Luke Ford

Why there is no way back for religion in the West | David Voas, https://www.youtube.com/watch?v=YtAR_OGzlcg

https://www.amazon.com/Religion-Secular-Society-Fifty-Years-ebook/dp/B01M19WZ78/

"Religious thinking, religious practices and religious institutions were once at the very centre of the life of Western society, as indeed of all societies. That there were, even in the seventeenth, and certainly in the eighteenth and nineteenth, centuries many unchurched people to whom religious practices and places were alien, and whose religious thinking was a mixture of odd piety, good intentions, rationalizations and superstitions, does not gainsay the dominance of religion. It was entrenched, if not always strictly by law, then by some of the institutions of society, in the customs of the people and by the precepts of the ruling classes. That there were other countervailing forces, economic or political necessity, which frequently overrode God’s will, or churchmen’s apprehension of it, does not contradict the fact that religious motives, religious sanctions and religious professionals were all of them socially of very great influence indeed.

In the twentieth century that situation has manifestly changed, and the process of change continues."

"Bryan Ronald Wilson came from unusually humble origins. He was born in 1926 in a working-class terrace in Leeds. The house had no running hot water, and the communal toilet, which was emptied once a week, was ‘up the street and 30 yards around the corner’.1 The identity of his biological father was not known to him, and he was given the name of his mother’s first husband. The family was not particularly religious, but Wilson was sent to a Methodist Sunday School to give his parents some privacy in a tiny crowded house. Wilson’s schooling ended at the age of 13, when he started work as an accountant and office boy."

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Diagnosis, Therapy, and Evidence: Conundrums in Modern American Medicine:

Here are some highlights from this 2009 book:

* Americans are besieged by advice about the efficacy of medical therapies and drugs as well as behavioral and dietary modifications that will presumably prevent disease, promote health, and extend longevity. Scarcely a day passes without revelations about new medical breakthroughs that will presumably overcome the ravages of age-old diseases. Faith in medical progress leads the United States to spend far more than any other industrialized nation on its health care system…

* Most Americans believe that their health care system is the best in the world. Yet they do not recognize the extent to which many claims about the causes of disease, therapeutic practices, and even diagnoses are shaped by beliefs that are unscientific, unproven, or completely wrong.

* For much of human history death was associated with the infectious diseases that took their heaviest toll among infants and children. Beginning in the late nineteenth century—for reasons that are not clearly understood—infectious diseases began to decline as the major causes of mortality. The reduction in mortality among the young permitted more people to reach adulthood and thus to live longer.

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https://www.nytimes.com/2021/09/15/opinion/abortion-evangelicals-conservatives.html

Thomas B. Edsall writes: Whites who score high on measures of racial resentment and racial grievance are far more likely to support strict limits on abortion than whites who score low on these measures. This is part of a larger picture in which racial attitudes are increasingly linked with opinions on a wide range of disparate issues including social welfare issues, gun control, immigration and even climate change. The fact that opinions on all of these issues are now closely interconnected and connected with racial attitudes is a key factor in the deep polarization within the electorate that contributes to high levels of straight ticket voting and a declining proportion of swing voters.

Some of the scholars and journalists studying the evolving role of abortion in American politics make the case that key leaders of the conservative movement in the late 1970s and early 1980s — among them Richard Viguerie, Paul Weyrich, Phyllis Schlafly and Jerry Falwell Sr. — were seeking to expand their base beyond those opposed to the civil rights movement. According to this argument, conservative strategists settled on a concerted effort to politicize abortion in part because it dodged the race issue and offered the opportunity to unify conservative Catholics and Evangelicals.

“The anti-abortion movement has been remarkably successful at convincing observers that the positions individuals take on the abortion issue always follow in a deductive way from their supposed moral principles. They don’t,” Katherine Stewart, the author of the 2019 book “The Power Worshipers,” wrote in an email.

In 1978, the hostile reaction to an I.R.S. proposal to impose taxes on churches running segregated private schools (“seg academies” for the children of white Southerners seeking to avoid federally mandated school integration orders) provided the opportunity to mobilize born again and evangelical parishioners through the creation of the Moral Majority. As Stewart argues, Viguerie, Weyrich and others on the right were determined to find an issue that could bring together a much larger constituency.

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There are some symptoms you want to focus on such as a broken leg, sleep apnea, etc, and then there are times you want to focus on healing the person rather than get distracted by the symptoms.

