Milton Friedman’s FREE TO CHOOSE “How to Stay Free,” Transcript and Video (60 Minutes)
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 “The Anatomy of a Crisis” and “What is wrong with our schools?” and “Created Equal” and From Cradle to Grave, and – Power of the Market. In this episode “How to Stay Free” Friedman makes the statement “What we need is widespread public recognition that the central government should be limited to its basic functions: defending the nation against foreign enemies, preserving order at home, and mediating our disputes. We must come to recognize that voluntary cooperation through the market and in other ways is a far better way to solve our problems than turning them over to the government.”
— On Mon, 12/6/10, Everette Hatcher <lowcostsqueegees@yahoo.com>wrote:
From: Everette Hatcher <lowcostsqueegees@yahoo.com>
Subject: Vol 10 How to stay Free,Videos and Transcript Free to Choose
To:
Date: Monday, December 6, 2010, 8:50 AM
The Great Depression of the 1930s changed the public philosophy regarding the appropriate role of government in American life. Before the Depression, government was not assumed to have special responsibilities for individual or business welfare. The severity of the economic tragedy of the 1930s resulted in a dramatic change in public attitudes. Many believed the Depression represented a “failure of capitalism.” Because of this alleged failure, government has ever since been expanding its power and the scope of its control. Government growth has resulted in waste, inefficiency, and a loss of personal freedom. Intended to serve the interests of the people, many governmental programs have been revealed to serve primarily the interests of the bureaucrats. Many government programs serve at cross purposes. For example, different agencies attempt, on the one hand, to discourage use of tobacco as potentially dangerous to good health and, on the other hand, to encourage production of tobacco through subsidies to tobacco farmers. The list of government inconsistencies and inefficiencies goes on and on. Dr. Friedman, however, says that there is reason for optimism. Today, he notes, the public is better informed about these matters and is increasingly willing to take a stand against further unnecessary expansion of government services. He suggests the most fruitful approach is to remove discretionary budget power from the government. Friedman favors passage of a Constitutional amendment limiting the government’s budget and forcing government to work within that budget. But this is only the first step. As Dr. Friedman points out, “What we need is widespread public recognition that the central government should be limited to its basic functions: defending the nation against foreign enemies, preserving order at home, and mediating our disputes. We must come to recognize that voluntary cooperation through the market and in other ways is a far better way to solve our problems than turning them over to the government.”
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Milton Friedman makes the point: “If power were really concentrated in monolithic in a few hands, it would be hopeless to reform the system. But because it’s fragmented, because it’s split up, we can see how much waste there is, we can see how inefficient it is, how the left hand seldom knows what the right hand is doing.” IN OTHER WORDS A DICTATOR IS NOT RUNNING THE GOVERNMENT WE HAVE A CHANCE TO CHANGE WHAT IS GOING ON!!!
Volume 10 – How to Stay Free
Transcript:
Friedman: Every day hundreds of people flock to the capital in Washington, D.C. attracted only by power. That power has accumulated here over the past 50 years at the seat of government of the most powerful nation on Earth.
Worker: How do you do? Glad to meet you. How are you? How’s it going? What are you talking about? Guns?
Warren Richardson: Hello, this is Warren Richardson. Oh Mary, yes, what’s on your mind?
Friedman: Warren Richardson makes his living by knowing who has power and influence to trade.
Warren Richardson: I’ll be waiting for you.
Friedman: He’s a lobbyist.
Warren Richardson: Thanks a lot. Bye.
Unidentified Member of the House: The official administration position on this bill, however, is that its consideration would be premature in view of the President’s….
Friedman: He trades with people like these. Members of the House Committee on Agriculture. They make some of the laws and regulations that among other things, control the food we eat. They are elected officials who have the power to spend billions of dollars of our tax money.
Mr. Baldus: It’s all of page two. It takes all of page three.
Friedman: Naturally, lots of people would like to get their hands on that money.
Mr. Baldus: That’s the kind of stuff that ought never go into the statute books. And I think anybody who’s practicing justice court knows it.
Unidentified Member of the House: Bill, the way you get common sense administration is by having common sense administrators. And it seems like there’s more common sense administration in agriculture.
Michael Masterson (Congressional Aide): Access is all important and how you gain access. It used to be there were only a few hundred lobbyists in this town, now we record up to 15,000 lobbyists plus ancillary personnel, secretaries, receptionists and typists and the researchers that go with that. They are calling upon all the law firms imaginable. So there is a tremendous support base out there for the lobbying effort.
Friedman: You don’t have to walk these corridors for very long before you begin to realize that the concentration of power in the hands of a few people, however well intentioned, is a real threat to the freedom of the individual. Of course, Warren Richardson doesn’t see it that way. Over the years he’s successfully lobbied for special interest groups in energy, environment, wages and prices. Today he’s arguing the case for another special interest. The National Action Committee on Labor Law Reform, hoping to swing influence his way.
Warren Richardson: When the bill goes overboard in terms…much, much too far.
Friedman:There’s hardly a time when the corridors of Congressional Office buildings are not peppered with people waiting for their chance to see and influence the elected man at the center of power.
Unidentified Member of the House: Within that legislation for funds for communities of 50,000 and under, the goals of the existing law and certain statutory paperwork requirements are often very unrealistic for smaller communities.
Friedman: The deals made here effect all of us and sometimes in ways we don’t like. But don’t blame the people making the deals. They’re just pursuing their own self-interest which may be as narrow as making a buck or as broad as trying to reform the world. We, the citizens, are to blame because we’ve handed over much of our lives of personal decision making to government. And we now find that was government does severely limits our freedom.
The leather and wood paneled official offices of a Congressman in Washington, D.C. It’s the mecca of those who try for behind the scenes influence. Weaving his way between special interest groups can be tough for a politician. To stay in office he needs votes. To get votes he often has to make deals.
Unidentified Politician: The chances of our party regaining the White House. Republicans. If the President sends the policies to the public …..
Friedman: It’s frequently a frustrating business.
Michael Masterson: When you have people who are coming in not for purposes of debate and dialogue and discussion on something, but merely they demand their special interest or their single issue concern. That’s where it becomes extremely difficult because there might be an equal number on the opposite side of the coin.
Friedman: Every time I come to Washington I’m impressed all over again with how much power is concentrated in this city. But we must understand the character of that power. It is not monolithic power in a few hands like the way it is in countries like the Soviet Union or Red China. It is fragmented into lots of little bits and pieces and with every special group around the country trying to get its hand on whatever bits and pieces it can. The result is that there’s hardly an issue in which you won’t find government on both sides. For example, in one of these massive buildings spread, scattering all through this town filled to the bursting with government employees, so of them are sitting around trying to figure out how to spend our money to discourage us from smoking cigarettes. In another of the massive building, maybe far away from the first, some other employees, equally dedicated, equally hardworking, are sitting around figuring out how to spend our money to subsidize farmers to grow more tobacco. In one building they’re figuring out how to hold down prices, in another building they’ve got schemes for raising prices. The prices the farmers receive or import prices or keeping out cheap foreign goods. We set up an enormous Department of Energy with 20,000 employees to encourage us to save energy. We set up an enormous Department of Environmental Protection to figure out ways to get cleaner air involving our using more energy.
Now, many of these effects cancel out but that doesn’t mean that these programs don’t do a great deal of harm and that there aren’t some very bad things about it. One thing you can be sure of, the costs don’t cancel out, they add together. Each of these programs spends money taken from our pockets that we could be using to buy goods and services to meet our separate needs. All of these programs use very able, very skilled people who could be doing productive things. They, all of them, grind out rules, regulations, red tape, forms to fill-in. I doubt that there’s a person in this country who doesn’t violate one or another of those rules or regulations or laws everyday. Not because he wants to or intends to, but simply because it’s impossible for anybody to know what they all are. Those are the bad things. But there’s something good about this fragmentation of power too. And that is, that it enables us to do something about it.
If power were really concentrated in monolithic in a few hands, it would be hopeless to reform the system. But because it’s fragmented, because it’s split up, we can see how much waste there is, we can see how inefficient it is, how the left hand seldom knows what the right hand is doing.
It wasn’t always like this. The armies of bureaucrats administering our lives making our decisions spending our money, all supposedly for our good. Our nation was founded with something fundamentally different in mind.
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In this episode Milton Friedman makes the point, “From regarding government as a threat to our freedom, we have come more and more to regard government as a benefactor from which all good things flow. We have assigned increasing tasks of great importance to government. We have turned over to government a larger and larger fraction of our income to be spent on our behalf and the results are plain for all the same they are disappointing.”
Pt 2
Almost 200 years ago a remarkable group of men gathered in this room to write a Constitution for the new nation that they had helped to create a few years earlier. They were a wise and learned group of people. They had learned the lesson of history. The great danger to freedom is the concentration of power, especially in the hands of a government. They were determined to protect the citizens of the new United States of America from that danger. And they crafted their Constitution with that in mind. That Constitution has served us well. It has enabled us to preserve our freedom for close on to 200 years. But in the past 50 years, we have been forgetting the lesson that these wise men knew so well. From regarding government as a threat to our freedom, we have come more and more to regard government as a benefactor from which all good things flow. We have assigned increasing tasks of great importance to government. We have turned over to government a larger and larger fraction of our income to be spent on our behalf and the results are plain for all the same they are disappointing. The great expectations have not been achieved and our freedoms have suffered in the process.
Where did it all go wrong? Government began to take an increasing part in our personal affairs nearly 50 years ago. It was 1933, at the lowest point of the worst depression in history. The idea took root that capitalism had failed and that failure was responsible for the human and economic tragedy. In the early 30’s, Franklin Delano Roosevelt and his advisors met here to devise programs to meet the problems of the depression. Their answer was to give central government more power. Out of that beginning came today’s welfare state.
This Empire State Plaza in Albany, NY is a fine example of the difference between public political power and private economic power. It was constructed while Nelson Rockefeller was Governor of the state of New York. The Rockefeller family has spent millions of its private money on good causes. It has endowed universities like my own, at the University of Chicago, financed medical research, reconstructed Williamsburg, yet not all the private money of the Rockefeller family gave them anything like the amount of power that Nelson Rockefeller was able to have as Governor of the State of New York. He constructed monuments like this all over the state, using every expedient he could think of to finance them. When he left office, taxes per persons in New York State were higher than in any other state in the country excepting only Alaska. And there was a monumental debt besides. So much so, that his successor, who had the reputation as a Democratic congressman of being a big spender, had to use his inaugural speech to preach the virtues of austerity and to say the time of wine and roses is over.
Look at this skyline. It’s Chicago and I think it’s very beautiful. Much of it is less than 20 years old. Those tall buildings were built by private enterprise for use by private enterprise. Not by government for use by government bureaucrats. These are productive monuments, not a burden on the taxpayer, a burden that has almost bankrupted New York City. The irony is that for the most part it was good intentions that led us to where we are today, a nation governed by bureaucratic empires. I wonder whether when they built this building, they realized that it was going to come out looking like a fortress. From modest beginnings in 1953, the Department of Health, Education and Welfare has grown into a veritable empire. Only a small part of its total staff is housed in this headquarters building, a mere 2,000 bureaucrats. Its budget is the third largest budget in the whole world exceeded only by the entire budget of the United States and of the Soviet Union. It employs directly 150,000 full time people and the empire it rules employs another million. More than one out of every 100 people in the U.S. works in the HEW empire.
As we have seen in this series, the Department of Health, Education and Welfare is spending increasing amounts of our money each year on health. One effect is simply to raise the fees and prices for medical and hospital services without a corresponding improvement in the quality of medical care that we receive. It is controlling more and more of the food and drugs we buy. In the process, discouraging the development and preventing the marketing of new drugs that could be saving tens of thousands of lives a year. In the field of education the sums being spent are skyrocketing. Yet by common consent, the quality of education is declining. More and more money is being spent and increasingly rigid controls imposed to promote racial integration. Yet our society is becoming more fragmented. In the field of welfare, billions of dollars are being spent each year, yet at a time when the standard of life of the average American is higher than it has ever been in history, the number of people on welfare roles is growing. Social Security, the budget is colossal, yet it is in deep financial trouble. The young complain and with considerable justice about the high taxes they must pay and those taxes are needed to finance the benefits that are going to the old, yet the old complain and also with justice that it is difficult for them to maintain the standard of life that they were led to expect. A system that was enacted to make sure that the old never became objects of charity sees an increasing number of our older folk on the welfare roles. By its own accounting, HEW in one year lost through fraud, abuse and waste and amount of money that would have built well over 100,000 houses costing $50,000 a piece. Little wondered that those initials are increasing coming to stand for “How to encourage waste.”
Martin Anderson: We found in some cities that upwards of 20_25% of all the people currently receiving welfare are either totally ineligible for welfare or are receiving more than they should be receiving. And it appears in looking into this that the main reason for this is not the welfare laws themselves, but the way they are administered. They are administered in a very lax and loose manner. One of the most famous cases, in fact it just happened last week, they arrested a woman in southern California, they referred to her as the Welfare Queen. And over the past six or seven years she has received $300,000 in welfare payments. Which of course is on an after tax basis, so if you put her on a before tax basis, it might be equivalent to over a million dollars in before tax income. And, she and her husband were living in a nice $170,000 home, nice cars, and she used a very simple technique. She just used alias, used false names, and signed up to get countless different welfare agencies and departments and drove around and collected her checks.
Friedman: Something had to be done about this scandalous state of affairs. What better bureaucratic decision than to set up a special department crammed with computers and civil servants all dedicated to tracking down waste using taxpayers money, of course, in the process. $27.5 million in the first year.
When there is a high rate of taxation then you have people cheating on their taxes and you can see that in England today.
Pt 3
As Adam Smith wrote over 200 years ago, in the economic market people who intend to serve only their own private interests are led by an invisible hand to serve public interests where there was no part of their intention to promote. In the political market, there is an invisible hand operating as well. But unfortunately it operates in the opposite direction. People who intend only to serve the public interest are led by an invisible hand to serve private interests that was not part of their intention to promote. The reason is simple, as we have seen in case after case, the general interest is diffused among millions and millions of people with special interest its concentrated. When reformers get a measure through they go on to their next crusade leaving no one behind to protect the public interest. But they do leave behind some money and some power and the special interests that can benefit from that money and from that power are quick to gain it at the expense of most of the rest of us. By now, after 50 years of experience, it is clear that it doesn’t really matter who lives in that house. Government will continue to grow so long as the rest of us believe that the way to solve our problems is to turn them over to government.
Yet there are many people who want to solve their own problems, who want to use their own skills and energy and resources. We found such a person here in southern California.
John McCalm, a fireman, was planning his retirement. He decided to fulfill his life’s ambition, he built his own house with his own hands. He bought a site with a magnificent view, cleared the ground and realized that he was the first man who ever cultivated this land. It made him feel good. He pulled a trailer on to the edge of his plot and moved in with his wife to live there while they worked on the house. He made his own adobe bricks, he planted avocado trees, learned about carpentry and plumbing. It was going well when one day a local official arrived with a warning. It was alright to build a house he said, but it was against regulations to live in the trailer any longer. The McCalms thought that the rules were bureaucratic and foolish and they resented them. They decided to leave the trailer exactly where it was and defy the authorities.
Pat Brennan became something of a celebrity in 1978 because she was delivering mail in competition with the United States Post Office. With her husband she set up business in a basement in Rochester, NY. Soon it was thriving. They charged less than the post office and they guaranteed delivery the same day of parcels and letters in downtown Rochester. There is no doubt now that they were breaking the law as it stood. The post office took them to court. The case against them was simply that they should not be handling letters. The Brennan’s decided to fight and local businessmen provided the financial backing.
Pat Brennan: I think there’s going to be a quiet revolt and perhaps we’re the beginning of it. That you see people bucking the bureaucrats where years ago you wouldn’t dream of doing that because you’d be squelched. Now, with tax revolts and with what we’re doing, people are deciding that their fates are their own and not up to somebody in Washington who has no interest in them whatsoever. So, it’s not a question of anarchy, but it’s a questions of people rethinking the power of the bureaucrats and rejecting it.
Friedman: The Brennan customers were clear about one thing. After all, the Brennan’s service was cheaper than the regular mail.
Thomas O’Donaghue (storekeeper): We’re not sure that they have done anything illegal and I’d like to know more about this and I hope that this gets further into the courts than it has already. And someone will listen to their appeal because when we use the Brennan’s we know for a fact that same day delivery is going to be happening day after day after day, whereas with the other guy, you’re not sure and you’re sure what kind of shape it’s going to get there in. So I am behind the Brennan’s 100% and anything I can do to help them, I will.
Pat Brennan: Well, the questions of freedom comes up in any kind of a business. Whether you have the right to pursue it and the right to decide what you are going to do. There is also the question of the freedom of the consumers to utilize the service that they find is inexpensive and far superior. And according to the federal government and the body of laws called the Private Express Statutes, I don’t have a freedom to start a business and the consumer does not have the freedom to use it. Which seems very strange in a country like this that the entire context of the country is based on freedom and free enterprise.
Friedman: The post office won the case. It went all the way to the State Supreme Court and the Brennan’s were closed down. Put out of the business of delivering mail.
What we’ve been looking at is a natural human reaction to the attempt by other people to control your life when you think it’s none of their business. The first reaction is resentment. The second is to attempt to get around it. And finally there comes a decline in respect for law in general. There’s nothing especially American about this. It happens all over the world whenever some people try to control other people. For example, take a look at what’s happening to the British.
For most of the past century Britain was known throughout the world for the respect which its citizens gave to the law, but no longer. Graham Turner (Author “Business in Britain) Nothing is perfect that we have become in the course of the last ten or fifteen years, a nation of fiddlers. How do they do it? They do it in a colossal variety of ways. Lets take it right at the lowest level. Take a small grocer in a country area, say Devon. Very small turnover. How does he make money? He finds out that by buying through regular wholesalers he’s always got to use invoices. But if he goes to the cash and carry and buys his goods from there, and the profit margin on those goods can be untaxed because the tax inspector simply don’t know he’s had those goods. That’s the way he does it. Then if you take it to the top end, if you take a company director, well there’s all kinds of ways they can do it. They buy their food through the company, they have their holidays on the company, the put their wives as company directors even though they never visit the factory. They build their houses on the company by a very simple device of building a factory at the same time as a house, it goes absolutely right through the range from the ordinary person, the ordinary working class person, doing quite menial jobs right to the top end, businessmen, senior politicians, members of the Cabinet, members of the Shadow Cabinet, they all do it. I think almost everybody now feels the tax system is basically unfair. And, everybody who can tries to find a way around that tax system. Now, once that happens, once there is a consensus that the tax system is unfair, the country in effect becomes a kind of conspiracy. And everybody helps each other to fiddle. You’ve no difficulty fiddling in this country because other people actually want to help you. Now 15 years ago that would have been quite different. People would have said, hey, you know, this is not quite as it should be. So that’s the first reason. A very high level of taxation. But I think personally there’s another fact that comes into it. And that is that over the years we’ve had a huge growth in bureaucracy, government expenditure, cotton wool, if you like, to protect people from the slings and arrow of ordinary life, you know, health service, all kinds of benefits of one sort or another. And I think this comes into the consciousness of people almost a sort of new factor feeling that things don’t quite have the value that they did that money is not a thing of value, if your short you get it from some government body or other
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In this episode Milton Friedman makes the point:
“It will be no easy task to cut government down to size. Today in country after country the strongest special interest has become the entrenched bureaucracy. Whether at the national or at the local level. In addition, each of us gets special benefits from one or another governmental program. The temptation is to try to cut down government at someone else’s expense while retaining our own special privileges. That was a stalemate.”
Ep. 10 – How to Stay Free [4/7]. Milton Friedman’s Free to Choose (1980)
Friedman: Criminal tax evasion in Britain, laws and regulations defied in the U.S. It’s nothing to celebrate. The hopeful thing is that throughout the free world the public is coming to recognize the dangers of big government and is taking steps to control it. But it will be no easy task to cut government down to size. Today in country after country the strongest special interest has become the entrenched bureaucracy. Whether at the national or at the local level. In addition, each of us gets special benefits from one or another governmental program. The temptation is to try to cut down government at someone else’s expense while retaining our own special privileges. That was a stalemate. The right approach is to tackle head on the explosive growth in government spending. Lets give the government a budget the way each of us has a budget. A movement in this direction is already underway in the U.S. with the many proposals for Constitutional Amendments limiting government spending. Several states have already adopted such an amendment. There is strong pressure for a similar amendment at the federal level. Those amendments would force government to operate within a strict budget. Each special interest would have to compete with other special interests for a larger share of a fixed pie instead of all of them being able to join forces at the expense of the taxpayer.
This is an important step, but it is only a first step. No piece of paper by itself can solve our problems for us.
What we need is widespread public recognition that the central government should be limited to its basic functions. Defending the nation against foreign enemies. Preserving order at home. Mediating our dispute. We must come to recognize that voluntary cooperation through the market and in other ways is a far better way to solve our problem than turning them over to the government.
