Mark Steyn has stroked a couple of home runs recently. The first is on "Rathergate":
You can read the rest of this very good column here.
The second outstanding piece by Steyn is on Iraq:
Both of these articles are must reading.
Offering commentary on current developments and controversies in politics, religion, philosophy, science, education and anything else which attracts our interest.
Mark Steyn has stroked a couple of home runs recently. The first is on "Rathergate":
You can read the rest of this very good column here.
The second outstanding piece by Steyn is on Iraq:
Both of these articles are must reading.
Joanne Jacobs has links to a study listing the top 500 universities in the world. According to the report, nine of the top ten schools are American and seventeen of the top twenty are. All told the United States had 170 universities make the top 500. Click here to see the listing by region and by country.
Jacobs notes that:
Viewpoint will leave the reader to ponder why that may be.
It's not clear, of course, how helpful this type of list is or what it really portends. The schools were evaluated mostly on the basis of their reputations for math/science excellence and some might argue that that's an incomplete measure of the quality of a school.
A number of the comments at Jacobs' site address the question how the U.S. schools can rank so high when our secondary education is so abysmal. Some of the speculation focusses on the high number of foreign-born professors on our university faculties, but we're not too sure that's the answer. Anyone who's ever sat in on lectures given by many of these foreign-born instructors is often outraged that he's paying tens of thousands of dollars in tuition for classes in which he cannot understand a single word of what's being taught.
There's no way to support this, perhaps, but I suspect that part of the reason our universities are so good is because public education in the U.S. is not really as bad as we're often led to believe. Students who want to get a good education and go on to a major university can usually get an excellent preparation in many of our high schools. Once these students complete their post-secondary education the universities draw from their ranks to supply their own faculties. Our high school test scores are poor overall because an increasing number of students in the last forty years are much less concerned with securing the best education they can and are much more concerned with academically peripheral matters like after-school jobs and extra-curricular activities, or they are handicapped by a substandard home life.
Most public schools and their teachers offer our young people a good to excellent opportunity for learning, but too many students are coming to school unprepared, unwilling or unable to avail themselves of that opportunity. Nevertheless, the students who do take advantage of the education American schools offer are the ones who are making our universities the best in the world.
I recently finished Alister McGrath's The Twilight of Atheism and highly recommend it to anyone who would enjoy a good overview of the development of atheism, the rise of modernity, and the prospects for unbelief in a post-modern world. McGrath writes as a Christian who is not completely unsympathetic to the atheist critique of religion, having formerly been an atheist himself.
He argues that the appeal of atheism is historically rooted not in hostility toward the notion of God so much as it is in hostility to what people perceived to be a corrupt and illegitimate church. He suggests that throughout its existence the church has been debauched primarily by its lust for political power, and that atheism thrives today in Europe in large part because of the Church's illicit relationship in centuries past with secular governments, particularly in France and England. Atheism has not caught on to the same extent in the United States where the Church has never been seen as particularly tainted by the vices of politics, very likely because in the U.S. it is constitutionally barred from close proximity to the levers of power.
As McGrath recounts the story of the evolution of unbelief in 18th and 19th century Europe the reader is told much that he may not have known. He points out, for instance, that, contrary to conventional opinion, Voltaire and many of his cronies were not really atheists, but were led by their disgust with the church to a rather vague deism. One also learns that the famous story of John Calvin's alleged "refutation" of Copernicus, wherein he declared that the first verse of the 93rd Psalm proves that the earth is fixed and cannot be moved, a story which makes Calvin look like an arrogant buffoon, is completely apocryphal. So, too, is the even more well-known account of Bishop Wilberforce's challenge to Thomas Huxley when, in a public debate on the merits of Darwin's theory of natural selection, the good Bishop is alleged to have inquired of Huxley whether it was through his grandfather or grandmother that he claimed descent from a monkey. This story is told and retold with great gusto by atheists to illustrate the utter doltishness of religious clergy, but there is no historical evidence that the incident ever occurred.
