Francis Berger's Blog, page 162
March 21, 2019
Equinox and After
My winter night walks have become spring sunset walks. The change happened as most changes do – gradually then suddenly. One evening I am out walking next to the river, the diaphanous mist of my exhalations suspended and illuminated in the darkness by my headlamp; the next evening I am bathed in the warm orange glow of the setting spring sun inhaling the faint scent of wild plum blossoms. Though I have enjoyed my winter night walks, it is good to feel the sun’s rays again and see the verdant world that has laid dormant for so long energetically awaken from its slumber.
The spring equinox was glorious. Untarnished blue skies marred only by the vapor trails of occasional jets passing overhead. Warm spring air still haunted by the last frosty ghosts of fading winter. And after sunset, the appearance of yet another super moon, full alabaster white this time, bathing everything in silvery tones.
Today was a virtual repeat of yesterday. I arrived home a little earlier than usual and cajoled my son into joining me on my walk. The plum tree perfume was a little heavier than it had been the day before, or perhaps it just seemed so because of the perfectly still air. As we walked along the riverbank, my son prattled on about the various characters in Sonic the Hedgehog. When he had exhausted the topic, we talked for a while about equinoxes and solstices and the eternal war between light and darkness. Out in the fields, the deer were grazing in full force, and we stopped for a moment and counted them.
At the line of poplar trees near the levee, my son paused to rest and noticed the carcass of a rabbit next to the narrow drainage ditch that flows into the river. We looked at the bundle of fur and bone wordlessly for half-a-minute, and then turned away and made our way back to the house. After a few minutes, my little boy was talking about Sonic again, and I listened with all the interest I could muster. As the sun sank behind a stand of black locust trees in the distance, I noted that the light had hung on a little longer than it had the day before. As imperceptible as it had been, it somehow made all the difference in the world.
The spring equinox was glorious. Untarnished blue skies marred only by the vapor trails of occasional jets passing overhead. Warm spring air still haunted by the last frosty ghosts of fading winter. And after sunset, the appearance of yet another super moon, full alabaster white this time, bathing everything in silvery tones.
Today was a virtual repeat of yesterday. I arrived home a little earlier than usual and cajoled my son into joining me on my walk. The plum tree perfume was a little heavier than it had been the day before, or perhaps it just seemed so because of the perfectly still air. As we walked along the riverbank, my son prattled on about the various characters in Sonic the Hedgehog. When he had exhausted the topic, we talked for a while about equinoxes and solstices and the eternal war between light and darkness. Out in the fields, the deer were grazing in full force, and we stopped for a moment and counted them.
At the line of poplar trees near the levee, my son paused to rest and noticed the carcass of a rabbit next to the narrow drainage ditch that flows into the river. We looked at the bundle of fur and bone wordlessly for half-a-minute, and then turned away and made our way back to the house. After a few minutes, my little boy was talking about Sonic again, and I listened with all the interest I could muster. As the sun sank behind a stand of black locust trees in the distance, I noted that the light had hung on a little longer than it had the day before. As imperceptible as it had been, it somehow made all the difference in the world.
Increasingly Meaningless Words and Phrases
As far as I can tell, the words contained in the list below no longer define what they are meant to define.
moral authorityfreedomhuman rightsdemocracyvaluesjusticephilanthropist
I hear these words repeated ad nauseam every day, yet I rarely perceive the things they are meant to delineate.
What a truly confusing time to be alive.
moral authorityfreedomhuman rightsdemocracyvaluesjusticephilanthropist
I hear these words repeated ad nauseam every day, yet I rarely perceive the things they are meant to delineate.
What a truly confusing time to be alive.
March 19, 2019
Metaphysical Confusion and Value Delusion
Max Scheler (1874-1928) was a well-known and respected German philosopher during his time, but has since slipped into relative obscurity. He was a Catholic convert who later turned his back on the Church because of its rigidity and dogma. He was also a rather controversial figure and was involved in an adultery scandal that cost him a professorship among other things. Nevertheless, Scheler is a fascinating thinker. Although I do not agree with everything he expounds, much of what he argues in his book
Ressentiment
not only makes sense, but is, in my humble opinion, also extremely topical given the circumstances of our contemporary, resentment-fueled leftist/liberal dominated world.