This is where much of the future strength of the United States lies. In places like Utuma, Iowa where ordinary hardworking American people live. People of all economic levels live in Utuma, but there are no extremes of either wealth or poverty. All are part of a community. Each part of which depends on the others for a stable and happy life worth living. This is a kind of community that formed the character of democratic America.
We began this series by stressing two ideas, the idea of human freedom as embodied in Thomas Jefferson’s Declaration of Independence, the idea of economic freedom as embodied in Adam Smith’s Wealth of Nations. Those two ideas working together, came to their greatest fruition here in the heartland of America. But the basic character of the society that they created has been changing as a result of the rise of another set of ideas.
We have forgotten the basic truth that the founders of this country knew so well. That the greatest threat to human freedom is a concentration of power whether in the hands of government or anyone else. Throughout the Western world, more and more of us are coming to recognize the dangers of an over-governed society. But it will take more than a recognition of danger. Freedom is not the natural state of mankind. It is a rare and wonderful achievement. It will take an understanding of what freedom is, of where the dangers to freedom come from. It will take the courage to act on that understanding if we are not only to preserve the freedoms that we have, but to realize the full potential of a truly free society.
Lawrence E. Spivak: Milton, all through your discussions, you hammer away at two things, the theories of Adam Smith on the free market and of Thomas Jefferson on central power. One thing that troubled me a little bit about your discussions is that it seemed to me that you are little bit the way psychoanalysts used to talk about Freud. That you believe they had given us the word and that even thought 200 years have gone by, it was still in the world, that circumstances had not changed the meaning anyway. Are you that fixed about their ideas?
Friedman: There’s a great difference between principles and the application of principles. The application of a principle has to take account of circumstances. But the principles that explain how it is that an automobile operates, are no different from the principles that explain how a horse and buggy operated or how a bow and arrow operated. The principles that Adam Smith enunciated, the philosophy that Thomas Jefferson enunciated, are every bit as valid today as they were then. But the circumstances are different and therefore the applications in many cases are very different. In addition, there has been a great deal of work and study and scholarly activity that has gone on since then. We know a great deal more about the way in which an economy works than Adam Smith knew. He was wrong in many individual details of his theory but his overall vision, his conception of how it was that without any central body planning it, millions of people could coordinate their activities in a way that was mutually beneficial to all of them. That central concept is every bit as valid today as it was then, and indeed, we have more reason to be confident in it now than he had because we’ve had 200 years more experience to observe how it works.
Lawrence E. Spivak: Let’s go back to Jefferson. You say cut the functions of central government to the basic functions advocated by Jefferson which was what? Defense against foreign enemies, preserve order at home, and mediate our disputes. Now, can we do that in the complicated, the complex world we live in today, without getting into very serious trouble.
Friedman: Suppose we look at the activities of government in the complex world of today. And ask to what extent has the growth of government arisen because of those complexities? And the answer is, very little indeed. What is the area of government that has grown most rapidly? The taking of money from some people and the giving of it to others. The transfer area. HEW, a budget 1_1/2 times as large as a whole defense budget. That’s the area where government has grown. Now, in that area, the way in which technology has entered has not been by making certain functions of government necessary, but by making it possible for government to do things they couldn’t have done before. Without the modern computers, without modern methods of communication and transportation, it would be utterly impossible to administer the kind of big government we have now. So I would say that the relation between technology and government has been that technology has made possible big government in many areas, but it’s not required it.
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In this episode Milton Friedman makes the point, “There was no widespread public demand for Social Security programs… it had to be sold to the American people primarily by the group of reformers, intellectuals, new dealers, the people associated with FDR. The Social Security is one of the most misleading programs. It has been sold as an insurance program. It’s not an insurance program. It’s a program which combines a bad tax, a flat tax on wages up to a maximum with a very inequitable and uneven system of giving benefits under which some people get much, some people get little.”
Pt 5
Lawrence E. Spivak: I know, I believe, I say I know, I think I know, but I’ll say I believe that you felt, you blame the government for the Great Depression of 1929 through 1933 and of course, you had to blame FDR for all he did, but most people feel that he saved this free economy of ours.
Friedman: Given the catastrophe of the Great Depression, there is no doubt in my mind that emergency government measures were necessary. The government had made a mess. Not FDR’s government, it was the government that preceded him. Although it was mainly the Federal Reserve System which really wasn’t subject to election. But once FDR came in he did two very different kinds of things.
Lawrence E. Spivak: Well, had the government made a mess by what it did or but by what it didn’t do.
Friedman: By what it did. By it’s monetary policies which forced and produced a sharp decline in the total quantity of money. It was a mismanagement of the monetary apparatus. If there had been no federal reserve system, in my opinion, there would not have been a Great Depression at that time. But given that the depression had occurred, and it was a catastrophe of almost unimaginable kind, I do not fault at all, indeed on the contrary I commend Roosevelt for some of emergency measures he took. They obviously weren’t of the best, but they were emergency measures and you had an emergency you had to deal with. And the emergency measure such as relief programs, even the WPA which was a make work program, these served a very important function. He also served a very important function by giving people confidence in themselves. His great speech about the only thing we have to fear is fear itself was certainly a very important element in restoring confidence to the public at large. But he went much beyond that, he also started to change, under public pressure, the kind of government system we had. If you go beyond the emergency measures to the, what he regarded as reform measures, things like NRA and AAA, which were declared unconstitutional, but then from there on to the Social Security system, to the …
Lawrence E. Spivak: Take the Social Security System for a minute. The people wanted that, they wanted that protection. They were frightened, they wanted welfare.
Friedman: Not at all.
Lawrence E. Spivak: When you said pressure, who, pressure from whom?
Friedman: Pressure from people who were expressing what they thought the public ought to have. There was no widespread public demand for Social Security programs. The demands…….
Lawrence E. Spivak: No demand for welfare with 13 million people …….
Friedman: There was a demand for welfare and assistance I was separating out the emergency measures from the permanent measures. Social Security in the first 10 years of its existence, helped almost no one. It only took in money. Very few people qualified for benefits. It wasn’t an emergency measure. It was a long term measure. And it had to be sold to the American people primarily by the group of reformers, intellectuals, new dealers, the people associated with FDR. The Social Security is one of the most misleading programs. It has been sold as an insurance program. It’s not an insurance program. It’s a program which combines a bad tax, a flat tax on wages up to a maximum with a very inequitable and uneven system of giving benefits under which some people get much, some people get little. So that Social Security….
Lawrence E. Spivak: Would you now abolish Social Security?
Friedman: I would not go back on any of the commitments that the government has made. But I would certainly reform Social Security in a way that would end in its ultimate elimination.
Lawrence E. Spivak: If you’re not afraid then of the free market under any circumstances, where cooperation which you find necessary which you believe all to come, fails to come, where competition becomes so fierce and becomes very frequently corrupt and where, all where it becomes stupid. Take for example what’s happening in today’s market, the conglomerates. Which have been seizing up all sorts of, we happen to live in a hotel that’s run by a conglomerate. Why should ITT, for example, run a hotel and how are you going to stop that.
Friedman: Well in the first place, once again,
Lawrence E. Spivak: Without government, without…..
Friedman: Once again, it’s government measures that have promoted the conglomerates. The only major reason we have conglomerates is because they are a very effective way to get around a whole batch of tax legislation. Let me ask a different question. Who is more effected by government regulations, by government controls?
Lawrence E Spivak: I thought I was supposed to ask the questions. But I was warned that you might turn these on me.
Friedman: Well tell me, whose more effected the big fellow who can deal with it or that have a separated department to handle the red tape, or the poor fellow?
Lawrence E. Spivak: The big fellow can always take care of himself under any system.
Friedman: Right, and therefore he’ll want a system which gives the big fellow the least advantage. And the system under which he can get government to help him out, gives him the most advantage, not the least. You say am I afraid of greed, of lack of cooperation. Of course. But we always have to compare the real with the real. What are the real alternatives? And if we look at the record of history, if we go back to the 19th century which everybody always points to as the era of the robber baron who strode around the land and ground the poor under his heel, what do we find? The greatest outpouring of voluntary charitable activity in the history of the world. This University, this University of Chicago is an example. It was founded by contributions by John D. Rockefeller and other people. The colleges and universities throughout the Midwest. If you go back and ask when was the Red Cross founded, when was the Salvation Army founded, when were the Boy Scouts founded, you’ll discover all of that came during the 19th century in the era of unregulated rapacious capitalism.
Lawrence E. Spivak: I’d like to go back for a minute to the question of conglomerates. Granted that what you say that the government policies concentration on central government if you will, or whatever you want to call it, are responsible for the growth of conglomerates. What would we, what should we do about them now? Government try to undue them? Or should anybody try to undue them?
Friedman: No.
Lawrence E. Spivak: Or should you just let them fail?
Friedman: You should let them fail, of course. I am strongly opposed to government bailing any of them out. You should let them fail. The best things you can do in my opinion, are first to have complete free trade so you can have conglomerates in other countries compete with conglomerates in this country. We may have only two or three automobile companies, but there’s Toyota, there’s Volkswagen, competition from abroad is effective. But in the second place…
Lawrence E. Spivak: When do you say complete free trade you mean all over the world?
Friedman: No sir. I mean the U.S. all by itself unilaterally should eliminate all trade barriers. We would be better off if all the countries did the same.
Lawrence E. Spivak: What do you think would happen if we just did it though?
Friedman: I think we’d be very much better off and a lot others would then follow our example. That’s what happened in the 19th Century when Great Britain in 1846 completed removed, unilaterally, all trade barriers so that…..
Lawrence E. Spivak: You don’t think this country would be flooded with goods of all kinds from all over the world, maybe cheaper in that we wouldn’t have great unemployment in this country?
Friedman: What would the people who sold us goods do with their money? They’d get dollars, what would they do with the dollars? Eat them. If they want to send us goods and take dollars in return, we’re delighted to have them. No. That’s not a problem as long as you have a free exchange rate. Because we cannot export without importing, we cannot import without exporting. You would not have a reduction in employment, what you’d have would be a different pattern of employment. You’d have more employment in export industries and less employment in those industries that compete with import. But go back to conglomerates, Larry for a moment. I just want to ask a very different kind of a question. Conglomerates are not very attractive, I would much rather have a lot of small enterprises. But there’s all the difference in the world between a private conglomerate and a government conglomerate. In general, the government conglomerate can get money from you without your agreeing to give it to him. You and I pay for Amtrak and for the postal deficit whether we use the services of Amtrak or the postal deficit or not. I don’t pay your conglomerate unless I rent one of their apartments. I get something for my money. So bad as private conglomerates are, they’re less bad than one of the alternatives.
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Milton Friedman in this episode makes this point, ” If you compare the conditions of people in a place like Singapore with the conditions of people in a place like Red China, or for that matter, Indonesia, you will see that the economic freedom is a very important component of total freedom”
Pt 6
Lawrence E. Spivak: Milton, suppose I agree with almost everything you say and say it would be wonderful if we … starting from scratch
Friedman:….If you agree with everything I say, you are a unique human being.
Lawrence E. Spivak: I don’t say I do agree, but I said suppose I agree for the sake of argument. We can’t start from scratch. How do we undo what we have done? How would you undo it, not me?
Friedman: That’s the hardest problem and I agree that is the real question. How do we get from where we are to where we want to go? And we can’t get there overnight, we cannot get there by simply eliminating the things that should not have been done. As in the case of Social Security, we have it. And we’ve got to live up to our obligations. So we do have to develop a series of policies which will enable us gradually to move from where we are to where we want to be. The first and most important step in my opinion, is to stop moving in the wrong direction.
Lawrence E. Spivak: Milton, you said a few minutes ago that throughout the free world, the public is coming to recognize the danger of big government and is taking steps to control it. But how with the example of what freedom does before them, how do you explain the new countries that have been coming up, all going in the direction of dictatorship?
Friedman: The climate, the intellectual climate of opinion has an enormous influence on what happens and the popular intellectual attitude within the free countries for the poor countries has been that they have to have centralized government. And that has served the interests of small elite groups within those countries. In one backward country after another what has happened is they’ve gotten their freedom supposedly from colonial rule, you’ve had a small elite take over and they have run that country for their own benefit and at the expense of the poor. It’s a tragedy of the modern era. Change the climate of opinion in the major countries. As the climate of opinion is changing, as the philosophy, the attitude what’s being taught at the universities is different, and you will see that these other countries, these backward countries will follow it and there are, there is some evidence that way. If you look at the countries where the backward countries which are doing best for themselves, they are places like Hong Kong, like Singapore, like Taiwan, like Korea, they’re not free countries in our sense of the term but they have much larger elements of freedom. Much greater scope for individual initiative. Many other countries of the world which have gone much further in the Communist centralized controlled direction.
Lawrence E. Spivak: How, for example, Singapore in Taiwan, have had you say very free economies. Now how do there economies, remain free but their politics and their human freedom is still curtailed. And as I understand in many cases, rather severely curtailed. They don’t have any of the freedoms we have. Press, religion,
Friedman: Economic freedom is a necessary condition for a human, all humans, but it is not a sufficient condition. You can have an economy that is largely free with large elements of restrictions. For example, let me take the American experience before the Civil War. We had a mixture of a largely free economy, with a segment of the population, the slaves, held in the condition of involuntary servitude. But even where you don’t have complete political freedom in the case of a Singapore or a Taiwan, human beings are much freer than they are in those societies where there is no economic freedom either. If you compare the conditions of people in a place like Singapore with the conditions of people in a place like Red China, or for that matter, Indonesia, you will see that the economic freedom is a very important component of total freedom. It’s not something different, it’s not something separate. Economic freedom is part of total freedom and for most people it’s the most important part. Freedom doesn’t mean very much to a starving man. And if a free society could not help the starving man, it would be very difficult for, to remain free very long. That’s why the ability of a free society to improve the lot of the ordinary person is a very, very necessary condition for its remaining free but it’s not the fundamental reason why I want a free society. I want a free society for the human and ethically and moral values that you stressed as pertaining to freedom. Freedom really rests, the value of freedom.
Lawrence E. Spivak: But suppose the moral values mean a lot to me. But, again, as I say, they mean nothing to the man who is hungry. It means absolutely nothing to him. What are you going to…. well do you think it does mean something to him.
Friedman: No. At first I think it means something to many of them. Of course, many men have died for their moral values, have put those moral values much above life itself. But I, you and I are citizens of a free society, will not stand the sight of…
Lawrence E. Spivak: … Well let me put it a different way, suppose you turn and you made a speech to all the people on welfare and you said to them, look there are, freedom is much more important than the welfare money that you are getting. Their ethical concepts, their spiritual things about the, men have died for this things. What if you told them all that and then said and we’re going to withdraw welfare now. What do you think would happen now?
Friedman: Would tell them something else. I would tell them.
Lawrence E. Spivak: I know also what you’d do.
Friedman: I tell them both what I would do and what I would tell them. I would tell them welfare has been corrupting you. Look at what it is doing to you. Look at what it’s doing to your children. You would be far better off in every respect….
Lawrence E. Spivak: But suppose they said to you, I don’t see that at all. Without that welfare we’d be in an awful mess.
Friedman: Your wrong, you wouldn’t be in an awful mess, but I understand your feeling and I do not propose to withdraw assistance from you like that all at once. I think it would be intolerable to throw the millions of people who are now depending on welfare on to the streets. We’ve got to go gradually from here to there. That’s why I proposed a negative income tax as a transitional device. That it would enable us to give help to people who really need help while not at the same time having the kind of mess we have now where most of the benefits go to people who are not but look at the way in which the welfare system has been corrupting the very fabric of our society. We have put people in a trap which is of no part of your own making. I don’t blame them, but they’ve been put in a trap where we are inducing them to become dependents, to become children, not to become independent human beings. The virtue and the desire of freedom is for what people can do with their freedom. Freedom is not an individual value, it’s a social value. A Robinson Caruso on an island, freedom is a meaningless concept to him.
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Milton Friedman says this in the following episode:
I believe that there is a strong enough component of freedom in our society that we will be able to preserve it, that we’re going to turn this trend back, that we are going to cut government down to size, we’re going to lay the ground work for a resurgence for a, a flowering, of that diversity which has been the real product of our free society.
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Pt 7
Lawrence E. Spivak: Milton, how bad is the state of freedom in this country today?
Friedman: It’s a mixed bag. In some areas we have more freedom than we’ve ever had before. In some other areas our freedom has been drastically reduced. Our freedom to spend our own money as we want has been cut sharply. Our freedom to go into whatever occupation we want has been reduced sharply. Our freedom to have various businesses has been reduced sharply. And these restrictions in our economic freedoms have carried over to restrictions on the freedom with which we speak and we talk, the activities we carry on, our attitudes toward governmental officials and all the rest. In those areas, our freedoms have been very seriously restricted.
Lawrence E. Spivak: What about your yourself? You as an individual and we really have to do with, deal with millions of hundreds, two hundred million, two hundred twenty million individuals. What about you? What freedom do you think you’ve lost?
Friedman: Well, I have been a very fortunate individual. I always have…
Lawrence E. Spivak: That sounds like a cop out.
Friedman: No, it’s not a cop out because I’m going to add to it. I’ve always said about the only people who have effective freedom of speech these days in the United States are tenured professors at private universities who are on the verge of retirement or have retired. And that’s been my situation in these recent years. Consider the freedom of, for example, a professor of medicine at any one of our great institutions. He’s almost certainly having his research financed by the Federal Government. Don’t you suppose he’d think two or three times before he gave a lecture on the evils of socialized medicine? Or consider one of my colleagues at the University who happens to be getting grants of money from the National Science Foundation. Do you think he really feels free to speak out on the issue of whether government ought to be financing such research. Of course, you ought not to have freedom without costs. But the costs ought to be reasonable. They ought not to be disproportionate, there’s no businessmen in this country today who can speak out. Why is it, why is it that the businessmen today are so mealy-mouthed in what they say? There are very few of them who are willing to come out and say openly what they believe. Why?
Lawrence E. Spivak: About what?
Friedman: About anything. Take for example the recent attempts by President Carter to impose voluntary wage and price controls. There’s hardly a businessman in this country who doesn’t think it’s terrible. There are only about two or three businessmen who have had the courage to stand up and say something about that. But again, as I say, go to my academic colleagues. Many of them feel as I do that government is devoting altogether too much money. That there’s been altogether too much subsidization of state universities and colleges all along the line. Yet very few of them are willing to speak out.
Lawrence E. Spivak: What about the generation that doesn’t know what freedom is as you knew it, and therefore, doesn’t mind so much what has happened. Just takes for granted what he’s living under now.
Friedman: I think that’s a very real problem. I think we’re living on our inheritance. We have inherited a philosophy and a set of attitudes and they tend to be eroded. People get accustomed to what they know. There’s an enormous tear in the status quote and most people, most of the time, accept the circumstances that are around them. There’s a natural human drive for freedom which always expresses itself. But, its stronger or weaker and I think a great danger in continuing along the path that we’ve been going on is that we will lose still more of our inheritance, still more of our basic values of our basic beliefs in freedom and that we will have still less protest as more and more freedoms are taken away. The real value of freedom is that it provides diversity and diversity is in turn the real protection of freedom. People who like to live in small cities, can live in small cities. People who like the impersonality of the metropolis can live in a metropolis. We have loyalties to our churches, we have loyalties to our universities, to our schools, to our clubs, to our cities, to our states. It’s this diversity. That fact that there isn’t a monolithic conformity imposed on us, that is, the source of protection for our freedom and also the fruit of freedom. It’s because freedom protects diversity, allows, you will remember the phrase when Mao said he was going to allow a 100 flowers to bloom. But of course he didn’t. As soon as people spoke out and 100 flowers bloomed, he cut them off. But it’s the blooming of many flowers, the fact that you have all of these different expressions of people’s individuality and produces the great achievements of civilization and that provides the great hope a protection of our freedom.
Lawrence E. Spivak: Why are you saying that there are pockets of freedom still existing in the countries?
Friedman: As I said before, the picture’s a mixed bag. In certain respects we have more freedom than we’ve ever had, but in other respects we’ve had very much less freedom. Of course there are great pockets of freedom, this is predominantly still a free country. We must not confuse the trend with the situation. We have been moving away from freedom. Our freedom is in jeopardy but by no means has been completely destroyed. I believe that there is a strong enough component of freedom in our society that we will be able to preserve it, that we’re going to turn this trend back, that we are going to cut government down to size, we’re going to lay the ground work for a resurgence for a, a flowering, of that diversity which has been the real product of our free society.
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Keith Richards daughter Alexandra Richards by Benjamin Kanarek for Harper’s BAZAAR
PLEASE MENTION ORIGINAL SOURCE LINK BELOW WHEN YOU EMBED OUR VIDEOS: Original Source: http://www.benjaminkanarekblog.com/e6yq Model and DJ Alexandra Richards…
Patti Hansen and Keith Richards’s house in Connecticut is, much like the couple who live in it, a strangely successful marriage of the conservative and the outrageous, the ordinary and the sublime. Situated on a leafy road about an hour or so from Manhattan, it sits behind imposing gates that swing open onto a long driveway that winds past a Japanese garden with a wooden walkway, a guesthouse, a tennis court, a pool, and what must be the loveliest little greenhouse in all of suburbia. The house itself, built by the couple in 1990, pays homage to the great brick piles of New England, with its cutting gardens, huge glass conservatory, and grand-entry foyer, but . . . it is painted pink, orange, and blue, colors inspired by the houses along the canals on the island of Burano, Italy—one of Patti and Keith’s favorite places on Earth.