One of McGrath's more controversial claims, perhaps, is his assertion that reformation Protestantism essentially opened the door for the emergence of atheism. His argument is that by desacralizing the world, by removing God from the Eucharist, by removing icons from their churches, Protestants turned God into "an absence in the world". Taking pains to avoid idolatry, these believers emphasized God's transcendence and inadvertently made it easier to think of God as removed from their everyday lives, a move which McGrath claims "inevitably encourages belief in a godless world". I suppose a lot of scholarship supports this view, but it strikes me as a little bit like blaming the Wright brothers for 9/11. Protestants did not, as McGrath states, remove any grounds for expecting to encounter the divine directly through nature or in personal experience, they merely insisted that people not confuse the divine with nature, that there is an important distinction to be made between creature and creator.
In any event, McGrath presents us with a fine introduction to many of the seminal figures in 19th century atheism: Ludwig Feurbach, Charles Darwin, Karl Marx, William Clifford, Friedrich Nietzsche, and Sigmund Freud, and explains how their thought advanced the idea in the popular mind that God was an obsolete concept. Marx, for example, was famous for having called religion the opiate of the people, but as atheism hurtled toward the dark night of nihilism in the twentieth century, the true opium, as Czeslaw Milosz puts it, "is a belief in nothingness after death - the huge solace of thinking that for our betrayals, greed, cowardice, murders, we are not going to be judged." The true opium of modernity is not Christianity, which tells us that we are accountable for every choice we make in life, but rather, McGrath says, "the belief that there is no God, so that humans are completely free to do precisely as they please."
The second part of the book describes what the author believes is the decline of atheism and the forces which have triggered it. Atheism reached its zenith in the first sixty years of the 20th century during which it became official policy in communist and fascist nations around the globe. The fruits of state atheism were readily observable in the horrors of Auschwitz and the Soviet Gulag. Over one hundred million people were murdered in the name of a consistent naturalistic humanism. The terrible irony in this is that modernity sought to exalt man, to elevate mankind to the status of divinity, but in so doing they dehumanized him and reduced him to the status of a beast, fit to be herded, manipulated, exploited, and slaughtered.
The reason for this is clear. Atheism has nothing upon which to base human dignity, and consequently nothing upon which to base human rights (See Viewpoint here for a fuller treatment of this problem). Man has dignity by virtue of the fact that he is made in the image of God and is loved by God. He has rights only because he belongs to God. Take God away and man is nothing more than a lump of blood, muscle, and bone. There is no inherent dignity or "rights" in that. The holocaust and the Soviet slave labor camps were simply the logical conclusion of the assumption that there is no God.
Another strange irony of the 20th century is that people reflect upon the grisly barbarisms of the totalitarian states which encompassed much of the globe from 1917 to 1989 and, blaming God for the evils these states perpetrated, they despise him for them. How, they ask, could such atrocities happen if God is truly good? (See Viewpoint here and here). Yet surely this is to misplace the blame and to sink into confusion. God is held responsible for the crimes of an ideology that rejects him. Belief in God becomes impossible because the consequences of godlessness are so horrific. People reject God because of the evil they witness in the world, but they worship man who is the primary cause of the evil.
McGrath notes that John Lennon called upon us to imagine a world in which there's no heaven and no religion, but imagining such a world is unnecessary. All one need do is observe the former Soviet Union, Red China, North Korea, Cuba, or Nazi Germany to see the sort of world we'd have if Lennon's dream were fulfilled.
The 20th century, McGrath writes, "gave rise to one of the greatest paradoxes of human history: that the greatest intolerance and violence of that century were practiced by those who believed that religion caused intolerance and violence."
Now we've entered a new era, the post-modern, which McGrath believes undermines the plausibility of atheism. "God," he observes, "was never argued out of existence; a cultural mood developed which tended to see God as something of an irrelevance." Now a new cultural mood is upon us, one much more congenial to the realm of the subjective, one much more insistent on tolerating diversity of opinions and much more skeptical of all dogmatic truth claims, whether religious or materialistic. The attraction of atheism, he reminds us, "lies in what it denies, not in what it offers as an alternative....What propels people toward atheism is above all a sense of revulsion against the excesses and failures of organized religion. Atheism is ultimately a worldview of fear - a fear, often merited, of what might happen if religious maniacs were to take over the world."
