Category Archives: scientism

Revisiting the Argument for Atheism: Bertrand Russell’s Why I Am Not A Christian

Updated 1/23/2019

Given that atheism appears to be a rising trend in the US, it’s worth taking a look back at one of the seminal arguments against the Christian faith to see how well it holds up. Besides his numerous contributions to mathematics, history and philosophy, Bertrand Russell’s contribution to the modern atheist movement is significant. Russell comes from a long line of religious skeptics which goes back to Immanuel Kant and David Hume and finds modern expression in Richard Dawkins and Sam Harris among many others. Mr. Russell may have been a gifted intellectual in many respects, but his 1927 essay, Why I Am Not A Christian, is logically inconsistent, poorly argued and uncharitable towards Christianity. Besides inculcating an orthodoxy of negation, it also reveals a contradiction at the center of the atheist worldview which, in my opinion, few atheists have acknowledged let alone sufficiently addressed.

By staking a monopoly claim on scientific rationalism, and by extension, the entire realm of scientific discovery, atheists have essentially positioned themselves as the new arbiters of morality. While atheists have busied themselves dismantling the edifice of religious morality using the tools of logic, they have simultaneously claimed that a new secular moral order can be constructed from these tools alone. Of course, there is no coherence whatsoever to today’s woke pieties. The most honest secular atheists will openly acknowledge that consistent moral principles don’t exist, but will simultaneously argue that gay marriage, taxpayer funded abortion and feminism are unassailable, ironclad truths from which no deviation is permitted.

The core conceit of Why I Am Not A Christian is that Russell presupposes the existence of the very metaphysical phenomena to which he applies his skepticism. However, Russell has an advantage that atheists have been exploiting for decades. He is mounting an attack on the Thomistic arguments for the existence of God and these arguments use classical foundationalism as a starting point. In other words, things like the laws of logic and fixed moral principles are assumed to be a priori truths. They’re an attempt to reason backwards to God from a scholastic viewpoint that posits that all of creation are effects of an absolutely simple divine substance which makes no distinction between energy and essence. Once you divorce concepts like telos, logos and ethics from their theological underpinnings, the skeptic can set the whole philosophical enterprise against itself. Subsequently, the reigning orthodoxy of our time can be summed up in a single, self-detonating contradiction. There is no truth. Just a collection of disparate individual truths vying for conquest. And this confused, nihilistic worldview is exactly what has taken root in the Western world. Think I’m exaggerating? What would you say to a young person considering a philosophy major at college? The honest ones among us would tell him that it will be viewed very favorably as he applies for work as a barista at the local Starbucks.

But this is exactly what Russell intended. Along with other Royal and Fabian Society globalist social engineers, Russell has claimed the mantle of science and rationalism for the express purpose of hastening their destruction. Russell has written extensively on morality and ethics, but no one gives a shit what he has to say. The point was erode the Christian faith. It was to inculcate a posture of radical “skepticism” that would eventually be picked up by new generations of establishment shills and catapult vacant dittoheads like Jaclyn Glenn and Matt Dillahunty to YouTube celebrity status. The punchline is that a condemnation or a “logical” refutation of faith isn’t a sufficient replacement for a system of morality and ethics that’s been conserved over centuries. Nor does it dismantle the mechanism of belief itself. Russell merely shifted the focus of faith and pointed it towards new gods called Reason and Science. And global technocrats like himself would be in a position to write and rewrite the catechism as often as they see fit.

Russell’s essay is worth reading because it represents a sort of ur-script for the contemporary skeptic and atheist scene. Fred Copleston and Bertrand Russell hashed out this argument in 1948 and atheists have been running roughshod over the argument for contingency ever since. Outside the YouTube sphere, these debates are mostly absent from the contemporary cultural discussion, and I suspect that’s exactly what the social engineers intend. The recent Sam Harris/Jordan Peterson debates don’t really count because both of them are essentially secular liberals who remain safely within the confines of post-Enlightenment acceptability. As long as the plebs don’t get too caught up in some abstract philosophical debate that argues too rigorously for Christian theology or objectivity, it’s all good, bro.

The default assumption amongst atheists is that Christians are knuckle dragging, anti-science mouth breathers who have neither a willingness or ability to engage in formal debate. The latter may be true, but the former assumption is ironically thoroughly acceptable despite their own admonitions to police unconscious bias. Since the argument has already been fought by the likes of Russell, atheists generally take it as given that the debate is over, and engagement with these arguments is unnecessary. Conversely, Christians have largely retreated, been ignored, or simply failed in the intellectual arena against the likes of charismatic and intelligent atheists like Hitchens and Dawkins. But the irony is that the Transcendental argument for the existence of God using Orthodox theology is a more powerful argument to which I’ve yet to hear a compelling refutation from an atheist. Regardless, let’s examine a few elements of Russell’s case to show how radical skepticism creates illusory certainty about reality and inculcates a religious belief in negation for its own sake.