The lady of this particular manor, herself a study in contrasts in black jean cutoffs paired with a cashmere tank top, greets me at the door one afternoon in May with a menagerie of cats and dogs underfoot. She is both the essence of approachable American beauty—tall, tan, freckled, and blonde—and somehow its opposite, slightly intimidating in black eyeliner and just-out-of-bed hair: the original Kate Moss, 50-something Amazon edition. We head inside, past a wall covered floor to ceiling with black-and-white photographs of Hansen during her seventies—eighties glory days in Glamour and Vogue: Arthur Elgorts, Patrick Demarcheliers, Bill Kings, mixed in with family portraits and snapshots of nearly every person in her unusually large clan, as well as framed charcoal drawings by Keith.
All over the house are more amusing juxtapositions. In one bathroom, an elegant Henri Cartier-Bresson photograph hangs near a hand towel embroidered with skull and crossbones. In one of the many sitting rooms, there is a gilt-encrusted baby grand piano given to Richards by a Russian princess (“who obviously liked him a lot,” says Hansen); it sits beneath a portrait by Johnny Depp of the rock-star husband himself, cigarette dangling from his mouth: a painting made with layers of rolling papers.
At one point during the tour we turn a corner and arrive at a closed door. Hansen, hand on the knob, pauses and gives me a you-are-not-going-to-believe-this stare. “It’s not like Keith goes down here anymore,” she says, rolling her eyes as only a woman who has been married to a man for 27 years could. We head down into the basement, the stairway walls lined with gold and platinum records, and emerge into what must be every aging Rolling Stones fan’s secret fantasy: a virtual barroom filled with rock paraphernalia and table games of every sort. Keith used to record down here, but no more: Patti moved most of the amps and mixing boards out (though there are guitars and saxophones and keyboards all over the house). On one wall, there is a giant framed bus-shelter poster of Hansen’s totally hot Gap ad from 1999. On another, every single Rolling Stones Rolling Stonecover—except of course for the one that is on the newsstand as we speak (the reissue of Exile on Main St. topped the charts all over the world). “I will have to find a spot for it,” she says sweetly.
Back upstairs, I sit at a table just off the kitchen, and Hansen brings over a plate of cheese, pâté, fruit, and olives. “My friend came over and helped me figure out what to feed you,” she says. “This is not my thing.” She gives me one of her deadpan glances. “I would have given you peanut butter and jelly.” She laughs and saunters back into the kitchen to fetch us some iced tea.
Despite Hansen’s casual, self-deprecatory mien, she is actually quite nervous. I am here today to talk with her about something she has kept from the world and out of the press for the past few years: bladder cancer. At the end of the Rolling Stones’ Bigger Bang tour in 2007, Hansen, now 54, who had been spotting for months, urinated blood. Within days, doctors discovered a mass. Within a month she was on chemo, and three months after that, she underwent complicated surgery. Because of the tumor’s location, Hansen’s bladder had to be removed, and her surgeons at New York’s Memorial Sloan-Kettering reconstructed what is called a “neobladder” out of her intestine. They also removed her appendix and performed a full hysterectomy.
As everyone who knows her says, Hansen is not the blubbering emotional type; she is stoic and close to the vest. In fact, she is so private that she has rarely given interviews over the past few decades. As she tells me the details, she squirms in her seat, fighting back tears. “The chemo is really horrible,” she says. “I don’t know how people get through it. I have friends who are on that wicked stuff for life. It’s so debilitating, so depressing. The first shot just totally ruined my arm. You have to go get yourself plugged in every week, and you sit there and you think, My God, I take such good care of myself. I’m so organic. I can’t believe I’m putting this poison in me.” She takes a deep breath and rubs her face with both hands. “But it shrank the tumor. Cancer is such a friggin’ monster. It’s radical. Then you have to go through the process of, What are you going to do? There are so many options. One doctor said I had two to three years to live with this thing in me. I was like, ‘Get that fucker out.’ You look at the beautiful Farrah Fawcett: What was she waiting for? Just get that monster out of your body! I saw one person who said, ‘It’s small, and you are going so radical.’ But you have to make these choices about what you’re going to do. I didn’t want it growing back.”
To call Hansen’s treatment a success is an understatement. “Everything that possibly could have gone right, went right,” says Richards’s manager, Jane Rose, who is very close to Hansen and was by her side through much of her ordeal. “They were able to contain it, and she was up and walking around that hospital floor before you knew it, and her scar became the sexiest thing in the world.”
Hansen is beyond grateful. “Thank God everything works the way it used to. Anything could have happened with that surgery.” I ask her if her bladder is any less of a bladder, and her answer is classic Patti: “No, it’s like bionic! I don’t need to ever do those diaper ads. I will never have a going problem. It’s better than the real thing.”
This is the main reason Hansen is doing this interview: to help remove the stigma of bladder cancer in women. “It’s not something people talk about,” she says. “When I found out that I had it, I thought, Oh, my God, this is an old man’s disease. You go to Sloan-Kettering and you’re sitting there with all these men with prostate problems. And all the information I was getting out of Sloan was for men. They have really got to move this forward for women, because now they are seeing more and more women with bladder cancer. I’ve already met two other women in this area with it.”
Sloan-Kettering asked Hansen if she would be a public face of the disease in women. “I said, ‘Definitely.’ But it’s taken two years to figure out how I’m going to do it. I don’t want to write a book; I don’t want to go on TV, because I stink at it. The only thing I have always been comfortable with is being in magazines. So here I am.”
Like most legendary models, Patti Hansen was discovered in the unlikeliest of places: selling hot dogs at her father’s concession stand on the beach in Staten Island when she was sixteen. The youngest of seven children, one of whom died before she was born, Hansen, a second-generation Norwegian, grew up in a close-knit working-class family. All four of Hansen’s grandparents immigrated to America from Norway shortly after the turn of the last century and settled in Brooklyn. That’s also where her parents met, married, and had their first three children. During World War II, they moved to Staten Island, where Hansen’s father found work as a bus driver. By the time Wilhelmina herself showed up on the family’s doorstep in 1973 and told Patti’s parents that their daughter could make $100,000 a year, Patti’s father was just worn out enough from raising so many kids that he gave his blessing and let her go.
For the next two years she traveled the world, mostly with her best friend to this day, the model Shaun Casey, doing shoots for Glamour. When she cut her hair into a shag, says Casey, “all the photographers flipped over her,” and she graduated to Vogue, where she quickly became known for her freckles and, at five feet nine and 130 pounds, her relative voluptuousness. “I loved when my boyfriends would call me their Amazon girl,” she says. “I never wore flats: The higher the shoe, the better. We would go stomping all night long in high heels. But I was definitely busting out of those clothes. The editors would say, ‘Oh, no! The collections aren’t fitting Patti!’ But it wasn’t like it kept me from working.” Hardly: She was soon shooting with Helmut Newton and Avedon and Francesco Scavullo, who once told People magazine, “Patti makes Cheryl Tiegs and Farrah Fawcett seem old hat.”
At eighteen, she was living on her own in the city, and before long was spending most nights dancing with all the boys at Studio 54. On her twenty-third birthday, in 1979, she was partying as usual when the last call came at the bar and Patti wanted another bottle of champagne. Shaun Casey knew Bill Wyman, the bassist for the Rolling Stones, so when she saw Keith Richards come in (“He was hiding out from somebody,” says Patti), she sidled up next to him and said, “It’s my girlfriend’s birthday. Can you help us get some champagne?” Naturally, he obliged. “I dragged Patti off the dance floor, and she said hello and then went dancing back,” says Casey. “That was the first time they met.”
Jane Rose was there that night with Keith. “He saw Patti on the dance floor, dancing absolutely exquisitely with her wild hair, and I saw this expression on his face. It was just a very beautiful glimmer in his eye. I know him so well, and for some reason I got this bee in my bonnet at that moment and thought, That’s the woman.”
It would take another nine months for them to finally hook up, this time on Keith’s birthday. “I was working with Jerry Hall at Avedon’s studio,” Hansen remembers, “and she said, ‘Do you want to go to a birthday party tonight?’ I said, ‘Sure.’ It was at the Roxy roller rink. Keith and I met that night, and we have been together ever since. That quick. And I had no idea who he was. Jerry was dating Mick. That was all I knew. It was all very meant to be.” She and Keith became inseparable. “My friend Billy would say, ‘You can’t go out with this guy. He’s crazy.’ And I would say, ‘I want to go out with him! At three o’clock in the morning he wants to go check out some clubs and hang out.’ I was just ready. I really never liked to go to sleep. I think he saw that I was a trouper. That I could hang with him.”
They were married in 1983 in Cabo San Lucas, and in 1985, Theodora was born; Alexandra arrived one year later. “We lived on the beach for the first five years of the kids’ lives,” says Hansen. “We were down in Antigua and Jamaica, having a great time living in the sun. Until I had to put them in school. So here we are in Connecticut.”
Despite the fact that she is the youngest of seven, Hansen is now the family matriarch. It is a role that she does not take lightly. For the past 20 years, Hansen has traveled with her husband as he tours the world with the Rolling Stones, raised her daughters, and kept her wildly extended family close, a group that also includes Keith’s children, Marlon and Angela, with Anita Pallenberg, a thirteen-year relationship that ended in 1979. Ten years ago Hansen’s sister Beverly died at 56 of complications from esophageal and lung cancer, and her two daughters, Melena and Marissa, who live nearby, are now like daughters to Hansen. (Hansen’s only other sister, Barbara, died of lung cancer at 65 in 2008, right after Hansen’s own surgery.)
And then there are all the other siblings: One of Hansen’s brothers has eight children, five of whom are married with children of their own. A couple of days after Hansen started chemo in December 2007, she held a Christmas gathering: 75 people, all family. “It’s an abundance,” says Alexandra. “There are some new members I haven’t even met yet.” Theodora agrees: “The Hansen clan! It’s insane! They are going to dominate the Earth at some point.” She laughs. “Honestly, it can get to be a bit much. I think she has had a family barbecue every Sunday for the past six Sundays.” Adds Rose: “She is very old school. That is the most deceptive thing about her: When you meet her, she is this wild, fantastic free spirit, always. But she has such ethics and principles; she is very sure of who she is and the things she believes in.”
It comes as no surprise, then, that when the news hit that “the rock of the whole family,” as Theodora puts it, was sick, everyone felt lost. When I ask Hansen how her daughters handled it, she pauses for a few seconds. “They probably picked up the same attitude I have about it. They were very strong; they didn’t lose it.” How about Keith? She rolls her eyes. “He just didn’t deal with it. I think he felt so helpless. He just didn’t know what to do. And I said, ‘You know what? You have given me all of this’ ”—she gestures around her huge house—“and the opportunity to have a car pick me up and to have a nurse. I was taken care of first class. I didn’t have to work; I don’t have a job. I have my gardens to walk through and to meditate in.” She pauses for a long moment. “You do think about death. It’s like, OK, the possibility is there. I wrote my letters. I didn’t dwell on it. You have to pull yourself out of that. It’s so not healthy to wallow in it.” She pauses again. “I think most people do, though. I think Keith thought I was a goner. He’s a pretty positive guy, but when you say cancer to people it’s just like a death sentence.”
According to everyone, Keith was devastated. “He just had the hardest time understanding it,” says Rose. “He would say, ‘Rather me than her!’ He could not get beyond that. It was awful. You felt that there were two patients. Keith and Patti were one, in a way. But she was stronger because she was going to be the fighter. Keith didn’t know exactly how to fight. He was like, My fighter, the fighting part of me, is ill.”
Keith, Alexandra points out, was going through a difficult time of his own. He had fallen and hit his head on the root of a tree in Fiji and came very close to death himself. “He wasn’t working, and he had a lot more time to be alone,” Alexandra says. “He doesn’t drive in America, so he couldn’t take her to the appointments. He couldn’t actually be there the way he wanted to. I’m not going to say he didn’t handle it the right way, because we all go into shock, but he didn’t handle it well at all. It wasn’t a good time for any of us.”
When I get Theodora on the phone to talk about her mother, she bursts into tears. “How could anything ever happen to her?” she says. “Dad keeps on falling and always comes back. He’s like a machine. But with Mom, nothing like this had ever happened.” She goes on, “It’s a misconception that my father never shows emotion and that he’s this hard rock-’n’-roller. This was a completely vulnerable experience for him. I’ll never be able to get into what his mind-set was, but I know that it was probably one of the hardest things he’s had to go through.” But now that her mother has bounced back so completely and the operation has been such a success, she says, the family is back on track. “You look at our family and it’s just, like, nothing can kill them; nothing can beat them. Both of my parents are these forces to be reckoned with: the Hansens and the Richardses combined. I thought that I was immortal for a while.”
Speaking of immortality, Keith’s official memoirs, written with the journalist James Fox, are coming out in the fall from Little, Brown. Hansen is nervous. “I never really read any of the books about Keith,” she says. “I’m living it. Why do I want to read someone else’s interpretation of it?” When Fox asked Hansen questions about certain aspects of her husband’s life, her response was often “I don’t know anything about that.” “I didn’t talk much,” she says. “Let’s just say that. Let it be about the music.” She sighs. “It’s a very emotional situation, with him talking about himself. You must have read how he’s embracing sobriety now. That’s a whole other way to look at life. It’s heavy. But he wants to put it out there.” She laughs. “I’m sure I’ll be going straight to the index.”
A week after my visit to her house in Connecticut, Hansen meets me for lunch at a little Norwegian restaurant in the West Village. She and Keith happened upon it a few nights earlier, and sat at the bar and had Swedish meatballs and lingonberries. She is wearing black jeans, floppy brown leather eighties boots, and layered black tank tops with a lot of groovy silver jewelry. As usual, she looks both insanely feminine and badass all at once. She tells me a story about the first time she and Keith went to Norway, many years ago. “I called my mother and held the phone out onto the street,” she says. “I said, ‘Mom, listen to them party in the streets, drinking everywhere. Now I know where we get it from!’ ”
We are just a few blocks from Fifth Avenue and Eleventh Street, where Hansen lived during her hard-partying single years, exactly the age that her daughters are now. Both of them are living on their own in the city, modeling and deejaying and making the scene. What’s it like for her to see them doing what she was doing 30 years ago? “You know, it’s the best time of your life. I see them and I remember what it was like. I just want them to be healthy and happy and be with men who will love them forever.”
She is pragmatic about the fact of aging. “Why would I want to do something to my face?” she says. “You can’t recapture that. I look at my daughters and see all that lovely collagen in their lips. Everything about them! I look at them and I go, Oh, God, you’re so beautiful.” But then she sees friends her age who have had work done and is tempted. She puffs out her lips: “Oooh, oooh, should I? And then I’m so glad I come back here to Connecticut.” But she has a confession: “After we met I kept thinking, Gosh, do I tell him that I did do Botox in my neck?” She pauses. “Yes! I have tried it! Don’t do it all the time, but I have done that.”
When I ask her if, at her age now, her style has changed, she shakes her head. “I don’t want to be that person who never changes, but I look at my style and it’s still the same. I mean, of course, now I would rather wear a bra than not. I don’t show my nipples when I go out like I did in the seventies and eighties, when everything was see-through. I guess I’m pretty conservative. Still the same look: leather jackets, jeans, T-shirts.” Only Patti Hansen would describe that look as “conservative.” (For the first time, Hansen is going to market an element of her rock-chick chic; in partnership with two women, she is launching a line of handbags that will be sold online [hungonu.com], based on a bag she’s had in her closet for 20 years. Part of the proceeds will go to charity.)
Clearly her husband has had an enormous influence. Indeed, she is wearing a big chunky silver ring that belongs to him, one that was designed by David Courts, the guy who made Keith’s famous skull ring. “I hate the skull,” she says. “Everybody with the skulls! But I love Keith’s interpretation of it: ‘That’s what we all look like.’ ”
A week ago, I asked Hansen, point-blank, what it has been like being married to Keith Richards for 27 years. “Any marriage, Rolling Stone or not, there’s definitely going to be some rocky mountains there. We have had our trials; that’s for sure. But on the whole, it’s great. We both have the same morals and background. We both come from working-class families. I think we are very similar in many ways. You know, he works and I have the house waiting for him with all the flowers and make sure he has all his bangers and mash in the fridge.”
Today at lunch, she expands on their differences. “I’m a Christian. I’m a believer. I believe that Christ is God. And Keith questions all that. I think he believes in a God, but he’s not a Christian. And he just gets into this ‘You believe because your parents believed,’ and I’ll say, ‘Don’t do that to me, Keith.’ I have a strong faith. You are sort of brought into it and then you make a choice yourself. It’s my choice. And politics? I definitely want to be an Independent now, but my family is Republican. Keith is essentially a Democrat.” She laughs. “But maybe that’s what makes it work. We make it work.”
As Alexandra says, “I think that’s the challenge that both of them love. They love each other very much, and I just always see them working it out.”
It is another one of Hansen’s paradoxes that she fell in love with Keith because he is so deeply unconventional—despite her own deeply conventional tendencies. At one point in conversation I refer to her husband as a kind of anti-establishment sacred cow, a deity for the wild at heart. “Isn’t it crazy?” she says, truly astonished. “And then I treat him like any old husband.” She laughs and then deadpans, “He does need to get on tour soon so I can look at him like that again.”
The trio of blondes posed in cashmere and faux fur on the beach outside their California home.
Blonde beauties: Keith Richard’s Wife and Daughters on the cover of Town & Country. They reveal how hard Patti’s fight with cancer has been for the family
Hellraisers: Despite a party-girl reputation of her own, Patti is credited with bringing stability to Keith’s rock’n’roll ways
But as much as her past had its wild side, the ‘Bible-believing Christian’ has brought ‘stability’ to her erratic husband’s life.
Beauties: Theodora and Alexandra with their mother Patti at an Ungaro show in Paris. The sisters say they are the very best of friends
News/ Katy Perry Sings With Mick Jagger at Rolling Stones Concert—Watch Now by Rebecca Macatee Today 5:45 AM PDT The Rolling Stones & Katy Perry – Beast Of Burden – Live – By Request Published on May 12, 2013 The Rolling Stones and special guest Katy Perry perform ‘Beast Of Burden’ at the Las Vegas […]
News/ Katy Perry Sings With Mick Jagger at Rolling Stones Concert—Watch Now by Rebecca Macatee Today 5:45 AM PDT The Rolling Stones & Katy Perry – Beast Of Burden – Live – By Request Published on May 12, 2013 The Rolling Stones and special guest Katy Perry perform ‘Beast Of Burden’ at the Las Vegas […]
_________________________________ Beyond Belief: Carolyn Porco On Science & Religion, Part 1 Uploaded on Dec 4, 2006 At the Beyond Belief conference, astronomer Carolyn Porco describes the spirituality inherent in the scientific view of the Universe. ________________ Dr. Carolyn Porco is the leader of the Cassini Imaging Science team and the Director of the Cassini Imaging […]
_________________________ John E. Walker —– Nobel Prize Winner John Walker pictured below: On November 21, 2014 I received a letter from Nobel Laureate Harry Kroto and it said: …Please click on this URLhttp://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 […]
_____________ Brian Harrison (historian) Emeritus Fellow of Corpus Christi College 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 __________________________ There […]
Wikipedia’s top 18 songs of the Velvet Underground and Nico _____________ Nico – My Heart is Empty Uploaded on Feb 25, 2010 Nico – Camera Obscura [1985] Nico Icon (Documentary)part 5 The Very Best of The Velvet Underground From Wikipedia, the free encyclopedia Jump to: navigation, search There are Velvet Underground compilation albums with similar […]
______________ I have dedicated several posts to this series on the Beatles and I don’t know when this series will end because Francis Schaeffer spent a lot of time talking and writing about them and their impact on the culture of the 1960’s. Lucy in the Sky with Diamonds- The Beatles The Beatles: The […]
________________ I have dedicated several posts to this series on the Beatles and I don’t know when this series will end because Francis Schaeffer spent a lot of time talking and writing about them and their impact on the culture of the 1960’s. The Beatles: The Beatles and their album St. Pepper’s Lonely Hearts Club […]
_____________ Steve Jones (biologist) From Wikipedia, the free encyclopedia Professor Steve Jones FRS Steve Jones (2012) On November 21, 2014 I received a letter from Nobel Laureate Harry Kroto and it said: …Please click on this URLhttp://vimeo.com/26991975 and you will hear what far smarter people than I have to say on this matter. I agree […]
All Tomorrow’s Parties” and “Sunday Morning” are two of the best songs by the Velvet Underground and Nico!!! Nico Icon (Documentary) part6. _________________ The Velvet Underground-Sunday Morning _______________ Velvet Underground-All Tomorrow’s Parties Sunday Morning (The Velvet Underground song) From Wikipedia, the free encyclopedia Jump to: navigation, search “Sunday Morning” Single by The Velvet Underground from the […]
I got this email from Fellowship Bible Church of Little Rock today announcing the 7th annual Art Festival:
We are pleased to announce our seventh arts festival! Festival goers and artists are invited to share in creating a very special event with the art gallery, a night of worship, award ceremony and special Sunday services centered around our theme, “Saving PeterA Broken Life Restored.”