Kim Knight: https://www.kimknighthealth.com/tag/cfs/

12-Step Programs For Sex Addiction, https://lukeford.net/blog/?p=36642

Bringing Souls Out Of Hiding, https://lukeford.net/blog/?p=130933

The Obstacle Is the Way: The Timeless Art of Turning Trials into Triumph, https://lukeford.net/blog/?p=130914

Why Do People Over-Schedule?, https://lukeford.net/blog/?p=131240

The War of Art: Break Through the Blocks and Win Your Inner Creative Battles, https://lukeford.net/blog/?p=130903

The Road to Recovery, https://lukeford.net/blog/?p=130767

https://lukeford.net/blog/?p=141932, https://www.amazon.com/WASPS-Splendors-Miseries-American-Aristocracy/dp/1643137069/

"What distinguished the WASP neurasthenic was his (or her) consciousness of unused powers in the soul that he (or she) sought to discharge in civic and creative activity. You see it most clearly in Henry Adams, who adopted the pose of a neurasthenic weakling oppressed by his New England heritage, looking on life rather than living it, and doomed to fail in an America that had little use for the patrician’s theory of virtue. The pose was ironic—the man who wrote The Education of Henry Adams was not in any ordinary sense a failure: but it enabled Adams to explain why the best and brightest of his generation so often fell into neurotic despair. Neurasthenia, he maintained, was the natural response of gifted natures to an environment unsympathetic to their gifts. It was the inevitable reaction of those who, resisting the fragmentary part-lives on offer in the Gilded Age marketplace, sought to do justice to the whole of their nature in a land where the two great perfectionist experiments (New England Puritanism and Yankee commercial democracy) were culturally inadequate precisely because they were founded on too narrow a conception of human flourishing.

Neurasthenia was hell. But Adams learned from Dante that hell was good, a thing, indeed, instituted by divine love, ’l primo amore . For in deserving cases the path through la città dolente , the suffering underworld city, led, if not to sanity and salvation, at any rate to small victories over hellishness. This was the tradition of productive lunacy, the belief that you can’t attain the Jerusalem of your heart’s desire without first submitting to a Babylonian captivity. In writing the life of his dead friend George Cabot Lodge, Adams spoke of the young man’s “philosophic depression,” the dejection one feels when one’s powers find no release in joyful activity and one’s soul is condemned to feed upon itself. But the lassitudes of neurasthenia, exempting the sufferer from the demands of the marketplace, could also, Adams suggested, buy one time—to plot a comeback, and obtain one’s revenge on those who doubted one’s virtue."

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Allan V. Horwitz writes: Contemporary developed societies are the safest, healthiest, and most prosperous that have ever existed, so we might expect that their citizens would have low levels of fearfulness. “Hasn’t one of the central accomplishments of modern civilization,” Norwegian philosopher Lars Svendson asks, “been the overall reduction of fear, by nighttime electrical lighting, insurance policies, police forces, standing armies, the destruction of predatory animals, lightning rods on churches, solid locked doors on all buildings, and thousands of other small designs?” Indeed, rates of violence seem to be at their lowest in recorded history. In addition, life spans of unprecedented longevity mean that few people need to fear dying before old age. Moreover, amounts of economic security greatly

exceed those typical of eras before the post- industrial period. Nevertheless, current community surveys reveal extraordinary high rates of anxiety disorders. Anxiety is the most common class of mental illness: Almost one in five people report having an anxiety disorder in the past year, and almost 30 percent experience one at some point in their lives. These surveys also indicate that the most frequent type of anxiety disorder is specific phobias that involve marked fear about some object. The particular things that people are afraid of are animals (22.2 percent), heights (20.4 percent), blood (13.9 percent), flying (13.2 percent), closed spaces (11.9 percent), water (9.4 percent), storms (8.7 percent); and being alone (7.3 percent). The second most widespread anxiety condition is social anxiety, which is associated with situations in which people are subject to evaluations by others. The three most widespread forms of social anxiety are public speaking (21.2 percent), speaking up in a meeting (19.5 percent), and meeting new people (16.8 percent).

None of these objects or situations are likely to pose genuine dangers. What accounts for why so many people intensely fear objectively harmless phenomena? Think back to the case that obesity is not a disease but, rather, a natural product of human tastes for fats, sugars, and salts that enhanced chances of survival in ancient environments. Genes that optimized caloric consumption and stored the excess as fat developed over thousands of generations when sources of calories were usually scarce and always unpredictable. Under current conditions, in which calories are readily available, these ancestral tastes often lead to obesity and associated diseases. The resulting increase in the number of very heavy people does not derive from disordered genes or psychology but from a mismatch between natural biological propensities and modern environments. Tastes for fats, sugars, and salts, however harmful their present consequences might be, are part of our normal genetic inheritance; they are not disorders.