In Ressentiment, Max Scheler agrees with Friedrich Nietzsche's claim that Ressentiment values result in a descent and deterioration of the individual and society away from higher-positive values to lower-negative values, but Scheler disagrees with Nietzsche regarding the source of Ressentiment. Unlike Nietzsche, who believes Ressentiment stems from slave morality embedded within Christianity, Scheler expertly argues that the actual source of Ressentiment values is bourgeois morality. Scheler essentially attests that the roots of liberalism and leftism are to be found there and not, as Nietzsche presumed, in Christianity. Nevertheless, though Ressentiment originated in bourgeois morality, Scheler admits it did gradually seep into Christianity, tainting and eventually usurping original Christian values through the centuries until it found its ultimate expression in the French Revolution in 1789.
In the following, I present a brief outline of Scheler’s views concerning the corrupting influence of Ressentiment values which, in their purest form, results in Metaphysical Confusion and, ultimately, Value Delusion. I am firmly convinced, as are many others, that our contemporary world suffers from an acute case of both. The following may help shed light on at least some aspects of our current societal malaise. Though much of the following information is not new or groundbreaking, it is my hope that exploring Scheler's ideas here might help clarify some of the confusion concerning the dominant Metaphysical Confusion of our own times.
In order to understand Nietzsche's concept of Ressentiment properly, it must be shown in relation to the apriori hierarchy of value modalities, which Scheler regards as emotively experienced and universal, objective, and constant. From lowest to highest these modalities (with their respective positive and corresponding negative forms) are as follows: sensual values of the agreeable and the disagreeable; vital values of the noble and vulgar; mental (psychic) values of the beautiful and ugly, right and wrong and truth and falsehood; and finally spiritual values of the Holy and unholy of the Divine and idols.
Scheler argues that this apriori hierarchy of value modalities best represents Christian ethics and morality (at least in the ideal, traditional form) as it is modeled upon a belief in Divine creation and the existence of a personal, loving God. For individuals or societies living life within such a framework, the ethical, psychological, and spiritual issue becomes how the energy from these feeling states will be channeled so as to better benefit the individual person and society. Hence, an adulterated Christian hierarchy of ethics and values cannot, as Nietzsche argues, be the source of resentment values. Thus, it is a framework built upon what Scheler describes as Positive Value.
On the other hand, Ressentiment represents the dark underside, or inversion, of Scheler's vision of a personal and transformational non-formal ethics of values. Scheler notes that the state of Ressentiment, as a personal disposition, begins primarily in negative psychic and emotional states; chief among these are envy, jealousy, anger, hatred, spite, malice, joy over another's misfortune, mean spirited competition, etc. Scheler also states that the sources of what he terms feeling states responses might be motivated by almost any negative experience ranging from personal criticism, ridicule, and mockery, to rejection, abandonment, and so forth.
According to Scheler, Ressentiment is highly situational in character because it always involves "mental comparisons" (value-judgments) with other people who allegedly possess no such Ressentiment feelings and who simultaneously exhibit authentic positive values. Although Ressentiment might begin with admiration and respect, it ends in a coveting of those personal qualities and goods possessed by another. In other words, what Scheler defines here is classic resentment, the kind we encounter on a daily basis in the everyday world - the kind we ourselves have felt or perhaps still feel on occasion when confronted by people who inspire feelings of inferiority or longing within us.
Further refining Ressentiment, Scheler writes:
"Through its very origin, ressentiment is therefore chiefly confined to those who serve and are dominated at the moment, who fruitlessly resent the sting of authority. When it occurs elsewhere, it is either due to psychological contagion—and the spiritual venom of ressentiment is extremely contagious – or to the violent suppression of an impulse which subsequently revolts by "embittering" and "poisoning" the personality."
A person mind-poisoned by resentment would have flows in the direction of unethical action, away from the positive and toward negative and lower values on the apriori hierarchy of value modalities. No longer respecting any sense of Divine Creation and unable to view the world through the lens of Christian love, the resentful shift their values in direct opposition to the original value modalities. This is initially a reverse horizontal movement from positive to negative that leads to a descending movement from higher to lower.
For Christians, these movement from the positive to the negative and from the higher to the lower at the individual level epitomize sin and transgression. They represent shifts away from the Divine - movements away from the knowledge of being made in God's image through love. The recognition of these shifts from the positive to the negative requires repentance in order to be absolved, but through repentance, Christianity does offer the mechanisms through which such psychic and spiritual transgressions can indeed be absolved. According to Scheler, once a Christian has repented a shift inspired by Ressentiment, he or she has the opportunity to once again realign with Positive Value and continue pursuing the proper flow of spiritual, psychological, and physical energy.