Saving PeterA Broken Life Restored
This year’s theme focuses on Peter – the disciple who boldly proclaimed to Jesus that he would never deny Him. And yet, just a short time later, he denied knowing Jesus three times. The range of emotions tell the story of not just Peter but countless others just like him.
Submission Deadline & Demo Day
This Sunday, April 12 we will have a special Demo Day for artists to come and learn more about our theme and gain insight into the arts festival. We hope to see you there! If you or an artist you know would like to be a part of this jurored show, the final day to submit artwork for review is May 20.
Gallery Hours
The gallery will be open to the public June 5-13. At this time you may browse the artwork, meet the artists and even purchase any artwork you like.
We are pleased to present our seventh arts festival! Festival goers and artists are invited to share in creating a very special event with the art gallery, a night of worship, award ceremony and special Sunday services centered around our theme.
Saving PeterA Broken Life Restored
This year’s theme focuses on Peter – the disciple who boldly proclaimed to Jesus that he would never deny him. And yet, just a short time later, he denied knowing Jesus three times. The range of emotions tell the story of not just Peter but countless others just like him.
CALENDAR OF EVENTS
April 1 / Call to Artists released & entry submissions begin April 12 / Demo day – pastors, staff & artists demonstrate this year’s theme & give tips to help you create a master piece. 3-5 pm May 20 / Deadline for all entries. Midnight
May 22 / All artists notified of selection for festival via email. Midnight
May 31 / Visual art load in day. 1-5 pm or by arrangement
June 5 / Visual artists reception & awards ceremony. 6 pm
June 5 / A Night of Worship. 7 pm
June 6 / Sunday Services focused on looking at Peter’s denial. 9 & 11 am
June 14 / Sunday Services focused on looking at Peter’s restoration. 9 & 11 am June 14 / Art picked up (sold & unsold). 1-5 pm
GALLERY HOURS
June 5 / 6-9:30 pm
June 6 / 2-6 pm
June 7 / 1-5 pm
June 8-11 / 5-9 pm
June 12 / 3-9 pm
June 13 / 2-9 pm (final sales opportunity)
FREQUENTLY ASKED QUESTIONS
Why would a church host an arts festival?
It presents the church as culturally relevant through a community event.
It provides an opportunity for young artists to display their talents side-by-side with some leading professional artists in an attempt to inspire them and affirm their gifting and creativity.
It draws the artist community to the church in a friendly, embracing atmosphere
Why would an artist enter the festival?
It provides an opportunity for young artists to gain confidence and validation through the display and sale of their works.
It provides an opportunity for artists to enter an established event with a large, broad-based audience
It provides an opportunity for artists to search Scriptures and to express beliefs in a nurturing atmosphere.
I have dedicated several posts to this series on the Beatles and I don’t know when this series will end because Francis Schaeffer spent a lot of time talking and writing about them and their impact on the culture of the 1960’s. The Beatles are featured in this episode below by Francis Schaeffer: How Should We […]
I have dedicated several posts to this series on the Beatles and I don’t know when this series will end because Francis Schaeffer spent a lot of time talking and writing about them and their impact on the culture of the 1960’s. The Beatles are featured in this episode below by Francis Schaeffer: How Should […]
______________ I have dedicated several posts to this series on the Beatles and I don’t know when this series will end because Francis Schaeffer spent a lot of time talking and writing about them and their impact on the culture of the 1960’s. Lucy in the Sky with Diamonds- The Beatles The Beatles: The […]
________________ I have dedicated several posts to this series on the Beatles and I don’t know when this series will end because Francis Schaeffer spent a lot of time talking and writing about them and their impact on the culture of the 1960’s. The Beatles: The Beatles and their album St. Pepper’s Lonely Hearts Club […]
__________________ I have dedicated several posts to this series on the Beatles and I don’t know when this series will end because Francis Schaeffer spent a lot of time talking and writing about them and their impact on the culture of the 1960’s. The Beatles are featured in this episode below and Schaeffer noted, ” Sergeant Pepper’s […]
_______________ I have dedicated several posts to this series on the Beatles and I don’t know when this series will end because Francis Schaeffer spent a lot of time talking and writing about them and their impact on the culture of the 1960’s. Great Album The Beatles are featured in this episode below and Schaeffer […]
_______________ Francis Schaeffer pictured below: _____________________ Why am I doing this series FRANCIS SCHAEFFER ANALYZES ART AND CULTURE? John Fischer probably expressed it best when he noted: Schaeffer was the closest thing to a “man of sorrows” I have seen. He could not allow himself to be happy when most of the world was desperately lost […]
Crimes and Misdemeanors: A Discussion: Part 1 ___________________________________ Today I will answer the simple question: IS IT POSSIBLE TO BE AN OPTIMISTIC SECULAR HUMANIST THAT DOES NOT BELIEVE IN GOD OR AN AFTERLIFE? This question has been around for a long time and you can go back to the 19th century and read this same […]
____________________________________ 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 […]
Love and Death [Woody Allen] – What if there is no God? [PL] ___________ _______________ How Should We then Live Episode 7 small (Age of Nonreason) #02 How Should We Then Live? (Promo Clip) Dr. Francis Schaeffer 10 Worldview and Truth Two Minute Warning: How Then Should We Live?: Francis Schaeffer at 100 Francis […]
Schaeffer indicates the reason eastern mysticism became so popular in the USA in the 1960’s:
The younger people and the older ones tried drug taking but then turned to the eastern religions. Both drugs and the eastern religions seek truth inside one’s own head, a negation of reason. The central reason of the popularity of eastern religions in the west is a hope for a nonrational meaning to life and values.
I have dedicated several posts to this series on the Beatles and I don’t know when this series will end because Francis Schaeffer spent a lot of time listening to the Beatles and talking and writing about them and their impact on the culture of the 1960’s. In this series we have looked at several areas in life where the Beatles looked for meaning and hope but also we have examined some of the lives of those writers, artists, poets, painters, scientists, athletes, models, actors, religious leaders, musicians, comedians, and philosophers that were put on the cover of Sergeant Pepper’s Lonely Hearts Club Band album. We have discovered that many of these individuals on the cover have even taken a Kierkegaardian leap into the area of nonreason in order to find meaning for their lives and that is the reason I have included the 27 minute episode THE AGE OF NONREASON by Francis Schaeffer. In that video Schaeffer noted, ” Sergeant Pepper’s Lonely Hearts Club Band…for a time it became the rallying cry for young people throughout the world.”
How Should We then Live Episode 7 small (Age of Nonreason)
In the film series HOW SHOULD WE THEN LIVE? Francis Schaeffer shows the Beatles visiting Maharishi Mahesh Yogi in India.
THE SONG “THE WALRUS” DOES A GREAT JOB OF PRESENTING HINDUISM TO THE WORLD IN THE OPENING LINE “I am he as you are he as you are me and we are all together.”
I am he as you are he as you are me and we are all together.
See how they run like pigs from a gun, see how they fly.
I’m crying.Sitting on a cornflake, waiting for the van to come.
Corporation tee-shirt, stupid bloody Tuesday.
Man, you been a naughty boy, you let your face grow long.
I am the egg man, they are the egg men.
I am the walrus, goo goo g’joob.Mister City Policeman sitting
Pretty little policemen in a row.
See how they fly like Lucy in the Sky, see how they run.
I’m crying, I’m crying.
I’m crying, I’m crying.Yellow matter custard, dripping from a dead dog’s eye.
Crabalocker fishwife, pornographic priestess,
Boy, you been a naughty girl you let your knickers down.
I am the eggman, they are the eggmen.
I am the walrus, goo goo g’joob.Sitting in an English garden waiting for the sun.
If the sun don’t come, you get a tan
From standing in the English rain.
I am the egg man, they are the egg men.
I am the walrus, goo goo g’joob g’goo goo g’joob.Expert text pert choking smokers,
Don’t you think the joker laughs at you?
See how they smile like pigs in a sty,
See how they snide.
I’m crying.Semolina pilchard, climbing up the Eiffel Tower.
Elementary penguin singing Hari Krishna.
Man, you should have seen them kicking Edgar Allan Poe.
I am the egg man, they are the egg men.
I am the walrus, goo goo g’joob g’goo goo g’joob.
Goo goo g’joob g’goo goo g’joob g’goo.
Songwriters: LENNON, JOHN WINSTON / MCCARTNEY, PAUL JAMES
Although the Beatles wouldn’t meet the Maharishi Mahesh Yogi until two months after Pepper’s release, Harrison was already showing an interest in meditation and other aspects of Indian philosophy. Yogananda, who helped bring these practices to the West through his Self-Realization Fellowship, was a disciple of both Giri and Babaji.
George Harrison’s cover subject choices were mostly Indian holy men, including this yogi and guru who was instrumental in bringing meditation and yoga to the West. Friend and sitar teacher Ravi Shankar had given Harrison a copy of Yogananda’s book Autobiography of a Yogi in 1966, and its influence on the spiritually searching Beatle was profound.
________
Paramahansa Yogananda (5 January 1893 – 7 March 1952) pictured below:
Together with the advent of the “drug Age” was the increased interest in the West in the religious experience of Hinduism and Buddhism. Schaeffer tells us that: “This grasping for a nonrational meaning to life and values is the central reason that these Eastern religions are so popular in the West today.” Drugs and Eastern religions came like a flood into the Western world. They became the way that people chose to find meaning and values in life. By themselves or together, drugs and Eastern religion became the way that people searched inside themselves for ultimate truth.
Along with drugs and Eastern religions there has been a remarkable increase “of the occult appearing as an upper-story hope.” As modern man searches for answers it “many moderns would rather have demons than be left with the idea that everything in the universe is only one big machine.” For many people having the “occult in the upper story of nonreason in the hope of having meaning” is better than leaving the upper story of nonreason empty. For them horror or the macabre are more acceptable than the idea that they are just a machine.
Francis Schaeffer in his book HOW SHOULD WE THEN LIVE? gives us some insight into a possible answer to that question WHY WAS DRUG-TAKING AND EASTERN RELIGIONS SO POPULAR IN THE 1960’s IN USA?
The younger people and the older ones tried drug taking but then turned to the eastern religions. Both drugs and the eastern religions seek truth inside one’s own head, a negation of reason. The central reason of the popularity of eastern religions in the west is a hope for a nonrational meaning to life and values. The reason the young people turn to eastern religion is simply the fact as we have said and that is that man having moved into the area of nonreason could put anything up there and the heart of the eastern religions is a denial of reason just exactly as the idealistic drug taking was. So the turning to the eastern religions today fits exactly into the modern existential methodology, the existential thinking of modern man, of trying to find some optimistic hope in the area of nonreason when he has given up hope on a humanistic basis of finding any kind of unifying answer to life, any meaning to life in the answer of reason.
An article called “Holy Wars” was based on Francis Schaeffer’s writings primarily and it noted:
Then came the Beatles. John Lennon had declared that his group was more popular than Jesus. But they weren’t willing to stop there. They sought to supplant the true God with everything false. After the rock icons returned from India they brought with them not only the music of the Hindu guruRavi Shankar, but also his religion as taught by the Maharishi Mahesh Yogi. They were so impressed with that guru’s Transcendental Meditation woo woo that they just had to convert the whole Western World to it. The counterculturalists took it all in, hook line and sinker.
The New Mysticism What about the spread of Eastern religions and techniques within the West – things like TM, Yoga, the cults? We have moved beyond the counterculture of the sixties, but where to? These elements from the East no longer influence just the beat generation and the dropouts. Now they are fashionable for the middle classes as well. They are everywhere.
What about those who take drugs as a means of “expanding their consciousness”? This, too, is in the same direction. Your mind is a hindrance to you: “Blow it”! As Timothy Leary put it in The Politics of Ecstasy (1968): “Our favorite concepts are standing in the way of a flood tide two billion years building up. The verbal dam is collapsing. Head for the hills or prepare your intellectual craft to flow with the current.” So we see again the rejection of the mind. The verbal dam, the concepts, the intellectual craft? These must be bypassed by the “new man.”
Wherever we look, this is what confronts us: irrational experience. We must be careful not to be bewildered by the surface differences between these movements. We are not saying they are all the same. Of course there are differences. The secular existentialists, for example, disagree with one another. Then, too, secular existentialists differ with religious existentialists; the former tend to be pessimistic, the latter optimistic. Some of the movements are serious and command our respect. Some are just bizarre. There are differences. Yet, all of them represent the new mysticism! The problem with mysticism of this sort is, interestingly enough, the same problem we considered earlier in relation to all humanistic systems. Who is going to say what is right?
As soon as one removes the checking mechanism of the mind by which to measure things, everything can then be “right” and everything can also be “wrong.” Eventually, anything and everything can be allowed! Take a simple example from life: If you are asking for directions in a city, you first listen to the directions your guide is giving and then you set off. Let us say the directions are: “Take the first turn on the right, called Twenty-fourth Street; then the next turn of the left, called Kennedy Drive; and then keep going till you come to the park where you will see the concert hall just past a big lake on your right.” Armed with there directions, you go along – checking up on what you have been told: “Yes, there is Twenty-fourth Street. Yes, there is Kennedy Drive,” and so on.
In other words, you are not just told words; you are able to see if these words relate to the outside world, the world you have to operate in if you are going to get from A to B. This is where your mind is essential. You can check to see if the information you have been given is true or false.
Imagine, on the other hand, that someone said, in answer to your request for directions, “I don’t know where or what B is. It is impossible to talk about a `concert hall.’ What is a `concert hall’ anyway? We can only say of it that it is the `Unknowable.'” How completely ridiculous for you to be told, “Go any way – because this is the way”!
The trick in all these positions is to argue first of all that the End – Final Reality – cannot be spoken of (because it cannot be known by the mind) and yet to give the directions to find it. We should notice, however, that in this setting we can never ask questions ahead of time about the directions we receive. They are directions only for blindfolded experience, the blind “leap of faith.”
We cannot ask, “How will I know that it is truth or that it is the divine I am experiencing?” The answer is always, “There is no way you can be told, for it is an answer beyond language, beyond categories, but take this path [or that one, or another one] anyway.”
Thus, modern man is bombarded from all sides by devotees of this or that experience. The media only compound the problem. So does the commercialism of our highly technological societies. The danger of manipulation from these alone is overwhelming. In the absence of a clear standard, they are a force for the control of people’s minds and behavior that is beyond anything in history. In fact, there are no clear standards in Western society now; and where there is an appearance of standards, very often there is insufficient motivation to lean against the enormous pressures. And why? In part, at least, because there is an inadequate basis for knowledge and for morality.
When we add to this that modern man has become a “mystic,” we soon realize the seriousness of the situation. For in all these mystical solutions no one can finally say anything about right and wrong. The East has had this problem for thousands of years. In a pantheistic system, whatever pious statements may be made along the way, ultimately good and evil are equal in God, the impersonal God. So we hear Yun-Men, a Zen master, saying, “If you want to get the plain truth, be not concerned with right and wrong. Conflict between right and wrong is the sickness of the mind.”
Society can have no stability on this Eastern world-view or its present Western counterpart. It just does not work. And so one finds a gravitation toward some form of authoritarian government, an individual tyrant or group of tyrants who takes the reins of power and rule. And the freedoms, the sorts of freedoms we have enjoyed in the West, are lost.
We are, then, brought back to our starting point. The inhumanities and the growing loss of freedoms in the West are the result of a world-view which as no place for “people.” Modern humanistic materialism is an impersonal system. The East is no different. Both begin and end with impersonality.
Francis Schaeffer has correctly argued:
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.
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. Below is a piece of that evidence given by Francis Schaeffer concerning the accuracy of the Bible.
TRUTH AND HISTORY (chapter 5 of WHATEVER HAPPENED TO THE HUMAN RACE?, under footnote #94)
We looked earlier at the city of Lachish. Let us return to the same period in Israel’s history when Lachich was besieged and captured by the Assyrian King Sennacherib. The king of Judah at the time was Hezekiah.
Perhaps you remember the story of how Jesus healed a blind man and told him to go and wash in the Pool of Siloam. It is the same place known by King Hezekiah, approximately 700 years earlier. One of the remarkable things about the flow of the Bible is that historical events separated by hundreds of years took place in the same geographic spots, and standing in these places today, we can feel that flow of history about us. The crucial archaeological discovery which relates the Pool of Siloam is the tunnel which lies behind it.
One day in 1880 a small Arab boy was playing with his friend and fell into the pool. When he clambered out, he found a small opening about two feet wide and five feet high. On examination, it turned out to be a tunnel reaching back into the rock. But that was not all. On the side of the tunnel an inscribed stone (now kept in the museum in Istanbul) was discovered, which told how the tunnel had been built originally. The inscription in classical Hebrew reads as follows:
The boring through is completed. And this is the story of the boring: while yet they plied the pick, each toward his fellow, and while there were yet three cubits [4 14 feet] to be bored through, there was heard the voice of one calling to the other that there was a hole in the rock on the right hand and on the left hand. And on the day of the boring through the workers on the tunnel struck each to meet his fellow, pick upon pick. Then the water poured from the source to the Pool 1,200 cubits [about 600 yards] and a 100 cubits was the height of the rock above the heads of the workers in the tunnel.
We know this as Hezekiah’s Tunnel. The Bible tells us how Hezekiah made provision for a better water supply to the city:Now the rest of the acts of Hezekiah and all his might, and how he made the pool and the conduit and brought water into the city, are they not written in the Book of the Chronicles of the Kings of Judah?(II Kings 20:20). We know here three things: the biblical account, the tunnel itself of which the Bible speaks, and the original stone with its inscription in classical Hebrew.
From the Assyrian side, there is additional confirmation of the incidents mentioned in the Bible. There is a clay prism in the British Museum called the Taylor Prism (British Museum, Ref. 91032). It is only fifteen inches high and was discovered in the Assyrian palace at Nineveh. This particular prism dates from about 691 B.C. and tells about Sennacherib’s exploits. A section from the prism reads, “As for Hezekiah, the Jew, who did not submit to my yoke, forty-six of his strong walled cities, as well as small cities in their neighborhood I have besieged and took…himself like a caged bird, I shut up in Jerusalem, his royal city. Earthworks I threw up against him,” Thus, there is a three-way confirmation concerning Hezekiah’s tunnel from the Hebrew side and this amazing confirmation from the Assyrian side.
The Bible and Archaeology – Is the Bible from God? (Kyle Butt 42 min)
This post is a continuation of our Top Ten Biblical Discoveries in Archaeology series. To see the complete series please click here. A Tough Time to be AliveOur #7 biblically significant discovery in archaeology takes us back again to the time of the #10 discovery. If you haven’t read about the Assyrian Lachish Reliefs please click here to become more familiar with the events of 8th century BC Judah.The year is 701BC. Sennacherib, the King of Assyria, has destroyed nearly every prominent town in the southern kingdom of Judah. Israel lies in ruins. Sennacherib thrusts the power of the Assyrian army toward the all-important city of Jerusalem. Jerusalem houses the God of the Jews. The defeat of Jerusalem would be a large strategic and symbolic victory.The Assyrians employ the military strategy of the siege. The army surrounds the fortified walls of a city, cut off all water and food to the city, and then they wait. The term, “siege” derives from sedere, Latin for “to sit”. Attacking armies would wait weeks, months or even years. Assyria had recently besieged nearby Samaria, destroying it after waiting 3 years. As the people in the city grew sick and weak the healthy army would then advance to destroy the city. There are usually only three outcomes of a siege: survive by finding a way to get food and water, surrender or die.Jerusalem faces certain ruin. Hezekiah, one of the few godly kings, encourages his people to trust in God. God will deliver them from Sennacherib. 2 Kings 18:7 tells us, “He rebelled against the king of Assyria and would not serve him.” In 2 Kings 18 we learn the Assyrian commander tells the people of Jerusalem, “Do not listen to Hezekiah, for he is misleading you when he says, ‘The Lord will deliver us.’ Has the god of any nation ever delivered his land from the hand of the kind of Assyria?” The Assyrians first try to convince the people of Jerusalem to overthrow Hezekiah.The head Assyrian commander tells the people of Jerusalem, “Has my master sent me to speak these words to your master and to you, and not to the men sitting on the wall, who are doomed to with you to eat their own dung and to drink their own urine?” (2 Kings 18:27) If the people of Jerusalem don’t overthrow Hezekiah they, their wives and children will be forced to desperate measures just to stay alive. The people of Jerusalem had a secret. They had been involved in one of the greatest engineering feats of the ancient world. It’s amazing what humans can accomplish when their backs are against the wall. The inhabitants of Jerusalem, facing certain death, found a secret way to get a constant source of water into Jerusalem. The Bible, in three areas, briefly mentions our #7 discovery:
“And the rest of the acts of Hezekiah, and all his might, and how he made a pool, and a conduit, and brought water into the city, are they not written in the book of the chronicles of the kings of Judah?” 2 Kings 20:20
“And when Hezekiah saw that Sennacherib was come, and that he was purposed to fight against Jerusalem, He took counsel with his princes and his mighty men to stop the waters of the fountains which were without the city: and they did help him. So there was gathered much people together, who stopped all the fountains, and the brook that ran through the midst of the land, saying, Why should the kings of Assyria come, and find much water?” 2 Chronicles 32:2-4
“This same Hezekiah also stopped the upper watercourse of Gihon, and brought it straight down to the west side of the city of David. And Hezekiah prospered in all his works.” 2 Chronicles 32:30
Hezekiah trusted in the supernatural power of God to deliver him AND he also employed immense hard work and ingenuity to keep his people alive. The Bible tells us he hid the Jerusalem water supply from the Assyrians and brought it underground into Jerusalem. This is all we know from Scripture.
