Category: Society

  • Finland Now Has Emoji Technology

    Finland Now Has Emoji Technology

    https://finland.fi/emoji/

    The Finnish language and cultural concepts can be difficult for some people to understand. Luckily, I am here to help.

     

    The Polar Bear, universal symbol of the meaninglessness of life
    The Awkward Sauna, a feeling of dehydrated arousal
    The Finnish Flag; or the universal symbol for bicuriousness in the rest of Scandinavia
    The Reindeer, “Help me, I am dying. Please send medical aid.”
    The Intoxicated Horse, “Help me, I am dying. Please send medical aid.”
    The Bonfire, the specific sadness that there is only one person of color left to burn to death.
    The Chorus, “The older men are now ready to be orally violated.”
    Bipolar Disorder, a condition that worsens as you approach The North Pole.
    The Ringed Seal, most often encountered on dating sites, indicates the user is only sexually attracted to sea mammals.
    Coal Licker, “My bipolar disorder can only be cured by licking coal.”
    The Whimsical Swastika, often used on dating sites to indicate a lack of interest in dating either of the Jews in Finland.
    The Forest Half-Vulva, “I want to go almost all the way to third base with you in the woods.”
    Sock and Sandals, “I am experiencing suicidal thoughts.”
    The Penis Wizard, “I am a dead-eyed penis wizard.”
    The Frozen Heart, “I must mourn my loved one that froze themselves to death in a suicide crevasse, please wait until next Spring before asking me out.”
    Murder Boat, “I have been or are about to be murdered on a boat. Please contact the authorities.”

     

  • Romanian Christmas Carols

    Romanian Christmas Carols

    As we are in Midwinter, give or take, the festival of the Saturnalia is upon us, and such the sound track of many a place is quite transformed – and has been, depending on each person’s luck for up to a month.

     

    It is that special time of year where in every store and on radio station you hear the same old Christmas music. Somehow, all Christmas music was made in the past and is now repeated. Also, at least round these parts, so called Christmas Fairs are popping up, giving you the chance to hear the music in the streets and squares.

     

    https://www.youtube.com/watch?v=ImoGBimxSYw

    Some people like that – it puts them in a Christmas mood, reminds them of childhood or it goes well with the day drinking. Some people hate it and are sick and tired of the same stuff. For both these types of people the solution is simple: instead of listening to your old Christmas music, listen to Romanian old Christmas music.

     

    https://www.youtube.com/watch?v=XKMKrDTj-0M

    Romanian carols were originally sang by well… carolers. This was when most Romanians lived in villages and it was a deeply rooted tradition. Usually a group of people would go house to house to announce the Holidays, bring a bit of cheer in the long winter days, ward off bad spirits and get some goodies and, for the adults, a bit of tuica.

     

    If you knew Romanian, you would catch two common themes in carols. One is religious, announcing the birth of Christ, and the second is about the actual act of caroling and asking people to open their homes, get the carolers inside for warmth, and bring out the goodies.

     

    Goodies are usually baked goods and a bit of brandy or wine. Also walnuts are prominent, as most fruit is was not really available in winter, although recently oranges have become a staple associated with Christmas.

     

    https://www.youtube.com/watch?v=DWGbyTdL9a8

    Off course carols, especially on YouTube, are not exactly what they were 100 years ago, but this is a selection of the more popular ones around here, the ones some of us are sick of hearing every year.

     

    https://www.youtube.com/watch?v=gqbQ9ZUBtM8

    Nowadays Romanians often associate carols with Ștefan Hrușcă, in both a nostalgic and mocking fashion, depending. There are lots of jokes about him, he is a bit of a joke, but not in a mallicious way and still sort of popular around Christmas. He now lives and works in Toronto, the one in Canada, and comes to Romania to sing during December and makes some extra money.

     

  • Human deNatured

    Human deNatured

    The following musings were inspired by Suthenboy’s latest submission that discussed the folly of ignoring human nature. It got me thinking that “human nature” is something I recognize as a thing, but perhaps in a somewhat erroneous way, in that upon deeper consideration human nature isn’t really something that can be utilized in a monolithic sense. I’ve settled on human nature as being more like an average of individuals’ several natures. My attempts to detail these natures started to lead me down a path of relativism involving time and cultures… too complicated. Instead, I backtracked to more visceral aspects of what I believe to be our nature, some natural contradictions, and stuck to the broad strokes of the topic.

    In starting out with an overarching definition, ideas like self-interest and the invisible hand come to mind as references, along with concepts such as, “the whole is something else than the sum of its parts.” Various thinkers have offered simplistic terms for human nature: divinity, good, animal, conjugal, social, etc. For me, I find it’s whatever comes naturally to each person, whatever reactions they can’t effectively control, many of which most humans hold in common. I’ll leave it at that and get on with it, but add that humans don’t always act in their own best interest – most of us can identify self-destructive people, otherwise we wouldn’t know what not to stick our (metaphoric, for the fairer readership) dicks in.

    I deal with and utilize human nature as a profession: I run a manufacturing plant. My staff are the various department heads. In my managing, at times, I negotiate the plant as a whole; at others, each department’s unique personality – as may evolve from its leader and/or its typical employee, depending on necessary skill sets – and its interactions with the others; and sometimes, an individual.

    In each case, I look for the subject’s motivation, and that helps me to fashion my, dare I say, manipulation of it to achieve the plant’s goals. If I assumed all of humans’ nature to be the same, there’d be no need to search for a motivation. Some work-related examples…

    Some folks are naturally predominantly lazy, others are overtime commandos who’d live at the plant and do nothing but work and sleep if I let them. Most people fall in the middle, but I believe humans possess both desires – to work and to rest – and that the tradeoff is what’s in society’s self-interest: work hard to survive, yet carve out time to recuperate. Slavery is not a sound long-term economic model, nor is collectivism, for they both deny (these aspects of) human nature.

    There are loners and social butterflies, which natures I consider when building teams and filling positions.

    A minority seek to control others, with controlling as an end in itself; others can’t take a piss without being told. Neither extremes are desirable in managers or workers. For the average, we can look to the quote, “You cannot be a leader… unless you know how to follow, too.” Somewhat related, my dogs try to lead me everywhere I’m going even though they don’t know where that is.

    Other thoughts on human nature…

    Sexual desire is decoupled from the desire to have children, though the evolutionary result of sexual desire is species proliferation. Why don’t we simply desire procreation as opposed to wanting to shag or to fawn over pudgy little cherubs? As an aside, this is evidence to me for evolution and against creationism.

    Peeps are generally attracted to younger looking potential mates, giving our species the evolutionary benefits of neoteny. However, this goes too far when it results in pederasty, hence OMWC. That perversion may be balanced out by the demonstrated preference by some of being attracted to much older looking people, despite the odds against its being beneficial to our race’s continuing.

    Human nature sans societal influence is a not good thing. Children must be taught to share, not to steal; to speak civilly, not to be violent. These lessons are best practices taught to them by their families, by society. From a bigger picture perspective, maybe a baby’s complete greed is expected by evolution to be balanced by the restrictions placed upon it by its parents. For the survival of the species, a vulnerable human-as-baby must be wholly demanding, and as it becomes less vulnerable it must learn to conform to its local culture, to whatever the humans-as-elders have worked out is in their group’s best interest. Children left to their nature become brats and thugs.

    Given such conflicting desires/traits, it’s tough to pinpoint a distinct human nature, unless we look at how they balance, so again, I find it better to look at the averages to guide me, similar to how biologists consider an ant colony as the organism, rather than just one ant of the crew as being representative of the species, since the biology of a given ant can so vary from its fellow colonists depending on its function. Ant nature cannot be determined by looking at the queen’s behavior alone, just as one nature cannot begin to describe one human, let alone a planet full of them.

