FRANCIS SCHAEFFER ANALYZES ART AND CULTURE “Two speeches from the Apostle Paul that apply to our society today!” Part 240 (Feature on artist Marc Quinn)

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Paul, Apostle of Christ: Official Trailer | Now Playing

Published on Jan 30, 2018

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Paul, Apostle of Christ: Official Trailer In Theaters March 23 http://www.paulmovie.com Facebook: facebook.com/PaulMovie/ Twitter: twitter.com/paulmovie Instagram: instagram.com/paulmovie For Group Sales Visit: http://paulmovie.com/groups Paul, Apostle of Christ is the story of two men. Luke, as a friend and physician, risks his life every time he ventures into the city of Rome to visit Paul, who is held captive in Nero’s darkest, bleakest prison cell. Before Paul’s death sentence can be enacted, Luke resolves to write another book, one that details the beginnings of “The Way” and the birth of what will come to be known as the church. But Nero is determined to rid Rome of Christians, and does not flinch from executing them in the grisliest ways possible. Bound in chains, Paul’s struggle is internal. He has survived so much—floggings, shipwreck, starvation, stoning, hunger and thirst, cold and exposure—yet as he waits for his appointment with death, he is haunted by the shadows of his past misdeeds. Alone in the dark, he wonders if he has been forgotten . . . and if he has the strength to finish well. Two men struggle against a determined emperor and the frailties of the human spirit in order to bequeath the Gospel of Jesus Christ to the world.
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In the 3rd video below the words of Paul are quoted from First Corinthians Chapter 15:1-24

1 Corinthians 15:1-24New American Standard Bible (NASB)

The Fact of Christ’s Resurrection

15 Now I make known to you, brethren, the gospel which I preached to you, which also you received, in which also you stand, by which also you are saved, if you hold fast [a]the word which I preached to you, unless you believed in vain.

For I delivered to you [b]as of first importance what I also received, that Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures, and that He appeared to Cephas, then to the twelve. After that He appeared to more than five hundred brethren at one time, most of whom remain until now, but somehave fallen asleep; then He appeared to [c]James, then to all the apostles;and last of all, as [d]to one untimely born, He appeared to me also. For I amthe least of the apostles, [e]and not fit to be called an apostle, because Ipersecuted the church of God. 10 But by the grace of God I am what I am, and His grace toward me did not prove vain; but I labored even more than all of them, yet not I, but the grace of God with me. 11 Whether then it was I or they, so we preach and so you believed.

12 Now if Christ is preached, that He has been raised from the dead, how do some among you say that there is no resurrection of the dead? 13 But if there is no resurrection of the dead, not even Christ has been raised; 14 and if Christ has not been raised, then our preaching is vain, your faith also is vain.15 Moreover we are even found to be false witnesses of God, because we testified [f]against God that He raised [g]Christ, whom He did not raise, if in fact the dead are not raised. 16 For if the dead are not raised, not even Christ has been raised; 17 and if Christ has not been raised, your faith is worthless; you are still in your sins. 18 Then those also who have fallen asleep in Christ have perished. 19 If we have hoped in Christ in this life only, we are of all men most to be pitied.

The Order of Resurrection

20 But now Christ has been raised from the dead, the first fruits of those whoare asleep. 21 For since by a man came death, by a man also came the resurrection of the dead. 22 For as in Adam all die, so also in [h]Christ all will be made alive. 23 But each in his own order: Christ the first fruits, after that those who are Christ’s at His coming, 24 then comes the end, when He hands over the kingdom to the God and Father, when He has abolished all rule and all authority and power.

Dr. Francis Schaeffer – The Biblical flow of Truth & History (intro)

Francis Schaeffer – The Biblical Flow of History & Truth (1)

Dr. Francis Schaeffer – The Biblical Flow of Truth & History (part 2)

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Francis Schaeffer in his book HOW SHOULD WE THEN LIVE? noted:

The biblical message is truth and it demands a commitment to truth. It means that everything is not the result of the impersonal plus time plus chance, but that there is an infinite-personal God who is the Creator of the universe, the space-time continuum. We should not forget that this was what the founders of modern science built upon. It means the acceptance of Christ as Savior and Lord, and it means living under God’s revelation. Here there are morals, values, and meaning, including meaning for people, which are not just a result of statistical averages. This is neither a utilitarianism, nor a leap away from reason; it is the truth that gives a unity to all of knowledge and all of life. This second alternative means that individuals come to the place where they have this base, and they influence the consensus. Such Christians do not need to be a majority in order for this influence on society to occur.”

Dr. Francis Schaeffer – Episode 10 – Final Choices

 

At the 22:56 mark in the above video Francis Schaeffer said:

In about A.D. 60, a Jew who was a Christian and who also knew the Greek and Roman thinking of his day wrote a letter to those who lived in Rome. Previously, he had said the same things to Greek thinkers while speaking on Mars Hill in Athens. He had spoken with the Acropolis above him and the ancient marketplace below him, in the place wherethe thinkers of Athens met for discussion. A plaque marks that spot today and gives his talk in the common Greek spoken in his day. He was interrupted in his talk in Athens, but his Letter to the Romans gives us without interruption what he had to say to the thinking people of that period.

He said that the integration points of the Greek and Roman world view were not enough to answer the questions posed either by the existence of the universe and its form, or by the uniqueness of man. He said that they deserved judgment because they knew that they did not have an adequate answer to the questions raised by the universe or by the existence of man, and yet they refused, they suppressed, that which is the answer. To quote his letter:

The retribution of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness. Because that which is known of God is evident within them [that is, the uniqueness of man in contrast to non-man], for God made it evident to them. For the invisible things of him since the creation of the world are clearly seen, being perceived by the things that are made [that is, the existence of the universe and its form], even his eternal power and divinity; so that they are without excuse. [Roman 1:18ff.]

Here he is saying that the universe and its form and the mannishness of man speak the same truth that the Bible gives in greater detail. That this God exists and that he has not been silent but has spoken to people in the Bible and through Christ was the basis for the return to a more fully biblical Christianity in the days of the Reformers. It was a message of the possibility that people could return to God on the basis of the death of Christ alone. But with it came many other realities, including form and freedom in the culture and society built on that more biblical Christianity. The freedom brought forth was titanic, and yet, with the forms given in the Scripture, the freedoms did not lead to chaos. And it is this which can give us hope for the future. It is either this or an imposed order.

As I have said in the first chapter, people function on the basis of their world view more consistently than even they themselves may realize. The problem is not outward things. The problem is having, and then acting upon, the right world view — the world view which gives men and women the truth of what is.

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The Bible and Archaeology – Is the Bible from God? (Kyle Butt 42 min)

You want some evidence that indicates that the Bible is true? Here is a good place to start and that is taking a closer look at the archaeology of the Old Testament times. Is the Bible historically accurate? Here are some of the posts I have done in the past on the subject: 1. The Babylonian Chronicleof Nebuchadnezzars Siege of Jerusalem2. Hezekiah’s Siloam Tunnel Inscription. 3. Taylor Prism (Sennacherib Hexagonal Prism)4. Biblical Cities Attested Archaeologically. 5. The Discovery of the Hittites6.Shishak Smiting His Captives7. Moabite Stone8Black Obelisk of Shalmaneser III9A Verification of places in Gospel of John and Book of Acts., 9B Discovery of Ebla Tablets10. Cyrus Cylinder11. Puru “The lot of Yahali” 9th Century B.C.E.12. The Uzziah Tablet Inscription13. The Pilate Inscription14. Caiaphas Ossuary14 B Pontius Pilate Part 214c. Three greatest American Archaeologists moved to accept Bible’s accuracy through archaeology.

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Artist Marc Quinn, whose frozen head of blood is part of the National Gallery of Australia’s HyperReal exhibition, has shared video footage about how the head is made.

“It’s like artwork on life support,” he says, as technicians pour 5.6 litres of blood inside the silicon mould of Quinn’s own head.

Play Video
Marc Quinn's frozen head of blood

Play Video

03:23

Marc Quinn’s frozen head of blood

Playing in 4 …Don’t Play

The National Gallery of Australia presents Marc Quinn’s self portrait as part of the ‘Hyper Real’ exhibition.

Once frozen, the mould is removed and the sculpture is carefully placed inside “a sophisticated deep freeze”.

“If you unplugged it the head would turn into a pool of blood.”

British artist Marc Quinn is one of 32 artists featured in HyperReal.
British artist Marc Quinn is one of 32 artists featured in HyperReal.Photo: Jamila Toderas

Titled Self the work appears in the National Gallery’s exhibition that charts the evolution of hyperrealism from its inception in the early 1970s. The jawdropping display includes artworks that speak to hyperrealism’s focus on ultra-realistic representations of the human form, while simultaneously challenging the perceived boundaries of the genre through video and digital art, virtual reality, and – significantly – Quinn’s extraordinary brand of bio-art.

Since 1991, Quinn has made these self portraits, there are five of them, working with plaster and fibreglass and finally the silicone to get the hollow sculpture which he fills with his blood, extracted over the course of a year, a pint every six weeks. They are frozen and encased in a purpose built glass case, it’s own little refrigeration unit like some bizarre cryogenic experiment.

Quinn said the idea for the Self series came about through a frustration with the idea that, at the time, art was about art, trapped in a “formalist eddy”.

“I was interested in making art that was about real life … and I thought I would start with myself,” he said.

Marc Quinn Self 2011
Marc Quinn Self 2011Photo: Prudence Cuming Associates

“You explore the world from yourself outwards, that’s the arc of all my work.”

At Cambridge University he studied Rembrandt’s self portraits during his art history course and “thought it would be quite interesting to make a contemporary version of that”.

“I was thinking how can I make something that is more real than something made of metal or steel and I was thinking of freezing stuff and it just kind of came to me one morning.”

Jaklyn Babington, NGA senior curator of contemporary art, said Quinn’s Self exists simultaneously within the past, present and future.

“Quinn’s material of choice is blood, and by sculpting with biological matter, he contributes to our understanding of hyperrealism in a unique way.

“The sculpture sits in a limbo – simultaneously alive and dead, real and simulated. It is one of the most uncanny works of recent contemporary practice.”

Marc QuinnMarc Quinn

From Wikipedia, the free encyclopedia

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Marc Quinn
Born Marc Quinn
8 January 1964 (age 54)
LondonEngland
Nationality British
Education Robinson College, Cambridge
Known for Contemporary Art, Young British Artists
Awards 2004 – 4th Plinth Commission for Trafalgar Square, London

Marc Quinn (born 8 January 1964) is a British contemporary visual artist whose work includes sculpture, installation and painting. Quinn explores ‘what it is to be human in the world today’ through subjects including the body, genetics, identity, environment and the media. His work has used materials that vary widely, from blood, bread and flowers, to marble and stainless steel. Quinn has been the subject of solo exhibitions at Sir John Soane’s MuseumTateNational Portrait GalleryFondation BeyelerFondazione Prada and South London Gallery.[1] The artist was a notable member of the Young British Artists movement, which included Sarah Lucas and Damien Hirst.

Quinn is internationally celebrated and was awarded the commission for the first edition of the Fourth Plinth in Trafalgar Square in 2004, for which he exhibited Alison Lapper Pregnant.[2] Quinn’s notorious frozen self-portrait series made of his own blood, Self (1991-present) was subject to a retrospective at Fondation Beyelerin 2009. [3]

Quinn lives and works in London.

Life and career[edit]

‘Planet’ by Marc Quinn in Singapore

Quinn was born in London in 1964 to a French mother and a British father.[4] He studied history and history of art at Robinson CollegeCambridge. He spent his early years in Paris, where his father was a physicist working at the BIPM (Bureau International des Poids et Mesures). Quinn recalls an early fascination with the scientific instruments in his father’s laboratory, in particular atomic clocks.[5] He studied history and history of art at Robinson College, Cambridge.[6]

In the early 1990s, Quinn was the first artist to be represented by gallerist Jay Jopling. The artist had his first exhibition with Jopling in 1991, exhibiting Self (1991), a frozen self-portrait made out of nine pints of the artist’s blood.[7] In 1993 Jay Jopling founded White Cube at 44 Duke Street London. As well as Quinn, White Cube exhibited Lucian FreudGilbert & GeorgeAntony GormleyMona HatoumDamien HirstGary HumeRuna IslamJake & Dinos ChapmanTracey EminHarland MillerSam Taylor-WoodGavin Turk and Cerith Wyn Evans.[8]

During the 1990s, Quinn and several peers were identified for their radical approach to the making and experiencing of art. In 1992, the loosely affiliated group was called the ‘Young British Artists‘ by writer Michael Corris in Artforum, and included Cornelia ParkerSarah LucasDamien HirstRachel Whitereadand Tracey Emin.[9]

In 1995, Quinn was given a solo exhibition at Tate Britain where new sculptures were shown as part of the Art Now series.[10] In 1997 Quinn’s work Self(1991), was exhibited at the Royal Academy, London for the exhibition Sensation. Quinn’s Self, along with works by Sarah Lucas and Damien Hirst, were already distinguished amongst the British public. The exhibition received widespread media attention and had a record number of visitors for a contemporary art exhibition.[11] The exhibition then travelled to the Hamburger Bahnhof, Berlin, and to the Brooklyn Museum, New York.[12]

Quinn has exhibited exhibitions including Sonsbeek ’93, Arnhem (1993), Give and Take, Victoria and Albert Museum, London (2001), Statements 7, 50th Venice Biennale (2003) and Gwangju Biennale (2004).

Solo exhibitions include Tate Gallery, London (1995),[13] Kunstverein Hannover (1999), Fondazione Prada, Milan (2000),[14] Tate Liverpool (2002), Irish Museum of Modern Art, Dublin (2004), Groninger Museum, Groningen (2006) and MACRO, Rome (2006), DHC/ART Fondation pour l’art contemporain, Montréal (2007) and Fondation Beyeler, Basel (2009).

Art practice[edit]

Quinn’s sculpture, paintings and drawings often deal with the distanced relationship we have with our bodies, highlighting how the conflict between the “natural” and “cultural” has a grip on the contemporary psyche. In 1999, Quinn began a series of marble sculptures of amputees as a way of re-reading the aspirations of Greek and Roman statuary and their depictions of an idealised whole.

Works[edit]

“Self” (ongoing project)[edit]

“Self” is a frozen sculpture of the artist’s head made from 5 litres of his own blood, taken from his body over a period of five months, the first of which was made in 1991. Described by Quinn as a “frozen moment on lifesupport”, the work is carefully maintained in a refrigeration unit, reminding the viewer of the fragility of existence. Quinn makes a new version of Self every five years, each of which documents Quinn’s own aging and physical deterioration.

It was purchased by Charles Saatchi in 1991 for £13,000, who displayed it in the “Sensation” exhibit at the Royal Academy of Arts in 1997. There were rumors that the piece had melted, but Saatchi dispelled those rumors when he exhibited it at his new gallery in London in 2003.[15]

In April 2005 he sold it to Steven A. Cohen, the American hedge-fund manager of Point72 Asset Management (formerly S.A.C.), for $2.8 million.[16] Cohen displayed it at his hedge fund’s headquarters in StamfordConnecticut.[17] The National Portrait Gallery in London acquired Self 2006, purchased through The Art Fund, the Henry Moore Foundation, Terry and Jean de Gunzburg.

Garden (2000)[edit]

‘Eternal Spring – Sunflowers II’, sunflowers kept chilled in liquid silicone oil

His next important piece in terms of his public profile was the frozen garden he made for Miuccia Prada in 2000, installed at Fondazione Prada in MilanItaly. A whole garden full of plants which could never grow together kept in cryogenic suspension. In interview, Quinn explained how this worked, “When working with the frozen material, it’s like doing an experiment—different things come out of it. When you freeze something, it normally dries up. To avoid that, you have to stop the air from getting to the object. You can do this by casing it in silicone“.

Portrait of John E. Sulston (2001)[edit]

His portrait of John E. Sulston, who won the Nobel prize in 2002 for sequencing the human genome on the Human Genome Project,[18] is in the National Portrait Gallery. It consists of bacteria containing Sulston’s DNA in agar jelly. “The portrait was made by our standard methods for DNA cloning”, writes Sulston. “My DNA was broken randomly into segments, and treated so that they could be replicated in bacteria. The bacteria containing the DNA segments were spread out on agar jelly in the plate you see in the portrait.”[19]

Alison Lapper, The Fourth Plinth (2005–2007)[edit]

“Alison Lapper” Trafalgar Square, 2005-2007

Quinn has made a series of marble sculptures of people either born with limbs missing or who have had them amputated. This culminated in his 15-ton marble statue of Alison Lapper, a fellow artist born with no arms and severely shortened legs, which was displayed on the fourth plinth in Trafalgar Square, London from September 2005 until October 2007.[20](The Fourth Plinth is used for rotating displays of sculpture.) In Disability Studies Quarterly, Ann Millett writes, “The work has been highly criticized for capitalizing on the shock value of disability, as well as lauded for its progressive social values. Alison Lapper Pregnant and the controversy surrounding it showcase disability issues at the forefront of current debates in contemporary art”.[21]

A large reproduction of the sculpture was used as a central element of the 2012 Summer Paralympics opening ceremony.[22][23]

Siren (2008)[edit]

‘Myth (Sphinx)’, Chatsworth House

Since 2006, Marc Quinn has made numerous studies of the supermodel Kate Moss. In April 2006, Sphinx, a sculpture of Kate Moss by Quinn was revealed.[24] The sculpture shows Moss in a yoga position with her ankles and arms wrapped behind her ears. This body of work culminated in an exhibition at the Mary Boone Gallery in New York in May 2007. The sculpture is on permanent display in Folketeatret in OsloNorway.[25][26]

In August 2008, Quinn unveiled another sculpture of Kate Moss in solid 18-carat gold called Siren, which was exhibited at the British Museum in London. The life-size sculpture was promoted as “the largest gold statue since ancient Egypt“.

The Toxic Sublime (2015)[edit]

In 2015 Marc Quinn opened an exhibition of new work at White Cube Bermondsey, entitled The Toxic Sublime. It featured new bodies of work that explore the ecological impact of man on nature. ‘The Toxic Sublimes’ are distorted, three dimensional seascapes. Alongside these paintings, a new series of sculptures, cast in stainless steel, including one measuring over 7.5 meters long, form part of a body of work titled ‘Frozen Waves’. The sculptures originate from the core of shells, eroded by the endless action of waves.

Recent work[edit]

An orchid sculpture by Marc Quinn on the Seilersee in Iserlohn

In May 2010, Quinn revealed a series of new sculptures at London’s White Cube gallery including The Ecstatic Autogenesis of Pamela based on film actress Pamela Anderson and Chelsea Charms based on pornography model Chelsea Charms.[27]

Quinn’s new models include “Catman” (Dennis Avner (who has been tattooed to look like a cat) and transsexualpeople such as Thomas BeatieBuck Angel, and Allanah Starr. Quinn’s portrait sculpture “Buck & Allanah” depicts the two nude, standing hand in hand, in a pose reminiscent of Adam and Eve. The sculpture of Thomas Beatie depicts him at full-term pregnancy, bowing his head and cradling his abdomen with two hands.

The exhibition also included a new series of flower paintings executed in reversed colour and two large-scale orchidsculptures in white painted bronze, installed in Hoxton Square, opposite the gallery.

In July 2015 Quinn opened a show titled The Toxic Sublime in the White Cube in Bermondsey, London.[28]

Collections[edit]

Quinn is represented in several museums across the world, including Tate Modern, in LondonNational Portrait Gallery, in LondonMusée National d’Art Moderne, in ParisStedelijk Museum, in AmsterdamAstrup Fearnley Museum of Modern Art, in OsloBerardo Collection Museum, in LisbonMusée d’art contemporain de MontréalMuseum of Modern Art, in New York, and Metropolitan Museum of Art, in New York.[29][30]

References[edit]

  1. Jump up^ “Solo Exhibitions”Marc Quinn studio official website.
  2. Jump up^ “Two sculptures take fourth plinth”BBC.
  3. Jump up^ “08. JUN 2009 – 19. JUL 2009, MARC QUINN, «SELFS» 1991–2006”Fondation Beyeler.
  4. Jump up^ Saphora, Smith (13 August 2015). “Marc Quinn: Evolving as an Artist and Social Chronicler”The New York Times.
  5. Jump up^ Elizabeth, Fullerton (5 December 2014). “Young British Artist Hits Middle Age: Catching up with Marc Quinn”ARTNews.
  6. Jump up^ “Marc Quinn (1964-)”British Council.
  7. Jump up^ “Marc Quinn, born 1964”Tate.
  8. Jump up^ “Exhibitions”White Cube.
  9. Jump up^ “Young British Artists (YBAS)”Tate.
  10. Jump up^ “Marc Quinn, born 1964”Tate.
  11. Jump up^ Vanessa, Thorpe (14 December 2008). “Record crowds for China art show”The Guardian.
  12. Jump up^ “Sensation”Damien Hirst official website.
  13. Jump up^ Tate. “Art Now: Marc Quinn: Emotional Detox – Exhibition at Tate Britain | Tate”Tate. Retrieved 4 July 2017.
  14. Jump up^ “prada Foundation Marc Quinn Project”. 2000. Retrieved 5 July 2017.
  15. Jump up^ “Blood Sculpture ‘Melted'”. BBC News. Retrieved 25 June 2012.
  16. Jump up^ Colin, Gleadell (10 May 2005). “Saatchi Sells Another Key Work in His Collection”ArtNews.
  17. Jump up^ Patrick, Radden Keefe (13 October 2014). “The Empire of Edge”The New Yorker.
  18. Jump up^ Wellcome Trust Sanger Institute website (7 October 2002). Retrieved 2 January 2010.
  19. Jump up^ Jones, Jonathan. (22 September 2001). John Sulston, Marc Quinn (2001)The Guardian. Retrieved 2 January 2010.
  20. Jump up^ BBC report on Alison Lapper Pregnant
  21. Jump up^ Millett, Ann. (2008).“Sculpting Body Ideals: Alison Lapper Pregnant and the Public Display of Disability”Disability Studies Quarterly, 28(3). Retrieved 2 January 2010.
  22. Jump up^ Gordon Rayner (29 August 2012). “Paralympics 2012: a stirring journey to enlightenment”Daily Telegraph. Retrieved 1 September 2012.
  23. Jump up^ “Marc Quinn Alison Lapper Sculpture Thrills Paralympic Spectators”. ArtLyst. 30 August 2012. Retrieved 1 September 2012.
  24. Jump up^ BBC News. (13 April 2006). ‘Model Moss cast in bronze statue’. Retrieved 16 January 2010.
  25. Jump up^ “Theartnewspaper”
  26. Jump up^ http://theartnewspaper.com/articles/Collector-plans-sculpture-park-to-celebrate-women“%20/20923[permanent dead link]
  27. Jump up^ Marc Quinn: Just Don’t Call It a Freak Show“. The Guardian, 10 May 2010.
  28. Jump up^ Marc Quinn review – He sells sea shells, Article by Jonathan Jones, The Guardian, 13 July 2015
  29. Jump up^ Marc Quinn at Artcyclopedia
  30. Jump up^ Marc Quinn at ArtFacts.net

External links[edit]

 

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WOODY WEDNESDAY Fr. Robert Barron on Woody Allen’s Bleak Vision  AUGUST 29, 2014 BY MARK SHEA

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            I was chagrined, but not entirely surprised, when I read Woody Allen’s recent ruminations on ultimate things.  To state it bluntly, Woody could not be any bleaker in regard to the issue of meaning in the universe.  We live, he said, in a godless and purposeless world.  The earth came into existence through mere chance and one day it, along with every work of art and cultural accomplishment, will be incinerated.  The universe as a whole will expand and cool until there is nothing left but the void.  Every hundred years or so, he continued, a coterie of human beings will be “flushed away” and another will replace it until it is similarly eliminated.  So why does he bother making films—roughly one every year?  Well, he explained, in order to distract us from the awful truth about the meaninglessness of everything, we need diversions, and this is the service that artists provide.  In some ways, low level entertainers are probably more socially useful than high-brow artistes, since the former manage to distract more people than the latter.  After delivering himself of this sunny appraisal, he quipped, “I hope everyone has a nice afternoon!”

