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The Broke New York Mets.

15-Dec-11

I went to a Mets game last fall – free tickets via a One Percenter – and thoroughly enjoyed it.  There was a good crowd, the ballpark was nice, the home team won, etc.  A nice evening out.  The only bad thing was the part I didn’t have to worry about – the face value of each of the tickets was one hundred sixty-eight dollars. Some corporation was paying, but really – $168 to see a baseball game?  But the stadium was far from empty.  People are paying these prices.

So it always amazes me to hear that the Mets have no money.  So here’s a piece with an in-depth analysis of the Mets’ financial pickle.

Like most things, the original cause is a vision problem.  Sporting events have been reinventing themselves as entertainment for the One Percenters (and those who want to briefly pretend they are).  Football has been very effective at doing this, in part because they have only eight home games a year.  Baseball has done a tolerable job as well, greatly increasing the amount of the money in the game, but there are a few teams which will have trouble doing this.  The Mets are one of them.

The problem for the Mets is that their city already has a luxury-product baseball team, the Yankees.  Consequently their primary identity is as the not-Yankees, the not-luxury product.  Their stadium, consequently, required a different treatment, which they did not give it.  Their best hope is in some kind of modern Bill Veeck approach, with lots of personality, weird stunts, and winning on the cheap.  Veeck’s most famous stunt, though he had a bunch of them, was putting a midget up to draw a walk (which he did), but he also brought in a 42-year-old rookie (it was Satchel Paige, but still).  Veeck was most of the time in the same situation as the Mets: he owned the St. Louis Browns (the not-Cardinals) and then the Chicago White Sox (the not-Cubs).

Rereading Dante.

15-Dec-11

I’ve been reading the Divine Comedy recently.  It continues to astonish me.  I remember reading it in college, as a freshman, and feeling quite certain that Purgatorio was better than the Inferno, and Paradiso was best of all.  As time has gone on I have become only more aware that this is most emphatically a minority position; and I may attempt to put together an essay of my thoughts on this as I spend more time with the poet.

I took a look at my essay on Helen Luke’s reading of Dante – and she is one of the best commentators – and not surprisingly, her focus is on Purgatorio and Paradiso.  This is where you will find the most sustained relevance, in Dante’s writings, to how we should live. And that is ultimately the most interesting question.

Mountains in Winter.

12-Dec-11

Plutarch on Lycurgus.

05-Dec-11

Human life used to be significantly more varied than it is now, as this little snapshot from Sparta shows.  Lycurgus was the lawgiver who gave Sparta its distinct character, which it maintained for centuries.  Now this is a truly radical program of reform:

After the creation of the Senate, his next task, and indeed, the most hazardous he ever undertook, was the making a new division of their lands.  For there was an extreme inequality among them, and their state was overloaded with a multitude of indigent and necessitous persons, while its whole wealth was centered upon a very few.  To the end, therefore, that he might expel from the state arrogance and envy, luxury and crime, and those yet more inveterate diseases of want and superfluity, he obtained of them to renounce their properties, and to consent to a new division of the land, and that they should live all together on an equal footing; merit to be their only road to eminence, and the disgrace of evil, and credit of worthy acts, their one measure of difference between man and man.  Upon their consent to these proposals, proceeding at once to put them into execution, he divided the country of Laconia in general into thirty thousand equal shares, and the part attached to the city of Sparta into nine thousand; these he distributed to the Spartans, as he did the others to the country citizens….

Not contented with this, he resolved to make a division of their movables too, that there might be no odious distinction or inequality left amongst them; but finding that it would be very dangerous to go about it openly, he took another course, and defeated their avarice by the following strategem: he commanded that all gold and silver coin should be called in, and that only a sort of money made of iron should be current, a great weight and quantity of which was very little worth; so that to lay up twenty or thirty pounds there was required a pretty large closet, and, to remove it, nothing less than a yoke of oxen.  With the diffusion of this money, a number of vices were banished from Lacedaimon; for who would rob another of such a coin?  Who would unjustly detain or take by force, or accept as a bribe, a thing which it was not easy to hide, nor a credit to have, nor indeed of any use to cut in pieces?  For when it was just red hot, they quenched it in vinegar, and by that means spoilt it, and made it almost incapable of being worked.