The First Cause Argument

That argument, I suppose, does not carry very much weight nowadays, because, in the first place, cause is not quite what it used to be. The philosophers and the men of science have got going on cause, and it has not anything like the vitality it used to have; but, apart from that, you can see that the argument that there must be a First Cause is one that cannot have any validity.

Yeah, man! Who needs a First Cause, amirite? When divorced from revelation, nature is reduced to a descralized, impersonal set of forces which only appear to have order, meaning and purpose. Subsequently, there’s no reason for a secular atheist to accept that God is the First Cause. Russell’s denial of the necessity of a First Cause is fine in an impersonal, mechanistic universe of flux and chaos, but it does little to provide a sense of certainty about how we began as a species. Subsequently, the secular scientific priesthood dangle the promise of ever expanding scientific knowledge to eventually answer the Big Questions of Existence. Maybe it’s an oscillating universe and we’re enjoying this tiny blip of cosmic expansion in an endless cycle of creation and destruction. Maybe we’re one universe among an infinite number of universes. Once the geniuses at CERN open up that transdimensional portal, we’ll finally climb the Great Cosmic Pyramid and meet the engineers we saw in Prometheus!

Who knows for sure? More specifically, who really fucking cares anyway? These questions are too deep for your puny minds anyway so just retweet this Neil deGrasse Tyson meme and pass the bong in the meantime. All you need to know is that all matter and energy in the universe was compressed into a single point at time zero and then BOOM! The universe just started organizing itself into increasingly complex material and biological forms over the course of billions of years! Everything just arose from nothing! It’s #SCIENCE man! Not that silly ass religion shit!

Coincidentally, what came to be known as the Big Bang Theory was introduced the same year he made this speech. Russell’s argument against First Cause was simply replaced with its scientific equivalent: the causeless cause.

The Big Bang Theory lends itself to the First Cause argument, but in a world of chaos and flux, why wouldn’t a skeptic argue that this also poses a problem of infinite regression? Who caused God, bro? Betcha never heard THAT ONE before! After all, God is at best an unknowable, impersonal force that’s subject to the same material forces we observe. It’s a reductio ad absurdum that’s deployed to this day.

If everything must have a cause, then God must have a cause.

Even if you concede that God is the First Mover, who’s to say it’s the Christian God? Maybe it’s Xenu. Maybe it’s Allah. Maybe it’s Satan. Maybe it’s Isis and Osiris. Maybe it’s the Flying Spaghetti Monster. There’s no reason a skeptic would arrive at Christian theology using this line of argumentation.

Thus far, the scientific community has nothing definitive to say about what preceded the Big Bang. And it doesn’t need to. It’s a cosmology that reinforces Darwinian evolution and keeps the grant money flowing into the coffers of CERN and other scientific institutions determined to unlock the ultimate secrets of the universe. And to everyone who considers it a given that science and faith are incompatible, just remember that the most significant and widely accepted scientific theory explaining the origins of the universe came from a Catholic priest. Theories of cosmological origins can’t be observed, but it’s little surprise that Mr. Lemaître’s conception of the beginning of time mirror the metaphysic espoused by Aquinas. An absolutely simple, undivided monad and everything that proceeds from it are the created effects.

The Natural Law Argument

Russell’s argument here is essentially that it is too simplistic to say that the phenomena of the natural world or the cosmos can be explained away by saying Goddidit. He expands by citing how Newtonian laws of gravitation were overturned by Einstein’s more complete theory of General Relativity. “Natural laws are really human convention” he says.

How can you have a worldview which simultaneously produces ironclad scientific knowledge built from fixed principles while also being subject to the vagaries of ever evolving human caprice?

Scientific law gets called law because it explains phenomena that are constant, immutable and unchanging. A more comprehensive theory that fits the observations more completely doesn’t nullify the existence of invariant natural phenomena. Nor does it nullify the invariant and unchanging nature of the various numerical systems by which these phenomena are measured. There isn’t a single scientific law that has been invalidated or overturned since the time Russell wrote this piece. Whether we’re talking about the Laws of Thermodynamics or Newton’s Laws of Motion, scientific law gets called a law because it reveals the machinery of the natural world expressed as a mathematical equation and can be reproduced under controlled conditions. Except for climate scientists on government payrolls, scientists who study the natural world proceed into the scientific enterprise operating from a set of assumptions about how the universe is ordered. In an honest scientific endeavor free from pressures of political conformity, hypotheses extend from the limits and boundaries of what is already known and are subsequently tested for their validity. These form the foundations of a body of scientific knowledge from which technological innovation arises. At least that’s how it’s supposed to work.