Discovery
In 1838 American biblical scholar Edward Robinson shook up the archaeological world by discovering Hezekiah’s Tunnel. The tunnel was far more spectacular than anyone could have imagined. Two other tunnels had been dug in Israel out of soft chalky rock. The tunnel in Hazor is 82 feet long. The tunnel in Megiddo is 262 feet long. Hezekiah’s tunnel, in comparison, was dug through solid bed rock. What is the length of his tunnel? 1,750 feet!
The tunnel provides a constant stream of water through the city of Jerusalem. The tunnel takes water from the Gihon Spring and empties out at a place called the Pool of Siloam. The tunnel, surprisingly, does not follow the most direct route from the spring to the pool. The tunnel travels in an s-shape. If the tunnel was straight it would have only needed to have been 1070 feet, or 40% shorter. While the tunnel is far underground (appx 131 feet underground), the slope of the tunnel is precise. The tunnel slopes at a steady 0.6% grade. Once inside the tunnel another surprise is apparent. The head room within the tunnel varies considerably. The tunnel is always about as wide as a man’s shoulders. At the beginning of the tunnel the head room is pretty tight causing people to have to walk through it a bit hunched over. The last 160 feet of the tunnel, however, the ceiling soars up to 17 feet tall.
Toward one end of the tunnel, amazingly, an ancient Hebrew inscription was found on the wall. The inscription commemorates the point when two teams, digging from each end, finally met in the middle. The inscription reads:
“[…when] (the tunnel) was driven through. And this was the way in which it was cut through: While […] (were) still […] axe(s), each man toward his fellow, and while there were still three cubits to be cut through, [there was heard] the voice of a man calling to his fellows, for there was an overlap in the rock on the right [and on the left]. And when the tunnel was driven through, the quarrymen hewed (the rock), each man toward his fellow, axe against axe; and the water flowed from the spring toward the reservoir for 1200 cubits, and the height of the rock above the head(s) of the quarrymen was 100 cubits.”
Scientists have used several techniques to confirm the 8th century date of the tunnel. Some, especially those who claim the Jewish people did not have a sovereign kingdom in Jerusalem, claim the tunnel must have been created substantially more recent than 2,700 years ago. Analysis of the ancient writing; Carbon 14 dating of the plant life disrupted by the tunnel; uranium-thorium dating of the stalactites and stalagmites that grew after completion of the tunnel have all supported a date of around 700BC, the date given in the Bible for these events.
Construction of the Tunnel
How was Hezekiah’s Tunnel constructed without modern day equipment? How could two teams 131 feet underground, without GPS, meet in the middle connecting the two tunnels? How were the workers and subsequent users of the tunnel able to breathe oxygen? Why was the tunnel S-shaped and not straight? How were the workers able to maintain a precise 0.6% grade slope underground for 1,750 feet? These questions, ultimately, remain a mystery.
Over the past 150 years many theories have been offered to explain all these questions. Room is not available in this post to go into all of the theories. The wonder of it all is that the tunnel stands today, undisputed, still carrying water from the Gihon Spring to the Pool of Siloam.
Visiting the Tunnel Today
If you ever get the chance to visit Jerusalem I highly recommend you take the time, walk down the steep hill from the temple mount and walk through Hezekiah’s Tunnel. Most famous archaeological discoveries are only observable behind the glass of a museum. Hezekiah’s Tunnel is the equivalent of an amusement park. Many tours to Israel, unfortunately, do not include in the itinerary a walk through the tunnel. Others make the tunnel an optional part of the trip. Yes, if you are claustrophobic you might not like some of the portions of the tunnel. Yes, your feet may become numb as you walk through the cold spring water. Remember what was on the line for the people constructing the tunnel. Be successful or your friends, your parents, your kids, your wife may all be dead soon. Step into Hezekiah’s day and walk through the tunnel with the absolute awe of people who trusted in God and worked their heart out.
Significance
Hezekiah’s Tunnel brings to living color an amazing engineering feat at a desperate time in the history of Jerusalem. If the tunnel was 10 feet long and 5 feet underground it would still be a valuable discovery. The grandeur of Hezekiah’s Tunnel propels it to the front of the line. Few significant artifacts exist from the 8th century BC. The interaction we can have today with Hezekiah’s Tunnel is stunning.
What do you think? Join the conversation by posting a comment to this post. Do you consider Hezekiah’s Tunnel one of the Top Ten discoveries?
The Beatles are featured in this episode below and Schaeffer noted, ” Sergeant Pepper’s Lonely Hearts Club Band…for a time it became the rallying cry for young people throughout the world.”
How Should We then Live Episode 7 small (Age of Nonreason)
The Beatles – Within You Without You
Sgt. Pepper’s Lonely Hearts Club Band – 1967
Lyrics:
We were talking, about the space between us all
And the people, who hide themselves behind a wall of illusion
Never glimpse of truth, then it’s far too late, when they pass away
We were talking, about the love we could all share, when we find it
To try our best to hold it there, with our love
With our love, we could save the world, if they only knew
Try to realize it’s all within yourself no-one else can make you change
And to see you’re really only very small,
And life flows on within and without you
We were talking, about the love that’s gone so cold and the people,
Who gain the world and lose their soul
Then you may find, peace of mind, is waiting there
And the time will come when you see we’re all one,
And life flows on within and without you.
The basic tracks for “Within You Without You” featured only Harrison and a group of uncredited Indian musiciansbased in London. Producer George Martin then arranged a string section, and Harrison and assistant Neil Aspinall overdubbed the tambura. According to Prema Music, dilruba player Amrit Gajjar played on the track.[1]Hunter Davies wrote that Harrison “trained himself to write down his song in Indian script so that the Indian musicians can play them.”[2] With “Within You Without You”, Harrison became the second Beatle to record a song credited to The Beatles but featuring no other members of the group (Paul McCartney had previously done so with “Yesterday“).
“Within You Without You” is the second of Harrison’s songs to be explicitly influenced by Indian classical music (the first being “Love You To“, released on Revolver the previous year). Harrison said “I was continually playing Indian [sitar exercises] called Sargam, which are the bases of the different Ragas. That’s why around this time I couldn’t help writing tunes like this which were based on unusual scales.”[3] The song is Harrison’s only composition on Sgt. Pepper after “Only a Northern Song” was omitted from the album. Harrison wrote “Within You Without You” on a harmonium at the house of long-time Beatles’ associate Klaus Voormann (“We were talking about the space between us all, And the people who hide themselves behind a wall of illusion— never glimpse the truth”).[4]
“Within You Without You” was heavily influenced by George Harrison‘s interest in Indian music andVedanta philosophy.
The song, in the tonic (I) key of C (sped up to C# on the finished recording), is structured around an exotic Mixolydian melody over a constant C-G ‘root-fifth’ drone that is neither obviously major nor minor.[7] It opens with a very short alap played by the tambouras (0:00-0:04), then dilruba (from 0:04) while a swarmandal is gently stroked to announce the pentatonic portion of the scale.[3][8] A tabla then begins (at 0:23) playing a 16-beat tintal in a Madhya laya (medium tempo) and the dilruba plaintively backs the opening line of the verse (Bandish) or gat: “We were talking about the space between us all.” [3][8] The opening words “We were talking” are sung to an E-F-G-B♭ melody tritone interval (E to B♭) that enhances the spiritual dissonance sought to be evoked.[9] Soon an 11-piece string section plays a series of unusual slides to match the Indian music idiom where the melody is often “played legato rounded in microtones, rather than staccato as in Western music.”[8] The instrumental after the second verse and chorus involves the tabla switching from the 16 beat tintal to a 10 beat jhaptal cycle.[10] As a pointed counterpoint to the verse echoes of ancient Vedantic philosophy (“wall of illusion” “When you’ve seen beyond yourself, then you may find peace of mind is waiting there”) a sawal-jawab (musical dialogue) begins in 5/4 time between first the dilruba and Harrison’s sitar, then between the full Western string section and Harrison’s sitar, this tellingly resolving into a melody in unison and together stating the tihai that closes the middle segment.[10] Gould describes Martin’s strings as here making “their way through the bustle and drone of the Indian instruments with the slightly shaky dignity of a procession of sahibs in sedan chairs.”[11] After this, the drone is again prominent and the swarmandal plays an ascending scale, followed by a lone cello in descending scale that leads to the final verse in 16-beat tintal (“And the time will come when you see we’re all one, and life flows on within you and without you”) ending with the notes of the dilruba left hanging, until the tonal and spiritual tension is relieved by a muted use ofcanned laughter.[10]
Pollack considers that there two likely interpretations of the use of canned laughter. The first is that the presumably xenophobic Victorian/Edwardian-era audience implicit in the Sgt. Pepper band and concert concept “is letting off a little tension of this perceived confrontation with pagan elements.” The second holds that the composer is engaging in “an endearingly sincere nanosecond of acknowledgement of the apparent existential absurdity of the son-of-a-Liverpudlian bus driver espousing such other-worldly beliefs and sentiments”.[12] Two slightly different laugh tracks were used for the mono and stereo mixes. The laughter is slightly quieter than the instrumental track in the stereo version. However, it comes in more sudden and louder in the mono version.
Recording began on 15 March 1967 at Abbey Road studio 2 with Indian musicians from the Asian Music Circle, London,[13] sitting on a carpet with lights low and incense burning.[3] On 3 April 1967 George Martin’s score for eight violins and three cellos was added, attempting to imitate the slides and bends of the dilrubas.[3] The recording released on the album was sped up enough to raise the key from C to C#; an instrumental version of the song at the original speed and in the original key (and without the laugh track) appears on the Anthology 2 album.
The song was also included on the 2006 remix album Love. For this album, George Harrison’s vocal and sitar parts were mixed over McCartney’s bass and Ringo’s drum parts from “Tomorrow Never Knows,” although the opening lyric, “Turn off your mind … Relax and float downstream … It is not dying … it is not dying,” come from “Tomorrow Never Knows,” as does the set of reversed sound effects utilised in the mashup. During part of the second verse of the mashup version, the drums and bass of “Tomorrow Never Knows” are silenced, replaced by the tabla percussion parts of “Within You Without You.” Also, Harrison’s vocals are heard in the song’s intended key of C major. The blending of these two songs is considered the most effective form ofmashup on the album.[14] All of the music for Love was remixed and remastered by The Beatles’ producer Sir George Martin and his son Giles. The Love remix is one of the songs in The Beatles: Rock Band.[15] The original version has also been released as downloadable content along with the rest of the Sgt. Pepper’s Lonely Hearts Club Band album in November 2009.
Stephen Stills was so impressed with the lyrics that he had them carved on a stonemonument in his yard.[16] John Lennon declared “Within You Without You” “one of George’s best songs.”[17]
In 1996, Dead Can Dance released Spiritchaser that includes “Indus”, a song with a melody very similar to “Within You Without You”. After the similarity was discovered, they obtained Harrison’s permission to use it and gave him partial songwriting credit after pressure from the record company.[19]
My absolute favorite albums are Rubber Soul and Revolver. On both records you can hear references to other music — R&B, Dylan, psychedelia — but it’s not done in a way that is obvious or dates the records. When you picked up Revolver, you knew it was something different. Heck, they are wearing sunglasses indoors in the picture on the back of the cover and not even looking at the camera . . . and the music was so strange and yet so vivid. If I had to pick a favorite song from those albums, it would be “And Your Bird Can Sing” . . . no, “Girl” . . . no, “For No One” . . . and so on, and so on. . . .
Their breakup album, Let It Be, contains songs both gorgeous and jagged. I suppose ambition and human frailty creeps into every group, but they delivered some incredible performances. I remember going to Leicester Square and seeing the film of Let It Be in 1970. I left with a melancholy feeling.
96
‘Within You Without You’
Michael Ochs Archives/Getty Images
Main Writer: Harrison Recorded: March 15 and 22, April 3 and 4, 1967 Released: June 2, 1967 Not released as a single
Harrison had been obsessed with the sitar since he saw one on the set of Help! in 1965. But it wasn’t until he went to India in 1966 to study with sitar master Ravi Shankar that he became truly skilled at it. Harrison often practiced eight hours a day while in India. “George’s passion for the music amazed me,” Shankar said.
“Within You Without You” was the first fruit of Harrison’s studies. Augmenting his sitar with an 11-piece string section and Indian instrumentation, it was a magnetic sermon on spirituality. “It’s one of my favorite [songs] of his,” Lennon said. “His mind and music are clear. . . . He brought that sound together.”
Harrison’s devotion to the sound and spirit of India lingered, blooming over his solo masterwork, All Things Must Pass. “Till the day I die,” Harrison told Rolling Stone in 1968, “I believe [Indian music] is the greatest music ever on our level of existence.”
Appears On:Sgt. Pepper’s Lonely Hearts Club Band
95
‘Any Time at All’
Harry Hammond/V&A Images/Getty Images
Main Writer: Lennon Recorded: June 2, 1964 Released: July 20, 1964 Not released as a single
“Any Time at All” shows how much the Beatles learned from their hero Buddy Holly. The song has all the Holly trademarks — the jangling guitars, the openhearted generosity of the lyric, the urgent emotion in the voices. It’s a pledge of 24-hour devotion to a girl, with Lennon speaking his mind in a brash way (“Call me tonight, and I’ll come to you”) that would have made Holly proud — even though Lennon himself wasn’t thrilled with the results. (He dismissed the song as my “effort at [re]writing ‘It Won’t Be Long.'”)
If the Beatles play the song like they’re in a hurry, it’s because they were — this was recorded on the last day of the sessions for A Hard Day’s Night, before they departed for a monthlong tour. (Unfortunately, the morning after they cut “Any Time at All,” Ringo collapsed with tonsillitis and pharyngitis, so they went to Denmark with a replacement drummer.) “Any Time at All” reprises a George Martin trick from “A Hard Day’s Night” by using a piano solo echoed lightly note-for-note on guitar by Harrison. Never a hit, “Any Time” became a fan favorite.
Appears On:A Hard Day’s Night
94
‘You Won’t See Me’
Stephan C. Archetti/Keystone Features/Getty Images
Main Writer: McCartney Recorded: November 11, 1965 Released: December 6, 1965 Not released as a single
On the night of November 11th, 1965, the Beatles were in a bind. The deadline for completing Rubber Soul was upon them, and they needed to record three songs that evening to wrap up the album. On top of that, McCartney was having problems with his girlfriend, Jane Asher: He was upset that the actress had moved to Bristol to join the Old Vic theater company. Out of McCartney’s anger came “You Won’t See Me,” which finds him spitting out, albeit in his nice-guy way, some of his most bitter lyrics: “Time after time, you refuse to even listen/I wouldn’t mind if I knew what I was missing,” he grouses. As cranky as the lyrics are, the music behind them is positively bouncy, buoyed by Starr’s inventive drumming and a melody and bass line that are an obvious homage to Four Tops singles such as “I Can’t Help Myself.” “To me, it was very Motown-flavored,” said McCartney later. “It’s got a James Jamerson feel.” The Beatles were in such a rush to get the song over with that they cut it in only two takes.
Appears On:Rubber Soul
93
‘Sexy Sadie’
Cummings Archives/Redferns
Main Writer: Lennon Recorded: July 19 and 24, August 13 and 21, 1968 Released: November 25, 1968 Not released as a single
Lennon left India abruptly after hearing stories about the Maharishi Mahesh Yogi’s sexual impropriety with female students. While he and Harrison were waiting for a ride out of Rishikesh, Lennon composed this biting denunciation of his guru. He later told Rolling Stone that when the Maharishi asked why the pair were leaving, he replied, “Well, if you’re so cosmic, you’ll know why.”
The initial version of “Maharishi,” as the song was originally called, was even nastier (“You little twat/Who the fuck do you think you are?”); at Harrison’s suggestion, Lennon changed the title to “Sexy Sadie.” The other Beatles were nowhere near as vehement about repudiating the Maharishi. “It’s really funny, John’s reaction to this sexual thing,” McCartney said. “It seemed a little prudish to me.” Harrison, who swore the gossip about the Maharishi’s sexual misconduct was not true, was even more sanguine: “There were a lot of flakes [in Rishikesh]. Some of them were us.”
Main Writer: Lennon Recorded: January 22, 24, 28 and 30, February 5, 1969 Released: May 18, 1970 Not released as a single
This witty jumble of words was recorded at the Beatles’ rooftop performance, with an assistant holding up Lennon’s lyrics for him as a cue. “I roll a stoney/Well, you can imitate everyone you know,” Lennon sings. It might simply be an agreeable bit of nonsense (in 1980, Lennon dismissed “Dig a Pony” as “another piece of garbage”), or it might be a dart hurled at the Beatles’ chief rivals in English rock & roll, the Rolling Stones. Lennon and McCartney wrote the Stones’ second single, 1964’s “I Wanna Be Your Man” (Lennon later wryly noted, “We weren’t going to give them anything great“), and Keith Richards had played with Lennon on the Stones’ Rock and Roll Circus in late 1968. But in an interview with Rolling Stone in 1970, Lennon’s resentment spilled out: “I would like to just list what we did and what the Stones did two months after on every fuckin’ album. Every fuckin’ thing we did, Mick does exactly the same. They are not in the same class, musicwise or powerwise — never were.”
Main Writer: McCartney Recorded: September 29 and 30, 1964 Released: June 14, 1965 Not released as a single
The fond but self-centered lyrics of “Every Little Thing” celebrate the affections of McCartney’s girlfriend, Jane Asher, alternating between vows of love and bragging about “the things she does.” McCartney wrote the song while staying with Asher and her family in London; he and Lennon added finishing touches on tour in Atlantic City. McCartney said later that he thought “Every Little Thing” was “very catchy” but not what he hoped it would be. “Like most of the stuff I did, it was my attempt at the next single,” McCartney said. “But it became an album filler.”
Recording involved nine takes over the course of two days, including one outtake that dissolved into laughter. The finished track — a heartfelt, midtempo song, with a gorgeous melodic leap in the chorus — pulls switcheroos on a couple of the usual early Beatles routines. The main writer isn’t the lead singer; Lennon’s voice dominates. And Starr reached beyond his drum kit to play the booming timpani that jumps out midchorus.
Appears On:Beatles for Sale
Richard Lindner was featured on the cover of
Sgt. Pepper’s Lonely Hearts Club Band so today’s featured artist is Richard Lindner:
Moon over Alabama 1963 Richard Lindner 1901-1978 Thyssen-Bornemisza Museum Madrid
Well, I did a little looking around and found a site that identifiesall of the individuals in the Sgt. Pepper illustration. Here’s Richard Lindner between Stan Laurel and Oliver Hardy. Directly in front of him is George Bernard Shaw.Other visual artists included in the picture are: Simon Rodia creator of the Watt’s Towers (top row just to the left of Bob Dylan), Wallace Bergman (six heads to the left of Lindner), and Larry Bell (between and slightly above John and Ringo in uniform).
Richard Lindner was born in Hamburg, Germany. His mother Mina Lindner was American and born in New York as daughter of German parents. In 1905 the family moved to Nuremberg, where Lindners mother was owner of a custom-fitting corset business and Richard Lindner grew up and studied at the Kunstgewerbeschule (Arts and Crafts School since 1940 Academy of Fine Arts). From 1924 to 1927 he lived inMunich and studied there from 1925 at the Kunstakademie. In 1927 he moved to Berlin and stayed there until 1928, when he returned to Munich to become art director of a publishing firm. He remained there until 1933, when he was forced to flee to Paris, where he became politically engaged, sought contact with French artists and earned his living as a commercial artist. He was interned when the war broke out in 1939 and later served in the French Army.
In 1941 he went to the United States and worked in New York City as an illustrator of books and magazines, making contact with New York artists and German emigrants (Albert Einstein, Marlene Dietrich, Saul Steinberg). In 1948 he became an American citizen. From 1952 he taught at the Pratt Institute, Brooklyn, from 1967 at Yale UniversitySchool of Art and Architecture, New Haven. In 1957 Lindner got the William and Norma Copley Foundation-Award. In 1965 he became Guest Professor at the Akademie für Bildende Künste, Hamburg. His paintings at this time used the sexual symbolism of advertising and investigated definitions of gender roles in the media. Richard Lindner died in 1978. He was buried at Westchester Hills Cemetery in Hastings-on-Hudson, New York.