This worldview has been weighed in the balance, however, and found wanting. It has failed to demonstrate through reason that God does not exist. It has also failed as a practical principle because, as we've seen, the adoption by the state of an atheistic ideology leads to degradation and death on historically unprecedented scales. It has also failed metaphysically because the implications of atheism all tend toward nihilism (See Viewpoint here for a more detailed discussion of this claim). Atheism denies any meaning to existence, any ground for moral judgment, any hope for ultimate justice, and any basis for human dignity or human rights. It withholds any rationale for believing in a self, or a hope for life after death. It is a philosophy of despair, and despair is not an attractive option for most people. To the extent that atheism is indeed slouching through its twilight it is these failures which have brought it to this pass.
Nevertheless, McGrath cautions, even though the Church today may not be plagued by the liabilities which stigmatized it in Europe, atheism will still continue to appear, at least superficially, to be a reasonable alternative for those repelled by what they see as the savage moral character of the God of the Old Testament and the merciless doctrine of eternal damnation in the New Testament. One wonders how many people have fallen short of embracing belief in God because they could find no compelling answers to their questions about the nature of God, evil, and our eternal destiny. How many others have been repulsed by the insouciance, arrogance, and insensitivity with which Christians sometimes dispatch their deceased loved ones to everlasting punishment? God must agonize over the boneheadedness of those who sometimes claim to speak with such certainty on his behalf.
McGrath again: "Christianity must provide answers - good answers - to such fair questions and never assume that it can recycle yesterday's answers to today's questions."
The Twilight of Atheism is an enjoyable and worthwhile survey of how atheism came to enjoy preeminence in the twentieth century and how its very success has laid bare its intellectual, ideological, and metaphysical impoverishment. Interested readers may order copies of the book here.
The media have been reporting that Bush's post-convention bounce has all but disappeared and that the race for the White House is once again a draw. This doesn't seem to be borne out by the polls, however, which continue to move in the President's favor. Gallup has Bush up by fourteen, a CBS/NYT poll just out has Bush up by nine, in Pennsylvania poll averages give Bush a three point lead and one New Jersey poll shows Bush leading by four. In the battleground states of Ohio, Florida, Missouri, and Wisconsin Bush is ahead. In those states where Kerry has a lead it appears to be shrinking, even in New York, and it looks like Ralph Nader will be on the ballot in Florida. All of this is very good news for the President.
The commentary that focusses on the closeness of some polls while failing to mention those which are trending in Bush's direction, represents, apparently, an attempt to keep Kerry's marginal support from defecting and to keep his core supporters from losing heart. Another week or so of numbers showing a strong showing for Bush and Kerry will be forced to hit a grand slam in the debates, or Bush will have to show up drunk, to keep the lukewarm from deciding to stay home in November.
If the polls don't turn around for Kerry look for the Democrats to start questioning their reliability. They can't allow voters to think that a Bush victory is inevitable because too many of the people they're counting on to turn out on election day are really not that enthusiastic about their candidate in the first place. They don't need much of a reason to do something else rather than drive to the voting booth so convincing people that the race is close and that their vote is important will be crucial.
If one only gets his news about Iraq from the MSM they are likely to suspect that "Bush's war" is a complete disaster, that our efforts there are utter failures, and that the whole country is teetering on the brink of civil war. Media pundits are genetically disposed to see only the dark side of every moon, but their negativism and pessimism are misleading the American people. The following e-mail, posted at Captain's Quarters, is an antidote to the unfortunate predilections of the media Chicken Littles. It's from a Marine who is there:
This guy makes a good point. When we listen to reports from Iraq we have to remember that the reporters and the networks through whom the reports are transmitted have two agendas. One is to report the news, the other is to get Bush out of the White House. The latter is not advanced by reporting positive news about the reconstruction of Iraq. It's probably a good rule to keep in mind that whatever we hear about Iraq, it's never as bad as the reports make it seem.