Needless to say, Russell’s malleable view of natural law is entirely consistent with the politicized state of the sciences which we currently face. Of course we’re going to have gene edited babies. Of course there are more than two genders. What are you, some transphobic dinosaur or something? All that crap about sexual dimorphism is just bourgeois patriarchal nonsense. Why do you object to hormone treatments for dysphoric children, you bigot? Why are you questioning climate change, you backwards Trumptard? Do you want to kill Mother Earth?

The Argument From Design

Russell takes a dim view of the Teleological Argument because if he accepted it, he would have to affirm that there is inherent goodness in creation. As long as it remains random, arbitrary, indifferent or hostile, it is easier to promote the promise of a scientific utopia that will provide an ultimate conquest over this abortion of a world. It’s a gnostic conception of the universe and he even suggests his sympathies for that view later in the piece.

Russell goes completely off the rails and starts sounding like a proto-SJW in the remainder of this section. If God is omnipotent and omniscient, why did we get the KKK or the Nazis? Oh snap! You just got #PWND, theists! The obvious rebuttal is that humanity is in a fallen state but was given free will. Evil is the privation of the good. It is entirely up to us to distinguish right from wrong and choose accordingly. That is the challenge of being alive. In his gnostic, scientistic conception of the world, there is no good to affirm in the first place.

The Moral Arguments For Deity

This is the core failure of Russell’s argument, and by extension, the entire atheist enterprise in my opinion.

I am not for the moment concerned with whether there is a difference between right and wrong, or whether there is not: that is another question.

The atheist argument poses a deep conundrum because it is either implicitly or explicitly a call for a secular moral order. The irony is that there is nothing in the empirical framework of the pure observation of the natural world which offers any moral prescription whatsoever. Yet the atheist, by and large, most definitely presumes the existence of right and wrong as some self-evident truth. Not only would any atheist seek punishment for the murderer, rapist and thief, atheists mostly busy themselves lambasting the evils of religion. If the atheist attacks a religious moral tenet in favor of a secular moral advancement, he is positioning himself as an arbiter of morality. If the atheist rejects the idea that faith is the foundation for moral realism, then you have consigned the entire realm of morality to the relativistic world of political ideology, or worse, scientism and utilitarianism. The atheist that claims a belief in science is somehow superior to religious faith is peddling a ridiculous fallacy. Good science does not require belief in the first place and he is glossing over the larger issues of morality and ethics. How can you claim there is individual moral rectitude or ethical virtue in a world of materialism and perpetual flux? One cannot have sound science without sound ethics, and I would contend that it is a precondition for any serious quest for scientific knowledge. The sciences of the natural world are neutral on morality and ethics. Few people would embrace it today, but eugenics were once considered cutting-edge science. On the other hand, the modern social sciences make no effort to hide the fact that they are both normative and subjective, but affect a pretense of being the engines of modern moral progression simply because they live under the broad banner of science. Gender studies, critical race theory, and climate change “science” now form a de facto secular moral order from which any dissent is met with censure and opprobrium. Committing violence in service of the advancement of political goals and being a self-appointed judge of who deserves to be punched for having the wrong political opinions are not only explicitly sanctioned by the progressive political class, academics and celebrities, but they are evidence of moral virtue.

At its core, the atheist argument is nothing more than a negation of belief. It’s a religious belief in the perpetual embrace of non-belief. It also falsely asserts that faith and reason are mutually exclusive faculties, and the existence of one automatically short circuits and precludes the exercise of the other. If this doesn’t lead to a state of pure nihilism, it creates an inherent cognitive dissonance with respect to positive engagement with humanity itself. By and large, humans generally strive towards a very general notion of Doing the Right Thing and Making a Difference. Happiness, love, friendship, loyalty, forgiveness and charity are all abstractions which cannot be quantified, and yet, these abstractions are the mythical sky wizards that every atheist presumably chases in his own life under the guise of “science” or “reason”. Every act performed which carries an expectation of positive good, whether it’s money donated to a soup kitchen or a vote cast for a politician, is its own act of faith. If an atheist truly has any hope for humanity, he must, at some level, have belief in humanity’s capacity for good. This all by itself is an act of faith. It is the Golden Rule in practice. Cynicism and nihilism are easy. Finding reasons to be hopeful about humanity is a far deeper challenge which pretty much requires some level of faith.

The yearning for justice and righteousness; more specifically, the desire to do right by for our fellow man and leave a positive legacy for posterity is hardwired into the human consciousness at some level. However, it is not a forgone conclusion that any given human will make choices that will expand and spread virtue, and it is entirely possible that many will be actively constrained and thwarted in their ability to exercise it.

