minority faiths of having "criminal orientations" and practicing as "totalitarian sects." The court ruled in Dvorkin's favor and ordered Father Gleb and the other plaintiffs to pay Dvorkin 80 million rubles as restitution of legal fees. The court based its decision on testimonies of parents whose children had freely opted to convert to different religions and postings on the Internet, despite the fact that neither of these forms of evidence have legal force in Russian law, according to the Express-Chronicle newspaper.

Read more, click on this link.

Wikipedia on him

In 1976 he created the Christian Committee for the Defense of the Rights of Believers in the USSR. He published several hundreds of articles about the suppression of religious freedom in the Soviet Union. These documents were used by dissidents of all religious denominations. Yakunin was arrested and convicted for anti-Soviet agitation in 28 August 1980. He was kept in KGB Lefortovo prison until 1985, and then in a labor camp known as "Perm 37". Later, he was punished by involuntary settlement in Yakutia.

Gleb Yakunin was amnestied in March 1987 under Mikhail Gorbachov. He was allowed to return to Moscow and worked until 1992 again as priest. He was rehabilitated in 1991. In 1990 Yakunin was elected to the Supreme Soviet of the Russian Federation and worked as deputy chairman the Parliamentary Committee for the Freedom of Conscience. He was co-author of the law concerning "The freedom of all denominations" that was used for the opening of churches and monasteries throughout the country.

Gleb Yakunin was a member of the committee created for the investigation of the Soviet coup attempt of 1991 and chaired by Lev Ponomaryov, and thereby gained the access to secret KGB archives. In March 1992 he published materials about the cooperation the Moscow Patriarchate with the KGB. He claimed that the code names of several high-rank KGB agents in the Orthodox Church were those of Patriarch Alexius II, Mitropolitans Filaret of Kiev, Pitrim of Volokolamsk, and others. The Russian church excommunicated Yakunin in 1993, after which he joined the Ukrainian Autocephalous Orthodox Church, which regarded his excommunication as political and therefore invalid.

Read more on him on wiki!

Discovering relevant questions or - forgetting relevant answers?

In The Abolition of Man, C. S. Lewis starts off criticising two (unnamed) English text-books that subrepticiously argue that value is subjective, and that appeal to emotions is both wrong and un-informative.

This trend of challenging received wisdom, seems to have gone on, in the teaching of English in England and US, et c, as well as in the teaching of other first languages. Witness this title, but which is not a textbook:

The Rhetoric of Fiction
Wayne C. Booth (2d edition)

Winner of the Phi Beta Kappa Christian Gauss Award 1962 and the David H. Russell Award of the Nat. Counc. of Teachers of English 1966 (?)

Obviously this book is on the influential side in these professions. And it does challenge given wisdoms, let's have a closer look: this time it is, among other things, the knowability of someone else's emotions, that is under crossfire. As this is not a text-book for pupils, the attack is pretty direct. Before quoting, let it be noted that this approach completely ruins any argument in favour of the position of "Orbilius" and "The Green Book", that value is a matter of emotion: if one cannot know the emotions of one another, how can one know that someone else, when evaluating something, is really speaking about his (presumably unknown) emotions for it?

Here we go, quoting a footnote that ends on page 18:

"[...ac]counts, like the Bible, packed with such illicit entries into private minds, with no distress whatever. For us it may seem strange that the writers of the Gospels should claim so much knowledge of what Christ is feeling and thinking. "Moved with pity, he stretched out his hand and touched him" (Mark 1:14). "And Jesus, perceiving in himself that power had gone forth from him ..." (5:30). Who reported to the authors these internal events? Who told them what occurs in the Garden, when everyone but Jesus is asleep? Who reported to them that Christ prays to God to "let this cup pass"? Such questions, like the question of how Moses could have given an account of his own death and burial, may be indispensable to historical criticism, but they can easily b overdone in literary criticism."