In the next place, he declared an outlawry of all needless and superfluous arts; but here he might almost have spared his proclamation; for they of themselves would have gone after the gold and silver, the money which remained being not so proper payment for curious work; for, being of iron, it was scarcely portable, neither, if they should take the means to export it, would it pass among the other Greeks, who ridiculed it.  So there was now no more means of purchasing foreign goods and small wares; merchants sent no shiploads into Laconian ports; no rhetoric-master, no itinerate fortune-teller, no harlot-monger, or gold- and silver-smith, engraver, or jeweller, set foot in a country which had no money; so that luxury, deprived little by little of that which fed and fomented it, wasted to nothing and died away of itself.  For the rich had no advantage here over the poor, as their wealth and abundance had no road to come abroad by but were shut up at home doing nothing.  And in this way they became excellent artists in common, necessary things; bedsteads, chairs, and tables, and such like staple utensils in a family, were admirably well made there; their cup, particularly, was very much in fashion, and eagerly bought up by soldiers, as Critias reports; for its color was such as to prevent water, drunk upon necessity and disagreeable to look at, from being noticed; and the shape of it was such that the mud stuck to the sides, so that the purer part came to the drinker’s mouth.  For this, also, they had to thank their lawgiver, who, by relieving the artisans of the trouble of making useless things, set them to show their skill in giving beauty to those of daily and indispensable use.

The third and most masterly stroke of this great lawgiver, by which he struck a yet more effectual blow against luxury and the desire of riches, was the ordinance he made, that they should all eat in common, of the same bread and same meat, and of kinds that were specified, and should not spend their lives at home, laid on costly couches at splendid tables, delivering themselves up into the hands of their tradesmen and cooks, to fatten them in corners, like greedy brutes, and to ruin not their minds only but their very bodies which, enfeebled by indulgence and excess, would stand in need of long sleep, warm bathing, freedom from work, and, in a word, of as much care and attendance as if they were continually sick.  It was certainly an extraordinary thing to have brought about such a result as this, but a greater yet to have taken away from wealth, as Theophrastus observes, not merely the property of being coveted, but its very nature of being wealth.  For the rich, being obliged to go to the same table with the poor, could not make use of or enjoy their abundance, nor so much as please their vanity by looking at or displaying it.

From the Life of Lycurgus.

Facing Alzheimer’s.

03-Dec-11

A sometimes moving blog by Don Maiocco, former headmaster of Saint David’s School (and the best boss I’ve ever had), about dealing with his wife’s Alzheimer’s.  He drives to his wife’s nursing home twice every day and eats lunch and dinner with her daily, though she no longer recognizes him.  This kind of loyalty in the face of the horror of oblivion moves me so much.

Truth, Religion, and Universalism.

02-Dec-11

I wrote my piece contra Mr. Kreeft very quickly, and wish to revisit two thoughts:

First of all, on “truth.”  I knew there was something interesting to be said about Kreeft’s contention that it was the “crackpot” colleges – Thomas Aquinas College, Christendom College, et al. – alone which were defined by the pursuit of truth for its own sake.  How could he seriously suggest such a thing?  Thomas Aquinas College, for example, requires its faculty to take an oath of “religious submission of will and intellect” to the Magisterium of the Roman Catholic Church, “even if they proclaim those teachings in an act which is not definitive.”  When you require your faculty to take an oath of intellectual obedience (to vagueness!) your highest value is not truth but subservience to authority – which is what obedience means.