“The artistic universe of Richard Lindner is unique: he is highly genuine, he is full of urban energy, and he is driven by weird eroticism…Richard Lindner started his career as an artist eventually at the age of 40 in New York. In this metropolitain jungle Lindner created his oeuvre: exciting and powerful images of robot like figures, amazons and heroines, harlequins of self-styled heroes – his artistic panorama of the unruly 60s and 70s of the 20th century” (sic) (Claus Clement quoted in: Richard Lindner – Paintings, Works on Paper, Graphic – Nuremberg 2001). One of Lindner’s paintings, “Boy With Machine,” 1954, appears on the cover-leaf of Deleuze’sAnti-Oedipus, and thus the image has formed part of many readers’ introduction to Deleuze’s later and more accessible philosophy.
“Who?” you say. So did I, at first. (Left:”Hit”, by Richard Lindner. 1971) I settled on writing a few lines about Richard Lindner after considering first Egon Schiele (too porny and horny for a family blog), then Lucian Freud (nudes can get so boring), and finally found something of interest in Mr. Lindner’s artwork. Investigating examples via Google Image, the style seemed kind of familiar. It had a general “feel” of The Beatles about it – think of those Yellow Submarine images. Lindner’s style seems reminiscent of much from the early 70s, even though some of his work was painted well outside that time span – perhaps it provided the inspiration for later artists.My feeling of a link to the Beatles was triumhantly justified when I happened upon some websites showing the famous cover of their Sergeant Pepper album.Richard Lindner is one of the numerous faces featured there, the cover was said to be a kind of homage to people they admired…..Lindner’s face is behind George Harrison – not immediately behind, but the next one up, and below a female face.Back to the astrology of artist du jour: Richard Lindner. He was born in Hamburg, Germany on 11 November 1901. His family moved to Nuremburg , later Lindberg studied in Munich but at the rise of Hitler and the Nazis he escaped to Paris, then in 1941 traveled to New York, where he worked as illustrator for various glossy magazines. He became an American citizen in 1948. He later taught at the Pratt Institute and Yale University.His natal chart is set for 12 noon as no time of birth is available.It’s another of those distinctive-looking charts, with all personal planets clustered within just 3 zodiac signs: Scorpio, Sagittarius and Capricorn. Two outer planets Pluto and Neptune lie roughly opposite. Some astrologers class this type of configuration as a fan or bucket pattern, the “odd” planets form the handle. In this case, because the handle planets are outer, slow-movers which relate to whole age groups, I’m not so sure this applies.What we can say about his personal planets is that though they are clustered close together, they still present a fairly well-balanced picture, element-wise and mode-wise. In a nutshell Lindner’s Sun, and Moon (whatever time of birth) in Scorpio indicate an intense character, one with the ability to see through pretense and get to the core of things. A spot of Sagittarian exaggeration from Mars seeps into all of his art – it’s his trademark in fact, along with the bright garish colors, as can be seen below. Venus Jupiter and Saturn all in Capricorn reflect a basically practical, rather than whimsical nature – and perhaps the strange flatness of his paintings comes from the Capricorn and Saturn in his nature, both link to limitation and structure. He lets himself go on color and content but limits himself in depth and perspective.In this quote his art is described as “erotically drawn” (Scorpio) “highly defined”, “mechanistic”(Capricorn/Saturn):
His work has been described by art critics as “mechanistic cubism.” Infused with personal imagination, his style has overtones of the “Cabaret-Berlin” culture of the 30’s, with flat areas of often garish colors, separated by highly defined edges. His subjects, too, seem to come from that era. His women, archetypal in this respect, are often corseted, erotically drawn in a garish and generic, rather than individuated way. Streetwalkers, continental circus women, and men in uniforms populate the Lindner landscape
E P I S O D E 1 0 Dr. Francis Schaeffer – Episode X – Final Choices 27 min FINAL CHOICES I. Authoritarianism the Only Humanistic Social Option One man or an elite giving authoritative arbitrary absolutes. A. Society is sole absolute in absence of other absolutes. B. But society has to be […]
E P I S O D E 9 Dr. Francis Schaeffer – Episode IX – The Age of Personal Peace and Affluence 27 min T h e Age of Personal Peace and Afflunce I. By the Early 1960s People Were Bombarded From Every Side by Modern Man’s Humanistic Thought II. Modern Form of Humanistic Thought Leads […]
E P I S O D E 8 Dr. Francis Schaeffer – Episode VIII – The Age of Fragmentation 27 min I saw this film series in 1979 and it had a major impact on me. T h e Age of FRAGMENTATION I. Art As a Vehicle Of Modern Thought A. Impressionism (Monet, Renoir, Pissarro, Sisley, […]
Finding Truth is the latest book from Nancy Pearcey, author of a number of books on worldviews such as Total Truth andSaving Leonardo. Pearcey has a knack for explaining theological and philosophical ideas in terms that are understandable for those without degrees in those subject areas. In Finding Truth, she presents five principles that will help Christians unmask the errors of other worldviews: 1.) “identify the idol,” 2.) “identify the reductionism,” 3.) “test the worldview against the facts of experience,” 4.) “show that every reductionistic worldview is self-defeating,” and 5.) “make the case for a Christian worldview” (pp. 256-257). She derives these principles from the book of Romans, referring to Romans 1 as “Paul’s apologetics training manual” (p. 24).
Pearcey walks us through each principle with specific examples from different worldviews, demonstrating where they lack coherence. I suspect that many of those who read Finding Truthwill be surprised as they recognize widely held beliefs then follow Pearcey’s skillful dismantling of their intellectual underpinnings.
Pearcey does this using language and images that are easy to grasp. For example, when she talks about reductionism, Pearcey shows how non-Christian worldviews have to reduce their view of man or reality to fit their philosophy, yet something always ends up “sticking out of the box” because their worldview cannot account for everything. When she discusses the fifth principle she uses the term “free-loading atheists” to describe those who reject Christianity, yet borrow ideas that are premised upon a Christian worldview to justify their actions or beliefs. We all get the ideas of free loaders! Pearcey uses clear examples to demonstrate what she’s saying. In relation to the free-loading atheists and morality, she reminds us that atheists will, like those with a Christian worldview, insist that if someone cheats or steals from them that this is morally wrong. Yet, they have to “free load” on the Christian worldview to come up with a sustainable defense of moral right and wrong.
I found the section on the self-defeating nature of most worldviews one of the most interesting. An example from her treatment of the beliefs of evolutionists demonstrates her approach. On page 193, referring to the conundrum evolutionists confront regarding truth itself, she says,
Of course, the sheer pressure to survive is likely to produce some correct ideas. A zebra that thinks lions are friendly will not live long. But false ideas may be useful for survival. Evolutionists admit as much: Eric Baum says, “Sometimes you are more likely to survive and propagate if you believe a falsehood than if you believe the truth.”
Steven Pinker writes, “Our brains were shaped for fitness, not for truth. Sometimes the truth is adaptive, but sometimes it is not.” The upshot is that survival is no guarantee of truth. If survival is the only standard, we can never know which ideas are true and which are adaptive but false.
Pearcey frequently quotes directly from those holding other worldviews to accurately reflect their beliefs. The book is heavily footnoted in case you want to investigate sources yourself. (You might find some of the quotes so astonishing that you will want to check them out yourself—especially those where atheists and others admit the fallacies of their own worldviews.)
A forty-page study guide at the back of the book poses questions for each section and presents a sample test. The questions are challenging, requiring a significant amount of reflection and writing. For example, one of the shorter questions asks: “Explain the concept of common grace. What are the implications for apologetics?” (p. 333). The questions can easily be used to create a complete college course based on the book, so you might use them more selectively in other situations or skip them altogether.
The book is relatively easy to read although the study guide seems targeted at a college-level audience. In the book itself, Pearcey often repeats the key ideas within different contexts, so it is easy to follow her line of thinking. What we gain from it are principles that are broadly applicable rather than specific arguments against every worldview. If we can learn to ask the right questions—the ones that get to the very heart of whatever worldview someone holds—we can challenge worldviews on the level of, “Does that even make sense?” Of course, as Pearcey shows in her book, many people hold to their worldviews for emotional rather than logical reasons, and that can make people resistant to even discussing the important questions that shape their worldviews. Nevertheless, arming yourself with these principles will make it much easier to discuss worldviews and philosophies, and to defend a Christian worldview as the only option that truly reflects reality.
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Finding Truth: 5 Principles for Unmasking Atheism, Secularism, and Other God Substitutes
In conjunction with WORLD Magazine, Patrick Henry College presents its interview with Nancy Pearcey as a part of the Newsmaker Interview Series with Marvin Olasky, editor-in-chief at WORLD and Distinguished Chair of Journalism and Public Policy at PHC. For more information on Patrick Henry College, visit our website here http://www.phc.edu.
______________ I have dedicated several posts to this series on the Beatles and I don’t know when this series will end because Francis Schaeffer spent a lot of time talking and writing about them and their impact on the culture of the 1960’s. Lucy in the Sky with Diamonds- The Beatles The Beatles: The Beatles […]
________________ I have dedicated several posts to this series on the Beatles and I don’t know when this series will end because Francis Schaeffer spent a lot of time talking and writing about them and their impact on the culture of the 1960’s. The Beatles: The Beatles and their album St. Pepper’s Lonely Hearts Club […]
__________________ I have dedicated several posts to this series on the Beatles and I don’t know when this series will end because Francis Schaeffer spent a lot of time talking and writing about them and their impact on the culture of the 1960’s. The Beatles are featured in this episode below and Schaeffer noted, ” Sergeant Pepper’s […]
_______________ I have dedicated several posts to this series on the Beatles and I don’t know when this series will end because Francis Schaeffer spent a lot of time talking and writing about them and their impact on the culture of the 1960’s. Great Album The Beatles are featured in this episode below and Schaeffer […]
_______________ Francis Schaeffer pictured below: _____________________ Why am I doing this series FRANCIS SCHAEFFER ANALYZES ART AND CULTURE? John Fischer probably expressed it best when he noted: Schaeffer was the closest thing to a “man of sorrows” I have seen. He could not allow himself to be happy when most of the world was desperately lost […]
Crimes and Misdemeanors: A Discussion: Part 1 ___________________________________ Today I will answer the simple question: IS IT POSSIBLE TO BE AN OPTIMISTIC SECULAR HUMANIST THAT DOES NOT BELIEVE IN GOD OR AN AFTERLIFE? This question has been around for a long time and you can go back to the 19th century and read this same […]
____________________________________ 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 […]
Love and Death [Woody Allen] – What if there is no God? [PL] ___________ _______________ How Should We then Live Episode 7 small (Age of Nonreason) #02 How Should We Then Live? (Promo Clip) Dr. Francis Schaeffer 10 Worldview and Truth Two Minute Warning: How Then Should We Live?: Francis Schaeffer at 100 Francis […]
___________________________________ Francis Schaeffer pictured below: ____________________________ 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 […]
________________ 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 […]
BERKELEY – Religion and science, faith and empirical experiment: these terms would seem to have as little in common as a Baptist preacher and a Berkeley physicist. And yet, according to Charles Hard Townes, winner of a Nobel Prize in Physics and a UC Berkeley professor in the Graduate School, they are united by similar goals: science seeks to discern the laws and order of our universe; religion, to understand the universe’s purpose and meaning, and how humankind fits into both.
Where these areas intersect is territory that Townes has been exploring for many of his 89 years, and in March his insights were honored with the 2005 Templeton Prize for Progress Toward Research or Discoveries about Spiritual Realities. Worth about $1.5 million, the Templeton Prize recognizes those who, throughout their lives, have sought to advance ideas and/or institutions that will deepen the world’s understanding of God and of spiritual realities.
Townes first wrote about the parallels between religion and science in IBM’s Think magazine in 1966, two years after he shared the Nobel Prize in Physics for his groundbreaking work in quantum electronics: in 1953, thanks in part to what Townes calls a “revelation” experienced on a park bench, he invented the maser (his acronym for Microwave Amplification by Stimulated Emission), which amplifies microwaves to produce an intense beam. By building on this work, he achieved similar amplification using visible light, resulting in the laser (whose name he also coined).
Even as his research interests have segued from microwave physics to astrophysics, Townes has continued to explore topics such as “Science, values, and beyond,” in Synthesis of Science and Religion (1987), “On Science, and what it may suggest about us,” in Theological Education(1988), and “Why are we here; where are we going?” in The International Community of Physics, Essays on Physics (1997).
Townes sat down one morning recently to discuss how these and other weighty questions have shaped his own life, and their role in current controversies over public education.
Q. If science and religion share a common purpose, why have their proponents tended to be at loggerheads throughout history?
Science and religion have had a long interaction: some of it has been good and some of it hasn’t. As Western science grew, Newtonian mechanics had scientists thinking that everything is predictable, meaning there’s no room for God – so-called determinism. Religious people didn’t want to agree with that. Then Darwin came along, and they really didn’t want to agree with what he was saying, because it seemed to negate the idea of a creator. So there was a real clash for a while between science and religions.
But science has been digging deeper and deeper, and as it has done so, particularly in the basic sciences like physics and astronomy, we have begun to understand more. We have found that the world is not deterministic: quantum mechanics has revolutionized physics by showing that things are not completely predictable. That doesn’t mean that we’ve found just where God comes in, but we know now that things are not as predictable as we thought and that there are things we don’t understand. For example, we don’t know what some 95 percent of the matter in the universe is: we can’t see it – it’s neither atom nor molecule, apparently. We think we can prove it’s there, we see its effect on gravity, but we don’t know what and where it is, other than broadly scattered around the universe. And that’s very strange.
Who created us? U.S. vs. UC Berkeley beliefs
A Nov. 18-21, 2004 New York Times/CBS News poll on American mores and attitudes, conducted with 885 U.S. adults, showed that a significant number of Americans believe that God created humankind. UC Berkeley’s Office of Student Research asked the same question on its 2005 UC Undergraduate Experience Survey, results for which are still coming in. As of June 8, 2,057 students had responded.
Which of the following statements comes closest to your views on the origin of human beings?
NYT/CBS
UC Berkeley
1. Human beings evolved from less advanced life forms over millions of years, and God did not directly guide this process
13%
56%
2. Human beings evolved from less advanced life forms, but God guided this process
27%
31%
3. God created human beings in their present form
55%
13%
4. Don’t know
5%
N/A
So as science encounters mysteries, it is starting to recognize its limitations and become somewhat more open. There are still scientists who differ strongly with religion and vice versa. But I think people are being more open-minded about recognizing the limitations in our frame of understanding.
You’ve said “I believe there is no long-range question more important than the purpose and meaning of our lives and our universe.” How have you attempted to answer that question?
Even as a youngster, you’re usually taught that there’s some purpose you’ll try to do, how you are going to live. But that’s a very localized thing, about what you want with your life. The broader question is, “What are humans all about in general, and what is this universe all about?” That comes as one tries to understand what is this beautiful world that we’re in, that’s so special: “Why has it come out this way? What is free will and why do we have it? What is a being? What is consciousness?” We can’t even define consciousness. As one thinks about these broader problems, then one becomes more and more challenged by the question of what is the aim and purpose and meaning of this universe and of our lives.
Those aren’t easy questions to answer, of course, but they’re important and they’re what religion is all about. I maintain that science is closely related to that, because science tries to understand how the universe is constructed and why it does what it does, including human life. If one understands the structure of the universe, maybe the purpose of man becomes a little clearer. I think maybe the best answer to that is that somehow, we humans were created somewhat in the likeness of God. We have free will. We have independence, we can do and create things, and that’s amazing. And as we learn more and more – why, we become even more that way. What kind of a life will we build? That’s what the universe is open about. The purpose of the universe, I think, is to see this develop and to allow humans the freedom to do the things that hopefully will work out well for them and for the rest of the world.
How do you categorize your religious beliefs?
I’m a Protestant Christian, I would say a very progressive one. This has different meanings for different people. But I’m quite open minded and willing to consider all kinds of new ideas and to look at new things. At the same time it has a very deep meaning for me: I feel the presence of God. I feel it in my own life as a spirit that is somehow with me all the time.
You’ve described your inspiration for the maser as a moment of revelation, more spiritual than what we think of as inspiration. Do you believe that God takes such an active interest in humankind?
[The maser] was a new idea, a sudden visualization I had of what might be done to produce electromagnetic waves, so it’s somewhat parallel to what we normally call revelation in religion. Whether the inspiration for the maser and the laser was God’s gift to me is something one can argue about. The real question should be, where do brand-new human ideas come from anyway? To what extent does God help us? I think he’s been helping me all along. I think he helps all of us – that there’s a direction in our universe and it has been determined and is being determined. How? We don’t know these things. There are many questions in both science and religion and we have to make our best judgment. But I think spirituality has a continuous effect on me and on other people.
That sounds like you agree with the “intelligent design” movement, the latest framing of creationism, which argues that the complexity of the universe proves it must have been created by a guiding force.
I do believe in both a creation and a continuous effect on this universe and our lives, that God has a continuing influence – certainly his laws guide how the universe was built. But the Bible’s description of creation occurring over a week’s time is just an analogy, as I see it. The Jews couldn’t know very much at that time about the lifetime of the universe or how old it was. They were visualizing it as best they could and I think they did remarkably well, but it’s just an analogy.
Should intelligent design be taught alongside Darwinian evolution in schools as religious legislators have decided in Pennsylvania and Kansas?
I think it’s very unfortunate that this kind of discussion has come up. People are misusing the term intelligent design to think that everything is frozen by that one act of creation and that there’s no evolution, no changes. It’s totally illogical in my view. Intelligent design, as one sees it from a scientific point of view, seems to be quite real. This is a very special universe: it’s remarkable that it came out just this way. If the laws of physics weren’t just the way they are, we couldn’t be here at all. The sun couldn’t be there, the laws of gravity and nuclear laws and magnetic theory, quantum mechanics, and so on have to be just the way they are for us to be here.
‘Faith is necessary for the scientist even to get started, and deep faith is necessary for him to carry out his tougher tasks. Why? Because he must have confidence that there is order in the universe and that the human mind – in fact his own mind – has a good chance of understanding this order.’
–Charles Townes, writing in “The Convergence of Science and Religion,” IBM’s Think magazine, March-April 1966
Some scientists argue that “well, there’s an enormous number of universes and each one is a little different. This one just happened to turn out right.” Well, that’s a postulate, and it’s a pretty fantastic postulate – it assumes there really are an enormous number of universes and that the laws could be different for each of them. The other possibility is that ours was planned, and that’s why it has come out so specially. Now, that design could include evolution perfectly well. It’s very clear that there is evolution, and it’s important. Evolution is here, and intelligent design is here, and they’re both consistent.
They don’t have to negate each other, you’re saying. God could have created the universe, set the parameters for the laws of physics and chemistry and biology, and set the evolutionary process in motion, But that’s not what the Christian fundamentalists are arguing should be taught in Kansas.
People who want to exclude evolution on the basis of intelligent design, I guess they’re saying, “Everything is made at once and then nothing can change.” But there’s no reason the universe can’t allow for changes and plan for them, too. People who are anti-evolution are working very hard for some excuse to be against it. I think that whole argument is a stupid one. Maybe that’s a bad word to use in public, but it’s just a shame that the argument is coming up that way, because it’s very misleading.
That seems to come up when religion seeks to control or limit the scope of science. We’re seeing that with the regulation of research into stem cells and cloning. Should there be areas of scientific inquiry that are off-limits due to a culture’s prevailing religious principles?
My answer to that is, we should explore as much as we can. We should think about everything, try to explore everything, and question things. That’s part of our human characteristic in nature that has made us so great and able to achieve so much. Of course there are problems if we do scientific experiments on people that involve killing them – that’s a scientific experiment sure, but ethically it has problems. There are ethical issues with certain kinds of scientific experimentation. But outside of the ethical issues, I think we should try very hard to understand everything we can and to question things.
I think it’s settling those ethical issues that’s the problem. Who decides what differentiates a “person” from a collection of cells, for example?
That’s very difficult. What is a person? We don’t know. Where is this thing, me – where am I really in this body? Up here in the top of the head somewhere? What is personality? What is consciousness? We don’t know. The same thing is true once the body is dead: where is this person? Is it still there? Has it gone somewhere else? If you don’t know what it is, it’s hard to say what it’s doing next. We have to be open-minded about that. The best we can do is try to find ways of answering those questions.
You’ll turn 90 on July 28. What’s the secret to long life?
Good luck is one, but also just having a good time. Some people say I work hard: I come in on Saturdays, and I work evenings both at my desk and in the lab. But I think I’m just having a good time doing physics and science. I have three telescopes down on Mt. Wilson; I was down there a couple nights last week. I’ve traveled a lot. On Sundays, my wife [of 64 years] and I usually go hiking. I’d say the secret has been being able to do things that I like, and keeping active.