    That said, I am optimistic about humans’ collective direction. Slavery as a human institution is now, for the most part, a thing of the past. Causing civilian casualties in war is now a bug, not a feature. Imperialism through violent acquisition is likewise no longer acceptable on the human stage. I’m hopeful that one day, all forms of authoritarianism will be viewed with disdain. On average, at least.

     

     

  • Trashy Tries Philosophy Pt. 1: Is this really it?

    Trashy Tries Philosophy Pt. 1: Is this really it?

    As always, when it comes to philosophy and theology, I like to start with a disclaimer that I’m not the most well-read on these topics, so I may stumble onto other people’s ideas without attribution. I may use terms that already exist, but in different ways. Also, I may stumble into traps with just as much lack of awareness. I’m intentionally vague in some areas because I don’t want to be liable for knowing the ins and outs of certain philosophies that I only know superficially.

    When thinking about this specific topic, I was reminded of the beginning of Mere Christianity by CS Lewis. His book has definitely influenced this article.

    I’m a big picture guy. I don’t like the feeling when I have a glimpse of a portion of the system, but don’t have an understanding of the system as a whole. This has worked both in my benefit and to my detriment in life. Math class was really hard when the teacher didn’t explain why the math worked, but only how the math worked. My learning curve as a software engineer was all that much steeper as I worked through all of the previously built functions of our product to learn how they worked rather than just trust that they’d do what their name implied. However, once I got over the hump, I was better at my job than my peers. My need to understand the big picture has been quite helpful in law… except where my manager needs me to just do things without understanding why.

    This need for systemic understanding also asserts itself in my political, philosophical, and theological life (I don’t consider those to be three separate areas, but three expressions of one area of my life… my worldview). You all may recognize some of the consequences of my need for systemic understanding. For example, I don’t find pragmatism very interesting or important. How things are accomplished don’t matter as much to me as whether things should be accomplished. Once I have settled on policy X being good*, and movement in the direction of X is good and any movement away from X is bad.

    * I’m using good and bad in the colloquial form. Below, as we get into the meat of this article, I’ll be using good and bad in a much more measured and intentional way.

    Is This Really It?

    The most basic philosophical question that I find interesting is “Is this really it?”, or , rephrased and reversed “Is there anything beyond the scientifically observable universe?” David Hume and Immanuel Kant, among others, basically said no. Most other well known schools of philosophers said yes, while building up a variety of different metaphysical constructs. We’ll come back to those constructs later, but let’s dwell on the question a bit longer and see if we can derive any practical applicability out of it. What does it mean for you and I if there is nothing beyond what can be observed and what can be reasoned?

    Well, it can be used to build a foundation for morality. Let’s define a few terms to start. Morality, for the purposes of this article, is the framework used to determine whether a certain action/inaction is good or bad. Good is something that conforms to a certain moral framework. Bad is something that does not conform to a certain moral framework. Amoral is something that exists outside of the moral framework (choosing a color of socks to wear today, for example). Morality can usually be distilled into a set of first principles (i.e. foundational principles), which, in applied form, creates a worldview.

    So, what does the absences of metaphysics mean for morality? Well, there seem to be three ways you can go: 1) nihilism – there is no morality; 2) normative morality – morality is baed on what is observed, felt, and intuited; 3) reasoned morality – morality is based on what is reasoned. For reasons I’ll expand on below, I believe that the first option is the only consistent moral framework in the total absence of metaphysics.

    Let’s start with the second option, normative morality. My general impression is that most normative frameworks are light on foundation and heavy on post hoc rationalization of really shitty behavior. Setting that aside for the moment, let’s figure out what normative morality is. Generally, it’s a genre of philosophies that use subjective or objective observations of reality to set the basis for their moral framework. This comes in many flavors, such as Greek hedonism (whatever feels pleasant is good),  relativistic postmodernism (good is based on lived experience), and utilitarianism (good is based on maximization of well-being). The first thing that strikes me about these “internal” philosophies is that they’re all fuzzy. They’re all based on a state of mind. While all of these philosophers would be on solid ground by starting every sentence with “I feel that . . . “, those who apply these philosophies make a fatal mistake when they expand the feelings of one onto all of humanity. The assumed egalitarianism is problematic. Taking hedonism as an example, what feels pleasurable to me may feel unpleasurable to you. As a trivial example, you may love the feeling of skydiving, and I may hate it. Is skydiving good or bad? The best we can say is that skydiving is good for you and bad for me in a hedonistic context. However, have we done anything by saying that skydiving is good for you and bad for me? Not really. We’re simply adding a layer of abstraction to the already assumed premise that skydiving feels good for you and feels bad for me.

    What happens when add the complication of an action having impact on more than one person? Rape feels good to STEVE SMITH, but feels bad to his victim. Now we’re at an impasse. We can add in concepts like lived experience (postmodernism) to attempt to bolster the victim’s position in this standoff. We can even try to quantify good and bad (utilitarianism) in a way that STEVE SMITH only feels marginally better and the victim feels massively worse, but the problem still remains. At some point, where one group’s good feelings are directly connected to the bad feelings of another group, the first group’s infliction of bad feelings on the second group is a good as long as there are enough of the first group and few enough of the second group. A rapesquatch village can have their way with a single victim until the victim is tortured to death because the intensely bad feeling of being raped to death by a roving gang of horny cryptids is outweighed by the marginally good feeling that a rapesquatch feels multiplied by the number of rapesquatches that partake, whether that be 10, 100, 1000, or 10 million.

    Finally, these normative philosophies give an overvalued weight to the subjective feelings and observations of a person. It doesn’t take much navel gazing to realize that there are people who feel and observe things that are not valid. Some of this is due to lack of information, such as when you get mad at the wrong person when you see that somebody took a bite out of your pumpkin pie while you were in the bathroom. Some is because your perceptions can be biased by your preconceptions, such as how every single hurricane is because of climate change these days. At the very least, it should be said that feelings and subjective observations have limited applicability outside of the person who has those feelings and subjective observations. What about the next person who has contradictory feelings and observations? Do they have a contradictory morality? What if a person’s feelings and observations change? Does their morality change? There’s nothing weightier here than one person’s whims. What we’re describing is a set of preferences and tastes, with the commensurate weight. “Good” and “bad” are nothing more than labels, like “fashionable” and “tacky”.  Cutting through the rhetoric, I’m attempting to expose the fact that these internal-based moralities aren’t really moralities at all. They’re rationalizations for preference and taste built on the empty foundation of nihilism.

    All moralities under the normative umbrella suffer from the “is/should” problem (this is why I called them “normative moralities”). Just because something is a certain way doesn’t mean that it should be that certain way. Ignoring the subjective aspects of the observer, empirical evidence doesn’t teach any moral or ethical principles. To derive such principles, one has to apply intuition, insight, or reason to the evidence. Now we’re falling into the same issue, these “external” moralities are really just “internal” moralities based more heavily on sensory input than on states of mind. While these sensory inputs are more strongly anchored in an objective reality than the observer’s whims, the influence of those whims are merely reduced, rather than eliminated. In essence, we have a set of preferences and tastes with the added weight of a relationship with evidence derived from the objective reality. It’s hard to get less abstract than this, because there are so many different forms of this type of philosophy out there. Utilitarianism often falls into this category. However, this is where the “is/should” problem comes in. How much more ethical weight does this evidence provide? Just because animals fight to the death doesn’t mean that murder is good.  Somebody with the presupposition that nature is good would say that the fact that animals fight to the death means that murder is good. Somebody with the presupposition that nature is evil would say that the fact that animals fight to the death means that murder is bad. If we enter the analysis without presupposing the morality of nature, then the fact that animals fight to the death has zero bearing on the morality of murder. This is the crux of the “is/should” problem. The only time that evidence of a practice or condition in objective reality can be used in favor of the morality of the practice or condition is when you presuppose that nature is moral, which is . . . metaphysics! Observational moralities have to be built on a metaphysical foundation in order to be coherent.