As Thomas Sowell argued, the world is roughly divided between those who subscribed to a “constrained” vision of humanity which posits that human nature is fixed and unchanging or an “unconstrained” vision which asserts that humans can be molded by social forces and institutions. Atheists mostly belong to the latter camp. Sadly, no one gives a shit about “a rational proof for secular ethics” or any other lofty philosophical disquisition on morality and ethics. Bertrand Russell wrote a bunch of stuff, but who reads it except for philosophy nerds and academics? The study of neuroscience in hopes of uncovering the “moral landscape” as Sam Harris describes it seems like little more than a recipe for pharmacological and technological micromanagement of the human will. The yearning for justice appeals to human emotion, and subsequently, humans tend to respond more positively to narrative and allegory when it comes to formulating notions of morality and justice. This is why mythology and pop culture have been far more effective vehicles for the transmission of moral lessons than philosophical dialectic.

I further contend that it’s far easier to denigrate the Christian faith and morality than it is to proffer a positive alternative. There are no consequences to proclaiming yourself an atheist. It takes no courage to heap scorn and ridicule on Christians as the enemies of Real Social Progress© and scientific discovery. According to the contemporary progressive orthodoxy, the only real moral transgressions are “bigotry”, white on black police brutality, climate change “denial”, the absence of consent in sexual relations for white, middle-class female college students, saying anything negative about Islam, and pretty much anything uttered by a conservative, libertarian or Christian. But the outrage is strictly confined to the narrative as it’s defined within the walls of academia and the media echo chamber which dutifully parrots every bit of brainless tripe dispensed from the social justice priesthood. And by and large, this is where the yellow brick road of atheism has lead: to the sanctuary of the Church of Progressivism. Few atheists would admit it, but political rhetoric and social “science” have replaced the priest’s sermon.

Atheism has become a new orthodoxy which has largely ceded moral authority and agency to the leftist political class, their agenda and apparatchiks in academia. There are exceptions, but this is the trend. It seems like little more than a license to condescend to Christians, denigrate Christianity as the font of subservience and totalitarianism, and generally be miserable, nihilistic curmudgeons. Like all progressive thought, it’s not edgy, contrarian or new. With few exceptions, it’s just a standard accompaniment to a predetermined list of progressive political goals.

I wasn’t enthusiastic about making this argument since I grew up mostly secular and generally considered atheists the cool kids in the class. But if this is the quality of the argument from one of atheism’s greatest thinkers, color me unimpressed.

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Contact (1997)

Generally speaking, cinematic science fiction goes one of two ways. Either it goes after big ideas and weighty philosophical questions or it goes after CGI mayhem and hot chicks in body suits. Sometimes it succeeds at both, but more often than not, a science fiction film falls into one of these two camps. Robert Zemeckis’ 1997 adaptation of the famous Carl Sagan novel, Contact, is unequivocally a Big Ideas sci-fi film which manages to pack a lot of meaty content into a popcorn blockbuster presentation. Though it does boast its own spin on the legendary Stargate scene from 2001: A Space Odyssey in the final act, the film is propelled almost exclusively by solid performances and a fairly robust dramatic clash between the forces of scientific materialism and religious belief. No Hollywood sci-fi film comes without an agenda or esoteric symbolism and the various ways it smuggles in its messaging is especially sly. Contact is somewhat more charitable about theism and the entire realm of metaphysics than you’ll find in just about anything secular these days, but ultimately, it is itself a work of scientistic hermetic theology. More specifically, Contact is a very clever piece of propaganda which promotes the theosophical ideas of HP Blavatsky, Alice Bailey, UNESCO, and the Lucis Trust. Virtually every component of the NWO global agenda can be found in this movie.

Since the dawn of the Enlightenment, we’ve been taught that there is an irreconcilable schism between science and faith. In both the cinematic and literary form, the modern science fiction tradition is replete with stories which dramatize this conflict. With very few exceptions, the forces of scientific progress are in perpetual struggle against the forces of religious belief. The scientists are always portrayed as infinitely resourceful master technicians who are likeable, quick witted and can kick your ass if the story demands it. By contrast, the faithful are authoritarian dolts and mean spirited tight asses. Or as The Omega Man and The Chronicles of Riddick demonstrate, they are embodied as fanatical, vampiric cultists whose sole motivations are enslavement, conversion or conquest. In Contact’s case, the religious characters include a suicide bomber, a status seeking bureaucrat, a vacuous Catholic priest, and a cross between Jeff Spicoli and Joel Osteen. In other words, yet another mostly uncharitable Hollywood portrait of religious people. Since many of the prime movers of the sci-fi genre were themselves globalist technocrats, it makes sense that we’d eventually get a film which reconciles these seemingly opposing forces into an alchemical union to grease the wheels for the dystopian hellscape glorious global techno-utopia that awaits us.