Like our preferences for highly caloric foods, the statistically most common disordered fears, which seem unreasonable and irrational in modern environments, nevertheless result from natural human emotions. Our current fears do not correspond to actual dangers in present situations but seem understandable as reactions that were passed down to us as part of our biological inheritance of fears that did make sense in the prehistoric past. Many currently unreasonable fears arise because natural genes no longer fit the environments in which they must function. Irrational emotions might nonetheless be products of natural physiological responses. Unreasonable, but mismatched, fears raise some fundamental questions about whether or not the results of natural biological forces should be regarded as disorders.

https://www.amazon.com/Whats-Normal-Reconciling-Biology-Culture/dp/0190603259

00:00 My experience of 9-11

02:00 PBS Frontline documentary, America After 9-11, https://www.pbs.org/wgbh/frontline/film/america-after-9-11/

48:00 Washington Post on 9-11 conspiracy theories, https://www.washingtonpost.com/opinions/interactive/2021/911-conspiracy-theories/

58:00 WSJ: Why There Hasn’t Been Another 9/11, https://www.wsj.com/articles/why-there-hasnt-been-another-9-11-11631332860?mod=hp_lead_pos9

1:07:30 Based Takes: Kenneth Brown: Intellectual Savior of the Dissident movement, https://www.youtube.com/watch?v=MzuVaER2WTw

1:10:40 Curtis Yarvin on Tucker Carlson, https://www.youtube.com/watch?v=zsGbRNmu4NQ

1:16:00 Rodney Martin joins

1:17:30 The American withdrawal from Afghanistan

1:25:00 Why has the US not been hit again akin to 9-11?

1:30:00 Why don't the Shia Muslims attack in the US or Europe?

1:32:00 Why didn't the USA respond to 9-11 from its highest values?

1:38:00 How much does it matter that Joe Biden won the 2020 election?

1:39:00 Andrew Yang launches 3rd party, https://www.politico.com/news/2021/09/09/andrew-yang-third-party-511033

1:45:00 Richard Spencer's support for Joe Biden

1:48:00 The law enforcement approach to CA's homeless

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https://lukeford.net/blog/?p=141932, https://www.amazon.com/WASPS-Splendors-Miseries-American-Aristocracy/dp/1643137069/

"What distinguished the WASP neurasthenic was his (or her) consciousness of unused powers in the soul that he (or she) sought to discharge in civic and creative activity. You see it most clearly in Henry Adams, who adopted the pose of a neurasthenic weakling oppressed by his New England heritage, looking on life rather than living it, and doomed to fail in an America that had little use for the patrician’s theory of virtue. The pose was ironic—the man who wrote The Education of Henry Adams was not in any ordinary sense a failure: but it enabled Adams to explain why the best and brightest of his generation so often fell into neurotic despair. Neurasthenia, he maintained, was the natural response of gifted natures to an environment unsympathetic to their gifts. It was the inevitable reaction of those who, resisting the fragmentary part-lives on offer in the Gilded Age marketplace, sought to do justice to the whole of their nature in a land where the two great perfectionist experiments (New England Puritanism and Yankee commercial democracy) were culturally inadequate precisely because they were founded on too narrow a conception of human flourishing.

Neurasthenia was hell. But Adams learned from Dante that hell was good, a thing, indeed, instituted by divine love, ’l primo amore . For in deserving cases the path through la città dolente , the suffering underworld city, led, if not to sanity and salvation, at any rate to small victories over hellishness. This was the tradition of productive lunacy, the belief that you can’t attain the Jerusalem of your heart’s desire without first submitting to a Babylonian captivity. In writing the life of his dead friend George Cabot Lodge, Adams spoke of the young man’s “philosophic depression,” the dejection one feels when one’s powers find no release in joyful activity and one’s soul is condemned to feed upon itself. But the lassitudes of neurasthenia, exempting the sufferer from the demands of the marketplace, could also, Adams suggested, buy one time—to plot a comeback, and obtain one’s revenge on those who doubted one’s virtue."

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Semi-Tough (1977) Burt Reynolds: Billy Clyde Puckett, https://www.imdb.com/title/tt0078227/characters/nm0000608

https://www.ou.edu/gaylord/people/faculty/robert-kerr/Robert_Kerr2

Robert L. Kerr, The Sociology of Sports-Talk Radio: A Descriptive Analysis (Palgrave Macmillan: New York, N.Y., 2017).