    This leads directly into reasoned moralities. Reasoned moralities, despite being vaunted due to the application of reason, are also normative moralities, with all the same faults and flaws. Reason is really good at applying an existing moral framework. “If A then B” works really good at proving B if A is presupposed, but just like before, you have to presuppose something in order for reason to be applied. In parallel to above, if reason can be used in favor of the morality of B when you presuppose A, the presupposition of A is . . . metaphysics! Without some sort of supernatural principle/framework/entity/etc that supports A, your reasoned morality is built on the same nihilism as the other forms of normative moralities.

    Another way to view the inherent shortcomings in these normative moralities is to view them through the lens of authority. Why should I conform to your morality? Why should you conform to your morality? If the answer, when you get to the foundation, is “because it makes me feel good”, then morality is nothing more than etiquette or preference. This is true whether the morality is a simple hedonism, or whether it is couched in much more complexity, such as Darwinist morality (good is to evolve). To attribute any more weight to good feelings than mere preference or taste is an exercise in indulging one’s ego.

    To finish out this first edition of trashy’s sophomoric blatherings, I’ll address nihilism. Nihilism, in my opinion, is one of two self-consistent moral frameworks. The other is moral absolutism based on divine natural law. We’ll obviously dive into more detail on that later. However, nihilism also has some weaknesses. One is that most humans seem to have some sort of moral compass/conscience, and the conscience is essential to their being. People who override their conscience tend to accumulate undesirable consequences in their lives. Sure, much of that may be explained by the “morality as etiquette” model (socially, poor etiquette results in negative social consequences). However, there’s something profoundly disturbing to most humans about living in a world where there is no right and no wrong, and where nothing means anything. People stare into the abyss and become profoundly afraid. I don’t think I’ve met a single person who has been able to retain a truly nihilist view for a significant period of time. Usually, their nihilism evolves into a squishy moral relativism or into existentialism.

    Clearly, if we are to reject all metaphysics as a moral foundation, we’re choosing to dive headfirst into the abyss. That may be a satisfactory answer for a select few, but the next article will address the alternative, the various metaphysical constructs that can serve as a foundation for morality.

  • Where Are We Going?

    Weep Not

    Weep Not, weep not,

    She is not dead;

    She’s resting in the bosom of Jesus.

    Heart-broken husband – weep no more;

    Grief-stricken son – weep no more;

    Left-lonesome daughter – weep no more;

    She’s only just gone home.

    James Weldon Johnson[i]

     

    This is the third in the three-part sub-series on the Plan of Salvation. The first part is here, and the second part is here.

     

    The Spirit World

    Death, regardless of method, results in the separation of the soul. The body goes into the ground, and the spirit goes into the spirit world to await the resurrection.

    The spirit world is comprised of two major divisions. The righteous – those who have accepted and lived the gospel – go to paradise. Paradise is “a state of rest, a state of peace, where they shall rest from all their troubles and from all care, and sorrow.”[ii] Those who have not accepted or have not lived the gospel go to spirit prison. This is where those who have actively rejected the gospel pay for their own sins.[iii] This time of suffering is what we call hell.[iv]

    In the spirit world, we will be reunited with our loved ones who have pre-deceased us. Joseph Smith said:

    I have a father, brothers, children, and friends who have gone to a world of spirits. They are only absent for a moment. They are in the spirit, and we shall soon meet again. . . . When we depart [from this life], we shall hail our mothers, fathers, friends, and all whom we love, who have fallen asleep in Jesus. . . . It will be an eternity of felicity. [v]

    What is a Spirit?

    A spirit is a non-corporeal person. Spirits are adults – even the spirits of people who died as children. Our spirits were adult before we were born into mortality, and they still are.[vi] They look like they did in mortality, but they are perfect in form. They take with them all the attitudes and appetites they had in mortality.[vii] According to a revelation received by Joseph Smith, spirits are material – simply a finer grade of matter than we are.[viii]

    Where is the Spirit World?

    According to Brigham Young – the second president of the Church – the spirit world is here, all around us.[ix] We simply cannot perceive them because our eyes aren’t pure enough.[x]

    Missionary Work

    The spirits who have accepted the gospel and received the needed ordinances don’t get to spend all their time lounging around, however. They are actively engaged in teaching the gospel to the spirits in prison[xi]. Once one of the spirits in prison accepts the atonement they are cleansed from their sins, and once their ordinances have been done, they move to paradise. There is, you might imagine, some urgency on both sides of the veil to get this work done. Elder Neal A. Maxwell, an apostle, estimated that there are seventy billion people in the spirit world.[xii] What percentage of those are in spirit prison is unknown, but consider that the majority of humanity has lived in a time when the gospel and its ordinances were not available. Each of those must have the gospel presented to them in the spirit world, and the ordinances performed on their behalf in the mortal world, before their final judgement can occur. During the millennium, the temples will be open 24 hours to catch up on all the ordinance work which will be possible once we can consult the resurrected dead directly about when and where they lived, and how they fit into the overall family tree.

    The Resurrection

    Resurrection is the joining of the spirit with a perfect and immortal body. This will happen to everyone ever born on the earth[xiii] as a result of the Atonement. This is a gift from our Heavenly Parents and Jesus. Jesus was the first person resurrected, and others who had died before him were resurrected at the time of his resurrection. Since Christs’ resurrection, individuals have been resurrected when it was necessary to their mission. As an example, Moroni died sometime after A.D. 420, but he was a resurrected person when he appeared to Joseph Smith in 1822. Additional examples include John the Baptist, (who restored the Aaronic priesthood [xiv]) and the apostles Peter and James (who, along with John the Beloved[xv], restored the Melchizedek priesthood [xvi]).

    The Morning of the First Resurrection

    When Christ returns at the beginning of the millennium, the righteous among the living will be caught up to greet him, and the righteous dead (those who accepted his gospel on earth, or who never had the chance to hear it on earth but accepted it in the spirit world) will be resurrected to descend with him.  Once Christ has descended to the earth, there will be another resurrection of those who were unwilling to accept the gospel in mortality, but accepted it in the spirit world. These two resurrections are what Christ referred to as the resurrection of life.[xvii] It is also referred to as the resurrection of the just.[xviii]

    The Resurrection of Damnation

    Those who reject the gospel in the spirit prison will remain there until the end of the millennium. They will then be resurrected in what Christ called the resurrection of damnation.[xix]

    Judgement Day

    After the millennium, and after all of us are resurrected, comes the final judgement. Each of us will stand before Christ and be judged for our actions in mortality.[xx] We say “stand before” Christ, but I believe it will be more along the lines of a private interview where we will review our life with Him, and we will come to a mutual agreement as to where we should go. Christ will be our judge because he paid the debt for our sins and suffered our afflictions in the Atonement, and is thus best able to give a rendering of our account which is both just and merciful. The final judgement will determine where we go for eternity. Both grace and works will factor into the determination, but the precise mix is unknown. As I mentioned in the religion poll, my understanding of grace is evolving.

    With a very few exceptions, our eternal destination will not be a punishment. It will be a reward for the level of faithfulness we showed in mortality. In the Joseph Smith article, Mojeaux made the following comment in reply to Creosote Achilles:

      Mojeaux on September 17, 2018 at 12:39 pm
    “Not bad, but no where near as good as it could be.”

    But you might not be comfortable in what is as good as it could be.