On the surface, Contact presents itself as a sophisticated science fiction story which believably posits the possibility of contact with a higher extraterrestrial intelligence. Though Steven Spielberg has given us two different versions of the benign alien visitation in E.T. and Close Encounters of the Third Kind, Contact is following in the footsteps of the loftier speculations of Arthur C. Clarke. Instead of a kid friendly vision of Crowleyan entities you find in Spielberg, you get to watch the whole world build a dimensional portal which does real science-y shit like “folding spacetime” but is really just the most expensive VR machine ever built.

Every character represents an archetypal ideal, and the heroine of the film, Ellie Arroway, is modeled after Hypatia, the Alexandrian martyr for science. For those who remember Cosmos, Sagan lavished mountains of praise on Hypatia in the series despite having no substantial record of achievement in the history of scientific thought. This choice makes sense when viewed through a gnostic lens because she represents the illuminated Sophia. Eleanor is Greek for “shining light” and Arroway is a play on Voltaire’s last name, Arouet. Her nickname is “Sparks” to signify the fact that she possesses Luciferian flame. Right away, Sagan is signaling a connection to gnosticism, Freemasonry, and by extension, the Hermetic roots of modern science. Played with heartfelt vigor by Jodie Foster, Ellie is a paragon of determination, grit, tenderness and the passionate thirst for discovery. She is the fearless seeker who is willing to persist in her quest for extraterrestrial life despite constant rejection and doubt from all corners. She remains steadfast in her convictions when facing the ridicule of the vapid, self-aggrandizing and conniving David Drumlin. She is also the radical empiricist who demands proof of God’s existence when probing the faith of Matthew McConaughey’s Palmer Joss.

This brings us to one of the film’s clever sleights of hand. Ellie is essentially a female version of David Hume or John Locke. In the wake of her second greatest tragedy, all her Catholic priest could offer was a few perfunctory words about how it was “God’s plan”. Pfft. Piss off, religion! She doesn’t believe in God because she needs empirical proof! Not mealy mouthed platitudes! Checkmate, conservatards! Bet you never heard THAT ONE before! Of course, this is by now an insufferably tiresome cliché. Materialism and empiricism is the bread and butter of the entire New Atheist community. For them, there is no valid knowledge outside the peer reviewed science or what can be observed in the realm of sense perception. But what the film doesn’t want you to notice is that this premise is in and of itself an article of faith! To Zemeckis’ credit, he makes this point explicit when Ellie is called upon to provide evidence that she actually did traverse the galaxy. There is no empirical evidence for the claim that all knowledge claims must be subject to empirical evidence. Furthermore, Ellie embodies a set of virtues. She is a heroic archetype. She’s tough. She’s conscientious. She’s honest. She’s principled. She’s loyal. She spends the bulk of the film asking people to believe in her quest for extraterrestrial life. The natural world has nothing to say about prescriptive ethics, duty, honor, integrity or morality. To ground an entire worldview in nothing more than a posture of skepticism and an unquestioned belief in the scientific method leads to either to nihilism or the substitution of politics for religious faith. Humans build and strengthen the architecture of morality through storytelling. We must ultimately subordinate ourselves to a hierarchy of authority which starts with the family and reaches its pinnacle in the nation state. Because we’re imperfect, we crave stories which simultaneously speak to our flawed nature yet appeal to our highest aspirations. The progressive worldview mostly rejects metaphysics. Subsequently, virtue must be smuggled through occult archetypes and esoteric metaphysics and Sagan has very skillfully achieved that in Ellie.

It is also noteworthy that Ellie is initially presented as a child with a dead mother. She eventually loses her father too, and this marks her as yet another Hollywood portrait of a child without parents whose life choices are informed in part to fulfill a longing borne of a prematurely severed connection and in part to insulate herself from the emotional vacuum at the core of her being. It’s little surprise that when she has her encounter with the “alien” species, it appears to her in the form that she would find most comforting: her father. Her life quest is wrapped in the rhetoric of scientific inquiry, but it reads as a sort of spiritual calling. The liberal democratic imperium needs atomized individuals pursuing life ambitions that advance scientific or material progress in one way or another. Preferably, it’s a pursuit untethered from family ties and religious tradition. This is entirely consistent with the professed agenda behind the mythology of extraterrestrial life as Arthur C. Clarke is on record stating in Brenda Denzler’s book, The Lure of the Edge.