Because when Kreeft uses the word “truth,” what he means is group conformity. “Pursuit of truth” is therefore anything which enforces this conformity; it could be an oath of obedience; or a dress code; or restrictions on dating; or an expurgated curriculum.  Hence when he says that only the “crackpot colleges” practice the “pursuit of truth” this means that “only the crackpot colleges enforce group conformity” of the sort he approves of.  Once you understand what he means, his statement makes sense, though it is put in the terms of a cultist.  This is indeed, in general, a religious/cult phenomenon, and when a deranged member of almost any religion uses the word “truth,” this is what they mean, and it is wise to be on guard for it.  I wrote about it earlier when visiting a Mormon shrine:

My host seemed like a lovely old man, the kind of man you would love to have as a father-in-law, the kind of man who checked the oil in his car every time he filled up the tank, just like it says in the manual.  I could see him mentally straining to keep to the script, word for word.  When the magic word “true” came up to his lips, it unleashed a canned descent into profession: “And I myself testify that it is true, that Joseph Smith blah blah blah.”  I knew this routine from my time on Staten Island, when I was particularly investigating Mormonism.  As it so happened I had already embarked on this project when I was in a pizzeria and sure enough, who walked in but two Mormon missionaries.  Life does work this way sometimes.  I struck up a conversation and soon enough they were visiting my house, giving me all kinds of priceless information and whatever books I wanted.  As the time came for them to set the hook and get me to come to Mormon services, they kept saying to me, “Ask in your heart if it’s true.”  “I know in my heart that it’s true.”  “Your heart will know that it’s true.”

Needless to say this made me ponder what exactly the word “true” meant anyway, especially to them.  It certainly did not mean factually accurate or empirically verifiable.  The main meaning as far as I could tell was, “Ask in your heart if you want to be one of us.”  And this is why religious doctrine is so often considered not as separate bits of information, true or false, but rather an identity.  This happens with other bits of information as well, of course; anything deemed controversial can become a matter of identity (Homeric scholars have defined themselves as “Unitarians” or “Separatists” based on their answer to “the Homeric Question,” for instance).  Religion, however, seems to promise a deeper experience of identity (the original meaning of which is “sameness”) to counter the human feeling of isolation.  In order to do this, at times it seems to erect a barrier of falsehood around itself, which is bizarre and even alarming to any rationalist.  But it does seem to have some usefulness; I know when I have explained my religious beliefs to people, they have scoffed at them, saying, “Yes, but everyone believes that.  That’s not really a religion.”  It’s like trying to form a club of people who like air.  It’s too obvious – everyone likes air.  You don’t get liberated from your human isolation by agreeing with everyone about something obvious.  Indeed the points of agreement may make the feeling of isolation all the worse, by making it feel inexplicable and puny.

Religious barriers to entry make it a condition that the person’s need for an experience of identity is sufficiently powerful; and once inside they ensure that the field of identity is appropriately restricted and intense.  There certainly are many varieties of such barriers: it has been remarked that the Jewish mode of praying – swaying back and forth while mumbling, as if crazy – is designed to be offputting; it is certainly distinctive.  Christians have functionally made Sunday the Sabbath, and Muslims Friday, though neither group actually claims that the Jews have gotten their days wrong.  Celibacy – a particularly lofty barrier to entry – separates “the religious” from other Catholics, and also  nearly ensures that the clergy will protect each other and the interests of their order – for there is their identity – and not Catholics more broadly.  And almost all have a component of insistence on certain claims which work very well as metaphors and are far more difficult as history.

Every religion which can make no proper claim to universality (“Catholicity”) instead settles on “conformity” as its term for “truth.”  In general, when a religious person uses the word, this is likely the intended meaning.

I also thought it was important to at least note why I thought it was worth my time (and anyone else’s) to point out Kreeft’s ignorance.  Once we are done with his “we-need-to-restore-the-tradition-we-know-nothing-about” hypocrisy, we come to the fact that almost no one knows about the uti/frui problem in Augustine; so what if Kreeft does not?  He does not know Augustine but he presumably knows a lot of other things.

The reason why showing his ignorance is important is because it threatens precisely the coherence of the group conformity Kreeft so prizes.  The reason, in the opinion of religious cultists, that it is important to conform to the group is that the group is always right; you are thus preserved from error and anxiety about error.  To show such a cultist that error can come from within the group (and from a Doctor of the Church like Augustine, no less!), and truth from outside the group (“every person is an end in himself”), is at the very least an assault on this cultish mentality.  Ideally it returns us to an actual commitment to truth: to adopt a universal (“Catholic”) standard which applies to all propositions, ethical and otherwise, and to scrutinize them equally, whether they come from St. Augustine or Nietzsche or St. Thomas or Muhammed or God forbid the Magisterium itself.  This is a Catholic pursuit of truth, a universal commitment to seeing reality which is open to all.