Woody Allen’s perspective represents a limit-case of what philosopher Charles Taylor calls “the buffered self,” which is to say, an identity totally cut off from any connection to the transcendent.  On this reading, this world is all we’ve got, and any window to another more permanent mode of existence remains tightly shut.  Prior to the modern period, Taylor observes, the contrary idea of the “porous self” was in the ascendency.  This means a self that is, in various ways and under various circumstances, open to a dimension of existence that goes beyond ordinary experience.  If you consult the philosophers of antiquity and the Middle Ages, you would find a very frank acknowledgement that what Woody Allen observed about the physical world is largely true.  Plato, Aristotle, and Thomas Aquinas all knew that material objects come and go, that human beings inevitably pass away, that all of our great works of art will eventually cease to exist.  But those great thinkers wouldn’t have succumbed to Allen’s desperate nihilism.  Why?  Because they also believed that there were real links to a higher world available within ordinary experience, that certain clues within the world tip us off to the truth that there is more to reality than meets the eye.

One of these routes of access to the transcendent is beauty.  In Plato’s Symposium, we can read an exquisite speech by a woman named Diotima.  She describes the experience of seeing something truly beautiful—an object, a work of art, a lovely person, etc.—and she remarks that this experience carries with it a kind of aura, for it lifts the observer to a consideration of the Beautiful itself, the source of all particular beauty.  If you want to see a more modern version of Diotima’s speech, take a look at the evocative section of James Joyce’s Portrait of the Artist as a Young Man, wherein the narrator relates his encounter with a beautiful girl standing in the surf off the Dublin strand and concludes with the exclamation, “Oh heavenly God.”  John Paul II was standing in this same tradition when, in his wonderful letter to artists, he spoke of the artist’s vocation as mediating God through beauty.  To characterize artistic beauty as a mere distraction from the psychological oppression of nihilism is a tragic reductionism.

A second classical avenue to transcendence is morality, more precisely, the unconditioned demand of the good.  On purely nihilist grounds, it is exceptionally difficult to say why anyone should be morally upright.  If there are starving children in Africa, if there are people dying of AIDS in this country, if Christians are being systematically persecuted around the world…well who cares?  Every hundred years or so, a coterie of human beings is flushed away and the cold universe looks on with utter indifference.  So why not just eat, drink, and be merry and dull our sensitivities to innocent suffering and injustice as best we can?  In point of fact, the press of moral obligation itself links us to the transcendent, for it places us in the presence of a properly eternal value.  The violation of one person cries out, quite literally, to heaven for vengeance; and the performance of one truly noble moral act is a participation in the Good itself, the source of all particular goodness.  Indeed, even some of those who claim to be atheists and nihilists implicitly acknowledge this truth by the very passion of their moral commitments, a very clear case in point being Christopher Hitchens.  One can find a disturbing verification of Woody Allen’s rejection of this principle in two of his better films, Crimes and Misdemeanors from the 1980’s and Match Point from the 2000’s.  In both movies, men commit horrendous crimes, but after a relatively brief period of regret, they move on with their pampered lives.  No judgment comes, and all returns to normal.  So it goes in a flattened out world in which the moral link to transcendence has been severed.Perhaps this conviction is born of my affection for many of Woody Allen’s films, but I’m convinced that the great auteur doesn’t finally believe his own philosophy.  There are simply too many hints of beauty, truth, and goodness in his movies, and protest all he wants, these will speak of a reality that transcends this fleeting world.

DISCUSSING FILMS AND SPIRITUAL MATTERS
By Everette Hatcher III

“Existential subjects to me are still the only subjects worth dealing with. I don’t think that one can aim more deeply than at the so-called existential themes, the spiritual themes.” WOODY ALLEN

Evangelical Chuck Colson has observed that it used to be true that most Americans knew the Bible. Evangelists could simply call on them to repent and return. But today, most people lack understanding of biblical terms or concepts. Colson recommends that we first attempt to find common ground to engage people’s attention. That then may open a door to discuss spiritual matters.

Woody Allen’s 1989 movie, CRIMES AND MISDEMEANORS , is an excellent icebreaker concerning the need of God while making decisions in the area of personal morality. In this film, Allen attacks his own atheistic view of morality. Martin Landau plays a Jewish eye doctor named Judah Rosenthal raised by a religious father who always told him, “The eyes of God are always upon you.” However, Judah later concludes that God doesn’t exist. He has his mistress (played in the film by Anjelica Huston) murdered because she continually threatened to blow the whistle on his past questionable, probably illegal, business activities. She also attempted to break up Judah ‘s respectable marriage by going public with their two-year affair. Judah struggles with his conscience throughout the remainder of the movie. He continues to be haunted by his father’s words: “The eyes of God are always upon you.” This is a very scary phrase to a young boy, Judah observes. He often wondered how penetrating God’s eyes are.

Later in the film, Judah reflects on the conversation his religious father had with Judah ‘s unbelieving Aunt May at the dinner table many years ago:

“Come on Sol, open your eyes. Six million Jews burned to death by the Nazis, and they got away with it because might makes right,” says aunt May

Sol replies, “May, how did they get away with it?”

Judah asks, “If a man kills, then what?”

Sol responds to his son, “Then in one way or another he will be punished.”

Aunt May comments, “I say if he can do it and get away with it and he chooses not to be bothered by the ethics, then he is home free.”

Judah ‘s final conclusion was that might did make right. He observed that one day, because of this conclusion, he woke up and the cloud of guilt was gone. He was, as his aunt said, “home free.”

Woody Allen has exposed a weakness in his own humanistic view that God is not necessary as a basis for good ethics. There must be an enforcement factor in order to convince Judah not to resort to murder. Otherwise, it is fully to Judah ‘s advantage to remove this troublesome woman from his life.

The Bible tells us, “{God} has also set eternity in the hearts of men…” (Ecclesiastes 3:11 NIV). The secularist calls this an illusion, but the Bible tells us that the idea that we will survive the grave was planted in everyone’s heart by God Himself. Romans 1:19-21 tells us that God has instilled a conscience in everyone that points each of them to Him and tells them what is right and wrong (also Romans 2:14 -15).

It’s no wonder, then, that one of Allen’s fellow humanists would comment, “Certain moral truths — such as do not kill, do not steal, and do not lie — do have a special status of being not just ‘mere opinion’ but bulwarks of humanitarian action. I have no intention of saying, ‘I think Hitler was wrong.’ Hitler WAS wrong.” (Gloria Leitner, “A Perspective on Belief,” THE HUMANIST, May/June 1997, pp. 38-39)

Here Leitner is reasoning from her God-given conscience and not from humanist philosophy. It wasn’t long before she received criticism. Humanist Abigail Ann Martin responded, “Neither am I an advocate of Hitler; however, by whose criteria is he evil?” (THE HUMANIST, September/October 1997, p. 2)

The secularist can only give incomplete answers to these questions: How could you have convinced Judah not to kill? On what basis could you convince Judah it was wrong for him to murder?

As Christians, we would agree with Judah ‘s father that “The eyes of God are always upon us.” Proverbs 5:21 asserts, “For the ways of man are before the eyes of the Lord, and He ponders all his paths.” Revelation 20:12 states, “…And the dead were judged (sentenced) by what they had done (their whole way of feeling and acting, their aims and endeavors) in accordance with what was recorded in the books” (Amplified Version). The Bible is revealed truth from God. It is the basis for our morality. Judah inherited the Jewish ethical values of the Ten Commandments from his father, but, through years of life as a skeptic, his standards had been lowered. Finally, we discover that Judah ‘s secular version of morality does not resemble his father’s biblically-based morality.

Woody Allen’s CRIMES AND MISDEMEANORS forces unbelievers to grapple with the logical conclusions of a purely secular morality. It opens a door for Christians to find common ground with those whom they attempt to share Christ; we all have to deal with personal morality issues. However, the secularist has no basis for asserting that Judah is wrong.

Larry King actually mentioned on his show, LARRY KING LIVE, that Chuck Colson had discussed the movie CRIMES AND MISDEMEANORS with him. Colson asked King if life was just a Darwinian struggle where the ruthless come out on top. Colson continued, “When we do wrong, is that our only choice? Either live tormented by guilt, or else kill our conscience and live like beasts?” (BREAKPOINT COMMENTARY, “Finding Common Ground,” September 14, 1993)

Later, Colson noted that discussing the movie CRIMES AND MISDEMEANORS with King presented the perfect opportunity to tell him about Christ’s atoning work on the cross. Colson believes the Lord is working on Larry King. How about your neighbors? Is there a way you can use a movie to find common ground with your lost friends and then talk to them about spiritual matters?

(Caution: CRIMES AND MISDEMEANORS is rated PG-13. It does include some adult themes.)

Access this on the web at www.excelstillmore.com/html/beinformed/article1.shtml .(Originally published in December 2003 edition of Excel Magazine)

 

I have spent alot of time talking about Woody Allen films on this blog and looking at his worldview. He has a hopelessmeaningless, nihilistic worldview that believes we are going to turn to dust and there is no afterlife. Even though he has this view he has taken the opportunity to look at the weaknesses of his own secular view. I salute him for doing that. That is why I have returned to his work over and over and presented my own Christian worldview as an alternative.

My interest in Woody Allen is so great that I have a “Woody Wednesday” on my blog www.thedailyhatch.org every week. Also I have done over 30 posts on the historical characters mentioned in his film “Midnight in Paris.” (Salvador Dali, Ernest Hemingway,T.S.Elliot,  Cole Porter,Paul Gauguin,  Luis Bunuel, and Pablo Picasso were just a few of the characters.)

During the last 30 days here are the posts that have got the most hits on my blog on this subject of the “Meaning of Life”:

Francis Bacon: Humanist artist who believed life “is meaningless” (Part 1)

The movie “Les Miserables” and Francis Schaeffer
Danny Woodhead has found satisfaction in his Christian faith, Brady still looking for satisfaction despite 3 Super Bowl rings (Part 2)
2008 article on Woody Allen on the meaning of life

Nihilism can be seen in Woody Allen’s latest film “Midnight in Paris”

Dave Hope and Kerry Livgren of Kansas: Their story of deliverance from drugs jh16c

According to Woody Allen Life is meaningless (Woody Wednesday)

“Is God Enough?” Fellowship Bible sermon outline by Mark Henry July 8, 2012

Here are some posts on the movie “Midnight in Paris”:
The Characters referenced in Woody Allen’s “Midnight in Paris” (Part 15, Luis Bunuel)
The Characters referenced in Woody Allen’s “Midnight in Paris” (Part 9, Georges Braque)
The Characters referenced in Woody Allen’s “Midnight in Paris” (Part 5 Juan Belmonte)
The characters referenced in Woody Allen’s movie “Midnight in Paris” (Part 23,Adriana, fictional mistress of Picasso)
The characters referenced in Woody Allen’s “Midnight in Paris” (Part 11, Rodin)The Characters referenced in Woody Allen’s “Midnight in Paris” (Part 29, Pablo Picasso)

The Characters referenced in Woody Allen’s “Midnight in Paris” (Part 13, Amedeo Modigliani)

The Characters referenced in Woody Allen’s “Midnight in Paris” (Part 14, Henri Matisse)
Characters referenced in Woody Allen’s movie “Midnight in Paris” (Part 35, Recap of historical figures, Notre Dame Cathedral and Cult of Reason)

The Characters referenced in Woody Allen’s “Midnight in Paris” (Part 3 Scott and Zelda Fitzgerald)
The Characters referenced in Woody Allen’s “Midnight in Paris” (Part 10 Salvador Dali)

The characters referenced in Woody Allen’s “Midnight in Paris” (Part 12, Gabrielle “Coco” Chanel)

Related posts:

I love the movie “Midnight in Paris” by Woody Allen and I have done over 30 posts on the historical characters mentioned in the film. Take a look below:

“Midnight in Paris” one of Woody Allen’s biggest movie hits in recent years, July 18, 2011 – 6:00 am

(Part 32, Jean-Paul Sartre)July 10, 2011 – 5:53 am

 (Part 29, Pablo Picasso) July 7, 2011 – 4:33 am

(Part 28,Van Gogh) July 6, 2011 – 4:03 am

(Part 27, Man Ray) July 5, 2011 – 4:49 am

(Part 26,James Joyce) July 4, 2011 – 5:55 am

(Part 25, T.S.Elliot) July 3, 2011 – 4:46 am

(Part 24, Djuna Barnes) July 2, 2011 – 7:28 am

(Part 23,Adriana, fictional mistress of Picasso) July 1, 2011 – 12:28 am

(Part 22, Silvia Beach and the Shakespeare and Company Bookstore) June 30, 2011 – 12:58 am

(Part 21,Versailles and the French Revolution) June 29, 2011 – 5:34 am

(Part 16, Josephine Baker) June 24, 2011 – 5:18 am

(Part 15, Luis Bunuel) June 23, 2011 – 5:37 am

“Woody Wednesday” A 2010 review of Woody Allen’s Annie Hall

I have spent alot of time talking about Woody Allen films on this blog and looking at his worldview. He has a hopeless, meaningless, nihilistic worldview that believes we are going to turn to dust and there is no afterlife. Even though he has this view he has taken the opportunity to look at the weaknesses of […]

“Woody Wednesday” In 2009 interview Woody Allen talks about the lack of meaning of life and the allure of younger women

I have spent alot of time talking about Woody Allen films on this blog and looking at his worldview. He has a hopeless, meaningless, nihilistic worldview that believes we are going to turn to dust and there is no afterlife. Even though he has this view he has taken the opportunity to look at the weaknesses of […]

Woody Allen video interview in France talk about making movies in Paris vs NY and other subjects like God, etc

Woody Allen video interview in France Related posts: “Woody Wednesdays” Woody Allen on God and Death June 6, 2012 – 6:00 am Good website on Woody Allen How can I believe in God when just last week I got my tongue caught in the roller of an electric typewriter? If Jesus Christ came back today and […]

“Woody Wednesday” Woody Allen on the Emptiness of Life by Toby Simmons

I have spent alot of time talking about Woody Allen films on this blog and looking at his worldview. He has a hopeless, meaningless, nihilistic worldview that believes we are going to turn to dust and there is no afterlife. Even though he has this view he has taken the opportunity to look at the weaknesses of […]

Woody Allen interviews Billy Graham (Woody Wednesday)

A surprisingly civil discussion between evangelical Billy Graham and agnostic comedian Woody Allen. Skip to 2:00 in the video to hear Graham discuss premarital sex, to 4:30 to hear him respond to Allen’s question about the worst sin and to 7:55 for the comparison between accepting Christ and taking LSD. ___________________ The Christian Post > […]

“Woody Allen Wednesdays” can be seen on the www.thedailyhatch.org

Crimes and Misdemeanors: A Discussion: Part 1 If you like Woody Allen films as much as I do then join me every Wednesday for another look the man and his movies. Below are some of the posts from the past: “Woody Wednesday” How Allen’s film “Crimes and Misdemeanors makes the point that hell is necessary […]

“Woody Wednesday” Great Documentary on Woody Allen

I really enjoyed this documentary on Woody Allen from PBS. Woody Allen: A Documentary, Part 1 Published on Mar 26, 2012 by NewVideoDigital Beginning with Allen’s childhood and his first professional gigs as a teen – furnishing jokes for comics and publicists – WOODY ALLEN: A DOCUMENTARY chronicles the trajectory and longevity of Allen’s career: […]

“Woody Wednesday” Discussion of Woody Allen’s 1989 movie “Crimes and Misdemeanors” (Part 6)

Crimes and Misdemeanors: A Discussion: Part 3 Uploaded by camdiscussion on Sep 23, 2007 Part 3 of 3: ‘Is Woody Allen A Romantic Or A Realist?’ A discussion of Woody Allen’s 1989 movie, Crimes and Misdemeanors, perhaps his finest. By Anton Scamvougeras. http://camdiscussion.blogspot.com/ antons@mail.ubc.ca ______________ One of my favorite Woody Allen movies and I reviewed […]

“Woody Wednesday” Discussion of Woody Allen’s 1989 movie “Crimes and Misdemeanors” (Part 5)

Crimes and Misdemeanors: A Discussion: Part 2 Uploaded by camdiscussion on Sep 23, 2007 Part 2 of 3: ‘What Does The Movie Tell Us About Ourselves?’ A discussion of Woody Allen’s 1989 movie, perhaps his finest. By Anton Scamvougeras. http://camdiscussion.blogspot.com/ antons@mail.ubc.ca _________________- One of my favorite Woody Allen movies and I reviewed it earlier but […]

In 2009 interview Woody Allen talks about the lack of meaning of life and the allure of younger women

I have spent alot of time talking about Woody Allen films on this blog and looking at his worldview. He has a hopeless, meaningless, nihilistic worldview that believes we are going to turn to dust and there is no afterlife. Even though he has this view he has taken the opportunity to look at the weaknesses of […]

“Woody Allen Wednesdays” can be seen on the www.thedailyhatch.org

Crimes and Misdemeanors: A Discussion: Part 1 If you like Woody Allen films as much as I do then join me every Wednesday for another look the man and his movies. Below are some of the posts from the past: “Woody Wednesday” How Allen’s film “Crimes and Misdemeanors makes the point that hell is necessary […]

Woody Allen on the Emptiness of Life by Toby Simmons

I have spent alot of time talking about Woody Allen films on this blog and looking at his worldview. He has a hopeless, meaningless, nihilistic worldview that believes we are going to turn to dust and there is no afterlife. Even though he has this view he has taken the opportunity to look at the weaknesses of […]

“Woody Wednesday” Discussion of Woody Allen’s 1989 movie “Crimes and Misdemeanors” (Part 4)

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“Woody Wednesday” Discussion of Woody Allen’s 1989 movie “Crimes and Misdemeanors” (Part 3)

Crimes and Misdemeanors: A Discussion: Part 3 Uploaded by camdiscussion on Sep 23, 2007 Part 3 of 3: ‘Is Woody Allen A Romantic Or A Realist?’ A discussion of Woody Allen’s 1989 movie, Crimes and Misdemeanors, perhaps his finest. By Anton Scamvougeras. http://camdiscussion.blogspot.com/ antons@mail.ubc.ca ______________ One of my favorite Woody Allen movies and I reviewed […]

“Woody Wednesday” Discussion of Woody Allen’s 1989 movie “Crimes and Misdemeanors” (Part 2)

Crimes and Misdemeanors: A Discussion: Part 2 Uploaded by camdiscussion on Sep 23, 2007 Part 2 of 3: ‘What Does The Movie Tell Us About Ourselves?’ A discussion of Woody Allen’s 1989 movie, perhaps his finest. By Anton Scamvougeras. http://camdiscussion.blogspot.com/ antons@mail.ubc.ca _________________- One of my favorite Woody Allen movies and I reviewed it earlier but […]

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RESPONDING TO HARRY KROTO’S BRILLIANT RENOWNED ACADEMICS!! Part 149 XX Bertrand Russell: Playboy Interview March 1963 on the possibility of nuclear war

 

Sir Bertrand Russell

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On November 21, 2014 I received a letter from Nobel Laureate Harry Kroto and it said:

…Please click on this URL http://vimeo.com/26991975

and you will hear what far smarter people than I have to say on this matter. I agree with them.

Harry Kroto

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Harold W. Kroto (left) receives the Nobel Prize in chemistry from Swedish King Carl XVI Gustaf in Stockholm, in 1996.

Soren Andersson/AP

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I have attempted to respond to all of Dr. Kroto’s friends arguments and I have posted my responses one per week for over a year now. Here are some of my earlier posts:

Arif Ahmed, Sir David AttenboroughMark Balaguer, Horace Barlow, Michael BatePatricia ChurchlandAaron CiechanoverNoam Chomsky,Alan DershowitzHubert Dreyfus, Bart Ehrman, Stephan FeuchtwangDavid Friend,  Riccardo GiacconiIvar Giaever , Roy GlauberRebecca GoldsteinDavid J. Gross,  Brian Greene, Susan GreenfieldStephen F Gudeman,  Alan Guth, Jonathan HaidtTheodor W. Hänsch, Brian Harrison,  Hermann HauserRoald Hoffmann,  Bruce HoodHerbert Huppert,  Gareth Stedman Jones, Steve JonesShelly KaganMichio Kaku,  Stuart Kauffman,  Lawrence KraussHarry Kroto, George LakoffElizabeth Loftus,  Alan MacfarlanePeter MillicanMarvin MinskyLeonard Mlodinow,  Yujin NagasawaAlva NoeDouglas Osheroff,  Jonathan Parry,  Saul PerlmutterHerman Philipse,  Carolyn PorcoRobert M. PriceLisa RandallLord Martin Rees,  Oliver Sacks, John SearleMarcus du SautoySimon SchafferJ. L. Schellenberg,   Lee Silver Peter Singer,  Walter Sinnott-ArmstrongRonald de Sousa, Victor StengerBarry Supple,   Leonard Susskind, Raymond TallisNeil deGrasse Tyson,  .Alexander Vilenkin, Sir John WalkerFrank WilczekSteven Weinberg, and  Lewis Wolpert,

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In  the first video below in the 14th clip in this series are his words and I will be responding to them in the next few weeks since Sir Bertrand Russell is probably the most quoted skeptic of our time, unless it was someone like Carl Sagan or Antony Flew.  

50 Renowned Academics Speaking About God (Part 1)

Another 50 Renowned Academics Speaking About God (Part 2)

A Further 50 Renowned Academics Speaking About God (Part 3)

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Quote from Bertrand Russell:

Q: Why are you not a Christian?

Russell: Because I see no evidence whatever for any of the Christian dogmas. I’ve examined all the stock arguments in favor of the existence of God, and none of them seem to me to be logically valid.

Q: Do you think there’s a practical reason for having a religious belief, for many people?

Russell: Well, there can’t be a practical reason for believing what isn’t true. That’s quite… at least, I rule it out as impossible. Either the thing is true, or it isn’t. If it is true, you should believe it, and if it isn’t, you shouldn’t. And if you can’t find out whether it’s true or whether it isn’t, you should suspend judgment. But you can’t… it seems to me a fundamental dishonesty and a fundamental treachery to intellectual integrity to hold a belief because you think it’s useful, and not because you think it’s true._

 

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Francis Schaeffer noted that Bertrand Russell was obsessed with the possibility that nuclear war may destroy the human race and for Russell that is the only value left that was worth anything. You can see from this extensive interview further below from 1965 that subject keeps coming up.

Schaeffer noted:

In his lecture at Acapulco, George Wald finished with only one final value. It was the same one with which English philosopher Bertrand Russell (1872-1970) was left. For Wald and Russell and for many other modern thinkers, the final value is the biological continuity of the human race. If this is the only final value, one is left wondering why this then has importance. 

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05-09-2009, 08:02 AM

Bertrand Russell: Playboy Interview

March 1963

If the long and stormy life of Bertrand Arthur William Russell can be said to possess any unifying thread, it is an enduring attitude of passionate skepticism, a lifelong refusal to accept any truth as immutable, any law as infallible or any faith as sacred. During the nine decades of his dedication to dissent, the erudite Earl Russell, a member of the House of Lords, has been awarded the Nobel Prize for literature in recognition of his pioneering research in mathematical philosophy and symbolic logic and honored with Britain’s distinguished Order of Merit for service to his country. But he has also been reviled as an enemy of religion and the flag; jailed for his ring-leadership of passively nonviolent demonstrations against nuclear armament; and variously extolled and execrated for his contentious convictions on free love, women’s suffrage, sex education, pacifism and preventive war.

As the London Times wrote last May on the occasion of Lord Russell’s 90th birthday, “For everyone who grasps even the outline of his contribution to mathematical logic, 10,000 wear the little button that he wears.” The button is the badge of the Campaign for Nuclear Disarmament, a militantly antimilitary movement of which he is the combative champion. As spiritual leader of the famed Committee of 100, a ban-the-bomb group that commands widespread popular support in Britain, he has also earned international eminence—and a brief prison term for civil disobedience—as the most articulate agitator for the controversial cause of unilateral disarmament. In October 1957, he published an open appeal to the great powers for a cessation of nuclear testing which won worldwide headlines when both Nikita Khrushchev and John Foster Dulles responded with public reassurance. Russell unexpectedly became an active intermediary between East and West at a critical moment during the recent Cuban crisis when Premier Khrushchev, in a personal reply to a cabled appeal from Russell, gave the first public indication of his intention to avoid rash action in responding to the American arms blockade.