This is the passage indeed, for which I named this article. And I am not concerned with literary criticism as such, any more than C. S. Lewis*, but with answering something given when purporting to speak on literary criticism, in this case historic criticism. The question before us is, whether Christian readers of the Gospels, as well as Christian and Jewish readers of Pentateuch and Job (we'll get to that book later, touching Homer too) of long ago where blind to very simple questions - or whether unchristian readers of these books, like Mr. Booth (not easily confounded with William B.!) are ignorant of and blind to very simple possible and even (once you come to think of them) compelling answers.

If you have 2000 years accepting a text as true information honestly given and say 50 years saying it pretends to know the unknowable, since knowability is no new discovery, the spontaneous hunch would be to agree with the 2000 years, even before coming to solution of problems. Let us now approach solutions.

On the Gethsemane Question, I am actually forced to repeat what C. S. Lewis had said already, either in Miracles or possibly in Fern Seeds and Elephants. I'll try to vary the wording at least. Nowadays, music on radios, cassette recorders, CDs, LPs, singles, MTV, mp3 is ubiquitous. So was, during Antiquity, the spoken word without any amplification or preservation, spoken on occasions when we would have been silent - or out of reach from hearing it. Sometimes it provoked sleep. In BoNe you will find that reading aloud from Moby Dick sends people (and monsters) to sleep. Actually, so does monotonous speaking anyway. You won't know what I mean, if you have not been to some nowadays very unusual sermons. Catholic and Orthodox priest are not encouraged to exceed a quarter of an hour, but ... Now, unlike the instantaneous sleep magic in BoNe, when you fall asleep in real life, there is a moment when you are still listening, there is a moment when you catch isolated words and forget them immediately because you are to tired to care and only then comes the time when you hear nothing, because you are fast asleep. The New Testament gives us three examples:

1 St Paul preaches (not as in a sermon in Mass or homily halfway through Divine Liturgy, so as to let people sit, but really trying to say all essentials to newbies on one occasion, no doubt), a boy sits on the windowsill (no doubt to catch fresh air so as not to fall asleep, probably his ma or pa was more interested than he was), and falls asleep. He loses balance, falls, breaks the neck. A physician present there (enter St Luke, author of the Acts of the Apostles where you find this) makes a death warrant. St Paul raises the boy to life.

2 St Paul is on trial, he has a lawyer to speak on his behalf. As Lewis noted, the reported words are way too short for a Roman rhetor to get away with, even if he was badly paid. Probably St Paul either fell asleep and remembered only first phrases or so or gave a few sentences in exact quote before going on to a very abridged version.

and, most important:

3 Before this happened, Christ had prayed. His disciples probably slept a few hours. Which means He prayed a few hours. The words reported are too short to have been all the prayer of those hours, it is simply a few phrases that woke the disciples up because He cried them aloud. That He prayed the rest of the time is reasonably assumed without risk of mistake, because they knew His habits (I mean after three years together on practically every piece of road and field in Palestine ...)

and, not as important, but still:

4 It happens, even when priests limit sermon time, if I am to trust this:

___ Where no one can see/hear me talking during services

___ Where no one will notice me sleeping during services

___ Where no one can see/hear me talking or me sleeping during the sermon
(note: additional charge) (from Orthodixie)

Next question: how does St Mark know that Jesus felt a virtue go forth from Him, when the woman touched his garment?

Acts 19: 11 And God wrought by the hand of Paul more than common miracles. 12 So that even there were brought from his body to the sick, handkerchiefs and aprons, and the diseases departed from them, and the wicked spirits went out of them.

St Paul and - more important for St Mark, perhaps - St Peter made miracles too. They knew what it felt like. I do not, but I trust the word of St Peter in the writing of St Mark. Unless, of course, St Mark had performed healings himself before writing this. Or Jesus had told St Peter and other Apostles, when speaking after the healing of that woman. A question which Wayne C. Booth does not ask, but which these texts answer is: God does work wonders by the touch of the relics (even just garments, clothes) of Christ and His Saints. Which is one reason why Protestantism is dead wrong (at least as preached at Reformation, there are Anglo-Catholics and such who are not really as Protestant as all that in this respect).

Third question: how does anyone but Jesus Himself know when He is "moved by pity"?