Some of Viewpoint's readers will be familiar with the MIT linguist Noam Chomsky who, since the 1960s has been one of the foremost critics of almost anything the United States does at home or abroad. Chomsky has been very influential among college students. His calm demeanor and unquestioned intellectual abilities have caused many to find his arguments seductive.
Now comes a collection of critiques of those arguments titled The Noam Chomsky Reader and edited by former left-wing radicals Peter Collier and David Horowitz. A review of the book can be found at Front Page Mag. Anyone who has ever been exposed to Chomsky's large body of work and either been persuaded by it or had the sense that something was wrong with it but couldn't quite put their finger on what it was, will find these essays useful.
Our local PBS affiliate on Wednesday night aired the first of a two part program called The Question of God. Based on the book of the same title by Harvard professor Armand Nicholi, the show traces the spiritual development and ideas of C.S. Lewis and Sigmund Freud. Last night's segment, which was two hours long, was interesting and instructive.
The narrative of the lives of these two men was punctuated by panel discussions led by Nicholi himself on some of the religious and philosophical issues raised by the biographies. The panel was an eclectic group consisting of two atheists, two new-age types, two traditional Christians, and a film-maker who looked like he was spending the evening wondering why he was invited.
Unfortunately, the atheists came across as having the better arguments throughout the show. Whether this was because of the way the program was edited or because the Christians simply had no compelling reply to the objections that were raised to their faith, I don't know. Even so, it seemed to me that the arguments of the atheists were vulnerable, but they were usually allowed to stand as the last word.
I also felt that the new-agers were given entirely too much face time. Their position, articulated with noticeable condescension, seemed to be that the truth of any religious belief is ascertained by one's intuitions and that whatever speaks with greatest forcefulness to your heart is true for you, and that's the end of the matter. Any talk of reason, logic and evidence is pretty much irrelevant.
Now there might be a grain of truth to this, but it's nonetheless a sure-fire discussion stopper. If God exists is a true claim simply because the idea of God has purchase upon my intuitive faculties, then how does one argue or discuss a contrary position? One can only nod politely that that's an all-well-and-good view for the person who holds it and then turn his attention to those at the table for whom the claim that God exists is objectively true or false and with whom one can have a conversation.
Despite these quibbles the show is worth watching, and even if you missed part one, you can still catch the second segment at 9:00 P.M. next Wednesday, September 22nd.
Latest polls at Real Clear Politics show Bush's lead widening from one point to three points in Pennsylvania and going from three points down in New Jersey to four points up. These results are within the margin of error and they reflect the results of only a single poll, not an average, but they're not good news for Kerry. If Bush takes Pennsylvania and New Jersey, two states won by Gore in 2000, Kerry's toast. In states where polls show him ahead, Bush's electoral vote count has also risen from 269 to 279. He needs 270 to win.
The bad news for Bush is that the bounce he enjoyed coming out of his convention seems to be dissipating and his lead over Kerry in several battleground states as well as nationwide is shrinking. Whether the gap will continue to close remains to be seen.
Viewpoint is considering initiating an Inspector Dreyfus award named for the character in the Pink Panther movies who went insane because his hated subordinate, the incompetent Inspector Clouseau (played by Peter Sellars), went from one completely serendipitous success to another. As Clouseau's accidental successes took an increasing toll on Dreyfus' sanity he first developed severe facial ticks, then he contrived plans to assassinate Clouseau, and finally he went completely over the edge and into a strait-jacket.
The Democrats seem to be playing Dreyfus to Bush's Clouseau (at least they regard Bush much the same as Dreyfus regarded the Peter Sellars character), and like Dreyfus they have been driven to varying degrees of madness.
There will be no shortage of candidates for the award, of course, and we may have to make daily presentations to accomodate the large number of deserving entrants. We'll see. In the meantime, Robert Kuttner of the Boston Globe makes a strong bid to receive today's honor. Here's an excerpt from his current column:
Okay. I know it's pretty tame compared to, say, Al Gore's stuff, but the award is not retroactive. It starts today. Gore still has plenty of time before the election to give another unhinged speech and stake his claim to the Dreyfus trophy. Readers should feel free to submit their own nominations through our Feedback section.