Irving Kristol pictured below: In 1980 I read the books HOW SHOULD WE THEN LIVE? by Francis Schaeffer and WHATEVER HAPPENED TO THE HUMAN RACE? by both Schaeffer and Dr. C. Everett Koop and I saw the film series by the same names. In those two books Daniel Bell was quoted. In HOW SHOULD WE […]
______ Discussion (2 of 3): Antony Flew, N.T. Wright, and Gary Habermas ______________ 7News : Web Extra: Ricky Gervais on God Published on Mar 23, 2014 He’s not shy about sharing his opinion with 5 million social media followers so Ricky Gervais was happy to clear a few things up for us too. ______________ The Bible and […]
______________ C.S.Lewis started off as an atheist then a Christian who clung to some secular beliefs then finally a much orthodox Christian near the end of his life!!!! C.S. Lewis and evolution by Peter Barnes Credit: genvesselhttp://www.flickr.com. C.S. Lewis There would be a strong case for the assertion that C.S. Lewis (1898–1963) has been […]
_________________ On November 21, 2014 I received a letter from Nobel Laureate Harry Kroto and it said: …Please click on this URLhttp://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 __________________________ There are 3 videos in this series and they have […]
_____________ Discussion (1 of 3): Antony Flew, N.T. Wright, and Gary Habermas Uploaded on Sep 22, 2010 A discussion with Antony Flew, N.T. Wright, and Gary Habermas. This was held at Westminster Chapel March, 2008 Is Goodness Without God is Good Enough? William Lane Craig vs. Paul Kurtz Published on Jul 29, 2013 Date: October 24, 2001 […]
___________ Home / Reasons to Believe / Answering the New Atheists Answering the New Atheists By KerbyAnderson On Sunday, January 30 th, 2011 · no Comments · In Reasons to Believe Kerby Anderson counters the claim by popular new atheists that Christianity (along with other religions) is blind, irrational and without any evidence. Kerby demonstrates that […]
________ The Great Debate: Dinesh D’Souza v. Michael Shermer (part 1) Uploaded on Apr 26, 2011 In this debate on what are arguably two of the most important questions in the culture wars today — Is Religion a Force for Good or Evil? and Can you be Good without God? — the conservative Christian author […]
__________________ INTERESTING QUOTES: Note: Although we believe these quotes are authentic, we have not specifically verified the authenticity of each and every one. If you find that any quote is in error, please let us know and we will correct it. CATEGORIES: A) EVOLUTION AND ATHEISM B) INTELLIGENT DESIGN C) PROBLEMS ABOUT FOSSIL EVIDENCE OF EVOLUTION D) DISTORTIONS USED BY DOGMATIC […]
___ _________ Jesus’ Resurrection: Atheist, Antony Flew, and Theist, Gary Habermas, Dialogue Published on Apr 7, 2012 http://www.veritas.org/talks – Did Jesus die, was he buried, and what happened afterward? Join legendary atheist Antony Flew and Christian historian and apologist Gary Habermas in a discussion about the facts surrounding the death and resurrection of Jesus Christ. […]
__________ Adrian Rogers – How you can be certain the Bible is the word of God In the 1970’s and 1980’s I was a member of Bellevue Baptist in Memphis where Adrian Rogers was pastor and was a student at ECS from the 5th grade to the 12th grade where I was introduced to […]
I have thought about this issue of prayer a lot lately and here is a fine article I read lately on the issue at this link.
C.S Lewis’s surviving BBC radio address
Uploaded on Mar 19, 2008
The lone surviving reel of audio with Lewis’s voice on it. He deals with prayer and evolution (Evolution on the second installment). Recorded during WW ll these talks eventually became “Mere Christianity”
C.S Lewis’s surviving BBC radio address: Part 2
___________________
C.S.Lewis had a mentor and it was J.R.R.Tolkien.
Interview with JRR Tolkien in 1968 and Adam Tolkien in 2007
93. Paul Churchland Channels Daniel Dennett – Beyond Belief 2006
Below is a classic essay by C. S. Lewis on the relationship between work and prayer. See the related essay titled “The Efficacy of Prayer” in C. S. Lewis, The World’s Last Night and Other Essays.
Even if I grant your point and admit that answers to prayer are theoretically possible, I shall still think they are infinitely improbable. I don’t think it at all likely that God requires the ill-informed (and contradictory) advice of us humans as to how to run the world. If He is all-wise, as you say He is, doesn’t He know already what is best? And if He is all-good, won’t He do it whether we pray or not?
This is the case against prayer which has, in the last hundred years, intimidated thousands of people. The usual answer is that it applies only to the lowest sort of prayer, the sort that consists in asking for things to happen. The higher sort, we are told, offers no advice to God; it consists only of “communication”…with Him; and those who take this line seem to suggest that the lower kind of prayer really is an absurdity and that only children and savages would use it.
I have never been satisfied with this view. The distinction between the two sorts of prayer is a sound one; and I think on the whole (I am not quite certain) that the sort which asks for nothing is the higher or more advanced. To be in the state in which you are so at one with the will of God that you wouldn’t want to alter the course of events even if you could is certainly a very high or advanced condition.
But if one simply rules out the lower kind, two difficulties follow. In the first place, one has to say that the whole historical tradition of Christian prayer (including the Lord’s Prayer itself) has been wrong; for it has always admitted prayers for our daily bread, for the recovery of the sick, for protection from enemies, for the conversion of the outside world, and the like. In the second place, though the other kind of prayer may be “higher” if you restrict yourself to it because you have got beyond the desire to use any other, there is nothing especially “high” or “spiritual” about abstaining from prayers that make requests simply because you think they’re no good. It might be a pretty thing (but, again, I’m not absolutely certain) if a boy never asked for cake because he was so high-minded and spiritual that he didn’t want any cake. But there’s nothing especially pretty about a boy who doesn’t ask because he has learned that it is no use asking. I think that the whole matter needs reconsideration.
The case against prayer (I mean the “low” or old-fashioned kind) is this: The thing you ask for is either good – for you and for the whole world in general – or else it is not. If it is, then a good and wise God will do it anyway. If it is not, then He won’t. In neither case can your prayer make any difference. But if this argument is sound, surely it is an argument not only against praying, but against doing anything whatever?
In every action, just as in every prayer, you are trying to bring about a certain result; and this result must be good or bad. Why, then, do we not argue as the opponents of prayer argue, and say that if the intended result is good, God will bring it to pass without your interference, and that if it is bad, He will prevent it happening whatever you do? Why wash your hands? If God intends them to be clean, they’ll come clean without your washing them. If He doesn’t, they’ll remain dirty (as Lady MacBeth found) however much soap you use. Why ask for the salt? Why put on your boots? Why do anything?
We know that we can act and that our actions produce results. Everyone who believes in God must therefore admit (quite apart from the question of prayer) that God has not chosen to write the whole history with His own hand. Most of the events that go on in the universe are indeed out of our control, but not all. It is like a play in which the scene and the general outline of the story is fixed by the author, but certain minor details are left for the actors to improvise. It may be a mystery why He should have allowed us to cause real events at all, but it is no odder that He should allow us to cause them by praying than by any other method.
Pascal says that God “instituted prayer in order to allow His creatures the dignity of causality.” It would perhaps be truer to say that He invented both prayer and physical action for that purpose. He gave us small creatures the dignity of being able to contribute to the course of events in two different ways. He made the matter of the universe such that we can (in those limits) do things to it; that is why we can wash our own hands and feed or murder our fellow creatures. Similarly, He made His own plan or plot of history such that it admits a certain amount of free play and can be modified in response to our prayers. If it is foolish and impudent to ask for victory in war (on the ground that God might be expected to know best), it would be equally foolish and impudent to put on a [raincoat] – does not God know best whether you ought to be wet or dry?
The two methods by which we are allowed to produce events may be called work and prayer. Both are alike in this respect – that in both we try to produce a state of affairs which God has not (or at any rate not yet) seen fit to provide “on His own”. And from this point of view the old maxim laborare est orare (work is prayer) takes on a new meaning. What we do when we weed a field is not quite different from what we do when we pray for a good harvest. But there is an important difference all the same.
You cannot be sure of a good harvest whatever you do to a field. But you can be sure that if you pull up one weed that one weed will no longer be there. You can be sure that if you drink more than a certain amount of alcohol you will ruin your health or that if you go on for a few centuries more wasting the resources of the planet on wars and luxuries you will shorten the life of the whole human race. The kind of causality we exercise by work is, so to speak, divinely guaranteed, and therefore ruthless. By it we are free to do ourselves as much harm as we please. But the kind which we exercise by prayer is not like that; God has left Himself discretionary power. Had He not done so, prayer would be an activity too dangerous for man and should have the horrible state of things envisaged by Juvenal: “Enormous prayers which Heaven in anger grants.”
Prayers are not always – in the crude, factual sense of the word – “granted.” This is not because prayer is a weaker kind of causality, but because it is a stronger kind. When it “works” at all it works unlimited by space and time. That is why God has retained a discretionary power of granting or refusing it; except on that condition prayer would destroy us. It is not unreasonable for a headmaster to say, “Such and such things you may do according to the fixed rules of this school. But such and such other things are too dangerous to be left to general rules. If you want to do them you must come and make a request and talk over the whole matter with me in my study. And then – we’ll see.”
The best thing about saying thank goodness in place of thank God is that there really are lots of ways of repaying your debt to goodness—by setting out to create more of it, for the benefit of those to come. Goodness comes in many forms, not just medicine and science. Thank goodness for the music of, say, Randy Newman, which could not exist without all those wonderful pianos and recording studios, to say nothing of the musical contributions of every great composer from Bach through Wagner to Scott Joplin and the Beatles. Thank goodness for fresh drinking water in the tap, and food on our table. Thank goodness for fair elections and truthful journalism. If you want to express your gratitude to goodness, you can plant a tree, feed an orphan, buy books for schoolgirls in the Islamic world, or contribute in thousands of other ways to the manifest improvement of life on this planet now and in the near future.
DANIEL C. DENNETT is the Austin B. Fletcher Professor of Philosophy, and Co-Director of the Center for Cognitive Studies at Tufts University. He is the author of Content and Consciousness; Brainstorms; Elbow Room; The Intentional Stance; Consciousness Explained; Darwin’s Dangerous Idea; Kinds of Minds; Brainchildren; Freedom Evolves; Sweet Dreams; and Breaking the Spell.
There are no atheists in foxholes, according to an old but dubious saying, and there is at least a little anecdotal evidence in favor of it in the notorious cases of famous atheists who have emerged from near-death experiences to announce to the world that they have changed their minds. The British philosopher Sir A. J. Ayer, who died in 1989, is a fairly recent example. Here is another anecdote to ponder.
Two weeks ago, I was rushed by ambulance to a hospital where it was determined by c-t scan that I had a “dissection of the aorta”—the lining of the main output vessel carrying blood from my heart had been torn up, creating a two—channel pipe where there should only be one. Fortunately for me, the fact that I’d had a coronary artery bypass graft seven years ago probably saved my life, since the tangle of scar tissue that had grown like ivy around my heart in the intervening years reinforced the aorta, preventing catastrophic leakage from the tear in the aorta itself. After a nine-hour surgery, in which my heart was stopped entirely and my body and brain were chilled down to about 45 degrees to prevent brain damage from lack of oxygen until they could get the heart-lung machine pumping, I am now the proud possessor of a new aorta and aortic arch, made of strong Dacron fabric tubing sewn into shape on the spot by the surgeon, attached to my heart by a carbon-fiber valve that makes a reassuring little click every time my heart beats.
As I now enter a gentle period of recuperation, I have much to reflect on, about the harrowing experience itself and even more about the flood of supporting messages I’ve received since word got out about my latest adventure. Friends were anxious to learn if I had had a near-death experience, and if so, what effect it had had on my longstanding public atheism. Had I had an epiphany? Was I going to follow in the footsteps of Ayer (who recovered his aplomb and insisted a few days later “what I should have said is that my experiences have weakened, not my belief that there is no life after death, but my inflexible attitude towards that belief”), or was my atheism still intact and unchanged?
Yes, I did have an epiphany. I saw with greater clarity than ever before in my life that when I say “Thank goodness!” this is not merely a euphemism for “Thank God!” (We atheists don’t believe that there is any God to thank.) I really do mean thank goodness! There is a lot of goodness in this world, and more goodness every day, and this fantastic human-made fabric of excellence is genuinely responsible for the fact that I am alive today. It is a worthy recipient of the gratitude I feel today, and I want to celebrate that fact here and now.
To whom, then, do I owe a debt of gratitude? To the cardiologist who has kept me alive and ticking for years, and who swiftly and confidently rejected the original diagnosis of nothing worse than pneumonia. To the surgeons, neurologists, anesthesiologists, and the perfusionist, who kept my systems going for many hours under daunting circumstances. To the dozen or so physician assistants, and to nurses and physical therapists and x-ray technicians and a small army of phlebotomists so deft that you hardly know they are drawing your blood, and the people who brought the meals, kept my room clean, did the mountains of laundry generated by such a messy case, wheel-chaired me to x-ray, and so forth. These people came from Uganda, Kenya, Liberia, Haiti, the Philippines, Croatia, Russia, China, Korea, India—and the United States, of course—and I have never seen more impressive mutual respect, as they helped each other out and checked each other’s work. But for all their teamwork, this local gang could not have done their jobs without the huge background of contributions from others. I remember with gratitude my late friend and Tufts colleague, physicist Allan Cormack, who shared the Nobel Prize for his invention of the c-t scanner. Allan—you have posthumously saved yet another life, but who’s counting? The world is better for the work you did. Thank goodness. Then there is the whole system of medicine, both the science and the technology, without which the best-intentioned efforts of individuals would be roughly useless. So I am grateful to the editorial boards and referees, past and present, ofScience, Nature, Journal of the American Medical Association, Lancet, and all the other institutions of science and medicine that keep churning out improvements, detecting and correcting flaws.
Do I worship modern medicine? Is science my religion? Not at all; there is no aspect of modern medicine or science that I would exempt from the most rigorous scrutiny, and I can readily identify a host of serious problems that still need to be fixed. That’s easy to do, of course, because the worlds of medicine and science are already engaged in the most obsessive, intensive, and humble self-assessments yet known to human institutions, and they regularly make public the results of their self-examinations. Moreover, this open-ended rational criticism, imperfect as it is, is the secret of the astounding success of these human enterprises. There are measurable improvements every day. Had I had my blasted aorta a decade ago, there would have been no prayer of saving me. It’s hardly routine today, but the odds of my survival were actually not so bad (these days, roughly 33 percent of aortic dissection patients die in the first twenty-four hours after onset without treatment, and the odds get worse by the hour thereafter).
One thing in particular struck me when I compared the medical world on which my life now depended with the religious institutions I have been studying so intensively in recent years. One of the gentler, more supportive themes to be found in every religion (so far as I know) is the idea that what really matters is what is in your heart: if you have good intentions, and are trying to do what (God says) is right, that is all anyone can ask. Not so in medicine! If you are wrong—especially if you should have known better—your good intentions count for almost nothing. And whereas taking a leap of faith and acting without further scrutiny of one’s options is often celebrated by religions, it is considered a grave sin in medicine. A doctor whose devout faith in his personal revelations about how to treat aortic aneurysm led him to engage in untested trials with human patients would be severely reprimanded if not driven out of medicine altogether. There are exceptions, of course. A few swashbuckling, risk-taking pioneers are tolerated and (if they prove to be right) eventually honored, but they can exist only as rare exceptions to the ideal of the methodical investigator who scrupulously rules out alternative theories before putting his own into practice. Good intentions and inspiration are simply not enough.
In other words, whereas religions may serve a benign purpose by letting many people feel comfortable with the level of morality they themselves can attain, no religion holds its members to the high standards of moral responsibility that the secular world of science and medicine does! And I’m not just talking about the standards ‘at the top’—among the surgeons and doctors who make life or death decisions every day. I’m talking about the standards of conscientiousness endorsed by the lab technicians and meal preparers, too. This tradition puts its faith in the unlimited application of reason and empirical inquiry, checking and re-checking, and getting in the habit of asking “What if I’m wrong?” Appeals to faith or membership are never tolerated. Imagine the reception a scientist would get if he tried to suggest that others couldn’t replicate his results because they just didn’t share the faith of the people in his lab! And, to return to my main point, it is the goodness of this tradition of reason and open inquiry that I thank for my being alive today.
What, though, do I say to those of my religious friends (and yes, I have quite a few religious friends) who have had the courage and honesty to tell me that they have been praying for me? I have gladly forgiven them, for there are few circumstances more frustrating than not being able to help a loved one in any more direct way. I confess to regretting that I could not pray (sincerely) for my friends and family in time of need, so I appreciate the urge, however clearly I recognize its futility. I translate my religious friends’ remarks readily enough into one version or another of what my fellow brights have been telling me: “I’ve been thinking about you, and wishing with all my heart [another ineffective but irresistible self-indulgence] that you come through this OK.” The fact that these dear friends have been thinking of me in this way, and have taken an effort to let me know, is in itself, without any need for a supernatural supplement, a wonderful tonic. These messages from my family and from friends around the world have been literally heart-warming in my case, and I am grateful for the boost in morale (to truly manic heights, I fear!) that it has produced in me. But I am not joking when I say that I have had to forgive my friends who said that they were praying for me. I have resisted the temptation to respond “Thanks, I appreciate it, but did you also sacrifice a goat?” I feel about this the same way I would feel if one of them said “I just paid a voodoo doctor to cast a spell for your health.” What a gullible waste of money that could have been spent on more important projects! Don’t expect me to be grateful, or even indifferent. I do appreciate the affection and generosity of spirit that motivated you, but wish you had found a more reasonable way of expressing it.
But isn’t this awfully harsh? Surely it does the world no harm if those who can honestly do so pray for me! No, I’m not at all sure about that. For one thing, if they really wanted to do something useful, they could devote their prayer time and energy to some pressing project that they can do something about. For another, we now have quite solid grounds (e.g., the recently released Benson study at Harvard) for believing that intercessory prayer simply doesn’t work. Anybody whose practice shrugs off that research is subtly undermining respect for the very goodness I am thanking. If you insist on keeping the myth of the effectiveness of prayer alive, you owe the rest of us a justification in the face of the evidence. Pending such a justification, I will excuse you for indulging in your tradition; I know how comforting tradition can be. But I want you to recognize that what you are doing is morally problematic at best. If you would even consider filing a malpractice suit against a doctor who made a mistake in treating you, or suing a pharmaceutical company that didn’t conduct all the proper control tests before selling you a drug that harmed you, you must acknowledge your tacit appreciation of the high standards of rational inquiry to which the medical world holds itself, and yet you continue to indulge in a practice for which there is no known rational justification at all, and take yourself to be actually making a contribution. (Try to imagine your outrage if a pharmaceutical company responded to your suit by blithely replying “But we prayed good and hard for the success of the drug! What more do you want?”)
The best thing about saying thank goodness in place of thank God is that there really are lots of ways of repaying your debt to goodness—by setting out to create more of it, for the benefit of those to come. Goodness comes in many forms, not just medicine and science. Thank goodness for the music of, say, Randy Newman, which could not exist without all those wonderful pianos and recording studios, to say nothing of the musical contributions of every great composer from Bach through Wagner to Scott Joplin and the Beatles. Thank goodness for fresh drinking water in the tap, and food on our table. Thank goodness for fair elections and truthful journalism. If you want to express your gratitude to goodness, you can plant a tree, feed an orphan, buy books for schoolgirls in the Islamic world, or contribute in thousands of other ways to the manifest improvement of life on this planet now and in the near future.
Or you can thank God—but the very idea of repaying God is ludicrous. What could an omniscient, omnipotent Being (the Man Who has Everything?) do with any paltry repayments from you? (And besides, according to the Christian tradition God has already redeemed the debt for all time, by sacrificing his own son. Try to repay that loan!) Yes, I know, those themes are not to be understood literally; they are symbolic. I grant it, but then the idea that by thanking God you are actually doing some good has got to be understood to be just symbolic, too. I prefer real good to symbolic good.
Still, I excuse those who pray for me. I see them as like tenacious scientists who resist the evidence for theories they don’t like long after a graceful concession would have been the appropriate response. I applaud you for your loyalty to your own position—but remember: loyalty to tradition is not enough. You’ve got to keep asking yourself: What if I’m wrong? In the long run, I think religious people can be asked to live up to the same moral standards as secular people in science and medicine.