Indeed, how does anyone know the emotions of anyone else? Nevertheless, we pronounce ourselves on each others' emotions pretty often. Gestures, ensuing deeds, facial expression, and so on, and so forth do help us to guess pretty accurately. Sure, the pretense to empathy can be sham, as is probably the case when not just momentary emotion, but exact motive for it or subconscious motive for something else is guessed along with it (a hobby that psychiatrists and Freudians indulge in and sometimes get paid for), but I think anyone can pretty easily use signs like these, particularly with people they know, to ensure an immediate guess of someone else's emotion.

Mark 1: 40 And there came a leper to him, beseeching him, and kneeling down said to him: If thou wilt, thou canst make me clean. 41 And Jesus having compassion on him, stretched forth his hand; and touching him, saith to him: I will. Be thou made clean. 42 And when he had spoken, immediately the leprosy departed from him, and he was made clean.

Pretty straight guess that Our Lord felt sorry for the man, isn't it? Or that he simply decided to act so. Because "having compassion" is not primarily in Biblical language a strong emotion, but a decision to act compassionately, or so I have heard people tell. Even so, anyone might feel sorry for a leper. Why not Our Lord?

Not so for Mr. Booth. If Federigo is really in love with Monna Giovanna is something that no-one can know. Especially not Boccaccio, who is a total stranger (hullo, how does Mr. Booth know that?) and not even Fiametta. He makes a long discussion of the questions involved with "omniscient author's viewpoint" in that story the pages that precede. And apparently, if someone is really in love with someone is an unknowable question. Like the State of Grace in Roman Catholic Theology. Only that emotions are so much more superficial as a question, so much closer to flesh and therefore surfaces of it, than a purely spiritual fact. But some, having decided that morality and values be based on emotion rather than spirit, apparently go along to where they treat emotions as spiritual, that is unknowable.

Fourth set of questions: who wrote Job, how does he know what God and Devil say outside human observations, how did Moses write what happened after his death?

God talked to Moses on more than one occasion. And proved He was God to Moses and the audience** by miracles. The book of Job is something God told Moses. So were the six days of creation. So might the end of the Pentateuch be, except the other explanation is that Deuteronomy has Moses for author because he is author of nearly all the text. The last chapter is only 1/34 of the whole text. Douay-Rheims Bible Online comments in red italics in this chapter. See comment on verse five.

Hans Lundahl
Avignon
5/18 Juin 2008

*was in that place, that is: otherwise he was a Literary Historian by profession.
**scroll down to section marked in yellow

Stoppa FRA-lagen! (länk)

DET SER UT ATT DE LÄNDERNA, ÄVEN SVERIGE SOM ÄR KÄNNT FÖR DEMOKRATI, FRIHET OCH MÄNNISKANS RESPEKT SKA "SADDAMISERAS" SMÅNINGOM GENOM NÅGRA ÄNDRINGAR SOM FOLK INTE KAN MÄRKA, KÄNNA ELLER TROR DIREKT..DET TAR ETT TAG.

EN IRAKISK

Sur pétrol (2 liens, anglais et français)

Dinoscopus: Tail's moral
Antimodernism: Après le pétrol et l'uranium - quoi?

Trouvé sur monarchiste.com (image)

Bénoît XVI, Notre Métropolite, T d J, Bishop Williamson

les trois premiers explicitement sur psychiatrie, le dernier j'espère que quand même non:

1 Benoît XVI:

Dans le message de Benoît XVI, comme relue aujourd'hui dans une église d'Aix en Pce, il dit qu'une cinquième de l'humanité soit des malades mentales.
sön=dim. 2006-02-12



2 Notre métropolite - voir Hristos a înviat, mais comment va notre évêque?



3 Réveillez-vous, Mai 2008:

"Notez que, dans un pays, plus de 90 % des personnes qui se sont donné la mort souffraient d'une maladie mentale*."

note en bas de page:

"Il convient toutefois de souligner que la plupart des jeunes atteints d'une maladie mentale ne se suicident pas."

