Boreas Podcast

Dr. E. Michael Jones returns to the Boreas Podcast for the 7th time. George and Dr. Jones work through his book Degenerate Moderns: Modernity as Rationalized Sexual Misbehavior. The book's central argument is that intellectuals face a choice: conform your desires to the truth, or conform the truth to your desires.

They cover Margaret Mead's Samoa, Protestant revivals and The Scarlet Letter, the Bloomsbury circle, Keynes and the gold standard, literary criticism and Shakespeare, and Soviet music.

Works of Dr. E Michael Jones:

Books: http://FidelityPress.org
Magazine: http://CultureWars.com

From George Boreas:

http://boreas.substack.com
Latest book: Science and the Person

Continuing my history of the split between "Science and the Person" (title of my latest book — look it up). I left off in Part V: Explaining Everything and Nothing. This Part VI moves on in the history of Modern Science to recount how its gradual progression into extreme and political forms of Rationalism ("we will explain everything") and Empiricism ("nothing can be explained") amounts to the two jaws of Scientism gaping and threatening to swallow personhood. This leaves us today with a severe existential crisis, aggravated by AI and other weaponised technology. Only the faith in a personal God, and with it, in our own sacred human personhood, can deliver us.

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Dr. E Michael Jones is back as guest. We discuss his book The Slaughter of Cities and more: the destruction of the American ethnic neighbourhood, suburbs as a form of control, and how it connects to the ongoing destruction of Western nations.

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Dr. E Michael Jones is back, this time to discuss the historical influence of philosophy and science on culture. How modern science has been used to justify modern forms of political oppression. The conversation references Dr. Jones' book Logos Rising, and is relevant to the serial theme I've been running lately on the history of metaphysics.

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The fifth and final part of the "Metaphysics Scandal" series asks what happened after Scholasticism broke. The answer is two roads — empiricism and rationalism — that look like opposites but in the extreme arrive at the same destination: a world scrubbed of God and person, leaving only function.

What drove both roads is older than either. It is the Promethean spirit — the will to possess knowledge by force rather than receive it as gift. Today, an endpoint of that arc is artificial intelligence: the moment when function threatens to become total, when the machine that cannot be a face is offered as a substitute for one. Pope Leo XIV's new encyclical calls it an anthropological crisis, not a technological one. This episode is an attempt to explain how we got here.

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Parts I through III traced mimesis in Ancient Greek philosophy, René Girard's mimetic theory, the Scripture and the Church Fathers. Here in Part IV, we arrive at Medieval Scholasticism. It is said to have baptized Aristotle. With that, it also built a great intellectual edifice that set off the modern Western academia. But Aristotelian demonstratio and scientia is based on natures and teleology, not persons and imitation. The change of focus set a chain reaction that caused the nominalist and pietist reactions, Reformation, scientific and political revolutions, and ultimately, modernity.

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Parts I and II covered the role of imitation in philosophy: essential, but incomplete. In this Part III we compare the account of imitation in René Girard's mimetic theory to the scriptural narrative of the Fall.

We are made to imitate: Scripture says man is created in the image and likeness of God. The trouble in Eden starts not because Adam and Eve decided to imitate God. It's the mode of their imitation. In turning to perceive God as their rival, they take the Serpent as their model. 

From the simple story of the Fall, we can derive the whole mimetic anthropology of rivalry, scapegoating, and sacred violence found in Girard's writings millennia later.

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Part 2 after René Girard and the Philosophers. Girard argued that Plato and the philosophers who followed him sidelined imitation — neglecting the rivalrous, appropriative mimesis that drives human conflict. Plato did quiet over the dangerous side of imitation. But imitation is everywhere in classical metaphysics. It's the engine of Plato's cosmos and Aristotle's telos, and the master principle of the Platonic-Christian tradition that follows. This episode traces how imitation became the hidden axiom of Western thought — and how, two and a half millennia later, Girard's mimetic theory helps us rediscover it. Featuring spoiled philosophers, autistic scientists, narcissistic gods, and the long shadow of Plato's classroom.

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While Plato was teaching his students to contemplate the eternal forms, the theatre portrayed women of Thebes tearing a king apart with their bare hands. I talk about how the founding gesture of philosophy was walking away in silence from archaic scapegoating, blood sacrifice, etc., and that René Girard, twenty-five centuries later, gets us to turn around and take a close, analytical look.

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In Part I we saw Newton's anti-Trinitarianism and his science as a single revolution, opposed to the idea that divine form can enter matter and restructure it from within. This week, the counter-argument. We turn to the man in the opposing corner: Athanasius of Alexandria. We introduce his magnum opus, On the Incarnation. First, the metaphysics — form, matter, ousia, the Image. We then interpret the main thesis, which is that the same Divine Logos who created the world became incarnate to save it. The closing questions consider the social consequences of scientism derived from Newton's vision, with its cosmos of inert matter governed at a distance, in which the Incarnation becomes unthinkable, and in which persons too become bundles of forms and properties tossed and turned by impersonal forces.

Read my latest book, Science and the Person.