After a conversation with Russell four decades before this momentous intervention, T.S. Eliot described how “his dry and passionate talk devoured the afternoon.” And so it did early this winter in a three-hour interview with Playboy at his secluded home in the mountains of North Wales. The venerable philosopher discussed his fears and hopes for the world with the luminous lucidity that inspired one reporter to write, “He is all flame and no ash. He has a brain that burns when you come near it.” Puffing determinedly on a blackened briar, cleaving the air with energetic gestures and pounding his chair arm periodically with an emphatic fist—his deeply creased, hawklike visage animated with intense conviction beneath the familiar shock of unruly white hair—he spoke with ominous eloquence and a final ray of hope of the nightmare of atomic annihilation that has haunted his waking thoughts and commandeered his considerable energies since the explosion of the first hydrogen bomb at Eniwetok. In October 1961—after a decade of mounting personal outcry against the unabating arms race—Russell warned his uneasy listeners at a ban-the-bomb rally in London’s Trafalgar Square that they would be lucky if any of them were alive in a year’s time. That year has passed, and nuclear holocaust has not yet overtaken us. We began our interview by reminding Lord Russell of this prophetic miscalculation.

PLAYBOY: Inasmuch as the world has successfully survived the year since your Trafalgar Square address, Lord Russell, would you care to revise your estimate of the likelihood of an atomic war? 
RUSSELL: I said at Trafalgar Square that we would need luck as things were, and we have been extremely lucky so far. But I don’t see any reason to be optimistic. I still feel that the human race may well become extinct before the end of the present century. Speaking as a mathematician, I should say that the odds are about three to one against survival. The risk of war by accident—an unintended war triggered by an explosive situation such as that in Cuba—remains and indeed grows greater all the time. For every day we continue to live, remain able to act, we must be profoundly grateful.

PLAYBOY: In a scathing reference to President Kennedy, Premier Khrushchev and Prime Minister Macmillan, you said in 1961 that “they are the wickedest people who have ever lived in the history of man, and it is our duty to do what we can against them.” Did you actually mean to say that Kennedy, Khrushchev and Macmillan are the worst of a gallery of villains which includes Hitler and Attila? 
RUSSELL: That was an arithmetical statement. Just as it is a wicked thing for one man to murder another, it is ten times as wicked to murder ten others, and 1,000,000 times more wicked to be responsible for the death of 1,000,000 men. No man in history has ever had the chance to murder on such a scale. In the past there have been long and bitter wars that caused appalling destruction, but at the end there were still people who could build again. Today we face the prospect of total obliteration in a single day. If mankind is to survive at all, intelligent people must learn to think and act in a less provocative manner than in former times.

PLAYBOY: Did not the avoidance of nuclear war over Cuba last October reassure you about the prudence and restraint of both Kennedy and Khrushchev? 
RUSSELL: There are signs that the politicians are beginning to realize the implications of the power they wield. But they have not fully assimilated them. So much seems to depend on very personal factors with politicians—even on what they have had for breakfast and whether they have indigestion when they have to make some important decision. What I am saying is this: When two great powers disagree about anything—it doesn’t matter what—they must find a way to settle it somehow by arbitration or by negotiation, not by war or threat of war. We know only too well that if you threaten someone with war and he doesn’t give way, then you may find yourself committed either to war or to backing down—and that choice has almost always been resolved by war. The Berlin crisis is a case in point. Here the Russians have been somewhat aggressive. They are trying to secure a change in the status of West Berlin by what amounts to threats of war. In the case of the Cuban crisis, on the other hand, Khrushchev has shown himself to be less belligerent than Kennedy, and in effect, at a crucial moment last October, was responsible for avoiding a war of nuclear devastation. Full credit must be given to him for this. He acted with great restraint in a crisis of the first magnitude. I hope it may presage similar responses should the Berlin question reach a comparable peak of crisis. The essential thing to understand is that no conceivable solution to any problem is worse than a nuclear war. It is necessary to realize before it is too late that any act—whatever its motive or rationale—is to be considered wicked if the consequence is an atomic holocaust.

PLAYBOY: What do you believe was the effect of your own personal intervention with Khrushchev—via your much publicized cable appealing for Russian prudence in responding to the American blockade of Cuba? 
RUSSELL: He carried out the promise he made in the letter replying to my cable — the promise to do nothing rash that would risk conflict. Within hours of my communication, 12 Soviet ships had turned back from their Cuban destination and Khrushchev had stopped further shipment. This left Cuba illegally blockaded in violation of international law. I believe that if a blockade is defensible when applied to Cuba, then the precedent can be applied also to Berlin and even to Britain, which is an advanced American nuclear base. America should remember the War of 1812 when the United States would not tolerate a British blockade. This is the very heart of what I have been saying for years: If nuclear bases are intolerable in Cuba, then they are intolerable anywhere in the world. Nuclear bases threaten the survival of mankind and the Cuban crisis has shown us how very close we are to annihilation.

PLAYBOY: Do you think the Russian position on Berlin may bring us closer still? 
RUSSELL: I can’t tell. There are all these different possibilities. There is intended war, resorted to when one side really thinks it can win. That is the least likely cause in this case. Then there is escalation—a little war growing into a big one. There is also threat and counterthreat, where each side hopes the other will give way—a course inevitably bringing such dangerous factors as prestige and national pride into play. But what is most likely in Berlin or elsewhere is simply war by misinterpretation. You may get a meteor or something like that showing up on a radar screen, and someone will press the button. There is no time to consider. It could so easily happen, in a day, in a moment….

PLAYBOY: Can you make any estimate of the destructive consequences of such a disastrous “misinterpretation”? 
RUSSELL: This is a question for experts, though all experts are biased. For an uninformed person such as me, it is very difficult to make any precise forecast. But I could give you a minimum estimate. I believe you must generally estimate that, at the very least, the price of nuclear war would be that half the population of both America and Russia, plus the whole of the population of Western Europe and Britain, would be wiped out.

PLAYBOY: You are the outspoken advocate of unilateral disarmament for Britain. Is this cause, as some critics have asserted, simply a means whereby Britain can escape the destruction of nuclear war through neutrality? 
RUSSELL: By no means. I regard it as a means to rid Britain of a very awkward commitment. Authorities feel that Britain adds absolutely nothing to the military strength of America, that America would be better off without us. I agree. It would not weaken NATO one atom. What I want to see is a concerted attempt by the neutral nations to achieve an accommodation between East and West. The influence of the neutrals would be immensely strengthened if Britain were one of them. We have a very long political experience. With the exception of the Scandinavian countries, we are perhaps more sensible politically than others. We could play a very great part. But I don’t see much chance that we shall. In any case, I do not advocate unilateralism solely for Britain; I see it as a step toward wider disarmament. Fear is very much a part of the incentive for armaments. If the fear were removed, each side would be more reasonable. I think that if the West were to voluntarily divest itself of nuclear weapons as a token of its peaceful intentions, this would greatly impress the Russians. They would then feel that they had nothing to fear and that they could enormously reduce their own expenditure on armaments. They would spend their money on consumer goods instead.

PLAYBOY: Does your disarmament plan involve also the abandonment of conventional weapons? 
RUSSELL: We should not interfere with conventional weapons unless there is general nuclear disarmament. We would then discard all but a very small number of conventional weapons.

PLAYBOY: It has been said by some political observers that this eventuality will remain entirely academic as long as the U.S. continues to insist on inspection without disarmament, and the U.S.S.R. on disarmament without inspection. Would you agree or disagree with this appraisal? 
RUSSELL: It does rather look that way. One side says that America is to blame for the stalemate and the other says Russia is responsible. You get the same sort of explanation in both countries. That, roughly speaking, has been the excuse for not reaching agreement. But I think the true explanation lies deeper than that. Neither side wants agreement, and they have to have something plausible to disagree about. You must realize that in both countries there are political and military factions—lobbies, if you like—which exert powerful pressure for extremist policies. On both sides they consist of people with interests in armaments and all the apparatus of preparation for war. There are military commanders in power on both sides, and their vested interest is in exercising that power. In fact, military people carry much more weight in the making of policy than does public opinion.

PLAYBOY: Would you say, then, considering this climate of opinion within, as well as between Russia and America, that there is any realistic hope of drafting a global disarmament plan which would be acceptable to both sides? 
RUSSELL: No, not at present. There is no possibility of attaining or sustaining general disarmament until East-West tension has lessened.

PLAYBOY: In 1957 you wrote in The New Statesman, the liberal British journal, an appeal to Premier Khrushchev and then-President Eisenhower for just such a lessening of world tension, to which both the Russian leader and John Foster Dulles responded with public reassurances. Six years have elapsed since then without a noticeable decline in global strife and division. At this critical moment in the cold war, would you care to make another such appeal—perhaps suggesting specific ways in which relations can be improved—to Khrushchev and President Kennedy? 
RUSSELL: If I were to make another such appeal, I would have to begin by repeating what I said in 1957. I should say simply to both men: “You seem anxious to destroy the world, to create vast misery and total destruction. All this preparation for war is childish—and suicidal. If you could only begin to tolerate each other, you would be perfectly happy.” I would go on to suggest that the overridingly urgent necessity is to come to an agreement. This is far more important than the precise form the agreement takes. Last summer, I sent a message to Moscow in which I expressed the wish that in all negotiations between East and West, the negotiator for the Communists should begin by saying that the universal victory of capitalism would be less disastrous than nuclear war. At the same time, the Western spokesman should start by admitting that the universal victory of communism would be preferable to the destruction of mankind. In a speech last July, Khrushchev singled out this suggestion and said that he entirely agreed. I was rather pleased. I would suggest further that the likelihood of war could be lessened immeasurably if both sides would place a great deal more emphasis on the ghastly destructiveness of war. At present, the major organs of publicity in both East and West are inclined to make the public believe that nuclear war wouldn’t really be so terrible after all. That is why I am opposed to Civil Defense preparations. They are diabolical inventions calculated to tell lies and to deceive. Everyone who knows anything knows that. People may think themselves safe in their deep shelters—but they will roast. Governments must be made to give up the habit of lying in order to persuade people to die quietly. Thirdly, I would strongly recommend an agreement on both sides not to teach that the other side is wicked. For Americans, communism is the Devil; for the Russians, capitalism is the Devil. The truth is that neither is wickeder than the other. They are both wicked.

PLAYBOY: Do you see no difference between the moral positions of America and Russia?
RUSSELL: No. They both have abominable systems. I am inclined to prefer the American system, but only because it is more allied with what I am used to. If I had been born a Russian, probably I should prefer the Russian system.

 

PLAYBOY: Have your views changed since you returned from a trip to Russia in 1920 to write one of the earliest and sharpest criticisms of the Soviet regime? 
RUSSELL: I still take exactly the same view. Up to the time of Stalin’s death, it was really quite horrible. Since then, I think, things have not been quite so bad—though I still don’t care for the Soviet system at all. I just don’t happen to like the American system either. The Americans tell you they stand for freedom: What they mean is that you must be quite willing to perish in order to be free in hell. In Russia, they punish you if you espouse capitalism. In America, they punish you if you espouse communism. What is the difference? But it is not worthwhile for us to go into the question of whether Russia or America has the better system. There are merits and demerits on both sides. The only important matter is to find some way of compromise between them, which will avoid war. At present, each has an entirely melodramatic conception of the other, and I think that the Russian government, in particular, encourages this view by not allowing Russian tourists to visit other countries except in small, organized groups. The same applies to Western visitors in Russia. This is a great pity. But there also seems to be some kind of fear in the West that if you get to know Communists, you will begin to admire them and finally be won over by them. Not a bit of it. There is simply no other way to achieve on each side an understanding of the real nature of the other. I would suggest—finally, in my appeal—that both Kennedy and Khrushchev consider the merits of a plan whereby the neutral nations would appoint a small, permanent body, well-informed on world affairs, which would investigate every dispute—such as Berlin, India or Cuba—and give an objective opinion on how it should be settled without favoritism to either side. Each settlement proposed, of course, would have to be, as far as possible, one that will be acceptable to the public in the countries concerned. Perhaps it could then develop into a permanent organization composed of three different groups: East, West and neutral. It seems to me that whichever side was more reasonable would win the support of the neutrals. Something of this sort has got to develop if we hope to reduce the deadly danger of war. Such a three-pronged body could be a step toward truly effective world government. But of course, that won’t be for a long time. At first, it would be merely advisory. After a century of advice, it might begin to acquire a measure of authority.

PLAYBOY: Do you consider it possible to strive for these same aims without waiting a century—by relying on the UN? 
RUSSELL: It can’t be done through the UN as it is now, because the UN does not embrace China. Its exclusion is a colossal stupidity. The veto also is an absurdity. Some nations, moreover, are very much more powerful and more populous than others—and you cannot invest a little nation with the same weight as a big nation. What you will have to do is divide the world into regions. You might, for example, have North America as one group, Europe as another, Russia as a third, China as a fourth and so on. You would have to work it out with a view to making it more or less equally balanced in population. And the various regions ought to be so constituted that their internal relations would be foremost in importance, and their relations to the outer world secondary in importance. I would leave each region complete autonomy for its own affairs. The world government would become involved only when there were contests or disputes with other regions. We shall not long survive without some such system.

PLAYBOY: On a personal level, why have you chosen to adopt a policy of civil disobedience as a means of promoting the cause of peace? 
RUSSELL: Purely to get attention. All the major organs of publicity are against us. It was extremely difficult to get any attention at all until we resorted to it. I have no views in principle, either for or against civil disobedience. It has always been practiced at different times and places. With me, it is purely a practical question of whether to do it or not, a method of propaganda.

PLAYBOY: Do you feel that the authorities have the moral right to prosecute and imprison those involved in such non-violent demonstrations for peace—as they have done to you? 
RUSSELL: I have no right to complain about being punished for breaking the law. I complain only if I am not permitted to break it. I recognize that if you go outside the law you cannot complain if it is made a little awkward for you, but it ought to be possible to do so. If I suddenly took it into my head that I wanted to assassinate the Queen, then I should expect to be punished. You do that sort of thing with full foreknowledge of the consequences.

PLAYBOY: You were recently threatened with expulsion from the Labor Party for urging Western representatives to attend a Moscow “peace” conference and state their views. Aren’t such occasions always turned to their own advantage by the Communists? 
RUSSELL: On the contrary. Members of the Committee of 100 went to Moscow last summer and presented their point of view very effectively indeed. They got publicity both inside and outside of Russia. Many Americans have asked me why I don’t preach my ideas to the Russians as well as to the West, and the answer is that I do. Certainly the Russians disagree with much of what I say, but I have found it just as easy—or as difficult—to get publicity for my views in the Soviet press as in the English press. The question I wondered about was whether they had bowdlerized what I said. I have taken the trouble to get translations of what they printed and found that they have been completely faithful. They have not altered a scrap.

PLAYBOY: In addition to disseminating your views personally on both sides of the Iron Curtain, you were the initiator of a series of peace conferences, of which the first was held in Pugwash, Nova Scotia, between groups of scientists from East and West. What positive results do you feel have emerged from these symposia? 
RUSSELL: They have made a contribution toward informed opinion. For one thing, as a result, the test-ban negotiations came closer to success than they would otherwise have done. But the Pugwash meetings have not accomplished as much as one might have hoped. There was a lack of effective publicity. The public won’t listen to informed opinion. They want uninformed opinion.

PLAYBOY: In 1916, you were fined £100 by the Lord Mayor of London for circulating a pacifistic leaflet, which the law deemed “likely to prejudice the recruiting and discipline of His Majesty’s Forces.” Your intention, you said then, “was to procure, if possible, a change in the law, or failing that, to secure a change in administration.” Does the same intention motivate your current antiwar activities? 
RUSSELL: Yes. Then, of course, I was defending the rights of conscientious objectors in World War I. I do not wholly share their views, but I felt, and still feel, that one should respect their convictions. They believe what I do not believe—that it is wicked to take part in any war, however righteous the cause. I supported the war against Hitler, and have become a pacifist today largely because of the destructiveness of nuclear warfare.

PLAYBOY: Speaking of this destructiveness in psychological terms, you have said that Kennedy, Khrushchev, Macmillan and other world leaders “are driven irrationally into policies which may effectively end human life on this planet.” If their judgment is so irrational, Lord Russell, what is the point of your attempts to dissuade them on rational grounds from precipitating war? 
RUSSELL: Even less is to be gained, I think, by the West’s continuing campaign to remake the East in its own image, and by the East’s unrelenting efforts to do the same with the West. The change—an attitude of mutual concession in an atmosphere of mutual understanding—has got to come from within each country, from within each individual. It is to this end that I persist in my appeal. When I made such an appeal to Khrushchev last October, the Cuban situation had changed the world situation very much for the worse, and I felt it necessary to make a last effort. His response was more than I could have hoped for. He showed himself willing to act cautiously in very difficult circumstances. I will continue to maintain communication with him for the purpose of facilitating a settlement.

PLAYBOY: Even if a nuclear conflict is avoided, either through disarmament or a continuing balance of power, Khrushchev has made it clear that future “peaceful coexistence” will entail a continuing nonviolent struggle on the ideological front and an intensified campaign of economic competition, which he predicts will eventually “bury” us. What posture do you feel the West should adopt in combating this threat? 
RUSSELL: Neither of these conflicting interests will be arbitrated equitably and amicably until we have a truly representative and authoritative world government. In the absence of one, it will be a tug-of-war, a question of who is stronger. A continued program of economic and educational aid to underdeveloped countries, meanwhile, would be a significant means of strengthening the Western position. It would be better, of course, if such aid were given cooperatively by both sides, but I don’t think that this is practical politics at the moment. In either case, it should be given not on cold war grounds, but simply because these people need help.

PLAYBOY: Do you share the apprehension of leading sociologists and economists concerning the implications of unchecked population growth in such overcrowded and underproductive areas as Africa, China, India and parts of Latin America? 
RUSSELL: The population problem has, in my opinion, been rather exaggerated. It can be solved by adequate birth control, and I don’t think that Catholic objections will prevent the increasingly widespread use and acceptance of contraceptives. After all, Roman Catholics represent only a small segment of the world’s population. India and China are the really big problem areas, and both are inclined to favor birth control.

PLAYBOY: Do you agree with many historians and social scientists who foresee that the next century will witness “an inexorable economic and societal evolution,” as one commentator has expressed it, “from the tradition of individual enterprise to the psychology of mass man?” 
RUSSELL: Societies comprised of small farmers, merchants and artisans will soon be anachronistic. Almost everybody is already part of something big. If we are to preserve individual liberty in this new world of huge firms and institutions, we must begin thinking in different terms from the tenets of classical liberalism. We will be able to deal with the “curse of bigness,” as Justice Brandeis called it, only by democratizing industry. I would like, for example, to see rules providing for the popular election of directors and managers in each industry. The important thing is to ensure the limitation and equitable division of power. At present economic power is too much concentrated in the hands of a few big men who control the lives of others to an undesirable degree. The Russians—in fact, socialists of all countries—make the cardinal error of believing that if you have a democratic state running industry, then it automatically follows that the industries themselves will be democratic. But to put state officials in place of capitalist officials changes nothing; they are still men, still wielding the same power. Unless state officials are made responsible to all us underlings, nothing will ever be achieved by nationalization.

PLAYBOY: So far we have been talking mainly of the issues which have preoccupied you during the last half-dozen years. But your life’s work has encompassed a multitude of causes. Which of them has mattered most to you? 
RUSSELL: Though they have mattered differently at different times, the question of international peace certainly transcends any I have ever been concerned with or any issue that previously excited me. But I have derived great satisfaction from many of my interests—matters of the mind more than anything else. Mathematical logic has been the source of perhaps my deepest intellectual gratification. It has given me very great pleasure to feel, in an important field of human knowledge, that I may have made some lasting contribution to man’s understanding of things that were once beyond his grasp, but which can now be comprehended and manipulated. I am also pleased with the aftermath of my campaign for women’s suffrage and my efforts to secure a more enlightened sexual morality and behavior. They have gone almost as well as I would have liked them to go. When I was young, one talked to a woman in a different language than when talking to a man. There was a cultivated unreality in intercourse between men and women, which I thought was very bad indeed. Today things are utterly different. Young people don’t realize how much change there has been. But we still need much more freedom and frankness in sexual instruction. Another matter to which I have always attached great importance in education is that schools ought not to teach nationalism. Every school, with hardly any exception, has as one of its objects the deception of children. They teach them patriotism, to salute the flag. But the flag is a murder symbol, and the state is a pirate ship, a gang of murderers who have come together. When they salute the flag, they salute the symbol of bloody murder. All this is perfectly clear, valid psychology.

PLAYBOY: On the occasion of your 90th birthday, Lord Russell, you said, “In old age, one becomes aware of what has, and of what has not been achieved.” Did you mean this observation to apply to the fruits of your own efforts in behalf of the various causes you’ve espoused? 
RUSSELL: Let me reply this way. Contrary to the customary pattern, I have gradually become more and more of a rebel as I have grown older. Since boyhood, my life has been devoted to two different objectives, which for a long time remained separate. It’s only in comparatively recent years that they have come together. One has been to discover whether anything could actually be known; this was a matter of philosophical inquiry. The other has been to do whatever I could to help create a happier world. I cannot claim that what I have written, said and done about social and political problems has had any great importance. It is easy to have an immense effect if you dogmatically preach a precise gospel such as communism. But I do not believe that mankind needs anything dogmatic. I think it essential to teach a certain hesitancy about dogma. Whatever you believe, you must have reservations. You must envisage the possibility that you may be wrong. I want to see individuals retain the kind of personal flexibility and initiative that they ought to have. This means that they cannot, and must not, be forced into a rigid mold. In my lifetime, freedom—which once seemed to be gaining ground—has come to be regarded as weakness. When I was young, I thought the battle for tolerance had been won. But more recently we have reverted back to the intolerance of the great religious wars. And when I was young, I set out with the belief that love—free and courageous love—could conquer the world. I perhaps thought that the road to a free and happy world would be shorter than it has turned out to be.

PLAYBOY: Do you feel now that this dream of a free and happy world was perhaps little more than the kind of utopian vision which has always inspired man in youth—and so often disenchanted him in maturity? 
RUSSELL: It is something more. There is not anything to stop it from coming to pass except our own silliness—a silliness forced upon us by an education that teaches us that our country is vastly better than any other, and that in all respects it is always in the right. It would not be difficult to build a peaceful world if people really wanted it. It is certainly worthwhile to live and act and do what one can to bring it about. I haven’t changed my earlier views in that respect. I still believe exactly what I said when I was 80, when people were asking me much the same question. I have lived in the pursuit of a vision, both personal and social. Personal, to care for what is noble, for what is beautiful, for what is gentle, to allow moments of insight to impart wisdom in mundane times. Social, to envision in imagination, an attainable society in which the individual can grow freely, in which hate and greed and envy will die because there is nothing to nourish them. These things I still believe. So you can see that the world, for all its horrors, has left me unshaken.

Bertrand Russell pictured above and Francis Schaeffer below:

Image result for francis schaeffer

Francis Schaeffer noted in his book HOW SHOULD WE THEN LIVE? (p. 182 in Vol 5 of Complete Works) in the chapter The Breakdown in Philosophy and Science:

In his lecture at Acapulco, George Wald finished with only one final value. It was the same one with which English philosopher Bertrand Russell (1872-1970) was left. For Wald and Russell and for many other modern thinkers, the final value is the biological continuity of the human race. If this is the only final value, one is left wondering why this then has importance. 

Now having traveled from the pride of man in the High Renaissance and the Enlightenment down to the present despair, we can understand where modern people are. They have no place for a personal God. But equally they have no place for man as man, or for love, or for freedom, or for significance. This brings a crucial problem. Beginning only from man himself, people affirm that man is only a machine. But those who hold this position cannot live like machines! If they could, there would have been no tensions in their intellectual position or in their lives. But even people who believe they are machines cannot live like machines, and thus they must “leap upstairs” against their reason and try to find something which gives meaning to life, even though to do so they have to deny their reason. 

Francis Schaeffer in another place worded it like this:

The universe was created by an infinite personal God and He brought it into existence by spoken word and made man in His own image. When man tries to reduce [philosophically in a materialistic point of view] himself to less than this [less than being made in the image of God] he will always fail and he will always be willing to make these impossible leaps into the area of nonreason even though they don’t give an answer simply because that isn’t what he is. He himself testifies that this infinite personal God, the God of the Old and New Testament is there. 

We all know deep down that God exists and even atheists have to grapple with that knowledge.

Solomon wisely noted in Ecclesiastes 3:11 “God has planted eternity in the heart of men…” (Living Bible). No wonder Bertrand Russell wrote in his autobiography, “It is odd, isn’t it? I feel passionately for this world and many things and people in it, and yet…what is it all? There must be something more important, one feels, though I don’t believe there is. I am haunted. Some ghosts, for some extra mundane regions, seem always trying to tell me something that I am to repeat to the world, but I cannot understand that message.”