Her counterpart, Palmer Joss, presents a clever subversion of expectations. Just as we saw in the relationship between Mulder and Scully in the X-Files, Contact reverses standard male and female attributes. Despite the numerous studies which demonstrate a higher degree of empathy and social skills in women, Sagan wrote Ellie as the hard bitten scientific realist consumed with a need for evidence. By contrast, Matthew McConaughey’s Palmer Joss is the believer. Granted, he’s an earthy crunchy academic theologian who’s influential enough to be anointed the spiritual advisor to the POTUS. His real world analogues are establishment cucks like Rick Warren and Tony Campolo. He represents a form of toothless Christianity that’s been opportunistically coopted by the establishment to help politicize the churches and lend moral authority to political agendas. Once again to Zemeckis’ credit, Joss lands a solid blow against the edifice of Ellie’s scientific materialism when he asks for proof that she loved her father. It’s the only cinematic moment of which I’m aware when a secular rationalist is left speechless by a theist.

Contact isn’t just an apologia for scientific materialism, but a work of occult theology. When Ellie presents the decryption primer to the Security Council, she insists that the civilization who sent the message had benign intentions because it was presented in the language of science and mathematics. Unlike the dumb religious retards who follow divine revelation, the machine plans were proof of a species who had harnessed the power of science to evolve beyond their primitive tendencies toward self-destruction. Here, Sagan and Zemeckis presume that unchecked technological progress all by itself is a virtue that will elevate and unite humanity. It’s exactly the kind of belief that’s promoted by UNESCO, the UN and their theological subsidiary, the Lucis Trust. They are trafficking occult teleology. As Palmer Joss rightfully pointed out as she made her pitch, what she received was a message emanating from a “booming voice from the sky”. Sagan substitutes three dimensional engineering schematics embedded in a digital black cube of Saturn for the Ten Commandments. She wants people to believe that the construction of the machine will only edify the human race. What atheists like Sagan conveniently ignore is the simple fact that fetishizing the scientific method doesn’t capture the imagination. What does animate human spirit is the possibility that our man made ambitions might unite the world and eventually bring us into contact with a higher intelligence.

Of course, this also means that we must also deify the corporate aristocracy behind the democratic imperium. As industrial mogul, S.R. Hadden, John Hurt is the Randian übermensch who funds Ellie’s ambitions, decrypts the extraterrestrial blueprints, and subcontracts with Japanese company to build a second machine. Without rich industrialists to bankroll these moonshot ideas, we will never achieve our globalist utopia, proles. Though he is portrayed as a sympathetic character, he is another spin on a Nimrod archetype. Zemeckis wants you to see him as a benevolent old coot but as his name suggests, he is a representation of the Assyrian despot, Esarhaddon. He is more accurately seen as a David Rockefeller or George Soros. He is among the wealthy capitalists who fund NGOs, populate academia with cultural Marxists, finance every conceivable fifth column organization and function as a de facto shadow government. Throughout the film, Hadden communicates to Ellie using the most sophisticated technology and possesses more intelligence about her than you would think a private citizen can access. When James Woods’ hardass conservative proposes the possibility that Hadden has perpetrated a hoax on the entire globe, your sympathies are already with Ellie, and by extension, Hadden. Tough shit, you dumb Alex Jones loving conspiratards. George Soros did nothing wrong. So shut it.

What’s most stunning about Contact is the degree to which it blurs the line between fiction and reality. Actual footage of Bill Clinton commenting on the Mars meteorite discovery in which he stresses the importance of ascertaining “facts” has been seamlessly inserted. Actual CNN anchors are “acting” as CNN anchors throughout the film commenting on a fictitious machine which opens wormholes. A news highlight discusses a fake group of religious fanatics committing mass suicide, and it just happens to mirror the actual mass suicide of the Heaven’s Gate cult just a few months before the film’s release. I guess it’s just a lucky coincidence that all these things happened in time for Contact’s release. All of which begs a key question. If “real” news outlets like CNN and real politicians who present themselves as the arbiters of truth are willingly inserting themselves into a fake story about a contact with an extraterrestrial intelligence, why shouldn’t we assume that the “reality” they’re presenting isn’t every bit as synthetic as Contact itself?

While I disagree with his interpretation, Germain Lussier points out the ubiquity of telecommunications devices in the film. The fact that our contact with one another is now being heavily mediated, refracted and distorted through electronic media suggests this was subtle predictive programming. The internet may have brought the whole world together in ways that were unimaginable to previous generations, but the degree to which it has been a salutary force is debatable at best and detrimental at worst. I suggest that this film is tipping us to the possibility that the space program is ultimately about building and enhancing global panopticism.

