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No Need For Self-Control

How is it that the pre­mod­ern val­ued mas­tery of the self, over and above con­trol of nature (and may explain, at least in part, the lack of tech­no­log­i­cal progress among the ancients — while their notions of duty and virtue are more rel­e­vant today than ever)? Why is it that the mod­ern val­ues mas­tery of nature as a ser­vant to the self, over whom there need be no mas­ter: this assumes a stan­dard. Sub­jec­tive feel­ing is now king, the new ‘moral life’. Virtue and duty are in exile, unpleas­ant reminders of the old moral order.

As Peter Kreeft observed in Back to Virtue (p. 23):

We con­trol nature but we can­not con­trol our own con­trol. We con­trol nature, but we can­not or will not con­trol our­selves. Self-control is “out” exactly when nature con­trol is “in”, that is, exactly when self-control is most needed.

If we can con­quer every­thing except our­selves, the result … (Read more)

The Honor of a Hero

Is it really such an honor to be called a hero within a soci­ety that watches the home­less die on pub­lic streets, while women are raped in pub­lic wash­rooms? Either a hero exem­pli­fies the val­ues of such a soci­ety — and then he is no hero — or is admired as he goes against them. And if the lat­ter, then how pathetic are they who praise him — “hero”. How a hero is per­verted, invig­o­rat­ing apa­thetic lives…… (Read more)

Virtue of Magnanimity

I have some­thing of a con­fes­sion to make: a lot of the time I feel inad­e­quate. I feel inad­e­quate in almost every­thing I do, espe­cially in the things oth­ers tell me I’m (really) good at.  When I do feel con­tent with myself, the moment is fleet­ing. I’m con­tent until I come across some­one else who does some­thing sim­i­lar to what I do–except they do it bet­ter. Or at least that’s what I think. It doesn’t mat­ter their age, their edu­ca­tion or their back­ground. It only mat­ters that I see myself as insignif­i­cant com­pared to them and what they are doing, even if the real­ity is the oppo­site. I’ve had feel­ings of inad­e­quacy to the point of  almost believ­ing that if oth­ers really knew how much I didn’t know (and I really don’t know a lot), they would shrug me off as puffed up, a char­la­tan or a fraud. I … (Read more)