    This is a crucial point. Because Christ is a merciful judge, we will be sent not to a place which will make us miserable, but rather to where we will happiest. We would not want to be in a place of greater glory than we are able to bear. The prophet Moroni said:

    Behold, I say unto you that ye would be more miserable to dwell with a holy and just God, under a consciousness of your filthiness before him, than ye would to dwell with the damned souls in hell.[xxi]

    Kingdoms of Glory

    In a response to Tundra in the first article, I said (in part) “There isn’t really a burning hell in Mormon theology, simply various degrees of distance from God.” This was the seed which grew into these articles on the Plan of Salvation. The degrees of distance are, with one exception, referred as kingdoms of glory. The kingdoms are named the Celestial Kingdom, the Terrestrial Kingdom, and the Telestial Kingdom, and their glories are compared to the sun, moon, and stars respectively.[xxii]  The final destination is not a kingdom of glory, and is simply referred to as Outer Darkness. What follows are brief descriptions of the kingdoms, and what kind of people will live in them. For full descriptions, see D&C Section 76.

    The Celestial Kingdom[xxiii]

    The glory of the sun. This is the brass ring. This is the kingdom every member aspires to. Those who live in the Celestial Kingdom will dwell in the presence of our Heavenly Parents forever. Christ and the Holy Ghost will also live here This is eternal life.[xxiv] The people who reach this kingdom will be gods.[xxv]To reach this kingdom, one must have accepted Christ and His Atonement, received the necessary ordinances, and lived in accordance with the teachings of the gospel. The exception to this rule is little children. Little children who die before the age of eight are innocent, and will live in the Celestial Kingdom.[xxvi] Also, those who had no opportunity to accept the gospel in this life, but did accept it in the spirit world will live here.

    The Terrestrial Kingdom[xxvii]

    The glory of the moon. Christ and the Holy Ghost visit, but not our Heavenly Parents. This is the kingdom of the less valiant. These are the people who rejected the gospel in mortality, and accepted it the spirit world, or were members of the Church who didn’t live up to the principles of the gospel.

    The Telestial Kingdom[xxviii]

    The glory of the stars. The Holy Ghost visits here, but neither our Parents, nor Christ come. This is the kingdom for the unrepentant who accepted Christ neither in mortality, nor in the spirit world. These are the people who stayed in the spirit prison, paying for their own sins, and only came out in the resurrection of damnation.

    Outer Darkness[xxix]

    This is not a kingdom of glory. No member of the godhead comes here. Those who dwell here are permanently cut off from the presence of our Parents.[xxx] Getting here requires a total rejection of God’s plan after knowing the truth of it. Satan and his angels will be here. The people who go here from mortality are referred to as the Sons of Perdition. These are the damned, and this is as close as our theology gets to the classical burning hell. They have voluntarily put themselves into a state where they are incapable of repentance. Of these, Joseph Smith said:

    He must receive the Holy Ghost, have the heavens opened unto him, and know God, and then sin against Him. After a man has sinned against the Holy Ghost, there is no repentance for him. He has got to say that the sun does not shine while he sees it; he has got to deny Jesus Christ when the heavens have been opened unto him, and to deny the plan of salvation with his eyes open to the truth of it;[xxxi]

    Compared to the kingdoms of glory, not many mortals will wind up here. It requires deliberately rejecting a level of spiritual knowledge most simply cannot attain.

    Final Thoughts

    It should go without saying, but the kingdoms of glory are incomprehensibly better than our lives here. When Joseph Smith was shown the vision recorded in Section 76 of the Doctrine and Covenants, his description of the Telestial kingdom – the lowest kingdom of glory – was “And thus we saw, in the heavenly vision, the glory of the telestial, which surpasses all understanding;”[xxxii] Imagine how much better the others are. Compare the brightness of the stars in the night sky to the brightness of the moon or the sun.

     

    [i] James Weldon Johnson, God’s Trombones Seven Negro Sermons in Verse (New York, Penguin Books, 1927) “Go Down Death” 27

    [ii] Alma 40:12

    [iii] Alma 40:13-14

    [iv] Doctrine and Covenants Student Manual: Section 76

    [v] Joseph Smith, History of the Church of Jesus Christ of Latter-day Saints, (Salt Lake City, Deseret Book Company, 1980) 6:316

    [vi] Joseph F. Smith, Gospel Doctrine Sermons and Writings of President Joseph F. Smith (Salt Lake City, Deseret Book Company, 1919) 455

    [vii] The Post-Mortal Spirit World

    [viii] D&C 131:7-8

    [ix] Introduction to the Book of Alma

    [x] D&C 131:7-8

    [xi] D&C 138:28-31

    [xii] Neal A. Maxwell All These Things Shall Give Thee Experience (Salt Lake City: Deseret Book, 1979), 99

    [xiii] 1 Corinthians 15:21-22

    [xiv] D&C 13:1

    [xv] John was not a resurrected being, because John has not died. See John 21:22

    [xvi] D&C 27:7-8, 12

    [xvii] John 5:28

    [xviii] Doctrine and Covenants Student Manual: Section 76

    [xix] Ibid,  John 5:29

    [xx] Mormon 3:20

    [xxi] Mormon 9:4

    [xxii] Bible Dictionary: Degrees of Glory

    [xxiii] D&C 76:50-70

    [xxiv] John 17:3

    [xxv] D&C 76:58

    [xxvi] D&C 137:10

    [xxvii] D&C 76:71-80

    [xxviii] D&C 76:81-113

    [xxix] D&C 76:28-49

    [xxx] D&C 76:37

    [xxxi] Doctrine and Covenants Student Manual: Section 76

    [xxxii] D&C 76:89

  • Liberty for Me, but Also for Thee

    Liberty for Me, but Also for Thee

    Philosophical consistency is an aspirational goal.  It is not, no matter how much we may want to believe in our own purity, something any of us will ever truly achieve.  Also, even if you drive a Prius your farts stink; you have to spring for a Tesla before they turn to perfume.

    It is easy to see the inconsistencies in the belief systems of people with whom we disagree (because they are all stupid and rude); it is much harder to recognize those in our own noble, and wise beliefs. Almost all of us here are small l libertarians.  I am a conservative leaning libertarian.  We yokels sometimes make jokes about capital “L” Libertarians being all about pot, Mexicans and ass sex which is our deliberately offensive shorthand for our belief that The Libertarian Party, (sorry I know it doesn’t really deserve a capital letter but how else do we distinguish between libertarians and Bill Weld?) campaigns exclusively on sexual liberation (which has been pretty completely achieved, and no you did not get a speck of credit from the progs), drug legalization (yay crony pot!), and open borders, to the exclusion of freedom of association, gun rights, and limiting the massive growth of government, which we see as the more significant issues.

    I set this all out as a starting point, because I am going to be examining one of my own prejudices and it helps to give some context about my belief structure.  In other words I studied law and philosophy and am now completely incapable of getting directly to the point.  Hell, just be glad I didn’t spend 5 pages defining every noun in this article.

    Up to this point you are probably thinking:  Pompous guy spouting above the fray platitudes, libertarian model II, Paulista edition, time to move to the comments, nothing interesting here.  But I am not writing this to signal virtue; I am writing this, and struggling with it, because I have realized (not for the first time) that I have a conflict in my beliefs, and one that I think quite a few people here share.  

    It has to do with everyone’s favorite non-acronym acronym.  That wonderful keyboard swipe that defines sexual politics, LGBTQ. I am not worried about the L, they take care of themselves just fine, the G, they aren’t even victims anymore, the B, doubled date chances and all, or even the Q (Hi Q thanks for the mammaries!), but I have a problem with the T.  Ok, I don’t really understand the Q, I mean literally, I do not understand what queer means if it is something not covered by the L, B, or G.  So back to that troublesome T.

    I believe that there are three phenomena lumped into that T, and that due to deliberate conflating of these phenomena, a great deal of misery is being created.  First, there are the physically intersex individuals.  That tiny minority who are born with some ambiguity in their sexual characteristics.  Second, there are those suffering from gender dysphoria.  Also a small minority, but in this case with a psychological disconnect between their otherwise normal physiology and their self perception.  Finally, there are those I think of as the snowflakes.  Generally young people who I believe identify as transgender either in confusion about their sexual desires, a search for victimhood, or just to dramatize teen angst.

