My commitment to indiscipline was intended to help me “put out” more material, but has instead, as perhaps should have been predictable, had the exact opposite effect. So far.
“This world itself exists by reason of a mystery, and the name for the mystery, for the cause of this being of the world, of which man is a component, is referred to as ‘God.'”
“Out of the misty sea of myth, questions emerge; chaos arises… Only gradually can all these meanings of the uniqueness of being be developed.”
Apparently, at virtually the same moment that I was putting up my placeholder post on 0D30, and asserting that “[t]he unreserved condemnation of torture will on close analysis sooner or later reveal unexpected or suppressed ‘ambiguities’ in any observer’s position,” Kyle Cupp at the League of Ordinary Gentleman was writing a post under the title “Torture Isn’t Complicated.”
It may be the very notion that morally very highly ambiguous or simply wrong actions might be converted by patriotic sacrifice into something “morally unambiguous” that produces the deeply troubling actions depicted in and fictionally replicated in Bigelow’s film. Gach and Isquith’s elision prepares to repeat the same syndrome from another side: The unreserved condemnation of torture will on close analysis sooner or later reveal unexpected or suppressed “ambiguities” in any observer’s position – commonly brought forward in the “ticking time bomb” scenarios popular among torture defenders, but potentially much more complex. The examination is not one, however, deemed likely to serve paramount objectives of eliminating torture from any arsenal of democracy and further winding down or re-conceiving the War on Terror.
A conflict so complex and all-encompassing that the two sides can be said to operate from “different interpretations of reality” may be somewhat simplified, at least as a matter of speech, if, setting aside for now any claims as to whose reality is more real or nearly real, we presume that both ideologies represent or emanate from distinct and comprehensive politico-religious worldviews, in other words are based on different creeds, and that both the problem and any solution must therefore be syncretic.
As far as I know, there is no single prophet of anismism, and that lack of a prophet may be appropriate if not inevitable to this particular anti-ideological ideological stance. If there could be such a prophet, however, Anandamayi Ma on first glance seems to fill that role well, which is to say incompletely and therefore completely, paradoxically and therefore simply, because her anismism extended crucially to the question or her own existence as a self.
To say that Edwards, Cogburn, and Wales are all in this sense Western figures more than they are Civil War figures is not to deny their connection to the South. It is a reminder of competing and complex themes or ideas of justice: Put simply, if we are in a retroactively judgmental mood, or, perhaps like the makers of The Outlaw Josey Wales and their audience, in a 1976 post-Vietnam state of despair about all official narratives and the full history of “the Union,” we can define all Union soldiers, and even the sainted Abraham, as “fighting for genocidal imperialism.”
The religious affiliation of no religious affiliation among the so-called Nones may amount to a kind of popularized phenomenology or ambulatory deconstruction, the realized impossibility of the declaratory faith, potentially an actuality of belief independent of whatever verbal reduction or sign, if also potentially a condition of incoherence, of chaos not system, moral infantilization rather than advancement.