Orestes and the Ἐρινύες

 

Persecution And War

A Remembering

Reared as a Roman Catholic, educated for a while at a Catholic preparatory school and then – again for a while – at a Catholic boarding school, I remember the history taught by our teachers and Priests of the centuries-long persecution of English and Irish Catholics that began in the 16th century. There were stories of martyrs; of recusants; of secret Masses; of anti-Catholic polemics and propaganda; and of the monks who – after the suppression of the monasteries, the theft of monastic lands and wealth, begun by a tyrannos named Henry – escaped to France and founded monasteries such as the one at Dieulouard in Lorraine.

There thus was engendered in we Catholic children a feeling of difference, aided by the fact that our Mass was in Latin, by our sacrament of confession, by the practice of Gregorian chant, and by the singing of hymns such as Faith Of Our Fathers with its memorable verses

Faith of our Fathers living still
In spite of dungeon, fire, and sword […]
We will be true to thee till death […]

Our Fathers, chained in prisons dark,
Were still in heart and conscience free […]
Faith of our Fathers, Mary’s prayers
Shall win our country back to thee

This feeling of difference was forcefully remembered when I in the early 1970’s – during The Troubles – ventured to visit Northern Ireland; when I in the mid-1970’s and as a Catholic monk spent several weeks staying at a Presbytery in Dublin; and when I in the mid-1990’s – before the Good Friday Agreement – visited Derry.

Forcefully remembered because I listened to accounts of the burning of Catholic homes by Protestant mobs in 1969 and the subsequent flight of hundreds of Catholic families to the Irish Republic where they were housed in refugee camps; listened to witness accounts of the killing of eleven Catholics, including a Priest, by the British Army in Ballymurphy in 1971; listened to witness accounts of the killing of fourteen Catholics, again by the British Army, in Derry in 1972; and listened to stories of the persecution of Irish Catholics under British rule.

Such a remembering, such a childhood feeling of difference, formed part of the years-long personal and philosophical reflexion that occupied me for several years as I, between 2006 and 2009, developed my ‘numinous way’ and then between 2011 and 2012 gradually refined it into the ‘way of pathei-mathos’, with the core of that reflexion concerning matters such as extremism, my own extremist past, war, prejudice, intolerance, and persecution.

War And Combat

Familiar as I was with ancient works by Thucydides, Herodotus, Livy, and others; with many works concerning more recent European history by modern historians, as well as with personal accounts of those who had fought for both the Allies and the Axis during World War Two, I recalled some words of Cicero:

“Aliis ego te virtutibus, continentiae, gravitatis, iustitiae, fidei, ceteris omnibus.”

“because of your other virtues of self-restraint, of dignity, of fairness, of honesty, and all other such qualities…” [1]

Which led me to consider making a distinction between war and a more personal combat, between a modern krieg and the Old Germanic werra, given that war, from my reading of and admittedly fallible understanding of history, seemed to me to involve – by its very nature of necessitating killing and causing injury – intolerance, hatred, a divisive sense of difference often involving “us” believing we were “better” (or more civilized) than them, our enemies, thus leading to a dehumanization of “the enemy”. A divisive sense of difference and a dehumanization often aided (particularly in modern times) by polemics, rumour, and propaganda; and a divisive sense of difference, a dehumanization, together with polemics, rumour, and propaganda, which I knew from my own decades of political and religious activism formed a core part of all types of extremism.

The distinction I considered was that personal combat unlike war did not involve large armies fighting against each other because of some diktat or personal agenda by some tyrannos or because of some ideology or religion or policy of some State or government. Instead, combat involved small groups – such as clans or tribes or neighbours – fighting because of some personal quarrel or some wrong or some perceived grievance.

But the more I considered this supposed distinction between combat and war the more I realized that in practice there was no such distinction since both involved principles similar to those of the Ancient Roman Leges Regiae – qv. the Jus Papirianum attributed to Sextus Papirius – where someone or some many possess or have acquired (through for example force of arms) or have assumed authority over others, and who by the use of violence and/or by the threat of punishment and/or by oratory or propaganda, are able to force or persuade others to accept such authority and obey the commands of such authority.

This acceptance by individuals of a supra-personal authority – or, more often, the demand by some supra-personal authority that individuals accept such a supra-personal authority – was manifest in the Christian writings of Augustine (b.354 CE, d.430 CE), such as his De Civitate Dei contra Paganos where in Book XIX, chapter xiii, he wrote of the necessity of a hierarchy in which God is the supreme authority, with peace between human beings and God requiring obedience to that authority; with peace between human beings, and civil peace, also of necessity requiring obedience to an order in which each person has their allotted place, “Ordo est parium dispariumque rerum sua cuique loca tribuens dispositio.”

Which hierarchy and acceptance of authority led Augustine to describe – in book XXII of Contra Faustum Manichaeum – the concept that war requires the authority of a person (such as a monarch) who has such “necessary” authority over others. This concept regarding war has remained a guiding principle of modern Western nations where the authority to inaugurate and prosecute a war against perceived enemies resides in the State, and thus in modern potentates who have seized power or in elected governments and their representatives such as Presidents and Prime Ministers.

Authority And Society

In the nations of the West, such a hierarchy of authority applies not only to war and its prosecution but also to changes, to reform, in society [2] for there is, as I mentioned in The Numinous Way Of Pathei-Mathos,

“a hierarchy of judgement involved, whatever political ‘flavour’ the government is assigned to, is assumed to represent, or claims it represents; with this hierarchy of necessity requiring the individual in society to either (i) relinquish their own judgement, being accepting of or acquiescing in (from whatever reason or motive such as desire to avoid punishment) the judgement of these others, or (ii) to oppose this ‘judgement of others’ either actively through some group, association, or movement (political, social, religious) or individually, with there being the possibility that some so opposing this ‘judgement of others’ may resort to using violent means against the established order.” [3]

In the way of pathei-mathos authority is personal, based on individual empathy and a personal pathei-mathos; both of which have a local horizon so that what is

“beyond our personal empathic knowing of others, beyond our knowledge and our experience [our pathei-mathos], beyond the limited (local) range of our empathy and that personal (local) knowledge of ourselves which pathei-mathos reveals – is something we rationally, we humbly, accept we do not know and so cannot judge or form a reasonable, a fair, a balanced, opinion about. For empathy, like pathei-mathos, lives within us; manifesting, as both empathy and pathei-mathos do, the always limited nature, the horizon, of our own knowledge and understanding.” [4]

In practical terms this means trying to cultivate within ourselves the virtues mentioned by Cicero – self-restraint, dignity, fairness, honesty – and implies we have no concern for or we seek to cultivate no concern for supra-personal hierarchies and supra-personal authority – whether political, religious, or otherwise – and thus move away from, try to distance ourselves from, the consequences of such supra-personal hierarchies and supra-personal authority manifest as the consequences are and have been, throughout our history, in war, prejudice, intolerance, unfairness, extremism, and persecution in the name of some ideology, some religion, or because someone has commanded us to persecute those that they and others have declared are “our” enemies, and which war and persecutions are often, especially in modern times, accompanied by propaganda and lies.

Thus in the case of my Catholic remembering, those soldiers in Ballymurphy and in Derry shot and killed civilians, women included, because those soldiers believed them to be “enemies”, because propaganda had dehumanized those enemies; because those soldiers were part of and obeyed a hierarchical, supra-personal, chain-of-command by being there armed and prepared to use deadly force and violence against individuals they did not personally know; and because in the aftermath of those killings, and for years afterwards, they were not honest and hence did not contradict the propaganda stories, the lies, about those events which some of their superiors and others circulated in an attempt to justify such acts of inhumanity.

Yet for me the real tragedy is that events similar to those of my very personal remembering have occurred on a vaster scale millennia after millennia and are still occurring, again on a vaster scale and world-wide, despite us having access to the wisdom of the past, manifest as such wisdom is, for those reared in the West, in the Agamemnon of Aeschylus, in the Oedipus Tyrannus of Sophocles, in the mythos of Μοῖραι τρίμορφοι μνήμονές τ᾽ Ἐρινύες [5], in many of the writings of Cicero, in Τὰ εἰς ἑαυτόν by Marcus Aurelius, in the numinous beauty of Gregorian chant, in the music of JS Bach, and in so many, many, other writers and artists ancient and modern.

Ða sceolde se hearpere weorðan swa sarig
þæt he ne meahte ongemong oðrum mannum bion
(XXXV, 6)

David Myatt
9.ix.18

°°°

[1] M. Tullius Cicero, Pro Murena Oratio, 23. My translation.

[2] By ‘society’ in the context of this essay and the way of pathei-mathos is meant a collection of individuals who dwell, who live, in a particular area and who are subject to the same laws and the same institutions of authority. Modern society is thus a manifestation of some State, and States are predicated on individuals actively or passively accepting some supra-personal authority, be it governmental (national) or regional (county), or more usually both.

[3] “Society, Politics, Social Reform, and Pathei-Mathos”. The Numinous Way Of Pathei-Mathos. 2013. Fifth edition. Link: https://davidmyatt.files.wordpress.com/2018/03/numinous-way-v5c-print.pdf

[4] “Personal Reflexions On Some Metaphysical Questions.” 2015. Link: https://davidmyatt.wordpress.com/2015/03/11/personal-reflexions-on-some-metaphysical-questions/

[5] “Trimorphed Moirai with their ever-heedful Furies.” Aeschylus (attributed), Prometheus Bound, 516

°°°

Related:

° Agamemnon: https://davidmyatt.files.wordpress.com/2018/03/agamemnon.pdf

° Oedipus Tyrannus: https://davidmyatt.files.wordpress.com/2018/03/oedipus-tyrannus-v1.pdf


Image credit: Orestes and the Ἐρινύες. Red figure vase, c. 380 BCE


David Myatt
A revised (fifth) edition of my 2013 book The Numinous Way of Pathei-Mathos is now available. Since I consider the abstractions denoted by the terms “intellectual property” and “copyright” to be anachronistic, the book is licensed under the Creative Commons Attribution-NoDerivatives 4.0 International (CC BY-ND 4.0) License – and thus can be copied, distributed, and commercially published, royalty-free, according to the terms of that license – and is available as a (91 page) gratis Open Access pdf file here:

The Numinous Way of Pathei-Mathos
(pdf)

The revised edition includes five new appendices, which elucidate terms such as ‘numinous’ and ‘physis’, and an expanded Glossary.

A printed edition is also available: ISBN 978-1484096642.

°°°

Contents

° Prefatory Note
° Conspectus
° The Way of Pathei-Mathos – A Philosophical Compendium
° Some Personal Musings On Empathy
° Enantiodromia and The Reformation of The Individual
° Society, Politics, Social Reform, and Pathei-Mathos
° The Change of Enantiodromia
° The Abstraction of Change
° Appendix I – The Principle of Δίκα
° Appendix II – From Mythoi To Empathy: A New Appreciation Of The Numinous
° Appendix III – Towards Understanding Ancestral Culture
° Appendix IV – The Concept of Physis
° Appendix V – Notes on Aristotle, Metaphysics, Book 5, 1015α
° Appendix VI – Notes on Heraclitus Fragment 1
° Appendix VII – Glossary of Terms and Greek Words
° Footnotes


As manifest in my weltanschauung, based as that weltanschauung is on pathei-mathos and an appreciation of Greco-Roman culture, the term Ancestral Culture is synonymous with Ancestral Custom, with Ancestral Custom represented in Ancient Greek mythoi by Δίκη, the goddess Fairness as described by Hesiod:

σὺ δ ̓ ἄκουε δίκης, μηδ ̓ ὕβριν ὄφελλε:
ὕβρις γάρ τε κακὴ δειλῷ βροτῷ: οὐδὲ μὲν ἐσθλὸς
215 ῥηιδίως φερέμεν δύναται, βαρύθει δέ θ ̓ ὑπ ̓ αὐτῆς
ἐγκύρσας ἄτῃσιν: ὁδὸς δ ̓ ἑτέρηφι παρελθεῖν
κρείσσων ἐς τὰ δίκαια: Δίκη δ ̓ ὑπὲρ Ὕβριος ἴσχει
ἐς τέλος ἐξελθοῦσα: παθὼν δέ τε νήπιος ἔγνω

You should listen to Fairness and not oblige Hubris
Since Hubris harms unfortunate mortals while even the more fortunate
Are not equal to carrying that heavy a burden, meeting as they do with Mischief.
The best path to take is the opposite one: that of honour
For, in the end, Fairness is above Hubris
Which is something the young come to learn from adversity.