Take a look at this 7th episode from Schaeffer’s series “HOW SHOULD WE THEN LIVE? The Age of Nonreason”:

How Should We Then Live – Episode Seven – 07 – Portuguese Subtitles

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Instead of making a leap into the area of nonreason the better choice would be to investigate the claims that the Bible is a historically accurate book and that God created the universe and reached out to humankind with the Bible.

Schaeffer then points to the historical accuracy of the Bible in Chapter 5 of the book WHATEVER HAPPENED TO THE HUMAN RACE?

The Bible and Archaeology – Is the Bible from God? (Kyle Butt 42 min)

You want some evidence that indicates that the Bible is true? Here is a good place to start and that is taking a closer look at the archaeology of the Old Testament times. Is the Bible historically accurate? Here are some of the posts I have done in the past on the subject: 1. The Babylonian Chronicleof Nebuchadnezzars Siege of Jerusalem2. Hezekiah’s Siloam Tunnel Inscription. 3. Taylor Prism (Sennacherib Hexagonal Prism)4. Biblical Cities Attested Archaeologically. 5. The Discovery of the Hittites6.Shishak Smiting His Captives7. Moabite Stone8Black Obelisk of Shalmaneser III9A Verification of places in Gospel of John and Book of Acts., 9B Discovery of Ebla Tablets10. Cyrus Cylinder11. Puru “The lot of Yahali” 9th Century B.C.E.12. The Uzziah Tablet Inscription13. The Pilate Inscription14. Caiaphas Ossuary14 B Pontius Pilate Part 214c. Three greatest American Archaeologists moved to accept Bible’s accuracy through archaeology.

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John Piippo makes the case that Bertrand Russell would have loved Woody Allen because they both were two atheists who don’t deny the ramifications of atheism!!!

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FRIEDMAN FRIDAY Milton Friedman’s FREE TO CHOOSE “How to cure inflation” Transcript and Video (60 Minutes)

Milton Friedman’s FREE TO CHOOSE “How to cure inflation” Transcript and Video (60 Minutes)

Image result for milton friedman free to choose

In 1980 I read the book FREE TO CHOOSE by Milton Friedman and it really enlightened me a tremendous amount.  I suggest checking out these episodes and transcripts of Milton Friedman’s film series FREE TO CHOOSE: “The Failure of Socialism” and “What is wrong with our schools?”  and “Created Equal”  and  From Cradle to Grave, and – Power of the Market.“If we could just stop the printing presses, we would stop inflation,” Milton Friedman says in “How to Cure Inflation” from the Free To Choose series. Now as then, there is only one cause of inflation, and that is when governments print too much money. Milton explains why it is that politicians like inflation, and why wage and price controls are not solutions to the problem.

http://www.freetochoosemedia.org/freetochoose/detail_ftc1980_transcript.php?page=9While many people have a fairly good grasp of what inflation is, few really understand its fundamental cause. There are many popular scapegoats: labor unions, big business, spendthrift consumers, greed, and international forces. Dr. Friedman explains that the actual cause is a government that has exclusive control of the money supply. Friedman says that the solution to inflation is well known among those who have the power to stop it: simply slow down the rate at which new money is printed. But government is one of the primary beneficiaries of inflation. By inflating the currency, tax revenues rise as families are pushed into higher income tax brackets. Thus, inflation transfers wealth and resources from the private to the public sector. In short, inflation is attractive to government because it is a way of increasing taxes without having to pass new legislation to raise tax rates. Inflation is in fact taxation without representation. Wage and price controls are not the cure for inflation because they treat only the symptom (rising prices) and not the disease (monetary expansion). History records that such controls do not work; instead, they have perverse effects on both prices and economic growth and undermine the fundamental productivity of the economy. There is only one cure for inflation: slow the printing presses. But the cure produces the painful side effects of a temporary increase in unemployment and reduced economic growth. It takes considerable political courage to undergo the cure. Friedman cites the example of Japan, which successfully underwent the cure in the mid-seventies but took five years to squeeze inflation out of the system. Inflation is a social disease that has the potential for destroying a free society if it is unchecked. Prolonged inflation undermines belief in the basic equity of the free market system because it tends to destroy the link between effort and reward. And it tears the social fabric because it divides society into winners and losers and sets group against group.(Taxation without representation: Getting knocked up to higher tax brackets because of inflation pt 1)http://www.youtube.com/watch?v=b1dTWDNKH3c

 

Volume 9 – How to Cure Inflation

Transcript:
Friedman: The Sierra Nevada’s in California 10,000 feet above sea level, in the winter temperatures drop to 40 below zero, in the summer the place bakes in the thin mountain air. In this unlikely spot the town of Body sprang up. In its day Body was filled with prostitutes, drunkards and gamblers part of a colorful history of the American West.
A century ago, this was a town of 10,000 people. What brought them here? Gold. If this were real gold, people would be scrambling for it. The series of gold strikes throughout the West brought people from all over the world, all kinds of people. They came here for one purpose and one purpose only, to strike it rich, quick. But in the process, they built towns, cities, in places where nobody would otherwise have dreamed of building a city. Gold built these cities and when the gold was exhausted, the cities collapsed and became ghost towns. Many of the people who came here ended up the way they began, broke and unhappy. But a few struck it rich. For them, gold was real wealth. But was it for the world as a whole. People couldn’t eat the gold, they couldn’t wear the gold, they couldn’t live in houses made of gold. Because there was more gold, they had to pay a little more gold to buy goods and services. The prices of things in terms of gold went up.
At tremendous cost, at sacrifice of lives, people dug gold out of the bowels of the earth. What happened to that gold? Eventually, at long last, it was transported to distant places only to be buried again under the ground. This time in the vaults of banks throughout the world. There is hardly anything that hasn’t been used for money; rock salt in Ethiopia, brass rings in West Africa, Calgary shells in Uganda, even a toy cannon. Anything can be used as money. Crocodile money in Malaysia, absurd isn’t it?
That beleaguered minority of the population that still smokes may recognize this stuff as the raw material from which their cigarettes are made. But in the early days of the colonies, long before the U.S. was established, this was money. It was the common money of Virginia, Maryland and the Carolinas. It was used for all sorts of things. The legislature voted that it could be used legally to pay taxes. It was used to buy food, clothing and housing. Indeed, one of the most interesting sites was to see the husky young fellows at that time, lug 100 pounds of it down to the docks to pay the costs of the passage of the beauteous young ladies who had come over from England to be their brides.
Now you know how money is. There’s a tendency for it to grow, for more and more of it to be produced and that’s what happened with this tobacco. As more tobacco was produced, there was more money. And as always when there’s more money, prices went up. Inflation. Indeed, at the very end of the process, prices were 40 times as high in terms of tobacco as they had been at the beginning of the process. And as always when inflation occurs, people complained. And as always, the legislature tried to do something. And as always, to very little avail. They prohibited certain classes of people from growing tobacco. They tried to reduce the total amount of tobacco grown, they required people to destroy part of their tobacco. But it did no good. Finally, many people took it into their own hands and they went around destroying other people’s tobacco fields. That was too much. Then they passed a law making it a capital offense, punishable by death, to destroy somebody else’s tobacco. Grecian’s Law, one of the oldest laws in economics, was well illustrated. That law says that cheap money drives out dear money and so it was with tobacco. Anybody who had a debt to pay, of course, tried to pay it in the worst quality of tobacco he had. He saved the good tobacco to sell overseas for hard money. The result was that bad money drove out good money.
Finally, almost a century after they had started using tobacco as money, they established warehouses in which tobacco was deposited in barrels, certified by an inspector according to his views as to it’s quality and quantity. And they issued warehouse certificates which people gave from one to another to pay for the bills that they accumulated.
These pieces of green printed paper are today’s counterparts of those tobacco certificates. Except that they bear no relation to any commodity. In this program I want to take you to Britain to see how inflation weakens the social fabric of society. Then to Tokyo, where the Japanese have the courage to cure inflation. To Berlin, where there is a lesson to be learned from the West Germans and how so called cures are often worse than the disease. And to Washington where our government keeps these machines working overtime. And I am going to show you how inflation can be cured.
The fact is that most people enjoy the early stages of the inflationary process. Britain, in the swinging 60’s, there was plenty of money around, business was brisk, jobs were plentiful and prices had not yet taken off. Everybody seemed happy at first. But by the early 70’s, as the good times rolled along, prices started to rise more and more rapidly. Soon, some of these people are going to lose their jobs. The party was coming to an end.
The story is much the same in the U.S. Only the process started a little later. We’ve had one inflationary party after another. Yet we still can’t seem to avoid them. How come?
Before every election our representatives would like to make us think we are getting a tax break. When they are able to do it, while at the same time actually raising our taxes because of a bit of magic they have in their kit bag. That magic is inflation. They reduced the tax rates but the taxes we have to pay go up because we are automatically shoved into higher brackets by the effective inflation. A neat trick. Taxation without representation.
_________________________________________
Pt 2 Many a political leader has been tempted to turn to wage and price controls despite their repeated failure in practice. On this subject they never seem to learn. But some lessons may be learned. That happened to British P
Bob Crawford: The more I work, it seems like the more they take off me. I know if I work an extra day or two extra days, what they take in federal income tax alone is almost doubled because apparently it puts you in a higher income tax bracket and it takes more off you.
Friedman: Bob Crawford lives with his wife and three children in a suburb of Pittsburgh. They’re a fairly average American family.
Mrs. Crawford: Don’t slam the door Daphne. Okay. Alright. What are you doing? Making your favorite dish.
Friedman: We went to the Crawford’s home after he had spent a couple of days working out his federal and state income taxes for the year. For our benefit, he tried to estimate all the other taxes he had paid as well. In the end, though, he didn’t discover much that would surprise anybody.
Bob Crawford: Inflation is going up, everything is getting more expensive. No matter what you do, as soon as you walk out of the house, everything went up. Your gas bills keep going up, electric bills, your gasoline, you can name a thousand things that are going up. Everything is going sky high. Your food. My wife goes to the grocery store. We used to live on say, $60 or $50 every two weeks just for our basic food. Now it’s $80 or $90 every two weeks. Things are just going out of sight as far as expense to live on. Like I say it’s getting tough. It seems like every month it gets worse and worse. And I don’t know where it’s going to end. At the end of the day that I spend nearly $6,000 of my earnings on taxes. That leaves me with a total of $12,000 to live on. It might seem like a lot of money, but five, six years ago I was earning $12,000.
Friedman: How does taxation without representation really effect how much the Crawford family has left to spend after it’s paid its income taxes. Well in 1972 Bob Crawford earned $12,000. Some of that income was not subject to income tax. After paying income tax on the rest he had this much left to spend. Six years later he was earning $18,000 a year. By 1978 the amount free from tax was larger. But he was now in a higher tax bracket so his taxes went up by a larger percentage than his income. However, those dollars weren’t worth anything like as much. Even his wages, let alone his income after taxes, hadn’t kept up with inflation. His buying power was lower than before. That is taxation without representation in practice.
Unnamed Individual: We have with us today you brothers that are sitting here today that were with us on that committee and I’d like to tell you….
Friedman: There are many traditional scapegoats blamed for inflation. How often have you heard inflation blamed on labor unions for pushing up wages. Workers, of course, don’t agree.
Unnamed Individual: But fellows this is not true. This is subterfuge. This is a myth. Your wage rates are not creating inflation.
Friedman: And he’s right. Higher wages are mostly a result of inflation rather than a cause of it. Indeed, the impression that unions cause inflation arises partly because union wages are slow to react to inflation and then there is pressure to catch up.
Worker: On a day to day basis, try to represent our own numbers. But that in fact is not the case. Not only can we not play catch up, we can’t even maintain a wage rate commensurate with the cost of living that’s gone up in this country.
Friedman: Another scapegoat for inflation is the cost of goods coming from abroad. Inflation, we’re told, is imported. Higher prices abroad driving up prices at home. It’s another way government can blame someone else for inflation. But this argument, too, is wrong. The prices of imports and the countries from which they come are not in terms of dollars, they are in terms of lira or yen or other foreign currencies. What happens to their prices in dollars depends on exchange rates which in turn reflect inflation in the United States.
Since 1973 some governments have had a field day blaming the Arabs for inflation. But if high oil prices were the cause of inflation, how is it that inflation has been less here in Germany, a country that must import every drop of oil and gas that it uses on the roads and in industry, then for example it is in the U.S. which produces half of its own oil. Japan has no oil of its own at all. Yet at the very time the Arabs were quadrupling oil prices, the Japanese people were bringing inflation down from 30 to less than 5% a year. The fallacy is to confuse particular prices like the price of oil, with prices in general. Back at home, President Nixon understood this.
Nixon: “Now here’s what I will not do. I will not take this nation down the road of wage and price controls however politically expedient that may seem. The pros of rationing may seem like an easy way out, but they are really an easy way in for more trouble. To the explosion that follows when you try to clamp a lid on a rising head of steam without turning down the fire under the pot, wage and price controls only postpone the day of reckoning. And in so doing, they rob every American of a very important part of his freedom.
Friedman: Now listen to this:
Nixon: “The time has come for decisive action. Action that will break the vicious circle of spiraling prices and costs. I am today ordering a freeze on all prices and wages throughout the United States for a period of 90 days. In addition, I call upon corporations to extend the wage price freeze to all dividends.”
Friedman: Many a political leader has been tempted to turn to wage and price controls despite their repeated failure in practice. On this subject they never seem to learn. But some lessons may be learned. That happened to British Prime Minister James Callahan who finally discovered that a very different economic myth was wrong. He told the Labor Party Conference about it in 1976.
James Callahan: “We used to think that you could use, spend your way out of a recession and increase employment by cutting taxes and boosting government spending. I tell you in all candor that option no longer exists. It only works on each occasion since the war by injecting a bigger dose of inflation into the economy followed by a higher level of unemployment as the next step. That’s the history of the last 20 years.”
Friedman: Well, it’s one thing to say it. One reason why inflation does so much harm is because it effects different groups differently. Some benefit and of course they attribute that to their own cleverness. Some are hurt, but of course they attribute that to the evil actions of other people. And the whole problem is made far worse by the false cures which government adopts, particularly wage and price control.
The garbage collectors in London felt justifiably aggrieved because their wages had not been permitted to keep pace with the cost of living. They struck, hurting not the people who impose the controls, but their friends and neighbors who had to live with mounting piles of rat infested garbage. Hospital attendants felt justifiably aggrieved because their wages had not been permitted to keep up with the cost of living. They struck, hurting not the people who impose the controls, but cancer patients who were turned out of hospital beds. The attendants behaved as a group in a way they never would have behaved as individuals. One group is set against another group. The social fabric of society is torn apart inflicting scars that it will take decades to heal and all to no avail because wage and price controls, far from being a cure for inflation, only make inflation worse.
Within the memory of most of our political leaders, there’s one vivid example of how economic ruin can be magnified by controls. And the classic demonstration of what to do when it happens.
_______________________________________________

(Wage and Price Controls don’t work)