Y a-t-il une conclusion? D'abord, maladie mentale est un concept flou. Il s'agit le plus souvent de ce que pourrait mieux se décrire comme mauvais comportements. Ensuite, si un comportement est inclu ou pas dans la liste des maladies mentales ou des symptomes des maladies mentales, c'est par vote selon les préjugés des psychiatres mondialement reconnus - entre eux. Un critère est, si le comportement conduit au suicide. mais, comme il est noté dans la note en bas de page: la plupart des malades mentales ne commettent pas suicide. Il est donc question des comportements observés chez beaucoup des personnes, dont certains ont ensuite commis le suicide. Finalement, les statistiques sur les maladies mentales se font selon diagnoses, donc selon des contacts avec la psychiatrie. Dans ce pays alors, 90 % des suicides avaient eu contact avec la psychaitrie avant de mettre fin à la vie. Peut on craindre que les autres dix % incluaient des personnes qui craignaient ça?

4 Bishop Williamson, Dinoscopus blog:

"As oil makes for material comfort by taking out the need for many a physical effort, so the strain shifts from the muscles to the nerves, and so there tends to fade out that sense of reality which came with the discipline of laboring by the sweat of one's brow for food, warmth and clothing. More strain, less discipline, more unreality - disaster may be upon us even long before the oil runs out."

Je crois que le stress existant vient d'autres aspects. P ex: écouter la musique qu'on choisit n'est pas souvent trop stressant. Mais, quand d'autres peuvent jouer la musique heures après heures, sans s'arrêter, ça peut stresser un écouteur involontaire. Travailler sans effort musculaire, en soi ne l'est pas non plus. Mais si un homme prend le travail de dix par les machines, les autres sont au chômage, ou évitent le chômage en travaux pas nécessaires, parfois pas même honnêtes. J'espère que ça soit qu'évoque Mgr. Williamson par les mots "more unreality" - car autrement je crains qu'il ne s'égare dans une observation Freudienne et superstitieuse sur "refus de réalité" conçu comme non-observance de ce que Freud appelle "Realitäts-Prinzip". Et il serait moche de constater que le soutien de la tradition tradi-catho soit devenu sournoisement, par des études de psychologie, un moderniste Freudien avec une morale de Hillel plutôt que du Christ!

Protestera mot elchocker (2 länkar)

Hur är det att få EL-CHOCKER? Intervju med en person som själv har fått EL-CHOCKER:

1) Varför fick du el-chocker?
Mycket djup depression

2) Vilken information fick du om elchocker innan?
Fick nästan ingen info alls

3) Vad blev du lovad som ett resultat från el-chockerna?
Att de värsta minnena (själva kärnan till depressionen) skulle försvinna

4) Fick du detta resultat?
Nej! Istället har mycket annat i minnen försvunnit t.ex människor som jag varit mycket med,men som jag helt plötsligt inte känner igen.

5) Berättade någon om vilka bieffekter som elchocker har?
Inte vad jag kommer ihåg, mer än att man kunde tappa minnet för en tid men att det kom tillbaka.

6) Kände du dig tvungen att acceptera elchocker som ”behandling”?
Ja , enligt min man (du som läser det här skall veta att han måste hjälpa mej med att besvara dessa frågor) så hotade läkaren med att jag INTE skulle få fortsatt vård annars!

Läs mer och skrif på:
Peter U Larssons protestlista.

Boktips (för vuxna):

Några exempel från materialet:

Patienter dör på psykiatriska sjukhus

De sista 40 åren har nästan dubbelt så många amerikaner dött på kommunala psykiatriska sjukhus (1,1 miljoner människor), som i USAs alla krig sedan 1776.

Psykiatrins roll i Nazityskland

Psykiatrins roll bakom förintelsen under andra världskriget och som de ledande männen bakom Hitler. 40% av alla tyska psykiatriker gick med i SS. Miljontals människor dödades av psykiatriska bödlar i tyska koncentrationsläger under andra världskriget. De flesta psykiatrikerna i nazismens tjänst undslapp rättegångar och domar utan återvände istället till sina tjänstgöringar.

Du kan beställa detta material här till självkostnadspris.

OBS! Detta material är inte lämpligt för barn. En del bilder och scener är verkligen avskyvärda.