Robert L. Kerr, How Postmodernism Explains Football, and Football Explains Postmodernism: The Billy Clyde Conundrum (Palgrave MacMillan: New York, N.Y., 2015).

"Mark Bowden’s account of superstar lineman Jerome Brown tragically captured another example of the way the seemingly infinite rewards for aggressive, antisocial behavior on the field represent a powerfully mesmerizing influence on players’ behavior beyond the field, too often blurring if not erasing the lines between the two. From high school to the NFL, Brown was a dominating player who could change the flow of a game almost by himself, and he reveled in the way that talent enabled him to cruise through a life of “breaking the rules, staying out late, skipping class, juggling girlfriends, drinking too much, driving too fast,” as Bowden depicted it, “blasting his music through the center of town, . . . vanishing off into the thick Florida veld to loose up his collection of high-powered automatic weapons, and partying, partying, partying,

rolling in snatch.” Brown lived that all to the hilt till the summer day when he crashed one of his six sports cars into a Florida palm tree and died at the age of twenty-seven."

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Bud: "Luke, because your intro to Carl Schmitt, I no longer believe in Democracy, Human Rights or the Constitution. You should be kvelling with pride!"

Perhaps a thru-line to some of what I do is to create a little more space between people and their favorite stories. Ask: Why do I love this text? This interpretation? This story? Why do I hate this competing narrative? Why do I need to ignore all alternatives to my story? Why do I cling to my story?

https://www.ou.edu/gaylord/people/faculty/robert-kerr/Robert_Kerr2

https://www.wsj.com/articles/college-university-fall-higher-education-men-women-enrollment-admissions-back-to-school-11630948233

Robert L. Kerr, The Sociology of Sports-Talk Radio: A Descriptive Analysis (Palgrave Macmillan: New York, N.Y., 2017).

Robert L. Kerr, How Postmodernism Explains Football, and Football Explains Postmodernism: The Billy Clyde Conundrum (Palgrave MacMillan: New York, N.Y., 2015).

Robert L. Kerr: "So it is actually far from any wacky egghead notion to recognize the way that commercial sport represents–more than anything else–a compelling source of narratives that fulfill a deep sociological need. Indeed, if we holistically consider the full social reality of a mediated commercial sporting event, we can understand it to be nothing without the narratives that sponsors, participants, media, fans, and others impose upon it. For example, fans must embrace the notion that there is great significance for them—an explanatory story of some sort—in deeply bonding with one group of individual players wearing a particular uniform (rather than those wearing another), when in fact any player, in theory, could potentially be wearing one uniform or another. How, for example, would fans respond if the two teams in any given game decided at halftime to swap uniforms? Would fans still maintain the same bond with different players wearing “their” team’s uniforms? Or would the supposedly deep union between the fans and “their” players wearing one uniform endure when the players switched to the other team’s uniforms?

"In essence, what actually happens in all games of football at even the highest levels of play is no more than what happens when a bunch of kids get together on a field, court, or street, choose up sides, and see which can perform what is agreed upon to count as scores more often than the other team can. To that end, the participants will run and jump and throw and kick and swing and shove for some period of time—whatever the particulars of the game at hand may encompass. And beyond that, all meaning imposed upon those activities is narrative—an effort to develop stories with explanatory power. It offers textbook examples of processes that sociological scholars and others would call meaning-making, the social construction of reality, or narrative creation."

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Fairness and Freedom: A History of Two Open Societies: New Zealand and the United States, https://lukeford.net/blog/?p=140864

Albion’s Seed: Four British Folkways in America, https://lukeford.net/blog/?p=140195

Ears Wide Shut: Epistemological Populism, Argutainment and Canadian Conservative Talk Radio, https://lukeford.net/blog/?p=140195

Talk about receiving, giving, and taking in radio interviews: ‘doing modesty’ and ‘making a virtue out of necessity’, https://lukeford.net/blog/?p=141865

A Political Scientist Rides the Talk Radio Circuit, https://lukeford.net/blog/?p=141859

Transforming Normality into Pathology: The DSM and the Outcomes of Stressful Social Arrangements, https://lukeford.net/blog/?p=141856

https://www.washingtonpost.com/outlook/interactive/2021/911-books-american-values/?itid=hp_opinions

Step Four - Dishonesty Secrets Shame Guilt, https://www.youtube.com/watch?v=EN9LGXlLwic

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