    For the intersex folk out there I have nothing but compassion.  My only wish for them is that they find whatever role and path to happiness they can.  If that means surgery, hormone treatments, and selection of a gender, great; if it means some other path, also great.  For those with actual gender dysphoria my thoughts are more complicated.  I personally think that treating a psychological disconnect by changing the body is the wrong path, but it isn’t my place to decide what path someone else should take, so who cares what I think?

    For the snowflakes, less sympathy, a lot less. As with many snowflake issues the answer is that growing up is hard, but worthwhile, and I suggest they give it a try.  No, occasionally having a stereotypical feminine feeling does not a dysphoria make. You are not a lesbian woman trapped in a man’s body.     You are just a straight dude, even if you get off on wearing women’s clothes. Equally, if you are ok with your body, but want to engage in sex with another dude that is called being gay, it does not require surgery, hormones, or switching restrooms.   Just do what makes you happy, don’t harm other people and stop being so dramatic.

    And now you are all thinking:  Ok, what’s so contradictory about all this?  These are pretty bland, basic viewpoints on this issue, and even the part where I diverge from the sjw narrative I admit is none of my business so why bother to spout off? Aren’t I just being an angsty snowflake myself with all my dramatic “philosophical contradiction” nonsense?  BUT I AM SPECIAL DAMMIT!

    Well, there is a more controversial part of all this.

    What about the kids?  Pretty much anyone who claims to be libertarian is going to eventually come around to the idea that adults can make their own choices about hormones and surgery.  There may be some waffling about bathrooms, and we may think prisons, sports leagues and other sex segregated venues should go by biology, but it’s very hard to claim to be pro individual liberty and at the same time deny adults the right to make their own decisions about their bodies.  Children are a different thing. (Why will no one ever think of them!)

    Children do not have full autonomy.  Obviously, you cannot let a toddler, or grade-schooler, or even a middle-schooler  make all, or even most, of their day to day decisions.  A diet of soda, candy, and ice cream is unhealthy.  Spending all day playing Fortnite or hunting Pokemon is less productive than school (ok, maybe the kids are right on this one).  Vaccinations are actually a good thing, even if shots sting.  And, no, the dog does not want to be dressed as your caparisoned stallion and ridden to battle with the forces of evil over at Mikey’s house.  So, we all accept that children can rightly be prevented from doing as they wish.  

    We accept the concept of parental authority, and the idea that children’s basic right to liberty is in abeyance until some degree of maturation has occurred. (Or at least until they get big enough to be useful as cannon fodder.)  Very young kids have effectively no liberty, and as they get older they gradually get more autonomy until at some magic point they morph into adults and become free to go to hell in their own way, just like all of us.

    I have voiced the opinion that encouraging, or even allowing, children to take puberty blockers, or cross sex hormone treatments, is blatant child abuse.  Puberty blockers have permanent effects and the idea that prepubescent kids are developed enough to make permanent decisions, or even to decide that they are transgendered, as opposed to simply homosexual, or just unsure about their sexuality, is nonsense.  

    By definition, prepubescent kids are not sexually developed.  It is the rankest prejudice to say, “Oh, I know little Johnny is gay, or straight, or transgendered,” when little Johnny hasn’t hit puberty.  Manifestly all you can be basing that belief on are your stereotypes about how gay people, or straight people act. You see, prepubescents aren’t supposed to be engaged in sexual behavior (sorry OMWC), and sexual behavior is what actually defines you as gay, straight, bi or whatever the hell, and no, playing with dolls doesn’t mean little Johnny is gay, or a woman.

    Now, child abuse is a tough subject for libertarians and conservatives.  We can accept that children don’t have full autonomy, and default to the idea that therefore their autonomy devolves to the parents.  Since that leaves the parents effectively owning the liberty right of the child, we are skeptical about government involvement, but what about abuse situations?  If libertarian belief followed all the way left us with no way to stop parents from torturing, raping, or killing their kids, then libertarians would really be as evil as Vox says.  Fortunately, libertarian philosophy doesn’t have to take us there.  

    I think what saves us is the concept of a fiduciary.  Parents do own their children’s liberty rights, but they own them as fiduciaries.  In other words, they hold the right for the benefit of the child, not the parent’s own benefit, and Mommy and Daddy have a corresponding obligation to act in little Johnny’s interest.  So, no problem right?  If using puberty blockers is a bad idea, poorly justified, by inadequate evidence, ofpossibly nonsensical, gender confusion, with long term deleterious effects, then it is child abuse and should be illegal, just like any other permanent physical harm inflicted!

    That has been my belief and I have voiced it frequently.  Here is the problem:

    I support the right of crazy anti-vaxxers to refuse to get their kids shots.  I also got furious, along with most of the people here about Charlie Gard.  In other words I believe that medical decisions fall squarely within the parent’s role.  So, despite thinking transgender treatments for children are as stupid as the Flat Earth Society bragging that they now have chapters around the globe, and as evil as a Broward County election supervisor, I have to support the parent’s right to make this decision.  

    So, that leaves me with three possibilities:

    1.  Medical decisions must be subject to some test and the parents only get to make the ‘right’ decisions.

    The problem here is obvious.  What test?  Who decides?  Doctors? Judges? Every single case of puberty blockers being given involved a doctor, as did the decision to kill Charlie, which was upheld by the British courts.  So going this route doesn’t get me EITHER side of what I want.  When an answer requires the right top men, it is not a libertarian idea

    2.  Puberty Blockers are up to the parents and child, hopefully in consultation with doctors across a decent spectrum of understanding of the consequences, and I can sit quietly disapproving but shut up about it.

    3.  My thought process sucks and you all will let me know why I am stupid in the comments.

    Much as it pisses me off, I have to go with 2 here.  The unexamined life may not be worth living; but examining it mostly leaves you feeling a bit dirty.

  • Pie ponders: Life, Luck and Libertarianism

    Pie ponders: Life, Luck and Libertarianism

     

    Hello and welcome to Pie Ponders, in which Pie – that is me for those who took a rather undersized bus to school– raises questions on various topics of great importance. While in some post I present my views on one thing or another, others are sort of thinking out loud. This post is part of the latter.  Today I want to cover a common argument that appears in political debates and which I often find dubious – the let us call it Luck of Birth argument.

    The way it usually goes: well it is easy for you to talk, you were lucky, you were born healthy/ in a good country/ in a good family / cisheterowhitemale / tall dark and handsome / whatever. You won the birth lottery, so shut up and pay, shitlord. I find this ehm… problematic, excuse the word, and I will expand upon it.

    Romanian lottery tickets changed recently but this is the picture you getFirst what is a human? Well, dear children, in most cases when and evil cishet patriarch oppresses a poor innocent woman through unspeakable acts of reproduction, a human may or may not appear. For the purposes of this argument, we will ignore the spiritual part and say we have a bag of meat, bone and various fluids of questionable purity. In the end, we are a species with sexual reproduction, so in most cases a human is the product of DNA of two other humans. This lump of organic matter is then shaped by the environment it develops in, and by a messy combination of nature and nurture you end up with Pie or one of you lot.

    The what I like to call “socio-religious” version is much more clear, simple and straight forward. You have these pre-born humans you see, who, by pure chance, are assigned to one female or other. If you are assigned to a certain female, you are lucky, ya bastard. And since you are lucky, you are no longer entitled to an opinion for the rest of your life.

    I find the luck argument does not stand up to scrutiny. I am not really lucky because I was born in Romania. I could not have been born in the Congo (worse luck) or Switzerland (better luck), because I, whatever that may be, am the result of combined Romanian genes raised in a Romanian environment. I would not be me had I been born anywhere else. Furthermore if you are born in a good country or family it is, in part, because generations worked to build a better world, specifically for their offspring.