No More Habeas Corpus.

02-Dec-11

Not good news.  This easily passed the Senate.

The Life and Death of Colonel Blimp.

02-Dec-11

A trip to the Film Forum when I was in New York around Thanksgiving gave me the privilege of seeing The Life and Death of Colonel Blimp.  The promotional material cited the movie as “England’s greatest film” and “better than Citizen Kane” and so forth; but these are about as useful as the blurbs on the backs of modern books; Blimp is a good movie but hardly great.  The directing is uneven, some of it is kitschy, as a movie it is far too “stagey,” being evidently conceived for the theater rather than the screen, and it is shot in the old Technicolor which looks so artificial.  But still, the movie was good, and pleasingly subtle.

The main character is a British officer by the name of Clive Candy; the term “Colonel Blimp,” never used in the movie, was contemporary usage (the movie was made in 1943) to describe Britain’s old guard of officers, trained in the Boer War and veterans of World War I, who thought that you could hardly be a good soldi-er (three syllables) without bayonet and saber training.  These officers proved utterly useless fighting against the Luftwaffe and German Panzer divisions, and were relieved of command after a series of catastrophic losses.  Candy is meant to be one of them; and the movie documents his career from winning a Victoria Cross in the Boer War to the evacuation at Dunkirk.

This is one of the magical powers of the cinema, to thus present forty years of history in a few hours; at the beginning of the film the streets look like Manet paintings of Paris, horses, dark suits, bowl hats, and the soldiers might be from a Pushkin story, in bright British red with gold helmets and fantastic plumes; by the end General Candy is in a BBC studio, being told by a lawyer in perfectly modern dress (it is amazing how little male formal attire has changed in the last 70 years) that his radio address is being canceled because of P.R. Reasons.  In each scene Candy becomes slightly older, slightly less capable of understanding what is going on around him, and slightly more irrelevant.

The emotional development of the film centers on an impetuous trip Candy makes in 1903 to Berlin, to publicly denounce news reports being spread about at the time of British atrocities in South Africa.  This trip, taken against express orders from the Foreign Office, ends in public insult and scandal, resulting in a German officer, Theo Kretschmar-Schueldorff, challenging Candy to a duel.  The Foreign Office, aghast at the public relations nightmare, sees no other option but to proceed with the duel, and the arrangement, done by a small coterie of world-weary diplomats, is a perfect set piece on the mechanical stupidity (but manly courage) of the era’s notions of military honor.

The duel unfortunately is treated as it would be on a stage; it is begun but then goes offstage.  The end result was supposedly that both men fought with perfect savage honor, crashing through a set of glass doors in the gymnasium where they were dueling (with sabers) and each seriously wounding the other.  We modern moviegoers of course want to see the swordfight (couldn’t they have gotten Errol Flynn to play Candy?) and the crashing through the doors, but we must be content to hear about it.  The Foreign Office was overjoyed at the result which pleased both nations.  Both men are sent to the same hospital, where the honor they show each other is slowly transformed during their convalescence into real friendship.  The German officer ends up marrying one of Candy’s British friends in Berlin, who was visiting him in the hospital.

Here begins one of the strangest and most convincing parts of the movie: Candy, after he sees his friend married off, realizes that he had loved her, and she becomes an “idee fixe” in his mind: fifteen years later he marries a girl who looks exactly like her, and as an old man he takes as his driver another girl who is the “spitting image” of the original girl he knew in 1903 (all played by Deborah Kerr).  Late in his life he confesses that he “never got over her” – a testament, in many ways, to the problems of a perfectly polite and honorable life, which gives little room for self-knowledge, vulnerability, complicated emotions, or honesty and healing.