Mohammed at Iraq the Model gives us a good idea of the level of support for the American effort among Iraqis and has some inside scuttlebutt on what's going on in Fallujah and Talla'far as well. He also says this:
Meanwhile, Arthur Chrenkoff's 10th edition of Good News From Iraq is available here. It's stuff you'll never hear from Dan, Peter, and Tom, much less the New York Times.
If you're 18 and a U.S. citizen but are not registered, time is running out. In Pennsylvania you must be registered by October 4th. The race is going to be very close in PA and every vote will matter. Pennsylvania residents can download a registration form by going here and following the link. This will only work, however, for those who would vote for President Bush in November. If you are a Kerry supporter the link is unfortunately down and probably will be until October 5th.
The next time you hear someone talk about celebrity or sports "heroes" tell them about Yanis Kanidis, a 74 year old phys.ed. teacher in Beslan, Russia. Here's his story:
Men like Yanis Kanidis make the cultural icons of our day seem small indeed.
Jonah Goldberg at National Review Online has some pithy remarks about the 60 Minutes scandal and the sudden implosion of Dan Rather's career. Here's a paragraph or so:
Good stuff. As a stunned Dan Rather gazes at his credibility and his career swirling down the drain one wonders who's next? Will we ever know who actually composed the frauds? Whoever it was could be looking at serious criminal charges, since forging military documents is a felony. No doubt there is somewhere a political hack who will be sleeping fitfully tonight. Defaming the president is not as much fun, nor as easy, as these folks apparently thought it would be.
Now that CBS's attempts to salvage its credibility seem to have arrived at an ignominious denouement the libs are going to have to try to rescue something from this burning building. Here's Viewpoint's prediction:
It won't be long until we start hearing something like this clap-trap from otherwise intelligent people. Other than blaming the whole scam on the omnipotent and diabolical Karl Rove, it's really the only tactic remaining to the left, unless it intends to leave Rather, who's been a good soldier over the years, twisting despondently in the wind.
You heard it here first.
This piece by Ali at Iraq The Model should be read by everyone who thinks that all we're accomplishing by our presence in Iraq is spawning more terrorists. He starts off by discussing his theory as to why suicide bombings in Iraq decline while al Sadr is fighting and pick up when he's not, and then predicts that attacks against Americans in Iraq will increase as we get closer to our election but that attacks against American civilians will diminish as the elections approach. His reason is that mounting losses of troops will help Kerry, but terrorist attacks against civilians will help Bush. The insurgents and their allies want Kerry to win and so will not do anything that might unite the nation behind Bush.
Then in his last three paragraphs Ali makes a poignant plea in less than perfect English for America to remain steadfast and reminds us of what is at stake:
God help us if we let them down.
This essay at Power Line on the fallout from the apparent attempt by CBS to discredit President Bush by proffering amateurish forgeries as legitimate documents indicting his National Guard service is worth reproducing here in full:
CBS wanted so desperately for those documents to be genuine that they suppressed their doubts and ran with them. Now it has all blown up in their faces, torn away the pretense of journalistic "standards", and has ruined reputations that took decades to build. It's ironic that President Nixon's nemesis, Dan Rather, is perhaps the biggest casualty. The irony resides in the fact that Nixon was disgraced mostly because he would not come clean to the American public over Watergate. In his hubris he stone-walled investigations until finally his credibility lay in tatters on the Oval Office floor, cut to ribbons by, among others, Dan Rather. Now Mr. Rather, no stranger to hubris himself, seems to have stumbled into the same deadly pit and may, perhaps, suffer a similar fate. Pride indeed goeth before a fall.
Nina Shea adds some perspective to the American response to the Dharfur genocide in a fine piece at National Review Online. Here is a portion of her essay:
The entire article bears careful reading. As I read through it one question that came to mind was, Where are all the millions of protestors who were so concerned about the welfare of Iraqis prior to Operation Iraqi Freedom? Why are they not overflowing the streets of European and American cities demanding an immediate end to the genocide? Is it because the victims are black? Is it because they're Christians? Or is it because the left doesn't really care about oppressed people at all unless they can be used as a cudgel to beat the United States over the head with? Take your pick.