Speaking of fictitious machines, Contact is basing its technological speculations on special relativity, but if we actually think about how the machine was supposed to work, it doesn’t add up. Resembling the classical model of the atom we learned in grade school, the machine was comprised of several interlocking steel rings. Presumably, with enough acceleration, the rings would convert to mass and tear the fabric of spacetime. Not to get all Neil deGrasse Tyson, but there is no known material that could withstand that kind of energy let alone an energy source to power it. But this came from the mind of Carl Sagan. A scientific mind, right? I don’t mind leaps of imagination, but when you’re presenting a speculative machine that’s linked to a very specific theoretical model that is itself unproven and unobserved, how is this different from theistic belief? Isn’t it interesting that the IMDB trivia page indicates that Carl Sagan wanted to ensure the “science” was correct and the word is bracketed in quotation marks? Isn’t it interesting that this very same visual idea was recycled in Event Horizon and instead of uniting us with benign entities, the machine in that film opened a portal to hell? Why should we presume that a dimensional portal will bring us into contact with benevolent beings as Ellie so fervently insists?

After recovering from her VR journey to the center of the galaxy, Ellie finds herself in the position of having to defend the veracity of her experience before an incredulous government oversight committee lead by a relentless James Woods. Without evidence, Ellie is forced to ask the country to believe that she traversed light years and encountered a simulacrum of her father. You should also believe that an Einstein-Rosen Bridge is legitimate science despite the complete absence of empirical evidence. Is it any wonder that Anita Sarkeesian and Christine Blasey Ford were able to weaponize #BelieveWomen so easily? The cool and dispassionate pursuit of the facts doesn’t hold when religious icons are being violated.

Ellie’s vision amounts to her burning bush moment. In that brief encounter, she was filled with a revelation of the preciousness of life that was so profound, she felt compelled to spread the Gospel of Intergalactic Gnosis with the world. As she descends the Capitol building stairs/Mt. Sinai, she passes through the pillars of Boaz and Jachin, and we behold the throngs of New World Israelites gathered together to pay homage to our gnostic savior. Having crossed the abyss on the Kabbalistic tree of life, she has reconciled the sky and the earth and attained Enlightenment. Joss’ profession of solidarity with Ellie doesn’t just signify a romantic happy ending, it’s the alchemical synthesis of science with divinity just as HP Blavatsky taught in her writings. No longer do we have to cling to the divisive notion that science is at war with faith. Scientism is an article of faith, but now, we can make common cause with religious people as long as they’re promoting a One World State God and don’t get carried away with any of that Jesus shit.

As shows like Netflix’s Maniac demonstrate, Hollywood is pushing the public closer to the idea that pharmacologically enhanced VR is going to provide people with the transcendent experience unavailable in our mundane existence. Even pop culture figures like Tom Delonge are going to great lengths to mainstream the existence of UFOs. Burning Man already has a cosmic temple to prep us for the new Cosmic AI God. Grimes has already written the first transhuman cyberpunk pop anthem. Science fiction films which posit the possibility of alien intelligence are a key component of this agenda. And Ellie Arroway was certainly among the most indelible characters of the modern era to illuminate the path.

Jonas Salk: Survival of the Wisest

Though it’s debatable that his name means anything to anyone under the age of 30, Jonas Salk is known as of the inventor of the polio vaccine. If his name registers at all, he is likely to be seen as a fearless champion of scientific progress and a paragon of enlightened modernism whose contributions to medical science have elevated Western society out of the backwardness of religious superstition. So when Jonas Salk writes a speculative tract called Survival of the Wisest which spells out the type of individual best suited to guide humanity into its new age of enlightened virtue, it is meant to be accorded the reverence one would normally reserve for religious doctrine. Survival of the Wisest is, in fact, a quintessentially scientistic work. It has the veneer of scientific rigor. It is filled with charts and fancy scientific words like “metabiology”. Make no mistake though, Salk has donned the miter of the scientific priesthood and has issued what amounts to a proclamation of Scientific Prophecy.

Survival of the Wisest is a short read, but it’s dense and by his own admission, it’s not a work of actual scientific theory. It is a speculative, philosophical work which presents itself as authoritative prescription for humanity as we march forward into the new age of global liberalism. Salk posits that scientists’ “attention must turn increasingly to questions of of general human concern.” While he claims that his concern is for the general welfare of humanity, it comes across like a justification for the existence of a scientific dictatorship. By synthesizing Darwinism, Malthusian warnings of cataclysmic overpopulation, Freudian psychoanalysis, and a quasi-Lockean post-Enlightenment outlook on Natural Law, Salk tries to manufacture a telos for the entire human race.

This book demonstrates the hubris of placing scientific materialism as the foundational propositions for modern society. Salk claims that true wisdom is the product of those who are able to negotiate inexorable forward march of competing dialectical tensions. Man is simultaneously the author of his evolutionary progress and the victim of his lethal excesses. By ensuring that the “wisest” among us are able to guide this forward march of evolution, we are fulfilling the purpose that’s in accord with “nature”.