Hesiod, Ἔργα καὶ Ἡμέραι [Works and Days], vv 213-218 [1]

That Δίκη is generally described as the goddess of ‘justice’ – as ‘Judgement’ personified – is unfortunate given that the terms ‘justice’ and ‘judgement’ have modern, abstract, and legalistic, connotations which are inappropriate and which detract from understanding and appreciating the mythoi of Ancient Greece and Rome.

Correctly understood, Δίκη – and δίκη in general – represents the natural and the necessary balance manifest in ἁρμονίη (harmony) and thus not only in τὸ καλόν (the beautiful) but also in the Cosmic Order, κόσμος, with ourselves as human beings (at least when unaffected by hubris) a microcosmic re-presentation of such balance, κόσμον δὲ θείου σώματος κατέπεμψε τὸν ἄνθρωπον [2]. A sentiment re-expressed centuries later by Marsilii Ficini:

Quomodo per inferiora superioribus exposita deducantur superiora, et per mundanas materias mundana potissimum dona.

How, when what is lower is touched by what is higher, the higher is cosmically presenced therein and thus gifted because cosmically aligned. [3]

This understanding and appreciation of ἁρμονίη and of κόσμος and of ourselves as a microcosm is perhaps most evident in the Greek phrase καλὸς κἀγαθός, describing as it does those who are balanced within themselves, who – manifesting τὸ καλόν and τὸ ἀγαθὸν – comport themselves in a gentlemanly or lady-like manner, part of which comportment is living and if necessary dying in a honourable, a noble, manner. For personal honour presences τὸ καλόν and τὸ ἀγαθὸν, and thus the numinous.

For in practice honour manifests the customary, the ancestral way, of those who are noble, those who presence fairness; those who restore balance; those who (even at some cost to themselves) are fair due to their innate physis or because they have been nurtured to be so. For this ancestral way – such ancestral custom – is what is expected in terms of personal behaviour based on past personal examples and thus often manifests the accumulated wisdom of previous generations.

Thus, an important – perhaps even ethos-defining – Ancestral Custom of Greco-Roman culture, and of Western culture born as Western culture was from both medieval mythoi involving Knights and courtly romance and from the re-discovery of Greco-Roman culture that began the Renaissance, is chivalry and which personal virtue – presencing the numinous as it does and did – is not and cannot be subject to any qualifications or exceptions and cannot be confined to or manifest by anything so supra-personal as a particular religion or anything so supra-personal as a political dogma or ideology.

Hence, the modern paganus weltanschauung that I mentioned in my Classical Paganism And The Christian Ethos as a means “to reconnect those in the lands of the West, and those in Western émigré lands and former colonies of the West, with their ancestral ethos,” is one founded on καλὸς κἀγαθός. That is, on chivalry; on manners; on gentrice romance; and on the muliebral virtues, the gender equality, inherent in both chivalry and personal manners, consciously and rationally understood as chivalry and manners now are as a consequence of both our thousands of years old human culture of pathei-mathos and of our empathic (wordless) and personal apprehension of the numinous.

David Myatt
January 2018
(Revised March 2018)

[1] My translation. Some notes on the translation:

a. δίκη. The goddess of Fairness. In this work, as in Θεογονία (Theogony), Hesiod is recounting and explaining part of the ancestral tradition of ancient Greece, one important aspect of which tradition is understanding the relation between the gods and mortals.

Given both the antiquity of the text and the context, ‘Fairness’ – as the name of the goddess – is, in my view, more appropriate than the now common appellation ‘Justice’, considering the modern (oft times impersonal) connotations of the word ‘justice’.

b. Mischief. The sense of ἄτῃσιν here is not of ‘delusion’ nor of ‘calamities’, per se, but rather of encountering that which or those whom (such as the goddess of mischief, Ἄτη) can bring mischief or misfortune into the ‘fortunate life’ of a ‘fortunate mortal’, and which encounters are, according to classical tradition, considered as having been instigated by the gods. Hence, of course, why Sophocles [Antigone, 1337-8] wrote ὡς πεπρωμένης οὐκ ἔστι θνητοῖς συμφορᾶς ἀπαλλαγή (mortals cannot be delivered from the misfortunes of their fate).

c. δίκαιος. Honour expresses the sense that is meant: of being fair; capable of doing the decent thing; of dutifully observing ancestral customs. A reasonable alternative for ‘honour’ would thus be ‘decency’, both preferable to words such as ‘just’ and ‘justice’ which are not only too impersonal but have too many inappropriate modern connotations.

d. νήπιος. Literal – ‘young’, ‘uncultured’ (i.e. un-schooled, un-educated in the ways of ancestral custom) – rather than metaphorical (‘foolish’, ignorant).

[2] “a cosmos of the divine body sent down as human beings.” Tractate IV:2. Corpus Hermeticum. Ἑρμοῦ πρὸς Τάτ ὁ κρατῆρ ἡ μονάς.

[3] De Vita Coelitus Comparanda. XXVI. This is also a philosophical restatement of the phrase “quod est inferius est sicut quod est superius” (what is above is as what is below) from the Latin version, published in 1541, of the medieval Hermetic text known as Tabula Smaragdina.

°°°

Related:

Corpus Hermeticum

The Culture of Pathei-Mathos

From Mythoi To Empathy


The Day's Consecration: A painting by Richard Moult
From Mythoi To Empathy
Toward A New Appreciation Of The Numinous

Since the concept of the numinous is central to my weltanschauung – otherwise known as the ‘philosophy of pathei-mathos’ – it seems apposite to provide, as I did in respect of my use of the term physis, φύσις [1], a more detailed explanation of the concept, and my usage of it, than I have hitherto given, deriving as the term does from the classical Latin numen which denoted “a reverence for the divine; a divinity; divine power” with the word numen assimilated into English in the 15th century, with the English use of ‘numinous’ dating from the middle of the 17th century and used to signify “of or relating to a numen; revealing or indicating the presence of a divinity; divine, spiritual.”

The term numinous was also used in a somewhat restrictive religious way [2] by Rudolf Otto over a century ago in his book Das Heilige.

In contrast to Otto et al, my understanding of the numinous is that it is primarily a perceiveration, not a personal emotion or feeling, not a mysterium, and not an idea in the sense of Plato’s εἶδος and thus is not similar to Kant’s concept of a priori. As a perceiveration, while it includes an apprehension of what is often referred to as ‘the divine’, ‘the holy’ – and sometimes thus is an apprehension of theos or theoi – it is not limited to such apprehensions, since as in the past it is often an intimation of, an intuition concerning,

“the natural balance of ψυχή; a balance which ὕβρις upsets. This natural balance – our being as human beings – is or can be manifest to us in or by what is harmonious, or what reminds us of what is harmonious and beautiful.” [3]

Where ψυχή is an intimation of, an intuition concerning Life qua being; of ourselves as a living existent considered as an emanation of ψυχή, howsoever ψυχή is described, as for example in mythoi – and thus in terms of theos, theoi, or ‘Nature’ – with ψυχή thus what ‘animates’ us and what gives us our φύσις as human beings. A physis classically perceived to be that of a mortal fallible being veering between σωφρονεῖν (thoughtful reasoning, and thus fairness) and ὕβρις. [4]

The particular apprehension of external reality that is the numinous is that provided by our natural faculty of empathy, ἐμπάθεια. When this particular faculty is developed and used then it is a specific and extended type of συμπάθεια. That is, it is a type of and a means to knowing and understanding another human being and/or other living beings. The type of ‘knowing’ – and thence the understanding – that empathy provides or can provide is different from, but supplementary and complimentary to, that knowing which may be acquired by means of the Aristotelian essentials of conventional philosophy and experimental science.

Furthermore, since empathy is a natural and an individual human faculty, it

“is limited in range and application, just as our faculties of sight and hearing are limited in range and application. These limits extend to only what is direct, immediate, and involve personal interactions with other humans or with other living beings. There is therefore, for the philosophy of pathei-mathos, an ’empathic scale of things’ and an acceptance of our limitations of personal knowing and personal understanding.”  [5]

That is, as I explained in my 2015 essay Personal Reflexions On Some Metaphysical Questions, there is a ‘local horizon of empathy’.

This local horizon and the fact that empathy is a human faculty mean that the apprehension is wordless and personal and cannot be extrapolated beyond, or abstracted out from, the individual without losing some or all of its numinosity since the process of denotatum – of abstraction – devolves around the meanings assigned to words, terms, and names, and which meanings can and do vary over causal time and may be (mis)interpreted by others often on the basis of some idea, or theory, or on some comparative exegesis.

It therefore follows that the numinous cannot be codified and that numinosity cannot be adequately, fully, presenced by anything doctrinal or which is organized beyond a small, a localized, and thus personal level; and that all such a supra-local organization can ever hope to do at best is provide a fallible intimation of the numinous, or perhaps some practical means to help others toward individually apprehending the numinous for themselves.

Which intimation, given the nature of empathy – with its συμπάθεια, with its wordless knowing of actually being for a moment or for moments ‘the living other’ – is of muliebral virtues such as compassion, manners, and a certain personal humility, and of how a shared, mutual, personal love can and does presence the numinous. Which intimation, which wisdom, which knowing, is exactly that of our thousands of years old human culture of pathei-mathos, and which culture – with its personal recounting, and artistic renderings, of tragedy, love, loss, suffering, and war – is a far better guide to the numinous than conventional religions. [6]

All of which is why I wrote in my Tu Es Diaboli Ianua that in my view “the numinous is primarily a manifestation of the muliebral,” and that revealed religions such as Christianity, Islam, and Judaism primarily manifest a presencing of the masculous. Such religions – indeed all religions – therefore have not presenced, and do not and cannot presence, the numinous as the numinous can be presenced. Neither did Greco-Roman culture, for all its assimilation of some muliebral mythoi, adequately presence the numinous, and just as no modern organized paganus revival dependant on mythoi and anthropomorphic deities can adequately presence the numinous.

For the cultivation of the faculty of empathy is the transition from mythoi and anthropomorphic deities (theos and theoi) to an appreciation of the numinous sans denotatum and sans religion.

A New Appreciation Of The Numinous

How then can the faculty of empathy be cultivated? My own practical experience of various religions, as well as my own pathei-mathos, inclines me to favour the personal cultivation of muliebral virtues and a return to a more local, a less organized, way or ways of living based initially on a personal and mutual and loyal love between two individuals. A living of necessity balanced by personal honour given how the world is still replete with dishonourable hubriatic individuals who, devoid of empathy, are often motivated by the worst of intentions. For such a personal honour – in the immediacy of the personal moment – is a necessary restoration of the numinous balance that the dishonourable deeds of a hubriatic individual or individuals upsets [7].

For such a personal love, such a preparedness to restore the natural balance through honour, are – in my admittedly fallible view – far more adequate presencings of the numinous than any religious ritual, than any religious worship, or any type of contemplative (wordless) prayer.

David Myatt
January 2018

[1] Toward Understanding Physis. Included in the 2015 compilation Sarigthersa.