Reklam för boken Psykiatri - dödens industri.

Was Jesus, the Christ, Essenian?

If Essenians were anything like what I've read, they are in fact mentioned in the Canonic Gospels. Simon, before becoming a disciple of Our Lord, was a zealot. And crowds more than once tried to make Him King. When at last they did, they abandoned Him within a week. Possibly because he did not answer up to the Essenian expectations of a military and political Messiah, chasing the Romans and establishing peace.

Did God give any peoples of the time such "Messiahs"? Two barbarian Kings died on the Parascheve, they died and the Sun went black for three hours.* So they died when our Lord was crucified, as long before His death as the robbers crucified alongside Him died after it. "Confregit in die irae suae reges" One was Conor Mac Nessa, whose grandson Cuchulainn delivered Ulster from the Leinster invaders. The other was Froda of Denmark, in whose reign a little girl could walk from one end of the land (which land? Jutland? Scania? one of the islands?) to the other loaded with golden rings and yet go unmolested. That is what God gave idolaters, but He gave His own nation something infinitely higher: and they rejected Him. On my nation's day, I must confess that military deliverers are not always a boon to a nation. Gustavus Wasa became a Church plunderer, paroding the cleansing of the temple blasphemously. And yet Our Lord too was a fighter. Ascension Day - celebrated yesterday - was the public triumph, before the eleven and before all angels.

Hans Lundahl
Avignon
May 24th/6 June
St Symeon Stylite
and St Vincent of Lerins
Y o Gr 2008

*the wikipedia articles to which I link from their names suggest I misremembered here: Froda seems to have died before Good Friday and Conor Mac Nessa afterwards, when hearing about it: unless I remember correctly this time, i e he asked his druid why the sun went black, and Cathbad answered that the Jews were killing their King, which upset Conor, who was as royalist as he was royal, and too old not to die from the shock.

C. S. Lewis and rock 'n' roll

Clive Staples Lewis est mort le jour de Ste Cécile (cal. grég.) de 1963, même jour que le président JFK assassiné. A l'époque le rock était à peu près Bill Haley et Elvis Presley. Pas vraiment le style de l'auteur du Monde de Narnia, surnommé Jack par ses amis.

Un peu plus tard, le rock s'est développé. Doit-il quelque chose à Jack?

Je pense que oui.

D'abord, la versification du rock sofistiqué - poësie vraiment rhytmée (pour "ménestrels", pas pour "déclamateurs" selon une dichotomie que fait Jack entre deux façons de prononcer les vers) et beaucoup de rimes internes. Comme celle de Jack.

Puis, le désir de décomplexer. Jack pensait que la pensée moderne, athée ou théologique libéral, était complexée et manichéenne. En la trilogie de Pérélandra il fait beaucoup pour présenter un christianisme et surnaturalisme décomplexée mais quand même "rigide" dans les principes morales et émotionnels.

Peut-être aussi le goût de la danse. C. S. Lewis aimait beaucoup la danse, dans le monde de Narnia il donne exemples des dances (des faunes et satyrs avec les nymphes, entre autres) plus mouvementées et moins sensuelles que les danses à la mode bourgeoise.

Je crois que Lord of the Dance serait très à son goût (pourvu qu'il n'aurait pas du la regretter), mais je crois qu'il se reconnaîtrait en, par exemple, Jethro Tull ou - quand il s'agit de Stairway to Heaven - Led Zeppelin. D'ailleurs, cette chanson est plus style moyen âge (chose qu'aimerait Jack) que rock ou blues. Est-ce que Led Zeppelin aurait été aussi connus sans cette pastiche ou revival de la musique médiévale? Je ne crois pas.

Biensur, CSL faisait partie d'un contre-courant intellectuel contre la modernité, et il y a d'autres qui ont fait autant, avec un goût pareil de versification rhytmée. Je pense à son ami plus connu J. R. R. Tolkien.

Hans Lundahl
Avignon,
24 mai/6 juin,
St Syméon le Stylite
et St Vincent de Lérins
A. Gr. 2008