Then a second question occured to me as I reflected upon this awful situation. If it should require that we insert military forces into Sudan to bring about an end to the slaughter being perpetrated by the Islamic government in Khartoum, would the left object? Or would they argue, like they did before, during, and since OIF, that we have no business jeopardizing the lives of innocent civilians in order to save them from being murdered by their oppressors? Elie Wiesel, in giving his acceptance speech for the 1986 Nobel Peace Prize, said this:
If only the New York Times and the Washington Post read Wiesel.
A final question: Will Bush get credit for this historic demarche from his leftist critics in the MSM? The answer here is easy: Probably not. The liberal elite media is following their marching orders from the DNC and has become riveted, like a cat fixated on a moth fluttering around the ceiling, on Bush's National Guard service of thirty three years ago. They can't allow themselves to be distracted by the extraordinary events taking place in the world today as long as there's a chance that they'll be able to discredit Bush with his supposed National Guard derelictions. These are the sort of people Christ referred to when he spoke of straining out gnats while swallowing camels.
Confronted with a man who has accomplished the extraordinary feat of liberating 50 million people while simultaneously waging a global war on terror and pulling us through an inherited recession that was pushed even deeper by the devastating blows of 9/11, the media carps not about his current deficiencies, whatever they may be, but instead they obsess over whether he showed up for every one of his weekend Guard meetings more than three decades ago. These are not serious people, some of them may even be teetering on the brink of psychological pathology, but in any event they are certainly not the sort we want advising us on matters of great moment in the years ahead.
Jean Paul Sartre writes in Existentialism is a Humanism that "Existentialism is nothing else but an attempt to draw the full conclusion from a consistently atheistic position." For Sartre and like-minded thinkers existentialism is necessarily atheistic and there is much that follows from this, not the least of which is the conclusion that man is forlorn, abandoned, alone in a world which is incompatible with his deepest yearnings and needs. In a word, the world is absurd and life is meaningless. I've discussed this consequence in several places on Viewpoint (see, for instance, In the Absence of God and Grounding Human Rights).
There is another strand of existentialist thinking, however, which goes back to Kierkegaard, Pascal, even to Augustine, emerging out of the Christian worldview of these thinkers.
Like the atheistic existentialism of Nietzsche, Sartre, and others, it places a strong emphasis on man's subjectivity, that is upon his feelings, intuitions, emotions, and experience. Christian existentialism, no less than the atheistic variety, elevates the heart over the head, the realm of interior experience over the coldly rational, objective, and logical. Like his atheistic colleagues the Christian existentialist considers the preeminence of the subjective to be the essential characteristic of an existential approach to life, but in contrast to his skeptical friends he couples subjectivity to a belief in God. Indeed, belief in God is seen as the paramount example of the triumph of the subjective over the dehumanization of the purely rational approach to life and the world.
In his book The Universe Next Door James Sire discusses some ways in which Christians who tend toward the existential in their thinking differ from Christians who do not. For Sire, Christian existentialism focuses on the personal and the relational. The non-existential is more impersonal and more oriented toward the rational. Sire applies this distinction to a number of aspects of Christian belief and compares the two approaches. Using Sire's work as a springboard but not confining ourselves to it, let's consider the following examples of the difference between what Sire calls depersonalized Christianity and personalized, or existential, Christianity as applied to various doctrines of faith and practice:
Sin: The depersonalized view sees sin as a breaking of a rule, like one of the commandments, whereas in the personalized, or existential view, sin is seen as a betrayal of a relationship. Sin is anything which harms, or would harm, oneself or another, and, as such, it damages and subverts our relationships to our fellow men and certainly to God, who requires of us that we love each other.
Repentance: The depersonalized view sees repentance as an admission of guilt, whereas the personalized approach sees it as a deep sorrow or anguish over our unfaithfulness to God or our betrayal of our obligation to love our fellow man.