Irving Kristol pictured below: In 1980 I read the books HOW SHOULD WE THEN LIVE? by Francis Schaeffer and WHATEVER HAPPENED TO THE HUMAN RACE? by both Schaeffer and Dr. C. Everett Koop and I saw the film series by the same names. In those two books Daniel Bell was quoted. In HOW SHOULD WE […]
______ Discussion (2 of 3): Antony Flew, N.T. Wright, and Gary Habermas ______________ 7News : Web Extra: Ricky Gervais on God Published on Mar 23, 2014 He’s not shy about sharing his opinion with 5 million social media followers so Ricky Gervais was happy to clear a few things up for us too. ______________ The Bible and […]
______________ C.S.Lewis started off as an atheist then a Christian who clung to some secular beliefs then finally a much orthodox Christian near the end of his life!!!! C.S. Lewis and evolution by Peter Barnes Credit: genvesselhttp://www.flickr.com. C.S. Lewis There would be a strong case for the assertion that C.S. Lewis (1898–1963) has been […]
_________________ On November 21, 2014 I received a letter from Nobel Laureate Harry Kroto and it said: …Please click on this URLhttp://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 __________________________ There are 3 videos in this series and they have […]
_____________ Discussion (1 of 3): Antony Flew, N.T. Wright, and Gary Habermas Uploaded on Sep 22, 2010 A discussion with Antony Flew, N.T. Wright, and Gary Habermas. This was held at Westminster Chapel March, 2008 Is Goodness Without God is Good Enough? William Lane Craig vs. Paul Kurtz Published on Jul 29, 2013 Date: October 24, 2001 […]
___________ Home / Reasons to Believe / Answering the New Atheists Answering the New Atheists By KerbyAnderson On Sunday, January 30 th, 2011 · no Comments · In Reasons to Believe Kerby Anderson counters the claim by popular new atheists that Christianity (along with other religions) is blind, irrational and without any evidence. Kerby demonstrates that […]
________ The Great Debate: Dinesh D’Souza v. Michael Shermer (part 1) Uploaded on Apr 26, 2011 In this debate on what are arguably two of the most important questions in the culture wars today — Is Religion a Force for Good or Evil? and Can you be Good without God? — the conservative Christian author […]
__________________ INTERESTING QUOTES: Note: Although we believe these quotes are authentic, we have not specifically verified the authenticity of each and every one. If you find that any quote is in error, please let us know and we will correct it. CATEGORIES: A) EVOLUTION AND ATHEISM B) INTELLIGENT DESIGN C) PROBLEMS ABOUT FOSSIL EVIDENCE OF EVOLUTION D) DISTORTIONS USED BY DOGMATIC […]
___ _________ Jesus’ Resurrection: Atheist, Antony Flew, and Theist, Gary Habermas, Dialogue Published on Apr 7, 2012 http://www.veritas.org/talks – Did Jesus die, was he buried, and what happened afterward? Join legendary atheist Antony Flew and Christian historian and apologist Gary Habermas in a discussion about the facts surrounding the death and resurrection of Jesus Christ. […]
__________ Adrian Rogers – How you can be certain the Bible is the word of God In the 1970’s and 1980’s I was a member of Bellevue Baptist in Memphis where Adrian Rogers was pastor and was a student at ECS from the 5th grade to the 12th grade where I was introduced to […]
Harvard Historian Richard Pipes writes the following in his book Russia Under the Bolshevik Regime:
“The Communists attacked religious beliefs and practices with a vehemence not seen since the days of the Roman Empire. Their aggressive atheism affected the mass of citizens far more painfully than the suppression of political dissent or the imposition of censorship.”1
It wasn’t only the Communists that had no concept of human rights or the value of the individual. A person only had value as he could add value to the State. Robby Kossmann, a German zoologist who later became a medical professor, expresses a proto-Nazi view in his 1880 essay “The Importance of the Life of an Individual in the Darwinian World View”:
“[T]he Darwinian world view must look upon the present sentimental conception of the value of the life of a human individual as an overestimate completely hindering the progress of humanity. The human state also, like every animal community of individuals, must reach an even higher level of perfection, if the possibility exists in it, through the destruction of the less well-endowed individual, for the more excellently endowed to win the space for the expansion of its progeny. . . . The state only has an interest in preserving the more excellent life at the expense of the less excellent.”2
What is man if there is no God? How did he come into being?
Marvin Minsky of MIT “believes that humans are nothing but meat machines that carry a computer in their head” also made of meat. Minsky, who is an atheist and works in the field of Artificial Intelligence (AI), “claimed that people should give their money to AI research rather than their churches, as only AI would truly give them eternal life.”3
But what is the source of intelligence in a matter-only world? These AI machines are not building themselves. Intelligent beings design and build them. What is the origin of the intelligence of the designers that can impute organized information in the form of complicated program to a mechanical device? How does he know that his intelligence is intelligent and the decisions he makes have a moral basis? Anyway, who or what is there who could challenge his or anybody’s view of morality? Who’s to say that these transhuman AI machines won’t turn on their creators like they did in the Terminator films? Were these machines moral or immoral in their attempts to eliminate humans? If so, who says?
Even atheists like Minsky have recognized that human rights cannot be founded on materialistic, evolutionary, and atheistic assumptions given their beliefs about the nature of reality and the stuff that makes up that reality.
Committed atheist and evolutionist Richard Rorty (1931-2007) knew that the operating assumptions of his worldview could not account for human rights when the struggle for survival eliminates the weak with no regard for an overarching morality that can’t be found in the stuff of the cosmos. There is nothing outside of nature evaluating what happens in nature. So how then does the atheist account for human rights and human dignity when, according to Joni Mitchell, “we are stardust, we are golden, we are billion year old carbon”?4
Nancy Pearcey writes that Rorty says the concept of human rights “came from ‘religious claims that human beings are made in the image of God.’ He cheerfully admits that he reaches over and borrows the concept of universal rights from Christianity. He even calls himself a ‘free-loading’ atheist: ‘This Jewish and Christian element in our tradition is gratefully invoked by free-loading atheists like myself.’”5
So here we have an atheist borrowing the necessary elements from a worldview he denies with his entire being because he knows that he can’t live consistently with the full implications of his atheism.
He’s not the only one. Rodney Brooks, also of MIT, shows in his book Flesh and Machines “that a person is nothing but an automaton—‘a big bag of skin full of biomolecules’ interacting by the laws of physics and chemistry. It is not easy to think this way, he admits. But ‘when I look at my children, I can, when I force myself, . . . see that they are machines.’”
And yet he goes on to say, contradicting the atheistic worldview he supports with all his being, but “‘[t]hat is not how I treat them. . . . They have my unconditional love, the furthest one might be able to get from rational analysis.’ If this sounds incoherent, Brooks admits as much: ‘I maintain two sets of inconsistent beliefs.’ In other words, he has to take a secular leap of faith” into a realm that he does not believe exists in order to give his world meaning.
Minsky also must leave behind the operating assumptions of his anti-God worldview in order to live a life where life matters and has meaning. “In The Society of Mind he writes, ‘The physical world provides no room for freedom of will.’ And yet ‘that concept is essential to our models of the mental realm. [And so] we are virtually forced to maintain that belief, even though we know it’s false.’”6
What happens when the next generation of atheists who are less connected to a Christian worldview from which Rorty, Minsky, and Brooks have been borrowing from in order to maintain some sort of moral sanity become more consistent with their matter-only, meat machine, “big bag of skin full of biomolecules” worldview?
The day may come when the new-new atheists will drop any pretense of inconsistency and fully embrace the view that humans are nothing but organic machines, carbon units that have no more regard for the lives of other people than the graphite found in a pencil.
Footnotes:
1. Richard Pipes, Russia Under the Bolshevik Regime (New York: Alfred K. Knopf, 1994), 337. [↩]
2. Quoted in Richard Weikart, From Darwin to Hitler: Evolutionary Ethics, Eugenics, and Racism in Germany (New York: Palgrave Macmillan, 2004), 2. [↩]
3. Anne Forest, God in the Machine: What Robots Teach us About Humanity and God (New York: Dutton/Penguine Group, 2004), 43. [↩]
4. The interesting thing about Joni Mitchell’s song “Woodstock” is that she can’t escape religious imagery by using phrases like “child of God” and “get ourselves back to the garden,” presumably a reference to the Garden of Eden. [↩]
5. Nancy Pearcey, Finding Truth: 5 Principles for Unmasking Atheism, Secularism, and Other God Substitutes (Colorado Springs, CO: David C. Cook, 2015), 225-226. [↩]
6. Nancy Pearcey, “Intelligent Design and the Defense of Reason,” Darwin’s Nemesis: Phillip Johnson and the Intelligent Design Movement, ed. William A. Dembski (Downers Grove, IL: InterVarsity Press, 2006), 237 [↩]
In conjunction with WORLD Magazine, Patrick Henry College presents its interview with Nancy Pearcey as a part of the Newsmaker Interview Series with Marvin Olasky, editor-in-chief at WORLD and Distinguished Chair of Journalism and Public Policy at PHC. For more information on Patrick Henry College, visit our website here http://www.phc.edu.
______________ I have dedicated several posts to this series on the Beatles and I don’t know when this series will end because Francis Schaeffer spent a lot of time talking and writing about them and their impact on the culture of the 1960’s. Lucy in the Sky with Diamonds- The Beatles The Beatles: The Beatles […]
________________ I have dedicated several posts to this series on the Beatles and I don’t know when this series will end because Francis Schaeffer spent a lot of time talking and writing about them and their impact on the culture of the 1960’s. The Beatles: The Beatles and their album St. Pepper’s Lonely Hearts Club […]
__________________ I have dedicated several posts to this series on the Beatles and I don’t know when this series will end because Francis Schaeffer spent a lot of time talking and writing about them and their impact on the culture of the 1960’s. The Beatles are featured in this episode below and Schaeffer noted, ” Sergeant Pepper’s […]
_______________ I have dedicated several posts to this series on the Beatles and I don’t know when this series will end because Francis Schaeffer spent a lot of time talking and writing about them and their impact on the culture of the 1960’s. Great Album The Beatles are featured in this episode below and Schaeffer […]
_______________ Francis Schaeffer pictured below: _____________________ Why am I doing this series FRANCIS SCHAEFFER ANALYZES ART AND CULTURE? John Fischer probably expressed it best when he noted: Schaeffer was the closest thing to a “man of sorrows” I have seen. He could not allow himself to be happy when most of the world was desperately lost […]
Crimes and Misdemeanors: A Discussion: Part 1 ___________________________________ Today I will answer the simple question: IS IT POSSIBLE TO BE AN OPTIMISTIC SECULAR HUMANIST THAT DOES NOT BELIEVE IN GOD OR AN AFTERLIFE? This question has been around for a long time and you can go back to the 19th century and read this same […]
____________________________________ 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 […]
Love and Death [Woody Allen] – What if there is no God? [PL] ___________ _______________ How Should We then Live Episode 7 small (Age of Nonreason) #02 How Should We Then Live? (Promo Clip) Dr. Francis Schaeffer 10 Worldview and Truth Two Minute Warning: How Then Should We Live?: Francis Schaeffer at 100 Francis […]
___________________________________ Francis Schaeffer pictured below: ____________________________ 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 […]
________________ 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 […]
Woody Allen Should Have Quoted Pascal: “Magic in the Moonlight”
I am no Roger Ebert and don’t watch that many movies, but in my opinion, for what it’s worth, Woody Allen’s 2014 film “Magic in the Moonlight” is one of the last year’s most theologically profound movies. The theological point, however, may easily be missed without careful attention to the story’s irony.
On the surface, unlike Allen’s other theologically profound movie “Crimes and Misdemeanors,” “Magic in the Moonlight” seems to be a light hearted Shakespearian type comedy. Someone might also see similarities with “My Fair Lady.” I did, anyway. However, anyone knowledgeable about modernity as a cultural ethos (the theme of my The Journey of Modern Theology) cannot miss the emphasis on reasonand its limitations.
The main character (played by Colin Firth) is a 1920s celebrity magician whose side line is exposing mediums and psychics as frauds. (Another echo of reality—Houdini.) He is obsessed with Enlightenment-inspired rationalism (positivism) and seems personally offended, on behalf of humanity, by belief in the supernatural. He quotes Nietzsche several times during the movie—on the subject of the death of God and the demise of religion.
However, in the process of attempting to expose a charming young medium as a fraud, he falls in love with her. There are two main problems with this (for him). First, he’s already engaged to someone and their relationship is rational. That is, they are made for each other. Second, his love for the young female medium is completely irrational; they have nothing in common and breaking up with his fiancée to marry her is an offense to reason.
At the end of the movie the magician and the medium get together but only in spite of reason and common sense—as made abundantly clear through a conversation between him and his aunt.
This all-too-brief description of the movie cannot begin to do justice to its charm. The acting is wonderful, the dialogue brilliant, and the scenery amazing.
Toward the end of the movie I couldn’t help blurting out “Do you love by reason?” (Fortunately I was watching the movie at home on DVD because that might have been a problem in a movie theater!) That’s a famous quote from Blaise Pascal, the 17th century mathematician and Christian apologist (and many other things). If I am not mistaken, that question appears in Pensees immediately following the more famous quote “The heart has reasons the reason knows not of.” (For you purists who demand documentation for everything, I apologize. I don’t have time to look it up right now. Take my word for it if you can—Pascal wrote both.)
This seems to me to be the whole point of the movie—other than entertainment through a good story well acted out. The magician resists falling in love with the fake medium with all his mind. But, in the end, he goes against reason and falls into the mystery of inexplicable love. (At the end of the movie I felt sorry for his love interest—in the same way I feel sorry for Eliza Doolittle at the end of “My Fair Lady” every time I see it.)
I think it would not be too much of a stretch to interpret “Magic in the Moonlight” as an anti-rationalism movie. Not anti-reason, but a movie exposing the silliness of extreme rationalism. Call its motif “Pascalian” (to invent a term). Pascal did not reject “the principles of reason;” he only rejected the rationalism he saw budding in Descartes and other Enlightenment philosophers. Pascal anticipated postmodernity by criticizing the omnicompetence of reason.
I’m sure I’m going far beyond anything Woody Allen intended when I say that the movie points to love as a signal of transcendence. The floating candle at the séance may have been faked, but the absurdly irrational love for the medium wasn’t. That’s the point of the movie and I think it’s possible to go the next step and say that the capacity of the human heart to love beyond reason points toward a reality beyond the material and observable. It is reasonable to be open to that revealing itself (or Himself) to us.
_______ Woody Allen’s New Film Is Called ‘Irrational Man’ Posted on Friday, January 30th, 2015 by Angie Han 85 SHARES TwitterFacebook Woody Allen‘s latest film finally has a release date and a studio. Irrational Man will be distributed by Sony Pictures Classics, as were Allen’s last six films.Emma Stone, Joaquin Phoenix, Parker Posey, and Jamie […]
__________________ Top 5000 Irrational Man (2015) 24 July 2015 (USA) Not yet released (voting begins after release) On a small town college campus, a philosophy professor in existential crisis gives his life new purpose when he enters into a relationship with his student. Director: Woody Allen Writer: Woody Allen Stars: Emma Stone, Joaquin Phoenix, Jamie […]
___________ Sony Acquires Woody Allen’s IRRATIONAL MAN – AMCi Published on Feb 5, 2015 Sony Pictures Classics has acquired the North American rights to Woody Allen’s next film “Irrational Man”. This marks the eight collaboration between Allen and the studio. Few details are known about the film to date but it is said that it […]
Crimes and Misdemeanors: A Discussion: Part 1 ___________________________________ Today I will answer the simple question: IS IT POSSIBLE TO BE AN OPTIMISTIC SECULAR HUMANIST THAT DOES NOT BELIEVE IN GOD OR AN AFTERLIFE? This question has been around for a long time and you can go back to the 19th century and read this same […]
Love and Death [Woody Allen] – What if there is no God? [PL] ___________ _______________ How Should We then Live Episode 7 small (Age of Nonreason) #02 How Should We Then Live? (Promo Clip) Dr. Francis Schaeffer 10 Worldview and Truth Two Minute Warning: How Then Should We Live?: Francis Schaeffer at 100 Francis […]
______________________ Woody Allen: “the whole thing is tragic” July 20, 2012 Mr. Allen, do you truly believe that happiness in life is impossible? This is my perspective and has always been my perspective on life. I have a very grim, pessimistic view of it. I always have since I was a little boy; it hasn’t […]
___________ Dr. Francis Schaeffer – The Naturalistic, Materialistic, World View Francis Schaeffer and Gospel of Christ in the pages of the Bible Francis Schaeffer’s term the “Mannishness of Man” and how it relates to Woody Allen and Charles Darwin!!! Schaeffer noted that everyone has these two things constantly pulling at them. First, it is […]
____ Woody Allen’s past movies and the subject of the Meaning of Life examined!!! Out of the Past: Woody Allen, Nostalgia, the Meaning of Life, and Radio Days Kyle Turner Jul 25, 2014 Film, Twilight Time 1 Comment “I firmly believe, and I don’t say this as a criticism, that life is meaningless.” – Woody […]
__________ I wrote on this yesterday and will continue to write on it for a while. Below is a very fine article by Mike Huckabee on the subject. American people have to take up the slack for absentee president. (Photo: Philippe Wojazer, AFP/Getty Images) 3237CONNECT 21TWEETLINKEDIN 35COMMENTEMAILMORE Woody Allen said that “80% of success is […]
40 songs from Past Woody Films plus song I suggested for Woody Allen’s new film from Pee Wee Spitelera (Clarinetist at Al Hirts’ Club, New Orleans) ___________ Woody Allen – Songs from Woody Allen’s Films Published on Oct 7, 2013 Woody Allen – Songs from Woody Allen’s Films Upload the album here :http://bit.ly/17BenPD iTunes […]
A major way to test a philosophy or worldview is to ask: Is it logically consistent? Internal contradictions are fatal to any worldview because contradictory statements are necessarily false. “This circle is square” is contradictory, so it has to be false. An especially damaging form of contradiction is self-referential absurdity — which means a theory sets up a definition of truth that it itself fails to meet. Therefore it refutes itself….
An example of self-referential absurdity is a theory called evolutionary epistemology, a naturalistic approach that applies evolution to the process of knowing. The theory proposes that the human mind is a product of natural selection. The implication is that the ideas in our minds were selected for their survival value, not for their truth-value.
But what if we apply that theory to itself? Then it, too, was selected for survival, not truth — which discredits its own claim to truth. Evolutionary epistemology commits suicide.
Astonishingly, many prominent thinkers have embraced the theory without detecting the logical contradiction. Philosopher John Gray writes, “If Darwin’s theory of natural selection is true,… the human mind serves evolutionary success, not truth.” What is the contradiction in that statement?
Gray has essentially said, if Darwin’s theory is true, then it “serves evolutionary success, not truth.” In other words, if Darwin’s theory is true, then it is not true.
Self-referential absurdity is akin to the well-known liar’s paradox: “This statement is a lie.” If the statement is true, then (as it says) it is not true, but a lie.
But, of course, no intellectual consideration matters once the naturalists can hear the giant maw of the school system sucking it down. After a while, everyone believes what doesn’t make sense, and no one knows why or cares.
In conjunction with WORLD Magazine, Patrick Henry College presents its interview with Nancy Pearcey as a part of the Newsmaker Interview Series with Marvin Olasky, editor-in-chief at WORLD and Distinguished Chair of Journalism and Public Policy at PHC. For more information on Patrick Henry College, visit our website here http://www.phc.edu.
______________ I have dedicated several posts to this series on the Beatles and I don’t know when this series will end because Francis Schaeffer spent a lot of time talking and writing about them and their impact on the culture of the 1960’s. Lucy in the Sky with Diamonds- The Beatles The Beatles: The Beatles […]
________________ I have dedicated several posts to this series on the Beatles and I don’t know when this series will end because Francis Schaeffer spent a lot of time talking and writing about them and their impact on the culture of the 1960’s. The Beatles: The Beatles and their album St. Pepper’s Lonely Hearts Club […]
__________________ I have dedicated several posts to this series on the Beatles and I don’t know when this series will end because Francis Schaeffer spent a lot of time talking and writing about them and their impact on the culture of the 1960’s. The Beatles are featured in this episode below and Schaeffer noted, ” Sergeant Pepper’s […]
_______________ I have dedicated several posts to this series on the Beatles and I don’t know when this series will end because Francis Schaeffer spent a lot of time talking and writing about them and their impact on the culture of the 1960’s. Great Album The Beatles are featured in this episode below and Schaeffer […]
_______________ Francis Schaeffer pictured below: _____________________ Why am I doing this series FRANCIS SCHAEFFER ANALYZES ART AND CULTURE? John Fischer probably expressed it best when he noted: Schaeffer was the closest thing to a “man of sorrows” I have seen. He could not allow himself to be happy when most of the world was desperately lost […]
Crimes and Misdemeanors: A Discussion: Part 1 ___________________________________ Today I will answer the simple question: IS IT POSSIBLE TO BE AN OPTIMISTIC SECULAR HUMANIST THAT DOES NOT BELIEVE IN GOD OR AN AFTERLIFE? This question has been around for a long time and you can go back to the 19th century and read this same […]
____________________________________ 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 […]
Love and Death [Woody Allen] – What if there is no God? [PL] ___________ _______________ How Should We then Live Episode 7 small (Age of Nonreason) #02 How Should We Then Live? (Promo Clip) Dr. Francis Schaeffer 10 Worldview and Truth Two Minute Warning: How Then Should We Live?: Francis Schaeffer at 100 Francis […]
___________________________________ Francis Schaeffer pictured below: ____________________________ 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 […]
________________ 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 […]