[2] I have endeavoured in recent years to make a distinction between a religion and a spiritual ‘way of life’. As noted in my 2013 text The Numinous Way of Pathei-Mathos, Appendix II – Glossary of The Philosophy of Pathei-Mathos, Religion,

“One of the differences being that a religion requires and manifests a codified ritual and doctrine and a certain expectation of conformity in terms of doctrine and ritual, as well as a certain organization beyond the local community level resulting in particular individuals assuming or being appointed to positions of authority in matters relating to that religion. In contrast, Ways are more diverse and more an expression of a spiritual ethos, of a customary, and often localized, way of doing certain spiritual things, with there generally being little or no organization beyond the community level and no individuals assuming – or being appointed by some organization – to positions of authority in matters relating to that ethos.

Religions thus tend to develope an organized regulatory and supra-local hierarchy which oversees and appoints those, such as priests or religious teachers, regarded as proficient in spiritual matters and in matters of doctrine and ritual, whereas adherents of Ways tend to locally and informally and communally, and out of respect and a personal knowing, accept certain individuals as having a detailed knowledge and an understanding of the ethos and the practices of that Way. Many spiritual Ways have evolved into religions.”

Another difference is that religions tend to presence and be biased toward the masculous, while spiritual ways tend to be either more muliebral or incorporate muliebral virtues.

[3] Myatt, David. The Numinous Way of Pathei-Mathos, 2103.  Appendix II – Glossary of The Philosophy of Pathei-Mathos, The Numinous.

[4] In my note Concerning σωφρονεῖν – included in my “revised 2455621.531” version of The Balance of Physis – Notes on λόγος and ἀληθέα in Heraclitus. Part One, Fragment 112 – I mentioned that I use σωφρονεῖν (sophronein) in preference to σωφροσύνη (sophrosyne) since sophrosyne has acquired an English interpretation – “soundness of mind, moderation” – which in my view distorts the meaning of the original Greek. As with my use of the term πάθει μάθος (pathei-mathos) I use σωφρονεῖν in an Anglicized manner with there thus being no necessity to employ inflective forms.

[5] Myatt, The Numinous Way of Pathei-Mathos. Appendix II – Immediacy-of-the-Moment.

[6] One aspect of the apprehension of the numinous that empathy provides – which I have briefly touched upon in various recent personal writings – is that personal love is personal love; personal, mutual, equal, and germane to the moment and to a person. It thus does not adhere to manufactured or assumed abstractive boundaries such as gender, social status, or nationality, with enforced adherence to such presumptive boundaries – such as opposition to same gender love whether from religious or political beliefs – contrary to empathy and a cause of suffering.

[7] As mentioned in my The Numinous Way of Pathei-Mathos,

“The personal virtue of honour, and the cultivation of wu-wei, are – together – a practical, a living, manifestation of our understanding and appreciation of the numinous; of how to live, to behave, as empathy intimates we can or should in order to avoid committing the folly, the error, of ὕβρις, in order not to cause suffering, and in order to re-present, to acquire, ἁρμονίη.

For personal honour is essentially a presencing, a grounding, of ψυχή – of Life, of our φύσις – occurring when the insight (the knowing) of a developed empathy inclines us toward a compassion that is, of necessity, balanced by σωφρονεῖν and in accord with δίκη.

This balancing of compassion – of the need not to cause suffering – by σωφρονεῖν and δίκη is perhaps most obvious on that particular occasion when it may be judged necessary to cause suffering to another human being. That is, in honourable self-defence. For it is natural – part of our reasoned, fair, just, human nature – to defend ourselves when attacked and (in the immediacy of the personal moment) to valorously, with chivalry, act in defence of someone close-by who is unfairly  attacked or dishonourably threatened or is being bullied by others, and to thus employ, if our personal judgement of the circumstances deem it necessary, lethal force.

This use of force is, importantly, crucially, restricted – by the individual nature of our judgement, and by the individual nature of our authority – to such personal situations of immediate self-defence and of valorous defence of others, and cannot be extended beyond that, for to so extend it, or attempt to extend it beyond the immediacy of the personal moment of an existing physical threat, is an arrogant presumption – an act of ὕβρις – which negates the fair, the human, presumption of innocence of those we do not personally know, we have no empathic knowledge of, and who present no direct, immediate, personal, threat to us or to others nearby us.

Such personal self-defence and such valorous defence of another in a personal situation are in effect a means to restore the natural balance which the unfair, the dishonourable, behaviour of others upsets. That is, such defence fairly, justly, and naturally in the immediacy of the moment corrects their error of ὕβρις resulting from their bad (their rotten) φύσις; a rotten character evident in their lack of the virtue, the skill, of σωφρονεῖν. For had they possessed that virtue, and if their character was not bad, they would not have undertaken such a dishonourable attack.”

 


Image credit: The Day’s Consecration – from a painting by Richard Moult


M31-SW-Subaru-HST-S1024

My weltanschauung – otherwise known as ‘the philosophy of pathei-mathos’ – is currently (2014-2015) outlined in the following four works, available both in printed format and as pdf files:

° David Myatt: The Numinous Way of Pathei-Mathos. 2013. 82 pages. ISBN 978-1484096642

pdf: https://davidmyatt.files.wordpress.com/2018/03/numinous-way-v5c-print.pdf

° David Myatt: Religion, Empathy, and Pathei-Mathos. 2013. 60 pages. ISBN 978-1484097984

pdf: https://davidmyatt.files.wordpress.com/2014/10/myatt-religion-and-pathei-mathos.pdf

° David Myatt: One Vagabond In Exile From The Gods: Some Personal and Metaphysical Musings. 2014. 46 pages. ISBN 978-1502396105.

pdf: https://davidmyatt.files.wordpress.com/2014/10/one-vagabond-pathei-mathos.pdf

° David Myatt: Sarigthersa: Some Recent Essays. 50 pages. ISBN 978-1512137149

pdf: https://davidmyatt.files.wordpress.com/2015/08/dwmyatt-sarigthersa-v7.pdf

°°°

Also of interest may be:

° David Myatt: Understanding And Rejecting Extremism. 58 pages. ISBN 978-1484854266

pdf: https://davidmyatt.files.wordpress.com/2013/05/dwm-rejecting-extremism-v3.pdf

° J.R. Wright & R. Parker: The Mystic Philosophy of David Myatt. 56 pages. ISBN 978-1523930135

pdf: https://davidmyatt.files.wordpress.com/2018/01/myatt-mystic-philosophy-second-edition.pdf

The four essays provide an introduction to the philosophy of pathei-mathos.


Image credit: NGC 206, Hubble Space Telescope


stars
The Way Of Pathei-Mathos – A Précis

 

Exordium

What I have previously described as the ‘philosophy of pathei-mathos’ and the ‘way of pathei-mathos’ is simply my own weltanschauung, a weltanschauung developed over some years as a result of my own pathei-mathos. Thus, and despite whatever veracity it may or may not possess, it is only the personal insight of one very fallible individual, a fallibility proven by my decades of selfishness and by my decades of reprehensible extremism both political and religious.

Furthermore, and according to my admittedly limited understanding and limited knowledge, this philosophy does not – in essence – express anything new.  For I feel (and I use the word ‘feel’ intentionally) that I have only re-expressed what so many others, over millennia, have expressed as result of (i) their own pathei-mathos and/or (ii) their experiences/insights and/or (iii) their particular philosophical musings.

Indeed, the more I reflect upon my (perhaps pretentiously entitled) ‘philosophy of pathei-mathos’ the more I reminded of so many things, such as (i) what I intuitively (and possibly incorrectly) understood nearly half a century ago about Taoism when I lived in the Far East and was taught that ancient philosophy by someone who was also trying to instruct me in a particular Martial Art, and (ii) what I as a Catholic monk felt “singing Gregorian chant in choir and which singing often connected me to what JS Bach so often so well expressed by his music; that is, connected me to what – in essence – Christianity (the allegory of the life and crucifixion of Christ) and especially monasticism manifested: an intimation of some-thing sacred causing us to know beyond words what ‘the good’ really means, and which knowing touches us if only for an instant with a very personal humility and compassion”, and (iii) what I learnt from “my first few years as a Muslim, before I adhered to a harsh interpretation of Islam; a learning from being invited into the homes of Muslim families; sharing meals with them; praying with them; learning Muslim Adab; attending Namaz at my local Mosque, and feeling – understanding – what their faith meant to them and what Islam really meant, and manifested, as a practical way of living”, and (iv) of what I discovered from several years, as a teenager, at first in the Far East and then in England, of practising Hatha Yoga according to the Pradipika and Patanjali, and (v) of what I intuited regarding Buddhism from over a year of zazen (some in a zendo) and from months of discussions with Dom Aelred Graham who had lived in a Zen monastery in Japan, and (vi) what I so painfully, so personally, discovered via my own pathei-mathos.

As a weltanschauung derived from a personal pathei-mathos, my ‘philosophy/way of pathei-mathos’ is therefore subject to revision. Thus this essay summarising my weltanschauung includes a few (2013-2014) slight revisions – mentioned, or briefly described, in some of my more recent effusions – of what was expressed in previous works of mine such as The Numinous Way of Pathei-Mathos (ISBN 9781484096642) and Religion, Empathy, and Pathei-Mathos: Essays and Letters Regarding Spirituality, Humility, and A Learning From Grief (ISBN 9781484097984).

°°°

 

The Way Of Pathei-Mathos

1. Ontology

The ontology is of causal and acausal being, with (i) causal being as revealed by phainómenon, by the five Aristotelian essentials and thus by science with its observations and theories and principle of ‘verifiability’, and (ii) acausal being as revealed by συμπάθεια – by the acausal knowing (of living beings) derived from faculty of empathy [1] – and thus of the distinction between the ‘time’ (the change) of living-beings and the ‘time’ described via the measurement of the observed or the assumed/posited/predicted movement of ‘things’ [2].

2. Epistemology

a. The primacy of pathei-mathos: of a personal pathei-mathos being one of the primary means whereby we can come to know the true φύσις (physis) of Being, of beings, and of our own being; a knowing beyond ‘abstractions’, beyond the concealment implicit in manufactured opposites, by ipseity (the separation-of-otherness), and by denotatum.

b. Adding the ‘acausal knowing’ revealed by the (muliebral) faculty of empathy to the conventional, and causal (and somewhat masculous), knowing of science and logical philosophical speculation, with the proviso that what such ‘acausal knowing’ reveals is (i) of φύσις, the relation between beings, and between beings and Being, and thus of ‘the separation-of-otherness’, and (ii) the personal and numinous nature of such knowing in the immediacy-of-the-moment, and which empathic knowing thus cannot be abstracted out from that ‘living moment’ via denotatum: by (words written or spoken), or be named or described or expressed (become fixed or ‘known’) by any dogma or any -ism or any -ology, be such -isms or -ologies conventionally understood as political, religious, ideological, or social.

c. Describing a human, and world-wide and ancestral, ‘culture of pathei-mathos’ [3], and which culture of pathei-mathos could form part of Studia Humanitatis and thus of that education that enables we human beings to better understand our own φύσις [4].

3. Ethics

a. Of personal honour – which presences the virtues of fairness, tolerance, compassion, humility, and εὐταξία – as (i) a natural intuitive (wordless) expression of the numinous (‘the good’, δίκη, συμπάθεια) and (ii) of both what the culture of pathei-mathos and the acausal-knowing of empathy reveal we should do (or incline us toward doing) in the immediacy of the personal moment when personally confronted by what is unfair, unjust, and extreme [5].

b. Of how such honour – by its and our φύσις – is and can only ever be personal, and thus cannot be extracted out from the  ‘living moment’ and our participation in the moment; for it only through such things as a personal study of the culture of pathei-mathos and the development of the faculty of empathy that a person who does not naturally possess the instinct for δίκη can develope what is essentially ‘the human faculty of honour’, and which faculty is often appreciated and/or discovered via our own personal pathei-mathos.