When World War I arrives Candy has become a general.  But he is no expert in radio technology nor in equipment supply, and a strategist is almost irrelevant in a trench war; so he seems useless.  There is a harrowing scene where he attempts to interrogate prisoners more or less by asking his questions very sternly; when they don’t answer he gives up.  But the looks on the faces of his subordinates makes it clear that they will torture the men as soon as he is gone.  They look on all his talk about “fair fighting” as so much cant.  He had been boiling over with indignation at reports that the Germans were torturing their prisoners – not to mention using chemical weapons.

The end of the war brings us to the most astonishing scene in the movie.  He hears that Kretschmar-Schueldorff is being held in a prison camp nearby, and he goes to see him.  He sends for him, and is astonished to hear that the German has received his message but will not come.  He insists that there must be some mistake, and he goes himself to find him.  The German officers had enough skilled musicians among them to start an orchestra, and Candy arrives as they wrap up a movement from Schubert’s Eighth.  He finds Kretschmar-Schueldorff having a cigarette with the others, and he is again rebuffed: Theo simply walks away.  Candy is left standing there, noticeably aged, and utterly uncomprehending, as the orchestra begins Mendelssohn’s Hebrides Overture (an astonishing juxtaposition, and given a creepy and powerful Stokowski-esque sound in the film).  The two had been friends, but now circumstances had placed a chasm between them; one of them had been humiliated, and was the captive of the other’s army.  As this is going on, in the room where Candy had left, his wife gives a speech wondering at the Germans’ capacity for invading countries, massacreing thousands with machine guns, gassing enemy lines, torturing captives, and then calmly sitting down and listening to Schubert.  But the diatribe implicitly implicates Candy and the British as well: how could they and the Germans and the French officer corps leave a few million dead bodies on the battlefield and then expect to go to the pub and slap each other on the back and tell war stories and be bosom buddies again, as if this were all a polo match?  Candy’s notion that war was the equivalent of dueling, a reputable, regulated contest of honor, in which no one is really hurt and the quarrel definitively decided, seems so ignorant as to be barbaric.

The most disturbing part of the movie is its conclusion, as General Candy, relieved of command, is put in charge of “home defense,” a second line of resistance should the army utterly fail.  He proclaims that the first exercise will begin at midnight; he supervises the defending force; the attacking force, however, strikes before midnight and captures all the officers of the Home Defense while at their club, thus decapitating the resistance.  When he remonstrates that this is not the way the game is played, he is told that they are fighting Germans, and such reasoning has no value in war.  The movie continually implies that any kind of decency or honor is misplaced in modern war; General Candy is utterly irrelevant in part because he really does have a code of honor.  The applicability of this line of reasoning to contemporary American life is obvious enough – the Senate just passed a bill eliminating habeas corpus for American citizens, as irrelevant now that we live in a state of permanent war, though the president may veto it – and probably explains why The Life and Death of Colonel Blimp is getting its revival now.

Regrets of the Dying.

02-Dec-11

I think we all know these things, and yet we see other people heading right for these same regrets, and are powerless to stop it.

http://www.inspirationandchai.com/Regrets-of-the-Dying.html

Hitch-hiker.

01-Dec-11

I picked up a hitchhiker a few nights ago.  I picked him up a long straightaway in the woods, where it was obvious we were going in the same direction.  He said his girlfriend had hit a bear and for some reason as a result of this he had to walk home.  Seemed a bit odd.  I asked if the bear had been killed – I’d have gotten him to help me toss that thing into the back of my truck and make a rug out of it (though it would be bad if the bear woke up while you were trying to do that) – but he said no, it limped off.  He asked me my age, which seemed odd to me.  When I told him thirty-five, he said he was nineteen.  He said he was in the marines, and was currently stationed in the Mojave Desert, just back to see his family for Thanksgiving.  I asked him the name of the camp.  He couldn’t remember.  This also seemed strange.  I asked him if it was the base Patton had done his tank maneuvers at, but he didn’t know this either.  I was pretty sure it was somewhere out there.  He asked me to drop him off at the head of a branch road, and I did, and he saluted as I drove off.