    I am not lucky to have been born to a responsible family which provided for me, I was the product of a deliberate process of two people to create me, and they had to try for a while, I did not come easy. My parents would have behaved quite differently had I not been born.

    The cisheteromale thing I have no defense on. While I am slightly above average tall and dark haired, I am not particularly handsome. So no luck there. Then again, one of my university professors used to say it is bad to be short, ugly and stupid. If you are not one of those, it is still ok.

    While yes, there is a let’s say valid view that it is lucky not to be born with a severe illness or disability, or in a war zone, or a soulless ginger, or any of the bad things that may happen, in the end your genes are part of the very base of human biology and I struggle to call it a “genetic lottery” because it is what it is. Height, health, beauty, intelligence. A well-shaped nose, well-proportioned ears, nice eyes, good hair, all these things are just characteristics, and while you can indeed say it is “lucky” to get some of the good ones, it is over all meaningless. Because it is what it is and it cannot be changed. Is it better to be taller or have a prettier face? Healthier or smarter? Who knows? This is to integral to what a human is to just call it luck.

    In the white male lottery you never know what you get

    Now let’s assume that all this is, in fact, luck, depending on how you define luck. It still has no bearing on the validity of your words. Just because you get lucky, it does not mean you are wrong. I often heard in debate “maybe you would think differently if you were born poor”. There is an old saying: if my grandma had wheels, she’d be a car… What relevance does that have? It would not have made my views better or more correct. It is a rehash of the whole bourgeois logic argument commies throw around – the left is nothing if not unoriginal when you get down to the basics. When I argue politics, I try to use reason and fact, not personal anecdotes, precisely because personal anecdotes are just that, subjective views. My whole attempt at political philosophy is to derive something as objective as possible, keeping in mind the constraints of human though. The left, off course, tries to push the whole “everything is subjective” precisely to shut down debate. Why find counterarguments when you can say well you were born in a family that took care of you, you were lucky? It is just another ad hominem, in the end.

    The ”birth logic” argument is, in fact, quite objectively wrong. There are poor and rich people on the right, the left, the center or the libertarian sides, sick and healthy, young and old, tall and short, Romanian and American. It is clear that being poor does not guarantee having the same views, I mean just look at all those poor people who internalized wrong think and do things against their interest. There are plenty of poor libertarians, so had I been poor there is no guarantee I would have been a left winger. If birth logic is the logic “they should have”, it is still wrong, as what an idealist thinks people should believe is pointless.

    In the end, the birth lottery is no guarantee of anything. I will finish the post with a personal anecdote, because it seems fashionable these days to do so and it was one of the things that made me reexamine the luck argument. So let us get anecdoting.

    I was lucky to be born in Bucharest to a family that provided for me – not any kind of luxury, but sufficiently that I did not fear about whether the next meal will come. The second person in my anecdote had the same luck, his family being somewhat wealthier than mine. I graduated from the Bucharest Polytechnic with a degree in Electronic engineering focused on information technology. I did not choose this university out of some passion for the subject matter, but because in general employers in Romania have good opinions of its graduates. This is not because it is a particularly good university – none in Romania are – but because it ensures a level of selection and filtering of people. It is a fairly difficult university and not necessarily in a good way. But the first level of selection is that, in general, people who want to go there and pass the exams are usually in the top performers in high school.  The second level is you have to learn a lot of stupid shit and you have to understand some not so stupid shit. Finishing it is sort of a sign you are fairly intelligent and capable of learning and willing to put in the work – often pointless and/or unpleasant work – which is sometimes necessary in the modern work place.

    Some times not only do you get seven deuce off, but the card quality is shitty I finished this rather difficult university while holding down a job – this is very common in Romania, university is for getting a degree, a job is for learning things and getting hands on experience. The university being in Bucharest – the best job market in the country, luckily for me – and the high demand for tech work ensures polytechnic students can find jobs. The job are also needed because when you graduate with no actual work experience, you will be competing for jobs with mostly people who also graduated and have work experience. It is difficult though, most days I left home at 7 30 AM and got back at 7 pm and often worked some in the weekend. My holiday from work was mostly during exam period, so I could study.

    On the other hand, the University of Economic Studies is not particularly difficult. If you study some bullshit like International Economic Relations as he did, it is even easier. You can graduate without a sweat and with plenty of time to get a job should you choose. It is, in fact, significantly easier to find time for a job, as school attendance is much more voluntary. The fellow I speak of did not get a job as he wanted to have a bit of fun and enjoy university life, and his parents were giving him enough money. Even so, he did not graduate with a particularly good grade average, as studying was not his thing.

    You can imagine, his first job did not pay much and he was rather unhappy about it. So when we met and talked about jobs he told me, without a hint of irony, you are so lucky, you have a good job. I was a little dumbstruck. There was zero association made between working versus partying in university and the subsequent income. And I understood the appeal of luck.

    Not all cases are this clear cut off course, and there is some luck – if you define it at that – in everything. But people are too quick to appeal to “the luck of the draw” as a universal explanation. And in the end, you play the hand you are dealt.

     

  • Radical Individualism is a Blight on the Libertarian Movement

    I’ve written in the past about my view of rights. Specifically, I see them as characteristics of relationships. To paint with a broad brush, they’re the boundaries of the authority a party can assume within a certain relationship. I really like the way it tidies up certain libertarian gray zones, like minors and animals.

    Anyway, there are two ways that libertarians tend to view rights: Deferentialism and Restraintism. Deferentialism is “live and let live.” Restraintism is “mind your own business.” My conception of rights as characteristics of relationships falls heavily on the Restraintist side. One of the big themes of my article on these libertarian views of rights is that Deferentialism cedes any moral standing, but Restraintism retains moral standing. I wrote:

    Deferentialism is ineffective in two ways. First, people, even Deferentialists, tend to have a line drawn in the sand where they shift from relativistic deference to the individual to a more absolutist stance. For example, Cosmotarians tend to be Deferentialists up to the point where their particular identity politics ox is gored. Second, Deferentialism gives no answer to Cultural Marxism. Deferentialists are either forced to kowtow to the virulent left, or they end up drifting authoritarian.

    Radical Individualism is very strongly correlated with Deferentialism. The radical individualist not only rejects the government meddling that all libertarians loathe, but they also reject any attempt of society, the community, family, or friends to influence their behavior. I believe that the moral relativism inherent in “live and let live” results in a wholecloth rejection of authority, even in situations where the authority may be legitimate. In order to stay philosophically consistent, the radical individualist ends up sounding like the punk 17 year old whining that his parents can’t tell him what to do anymore. This is the most superficial way that radical individualism harms broader libertarianism.

    "man is by nature a social being since he stands in need of many vital things which he cannot come by through his own unaided effort. Hence he is naturally part of a group by which assistance is given him that he may live well. He needs this assistance with a view to life as well as to the good life." - Thomas Aquinas
    “You can tell me what to do, daddy”

    Libertarianism has a reputation for being something you grow out of once you get real life experience. I don’t know how many times I’ve heard that it makes sense on paper, but the real world is too complex for it to work. I think that a large portion of that sentiment comes from the outsized influence of the most virulent form of radical individualism, Objectivism. I’ll freely admit that I’ve never read a word of Rand, and I’m not beating the library’s door down to get a copy of Fountainhead or Atlas Shrugged. However, her influence is felt far and wide through the libertarian movement, and it undergirds the complaints that libertarianism is a pipe dream of maladjusted teenagers.

    Taking it down another level, the radical individualist answer to the complexities of the real world tends to be “fuck everything except for my rights.” You’re never going to hear me get squishy on self-ownership, but when this all or nothing attitude transcends the government-citizen relationship, the line blurs between fervent defender of self-ownership and weapons grade asshole.