4. One fallible, personal, answer regarding the question of human existence

Of understanding ourselves in that supra-personal, and cosmic, perspective that empathy, honour, and pathei-mathos – and thus an awareness of the numinous and of the acausal – incline us toward, and which understanding is: (i) of ourselves as a finite, fragile, causal, viatorial, microcosmic, affective effluvium [6] of Life (ψυχή) and thus connected to all other living beings, human, terran, and non-terran, and (ii) of there being no supra-personal goal to strive toward because all supra-personal goals are and have been just posited – assumed, abstracted – goals derived from the illusion of ipseity, and/or from some illusive abstraction, and/or from that misapprehension of our φύσις that arises from a lack of empathy, honour, and pathei-mathos.

For a living in the moment, in a balanced – an empathic, honourable – way, presences our φύσις as conscious beings capable of discovering and understanding and living in accord with our connexion to other life; which understanding inclines us to avoid the hubris that causes or contributes to the suffering of other life, with such avoidance a personal choice not because it is conceived as a path toward some posited thing or goal – such as nirvana or Jannah or Heaven or after-life – and not because we might be rewarded by God, by the gods, or by some supra-personal divinity, but rather because it manifests the reality, the truth – the meaning – of our being. The truth that (i) we are (or we are capable of being) one affective consciously-aware connexion to other life possessed of the capacity to cause suffering/harm or not to cause suffering/harm, and (ii) we as an individual are but one viator manifesting the change – the being, the φύσις – of the Cosmos/mundus toward (a) a conscious awareness (an aiding of ψυχή), or (b) stasis, or (c) as a contributor toward a decline, toward a loss of ψυχή.

Thus, there is a perceiveration of our φύσις; of us as – and not separate from – the Cosmos: a knowledge of ourselves as the Cosmos presenced (embodied, incarnated) in a particular time and place and in a particular way. Of how we affect or can affect other effluvia, other livings beings, in either a harmful or a non-harming manner. An apprehension, that is, of the genesis of suffering and of how we, as human beings possessed of the faculties of reason, of honour, and of empathy, have the ability to cease to harm other living beings. Furthermore, and in respect of the genesis of suffering, this particular perceiveration provides an important insight about ourselves, as conscious beings; which insight is of the division we mistakenly but understandably make, and have made, consciously or unconsciously, between our own being – our ipseity – and that of other living beings, whereas such a distinction is only an illusion – appearance, hubris, a manufactured abstraction – and the genesis of such suffering as we have inflicted for millennia, and continue to inflict, on other life, human and otherwise.

David Myatt
September 2014

Notes

[1] Refer to: (i) The Way of Pathei-Mathos – A Philosophical Compendiary (pdf, Third Edition, 2012), and (ii) Towards Understanding The Acausal, 2011.

[2] Refer to Time And The Separation Of Otherness – Part One, 2012.

[3] The culture of pathei-mathos is the accumulated pathei-mathos of individuals, world-wide, over thousands of years, as (i) described in memoirs, aural stories, and historical accounts; as (ii) have inspired particular works of literature or poetry or drama; as (iii) expressed via non-verbal mediums such as music and Art, and as (iv) manifest in more recent times by ‘art-forms’ such as films and documentaries.

[4] Refer to Education and The Culture of Pathei-Mathos, 2014.

[5] By ‘extreme’ is meant ‘to be harsh’, unbalanced, intolerant, prejudiced, hubriatic.

[6] As mentioned elsewhere, I now prefer the term effluvium, in preference to emanation, in order to try and avoid any potential misunderstanding. For although I have previously used the term ’emanation’ in my philosophy of pathei-mathos as a synonym of effluvium, ’emanation’ is often understood in the sense of some-thing proceeding from, or having, a source; as for example in theological use where the source is considered to be God or some aspect of a divinity. Effluvium, however,  has (so far as I am aware) no theological connotations and accurately describes the perceiveration: a flowing of what-is, sans the assumption of a primal cause, and sans a division or a distinction between ‘us’ – we mortals – and some-thing else, be this some-thing else God, a divinity, or some assumed, ideated, cause, essence, origin, or form.


STS107-columbia-2003-atlantic-earth-moon

A pdf version (647 kB) of the final draft of the first edition of my Questions of Good, Evil, Honour, and God is available here:

Questions of Good, Evil, Honour, and God

Contents

Part One
°Good and Evil – An Early Christian Perspective
Part Two
°Good and Evil – A Muslim Perspective
°Jurisprudence and Society
°The Modern State
°Good and Evil – The Perspective of Pathei-Mathos
Part Three
°Religion, Law, and The Reformation of Individuals
°Good, Evil, and The Criteria of Progress
Part Four
°Ontology and Denotatum
°The Simple Way of Harmony
Part Five
°A Very Personal Conclusion

°°°

Image credit: NASA-STS107 (Columbia) – Moon over the Atlantic Ocean


This is the first draft of part four of my forthcoming work, Questions of Good, Evil, Honour, and God. A pdf version (647 kB) of the third draft of all five parts is available here  – questions-of-good-evil.pdf


NASA/ESA/Moaz - NGC 1512

Questions of Good, Evil, Honour, and God

Part Four

Ontology and Denotatum

To find answers to questions such as (i) how to live in a manner which does not intentionally contribute to or which is not the genesis of new suffering, and (ii) is there a meaning to our existence beyond the answers of God and ‘the pursuit of liberty and happiness’ requires reformulating the questions based on the ontological presumptions that underlie them. That is, we need to understand ourselves, our nature, and to pose and answer questions regarding being, beings, and the relationship between beings.

Conventional religions – such as Christianity and Islam – begin with a supreme being and a revelation, the promise, of an afterlife following a judgement, by the supreme being, of we humans as individuals. That is, there is guidance given as to what is good and bad and as to one’s expected behaviour, as well as individuals who can commit transgressions – who can ‘sin’ – or who, by following the correct guidance, can progress toward salvation. The ontology here is of a transcendent, immortal, God, or Allah, and of separate mortal beings who possess the potential – for example, an immortal soul – to gain an existence beyond the death of their corporeal body. The immortal being has the ability (the power) to punish, or to reward, the mortal beings, and is stated to be a real being with an existence independent of us.

In respect of The State, the ontology is one of an entity – The State, the nation-State, the government – and of individuals (‘citizens’) who are less powerful than this entity, with this entity, however named, having the ability (the power) to punish, or to reward, the citizens. There is guidance given, by powerful entity, in the form of laws – of what is bad and good and one’s expected behaviour – and the promise of such things as ‘Life, Liberty and the pursuit of Happiness’ and reward of, a possible progress toward (in this life), security, health, and (possibly) wealth or at least a reasonable standard of living. Here, the powerful entity is a human ideation, of varied and variable specification, and which specifications have been manufactured – brought into being – by humans at various times during the past three hundred years and more.

In respect of the culture of pathei-mathos, I find within it an alternative to these two influential, but in many ways quite similar, ontologies with their powerful entities, their guidance, their punishments and rewards, and the progression of individuals toward some-thing which the powerful entity asserts or promises it can provide.

This alternative is the ontology of us – we human beings – as a transient affective and effective connexion to other living beings [1], an emanation of the flux of Life, of ψυχή [2]. That is, of the separation-of-otherness – of I and of ‘them’, the others – being the result of a causal-only perception, and of denotatum: of our propensity to give names to, or to describe by means of terms, that which we observe to be or that which we assume to be is different to and separate from us, whereas, as empathy reveals, ‘we’ are part of, an aspect, of ‘them’ since ‘they’ are also finite, transient, emanations of ψυχή.

There is no abstract ‘good’ and ‘evil’ here; no division or cleaving asunder of φύσις (physis). There is only us in harmony, in balance, with our nature, our φύσις, or us not in harmony with our nature as an affecting and effecting, finite, transient, mortal, aspect of Life. If we are harmony – in balance with Life, with other life – we do not cause or contribute to or are not the genesis of suffering: we do not affect Life in a harmful way, and I have intimated elsewhere [3] that love, compassion, humility, empathy, and honour, are a possible means whereby we, in harmony with our φύσις, can avoid harming Life and its emanations, be such life our fellow human beings or the other life with which we share this planet.

In effect, this is the ontology of the illusion of self and of the unity, sans denotatum, of all living beings; of how we – presenced as human beings – can and do affect, and have affected, other life including other humans, often in ways we are not aware of; and of how our perception of I and of ‘them’ (the separation-of-otherness) has often led to us affecting other life in a harmful way, thus causing or contributing to or being the genesis of suffering, for that other life and often for ourselves. The ontology where there is no distinction, in being, between us – the emanations – and what emanates; there is only the appearance of difference due to our use of a causal-only perception and of denotatum. That is, we are ψυχή as ψυχή is both within us and us. We are the flux, the changing, of Life; changing as it changes.

There is therefore no suprapersonal supreme being who punishes and rewards; no requirement to actively agitate for or against the State; no afterlife separate from us because what exists after us is, partly, us transformed in being and, partly, what we aid or harm by virtue of the fact that we are an affective and effective connexion – a part of – Life. Furthermore, there is no need to strive to progress toward a some-thing because we already are that some-thing; that is, we already are what we are meant to be, except we often – or mostly – do not know this, or do not know what we are doing charmed as we seem to be by the charisma of words, by denotatum. As Heraclitus expressed it:

τοῦ δὲ λόγου τοῦδ᾽ ἐόντος ἀεὶ ἀξύνετοι γίνονται ἄνθρωποι καὶ πρόσθεν ἢ ἀκοῦσαι καὶ ἀκούσαντες τὸ πρῶτον· γινομένων γὰρ πάντων κατὰ τὸν λόγον τόνδε ἀπείροισιν ἐοίκασι, πειρώμενοι καὶ ἐπέων καὶ ἔργων τοιούτων, ὁκοίων ἐγὼ διηγεῦμαι κατὰ φύσιν διαιρέων ἕκαστον καὶ φράζων ὅκως ἔχει· τοὺς δὲ ἄλλους ἀνθρώπους λανθάνει ὁκόσα ἐγερθέντες ποιοῦσιν, ὅκωσπερ ὁκόσα εὕδοντες ἐπιλανθάνονται

Although this naming and expression [which I explain] exists, human beings tend to ignore it, both before and after they have become aware of it. Yet even though, regarding such naming and expression, I have revealed details of how Physis has been cleaved asunder, some human beings are inexperienced concerning it, fumbling about with words and deeds, just as other human beings, be they interested or just forgetful, are unaware of what they have done. [4]


The Simple Way of Harmony

This alternative ontology, derived from the culture of pathei-mathos, suggests that the answer to the question regarding the meaning of our existence is simply to be that which we are. To be in balance, in harmony, with Life; the balance that is love, compassion, humility, empathy, honour, tolerance, kindness, and wu-wei [5].

This, by its nature, is a personal answer and a personal choice; an alternative way that compliments and is respectful of other answers, other choices, and of other ways of dealing with issues such as the suffering that afflicts others, the harm that humans do so often inflict and have for so long inflicted upon others. The personal non-judgemental way, of presumption of innocence [6] and of wu-wei, balanced by, if required, a personal valourous, an honourable, intervention in a personal situation in the immediacy of the moment [7].

There is, in this alternative, no guidance required; and no-thing – such as an afterlife, or enlightenment, or liberty or happiness – to be attained. No need for dogma or too many words; no need for comparisons; no ‘just cause’ to excuse our behaviour. No mechanisms and no techniques to enable us to progress toward some-thing because there is no need or requirement to progress toward what is not there to be attained. There is only a personal living in such a way that we try to be compassionate, empathic, loving, honourable, kind, tolerant, gentle, and humble. And this is essentially the wisdom, the insight, the way of living – sans denotatum – that thousands upon thousands of people over millennia have contributed to the culture of pathei-mathos, as well as the essence of the message which many if not all spiritual ways and religions, in their genesis, perhaps saught to reveal: the message of the health of love and of our need, as fallible beings often inclined toward the unbalance of hubris, for humility.