Needless to say, Salk is engaging in a long form circular argument. In order to attain wisdom, you must first dismantle the “illusion” that man is a purposeful being in the first place. Because after all, there is an order and a direction to the evolutionary flow of the universe. And it’s only properly understood by the Wisest among us. And the Wisest are the ones best adapted to discern true wisdom. See how this works?

While presenting abstract concepts such as “being” and “ego” as though they’re objective phenomena and their relationship to somatic biology over time as an ironclad fact, Salk is trafficking lots of metaphysical assumptions that he cannot prove through pure scientific empiricism. He comes across like the illuminated Platonic mystic who apprehends the world of true forms and is simply here to decode the shadows of the cave wall for all you rubes. Everything in the natural world is in a state of evolutionary flux except for his speculative prescriptions for the future. His talks of the synthesis of the scientific and the artistic, but his language is freighted with an aura of moral imperative and absolute necessity.

The truth is that Salk and the adepts of the scientific priesthood have already prevailed. Science is used to rationalize anything and for the most part, no one can distinguish between the science and the moral prescriptions wrapped around the rhetoric. If depopulation and eugenics can be justified by the “wisest” among us and they have the sanction of the media, political and academic classes, who can stand in their way? Better yet, if you can manage to make people believe it’s virtuous through popular culture, you won’t face opposition when the laws are passed. How else do you explain the Thanos Did Nothing Wrong subreddit?

Survival of the Wisest seems indistinguishable from the likes of HP Blavatsky, Alice Bailey and Annie Besant who have proclaimed that we’re in a new Age of Aquarius. Post-Enlightenment liberalism has demolished the traditional cornerstones of the classical worldview. Subsequently, the void of meaning and purpose needs to be filled with substitutes. However, the task of filling this void has laid bare the numerous contradictions of the neverending pursuit of liberation. The perpetual quest for infinite tolerance and freedom cannot be reconciled with a society that respects boundaries and limits. You got a problem with womyn of size, bigots? Do you object to cannibalism or something? Do you oppose progress?

Even the academic elites cannot avoid confronting the fact that liberalism has only compounded the problems against which it rebelled in the first place. Of course, the solution cannot be a rejection of liberalism. It must be a reaffirmation of liberalism. You know. Just cede the tedium of thinking to Wisest among us. They’re only concerned with their Survival.

Oops.

I mean OURS.

Carl Sagan, Scientism, and the Liberal post-Enlightenment Consensus

I was sent this quote by a friend, and as much as I’m inclined to agree, I think a more balanced perspective is in order. I still reserve a great deal of affection for Mr. Sagan, but he’s hardly the first to diagnose the decrepitude of mind and spirit that’s emblematic of the classically liberal, post-Enlightenment technocratic age.

John Henry Newman, Edwin Lawrence Godkin, Oswald Spengler and Alexis de Tocqueville were but a few people who also foresaw the American experiment headed towards this unfortunate state of affairs.

If we’re going to be fair minded, we need to redirect the critique back to the worldview espoused by Mr. Sagan. What you find in the writings of those who held a more traditionalist mindset was a warning that the dogmatic emphasis on materialism and scientism would necessarily result in a tendency toward technocratic despotism. It would necessarily result in people attributing moral transgression to objects (i.e. guns) or material privation (i.e. inequality). It would necessarily result in a pharmaceutical industry relating to people as bags of chemicals whose moods and performance can be optimized with drugs. It would necessarily result in people making endless appeals to political power in pursuit of an ever elusive notion of #EQUALITY. It would necessarily result in an education system which indoctrinates the idea that the highest virtue is to place all morality into the arena of politics and that some magical combination of bureaucracy and legislation will result in ever improving outcomes.

Regarding his subtle dig at those who are sympathetic to crystals, astrology or anything that falls under the broad umbrella of New Age mysticism or the Western esoteric tradition, the entire scientific tradition as we know it is more closely aligned with the Western esoteric tradition than it is the Christian worldview. Mind you, I’m not trying to say that Christians are hostile to science by default, but there’s an esoteric spiritual worldview that’s baked into a lot of the scientific worldview that goes mostly unacknowledged. I suggest that has more than a little to do with the longstanding antagonism we’ve been fed surrounding the Faith vs. Science dichotomy.

I’ll always have a soft spot for Carl Sagan, but he can’t have his scientistic cake and eat it too. Liberalism has been the default setting for at least the past couple centuries. We’re seeing it move towards its logical conclusion: global technocracy.

I don’t think you can make this critique in earnest without a willingness to reexamine the underlying presuppositions of the post-Enlightenment liberal consensus.

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