    Not to pick on her, but Nikki’s view on children is an outcropping of radical individualism. (For those who do not remember, Nikki basically believed that children had full agency and that parental discipline/guidance/control was essentially a form of abuse). Despite the fact that the parent-child authority dynamic is perfectly natural and is seen in many species besides our own, Nikki’s complete inability to decouple the illegitimate authority of the state from the legitimate authority of parents led to a facially ridiculous outcome. Whether viewed emotionally, in a utilitarian lens, practically, or in a principled lens, treating children as having full agency is a non-starter.

    "man’s natural instinct moves him to live in civil society, for he cannot, if dwelling apart, provide himself with the necessary requirements of life, nor procure the means of developing his mental and moral faculties" - Pope Leo XIII
    “I’m gonna make sure you listen to me next time, you brat!”

    Just because the most visible and outspoken authority is abused doesn’t mean that there is no legitimate authority in the world. However, most legitimate authority is voluntary authority. I listen to my boss’s instructions because I want to be paid. The day I no longer need my paycheck is the day that my boss loses his authority over me.

    Of course, I’m talking in abstraction when it comes to authority relationships as if a person has carte blanche authority over another. Every authority relationship has boundaries. In the government context, those boundaries are called rights. In a familial context, violation of those boundaries is called abuse. In social settings, those boundaries are called manners, propriety, or a handful of other names.

    However, I don’t think this point needs any more belaboring. It’s not particularly interesting or controversial to say that all relationships have boundaries.

    What’s more interesting is Distributism, specifically their foundational belief that the nuclear family is the base social unit, not the individual. I’m sympathetic to this belief primarily because I think that the modern shift away from traditional family has been on the back of government programs and government incentives. If I were to jump to the crux of the issue with radical individualism, I think this is it: radical individualism is unsustainable absent government subsidy.

    Literal individualism (never marrying, never procreating) is self-defeating as a concept. You live your life, you die, and your specific form of individualism is gone like a fart on the wind. Not saying you can’t live this way or that society should disfavor people who live this way, but it’s a transient way of life. You cannot base a society on a concept that, if practiced by all, would result in the extinction of your society within one generation.

    Subsidized individualism (single parenthood, divorce, etc.) only works because government is paying for it. I was watching The Sands of Iwo Jima the other day, and there was a scene where a woman tries to trap John Wayne’s character into a marriage because her husband had run out on her (or died in the war, I forget which). Being a single parent in the 19th and early 20th centuries was ROUGH. There was no “affordable preschool”, there were no flexible work hours, there was no FMLA. There were no anti-discrimination laws for hiring single moms. By and large, people remarried quickly and relied on family to help them out in the interim. Family was necessary…. fundamental, even.

    The subsidies go even further than you see at first glance. Even though all demographics take advantage of the “free” public schooling available to babysit their kids for 8 hours a day, 5 days a week for 13 years, the effects of removing that subsidy would be felt quite unevenly across demographics. Nuclear families, while being thoroughly inconvenienced (especially those who have an inflated two income lifestyle), have the blueprint to retake supervisory authority over their kids. One parent works. One watches the kids. Icky patriarchial family structure.

    What about subsidized individualists? What happens to the single mom or dad when the government subsidies go away? Sure, the affluent can afford hired help for raising the kids, but the masses can’t afford such a thing. The masses… they could go broke paying for daycare/private school, and a few probably would. Most would change their situation by either creating a nuclear family or relying on extended family to help out. Either way, family is the core. When you take the subsidies away, all that is left is family.

    This is why radical individualism is a blight on libertarianism. It’s either self-defeating on a societal level (in the case of literal individualism), or it’s based on a lifestyle that is antithetical to libertarianism on a societal level (in the case of subsidized individualism).

     

    "Mommy's going to drown me in the bathtub later, isn't she?"
    You know what would make this dynamic even better? A whole bunch of government incentives aligned to tear this family apart!

    I didn’t really address voluntary community in this article for two reasons. 1) I’m not convinced that community isn’t a form of extended family. 2) Voluntary community has a history of helping on the fringes, not massively altering the incentives across society.

    Instead of turning this into an essay, I’ll just leave a few questions for the commentariat’s consideration. If the family is the base unit of society, what does a dysfunctional family mean for society? Does any of this actually matter when it comes to governance, or is it just useful as a framework to convince others to embrace libertarianism? How do individuals interact in a family-centric society?

  • Trailing Clouds of Glory

    Our birth is but a sleep and a forgetting:
    The Soul that rises with us, our life’s Start,
    Hath had elsewhere its setting,
    And cometh from afar:
    Not in entire forgetfulness,
    And not in utter nakedness,
    But trailing clouds of glory do we come
    From God, who is our home:
    Heaven lies about us in our infancy!

    William Wordsworth[i]

     

    This is the second in a three-part sub-series on the Plan of Salvation.


    Welcome to the World

     

    “Color is good, and …” the sound of the baby’s first wail echoes through the room, “a good strong cry.” The midwife puts a swaddled bundle on Alice’s chest. “Here she is, Alice. Say hello to your daughter.”

    Alice opens her eyes, takes hold of the infant, and looks at the small head poking out of the bundle. She smiles, and speaks in an exhausted voice. “Hello, Jennifer. Welcome to the world.”

    We come into this world naked and screaming. Our autonomic reflexes kick in and keep us breathing and our hearts beating. We start learning things almost instantly. We learn that Mom is the source of food and love. We learn that Dad is the transport vehicle to take us to Mom.

    By the time we’re two we’ve started to talk, and the word constantly on our lips is “Why.” Why is water wet? Why is the sky blue? Why is Daddy so tall? As we grow older, our questions begin to include the spiritual and philosophical as well as the physical. At some point, “Why am I here?” becomes the question of the day.

    Why am I here?

    In the previous article[ii], we discussed our pre-mortal development and touched on the plan to take us from spirit children of godly Parents to gods in our own right. Part of that plan sent us down into mortality with no recollection of pre-mortality.

    Why did the path lead through forgetful mortality? Because there are some lessons you only learn when you are on your own. We come here to gain a body and learn to control it, learn to exercise our agency by being tempted and making choices, and to be tested. Additionally, there are specific ordinances which are required in order to return to our Heavenly Parents. All of this is designed to give us the instruction we need to be able to realize our divine potential.

    Gain a Body

    In our pre-mortal life, we were spirits. We saw that our Heavenly Parents had bodies, and wanted to be like them. To obtain a body, we came to earth. Once here, we need to learn to control our bodies. This means not only learning to walk and talk and control our bodily functions, but it also means learning to control the urges our mortal body is prone to in its natural state. This isn’t just referring to biological urges. Our mortal bodies attempt to dominate our spirits, tempting us towards less spiritual destinations than we are aiming for.

    For the natural man is an enemy to God, and has been since the Fall of Adam, and will be, forever and ever, unless he yields to the enticings of the Holy Spirit, and putteth off the natural man[iii]

    A god cannot be swept along by passions. He or she must be in control, and make proper choices.