Forgiveness: In the depersonalized view one is forgiven in much the same way that one is absolved of a traffic ticket, i.e. by simply paying the fine. One breaks the rule, is fined, and that's the end of it. In the existential view forgiveness is a restoration of a ruptured relationship that can only be accomplished with tears and embraces, whether literal or metaphorical.
Faith: For the non-existential Christian, faith is merely giving one's assent to a set of propositions, as in the recitation of the Apostle's Creed. For the existential Christian, however, faith is committing oneself to a person in a love-relationship. The difference between the two views is like the difference between signing a contract and falling in love. It's living moment by moment with the deep angst that comes from knowing that what one loves could be lost, that what one believes can never be made sure by reason, it can only be certified by the heart.
Christian Life: In the non-existential approach the Christian life is a matter of observing certain rules of behavior. For the Christian existentialist it is living for, and with, another person (i.e. God). It is immersing oneself in the other to the extent that the other is the entire purpose and focus of one's being. The difference between the two views is like the difference between being in a business partnership and being involved in a passionate romance.
The Authority of the Bible: In the existential approach the meaning of Scripture is determined by how it speaks to the individual reader. The significance of the text is different for different people, and all meanings or interpretations are equally valid because they're all subjectively discerned. In a non-existential approach to the Bible, the text is seen to have an objective meaning, or meanings, quite apart from any subjective impression it makes on the reader. In other words, the meaning of the text is to be discovered through proper hermeneutics and not simply by consulting our feelings and intuitions.
Many Christians are wary of existentialism because of the overt atheism of its twentieth century practitioners and because of what they see as a rather "squishy" view of Biblical interpretation, but there is much else about this view of life which resonates with the profound human desire for union with God. Augustine wrote that: "Thou hast made us for thyself, O Lord, and our hearts are restless till they find their rest in thee." Christian existentialism is a response to this deep yearning of the heart for a relationship with the God who has created us for himself.
The New York Times has a stable of writers who seem to be spiralling into dementia in their desperation to unseat George Bush. Paul Krugman, Nicholas Kristoff, and Frank Rich have all written columns laced with paranoia and vituperation in recent weeks, but Maureen Dowd can get just as nuts as any of them. Ms. Dowd's motto is never pass up an opportunity to insult someone. Unfortunately, her insults often make her look profoundly dumb. Consider this statement from today's column:
Never mind the drive-by cheap shot about missing critical opportunities to vanquish al Qaeda (What opportunities did they miss? How does Dowd know they missed them? Does she have access to secret information?); never mind the unsubstantiated allegation that had we not been involved in Iraq our ports would be safer (In what way would they be safer? Are we spending less money on protecting our ports than we would have had we not gone into Iraq? How does Dowd know that deposing Saddam has not made this country safer?); the part of this paragraph that makes her look positively buffoonish is her implication that had we not invaded Iraq we could have prevented the Beslan tragedy.
If Ms. Dowd ever deigns to descend from her Olympian vantage at the Times to mingle with us mortals perhaps she'll explain for the benefit of those of us not blessed with her divine insight how, exactly, our invasion of Iraq diverted resources that would have saved the Beslan children. Is she suggesting that we would have had Marines stationed outside the Russian school when the terrorists arrived had they not been stationed in Iraq instead? Does she have compelling information that had we never gone to Iraq our spies would've penetrated Chechen terrorist cells? Does Ms. Dowd feel herself to be under no obligation to ground her claims in something approximating reality?
So that our readers know, Viewpoint has received word just this evening that in her next column Ms. Dowd will allege that had George Bush not invaded Iraq, Hurricane Ivan would not now be threatening Florida and scientists would have discovered a cure for cancer. Reason enough to vote him out of office, I say.
The Belmont Club has an excellent analysis of CBS tactics regarding the apparent duping they suffered with allegedly fraudulent documents purporting to prove that George Bush had disobeyed orders while serving in the National Guard. Both the analysis and the comment thread which follows is fascinating.
For other takes on the unravelling scandal at CBS see the comparison of the questionable memo and a computer generated copy overlay at Little Green Footballs, and by all means don't miss the column by Mark Steyn, one of the funniest columnists in the business. Here's a taste: