Monthly Archives: August 2007

Rant: An Oral Biography of Buster Casey (3)

Beginning with Santa Claus as a cognitive exercise, a child is encouraged to share the same idea of reality as his peers. Even if that reality is patently invented and ludicrous, belief is encouraged with gifts that support and promote the common cultural lies.

The greatest consensus in modern society is our traffic system. The way a flood of strangers can interact, sharing a path, almost all of them traveling without incident. It only takes one dissenting driver to create anarchy.

–Chuck Palahniuk, 2007

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Rant: An Oral Biography of Buster Casey (2)

Every family has its scriptures, but most can’t articulate them. These are stories people repeat to reinforce their identity: Who they are. Where they come from. Why they behave as they do.

Rant used to say, “Every family is a regular little cult.”

–Chuck Palahniuk, 2007

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Rant: An Oral Biography of Buster Casey

It’s spooky to consider, us turning teeth into gold and gold into eyeballs. Things in life is either flesh or money, like they can’t be both at the same time. That would be like somebody being both alive and dead. You can’t. You got to choose.

–Chuck Palahniuk, 2007

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After Virtue (16)

A crucial turning point in that earlier history occurred when men and women of good will turned aside from the task of shoring up the Roman imperium and ceased to identify the continuation of civility and moral community with the maintenance of that imperium. What they set themselves to achieve instead–often not recognizing fully what they were doing–was the construction of new forms of community within which the moral life could be sustained so that both morality and civility might survive the coming ages of barbarism and darkness. If my account of our moral condition is correct, we ought also to conclude that for some time now we too have reached that turning point. What matters at this stage is the construction of local forms of community within which civility and the intellectual and moral life can be sustained through the new dark ages which are already upon us. And if the tradition of the virtues was able to survive the horrors of the last dark ages, we are not entirely without grounds for hope. This time however the barbarians are not waiting beyond the frontiers; they have already been governing us for some time. And it is our lack of consciousness of this that constitutes part of our predicament.

–Alasdair MacIntyre, 1984

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After Virtue (15)

Liberal writers such as Ronald Dworkin invite us to see the Supreme Court’s function as that of invoking a set of consistent principles, most and perhaps all of them of moral import, in the light of which particular laws and particular decisions are to be evaluated. Those who hold such a view are bound to consider certain decisions of the Supreme Court inadequate in the light of these supposed principles. The type of decision I have in mind is exemplified by the Bakke case, where two, at first sight, strongly incompatible, views were held by members of the court, and Mr. Justice Powell who wrote the decision was the one judge to hold both views. But, if my argument is correct, one function of the Supreme Court must be to keep the peace between rival social groups adhering to rival and incompatible principles of justice by displaying a fairness which consists in even-handedness in its adjudications. So the Supreme Court in Bakke both forbade precise ethnic quotas for admission to colleges and universities, but allows discrimination in favor of previously deprived minority groups. Try to conjure up a set of consistent principles behind such a decision and ingenuity may or may not allow you to find the court not guilty of formal inconsistency. But even to make such an attempt is to miss the point. The Supreme Court in Bakke, as on occasion in other cases, played the role of a peacemaking or truce-keeping body by negotiating its way through an impasse of conflict, not by invoking our shared moral first principles. For our society as a whole has none.

–Alasdair MacIntyre, 1984

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After Virtue (14)

Camus once defined charm as that quality which procures the answer ‘Yes’ before any question has been asked.

–Alasdair MacIntyre, 1984

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After Virtue (13)

A living tradition then is an historically extended, socially embodied argument, and an argument precisely in part about the good which constitute that tradition. Within a tradition the pursuit of goods extends through generations, sometimes through many generations. Hence the individual’s search for his or her own good is generally and characteristically conducted within a context defined by those traditions of which the individual’s life is a part, and this is true both of those goods which are internal to practices and of the goods of a single life. Once again the narrative phenomenon of embedding is crucial: the history of a practice in our time is generally and characteristically embedded in and made intelligible in terms of the larger and longer history of the tradition through which the practice in its present form was conveyed to us; the history of each of our own lives is generally and characteristically embedded in and made intelligible in terms of the larger and longer histories of a number of traditions. I have to say ‘generally and characteristically’ rather than ‘always’, for traditions decay disintegrate and disappear.

–Alasdair MacIntyre, 1984

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After Virtue (12)

In what does the unity of an individual life consist? The answer is that its unity is the unity of a narrative embodied in a single life. To ask ‘What is the good for me?’ is to ask how best I might live out that unity and bring it to completion. To ask “What is the good for man?’ is to ask what all answers to the former question must have in common. But now it is important to emphasize that it is the systematic asking of these two questions and the attempt to answer them in deed as well as in word which provide the moral life wth its unity. The unity of a human life is the unity of a narrative quest. Quests sometimes fail, are frustrated, abandoned or dissipated into distractions; and human lives may in all these ways also fail. But the only criteria for success or failure in a human life as a whole are the criteria of success or failure in a narrated or to-be-narrated quest…A quest is always an education both as to the character of that which is sought and in self-knowledge.

–Alasdair MacIntyre, 1984

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After Virtue (11)

…man is in his actions and practice, as well as in his fictions, essentially a story-telling animal. He is not essentially, but becomes through his history, a teller of stories that aspire to truth. But the key question for men is not about their own authorship; I can only answer the question ‘What am I to do?’ if I can answer the prior question ‘Of what story or stories do I find myself a part?’ We enter human society, that is, with one or more imputed characters–roles into which we have been drafted–and we have to learn what they are in order to be able to understand how others respond to us and how our responses to them are apt to be construed. It is through hearing stories about wicked stepmothers, lost children, good but misguided kings, wolves that suckle twin boys, youngest sons who receive no inheritance but must make their own living and go into exile to live with swine, that children learn or mislearn both what a child and what a parent is, what the cast of characters may be in the drama into which they have been born and what the ways of the world are. Deprive children of stories and you leave them unscripted, anxious stutterers in their actions as in their words. Hence there is no way to give us an understanding of any society, including our own, except through the stock of stories which constitute its initial dramatic resources. Mythology, in its original sense, is at the heart of things. Vico was right and so was Joyce. And so too of course is that moral tradition from heroic society to its medieval heirs according to which the telling stories has a key part in educating us into the virtues.

–Alasdair MacIntyre, 1984

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After Virtue (10)

The importance of the concept of intelligibility is closely related to the fact that the most basic distinction of all embedded in our discourse and our practice in this area is that between human beings and other beings. Human beings can be held to account for that of which they are the authors; other beings cannot. To identify an occurrence as an action is in the paradigmatic instances to identify it under a type of description which enables us to see that occurrence as flowing intelligibly from a human agent’s intentions, motives, passions and purposes. It is therefore to understand an action as something for which someone is accountable, about which it is always appropriate to ask the agent for an intelligible account. When an occurrence is apparently the intended action of a human agent, but nonetheless we cannot identify it, we are both intellectually and practically baffled. We do not know how to respond; we do not know how to explain; we do not even know how to characterize minimally as an intelligible action; our distinction between the humanly accountable and the merely natural seems to have broken down. And this kind of bafflement does indeed occur in a number of different kinds of situation; when we enter alien cultures or even alien social structures within our own culture, in our encounters with certain types of neurotic or psychotic patient (it is indeed the unintelligibility of such patients’ actions that leads to their being treated as patients; actions unintelligible to the agent as well as to everyone else are understood–rightly–as a kind of suffering), but also in everyday situations.

–Alasdair MacIntyre, 1984

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