Inflation is just like alcoholism. In both cases when you start drinking or when you start printing too much money, the good effects come first. The bad effects only come later.
That’s why in both cases there is a strong temptation to overdo it. To drink too much and to print too much money. When it comes to the cure, it’s the other way around. When you stop drinking or when you stop printing money, the bad effects come first and the good effects only come later.
Pt 3
Germany, 1945, a devastated country. A nation defeated in war. The new governing body was the Allied Control Commission, representing the United States, Britain, France and the Soviet Union. They imposed strict controls on practically every aspect of life including wages and prices. Along with the effects of war, the results were tragic. The basic economic order of the country began to collapse. Money lost its value. People reverted to primitive barter where they used cameras, fountain pens, cigarettes, whiskey as money. That was less than 40 years ago.
This is Germany as we know it today. Transformed into a place a lot of people would like to live in. How did they achieve their miraculous recovery? What did they know that we don’t know?
Early one Sunday morning, it was June 20, 1948, the German Minister of Economics, Ludwig Earhardt, a professional economist, simultaneously introduced a new currency, today’s Deutsche Mark, and in one fell swoop, abolished almost all controls on prices and wages. Why did he do it on a Sunday morning? It wasn’t as you might suppose because the Stock Markets were closed on that day, it was, as he loved to confess, because the offices of the American, the British, and the French occupation authorities were closed that day. He was sure that if he had done it when they open they would have countermanded the order. It worked like a charm. Within days, the shops were full of goods. Within months, the German economy was humming along at full steam. Economists weren’t surprised at the results, after all, that’s what a price system is for. But to the rest of the world it seemed an economic miracle that a defeated and devastated country could in little more than a decade become the strongest economy on the continent of Europe.
In a sense this city, West Berlin, is something of a unique economic test tube. Set as it is deep in Communist East Germany. Two fundamentally different economic systems collide here in Europe. Ours and theirs, separated by political philosophies, definitions of freedom and a steel and concrete wall.
To digress from inflation, economic freedom does not stand alone. It is part of a wider order. I wanted to show you how much difference it makes by letting you see how the people live on the other side of that Berlin Wall. But the East German authorities wouldn’t let us. The people over there speak the same language as the people over here. They have the same culture. They have the same for bearers. They are the same people. Yet you don’t need me to tell you how differently they live. There is one simple explanation. The political system over there cannot tolerate economic freedom. The political system over here could not exist without it.
But political freedom cannot be preserved unless inflation is kept in bounds. That’s the responsibility of government which has a monopoly over places like this. The reason we have inflation in the United States or for that matter anywhere in the world is because these pieces of paper and the accompanying book entry or their counterparts in other nations are growing more rapidly than the quantity of goods and services produced. The truth is inflation is made in one place and in one place only. Here in Washington. This is the only place were there are presses like this that turn out these pieces of paper we call money. This is the place where the power resides to determine how rapidly the amount of money shall increase.
What happened to all that noise? That’s what would happen to inflation if we stop letting the amount of money grow so rapidly. This is not a new idea. It’s not a new cure. It’s not a new problem. It’s happened over and over again in history. Sometimes inflation has been cured this way on purpose. Sometimes it’s happened by accident. During the Civil War the North, late in the Civil War, overran the place in the South where the printing presses were sitting up, where the pieces of paper were being turned out. Prior to that point, the South had a very rapid inflation. If my memory serves me right, something like 4% a month. It took the Confederacy something over two weeks to find a new place where they could set up their printing presses and start them going again. During that two week period, inflation came to a halt. After the two week period, when the presses started running again, inflation started up again. It’s that clear, that straightforward. More recently, there’s another dramatic example of the only effective way to deal with rampant inflation.
In 1973, Japanese housewives going to market were faced with an unpleasant fact. The cash in their purses seemed to be losing its value. Prices were starting to sore as the awful story of inflation began to unfold once again. The Japanese government knew what to do. What’s more, they were prepared to do it. When it was all over, economists were able to record precisely what had happened. In 1971 the quantity of money started to grow more rapidly. As always happens, inflation wasn’t affected for a time. But by late 1972 it started to respond. In early 73 the government reacted. It started to cut monetary growth. But inflation continued to soar for a time. The delayed reaction made 1973 a very tough year of recession. Inflation tumbled only when the government demonstrated its determination to keep monetary growth in check. It took five years to squeeze inflation out of the system. Japan attained relative stability. Unfortunately, there’s no way to avoid the difficult road the Japanese had to follow before they could have both low inflation and a healthy economy. First they had to live through a recession until slow monetary growth had its delayed effect on inflation.
Inflation is just like alcoholism. In both cases when you start drinking or when you start printing too much money, the good effects come first. The bad effects only come later.
That’s why in both cases there is a strong temptation to overdo it. To drink too much and to print too much money. When it comes to the cure, it’s the other way around. When you stop drinking or when you stop printing money, the bad effects come first and the good effects only come later. That’s why it’s so hard to persist with the cure. In the United States, four times in the 20 years after 1957, we undertook the cure. But each time we lacked the will to continue. As a result, we had all the bad effects and none of the good effects. Japan on the other hand, by sticking to a policy of slowing down the printing presses for five years, was by 1978 able to reap all the benefits, low inflation and a recovering economy. But there is nothing special about Japan. Every country that has had the courage to persist in a policy of slow monetary growth has been able to cure inflation and at the same time achieve a healthy economy.
___________________________________
Pt 4
The job of the Federal Reserve is not to run government spending; it’s not to run government taxation. The job of the Federal Reserve is to control the money supply and I believe, frankly, I have always believed as you know, that these are excuses and not reasons for the performance.
DISCUSSION
Participants: Robert McKenzie, Moderator; Milton Friedman; Congressman Clarence J. Brown; William M. Martin, Chairman of Federal Reserve 1951_1970; Beryl W. Sprinkel, Executive Vice President, Harris Bank, Chicago; Otmar Emminger, President, Ieutsche Bundesbank, Frankfurt West Germany
MCKENZIE: And here at the Harper Library of the University of Chicago, our distinguished guests have their own ideas, too. So, lets join them now.
BROWN: If you could control the money supply, you can certainly cut back or control the rate of inflation. I’d have to say that that prescription is a little bit easier to write than it is to fill. I think there are some other ways to do it and I would relate the money supply __ I think inflation is a measure of the relationship between money and the goods and services that money is meant to cover. And so if you can stimulate the goods, the production of goods and services, it’s helpful. It’s a little tougher to control the money supply, although I think it can be done, than just saying that you should control it, because we’ve got the growth of credit cards, which is a form of money; created, in effect, by the free enterprise system. It isn’t all just printed in Washington, but that may sound too defensive. I think he was right in saying that the inflation is Washington based.
MCKENZIE: Mr. Martin, nobody has been in the firing line longer than you, 17 years head of the Fed. Could you briefly comment on that and we’ll go around the group.
MARTIN: I want to say 19 years.
(Laughter)
MARTIN: I wouldn’t be out here if it weren’t for Milton Friedman, today. He came down and gave us advice from time to time.
FRIEDMAN: You’ve never taken it.
(Laughter)
MCKENZIE: He’s going to do some interviewing later, I warn you.
MARTIN: And I’m rather glad we didn’t take it __
(Laughter)
MARTIN: __ all the time.
SPRINKEL: In your 19 years as Chairman of the Federal Reserve, Bill, the average growth in the money supply was 3.1 percent per year. The inflation rate was 2.2 percent. Since you left, the money supply has exactly doubled. The inflation rate is average over 7 percent, and, of course, in recent times the money supply has been growing in double-digit territory as has our inflation rate.
EMMINGER: May I, first of all, confirm two facts which have been so vividly brought out in the film of Professor Friedman; namely, that at the basis of the relatively good performance of Western Germany were really two events. One, the establishment of a new sound money which we try to preserve sound afterwards. And, secondly, the jump overnight into a free market economy without any controls over prices and wages. These are the two fundamental facts. We have tried to preserve monetary stability by just trying to follow this prescription of Professor Friedman; namely, monetary discipline. Keeping monetary growth relatively moderate. I must, however, warn you it’s not so easy as it looks. If you just say, governments have to have the courage to persist in that course.
FRIEDMAN: Nobody does disagree with the proposition that excessive growth in money supply is an essential element in the inflationary process and that the real problem is not what to do, but how to have the courage and the will to do it. And I want to go and start, if I may, on that subject; because I think that’s what we ought to explore. Why is it we haven’t had the courage and don’t, and under what circumstances will we? And I want to start with Bill Martin because his experience is a very interesting experience. His 19 years was divided into different periods. In the first period, that average that Beryl Sprinkel spoke about, averaged two very different periods. An early period of very slow growth and slow inflation; a later period of what at the time was regarded as creeping inflation __ now we’d be delighted to get back to it. People don’t remember that at the time that Mr. Nixon introduced price and wage controls in 1971 to control an outrageous inflation, the rate of inflation was four-and-a-half percent per year. Today we’d regard that as a major achievement; but the part of the period when you were Chairman, was a period when the inflation rate was starting to creep up and money growth rate was also creeping up. Now if I go from your period, you were eloquent in your statements to the public, to the press, to everyone, about the evils of inflation, and about the determination on the Federal Reserve not to be the architect of inflation. Your successor, Arthur Burns, was just as eloquent. Made exactly the same kinds of statements as effectively, and again over and over again said the Federal Reserve will not be the architect of inflation. His successor, Mr. G. William Miller, made the same speeches, and the same statements, and the same protestations. His successor, Paul Volcker, he is making the same statements. Now my question to you is: Why is it that there has been such a striking difference between the excellent pronouncements of all Chairmen of the Fed, therefore it’s not personal on you. You have a lot of company, unfortunately for the country. Why is it that there has been such a wide diversion between the excellent pronouncements on the one hand and what I regard as a very poor performance on the other?
MARTIN: Because monetary policy is not the only element. Fiscal policy is equally important.
FRIEDMAN: You’re shifting the buck to the Treasury.
MARTIN: Yes.
FRIEDMAN: To the Congress. We’ll get to Mr. Brown, don’t worry.
MARTIN: Yeah, that’s right.
(Laughter)
MARTIN: The relationship of fiscal policy to monetary policy is one of the important things.
MCKENZIE: Would you remind us, the general audience, when you say “fiscal policy”, what you mean in distinction to “monetary policy”?
MARTIN: Well, taxation.
MCKENZIE: Yeah.
MARTIN: The raising revenue.
FRIEDMAN: And spending.
MARTIN: And spending.
FRIEDMAN: And deficits.
MARTIN: And deficits, yes, exactly. And I think that you have to realize that when I’ve talked for a long time about the independence of the Federal Reserve. That’s independence within the government, not independence of the government. And I’ve worked consistently with the Treasury to try to see that the government is financed. Now this gets back to spending. The government says they’re gonna spend a certain amount, and then it turns out they don’t spend that amount. It doubles.
FRIEDMAN: The job of the Federal Reserve is not to run government spending; it’s not to run government taxation. The job of the Federal Reserve is to control the money supply and I believe, frankly, I have always believed as you know, that these are excuses and not reasons for the performance.
MARTIN: Well that’s where you and I differ, because I think we would be irresponsible if we didn’t take into account the needs and what the government is saying and doing. I think if we just went on our own, irresponsibly, I say it on this, because I was in the Treasury before I came to this __
FRIEDMAN: I know. I know.
MARTIN: __ go to the Fed; and I know the other side of the picture. I think we’d be rightly condemned by the American people and by the electorate.
FRIEDMAN: Every central bank in this world, including the German Central Bank, including the Federal Reserve System, has the technical capacity to make the money supply do over a period of two or three or four months, not daily, but over a period, has the technical capacity to control it.
(Several people talking at once.)
FRIEDMAN: I cannot explain the kind of excessive money creation that has occurred, in terms of the technical incapacity of the Federal Reserve System or of the German Central Bank, or of the Bank of England, or any other central bank in the world.
EMMINGER: I wouldn’t say technically we are incapable of doing that, although we have never succeeded in controlling the money supply month that way. But I would say we can, technically, control it half yearly, from one half-year period to the next and that would be sufficient __
FRIEDMAN: That would be sufficient.
EMMINGER: __ for controlling inflation. But however I __
VOICE OFF SCREEN: It doesn’t move.
FRIEDMAN: I’m an economic scientist, and I’m trying to observe phenomena, and I observe that every Federal Reserve Chairman says one thing and does another. I don’t mean he does, the system does.
MCKENZIE: Yeah. How different is your setup in Germany? You’ve heard this problem of governments getting committed to spending and the Fed having, one way or the other, to accommodate itself to it. Now what’s your position on this very interesting problem?
EMMINGER: We are very independent of the government, from the government, but, on the other hand, we are an advisor of the government. Also on the budget deficits and they would not easily go before Parliament with a deficit which much of it is openly criticized and disapproved by the same bank. Why because we have a tradition in our country that we can also publicly criticize the government on his account. And second, as if happened in our case too, the government goes beyond what is tolerable for the sake of moral equilibrium. We have let it come through in the capital markets. That is to say they have enough interest rates that has drawn public criticism and that has had some effect on their attitude.
_________________________________________
Pt 5
 I think that is a very important point that Dr. Emminger just made because there is not a one-to-one relationship between government deficits and what happens to the money supply at all. The pressure on the Federal Reserve comes indirectly. It comes because large government deficits, if they are financed in the general capital market, will drive up interest rates and then we have the right patents in Congress and their successors pressuring the Federal Reserve to enter in and finance the deficit by printing money as a way of supposedly holding down interest rates. Now before I turn to Mr. Brown and ask him that, I just want to make one point which is very important. The Federal Reserve’s activities in trying to hold down interest rates have put us in a position where we have the highest interest rates in history. It’s another example of how, of the difference between the announced intentions of a policy, and the actual results. But now I want to come to Clarence Brown and ask him, shift the buck to him, and put him on the hot seat for a bit. The government spending has been going up rapidly, Republican administration or Democratic administration. This is a nonpartisan issue, it doesn’t matter. Government deficits have been going up rapidly. Republican administration or Democratic administration. Why is it that here again you have the difference between pronouncements and performance? There is no Congressman, no Senator, who will come out and say, “I am in favor of inflation.” There is not a single one who will say, “I am in favor of big deficits.” They’ll all say we want to balance the budget, we want to hold down spending, we want an economical government. How do you explain the difference between performance and talk on the side of Congress?
BROWN:
FRIEDMAN: I think that is a very important point that Dr. Emminger just made because there is not a one-to-one relationship between government deficits and what happens to the money supply at all. The pressure on the Federal Reserve comes indirectly. It comes because large government deficits, if they are financed in the general capital market, will drive up interest rates and then we have the right patents in Congress and their successors pressuring the Federal Reserve to enter in and finance the deficit by printing money as a way of supposedly holding down interest rates. Now before I turn to Mr. Brown and ask him that, I just want to make one point which is very important. The Federal Reserve’s activities in trying to hold down interest rates have put us in a position where we have the highest interest rates in history. It’s another example of how, of the difference between the announced intentions of a policy, and the actual results. But now I want to come to Clarence Brown and ask him, shift the buck to him, and put him on the hot seat for a bit. The government spending has been going up rapidly, Republican administration or Democratic administration. This is a nonpartisan issue, it doesn’t matter. Government deficits have been going up rapidly. Republican administration or Democratic administration. Why is it that here again you have the difference between pronouncements and performance? There is no Congressman, no Senator, who will come out and say, “I am in favor of inflation.” There is not a single one who will say, “I am in favor of big deficits.” They’ll all say we want to balance the budget, we want to hold down spending, we want an economical government. How do you explain the difference between performance and talk on the side of Congress?
BROWN: Well, first I think we have to make one point. I’m not so much with the government as I am against it.
FRIEDMAN: I understand.
BROWN: As you know, I’m a minority member of Congress.
FRIEDMAN: Again, I’m not __ I’m not directing this at you personally.
BROWN: I understand, of course; and while the administrations, as you’ve mentioned, Republican and Democratic administrations, have both been responsible for increases in spending, at least in terms of their recommendations. It is the Congress and only the Congress that appropriates the funds and determines what the taxes are. The President has no authority to do that and so one must lay it at the feet of the U.S. Congress. Now, I guess we’d have to concede that it’s a little bit more fun to give away things than it is to withhold them. And this is the reason that the Congress responds to a general public that says, “I want you to cut everybody else’s program but the one in which I am most particularly interested. Save money, but incidentally, my wife is taking care of the orphanages and so lets try to help the orphanages,” or whatever it is. Let me try to make a point, if I can, however, on what I think is a new spirit moving within the Congress and that is that inflation, as a national affliction, is beginning to have an impact on the political psychology of many Americans. Now the Germans, the Japanese and others have had this terrific postwar inflation. The Germans have been through it twice, after World War I and World War II, and it’s a part of their national psyche. But we are affected in this country by the depression. Our whole tax structure is built on the depression. The idea of the tax structure in the past has been to get the money out of the mattress where it went after the banks failed in this country and jobs were lost, and out of the woodshed or the tin box in the back yard, get it out of there and put it into circulation. Get it moving, get things going. And one of the ways to do that was to encourage inflation. Because if you held on to it, the money would depreciate; and the other way was to tax it away from people and let the government spend it. Now there’s a reaction to that and people are beginning to say, “Wait just a minute. We’re not afflicted as much as we were by depression. We’re now afflicted by inflation, and we’d like for you to get it under control.” Now you can do that in another way and that without reducing the money supply radically. I think the Joint Economic Committee has recommended that we do it gradually. But the way that you can do it is to reduce taxes and the impact of government, that is the weight of government and increase private savings so that the private savings can finance some of the debt that you have.
FRIEDMAN: There is no way you can do it without reducing, in my opinion, the rate of monetary growth. And I, recognizing the facts, even though they ought not to be that way, I wonder whether you can reduce the rate of monetary growth unless Congress actually does reduce government spending as well as government taxes.
BROWN: The problem is that every time we use demand management, we get into a kind of an iron maiden kind of situation. We twist this way and one of the spikes grabs us here, so we twist that way and a spike over here gets us. And every recession has had higher basic unemployment rates than the previous recession in the last several years and every inflation has had higher inflation. We’ve got to get that tilt out of the society.
MCKENZIE: Wouldn’t it be fair to say, though, that a fundamental difference is the Germans are more deeply fearful of a return to inflation, having had the horrifying experience between the wars, especially. We tend to be more afraid of recession turning into depression.
EMMINGER: I think there is something in it and in particular in Germany the government would have to fear very much in their electoral prospects if they went into such an election period with a high inflation rate. But there is another important difference.
MARTIN: We fear unemployment more than inflation it seems.
EMMINGER: You fear unemployment, but unemployment is feared with us, too, but inflation is just as much feared. But there is another difference; namely, once you have got into that escalating inflation, every time the base, the plateau is higher, it’s extremely difficult to get out of it. You must avoid getting into that, now that’s very cheap advice from me because you are now.
(Laughing)
EMMINGER: But we had, for the last fifteen, twenty years, always studied foreign experiences, and told ourselves we never must get into this vicious circle. Once you are in, it takes a long time to get out of it. That is what I am preaching now, that we should avoid at all costs to get again into this vicious circle as we had it already in ’73_’74. It took us, also, four years to get out of it, although we were only at eight percent inflation. Four years to get down to three percent. So you __
MCKENZIE: Those were __ yes.
EMMINGER: You have, I think, the question of whether you can do if in a gradualist way over many, many years, or whether you don’t need a sort of shock treatment.
____________________________________
her we go into a period of still higher unemployment later on and have it to do all over again. That’s the only choice we face. And when the public at large recognizes that, they will then elect people to Congress, and a President to office who is committed to less government spending and to less government printing of money and until that happens we will not cure inflation
Pt 6
SPRINKEL: The film said it took the Japanese _ what _ four years?
FRIEDMAN: Five years.
SPRINKEL: Five years. But one of my greatest concerns is that we haven’t suffered enough yet. Most of the nations that have finally got their inflations __
BROWN: Bad election speech.
SPRINKEL: __ well, I’m not running for office, Clarence.
(Laughter)
SPRINKEL: Most countries that finally got their inflation under control had 20, 30 percent or worse inflation. Germany had much worse and the public supports them. We live in a Democracy, and we’re getting constituencies that gain from inflation. You look at people that own real estate, they’ve done very well.
MCKENZIE: Yes.
SPRINKEL: And how can we get there without going through even more pain, and I doubt that we will.
FRIEDMAN: If you ask who are the constituencies that have benefited most from inflation there are no doubt, it is the homeowners.
SPRINKEL: Yes.
FRIEDMAN: But it’s also the __ it’s also the Congressmen who have been able to vote higher spending without having to vote higher taxes. They have in fact __
BROWN: That’s right.
FRIEDMAN: __ Congress has in fact voted for inflation. But you have never had a Congressman on record to that effect. It’s the government civil servants who have their own salaries are indexed and tied to inflation. They have a retirement benefit, a retirement pension that’s tied to inflation. They qualify, a large fraction of them, for Social Security as well, which is tied to inflation. So that the beneficial __
BROWN: Labor contracts that are indexed and many pricing things that are tied to it.
FRIEDMAN: But the one thing that isn’t tied to inflation and here I want to come back and ask why Congress has been so __ so bad in this area, is our taxes. It has been impossible to get Congress to index the tax system so that you don’t have the present effect where every one percent increase in inflation pushes people up into higher brackets and forces them to pay higher taxes.
BROWN: Well, as you know, I’m an advocate of that.
FRIEDMAN: I know you are.
MCKENZIE: Some countries do that, of course.
FRIEDMAN: Oh, of course.
MCKENZIE: Canada does that. Indexes the __
BROWN: And I went up to Canada on a little weekend seminar program on indexing and came back an advocate of indexing because I found out that the people who are delighted with indexing are the taxpayers.
FRIEDMAN: Absolutely.
BROWN: Because as the inflation rate goes up their tax level either maintains at the same level or goes down. The people who are least __ well, the people who are very unhappy with it are the people who have to plan government spending because it is reducing the amount of money that the government has rather than watching it go up by ten or twelve billion. You get a little dividend to spend in this country, the bureaucrats do every year, but the politicians are unhappy with it too, as Dr. Friedman points out because, you see, politicians don’t get to vote a tax reduction, it happens automatically.
MCKENZIE: Yeah.
BROWN: And so you can’t go back and in a praiseworthy way tell your constituents that I am for you, I voted a tax reduction. And I think we ought to be able to index the tax system so that tax reduction is automatic, rather than have what we’ve had in the past, and that is an automatic increase in the taxes. And the politicians say, “Well, we’re sorry about inflation, but __”.
FRIEDMAN: You’re right and I want to __ I want to go and make a very different point. I sit here and berate you and you as government officials, and so on, but I understand very well that the real culprits are not the politicians, are not the central bankers, but it’s I and my fellow citizens. I always say to people when I talk about this, “If you want to know who’s responsible for inflation, look in the mirror.” It’s not because of the way you spend you money. Inflation doesn’t arise because you got consumers who are spendthrifts; they’ve always been spendthrifts. It doesn’t arise because you’ve got businessmen who are greedy. They’ve always been greedy. Inflation arises because we as citizens have been asking you as politicians to perform an impossible task. We’ve been asking you to spend somebody else’s money on us, but not to spend our money on anybody else.
BROWN: You don’t want us to cut back those dollars for education, right?
FRIEDMAN: Right. And, therefore, __ well, no, I do.
MCKENZIE: We’ve already had a program on that.
FRIEDMAN: We’ve already had a program on that and there’s no viewer of these programs who will be in any doubt about my position on that. But the public at large has not and this is where we come to the political will that Dr. Emminger quite properly talked about. It is __ everybody talks against inflation, but what he means is that he wants the prices of the things he sells to go up and the prices of the things he buys to go down. But, sooner or later, we come to the point where it will be politically profitable to end inflation. This is the point that __
SPRINKEL: Yes.
FRIEDMAN: __ I think you were making.
SPRINKEL: The suffering idea.
FRIEDMAN: Where do you think the __ you know, what do you think the rate of inflation has to be and judged by the experience of other countries before we will be in that position and when do you think that will happen?
SPRINKEL: Well, the evidence says it’s got to be over 20 percent. Now you would think we could learn from others rather than have to repeat mistakes.
FRIEDMAN: Apparently nobody can learn from history.
SPRINKEL: But at the present time we’re going toward higher and not lower inflation.
MCKENZIE: You said earlier, if you want to see who causes inflation look in the mirror.
FRIEDMAN: Right.
MCKENZIE: Now, for everybody watching and taking part in this, there must be some moral to that. What does need __ what has to be the change of attitude of the man in the mirror you’re looking at before we can effectively implement what you call a tough policy that takes courage?
FRIEDMAN: I think that the man in the mirror has to come to recognize that inflation is the most destructive disease known to modern society. There is nothing which will destroy a society so thoroughly and so fully as letting inflation run riot. He must come to recognize that he doesn’t have any good choices. That there are no easy answers. That once you get in this situation where the economy is sick of this insidious disease, there’s gonna be no miracle drug which will enable them to be well tomorrow. That the only choices he has, do I go through a tough period for four or five years of relatively high unemployment, relatively low growth or do I try to push it off by taking some more of the hair of the dog that bit me and get around it now at the cost of still higher unemployment, as Clarence Brown said, later on. The only choice this country faces, is whether we have temporary unemployment for a short period, as a side effect of curling inflation or whether we go into a period of still higher unemployment later on and have it to do all over again. That’s the only choice we face. And when the public at large recognizes that, they will then elect people to Congress, and a President to office who is committed to less government spending and to less government printing of money and until that happens we will not cure inflation.
____________________________________
FRIEDMAN: And therefore the crucial thing is to cut down total government spending from the point of view of inflation. From the point of view of productivity, some of the other measures you were talking about are far more important.
BROWN
Pt 7
BROWN: But, Dr. Friedman, let me __
(Applause)
BROWN: Let me differ with you to this extent. I think it is important that at the time you are trying to get inflation out of the economy that you also give the man in the street, the common man, the opportunity to have a little bit more of his own resources to spend. And if you can reduce his taxes at that time and then reduce government in that process, you give him his money to spend rather than having to yield up all that money to government. If you cut his taxes in a way to encourage it, to putting that money into savings, you can encourage the additional savings in a private sense to finance the debt that you have to carry, and you can also encourage the stimulation of growth in the society, that is the investment into the capital improvements of modernization of plant, make the U.S. more competitive with other countries. And we can try to do it without as much painful unemployment as we can get by with. Don’t you think that has some merit?
FRIEDMAN: The only way __ I am all in favor, as you know, of cutting government spending. I am all in favor of getting rid of the counterproductive government regulation that reduces productivity and disrupts investment. But __
BROWN: And we do that, we can cut taxes some, can we not?
FRIEDMAN: We should __ taxes __ but you are introducing a confusion that has confused the American people. And that is the confusion between spending and taxes. The real tax on the American people is not what you label taxes. It’s total spending. If Congress spends fifty billion dollars more than it takes in, if government spends fifty billion dollars, who do you suppose pays that fifty billion dollars?
BROWN: Of course, of course.
FRIEDMAN: The Arab Sheiks aren’t paying it. Santa Claus isn’t paying it. The Tooth Fairy isn’t paying it. You and I as taxpayers are paying it indirectly through hidden taxation.
MCKENZIE: Your view __
FRIEDMAN: And therefore the crucial thing is to cut down total government spending from the point of view of inflation. From the point of view of productivity, some of the other measures you were talking about are far more important.
BROWN: But if you concede that inflation and taxes are both part and parcel of the same thing, and if you cut spending __
FRIEDMAN: They’re not part and parcel of the same thing.
BROWN: If you cut spending you __ well, but, you take the money from them in one way or another. The average citizen.
FRIEDMAN: Absolutely.
BROWN: To finance the growth of government.
FRIEDMAN: That’s right.
BROWN: So if you cut back the size of government, you can cut both their inflation and their taxes.
FRIEDMAN: That’s right.
BROWN: If you __
FRIEDMAN: I am all in favor of that.
BROWN: All right.
FRIEDMAN: All I am saying is don’t kid yourself into thinking that there is some painless way to do it. There just is not.
BROWN: One other way is productivity. If you can __ if you can increase production, then the impact of inflation is less because you have more goods chasing __
FRIEDMAN: Absolutely, but you have to have a sense of proportion. From the point of view of the real income of the American people, nothing is more important than increasing productivity. But from the point of view of inflation, it’s a bit actor. It would be a miracle if we could raise our productivity from three to five percent a year, that would reduce inflation by two percent.
BROWN: No question, it won’t happen overnight, but it’s part of the __ it’s part of a long range squeezing out of inflation.
FRIEDMAN: There is only one way to ease the __ in my opinion there is only one way to ease the pains of curing inflation and that way is not available. That way is to make it credible to the American people that you are really going to follow the policy you say you’re going to follow. Unfortunately I don’t see any way we can do that.
(Several people talking at once.)
EMMINGER: Professor Friedman, that’s exactly the point which I wanted to illustrate by our own experience. We also had to squeeze out inflation and there was a painful time of one-and-a-half years, but after that we had a continuous lowering of the inflation rate with a slow upward movement in the economy since 1975. Year by year inflation went down and we had a moderate growth rate which has led us now to full employment.
FRIEDMAN: That’s what __
EMMINGER: So you can shorten this period by just this credibility and by a consensus you must have, also with the trade unions, with the whole population that they acknowledge that policy and also play their part in it. Then the pains will be much less.
SPRINKEL: You see in our case, expectations are that inflation’s going to get worse because it always has. This means we must disappoint in a very painful way those expectations and it’s likely to take longer, at least the first time around. Now our real problem has not been that we haven’t tried. We have tried and brought inflation down. Our real problem was, we didn’t stick to it. And then you have it all to do over.
BROWN: Well I would __ I would concede that psychology plays a great, perhaps even the major part, but I do believe that if you have private savings stimulated by your tax system, rather than discouraged by your tax system, you can finance some of that public debt by private savings rather than by inflation and the result will be to ease to some degree the paint of that heavy unemployment that you seem to suggest is the only way to deal with the problem.
FRIEDMAN: The talk is fine, but the problem is that it’s used to evade the key issue: How do you make it credible to the public that you are really going to stick to a policy? Four times we’ve tried it and four times we’ve stopped before we’ve run the course.
(Several people talking at once.)
MCKENZIE: There we leave the matter for tonight, and next week’s concluding program in this series is not to be missed.
(Applause)
From Harper Library, goodbye.

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The Complete Series https://www.youtube.com/playlist?list…

SoF
In this thoughtful and discursive series Rev Prof Don Cupitt explores how Christian thought nurtured, and responded to an increasingly materialist/realist/rationalist modern world-view. Cupitt consideredly meanders through the works and lives of a miscellany of thoughtful coves including Galileo, Pascal, David Strauss, Kierkegaard, Jung, Schopenhaurer, Annie Besant, Vivekananda, Albert Schweitzer, Nietzsche, Wittgenstein and others. This learned, yet accessible, and frankly slightly odd series, is just the sort of thing you don’t see on TV anymore.

I believe this series is still available on DVD via the “Sea of Faith Network”. http://www.sofn.org.uk/pages/dvd.html

(Don Cupitt’s 1984 BBC documentary “Sea of Faith” complete, entire whole Episode 4 Prometheus Unbound)
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History. Western Thought, Christianity, Christian Existentialism, Western thought, Marxism, Communism, Religion, Theology, Philosophy, God.

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At Berkeley the Free Speech Movement arose simultaneously with the hippie world of drugs. … but rather a call for the freedom to express any political views on Sproul Plaza. … followed the teaching of Herbert Marcuse (1898-). Marcuse was a German professor of philosophy related to the neo-Marxist.

Bettina Aptheker and Herbert Marcuse  pictured below:

Moral Support: “One Dimensional Man” author Herbert Marcuse accompanies Bettina Aptheker, center, and Angela Davis’ mother, Sallye Davis, to Angela Davis’ 1972 trial in San Jose. Associated Press

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Francis Schaeffer is a hero of mine and I have posted many times in the past using his material. This post below is a result of his material..
Communism catches the attention of the young at heart but it has always brought repression wherever it is tried. True
Communism has never been tried is something I was told just a few months ago by a well meaning young person who was impressed with the ideas of Karl Marx. I responded that there are only 5 communist countries in the world today and they lack political, economic and religious freedom.WHY DOES COMMUNISM FAIL?
Communism has always failed because of its materialist base.  Francis Schaeffer does a great job of showing that in this clip below. Also Schaeffer shows that there were lots of similar things about the basis for both the French and Russia revolutions and he exposes the materialist and humanist basis of both revolutions.

Schaeffer compares communism with French Revolution and Napoleon.

1. Lenin took charge in Russia much as Napoleon took charge in France – when people get desperate enough, they’ll take a dictator.

Other examples: Hitler, Julius Caesar. It could happen again.

2. Communism is very repressive, stifling political and artistic freedom. Even allies have to be coerced. (Poland).

Communists say repression is temporary until utopia can be reached – yet there is no evidence of progress in that direction. Dictatorship appears to be permanent.

3. No ultimate basis for morality (right and wrong) – materialist base of communism is just as humanistic as French. Only have “arbitrary absolutes” no final basis for right and wrong.

How is Christianity different from both French Revolution and Communism?

Contrast N.T. Christianity – very positive government reform and great strides against injustice. (especially under Wesleyan revival).

Bible gives absolutes – standards of right and wrong. It shows the problems and why they exist (man’s fall and rebellion against God).

WHY DOES THE IDEA OF COMMUNISM CATCH THE ATTENTION OF SO MANY IDEALISTIC YOUNG PEOPLE? The reason is very simple. 

In HOW SHOULD WE THEN LIVE? The Rise and Decline of Western Thought and Culture, the late Francis A. Schaeffer wrote:

Materialism, the philosophic base for Marxist-Leninism, gives no basis for the dignity or rights of man.  Where Marxist-Leninism is not in power it attracts and converts by talking much of dignity and rights, but its materialistic base gives no basis for the dignity or rights of man.  Yet is attracts by its constant talk of idealism.