David Myatt
2013


Notes

[1] An affective connexion is an operative one, which therefore can affect or influence what it is connected to, and specifically in a non-causal and thus synchronistic manner; that is, without necessarily having a prior cause. An effective connexion is one of an effect; that is, is the result of some-thing else or causes some-thing else as result of that or some other prior cause.

[2] Life qua being. qv. my The Way of Pathei-Mathos – A Philosophical Compendiary, and Conspectus of the Philosophy of Pathei-Mathos. (2012)

[3] qv. Recuyle of the Philosophy of Pathei-Mathos, and Conspectus of the Philosophy of Pathei-Mathos. (2012)

[4] Myatt. Some Notes on Heraclitus Fragment 1. (2013)

[5] Wu-wei is a Taoist term used in in my philosophy of pathei-mathos to refer to a personal ‘letting-be’ – a non-interference – deriving from humility and from a feeling, a knowing, that an essential part of wisdom is cultivation of an interior personal balance and which cultivation requires acceptance that one must work with, or employ, things according to their nature, their φύσις, for to do otherwise is incorrect, and inclines us toward, or is, being excessive – that is,  toward the error, the unbalance, that is hubris, an error often manifest in personal arrogance, excessive personal pride, and insolence – that is, a disrespect for the numinous.

In respect of non-interference and hubriatic striving, refer to my 2012 essay, Some Personal Musings On Empathy – In relation to the philosophy of πάθει μάθος

[6] As mentioned in my philosophy of pathei-mathos, innocence is regarded as an attribute of those who, being personally unknown to us and beyond the purvue of our empathy, are therefore unjudged us by and who thus are given the benefit of the doubt. For this presumption of innocence of others – until direct personal experience, and individual and empathic knowing of them, prove otherwise – is the fair, the reasoned, thing to do.

[7] In respect of such valourous intervention in personal situations, refer to The Numinous Balance of Honour in my The Way of Pathei-Mathos – A Philosophical Compendiary.


cc David Myatt 2013

This work is issued under the Creative Commons (Attribution-NonCommercial-NoDerivs 3.0) License
and can be freely copied and distributed, under the terms of that license.

Image credit: NASA/ESA/Moaz – NGC 1512

This is the first draft of part three of my forthcoming work, Questions of Good, Evil, Honour, and God.
NASA/JPL/CalTech - Messier 104

Questions of Good, Evil, Honour, and God

Part Three

Religion, Law, and The Reformation of Individuals

The overview in parts one and two of how, in my view, good and evil are understood in the culture of pathei-mathos and by early Christianity and Islam presented several musings, based as that overview was and those musing are on my experiences, study, and reflexion, over some forty years. One of my musings was that, in the case of Islam and Christianity – two of the most influential spiritual ways of life in the last two millennia – the understanding of good and evil was not originally of some dogmatical and theological abstraction divorced from human life, but a more directly personal one related to the behaviour of individuals, with the promise that good behaviour – as outlined in the gospels and in the Quran and Sunnah – would most probably be rewarded with a place in Heaven or Paradise, and that the powerful and the leaders of governments are accountable to God [1].

In the case of the culture of pathei-mathos, it not only provides, as does the modern State, a perspective (and a teleology) unrelated to the judgement of a supreme deity and the promise of an after-life, but also points us toward answers rather different from those provided by proponents of the State, of liberal democracy, and of a jurisprudence concerned with international law and codifying and criminalizing what politicians, and/or some political theory, ideology, dogma, or agenda, deem to be bad. For what that culture provides is an understanding of how all forms – be they considered political [2], or codified ideologically [3] or in the form of a dogmatic hierarchical religion – have caused suffering, or do cause suffering sooner or later, because they are judgemental, supra-personal; and that such suffering is unjustified because it is individual human beings and indeed the other life with which we share this planet who and which are important; and that to alleviate and to prevent and remove the causes of suffering is necessary because a manifestation of what is good; that is, a manifestation of reasoned, balanced, compassionate, personal judgement, and of that learning, that knowledge, the insights, that personal experience of conflict, war, disaster, tragedy, havoc, violence, hatred, and pain, have taught and revealed to individuals for some three thousand years.

Thus it is that this culture contains the judgement, the insights, and the experience, of people as diverse in their origins, their life, and in some of their views, as Lao Tzu, Sappho, van Gogh, Solzhenitsyn, and Mohandas K. Gandhi. Sappho, for instance, moved by personal love, wrote over two and half thousand years ago that:

For some – it is horsemen; for others – it is infantry;
For some others – it is ships which are, on this black earth,
Visibly constant in their beauty. But for me,
It is that which you desire.

To all, it is easy to make this completely understood
For Helen – she who greatly surpassed other mortals in beauty –
Left her most noble man and sailed forth to Troy
Forgetting her beloved parents and her daughter
Because [ the goddess ] led her away […]

Which makes me to see again Anactoria now far distant:
For I would rather behold her pleasing, graceful movement
And the radiant splendour of her face
Than your Lydian chariots and foot-soldiers in full armour… [4]

While Gandhi, motivated by a desire for communal change and a vision of the future, more recently wrote that civilization, correctly understood, does not mean and does not require cities and centralized government and vast industries – and thus a modern State – but rather means and requires a certain personal moral conduct, a “mastery over our mind and our passions” [5], non-violence, the simplicity of village life [6], and communities voluntarily cooperating together in pursuit of collective, and personal, development.

Which two examples illustrate what are, perhaps, the two main answers that the culture of pathei-mathos offers and has so far offered to the question, posed in the Introduction of this essay, of what, if anything, can or perhaps should (i) replace the answers of religions for those who do not or cannot accept such religious answers and the theological perspective and guidance so offered, and/or (ii) replace the answers offered by the jurisprudence of nation-States and the political theories of governance of such States for those who adjudge that the suffering such States cause is, on balance, unacceptable [7]. These two answers – founded on or inspired by the insight of a personal rather than an impersonal, dogmatical, good and bad – are the internal one of a personal life, focused on personal love (and/or on Art, music, and so on), and the external one of seeking change by means such as the non-violence of passive resistance [8] and through personal example.

How to choose? What criteria, moral or otherwise, to use to judge these two answers, and the other answers that over millennia and by pathei-mathos, have been lived and/or proposed? The criterion of the reformation – the development, the change – of the individual? If so, a change from what to where? Or, perhaps, the criterion should be personal honour? Indeed, should there be, or can there even be, some suprapersonal judgemental criteria that others may employ?

Given the nature of pathei-mathos [9], and the nature of a criterion, I incline toward the view that there is no criteria beyond the very individual, the reasoned, the personal, non-transferable, and fallible, judgement which derives from our own pathei-mathos, our own empathy, our own experience, our own life, and our own understanding of the causes of suffering.


Good, Evil, and The Criteria of Progress

To formulate some standard or rule or some test to try to evaluate alternatives and make choices in such matters is to make presumptions about what constitutes progress; about what constitutes a ‘higher’ level – or a more advanced stage – and what constitutes a ‘lower’ level or stage. That is, to not only make a moral judgement connected to what is considered to be ‘good’ and ‘evil’ – right and wrong, correct and incorrect – but also to apply that judgement to others and to ‘things’. To judge them, and/or the actions of others, by whether they are on a par with, or are moving toward or away from, that ‘right’ and that ‘wrong’.

This is, in my view, a veering toward hubris, away from the natural balance, and thus away from that acknowledgement of our fallibility, of our uncertitude of knowing, that is the personal virtue of humility. For the essence of the culture of pathei-mathos, and the genesis, the ethos, of all religious revelations and spiritual ways before or until they become dogmatical [10], seems to be that we can only, without hubris, without prejudice, judge and reform ourselves.

For what the culture of pathei-mathos reveals is that we human beings, are – personally – both the cause and the cure of suffering; and that our choice is whether or not we live, or try to live, in a manner which does not intentionally contribute to or which is not the genesis of new suffering. The choice, in effect, to choose the way of harmony – the natural balance – in preference to hubris. But how, if we choose the way of harmony, are we to live? Are we to try and judge the lives and works of those who in the past have so chosen, or seem to us to have so chosen, or whose life and works seems to manifest a certain harmony or a particular numinous understanding which resonates with us? Are we then to try and judge and compare the passive resistance of Gandhi to the life and works of William Penn to the poetry of Sappho to the life and work of van Gogh to the influence of Lao Tzu or Jesus of Nazareth. Who are we to do this, and why? Does non-violent activism toward and in the name of ‘progress’, and/or a message of spiritual reformation and redemption, have – or should have – a higher value than poetry or Art or music or a life lovingly devoted to a partner or to cultivating Wu-Wei?

Or do we see the empathic, the human, the personal, scale of things, and our own human limitations, and accept that we do not need to so judge and so choose because we incline toward the view that all we can hope to do without veering toward hubris – toward upsetting the natural balance of Life, and thus causing more suffering – is to gently and with humility to try and personally alleviate some suffering somewhere in our own small way by, for instance, being compassionate and honourable in the immediacy of the living moment? With thus little or no concern for, or presumptions about, what others believe constitutes some-thing termed progress, and with little or no concern either about the promise, the reward, of an afterlife or about some supra-personal human manufactured form, such as a State, that in some shape or other exists during our own brief mortal life? If so, then what – if anything – is the meaning, the purpose, of our so brief human living?

David Myatt
2013


Notes

[1]  “For what can a Man give in Exchange for his Life, as well as Soul? And though the chiefest in Government are seldom personally exposed, yet it is a Duty incumbent upon them to be tender of the Lives of their People; since without all Doubt, they are accountable to God for the Blood that is spilt in their Service. So that besides the Loss of so many Lives, of importance to any Government, both for Labour and Propagation, the Cries of so many Widows, Parents and Fatherless are prevented, that cannot be very pleasant in the Ears of any Government, and is the Natural Consequence of War in all Government.”  William Penn. An Essay towards the Present and Future Peace of Europe. 1693 CE

[2] By the term politics is meant: (i) The theory and practice of governance, with governance itself founded on two fundamental assumptions; that of some minority – a government (elected or unelected), some military authority, some oligarchy, some ruling elite, some tyrannos, or some leader – having or assuming authority (and thus power and influence) over others, and with that authority being exercised over a specific geographic area or territory; (ii) The activities of those individuals or groups whose aim or whose intent is to obtain and exercise some authority or some control over – or to influence – a society or sections of a society by means which are organized and directed toward changing/reforming that society or sections of a society, either in accordance with a particular ideology or not.

[3] By the term ideology is meant a coherent, organized, and distinctive set of beliefs and/or ideas or ideals, and which beliefs and/or ideas and/or ideals pertain to governance, and/or to society, and/or to matters of a philosophical or a spiritual nature.

[4] From fragment 16 (7th century BCE), the full text of which, from P. Oxy. 1231 and 2166, is, with square brackets indicating conjectures and missing text:

ο]ἰ μὲν ἰππήων στρότον οἰ δὲ πέσδων,
οἰ δὲ νάων φαῖσ᾿ ἐπ[ὶ] γᾶν μέλαι[ν]αν
ἔ]μμεναι κάλλιστον, ἔγω δὲ κῆν᾿ ὄτ-
τω τις ἔραται·
πά]γχυ δ᾿ εὔμαρες σύνετον πόησαι
π]άντι τ[o]ῦτ᾿, ἀ γὰρ πόλυ περσκέθοισα
κάλλος [ἀνθ]ρώπων Ἐλένα [τὸ]ν ἄνδρα
τὸν [   αρ]ιστον
καλλ[ίποι]σ᾿ ἔβα ᾿ς Τροΐαν πλέοι[σα
κωὐδ[ὲ πα]ῖδος οὐδὲ φίλων το[κ]ήων
πά[μπαν] ἐμνάσθη, ἀλλὰ παράγαγ᾿ αὔταν
[ ]σαν
[
[ ]αμπτον γὰρ [
[
[ ]…κούφως τ[             ]οη.[.]ν
[
..]με νῦν Ἀνακτορί[ας ὀ]νέμναι-
σ᾿ οὐ ] παρεοίσας,
τᾶ]ς <κ>ε βολλοίμαν ἔρατόν τε βᾶμα
κἀμάρυχμα λάμπρον ἴδην προσώπω
ἢ τὰ Λύδων ἄρματα κἀν ὄπλοισι
[πεσδομ]άχεντας.