    Exercise Agency

    We are here to learn to make those choices. The underpinning of the Plan of Salvation is personal agency. We chose to follow Christ rather than Lucifer in our pre-mortal lives. Once here, we are constantly confronted with the same choice on a regular basis. Not every choice we are confronted with is between good and evil, but many are – if on a smaller scale than the one which triggered the war in heaven. The cumulative effect of these choices, however, is just as important. The choices we make here help determine what will happen after we leave mortality. The goal is to be like the people in this story:

    John Taylor, the third President of the Church, reported: “Some years ago, in Nauvoo, a gentleman in my hearing, a member of the Legislature, asked Joseph Smith how it was that he was enabled to govern so many people, and to preserve such perfect order; remarking at the same time that it was impossible for them to do it anywhere else. Mr. Smith remarked that it was very easy to do that. ‘How?’ responded the gentleman; ‘to us it is very difficult.’ Mr. Smith replied, ‘I teach them correct principles, and they govern themselves.’”[iv]

    Temptation

    Both God and Satan tempt us. God, through his Holy Spirit, tempts us to do good, and make choices which will enable us to return to him. Satan tempts us to do the opposite. Satan’s goal is to make “all men … miserable like himself.”[v]

    So, if Satan’s goal is to frustrate God’s plan, why does God tolerate his interference? There are a couple of reasons. First, if you don’t have multiple options, it’s not a choice. The Book of Mormon prophet Lehi knew this when he said: “For it must needs be, that there is an opposition in all things.”[vi] Second, God “give[s] the Devil benefit of the law,”[vii] and the law is that judgement cannot be rendered prematurely. As with all of us, judgement will be rendered on Satan at the final judgement, and he will be sent to his … reward.

    Through trial and error, and based on instruction from parents and other respected adults, we learn to distinguish right from wrong and make correct choices. When we sin, and later repent, we learn about the costs of sin, and what forgiveness feels like. All of these things teach us to make correct decisions based on correct principles.

    Testing and Obedience

    And we will prove them herewith, to see if they will do all things the Lord their God shall command them.”[viii]

    This life is a test. How will we use our agency? Can we be trusted to control ourselves? When faced with trials will we stick to our beliefs or will we abandon them if it looks like we can get out of our troubles by doing so? This leads us back to my earlier question about why we had to have our memory blocked. If we could remember the ages we lived in the presence of our Heavenly Parents, it would invalidate the test. The Devil’s temptations would be of no effect because we would remember what we had left behind, and would know the way back.

    Trials

    One of the age-old questions is “Why does God allow bad things to happen to good people?” The answer is that He doesn’t interfere. Our Heavenly Parents are not helicopter parents. They allow us to make our choices, and then expect us to deal with the consequences of those choices. This doesn’t mean that when someone finds themselves in unfortunate circumstances they’ve made bad decisions, much less are evil. Sometimes, people get caught up in the consequences of other people’s decisions. For example:

    During rush hour, a tractor-trailer driver misjudges the curve on a freeway on-ramp and winds up tipping over on an SUV in the next lane. The on-ramp is completely blocked. The SUV is totaled. The driver of the SUV escapes with minor injuries, and the truck driver walks away unharmed. Traffic in that part the city is snarled for eight hours, until they can get the truck off the on-ramp.

    The only bad decision was made by the truck driver. Everyone else simply decided to be on that on-ramp at that time.

    Ordinances & Covenants

    An ordinance is a religious ceremony in which the participant makes a sacred promise, and God promises blessings in return. This promise is called a covenant. To achieve exaltation, a person must receive certain ordinances and make the covenants which go along with them. The specific ordinances are baptism and confirmation,[ix] the temple endowment,[x] and temple marriage.[xi]

    Baptism is the familiar ordinance whereby the participant symbolically dies and is reborn. Baptism cleanses the participant of their sins, and prepares them to start a new life as a follower of Christ. In the Church, baptism is done by immersion, and not until the person being baptized has reached the age of accountability (the age at which they are responsible for their own actions) – defined as eight years old.[xii]

    The confirmation is a blessing in which the recipient is confirmed as a member of the Church and has the gift of the Holy Ghost conferred upon them. The gift of the Holy Ghost is the privilege of having the influence of the Holy Ghost with you always, on condition of worthiness.

    The temple endowment is a ceremony where members of the Church make a number of covenants with the Lord. “These covenants include obeying God and keeping His commandments, living the gospel of Jesus Christ, keeping yourself morally pure and virtuous, and dedicating your time and talents to the Lord’s service. In return, God promises wonderful blessings in this life and the opportunity to return to live with Him forever.”[xiii]

    The temple marriage ceremony is similar to a normal marriage ceremony, but instead of being “till death do you part,” marriages performed in the temple are for “time and all eternity.” This is because the temple marriage ordinance also seals the bride and groom together in the eyes of God.[xiv]

    Vicarious Work

    As I mentioned above, these ordinances are required in order to return to live with our Heavenly Parents. That would seem to leave the billions of people who have lived on the earth without the benefit of the gospel out in the cold. This is accounted for in our Parents’ Plan for us as well. You may have noticed that the Church obsesses over genealogy and family history. The genealogical information is used as documentation for the vicarious work members do in the temples.

    In the temples, members who have received their own ordinances perform those same ordinances as proxy for the dead[xv]. This does not force the dead into the Church. Force is not part of our Parents’ Plan. The work in the temple gives the dead the opportunity to live with our Parents again. The temple work in this life is paired with an ongoing missionary work in the next.[xvi] Those who never had the opportunity to hear the gospel (or heard it and rejected it), in this life will have the opportunity to hear and accept it in the next. Since they no longer have bodies, however, they cannot receive the required ordinances directly. Because of the proxy work being done in the temples by members of the Church, the dead will be able to accept the ordinances done in their names.

    Exit … Stage Left

    We enter this world naked and screaming, but we leave it in an infinite number of ways from the sublime to the ridiculous to the horrifying. At the end of the day, however, we all leave our mortal bodies and fortunes behind and enter the next world exactly as we left the pre-mortal world – with just our spirits.

     

    [i] William Wordsworth, “Ode: Intimations of Immortality”

    [ii] And God Stepped out on Space

    [iii] Mosiah 3:19

    [iv] Teachings of the Presidents of the Church: Joseph Smith p 284

    [v] 2 Nephi 2:27

    [vi] 2 Nephi 2:11

    [vii] A Man for all Seasons, Act I

    [viii] Abraham 3:25

    [ix] John 3:5

    [x] LDS.org About the Temple Endowment

    [xi] D&C 131:2

    [xii] D&C 68:25-27

    [xiii] LDS.org About the Temple Endowment

    [xiv] Helaman 10:7

    [xv] 1 Corinthians 15:29

    [xvi] 1 Peter 3:18–20, 1 Peter 4:6, D&C 138:28-31

  • Poll: Nicknames

    A while ago in one of the comment sections, we had a discussion about names and nicknames. It was revealed that I hate, despise, loathe the most common nickname for my given name. In fact, I’m not all that crazy about my given name, but at least it’s tolerable and not stupid. Did I mention I detest the usual diminutive?

    When I graduated from high school in my tiny hometown, I was determined to be called “nickname” no longer. So I laid down the law to my family and friends, and started correcting local shopkeepers who had known me my entire life by “nickname,” and was generally a pain in the ass about it to everyone. But it worked.

    My Mom settled on just shortening my name by lopping off the very end. My Dad shortened it even further, just calling me by the first syllable; he’d done that most of my life anyway.

    Whenever I met someone new, I’d introduce myself by my entire name, and if they immediately used “nickname” I would gently correct them. That worked well for most of my life.

    Then I allowed OMWC to convince me to relocate to the Midwest.

    People who are from here, and that seems to be almost everyone I meet–either nobody ever leaves or they all come back–invariably immediately assign “nickname” to me in their minds, and that is what they call me forevermore. No matter how I protest. *sigh*

    In my non-GlibWorld interactions with Glibs, it seems many prefer their whole given name, too, which brings me to this week’s poll questions:

    1. Do you have any preference between your given name or a nickname? Or do you just not care?

    2. Are there people in your life who get a pass on what they call you?

    3. Do you have a nickname not related to any part of your name? Did you make it up yourself, T-Bone? (I suspect many Glibs are called unflattering things, even–or especially–by strangers.)

    In case you’re curious, my current intimates–OMWC, the Founders, and other very close friends–often just call me the initial of my first name. When my children want to be assholes, they call me the abhorrent nickname.

    Yes, they are already disinherited.