To understand this phenomenon we must understand that Marx reached over to that for which Christianity does give a base–the dignity of man–and took the words as words of his own.  The only understanding of idealistic sounding Marxist-Leninism is that it is (in this sense) a Christian heresy.  Not having the Christian base, until it comes to power it uses the words for which Christianity does give a base.  But wherever Marxist-Leninism has had power, it has at no place in history shown where it has not brought forth oppression.  As soon as they have had the power, the desire of the majority has become a concept without meaning.

Is Christianity at all like Communism?

Sometimes Communism sounds very “Christian” – desirable goals of equality, justice, etc but these terms are just borrowed from the New Testament. Schaeffer elsewhere explains by saying Marxism is a Christian heresy.

Below is a great article. Free-lance columnist Bradley R. Gitz, who lives and teaches in Batesville, received his Ph.D. in political science from the University of Illinois.

This article was published January 30, 2011 at 2:28 a.m. Here is a portion of that article below:
A final advantage is the mutation of socialism into so many variants over the past century or so. Precisely because Karl Marx was unclear as to how it would work in practice, socialism has always been something of an empty vessel into which would be revolutionaries seeking personal meaning and utopian causes to support can pour pretty much anything.
A desire to increase state power, soak the rich and expand the welfare state is about all that is left of the original vision. Socialism for young lefties these days means “social justice” and compassion for the poor, not the gulag and the NKVD.
In the end, the one argument that will never wash is that communismcan’t be said to have failed because it was never actually tried. This is a transparent intellectual dodge that ignores the fact that “people’s democracies” were established all over the place in the first three decades after World War II.
Such sophistry is resorted to only because communism in all of those places produced hell on earth rather than heaven.
That the attempts to build communism in a remarkable variety of different geographical regions led to only tyranny and mass bloodshed tells us only that it was never feasible in the first place, and that societies built on the socialist principle ironically suffer from the kind of “inner contradictions” that Marx mistakenly predicted would destroy capitalism.
Yes, all economies are mixed in nature, and one could plausibly argue that the socialist impulse took the rough edges off of capitalism by sponsoring the creation of welfare-state programs that command considerable public support.
But the fact remains that no society in history has been able to achieve sustained prosperity without respect for private property and market forces of supply and demand. Nations, therefore, retain their economic dynamism only to the extent that they resist the temptation to travel too far down the socialist road.
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1970 bombing took away righteous standing of Anti-War movement.

Francis Schaeffer mentioned the 1970 bombing in his film series “How should we then live?” and I wanted to give some more history on it. Schaeffer noted:

In the United States the New Left also slowly ground down,losing favor because of the excesses of the bombings, especially in the bombing of the University of Wisconsin lab in 1970, where a graduate student was killed. This was not the last bomb that was or will be planted in the United States. Hard-core groups of redicals still remain and are active, and could become more active, but the violence which the New Left produced as its natural heritage (as it also had in Europe) caused the majority of young people in the United States no longer to see it as a hope. So some young people began in 1964 to challenge the false values of personal peace and affluence, and we must admire them for this. Humanism, man beginning only from himself, had destroyed the old basis of values, and could find no way to generate with certainty any new values.  In the resulting vacuum the impoverished values of personal peace and affluence had comes to stand supreme. And now, for the majority of the young people, after the passing of the false hopes of drugs as an ideology and the fading of the New Left, what remained? Only apathy was left. In the United States by the beginning of the seventies, apathy was almost complete. In contrast to the political activists of the sixties, not many of the young even went to the polls to vote, even though the national voting age was lowered to eighteen. Hope was gone.

After the turmoil of the sixties, many people thought that it was so much the better when the universities quieted down in the early seventies. I could have wept. The young people had been right in their analysis, though wrong in their solutions. How much worse when many gave up hope and simply accepted the same values as their parents–personal peace and affluence. (How Should We Then Live, pp. 209-210)

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Sunday, August 28th, 2011, 11:11pm

Aug. 24 marked the 41st anniversary of the Sterling Hall bombing on the University of Wisconsin-Madison campus.

Four men planned the bomb at the height of the student protests over the Vietnam War. Back then, current Madison Mayor Paul Soglin was one of the leaders of those student protests in the capitol city. This weekend, Soglin recalled the unrest felt by UW-Madison students.

“The anti-war movement adopted a lot of its tactics and strategies from the civil rights movement which was about ten years older,” said Soglin. “It was one of picketing, demonstration, and passive resistance.”

The four men who planned the bombing focused on the Army Mathematics Research Center housed in Sterling Hall because it was funded by the U.S. Department of Defense and therefore, worked on weapons technology. Karl Armstrong was one of the four men and he recently spoke with CBS News in his first television interview detailing the moments right before the bomb was set off.

“He asked me, he says, ‘Should we go ahead? Are we gonna do this?’ I think I made a comment to him about something like, ‘Now, I know what war is about,'” remembered Armstrong. “And I told him to light it.”

The bomb killed one researcher and father of three, 33-year-old Robert Fassnacht, although Armstrong maintains they planned the attack thinking no one would get hurt. The four men heard about the death as they were in their getaway car after the bomb went off.

“I felt good about doing the bombing, the bombing per se, but not taking someone’s life,” recalled Armstrong.

The researcher’s wife told CBS News that she harbors no ill will toward Armstrong and the other bombers. Three of the four men were captured and served time in prison. Armstrong served eight years of a 23-year sentence.

The fourth man, Leo Burt, was last seen in the fall of 1970 in Ontario and is to this day, still wanted by the FBI, with a $150,000 reward for his capture.

E P I S O D E 9

T h e Age of Personal Peace and Affluence 

I. By the Early 1960s People Were Bombarded From Every Side by Modern Man’s Humanistic Thought

II. Modern Form of Humanistic Thought Leads to Pessimism

Regarding a Meaning for Life and for Fixed Values

A. General acceptance of selfish values (personal peace and affluence) accompanied rejection of Christian consensus.

1. Personal peace means: I want to be left alone, and I don’t care what happens to the man across the street or across the world. I want my own life-style to be undisturbed regardless of what it will mean — even to my own children and grandchildren.

2. Affluence means things, things, things, always more things — and success is seen as an abundance of things.

B. Students wish to escape meaninglessness of much of adult society.

1. Watershed was Berkeley in 1964.

2. Drug Taking as an ideology: “turning on” the world.

3. Free Speech Movement on Sproul Plaza.

a) At first neither Left nor Right.

b) Soon became the New Left.

(1) Followed Marcuse.

(2) Paris riots.

4. Student analysis of problem was right, but solution wrong.

5. Woodstock, Altamont, and the end of innocence.

6. Drug taking survives the death of ideology but as an escape.

7. Demise of New Left: radical bombings.

8. Apathy supreme. The young accept values of the older generation: their own idea of personal peace and affluence, even though adopting a different life-style.

C. Marxism and Maoism as pseudo-ideals.

1. Vogue for idealistic communism which is another form of leap into the area of non-reason.

2. Solzhenitsyn: violence and expediency as norms of communism.

3. Communist repression in Hungary and Czechoslovakia.

4. Communism has neither philosophic nor historic base for freedom. There is no base for “Communism with a human face.”

5. Utopian Marxism steals its talk of human dignity from Christianity.

6. But when it comes to power, the desire of majority has no meaning.

7. Two streams of communism.

a) Those who hold it as an idealistic leap.

b) Old-line communists who hold orthodox communist ideology and bureaucratic structure as it exists in Russia.

8. Many in West might accept communism if it seemed to give peace and affluence.

III. Legal and Political Results of Attempted Human Autonomy

A. Relativistic law.

1. Base for nonarbitrary law gone; only inertia allows a few principles to survive.

2. Holmes and sociological (variable) law.

3. Sociological law comes from failure of natural law (see evolution of existential from rationalistic theology).

4. Courts are now generating law.

5. Medical, legal, and historical arbitrariness of Supreme Court ruling on abortion and current abortion practice.

B. Sociological law opens door to racism, abrogation of freedoms,  euthanasia, and so on.

IV. Social Alternatives After Death of Christian Consensus

A. Hedonism? But might is right when pleasures conflict.

B. Without external absolute, majority vote is absolute. But this justifies a Hitler.

V. Conclusion

A. If there is no absolute by which to judge society, then society is absolute.

B. Humanist thinking—making the individual and mankind the center of all things (autonomous) — has led to death in our culture and in our political life.

Note: Social alternatives after the death of Christian consensus are continued in Episode Ten.

Questions

1. What was the basic cause of campus unrest in the sixties? What has happened to the campus scene since, and why?

2. What elements — in the life and thought of the communist and noncommunist world alike — suggest a possible base for world agreement?

3. “To prophesy doom about Western society is premature. We are, like all others who have lived in times of great change, too close to the details to see the broader picture. One thing we do know:

Society has always gone on, and the most wonderful epochs have followed the greatest depressions. To suggest that our day is the exception says more about our headache than it does about our head.” Debate.

4. As Dr. Schaeffer shows, many apparently isolated events and options gain new meaning when seen in the context of the whole. How far does your own involvement in business, law, financing, and so on reveal an acquiescence to current values?

Key Events and Persons

Oliver Wendell Holmes: 1841-1935

Herbert Marcuse: 1898-1979

Alexander Solzhenitsyn: 1917-

Hungarian Revolution: 1956

Free Speech Movement: 1964

Czechoslovakian repression: 1968

Woodstock and Altamont: 1969

Radical bombings: 1970

Supreme Court abortion ruling: 1973

Solzhenitsyn’s The Gulag Archipelago: 1973-74

Further Study

Keeping one’s eyes and ears open is the most useful study project: the prevalence of pornographic films and books, more and more suggestive advertising and TV shows, and signs of arbitrary absolutes.

The following books will repay careful reading, and Solzhenitsyn, though long and horrifying, should not be skipped.

Os Guinness, The Dust of Death (1973).

Alexander Solzhenitsyn, The Gulag Archipelago: Parts I-II (1973), Parts III-IV (1974).

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Featured artist is Carla Fernandez

Carla Fernández

Carla Fernández was born in 1973 in Saltillo, Mexico, and is based in Mexico City. Drawing inspiration from the geometric shapes of Mexican textiles and patterns, Fernández works closely with communities of indigenous artisans and craftspeople to create her clothing, textiles, and housewares for her eponymous fashion label. Guided by the ethos that tradition is not static and fashion is not ephemeral, Fernández travels throughout Mexico, visiting artisans who specialize in centuries-old techniques—such as weaving, handlooming, embroidery, mud dyeing, and leather working—and employs them to contribute in the production of new pieces and collections. Fernández’s practice serves as a reconceptualization of the ways in which cultural heritage and tradition can thrive in a globalizing, homogenizing world.

 

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RESPONDING TO HARRY KROTO’S BRILLIANT RENOWNED ACADEMICS PART 149 WW Sir Bertrand Russell once said if atheism was true we’d have no choice but to build our lives upon “the firm foundation of unyielding despair” and that ties in well with other modern secular philosophers!!!

 

RESPONDING TO HARRY KROTO’S BRILLIANT RENOWNED ACADEMICS!! Part 149 GG Sir Bertrand Russell

Image result for bertrand russell

On November 21, 2014 I received a letter from Nobel Laureate Harry Kroto and it said:

…Please click on this URL http://vimeo.com/26991975

and you will hear what far smarter people than I have to say on this matter. I agree with them.

Harry Kroto

Image result for harry kroto

I have attempted to respond to all of Dr. Kroto’s friends arguments and I have posted my responses one per week for over a year now. Here are some of my earlier posts:

Arif Ahmed, Sir David AttenboroughMark Balaguer, Horace Barlow, Michael BatePatricia ChurchlandAaron CiechanoverNoam Chomsky,Alan DershowitzHubert Dreyfus, Bart Ehrman, Stephan FeuchtwangDavid Friend,  Riccardo GiacconiIvar Giaever , Roy GlauberRebecca GoldsteinDavid J. Gross,  Brian Greene, Susan GreenfieldStephen F Gudeman,  Alan Guth, Jonathan HaidtTheodor W. Hänsch, Brian Harrison,  Hermann HauserRoald Hoffmann,  Bruce HoodHerbert Huppert,  Gareth Stedman Jones, Steve JonesShelly KaganMichio Kaku,  Stuart Kauffman,  Lawrence KraussHarry Kroto, George LakoffElizabeth Loftus,  Alan MacfarlanePeter MillicanMarvin MinskyLeonard Mlodinow,  Yujin NagasawaAlva NoeDouglas Osheroff,  Jonathan Parry,  Saul PerlmutterHerman Philipse,  Carolyn PorcoRobert M. PriceLisa RandallLord Martin Rees,  Oliver Sacks, John SearleMarcus du SautoySimon SchafferJ. L. Schellenberg,   Lee Silver Peter Singer,  Walter Sinnott-ArmstrongRonald de Sousa, Victor StengerBarry Supple,   Leonard Susskind, Raymond TallisNeil deGrasse Tyson,  .Alexander Vilenkin, Sir John WalkerFrank WilczekSteven Weinberg, and  Lewis Wolpert,

In  the first video below in the 14th clip in this series are his words and I will be responding to them in the next few weeks since Sir Bertrand Russell is probably the most quoted skeptic of our time, unless it was someone like Carl Sagan or Antony Flew.  

50 Renowned Academics Speaking About God (Part 1)

Another 50 Renowned Academics Speaking About God (Part 2)

A Further 50 Renowned Academics Speaking About God (Part 3)

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Quote from Bertrand Russell:

Q: Why are you not a Christian?

Russell: Because I see no evidence whatever for any of the Christian dogmas. I’ve examined all the stock arguments in favor of the existence of God, and none of them seem to me to be logically valid.

Q: Do you think there’s a practical reason for having a religious belief, for many people?

Russell: Well, there can’t be a practical reason for believing what isn’t true. That’s quite… at least, I rule it out as impossible. Either the thing is true, or it isn’t. If it is true, you should believe it, and if it isn’t, you shouldn’t. And if you can’t find out whether it’s true or whether it isn’t, you should suspend judgment. But you can’t… it seems to me a fundamental dishonesty and a fundamental treachery to intellectual integrity to hold a belief because you think it’s useful, and not because you think it’s true.

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HAVE WE KILLED GOD? ATHEISM & WHAT IT MEANS FOR US.

Screen Shot 2017-08-10 at 10.15.34 PM.png

Bertrand Russell once said that if atheism was true we’d have no choice but to build our lives upon “the firm foundation of unyielding despair” (1).

Image result for bertrand russell

There is little more the atheist can do but to face the absurdity of existence and to live bravely in the face of it. It is this existence that the atheist philosopher Albert Camus referred to as “nausea.” Camus struggled deeply with the idea of the absurdity of life and of human existence, an existence that forces us to live within an uncaring, indifferent world. A colleague of Camus, a philosopher by the name Jean Paul Sartre, discovered that “If God does not exist… man is in consequence forlorn, for he cannot find anything to depend upon, either within or outside himself” (2). Equally as depressive was the French biochemist Jacques Monod who in his book Chance and Necessity wrote that man has finally come to a place where he “knows he is alone in the indifferent immensity of the universe” (3).

One can’t elucidate what this means without mentioning the German nihilist and philosopher Friedrich Nietzsche. Nietzsche saw that when man killed God, so man killed himself too. In his work, The Gay Science, he famously penned that “God is dead. God remains dead. And we have killed him. How shall we comfort ourselves, the murderers of all murderers? What was holiest and mightiest of all that the world has yet owned has bled to death under our knives: who will wipe this blood off us? What water is there for us to clean ourselves? What festivals of atonement, what sacred games shall we have to invent? Is not the greatness of this deed too great for us? Must we ourselves not become gods simply to appear worthy of it?” (4).

Now, obviously he did not believe God actually died, not to mention that the God of classical theism cannot die. Rather, for Nietzsche, God had never existed, and thus it was only our idea of God that had died, specifically the Christian version which he contended had “become unbelievable” (5). For Nietzsche the implications were severe; God’s death wasn’t a particularly good thing. Not only did it suggest that the universe wasn’t made with us in mind as once believed, but it also presented a challenge to our moral assumptions (which he referred to as “our entire European morality”). How, having removed God and the transcendent standard that is grounded within in, are we now to hold to a system of values in the absence of a divine order? Nietzsche contended that without God we had to reject our belief in an objective and universal moral law that is binding upon all people. With this rejection the western world’s foundation for morality had finally collapsed into a smoldering heap. But Nietzsche saw that many would fail to come to terms with God’s death given the fact of our human nature that longs for meaning, “God is dead; but given the way of men, there may still be caves for thousands of years in which his shadow will be shown” (6).

However, in the face of all of this, it is no secret that many atheists fail to live consistently with their atheism. Such atheists will often loudly and proudly denounce the superstition that is religious belief and belief in God. Today we have science, so who needs God? Science has done away with God so any rational minded person should adopt atheism. But no matter how loud she is, this atheist has failed to grasp the severity of all this.

Who, for example, is happy at the prospect of obliteration at death, and that whatever one has achieved in life, whether that is personal achievement or the helping of others, ultimately comes to nothing? Atheism demands that we come to terms with this, and like the universe, which itself will come to an end, so will human life. If the universe has no ultimate meaning, there is no reason to suppose that our lives have any meaning and value within it. At most then our belief that human beings are valuable and capable of living meaningful lives is an illusion merely fobbed off onto us due to sociobiological conditioning. What person is able to live with such a reality on a daily basis? What does the atheist doctor say to his patient on his or her deathbed? What does atheist mother tell her daughter when she begins asking these big philosophical, existential questions?

On such a view, human beings have no more value than any other animal. The only difference between the dog and the human is that the human can come to know and comprehend the meaninglessness of his own existence, the lives of those of whom he “loves” (love being nothing more than dopamine and norepinephrine chemicals within his brain), and the pointlessness of the universe itself. If this is true then the poor hound seemed to get the luckier draw in this life. According to the late atheist William Provine, “No inherent moral or ethical laws exist, nor are there any absolute guiding principles for human society. The universe cares nothing for us and we have no ultimate meaning in life” (7).

Image result for francis schaeffer

Francis Schaeffer provided an excellent examination of this inconsistency. According to Schaeffer, modern man lives in a two-story house (8). On the bottom level is the finite world without God where life and existence is absurd. The upper level, however, is where value and purpose exist. Schaeffer said that modern man lives in the lower story because he believes there is no God. However, modern man cannot live happily in such an absurd world. Modern man therefore has to repeatedly make leaps of faith into the upper story to affirm meaning, value, and purpose, even though he has no right to, since he does not believe in God. He is thus fully inconsistent when he makes this leap, one that he can’t help but make. He grabs for something that he believes does not exist, hence man cannot live consistently and happily with his atheism.

This reminds me of Michael Shermer, a passionate atheist and the founder of The Skeptics Society. In his book he shares a sad anecdote from his college days when his girlfriend was in a car accident, an accident that paralyzed her for life. In that moment of desperation he prayed to God, begging God to heal her. But when his prayer went unanswered he turned his back on Christian belief fully (9). I feel incredibly sorry for Shermer and for anyone who has suffered so tragically; I am quite certain that there are good number of former Christians who left the faith over such things. But, on atheism, that is the brutal reality of existence. What happens, just happens, and it doesn’t matter how we get hurt.

As insensitive as it might sound (I feel there is no other way to put it), a car crash leaving a girlfriend paralyzed for life is simply, on atheism, a collision of atoms smashing into each other at high velocity. On a worldview where God does not exist, and in a universe that cares nothing for us, this is just the way things are no matter how much our hearts and minds tell us the contrary. Thus, if atheism is true no matter how much we beg for a miracle, for a sign, for anything, there is no God on the other end of the line to hear us. We are trapped on a rock that is no more than “a mote of dust suspended in a sunbeam,” as Carl Sagan once remarked (10).

At the end we can see why the question of God’s existence is no trivial one. And what conclusion we come to concerning this question will shape us, undoubtedly. But, as Nietzsche, believed, have we killed God?

May it not be so.

References.

1. Russell, B. 1903. The Free Man’s WorshipAvailable.

2. Paul Sartre, J. The Rebel. p.75.

3. Monod, J. 1971. Chance and necessity: an essay on the natural philosophy of modern biology. p. 180.

4. Nietzsche, F. 1882. The Gay Science. p. 125.

5. Nietzsche, F. 1882. Ibid, p. 343.

6. Nietzsche, F. 1882. Ibid. p. 108.

7. Provine, W. 1988. Scientists, Face it! Science and Religion are Incompatible.Available.

8. Burson, S. & Walls, J. 2009. C. S. Lewis & Francis Schaeffer: Lessons for a New Century… p. 96.

9. Miller, A. 2012. Book Review: The Believing Brain by Michael Shermer. Available.

10. Sagan, C. 1994. Pale Blue Dot: A Vision of the Human Future in Space.

Nihilism, like atheism and even humanism, seem to stir up both fear and exhilaration, i.e., fear of death, and exhilaration at relying on one’s own discoveries and making one’s own choices in life. I think Christianity stirs up both fear and exhilaration too with its notion of being saved or damned. Certainly many Christians fear for their souls and those of their loved ones and the souls of everyone on earth for that matter, and that viewing one’s self as part of a divine comedy as Dante did, is exhilarating. On the other hand, many Christians also seem to retain a fear not simply of hell, but of death as nothingness, and mourn just as greatly as atheists do when someone they love has died. The thought of anyone becoming a nihilist, including themselves, i.e., accepting that death is the end, also seems to strike a note of fear into Christians. Though ancient Hebrews apparently were able to accept that everyone who died, even the prophets, simply went to the same place as the animals, i.e., Sheol, the shadow land of eternal death, never to return.

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Excellent article. I do think that if you do not think there is a God then you must consider that the words in the song DUST IN THE WIND are correct and our lives do not have a lasting meaning, but are as dust in the wind.
I started studying the Book of Ecclesiastes in 1976 when Adrian Rogers came to my school and preached a message on it. Just two years later I heard the song DUST IN THE WIND, and I told my friends at church that the author of that song had reached the conclusion that no material thing UNDER THE SUN can satisfy the deep longings of his soul. You must look above the sun, and that is what Solomon does in the last chapter.

Twenty-nine times in the earlier portion of the book he mentions this phrase UNDER THE SUN. Christian scholar Ravi Zacharias has noted, “The key to understanding the Book of Ecclesiastes is the term ‘UNDER THE SUN.’ What that literally means is you lock God out of a closed system, and you are left with only this world of time plus chance plus matter.”

Kerry Livgren of KANSAS, who wrote the song noted, “I happened to be reading a book of American Indian poetry and somewhere in it I came across the line, ‘We’re just dust in the wind.’ I remembered in the BOOK of ECCLESIASTES  where it said, ‘All is vanity,’ ” Livgren said of the passage that it reminds man he came from dust and will return to dust.

The lyrics from DUST IN THE WIND:

“All we do, crumbles to the ground though we refuse to see, Dust in the Wind, All we are is dust in the wind, Don’t hang on, Nothing lasts forever but the Earth and Sky, It slips away, And all your money won’t another minute buy.”

Both Kerry Livgren and the bass player Dave Hope of KANSAS became Christians eventually. Kerry Livgren first tried Eastern Religions and Dave Hope had to come out of a heavy drug addiction.

I was elated to see their personal testimony on The 700 Club in 1981 and that same interview can be seen on you-tube today. Livgren lives in Topeka, Kansas today where he teaches “Diggers,” a Sunday school class at Topeka Bible Church. DAVE HOPE is the head of Worship, Evangelism and Outreach at Immanuel Anglican Church in Destin, Florida.

Now let me respond to my good friend Ed Babinski’s comments concerning the Jews’ beliefs in the Old Testament concerning the afterlife. It just so happens that a couple of days ago of my nephew asked me this very question. After looking it over the last few days, it seems that there are many scriptures in the Old Testament that speak of the afterlife (see Is 26:19; Jb 19:25ff; Dn 12:2; Ez 37:12; Hos 13:14; 1 Sm 2:6, among many others.)

Related posts:

 

RESPONDING TO HARRY KROTO’S BRILLIANT RENOWNED ACADEMICS!! Pausing to take a look at the life of HARRY KROTO Part C (Kroto’s admiration of Bertrand Russell examined)

Today we look at the 3rd letter in the Kroto correspondence and his admiration of Bertrand Russell. (Below The Nobel chemistry laureates Harold Kroto, Robert Curl and Richard Smalley) It is with sadness that I write this post having learned of the death of Sir Harold Kroto on April 30, 2016 at the age of […]

RESPONDING TO HARRY KROTO’S BRILLIANT RENOWNED ACADEMICS!! Part 52 The views of Hegel and Bertrand Russell influenced Gareth Stedman Jones of Cambridge!!