[5] Hind Swaraj, part 13. 1909 CE

[6] Letter to Jawaharlal Nehru, October 5, 1945 CE

[7] The argument here is along the following lines. That nation-States accept both the primacy of a codified law based on the maintenance of internal order according to that law, and the need to ensure the security, the interests, and the preservation, of the nation-State, both of which often necessitate or have necessitated the following: (i) the killing of and/or the use of violence against human beings in their own lands, and/or elsewhere by means of war or otherwise; (ii) the imprisonment/persecution of human beings both for deeds/dissent deemed illegal and for ‘crimes against the State’; (iii) actions which cause pain and suffering and hardship to others, such as internal economic policies and/or external economic/trade sanctions; (iv) the commercial exploitation of the resources of this planet and of the other life with which we share this planet.

[8] “Passive resistance is a method of securing rights by personal suffering, it is the reverse of resistance by arms. When I refuse to do a thing that is repugnant to my conscience, I use soul-force […] Passive resistance, that is, soul-force, is matchless. It is superior to the force of arms.” Gandhi, Hind Swaraj, part 17. 1909 CE

Concerning governments, he wrote, also in Hind Swaraj, that: “They do not say: ‘You must do such and such a thing,’ but they say: ‘if you do not do it, we will punish you’.”

[9] qv. my The Way of Pathei-Mathos – A Philosophical Compendiary.

[10] As William Penn wrote in his tract The Great Case of Liberty of Conscience Once More Briefly Debated and Defended, published in 1670 CE:

“They overturn the Christian Religion: 1. In the Nature of it, which is Meekness; 2. In the Practice of it, which is Suffering.”


cc David Myatt 2013

This work is issued under the Creative Commons
(Attribution-NonCommercial-NoDerivs 3.0) License
and can be freely copied and distributed, under the terms of that license.


The following text is the first draft of part two of my forthcoming (2014) work, Questions of Good, Evil, Honour, and God. Part one dealt with good and evil in the context of Christian scripture. Part two deals with good and evil in the context of Islam, jurisprudence, and my philosophy of pathei-mathos especially in relation to the concept of honour. Part three deals with questions relating to religion, law, and the reformation of individuals.
A pdf of parts one and two is available here –  good-and-evil-parts-one-two.pdf

NASA Blue Marble Earth Mosaic

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Questions of Good, Evil, Honour, and God

Part Two

Good and Evil – A Muslim Perspective

The classical and the early Christian sense of a human, and a natural, and not an abstract, dogmatical, good and bad, briefly outlined in part one, is also found in Islam: in the Quran, in the Sunnah, and in Shariah. For the sense of ‘the bad’ –   الْخَبِيثُ – is of what is rotten, unhealthy, dirty, unclean, defective; with the sense of ‘the good’, of ‘good things’ –  الطَّيِّبَاتِ   – being pleasing, pure, healthy, natural, beautiful, noble.

Consider, for example, Surah 5, Ayah 100 of the Quran:

5_100

A fallible ‘interpretation of meaning’ [1] is:

“The dirty and the clean are not alike even though, being ubiquitous, what is dirty may entice [ أَعْجَبَكَ ]  you.”  [2]

In Surah 61, Ayah 12, ‘good’ –   طَيِّبَةً   – is what is beautiful, pleasant:

61_12

” [Allah] will forgive your transgressions [ ذُنُوبَكُمْ  ] and guide you to Jannah wherein are rivers, cascading down, and those beautiful dwellings set within perpetually-flowering gardens. And this is the success that matters.”[Interpretation of meaning]

Consider also Surah 2, Ayah 267:

2_267

“From what We give you from the earth and from the good things you have earned – disburse; but do not look toward [ تَيَمَّمُوا  ] disbursing those defective things, which you would never take [for yourself] unless your eyes were closed.” [Interpretation of meaning]

As with the New Testament, what these examples reveal – and many other examples could be adduced – is not abstract concepts of ‘good’ and ‘evil’ but rather something that is understandable by individuals and related to themselves and the world around them [3].

Jurisprudence and Society

Islam and Christianity have both developed traditions relating to the scope, detail, intent, and the implementation, of the laws necessitated by a society [4] – a jurisprudence – as well as traditions, or doctrines, concerning the nature of the authority that has or asserts it has the power to enforce such laws, and which laws often seek to criminalize ‘the bad’ and thus offer an interpretation of ‘the good’ and ‘the bad’.

The traditional Christian view, evident in the Catholic tradition, is one of not only canon law but of the exercise of spiritual influence, direct and indirect, over civil authority to the extent, for example, that the Code of Justinian of 529-534 CE begins with In Nomine Domini Nostri Jesu Christi and (i) enshrined in law the authority of the Church, (ii) enshrined in law the requirement that all persons subject to the jurisdiction of the code be Christian, and thus that society be a Christian one; and (iii) detailed in law what constituted heresy.

For Muslims, Islamic jurisprudence (fiqh) – the textual sources of which are the Quran and Sunnah – is a legal and an ethical guide to what is good and what is bad; that is, to what is halal (beneficial) and what is haram (harmful) from the perspective of the only success that, for a Muslim, matters: the success of being guided by Allah to dwell in the perpetually-flowering Gardens of Paradise, wherein are rivers, cascading down.

Being a legal as well as an ethical guide, fiqh deals not only with religious worship but also with civil, business, and domestic, matters such as transactions, ownership, funds, and inheritance, and thus provides a framework for a society whose aim is to assist Muslims who live together in a particular area to know and follow the precepts and the way of life revealed by Muhammad: to do and inspire what is good, and avoid and dissuade others from doing what is bad, تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنْكَرِ وَتُؤْمِنُونَ بِاللَّهِ (Amr bil Maroof wa Nahi anil Munkar) [5].

However, it seems to me that the problem with jurisprudence, Muslim and Christian, is and was our fallible, human, understanding of the revelation, of the original message; a problem classically understood in Islam by the distinction made by Muslim scholars between fiqh – our fallible understanding and attempts at interpretation – and Shariah, the divine and perfect guidance given by Allah, based as fiqh (classical Islamic jurisprudence) is on the principles of acceptance of diversity (of scholarly opinion), on custom [6], and on reasoned deductions by individuals that are stated to be fallible and thus not immutable. A distinction that allows for reasoned change, accepts the necessity of diverse opinions, the necessity of individual independent scholarly judgement in trials, arbitrations, and determining penalties, and manifests both the non-hierarchical nature of the religion of Islam and the original understanding of the good and the bad.

In modern times, in the Muslim world, this necessary distinction between fiqh and Shariah, this allowance for reasoned change based on diverse scholarly opinion, and the necessity of individual independent scholarly judgement in trials, arbitrations, and determining penalties, often seems to be overlooked when attempts are made by governments in Muslim lands to introduce ‘Shariah law’ with the result that inflexible penal codes and immutable penalties are introduced backed by the claim, contrary to fiqh, that such governments have a mandate to impose and enforce such dogmatical interpretations as are an inevitable part of such government-sponsored codified law.

Even in the past this distinction between fiqh and Shariah, and the need for an acceptance of a diversity of scholarly and reasoned opinion, was often neglected, especially by powerful rulers or ruling cliques, leading to societies which were Muslim in name only where ‘the good’ came to be more the embodiment of the will or the desire or the need of the powerful, the privileged, than it was of the original religious revelation, and where ‘the law’ became inflexible, impersonal, and often corrupt, with regular conflict between the powerful, the privileged within a society and/or between societies, and which conflicts were sometimes justified by appeals to a particular religious interpretation. Similarly with Christianity, as shown by the tumultuous conflicts – religious and civil, and causing immense suffering – within the West since the time of Justinian.

Thus does the original meaning – the message – of the revelation seem to become somewhat lost; the message, in the case of Christianity, of love and humility, of redemption through suffering (crucifixus), of Ἀπόδοτε οὖν τὰ Καίσαρος Καίσαρι καὶ τὰ τοῦ Θεοῦ τῷ Θεῷ [7]; the message, in the case of Islam, of an individual reliance only on Allah, of Adab [8], of respect for diversity and custom.

Which leads to the question as to whether a jurisprudence based on a spiritual revelation works, given the nature of such a religion and the fact that it seems that our paradoxical human nature and our societies were not effectively changed, and have not been effectively changed, by such jurisprudence, or at least not changed for long. Do these religions – does religion, spirituality, in general – require, demand, that the believers reform, or try to reform, the world? If so, is that contrary to such personal, human, notions of the good and the bad that have been described above? [9] Is two thousand years – in the case of Christianity – a sufficient time to judge such change, such societies, such jurisprudence? Is one and a half thousand years – in the case of Islam – a sufficient time to judge such change, such societies, such jurisprudence?

The problem seems to be that for revelatory religions such as Islam and Christianity the priority is salvation of the individual and thus the distinction made between this, our mortal, life and the next; a priority and a distinction that has, for centuries, been used to explain, and often justify – by individuals, governments, factions, and authorities – harsh deeds and practices, and harsh punishments and policies. Thus, what has tended to occur is that such salvation has become a ‘just cause’, used for century after century to justify or to try and justify (i) the persecution, torture, and killing of those deemed to be heretics, (ii) wars (bellum iustum), conflicts, and violent religious schisms; and (iii) the harsh treatment of ‘non-believers’. All in the name of, for example, ‘saving souls’, and/or based on the belief, the interpretation, that this is what God has commanded; for such suffering and horrors that are caused or occur in this life are really of lesser importance than being admitted into Heaven. Hence the concepts of martyrdom and of us bearing our misfortunes, our pain, our suffering, the horrors inflicted by others and on others, because of the hope, the promise, the reward, of an everlasting life in eternal bliss.

The Modern State

Such an understanding – such questions and such answers regarding religion and religious jurisprudence – are not new, and led, centuries ago, to the idea of the secular State, to the theory of governance termed liberal democracy, and to a new or at least a revised jurisprudence [10]. That is, to such sentiments as are expressed in the 1776 Declaration of Independence:

“We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness. That to secure these rights, Governments are instituted among Men, deriving their just powers from the consent of the governed. That whenever any Form of Government becomes destructive of these ends, it is the Right of the People to alter or to abolish it and to institute new Government, laying its foundation on such principles and organizing its powers in such form, as to them shall seem most likely to effect their Safety and Happiness.”

The focus is not on salvation, not on Heaven or Jannah, but on Life, Liberty, and the pursuit of Happiness. A focus, a governance, a jurisprudence, and a sentiment, that have certainly changed the West, and some other parts of the world, for the better. As I have mentioned elsewhere:

“The simple truth of the present and so evident to me now – in respect of the societies of the West, and especially of societies such as those currently existing in America and Britain – is that for all their problems and all their flaws they seem to be much better than those elsewhere, and certainly better than what existed in the past. That is, that there is, within them, a certain tolerance; a certain respect for the individual; a certain duty of care; and certainly still a freedom of life, of expression, as well as a standard of living which, for perhaps the majority, is better than elsewhere in the world and most certainly better than existed there and elsewhere in the past.

In addition, there are within their structures – such as their police forces, their governments, their social and governmental institutions – people of good will, of humanity, of fairness, who strive to do what is good, right. Indeed, far more good people in such places than bad people, so that a certain balance, the balance of goodness, is maintained even though occasionally (but not for long) that balance may seem to waver somewhat.