On November 21, 2014 I received a letter from Nobel Laureate Harry Kroto and it said: …Please click on this URL http://vimeo.com/26991975 and you will hear what far smarter people than I have to say on this matter. I agree with them. Harry Kroto _________________ Below you have picture of Dr. Harry Kroto:   Gareth Stedman […]

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FRANCIS SCHAEFFER ANALYZES ART AND CULTURE Part 238 Kathleen Nott and David Hume FEATURED ARTIST IS WALTON FORD

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Image result for kathleen nott

Francis Schaeffer pictured below:

 

_________

 

Francis Schaeffer has written extensively on art and culture spanning the last 2000years and here are some posts I have done on this subject before : Francis Schaeffer’s “How should we then live?” Video and outline of episode 10 “Final Choices” episode 9 “The Age of Personal Peace and Affluence”episode 8 “The Age of Fragmentation”episode 7 “The Age of Non-Reason” episode 6 “The Scientific Age” , episode 5 “The Revolutionary Age” episode 4 “The Reformation” episode 3 “The Renaissance”episode 2 “The Middle Ages,”, and  episode 1 “The Roman Age,” . My favorite episodes are number 7 and 8 since they deal with modern art and culture primarily.(Joe Carter rightly noted,Schaefferwho always claimed to be an evangelist and not aphilosopher—was often criticized for the way his work oversimplifiedintellectual history and philosophy.” To those critics I say take a chill pillbecause Schaeffer was introducing millions into the fields of art andculture!!!! !!! More people need to read his works and blog about thembecause they show how people’s worldviews affect their lives!

J.I.PACKER WROTE OF SCHAEFFER, “His communicative style was not that of acautious academic who labors for exhaustive coverage and dispassionate objectivity. It was rather that of an impassioned thinker who paints his vision of eternal truth in bold strokes and stark contrasts.Yet it is a fact that MANY YOUNG THINKERS AND ARTISTS…HAVE FOUND SCHAEFFER’S ANALYSES A LIFELINE TO SANITY WITHOUT WHICH THEY COULD NOT HAVE GONE ON LIVING.”

Francis Schaeffer’s works  are the basis for a large portion of my blog posts andthey have stood the test of time. In fact, many people would say that many of the things he wrote in the 1960’s  were right on  in the sense he saw where ourwestern society was heading and he knew that abortion, infanticide and youthenthansia were  moral boundaries we would be crossing  in the coming decadesbecause of humanism and these are the discussions we are having now!)

There is evidence that points to the fact that the Bible is historically true asSchaeffer pointed out in episode 5 of WHATEVER HAPPENED TO THE HUMAN RACE? There is a basis then for faith in Christ alone for our eternal hope. This linkshows how to do that.

Francis Schaeffer in Art and the Bible noted, “Many modern artists, it seems to me, have forgotten the value that art has in itself. Much modern art is far too intellectual to be great art. Many modern artists seem not to see the distinction between man and non-man, and it is a part of the lostness of modern man that they no longer see value in the work of art as a work of art.” 

Many modern artists are left in this point of desperation that Schaeffer points out and it reminds me of the despair that Solomon speaks of in Ecclesiastes.  Christian scholar Ravi Zacharias has noted, “The key to understanding the Book of Ecclesiastes is the term ‘under the sun.’ What that literally means is you lock God out of a closed system, and you are left with only this world of time plus chanceplus matter.” THIS IS EXACT POINT SCHAEFFER SAYS SECULAR ARTISTSARE PAINTING FROM TODAY BECAUSE THEY BELIEVED ARE A RESULTOF MINDLESS CHANCE.

___________

Schaeffer asserted:

 

How do we know we know?

 

Take another example out of the history of this new approach in philosophy, that of David Hume (1711-1776). In 1732 he shocked the world with A Treatise of Human Nature. John Locke (1632-1704) had already denied the concept of “innate ideas” of right and wrong; that is, Locke denied that these ideas are inherent in the mind from birth. This had troubled many. Then Hume burst on the scene with a challenge which went further.

What was most startling was his progression beyond skepticism concerning God and other things of the “invisible world” to a skepticism about the visible world as well. Among other things, he questioned the concept of causality. That is, Hume challenged the notion that there is a reality in the external world which leads us to speak about one thing as being the cause of another. When we see a tree bending and swaying and its leaves falling to the ground and racing off across the field, we naturally speak of the wind as causing this phenomenon. Hume challenged this.
Following on from Locke, who said that all knowledge comes only from the senses, Hume argued that causality is not perceived by the senses. What we perceive are two events following closely upon each other. It was custom, he argued, which led us to speak in terms of causality, not any objective “force” working in the things themselves. Anyone can see where this thinking leads, and it was so understood at the time. If causality is not real, science becomes impossible – for what scientists are doing is tracing the path of cause and effect from one event to the next.
A modern British humanist, Kathleen Nott, has written perceptively about Hume in Objections to Humanism (1967): “Among great philosophers, Hume … hung his nose as far as any over the nihilistic abyss.”83 This is right. Hume was questioning the most basic elements of our experience. Yet he was trying to be consistent to his presuppositions (that is, his starting point). Where did this lead him? To a skepticism about knowledge itself. Hume wrote designedly against the Christian world-view which prevailed in England at the time. He wanted to dismantle the system of ideas which came out of the Bible, of a God before whom man was responsible, of people being more than matter, of a life after death which seemed to defy all natural law. Where he ended, though, was with uncertainty even about the ordinary things of life. As Kathleen Nott continues: “Hume’s philosophizing was indeed a radical skepticism, which left no convincing logical grounds for believing that anything natural, let alone supernatural, was there at all.”84
But there is something even more striking about Hume. Skepticism was the direction in which his philosophy led him; yet he was not able to live with it himself. He “hung his nose over the nihilistic abyss” – and we can picture him standing on the edge and peering over – but what then? Nott says he “withdrew it sharply when he saw the psychological risks involved.” Hume himself said in A Treatise of Human Nature (Volume I):
Should it be asked me whether I sincerely assent to this argument which I have been to such pains to inculcate, and whether I be really one of those skeptics who hold that all is uncertain … I … should reply … that neither I nor any other person was ever sincerely and constantly of that opinion … I dine, I play backgammon, I converse and am merry with my friends; and when, after 3 or 4 hours amusement, I would return to these speculations, they appear so cold and strained and ridiculous that I cannot find in my heart to enter into them any further. Thus the skeptic still continues to reason and believe, though he asserts that he cannot defend his reason by reason; and by the same rule, he must assent to the principle concerning the existence of body, though he cannot pretend, by any argument of philosophy, to maintain its veracity.85
We believe there are only two basic alternatives in the search for the source of knowledge. One is that a person attempts to find the answers to all his questions alone. The other is that he seeks revealed truths from God. We shall come to the second later. Now we are looking at the former, and we are suggesting that this is the basic problem with which all humanistic systems must wrestle: the problem of knowledge.
We could go into many other details concerning the subsequent history of the ideas we have dealt with, including in particular Immanuel Kant (1724-1804) and his own “Copernican revolution” in philosophy and also the developments surrounding Ludwig Wittgenstein (1889-1951) and linguistic philosophy in the twentieth century. We shall stop here, partly to keep the discussion of modern philosophy from becoming too technical, but mainly because the basic difficulties had already been expressed within a century of the birth of modern philosophy.
Starting with himself, a person cannot establish an adequate explanation for the amazing possibility that he can observe the world around him and be assured that his observations have a correspondence with reality. The problem is not just that a person cannot know everything. The need is not for exhaustive knowledge; the need is for a base for any knowledge at all. That is, even though we know we cannot exhaustively perceive even the smallest things in our experience, we want assurance that we have really perceived something – that is “perception” is not simply an “image” in our brain, a model or symbol of reality which we have projected out from ourselves. We want to know that we have had a real contact with reality. Even Hume had to admit that his philosophizing did not make sense, that it did not fit into his own experience of the world. On the humanist side this is the great tension – to have no reason for reason and yet at the same time to have to live continuously on the reality of reason.
At this point, someone is bound to ask, “But why is it necessary to have an `adequate explanation’ for knowledge?” Agreeing that Descartes, Hume, and others could find no theoretical base which tied in with their experience, isn’t it sufficient to just reason? Probably many of you have been wanting to ask this, as you have followed along. It is a good question, for the bulk of the world never bothers about the issues which Locke, Hume, and others like them raised. Most people simply live, going about their daily lives, never troubling themselves about reality and fantasy, the subject and the object, and so on. And we are not suggesting that their experience in itself is invalid, as if to imply that they are not perceiving and knowing the universe around them. They are. What we are saying is that – whether they know it or not – their experience is possible only because they are living in the universe the Bible describes, that is, in a universe which was created by God. Their internal faculty of knowing was made by God to correspond to the world and its form which He made and which surrounds them.
If, however, we attempt to bypass the question, “Why is it possible for man to have knowledge in this way?” we must then remember the other two great problems any system which starts only from man. Recall the illustration of the oil tanker and the rock. The rock is the problem of knowledge which we have been considering. That is the central problem. But there are two forms of pollution which flow from the broken ship of knowledge: first, the meaninglessness of all things and, second, the relativity of morals.

 

______

Obituary: Kathleen Nott

IN EXTREME old age (she lived to be 94), Kathleen Nott, by then severely handicapped by deafness and Parkinson’s disease, more than once complained to me that she had been underrated. In this she was right. As novelist, poet, critic and editor, she was a woman of formidable gifts, to which, in her prime, she brought a no less formidable determination and energy. If she failed to achieve the widespread popularity that such gifts deserved, it was undoubtedly because her poetry and novels were so often so cerebral and her critical writings so often so intolerant of the views of others.

I had always assumed that Kathleen Nott had come from the professional classes. I was therefore astonished when, only recently, after many years of friendship, I learned that her father had been a lithographic printer and that her mother had kept the Brixton boarding house that became the setting of her 1960 novel Private Fires.

Regarded by everyone in her youth as a bird of paradise in a family of sparrows, she moved effortlessly from state school to King’s College London, and then, on an open exhibition, to Somerville College, Oxford. Her original intention had been to read English, but she soon decided that that was not a sufficiently demanding academic discipline and instead opted for PPE.

It was at Oxford that she met Christopher Bailey, the distinguished “boffin” (as she would refer to him, after their divorce, half in admiration and half in derision) whom she would marry, with whom she would escape at the last minute from Holland when the Germans invaded, and whom, soon after the Second World War, she would accompany to Sweden – a country of which she would write brilliantly, albeit with a marked lack of love or enthusiasm, in her 1961 A Clean, Well-lighted Place.

It was in 1961 that she achieved her first major success with a contentious and strenuously argued work of philosophy, The Emperor’s New Clothes, in which, herself an atheist, she took issue with such fashionable Christian propagandists of the time as Graham Greene, T.S. Eliot and C.S. Lewis. She enjoyed all the ensuing controversy, dismissing those who disagreed with her as “nincompoops” (a favourite word of hers when she felt that people, however eminent, had slipped below her own rigorous intellectual standards).

For many years, from the 1950s onwards, Kathleen Nott was active in Pen, when that organisation was more concerned with literature and less concerned with human rights than it is today. She was therefore the obvious choice to edit for Pen the Unesco-sponsored Bulletin of Selected Books (later retitled Pen International), a publication designed to increase knowledge of literature written in languages of lesser currency. Unfortunately, during her 27-year editorship, sales remained disappointing, such was her intellectual approach to a task which she carried out with unfaltering dedication for a salary far smaller than her father would have earned as a printer.

In 1974 she was elected President of English Pen. But this office, which at first brought her so much pleasure, eventually brought her chagrin. In the following year Pen began its plans to host an international congress, and reluctantly the executive committee came to the conclusion that Nott lacked the ease and charm of personality essential in anyone whose task it would be to entertain a host of eminent and, in many cases, demanding writers from all over the world. Instead of being re-elected for a further year of office, she was therefore replaced by Stephen Spender. When attempting to enlist my support to oppose his election, she told me: “I am as good a poet as he is and a far better critic.” I had not the heart to tell her that, although that might indeed be true, she unfortunately lacked both his charisma and his popularity all over the world.

But if Kathleen Nott lacked those attributes, she was, until her last, increasingly depressing years as a semi-invalid in a nursing home, always stimulating and entertaining company when among friends. Over dinner at the University Women’s Club, she would regale me with scandalous anecdotes about other writers, in a voice so loud (like many deaf people she was unaware of its volume) that I was nervous of how much was being overheard. Her jokes were good, if often acerbic, and she had the rare ability to be as much amused by the jokes of others as by her own.

On her retirement from her Pen editorship, I wrote of her as “a poet sadly underrated by those swept hither and thither on choppy tides of fashion, a prose writer who combines vigour with self-discipline, and a philosopher with a rare gift for exegesis not only of her own ideas but of the ideas of others”. I meant every word of that tribute then, and I mean every word of it now.

Kathleen Cecilia Nott, writer: born London 11 February 1905; FRSL 1977; married 1929 Christopher Bailey (marriage dissolved); died Swindon, Wiltshire 20 February 1999.

 David Hume and “Radical Skepticism”
Generally regarded as the most important philosopher ever to write in English, David Hume (1711-1776) —
the last of the great triumvirate of “British empiricists” — was also noted as an historian and essayist. A
master stylist in any genre, Hume’s major philosophical works — A Treatise of Human Nature (1739-1740),
the Enquiries concerning Human Understanding (1748) and concerning the Principles of Morals (1751), as
well as the posthumously published Dialogues concerning Natural Religion (1779) — remain widely and
deeply influential, despite their being denounced by many of his contemporaries as works of scepticism and
atheism.
Quotes by David Hume in which he cannot find any rational, scientific “proof” that the principle of “cause
and effect” exists. His “radical skepticim” demonstrates that for the philsophically consistent atheist,
science (which presupposes “cause and effect” and the uniformity of nature) cannot lead to any knowledge
about the nature of reality whatsoever:
It appears that, in single instances of the operation of bodies, we never can, by our utmost
scrutiny, discover any thing but one event following another, without being able to
comprehend any force or power by which the cause operates, or any connexion between it
and its supposed effect. The same difficulty occurs in contemplating the operations of mind
on body- where we observe the motion of the latter to follow upon the volition of the
former, but are not able to observe or conceive the tie which binds together the motion and
volition, or the energy by which the mind produces this effect. The authority of the will
over its own faculties and ideas is not a whit more comprehensible: So that, upon the whole,
there appears not, throughout all nature, any one instance of connexion which is conceivable
by us. All events seem entirely loose and separate. One event follows another; but we never
can observe any tie between them. They seemed conjoined, but never connected. And as we
can have no idea of any thing which never appeared to our outward sense or inward
sentiment, the necessary conclusion seems to be that we have no idea of connexion or force
at all, and that these words are absolutely without meaning, when employed either in
philosophical reasonings or common life. (David Hume, 1737)
..all arguments concerning existence are founded on the relation of cause and effect; that
our knowledge of that relation is derived entirely from experience; and all our experimental
conclusions proceed upon the supposition that the future will be conformable to the past. ….
Without the influence of custom, we should be entirely ignorant of every matter of fact
beyond what is immediately present to the memory and senses. (Hume, 1737)
I shall venture to affirm, as a general proposition, which admits of no exception, that the
knowledge of this relation is not, in any instance, attained by reasonings a priori; but arises
entirely from experience, when we find that any particular objects are constantly conjoined
with each other. (Hume, 1737)
It is impossible, therefore, that any arguments from experience can prove this resemblance
of the past to the future; since all these arguments are founded on the supposition of that
resemblance. Let the course of things be allowed hitherto ever so regular; that alone,
without some new argument or inference, proves not that, for the future, it will continue so.
(Hume, 1737)

I say then, that, even after we have experience of the operations of cause and effect, our
conclusions from that experience are not founded on (a priori) reasoning, or any process of
the understanding.(Hume, 1737)
______________________________________
Francis Schaeffer, in The God Who is There, argues that the more philosophically consistent atheists are
with their worldview, the less they will live in the real world. Conversely, the more they live in the real
world, the less philosophically consistent they will be.
Applying this principle to Hume, we find a “point of tension” between his philosophy and the way he lived
his life:
Should it be asked me whether I sincerely assent to this argument which I have been to
such pains to inculcate, whether I be really one of those skeptics who hold that everything
is uncertain, I should reply that neither I nor any other person was ever sincerely and
constantly of that opinion. I dine, I play backgammon, I converse and am merry with my
friends and when after three or four hours of amusement I would return to these
speculations, they appear so cold and strange and ridiculous that I cannot find in my heart
to enter into them any further. Thus the skeptic still continues to reason and believe
though he asserts he cannot defend his reason by reason. (Hume)
“Among great philosophers Hume, who hung his nose as far as any over the nihilistic abyss, withdrew it
sharply when he saw the psychological risks involved and he advised dilution of metaphysics by playing
backgammon and making merry with his friends. The conclusion of Hume’s philosophizing was indeed a
radical skepticism which left no convincing logical grounds for believing anything natural was there at all
and he saved his reason by refusing to take the implications of his philosophy to heart.”
Kathleen Nott – Objections to Humanism

_________________

Kathleen Nott

From Wikipedia, the free encyclopedia

Kathleen Cecilia Nott FRSL (11 February 1905 – 20 February 1999) was a British poet, novelist, critic, philosopher and editor.

Life[edit]

Kathleen Nott was born in Camberwell, London. Her father, Philip, was a lithographic printer, and her mother, Ellen, ran a boarding house in Brixton; Kathleen was their third daughter. She was educated at Mary Datchelor Girls’ School (now closed), London, before attending King’s College, London. She soon left King’s College on an Open Exhibition scholarship to Somerville College, Oxford. The scholarship was in English Literature, but on arriving at Oxford, Nott switched to Philosophy, Politics and Economics (PPE) in which she took a IVth in 1929.[1]

It was at Oxford that she met Christopher Bailey, an electronics and computer engineer, whom she was to marry in 1929. During the 1930s, Nott was a social worker and psychologist in the East End of London, an experience which would inspire her first novel, Mile End(1938), which is set in the area. Bailey’s work took the couple to the Netherlands, from which they escaped when the German army invaded in 1940.

During the war, Nott and Bailey lived in Bournemouth, and afterwards they moved to Sweden. Their marriage was dissolved in the 1950s, They had no children.

It was her book The Emperor’s Clothes (1953), which drew Nott to the attention of a much wider audience. An atheist, Nott attacked what she described as the “neo-scholasticism” of such dominant religious literary figures as T.S. Eliot and C.S. Lewis.

In 1954, Nott began contributing book reviews to The Observer; much of her critical work would appear in that newspaper. Essays and reviews by Nott were also published by Encounter, Partisan Review, The Nation, The Listener, New Society, Commentary, The Timesand The Spectator. Nott’s last review for The Observer was published in 1986. She also wrote extensively for the humanist and rationalist movement, and many of her articles were published in the Rationalist Annual, Question, and Humanist. She also translated books and articles.

In the early 1970s, Nott moved to Horsham, where she lived with a friend. Later in the decade she moved in with one of her sisters in Thornton Heath.

Nott was a member of the University Women’s Club and the Society of Authors. In Who’s Who she listed her recreations as playing the piano and gardening.[2] She was elected a fellow of the Royal Society of Literature in 1977.

Nott suffered from deafness and Parkinson’s Disease in her later years. When she died, Nott was living at Wemyss Lodge Residential Home Swindon, Wiltshire.

Critical reception[edit]

Mile End (1938), Nott’s first novel, was reviewed by the Times Literary Supplement. The reviewer felt that there was “something a shade clinical, a trifle too scientifically tolerant or indulgent, in the view of humanity unfolded here”, and found Nott’s prose “sharply individual but perhaps a little too mannered in its intellectual precision.” Nevertheless, “she gives the impression of having entered with astonishing acuteness and subtlety of mind into the impulses of the Jewish temperament, the psychological sway of Jewish religious lore and messianic tradition, the alien intensities of the social and domestic mood of the ghetto.” The reviewer concluded that it was “an admirably balanced story, which gains in narrative force and even in warmth as it advances.” [3]

Nott’s debut collection of poetry, Landscapes and Departures (1947) received a positive review in the Times Literary Supplement. The reviewer said that although Nott was a “difficult poet”, her “quality as a writer is immediately obvious”, concluding that “In spite of the difficulty of her poems, Miss Nott deserves to be read. She has a rich, harsh and rather masculine talent, and every poem here is full of vigour.” [4]

PEN[edit]

Nott became involved in the writers’ organisation PEN in the 1950s, becoming editor (initially acting editor[5]) of the organisation’s journal, PEN Bulletin of Selected Books (later renamed PEN International), in 1960. She held the post until 1988.

She was briefly President of PEN in 1975,[6] staying on as a vice-president until the end of her life.

Humanism and rationalism[edit]

Nott was a committed humanist and rationalist, as signalled by the publication of her controversial The Emperor’s New Clothes (1953), Writing on the occasion of Nott’s death, a National Secular Society‘s former general secretary, Colin McCall, explained the significance of the book:

You need to realise the literary situation in post-war Britain to appreciate the importance of Kathleen Nott… This was a time when T.S. Eliot reigned supreme, not only as poet, but as critic; when Graham Greene, C.S. Lewis and Dorothy L. Sayers were, in their different ways, spreading dogmatic Christian orthodoxy; and when the Times Literary Supplement (January 22, 1954) said the acceptance of authority in matters of religious belief “is now once more an important constituent in European letters”. It was the philosophical inadequacies of this “constituent” that Kathleen Nott had exposed in The Emperor’s New Clothes[7]

Nott contributed chapters to H.J. Blackham‘s collection of essays, Objections to Humanism (1963) (a humanist response to Objections to Christianity from the same publishers), and The Humanist Outlook (1968), edited by A.J. Ayer. In “Is Rationalism Sterile?”, Nott wrote:

To be too analytical, to demand explanations, reasons, and logical or moral justifications can, we know, destroy human trust and therefore human relations… Safeguarding, the longing for final reassurance characterizes all of us, rationalists and religious alike, and the prestige of objective truth is only an intellectual parallel… It seems to me that the ‘theologians’ on either side of the rationalist-supernaturalist controversy have become mere case-makers, primarily out for proofs. (Natural enough, no doubt, but meanwhile the riches of feeling, religious or human, have been flung out with the bath-water.) It looks as if some kinds of argument, whatever they appear to be about, can indeed be largely sterile because they are not really aimed at finding a synthesis, a solution, at making peace. They belong to a side, they are covert polemic, and they aim at victory. With warfare of all kinds, truth is indeed the first victim.[8]

For Nott, rationalism “in the nineteenth-century dyed-in-the-wool sense of being almost wholly preoccupied with the question of the existence of God, and with rebutting any supernatural sanction for morality”, is “sterile” [9]

. However, “I do not think that humanists have to be rationalists in the old sense.”.[10]

In “Humanism and the Arts”, Nott said that “humanists of our time are not as strong as they should be on the meaning and value of art and the artist.” She also admitted that “as soon as I begin to write about Humanism or speak from a Humanist platform I find mysself in full retreat towards square nought. If someone does not ask me what or who is a humanist – I find I am asking myself – or the audience.” [11] Returning to the theme of Is Rationalism Sterile?”, not observes that:

Many humanists seem to be just non-Godists. All they seriously worry about is the mid-Victorian controversy and it is here that they seem irremovably stuck… the large mass of contemporary literature has made at least one thing clear: that on the subject of God’s existence and of the supernatural there is no longer any possibility of reasoned communication.[12]

Instead, Nott advocated that humanists should examine “the real possibilities of the real concrete human being.” [12] She continued:

The job for the humanist is to try and extract the human values of religion, to separate them out from the theological languages in which they disguise themselves.[13]

Nott was President of the Progressive League (1959-1961), and an honorary associate of the Rationalist Press Association, from 1979 until her death in 1999.[14]

Writings[edit]

Philosophy[edit]

  • The Emperor’s Clothes: an attack on the dogmatic orthodoxy of T.S. Eliot, Graham Greene, Dorothy Sayers, C.S. Lewis, and others. (1953). London: Heinemann.
  • A Soul in the Quad (1969)
  • Philosophy and Human Nature (1971)
  • The Good Want Power: an essay in the psychological possibilities of liberalism (1977)

Novels[edit]

  • Mile End (1938)
  • The Dry Deluge (1947)
  • Private Fires (1960)
  • An Elderly Retired Man (1963)

Poetry[edit]

  • Landscapes and Departures (1947)
  • Poems from the North (1956)
  • Creatures and Emblems (1960)
  • Elegies, and other poems (1981)

Criticism[edit]

  • A Clean, Well-Lighted Place: a private view of Sweden (1961)

Articles and book chapters[edit]

  • “Is rationalism sterile?” (1963) in Blackham, H.J. (ed.) Objections to Humanism. Harmondsworth: Penguin, 1964, pp. 55–78.
  • “Mortal Statistics” (1964), Commentary, October. Available online (subscription required)
  • The Act of Creation by Arthur Koestler” [book review] (1964), Commentary, November. Available online (subscription required)
  • “Koestler and his critics” (1968), Encounter, Vol. 30 (2), pp. 76–81.
  • “Humanism and the Arts” (1968). in Ayer, A.J. (ed.) The Humanist Outlook, London: Pemberton/Barrie and Rockliff, pp. 177–185.
  • “Ideology and moral reality” (1985). New Humanist, Vol. 100 (4), Autumn, pp. 18–20.