Furthermore, many or most of the flaws, the problems, within such societies are recognized and openly discussed, with a multitude of people of good will, of humanity, of fairness, dedicating themselves to helping those affected by such flaws, such problems. In addition, there are many others trying to improve those societies, and to trying find or implement solutions to such problems, in tolerant ways which do not cause conflict or involve the harshness, the violence, the hatred, of extremism.” [11]

Interestingly, many of the ‘multitude of people of good will, of humanity, of fairness’ dedicated to helping those within such now secular societies, and many of those trying to improve those societies, are people of faith: Christian, Jewish, Muslim, Buddhist… Which perhaps explains, or partly explains, why Christianity and, to a lesser extent, Islam have begun, by the necessity of interaction and by social practicalities, to adapt to the changes that the modern State – with its liberal democracy and modern jurisprudence – has wrought over the past two centuries; changes manifest, for example, not only in an increased standard of living for many (especially in the lands of the West) but also in attitudes, perception, and expectation, especially in relation to human rights. A change that has begun to lead many Christians, and some Muslims, to re-discover the simple message of their respective – and in many ways quite similar – revelations; a change that has led others to reject the more harsh interpretations of their faith and seek reform within their faith (Christian, Jewish, and Muslim); and a change which is leading others to question whether such messages of revelation are even compatible with the rights, the life, the liberty, and the happiness, of certain people, such as those whose love is for someone of the same gender.

Good and Evil – The Perspective of Pathei-Mathos

The pathei-mathos of individuals over thousands of years, often described in literature, poetry, memoirs, aural stories, and often expressed via non-verbal mediums such as music and Art, has resulted in an accumulation of insights; what we might with some justification describe as a culture, which, while often redolent of the spiritual, is not religious. That is, not doctrinal, not codified, not organized, and not presenting or manifesting a theology. A culture that is supra-national, containing as it does, among many other treasures, the observations of Lao Tzu, Siddhartha Gautama, Ovid, and Mohandas K. Gandhi; the thoughts of Aeschylus, Sappho, and Sophocles; the writings of Marcus Aurelius and Jane Austen; the allegory, the mysterium, of Jesus of Nazareth; and, importantly, the experiences – written, recorded, and aural – of those who over the centuries have endured suffering, conflict, disaster, tragedy, and war, and who were forever changed by the experience.

As often in respect of a culture, as with a religion or a spiritual Way of Life, individuals may favour some insights over others, and may and probably will differ over how certain insights should be understood or interpreted. As for me, I find in this vast cultural treasure three important things.

First, an understanding of the impermanence of temporal things; of how abstract ideations – given some practical form and maintained via striving human beings – over decades and centuries always by their nature wreck havoc and cause or contribute to suffering often despite the decent intentions of those who brought them into being and maintain or maintained them; and of how all such forms, in the perspective of millennia, ‘hath but a short time to live’.

Second, that even the modern State with its liberal democracy and its jurisprudence and its benefits and positive change, is not only impermanent but also, for some, a cause of suffering, of havoc, and that the benefits and the positive change do not necessarily offset such suffering, such havoc, as are caused, as have been caused, and as may continue to be caused; and that it is for each one of us to decide how to, or whether to, engage with such an impermanent form, by and for example following the moral advice given some two millennia ago –  Ἀπόδοτε οὖν τὰ Καίσαρος Καίσαρι καὶ τὰ τοῦ Θεοῦ τῷ Θεῷ – and/or by perhaps trying to improve those societies, “in tolerant ways which do not cause conflict or involve the harshness, the violence, the hatred, of extremism.”

Third, that there is in this culture of pathei-mathos a particular ethos: the tone of harmony, ἁρμονίη; of a natural balance, or rather of how certain human actions are hubris – ὕβρις – and not only disrupt this needful harmony but also cause or contribute to suffering. Of the importance, and perhaps the primacy, of human love; of how Eris is the child of Polemos and Hubris, and of how a lovelorn Polemos follows Hubris around, never requited. Of how the truths of religions and spiritual ways are, in their genesis, basically simple, always numinous, and most probably the same: guides to living in such a way that we can rediscover the natural balance, appreciate the numinous, and avoid hubris.

All of which lead to an understanding of (i) how good and bad are not ‘out there’ and cannot be manifest or assumed to be manifest in some form, by some ideation, or in ‘them’ (the others), without causing or contributing to or being the genesis of suffering, but instead are within us as individuals, a part of our nature, our character, our φύσις, and often divergently expressed; and (ii) of how, in my view at least, personal honour and not a codified law, not a jurisprudence, is the best, the most excellent, way to define and manifest this ‘good’, with honour understood, as in my philosophy of pathei-mathos [12], as an instinct for and an adherence to what is fair, dignified, and valourous. An honourable person is thus someone of manners, fairness, reasoned judgement, and valour; with honour being a means to live, to behave, in order to avoid committing the folly, the error, of ὕβρις; in order try and avoid causing suffering, and in order to rediscover, to acquire, ἁρμονίη, that natural balance that presences the numinous (sans denotatum and sans dogma) and thus reveals what is important about life and about being human.

For, in effect, the truths concerning honour and dishonour, and of our propensity for both honour and dishonour, are the essence of what we can learn from the supra-national, the living, and the thousands of years old, human culture of pathei-mathos.

David Myatt
2013

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Notes

[1] The fallible interpretations of meaning that are given here are mine.

[2] In respect of  أَعْجَبَكَ , qv. Surah 9, Ayah 85 –  وَلَا تُعْجِبْكَ أَمْوَالُهُمْ وَأَوْلَادُهُمْ  – do not let their wealth and their children enchant you. That is, do not be impressed by their wealth and marvel at their (apparently fine) offspring.

[3] It is to be expected that some, or many, will find this conclusion of mine regarding good and evil in Christian scripture and/or in Islam a controversial one, as no doubt some will query my (fallible) interpretation of the texts, and which interpretations often avoid conventional readings, for three reasons.

First, to hopefully give some readers a sense – an intimation – of the vibrancy, the immediacy, that I find in the texts that I have endeavoured to translate/interpret here, and endeavoured in the past to translate/interpret elsewhere.

Second, as I noted in Explanation Of Humility and The Need for Tolerance with respect to the Quran and الرُّعْبَ :

My, admittedly fallible, view now – after some years of reflexion and study – is that, in an English interpretation of the meaning of a work as revered, and misunderstood, as the Quran, English words in common usage must be carefully chosen, with many common words avoided, and that it would sometimes be better to choose an unusual or even archaic word in order to try and convey something of the sense of the Arabic. Thus, with a careful interpretation common misunderstandings of the text – by non-Muslims unversed in Arabic – can possibly be avoided, especially if – as might be the case with unusual words – the reader has to pause to consider the meaning or make the effort to find the meaning, if only in a glossary appended to the interpretation. A pause and/or an effort that is suited to reading a work revered by millions of people around the world.

Hence why in the matter of Ayah 151 of Surah Al ‘Imran, my interpretation of meaning, employing just such an unusual English word with a literary provenance, was:

Into the hearts of they who disbelieve We shall hurl redurre because they, without any authority revealed about such things, associate others with Allah; and for their home: The Fire, that harrowing resting place of the unjust.

Third, to perhaps inspire some to scholarly consider, again, both the text themselves and the accepted interpretation(s) given that in my view translation/interpretation of texts to English from an ancient (no longer spoken) language or from a text revered in the way the Quran is (i) not ‘an exact science’ but more akin to an art to be approached with (a) an artistic appreciation of what was (in the case of ancient texts) a living vibrant language and in the case of the Quran is a poetic and numinous language, (b) with a certain humility, and (c) with a lack of preconceptions about the accepted ‘meaning’ of certain words and which accepted meanings are often only the attempts of others in the past to approximate an assumed meaning, and (ii) that the rich diversity, vibrancy. and flexibility of the English language has, in my view, been much underused, and an underuse that has sometimes led to bland interpretations of texts.

[4] Society is understood here, as elsewhere in my philosophy of pathei-mathos, as a collection of individuals who live in a particular area and who are subject to the same laws (or customs) – whether written or aural – and the same institutions of authority, however that authority has been obtained and is manifest.

Jurisprudence is understood here as describing a systematic (often codified) system of law – written or aural, and whether practical, implemented, or theorized – and the scope, nature, and intent of those laws. The Jus Papirianum attributed to Sextus Papirius and the Code of Justinian are thus examples of jurisprudence.

[5] Surah 3, Ayah 110.

[6] One of the five principle maxims of Islamic jurisprudence (which five principles are regarded as expressing the essence of fiqh) is لعادة محكمة . That is, that the customs of a society or culture are important and a factor to be considered if they do not conflict with the guidance of Quran and Sunnah.

[7] Matthew 22:21. Render therefore to Caesar the things that are Caesar’s; and to God, the things that are God’s.

[8] The importance of Muslim Adab – the manners, the morals, the culture, of Muslims – in defining and understanding Islam is something that many non-Muslims, especially those critical of Islam, are either ignorant of or dismiss.

An appreciation of Adab can be gleaned from reading Bukhari’s book Al-Adab Al-Mufrad and also An-Nawawi’s collection Forty Ahadith.

[9] qv. Part Three.

[10] Important parts of this jurisprudence concern international law and laws relating to human rights.

[11] Notes on The Politics and Ideology of Hate (2012)

[12] qv. Conspectus of The Philosophy of Pathei-Mathos and Recuyle of the Philosophy of Pathei-Mathos.

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Image credit: NASA – Blue Marble Earth Mosaic


The following text is the second draft of the first section of part one of my forthcoming (2014) work, Questions of Good, Evil, Honour, and God. Part two deals with good and evil in the context of Islam, jurisprudence, and my philosophy of pathei-mathos especially in relation to the concept of honour. Part three deals with questions relating to religion, law, and the reformation of individuals; and in the fourth and final part I present some tentative conclusions.

A pdf of parts one and two is available here – questions-good-and-evil-parts-one-two.pdf

NASA/HST - NGC 1300


Questions of Good, Evil, Honour, and God

(Part One)


Introduction

For the past three or so years, as I developed my ‘numinous way’ and then last year refined it into the philosophy of pathei-mathos, I have reflected more and more on questions concerning good, evil, honour, God, and religion and ethics in general; related as these matters are (at least according to my fallible understanding) to our nature, and possible development, as human beings, and thence to matters such as society, culture, and the jurisprudence by which modern societies function, or endeavour or aspire to function; and manifesting, as answers to such questions should, at least some explanations concerning the evidence that we human beings possess, and have possessed for thousands upon thousands of years, a paradoxical character, capable of – and having done – both honourable and dishonourable deeds, of being both ‘good’ and ‘bad’.