Translations[edit]

  • Chauvet, Lucien (1948). North-Westerly Gale.
  • Bacchelli, Riccardo (1956). Son of Stalin.

References[edit]

  1. Jump up^ Oxford University Calendar, 1932, p.283
  2. Jump up^ http://www.ukwhoswho.com
  3. Jump up^ “East End Jewry” [review of Mile End by Kathleen Nott] Times Literary Supplement, 3 December 1939, p.767.
  4. Jump up^ “An original poet” [Review of Landscapes and Departures by Kathleen Nott]. Times Literary Supplement, 24 May 1947, p.254.
  5. Jump up^ [1]
  6. Jump up^ http://www.englishpen.org/aboutenglishpen/pastpresidentsofenglishpen/
  7. Jump up^ McCall (1999)
  8. Jump up^ Nott (1963, p.68)
  9. Jump up^ Nott (1963, p.72)
  10. Jump up^ Nott (1963, p.78)
  11. Jump up^ Nott (1968, p.179).
  12. ^ Jump up to:a b Nott (1968, p.180)
  13. Jump up^ Nott (1968, p.182)
  14. Jump up^ Cooke (2003, p.322)

Bibliography[edit]

  • [Anon] (1999). Obituary of Kathleen Nott, The Times, 24 February.
  • Cooke, Bill (2003). The Blasphemy Depot: a hundred years of the Rationalist Press Association. London: RPA. ISBN 03010030025.
  • King, Francis. (1999). Obituary of Kathleen Nott, The Independent, 11 March
  • McCall, Colin (1999). “Kathleen Nott (1905-1999)” [“Down to Earth”]. The Freethinker, Vol. 119 (4), April, p. 10.
  • Paterson, Elizabeth (1999). “A voice against the tides of fashion” [Obituary of Kathleen Nott], The Guardian, 23 February, p. 16.

 

Francis Schaeffer “BASIS FOR HUMAN DIGNITY” Whatever…HTTHR

Dr. Francis schaeffer – The flow of Materialism(from Part 4 of Whatever happened to human race?)

Dr. Francis Schaeffer – The Biblical flow of Truth & History (intro)

Francis Schaeffer – The Biblical Flow of History & Truth (1)

Dr. Francis Schaeffer – The Biblical Flow of Truth & History (part 2)

 Featured artist is Walton Ford

Walton Ford

Walton Ford was born in 1960 in Larchmont, New York. Ford graduated from the Rhode Island School of Design with the intention of becoming a filmmaker, but later adapted his talents as a storyteller to his unique style of large-scale watercolor. Blending depictions of natural history with political commentary, Ford’s meticulous paintings satirize the history of colonialism and the continuing impact of slavery and other forms of political oppression on today’s social and environmental landscape.

Each painting is as much a tutorial in flora and fauna as it is as a scathing indictment of the wrongs committed by nineteenth-century industrialists or—locating the work in the present—contemporary American consumer society. An enthusiast of the watercolors of John James Audubon, Ford celebrates the myth surrounding the renowned naturalist-painter while simultaneously repositioning him as an infamous anti-hero—who, in reality, killed more animals than he ever painted. Each of Ford’s animal portraits doubles as a complex, symbolic system, which the artist layers with clues, jokes, and erudite lessons in colonial literature and folktales.

Walton Ford is the recipient of several national awards and honors, including a fellowship from the John Simon Guggenheim Memorial Foundation and the National Endowment for the Arts. Ford’s work has been featured at Bowdoin College Museum of Art, Southeastern Center for Contemporary Art, Whitney Museum of American Art at Champion, and Forum for Contemporary Art in St. Louis. After living in New York City for more than a decade, Walton Ford relocated his studio to Great Barrington, Massachusetts. Ford and his family reside in upstate New York.

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RESPONDING TO HARRY KROTO’S BRILLIANT RENOWNED ACADEMICS!! Part 149 VV Professor commenting on Francis Schaeffer analysis of Bertrand Russell

 

Image result for bertrand russell

On November 21, 2014 I received a letter from Nobel Laureate Harry Kroto and it said:

…Please click on this URL http://vimeo.com/26991975

and you will hear what far smarter people than I have to say on this matter. I agree with them.

Harry Kroto

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Harold W. Kroto (left) receives the Nobel Prize in chemistry from Swedish King Carl XVI Gustaf in Stockholm, in 1996.

Soren Andersson/AP

Image result for harry kroto nobel prize

 

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Image result for harry kroto

I have attempted to respond to all of Dr. Kroto’s friends arguments and I have posted my responses one per week for over a year now. Here are some of my earlier posts:

Arif Ahmed, Sir David AttenboroughMark Balaguer, Horace Barlow, Michael BatePatricia ChurchlandAaron CiechanoverNoam Chomsky,Alan DershowitzHubert Dreyfus, Bart Ehrman, Stephan FeuchtwangDavid Friend,  Riccardo GiacconiIvar Giaever , Roy GlauberRebecca GoldsteinDavid J. Gross,  Brian Greene, Susan GreenfieldStephen F Gudeman,  Alan Guth, Jonathan HaidtTheodor W. Hänsch, Brian Harrison,  Hermann HauserRoald Hoffmann,  Bruce HoodHerbert Huppert,  Gareth Stedman Jones, Steve JonesShelly KaganMichio Kaku,  Stuart Kauffman,  Lawrence KraussHarry Kroto, George LakoffElizabeth Loftus,  Alan MacfarlanePeter MillicanMarvin MinskyLeonard Mlodinow,  Yujin NagasawaAlva NoeDouglas Osheroff,  Jonathan Parry,  Saul PerlmutterHerman Philipse,  Carolyn PorcoRobert M. PriceLisa RandallLord Martin Rees,  Oliver Sacks, John SearleMarcus du SautoySimon SchafferJ. L. Schellenberg,   Lee Silver Peter Singer,  Walter Sinnott-ArmstrongRonald de Sousa, Victor StengerBarry Supple,   Leonard Susskind, Raymond TallisNeil deGrasse Tyson,  .Alexander Vilenkin, Sir John WalkerFrank WilczekSteven Weinberg, and  Lewis Wolpert,

_

 

In  the first video below in the 14th clip in this series are his words and I will be responding to them in the next few weeks since Sir Bertrand Russell is probably the most quoted skeptic of our time, unless it was someone like Carl Sagan or Antony Flew.  

50 Renowned Academics Speaking About God (Part 1)

Another 50 Renowned Academics Speaking About God (Part 2)

A Further 50 Renowned Academics Speaking About God (Part 3)

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Quote from Bertrand Russell:

Q: Why are you not a Christian?

Russell: Because I see no evidence whatever for any of the Christian dogmas. I’ve examined all the stock arguments in favor of the existence of God, and none of them seem to me to be logically valid.

Q: Do you think there’s a practical reason for having a religious belief, for many people?

Russell: Well, there can’t be a practical reason for believing what isn’t true. That’s quite… at least, I rule it out as impossible. Either the thing is true, or it isn’t. If it is true, you should believe it, and if it isn’t, you shouldn’t. And if you can’t find out whether it’s true or whether it isn’t, you should suspend judgment. But you can’t… it seems to me a fundamental dishonesty and a fundamental treachery to intellectual integrity to hold a belief because you think it’s useful, and not because you think it’s true._

 

From WHATEVER HAPPENED TO THE HUMAN RACE?

The Unveiling of Truth
The famous Hindu writer and statesman Sarvepalli Radhakrishnan once wrote, “The altars erected to the unknown gods in the Graeco-Roman world were but an expression of man’s ignorance of the divine nature. The sense of failure in man’s quest for the unseen is symbolized by them. When asked to define the nature of God, the seer of the Upanishad sat silent, and when pressed to answer claimed that the Absolute is silence.”
By contrast, the Apostle Paul, speaking in the context of the very same altars to unknown gods in Athens, said, “…Now what you worship as something unknown I am going to proclaim to you” (Acts 17:23). And again, writing to the Corinthians not far away, “However, as it is written: `No eye has seen, nor ear has heard, no mind has conceived …’ but God has revealed it to us …” (1 Corinthians 2:9,10). This claim is common to the whole Bible. God has not waited for us to stumble to Him in the dark (which would be impossible anyway), but has revealed Himself to us. The word revelation in Greek is apokalupsis which means literally “unveiling”; so God has “unveiled” to us the things we could not know because of our finiteness and sin.
This revelation or unveiling to finite and sinful people is the Bible as the written Word. This is the claim of the whole Bible. Moreover, through the Bible we learn of the life and teaching of the Second Person of the Trinity, who became man at a point in history and so became the Living Word of the Godhead: “For in Christ all the fullness of the Deity lives in bodily form” (Colossians 2:9).
In this claim the dilemma of all humanistic systems is overcome at a stroke. The infinite God has spoken. None of the many finite attempts to define truth, doomed to failure as we have seen, is necessary. God has communicated to man, the infinite to the finite. God has communicated, in addition, in words that are understandable to us. The One who made man capable of language in the first place has communicated to man in language. Also, God has communicated truth about both spiritual reality and physical reality, about both the nature of God and the nature of man, about both events in past history and events in the future. Where all humanistic systems of thought are unable to give an adequate explanation of things, the Bible as God’s statement is adequate.
It is equally important to note that the Bible’s answer does not have to be believed blindly. There are good and sufficient reasons for seeing that it is true. It is the key that fits into the lock of what we know best about ourselves and the universe around us.
To change the metaphor: Imagine a book which has been mutilated, leaving just one inch of printed matter on each page. Although it would obviously be impossible to piece together and understand the book’s story, few people would imagine that the printing which was left on those one-inch portions had come together by chance. However, if the torn pieces of each page were found in a trunk and were added in the right places, then the story could be read and would make sense.
So it is with Christianity. The ripped pages remaining in the book correspond to the universe and its form and to the mannishness of man. The parts of the pages discovered in the trunk correspond to the Scriptures, which are God’s propositional communication to mankind. Neither the universe nor personality can give the answer to the whole meaning of the created order. Yet both are important as a testimony in helping us know that the Scriptures, God’s communication to man, are what they claim to be. The question is whether the communication given by God completes and explains the portions we had before and especially whether it explains what was open to observation before (though without an explanation), that is, that the existence of the universe and its form and the mannishness of man are not just chance configurations of the printer’s scrambled type.
This illustration is important for several reasons. First, it emphasizes that Christians do not start out from themselves autonomously, as the humanists try to do. God gives the pages, and thus God gives the answers.
Second, it helps us see the proper place of man’s reason. Just as a scientist does not create the order in the universe but does recognize it, so reason does not create the answer but simply recognizes it. Of course this does not mean that reason will necessarily receive the answer. Each person has to choose to receive God’s truth. But God’s truth is clear. The individual must acknowledge that he (and mankind) is not autonomous, not the center of all things, and he must acknowledge that he has many times done what he knows to be wrong and thus needs the work of Christ for himself. Those who refuse to back down from the position of autonomy make it impossible for themselves to receive the truth, even though there are good and sufficient reasons for knowing that it is the truth.

_________________

Now to pages 119 to 123 of THE GOD WHO IS THERE in chapter 5 (How Do We Know It Is True?) of section three (How Historic Christianity Differs from the New Theology).

 

All men on their own level face a problem. Confronted with the existence and form of the external universe and the “mannishness” of man, how does it fit together, and what sense does it make?

(Then Schaeffer goes on and talks about propositional communication from the personal God before us, not only the things of the cosmos and history match up… a moral absolute and morals; the universal point of reference and the particulars, and the emotional and aesthetic realities of man as well.)

 

The Nature of Proof

In dealing with the question of proof which has been raised by the illustration of the book, I want to suggest that scientific proof, philosophical proof and religious proof follow the same rules. We may have any problem before us which we wish to solve; it may concern a chemical reaction or the meaning of man. After the question has been defined, in each case proof consists of two steps:

A. The theory must be non-contradictory and must give an answer to the phenomenon in question.

B. We must be able to live consistently with our theory.

…Then there is the negative consideration. After a careful definition has weeded out the trivial, the other possible answers that do not involve a mystical leap of faith are of the following nature:

  1. That the impersonal plus time plus chance have produced a personal man. But this theory is against all experience and thus usually the advocates of this theory end with a leap of faith, often hidden by connotation words.
  2. That man is not personal, but dead;that he is in reality a machine, and therefore personality is an illusion. This theory could fit the first criterion of being non-contradictory, but it will not fit the second, for man simply cannot life as though he were a machine. This may be observed as far back in the history of man as we have evidence–for example, from the art and artifacts of the caves or from man’s burial rites….Although man may say that he is no more than a machine, his whole life denies it.
  3. That in the future man will find another reasonable answer. Firstly, this could be said about any answer to anything and would bring all thought and science to an end. It must be seen to be an evasion and an especially weak reply if the person using it applies it only to this one question. Secondly, no one can live with this answer, for it simply is not possible to hold one’s breath and wait until some solution is found in the future. Continually the individual makes moral judgments which affect himself and others, and he must be using some working hypothesis from which to start. Thus, if a person offers this seriously as an alternative theory, he should be prepared to go into deep freeze and stop making judgments which touch on the problem of man. Bertrand Russell, for example, should have stopped making sociological decisions which involved others. This position is only possible if one stops the clock.
  4.  That the scientific theory of relativity may in the future prove to be a sufficient answer for human life. But the scientific theory of relativity cannot be applied to human life in this way. The scientific theory is constantly being tested, both as a theory and by measurement. Therefore it does not mean that “anything goes,” as it does when relativity is applied to human values. Moreover, in science the speed of light in a vacuum is considered an absolute standard. Therefore, scientific relativity does not imply that all scientific laws are in a constant state of flux. To use scientific relativity to buttress the concept of relativity in regard to human life and human values is completely invalid.

Image result for francis schaeffer

I mailed this above to a professor that I have a lot of respect for and asked a few questions and he gave me permission to post this response of his:

In my opinion, it appears as if Schaeffer has caught Russell in a logical contradiction. Schaeffer has been describing proper theories of truth, and then he looks at many secular responses to Christian belief and/or responses to life’s biggest questions and questions the logic of such statements in relation to points A and B and the preceding illustration in that chapter ofThe God Who is There. So, in point 3, Schaeffer is point out that we can’t wait forever until a more reasonable answer comes our way; rather, we must take the data we have and do the best with it that we can. I was once in a debate with an atheist who, despite 2,000 years of evidence to the contrary, said that he had a “feeling” that soon scholarship would prove that Jesus was not a real person. So, in essence, he is waiting to have the answer he wants presented to him, and thus ignores the evidence in front of him. Yet, if that way of living is really lived consistently (which Schaeffer says is necessary in point 2 under “The Nature of Proof”), then we could never have any answers to anything. Therefore, if that is true, Bertrand Russell can no longer make conclusions (Russell is used here, I think, as a sort of embodiment of the fallacy Schaeffer is describing in regards to religious thought being totally outdated) because, by his own criteria, he cannot know anything since one day someone might have a more reasonable conclusion. The only way Russell, again by his own criteria, is able to make any sort of truth statement is if he, as Schaeffer rightly points out, “stops the clock.”

 

It does appear as if Schaeffer is also saying that the right order of the “pages” can’t fully be known without the special revelation of God, which is really what allows Christians to speak truthfully about the abnormal world filled with abnormal men. You might consider reaching out to L’Abri Fellowship, Schaeffer’s ministry, and asking them the same question for a more sure-footed clarification. Here is their contact page: http://labri.org/contact.html.

 

I hope that this might help. Have a great day!

 

Blessings,

(End of Professor’s response )

 

——

 

 

 

Image result for bertrand russell

 

 

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Bertrand Russell pictured above and Francis Schaeffer below:

Image result for francis schaeffer

Francis Schaeffer noted in his book HOW SHOULD WE THEN LIVE? (p. 182 in Vol 5 of Complete Works) in the chapter The Breakdown in Philosophy and Science:

In his lecture at Acapulco, George Wald finished with only one final value. It was the same one with which English philosopher Bertrand Russell (1872-1970) was left. For Wald and Russell and for many other modern thinkers, the final value is the biological continuity of the human race. If this is the only final value, one is left wondering why this then has importance. 

Now having traveled from the pride of man in the High Renaissance and the Enlightenment down to the present despair, we can understand where modern people are. They have no place for a personal God. But equally they have no place for man as man, or for love, or for freedom, or for significance. This brings a crucial problem. Beginning only from man himself, people affirm that man is only a machine. But those who hold this position cannot live like machines! If they could, there would have been no tensions in their intellectual position or in their lives. But even people who believe they are machines cannot live like machines, and thus they must “leap upstairs” against their reason and try to find something which gives meaning to life, even though to do so they have to deny their reason. 

Francis Schaeffer in another place worded it like this:

The universe was created by an infinite personal God and He brought it into existence by spoken word and made man in His own image. When man tries to reduce [philosophically in a materialistic point of view] himself to less than this [less than being made in the image of God] he will always fail and he will always be willing to make these impossible leaps into the area of nonreason even though they don’t give an answer simply because that isn’t what he is. He himself testifies that this infinite personal God, the God of the Old and New Testament is there. 

We all know deep down that God exists and even atheists have to grapple with that knowledge.

Solomon wisely noted in Ecclesiastes 3:11 “God has planted eternity in the heart of men…” (Living Bible). No wonder Bertrand Russell wrote in his autobiography, “It is odd, isn’t it? I feel passionately for this world and many things and people in it, and yet…what is it all? There must be something more important, one feels, though I don’t believe there is. I am haunted. Some ghosts, for some extra mundane regions, seem always trying to tell me something that I am to repeat to the world, but I cannot understand that message.”

Take a look at this 7th episode from Schaeffer’s series “HOW SHOULD WE THEN LIVE? The Age of Nonreason”:

How Should We Then Live – Episode Seven – 07 – Portuguese Subtitles

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Instead of making a leap into the area of nonreason the better choice would be to investigate the claims that the Bible is a historically accurate book and that God created the universe and reached out to humankind with the Bible.

Schaeffer then points to the historical accuracy of the Bible in Chapter 5 of the book WHATEVER HAPPENED TO THE HUMAN RACE?

The Bible and Archaeology – Is the Bible from God? (Kyle Butt 42 min)

You want some evidence that indicates that the Bible is true? Here is a good place to start and that is taking a closer look at the archaeology of the Old Testament times. Is the Bible historically accurate? Here are some of the posts I have done in the past on the subject: 1. The Babylonian Chronicleof Nebuchadnezzars Siege of Jerusalem2. Hezekiah’s Siloam Tunnel Inscription. 3. Taylor Prism (Sennacherib Hexagonal Prism)4. Biblical Cities Attested Archaeologically. 5. The Discovery of the Hittites6.Shishak Smiting His Captives7. Moabite Stone8Black Obelisk of Shalmaneser III9A Verification of places in Gospel of John and Book of Acts., 9B Discovery of Ebla Tablets10. Cyrus Cylinder11. Puru “The lot of Yahali” 9th Century B.C.E.12. The Uzziah Tablet Inscription13. The Pilate Inscription14. Caiaphas Ossuary14 B Pontius Pilate Part 214c. Three greatest American Archaeologists moved to accept Bible’s accuracy through archaeology.

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RESPONDING TO HARRY KROTO’S BRILLIANT RENOWNED ACADEMICS!! Pausing to take a look at the life of HARRY KROTO Part C (Kroto’s admiration of Bertrand Russell examined)

Today we look at the 3rd letter in the Kroto correspondence and his admiration of Bertrand Russell. (Below The Nobel chemistry laureates Harold Kroto, Robert Curl and Richard Smalley) It is with sadness that I write this post having learned of the death of Sir Harold Kroto on April 30, 2016 at the age of […]

RESPONDING TO HARRY KROTO’S BRILLIANT RENOWNED ACADEMICS!! Part 52 The views of Hegel and Bertrand Russell influenced Gareth Stedman Jones of Cambridge!!

On November 21, 2014 I received a letter from Nobel Laureate Harry Kroto and it said: …Please click on this URL http://vimeo.com/26991975 and you will hear what far smarter people than I have to say on this matter. I agree with them. Harry Kroto _________________ Below you have picture of Dr. Harry Kroto:   Gareth Stedman […]

WOODY WEDNESDAY John Piippo makes the case that Bertrand Russell would have loved Woody Allen because they both were atheists who don’t deny the ramifications of atheism!!!

Top 10 Woody Allen Movies __________ John Piippo makes the case that Bertrand Russell would have loved Woody Allen because they both were  atheists who don’t deny the ramifications of atheism!!! Monday, August 06, 2012 (More On) Woody Allen’s Atheism As I wrote in a previous post, I like Woody Allen. I have long admired his […]

John Piippo makes the case that Bertrand Russell would have loved Woody Allen because they both were two atheists who don’t deny the ramifications of atheism!!!

______ Top 10 Woody Allen Movies PBS American Masters – Woody Allen A Documentary 01 PBS American Masters – Woody Allen A Documentary 02 __________ John Piippo makes the case that Bertrand Russell would have loved Woody Allen because they both were two atheists who don’t deny the ramifications of atheism!!! Monday, August 06, 2012 […]

Bertrand Russell v. Frederick Copleston debate transcript (Part 4)

THE MORAL ARGUMENT     BERTRAND RUSSELL But aren’t you now saying in effect, I mean by God whatever is good or the sum total of what is good — the system of what is good, and, therefore, when a young man loves anything that is good he is loving God. Is that what you’re […]

Bertrand Russell v. Frederick Copleston debate transcript (Part 3)

Great debate Fr. Frederick C. Copleston vs Bertrand Russell – Part 1 Uploaded by riversonthemoon on Jul 15, 2009 BBC Radio Third Programme Recording January 28, 1948. BBC Recording number T7324W. This is an excerpt from the full broadcast from cassette tape A303/5 Open University Course, Problems of Philosophy Units 7-8. Older than 50 years, […]

Bertrand Russell v. Frederick Copleston debate transcript and audio (Part 2)

Uploaded by riversonthemoon on Jul 15, 2009 BBC Radio Third Programme Recording January 28, 1948. BBC Recording number T7324W. This is an excerpt from the full broadcast from cassette tape A303/5 Open University Course, Problems of Philosophy Units 7-8. Older than 50 years, out of UK/BBC copyright. Pardon the hissy audio. It was recorded 51 […]

Bertrand Russell v. Frederick Copleston debate transcript and audio (Part 1)

Fr. Frederick C. Copleston vs Bertrand Russell – Part 1 Uploaded by riversonthemoon on Jul 15, 2009 BBC Radio Third Programme Recording January 28, 1948. BBC Recording number T7324W. This is an excerpt from the full broadcast from cassette tape A303/5 Open University Course, Problems of Philosophy Units 7-8. Older than 50 years, out of […]

Bertrand Russell v. Frederick Copleston debate transcript (Part 4)

THE MORAL ARGUMENT     BERTRAND RUSSELL But aren’t you now saying in effect, I mean by God whatever is good or the sum total of what is good — the system of what is good, and, therefore, when a young man loves anything that is good he is loving God. Is that what you’re […]

Bertrand Russell v. Frederick Copleston debate transcript (Part 3)

Fr. Frederick C. Copleston vs Bertrand Russell – Part 1 Uploaded by riversonthemoon on Jul 15, 2009 BBC Radio Third Programme Recording January 28, 1948. BBC Recording number T7324W. This is an excerpt from the full broadcast from cassette tape A303/5 Open University Course, Problems of Philosophy Units 7-8. Older than 50 years, out of […]