Thus some of the questions of concern are: (i) what is ‘good’ and ‘bad’; (ii) have the definitions and thence the theology and epistemology and the morality of religions, over millennia, enabled more and more of us to avoid doing or causing what is ‘bad’; (iii) what, if anything, can or perhaps should replace such definitions, such theology, such epistemology, such morality – such religions – for those who do not or cannot accept such religious answers and the guidance so offered; (iv) does jurisprudence – and thence The State – offer an acceptable alternative; and, perhaps most importantly, as I have endeavoured to intimate in some other recent musings, (v) can we as a species change, sans a belief in some reward or the threat of punishment – be such karmic, eschatological, or deriving from something such as a State – or “are we fated, under Sun, to squabble and bicker and hate and kill and destroy and exploit this planet and its life until we, a failed species, leave only dead detritic traces of our hubris?” [1]

Today – thousands of years after the births of Lao Tzu, of the Buddha, of Moses, of Jesus of Nazareth, of Muhammad – horrid things still happen every minute of every day to people who do not deserve them, who have done nothing dishonourable. Horrid things caused by other human beings, and it certainly seems to me that we, as a species – en masse, world-wide – cannot seem to prevent ourselves from doing what is bad, here understanding and accepting, initially at least, ‘the bad’ as that which harms or kills or causes suffering to others. All we seem to have done is manufacture more excuses for ourselves and for others in order to try and justify the harm done, and the killings and the suffering caused, and thus

“…latterly, in the name of some country, or some nation, or some political ideal, or some cause, or on behalf of some-thing supra-personal we believed in, we sallied for to war or did deeds that caused suffering, death, destruction, and inflicted violence on others. Defending this, or attacking that. Invading here; or colonizing there. Dreaming of or determined to find glory. Always, always, using the excuse that our cause, our ideal, our country, our nation, our security, our prosperity, our ‘way of life’, our ‘destiny’, hallowed our deeds; believing that such suffering, death, destruction as we caused, and the violence we inflicted on others, were somehow justified because ‘we’ were right and ‘they’ our foes, were wrong or in some way not as ‘civilized’ or as ‘just’ as us since ‘their cause’ or their ‘way of life’ or way of doing things was, according to us, reprehensible.” [2]

But is ‘the bad’ really that which harms or kills, or causes suffering to, others, and if so, is it necessary – moral – to qualify this understanding by appending ‘without just cause’ to it, and what, therefore – as others, from the Jus Papirianum attributed to Sextus Papirius to Augustine of Hippo to Thomas Aquinas and beyond, have saught to define – is a ‘just cause’ so that ‘the bad’ is then understood to be “that which harms or kills or causes suffering to others without just cause”.

Part One

Good and Evil – An Early Christian Perspective

Given the influence of Christianity over individuals in the West during the past two millennia, especially in terms of eschatology and jurisprudence, it seems apposite to consider how the concepts of ‘good’ and ‘evil’ are presented in Christian scripture.

In Genesis 3.5 it is written that:

ᾔδει γὰρ ὁ θεὸς ὅτι ἐν ᾗ ἂν ἡμέρᾳ φάγητε ἀπ᾽ αὐτοῦ, διανοιχθήσονται ὑμῶν οἱ ὀφθαλμοί, καὶ ἔσεσθε ὡς θεοὶ γινώσκοντες καλὸν καὶ πονηρόν. [3]

What, therefore, is meant by γινώσκοντες καλὸν καὶ πονηρόν? Most translations – modern and otherwise – provide something akin to “knowing good and evil” which we, after two thousand years, presume to associate with some theological ideation such as ‘the forces/realm of good’ contrasted with (or verses) ‘the forces/realm of evil’ as if both have or can have an existence independent of the physical world and independent of ourselves, an existence or a force associated, or seemingly associated, with a being described, in the Hebrew scriptures, as נָחָשׁ – a serpent – and in LXX as ὄφις, a mythological creature familiar to readers of Hesiod’s Theogony [4] and from myths and legends concerning the oracle at Delphi and the Πύθων, which is both curious and interesting given that נִחֵשׁ can signify divination (qv. Genesis 44.15, for example) and the whisper (the hiss) of a soothsayer or an enchantress.

But, in respect of this ‘good and evil’, might the Greek of LXX – and the Hebrew text – suggest something other than such a theological ideation? That is, how might the Greek text have been understood in its time?

The Greek of LXX contrasts κάλος with πονηρόν. Now, κάλος is classically understood (as often in Homer) as ‘what is pleasing’ (as in pleasing to look upon) and that which is considered beneficial and/or admirable (as in admirable deeds); whence what is beautiful/healthy and what is noble or honourable. Classically understood, πονηρόν is ‘wearisome’ (as in Hesiod, for instance in reference to the tasks that Hercules has to endure) and also what is considered dishonourable or cowardly, as in Sophocles, Philoctetes v.437 – πόλεμος οὐδέν᾽ ἄνδρ᾽ ἑκὼν αἱρεῖ πονηρόν, ἀλλὰ τοὺς χρηστοὺς ἀεί (battle does not willingly take cowards, but – as of old – the honourable).

The classical meaning of the Genesis text – of the Greek still understood at the time of LXX (c. 250 BCE) and before later interpretations [5] – might therefore seem to suggest some contrast between what is beneficial/admirable/beautiful/noble/honourable and what is wearisome/cowardly/dishonourable.

Interestingly, the sense of the Hebrew text of Genesis 3.5 seems to follow the sense of the Greek, or vice versa [6] – יֹדְעֵ֖י  טֹ֥וב  וָרָֽע . That is, “knowing tov and rah,” with טוֹב suggesting pleasing, pleasant, beautiful; and רָע suggesting adversity, unpleasant, harmful, injurious.

In Genesis 8.21, πονηρόν also occurs, again usually translated as some abstract ‘evil’ – man’s heart is evil from his youth, and so on – even though the classical/Hebrew understanding of the term suggests the former more personal sense of dishonourable/injurious, as does its occurrence in the New Testament, as, for example, in Luke 6.45 where it is – interestingly – contrasted not with κάλος but with ἀγαθός, and where the context – of a healthy (a good, κάλος) tree not bearing rotten/bad (σαπρός) fruit, καλὸν ποιοῦν καρπὸν  σαπρόν – also suggests not some abstract (demonic) ‘evil’ but a dishonourable (a bad, cowardly) person bringing forth some-thing bad, burdensome, dishonourable, and thus unhealthy, as rotten fruit is unhealthy and harmful, with Luke 6.43-5 therefore translated thus:

For no healthy tree brings forth rotten fruit just as a rotten tree cannot bring forth healthy fruit. For each tree is judged by its fruit. A good person from the store of good in their heart brings forth what is good, and a bad person from their bad store brings forth what is bad; for it is because of an overflowing heart that the mouth speaks.

Οὐ γὰρ ἐστιν δένδρον καλὸν ποιοῦν καρπὸν σαπρόν, οὐδὲ πάλιν δένδρον σαπρὸν ποιοῦν καρπὸν καλόν, ἕκαστον γὰρ δένδρον ἐκ τοῦ ἰδίου καρποῦ γινώσκεται· ὁ ἀγαθὸς ἄνθρωπος ἐκ τοῦ ἀγαθοῦ θησαυροῦ τῆς καρδίας προφέρει τὸ ἀγαθόν, καὶ ὁ πονηρὸς ἐκ τοῦ πονηροῦ προφέρει τὸ πονηρόν· ἐκ γὰρ περισσεύματος καρδίας λαλεῖ τὸ στόμα αὐτοῦ

This ‘healthy tree’ and ‘rotten fruit’ make sense, for how can a tree be evil? Similarly, the contrast of πονηρόν with ἀγαθός also makes sense in referring to a bad person and good person, for ἀγαθός is classically understood as brave; honourable; well-bred (as often in Homer) and as implying a personal quality, such as prowess, excellence, in some-thing – or good at some-thing – as in The Agamemnon of Aeschylus:

ὅστις δ᾽ ἀγαθὸς προβατογνώμων,
οὐκ ἔστι λαθεῖν ὄμματα φωτός,
τὰ δοκοῦντ᾽ εὔφρονος ἐκ διανοίας
ὑδαρεῖ σαίνειν φιλότητι.
Yet to he who has a good knowledge of his herd
A person’s eyes cannot conceal what is a feeble begging for friendship
Behind a pretence of reasoned good judgement.     (vv. 795-798)

and as in Oedipus Tyrannus by Sophocles:

ὁρᾷς ἵν᾽ ἥκεις, ἀγαθὸς ὢν γνώμην ἀνήρ,
τοὐμὸν παριεὶς καὶ καταμβλύνων κέαρ;
Observe where you have come to with your prowess in reason
By me giving way and blunting my passion. (vv. 687-8)

The scriptural contrast of rottenness and health is also evident, for instance, in Romans 12.21:

 μὴ νικῶ ὑπὸ τοῦ κακοῦ ἀλλὰ νίκα ἐν τῷ ἀγαθῷ τὸ κακόν

where ἀγαθός is contrasted with κακός rather than with πονηρόν. Although the verse is often translated along the lines of ‘Do not let evil conquer you, instead conquer evil with good,’ classically understood κακός is what is ‘bad’ in the sense of some-thing rotten or unhealthy, or – the opposite of κάλος – what is displeasing to see. κακός is also what is unlucky, a misfortune, and/or injurious, as for example in The Agamemnon

τὸ μὲν γυναῖκα πρῶτον ἄρσενος δίχα
ἧσθαι δόμοις ἔρημον ἔκπαγλον κακόν
Primarily, for a lady to be separate from her mate –
To remain unprotected by family – is a harsh misfortune  (vv. 862-3)

Given the sense of ἀγαθός previously mentioned (with reference for example to Luke 6.45) and this sense of κακός, then Romans 12.21 might suggest: “Do not let what is rotten win; instead, overpower what is rotten with what is good,” and good in the sense of beneficial and healthy, so that an alternative would be “Do not let what is harmful win; instead, overpower what is harmful with what is healthy.”

Similarly, Romans 12.17 – with its contrast of κακός and κάλος – would imply:

Do not render what is bad with what is bad; rather, show concern for what all see is good.

μηδενὶ κακὸν ἀντὶ κακοῦ ἀποδιδόντες, προνοούμενοι καλὰ ἐνώπιον πάντων ἀνθρώπων·

Understood thus, the impression is not of ‘fire and brimstone’ preaching but of something rather gentle, something much more human and appealing and understanding of human nature; something evident, for example, in the well-known passage (Romans 13.10) ἡ  ἀγάπη τῷ πλησίον κακὸν οὐκ ἐργάζεται· πλήρωμα οὖν νόμου ἡ ἀγάπη: love brings no harm to the neighbour; love is the completion of the law.

Furthermore, it is this love which is healthy and good; which can ‘overpower what is harmful’, what is bad.

What these examples reveal – and many other examples from Christian scripture could be adduced – is not abstract, impersonal, theological concepts of ‘good’ and ‘evil’ but rather something personal that individuals can relate to and understand, and it is tempting therefore to suggest that it was later, and theological, interpretations and interpolations which led to a harsh dichotomy, an apocalyptic eschatology, a ‘war’ between an abstract ‘good’ and ‘evil’, and that with such interpretations and interpolations – much in evidence in the persecution of alleged heretics – the simple gospel message of the health of love was somehow lost for a while, to be, later on, re-expressed by people such as William Penn, who wrote, in his Some Fruits of Solitude, “Let us then try what love can do.”

David Myatt
2013

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Part Two

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Notes

[1] Blue Reflected Starlight. 2012

[2] qv. A Slowful Learning, Perhaps. 2012

[3] Septuaginta – Vetus Testamentum.  c. 250 BCE.

[4] qv. the Chimaera (vv. 319ff), described as having three heads, one of which – ἣ δ᾽ ὄφιος – was a serpent, a dragon: ὄπιθεν δὲ δράκων.

[5] The current consensus is that LXX was written around 250 BCE, give or take a few decades. This is the Hellenistic era of Euclid and Archimedes; a period when Homer was still recited, and the classic tragedies of Aeschylus, Sophocles, and others, some two or more centuries before, were still understood and appreciated, just as the language of Shakespeare – and his plays – are understood and appreciated today. This appreciation of classical Greek literature continued into the Roman era and beyond, with the cultured Cicero, for example, often explaining classical Greek terms for his Latin readers, and with Marcus Aurelius – Roman Emperor a century after the time of Jesus of Nazareth – writing his ‘meditations’,  Τὰ εἰς ἑαυτόν – in the same (possibly Attic derived) κοινή Greek as that of LXX and the New Testament.

It is therefore seems likely that the scribes of LXX – and possibly those of the New Testament – were also familiar with the earlier classical literature.

[6] The date of the Hebrew scriptures has been much discussed. The earliest fragments of extant texts of both LXX and the Hebrew scriptures currently known suggest that LXX is slightly (but not much) older than the written text of the Hebrew scriptures of which papyrus fragments survive. However, according to Jewish aural tradition the scrolls of the Torah were first written c. 1000 BCE and thus would predate LXX by many centuries.

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Image credit: NASA/HST – NGC 1300