But what of individuals who refuse or reject repentance or disregard the very concept of being made in God's image through love as embodied within the hierarchy depicted above?
Scheler classifies the inability or refusal to align oneself with the apriori hierarchy of values as Pathological Ressentiment. At the individual level, Pathological Ressentiment leads to a deadening or numbing of common sympathetic feeling states and the higher psychic or spiritual feeling states. Put another way, individuals plagued by Pathological Ressentiment not only have disordered emotions and emotional states, but are essentially cut off from the higher, ascendant spiritual states. Since they reject the very concept of being made in God's image and the love of a personal God, the Ressentiment-imbued essentially cast themselves into a state of Metaphysical Confusion eventually leading to what Scheler calls Value Delusion. The ethical, psychological, and spiritual issue of how the energy from these feeling states will be channeled so as to better benefit the individual person and society are perverted and take on an inverse form.
Metaphysical Confusion at the level of the individual is bad enough on its own, but if Pathological Ressentiment infects a large number of individuals in a given community or society, it can have profound societal repercussions as well.
Metaphysical Confusion at the societal/cultural level results first in a complete inversion of the apriori hierarchy of values, which is then complemented by the vertical assent of this inverted hierarchy. What once occupied the top of the hierarchy is now perverted and placed squarely at the bottom; hence, the vertical no longer represents an assent from the lower to the higher, but rather the vertical assent away from a misunderstood higher toward a falsely exalted lower.
In the inverted Metaphysical Confusion hierarchy, Divine Creation and Divine Love are placed firmly at the bottom of the stack and are afforded the smallest amount of territory possible. In fact, the values of the Holy and unholy are completely stripped of any reference to the authentic Divine and are instead presented as nothing more than hypocrisy and superstition.
As bad as that is, what makes the predominant flow in the hierarchy of Metaphysical Confusion even worse is the perversion and elevation of the other lower levels of the hierarchy. This, in essence, is the crux of Value Delusion - that is, a flow away from the misrepresented Divine up into the "higher" values. Thus, the mental values level, which was once one rank below the top, is now one rank above the bottom. In addition, rather than being the domain of truth and falsehood, beauty and ugliness, and so forth, the level of mental values becomes the home of political ideology and nothing more. Furthermore the vital values, which focused on nobility and vulgarity are replaced by the negative values of fear and security. The values of utility occupy the summit of the inverted hierarchy of Metaphysical Confusion where they serve as the new idols of worship within the Value Delusion world.
Moreover, unlike the apriori hierarchy, the inverted hierarchy offers no corresponding positive values towards which an individual could shift, thereby making any sort of shifting virtually impossible. Seen in this light, the hierarchy of Metaphysical Confusion and Value Delusion offers no freedom within its structure. It is a totalitarian system par excellence. There is only one possible way the flow can go and no absolution is offered to any who refuses to follow the one possible direction the structure offers within its framework.
The Metaphysical Confusion / Value Delusion hierarchy diagram above well illustrates current circumstances in the contemporary West. The hierarchy can be applied to nearly all leftist/liberal societies in the modern West and historical leftist/liberal societies such as those found in revolutionary France and Bolshevik Russia.
The contemporary West is utterly steeped in Value Delusion, so much so that the vast majority of its people can no longer envision any other form of ascent than the one presented by the hierarchy of Value Delusion. A cursory glance at most media sources in any Western country is enough to confirm this. Of course, this state of Value Delusion is hardly surprising considering the Establishment's intentional and skillful instilling and harnessing of Ressentiment over the past two centuries or more. There should be no confusion about this whatsoever. Whatever benefit the Enlightenment offered has been thoroughly sabotaged by the Establishment's utilization of resentment as a means of consciousness distraction and manipulation.
Value Delusion represents but a portion of what modern people are up against. What can or should be done in the face of this world of Metaphysical Confusion and Value Delusion will, for the time being, remain the subject of future posts. In the meantime, I believe Scheler's concepts of Metaphysical Confusion and Value Delusion offer clear insights into the nature and the scope of the many challenges modern people face, namely spiritual alienation and a disordered metaphysical conception of Reality at the level of consciousness.
Note added: The diagrams and some of the information included in this post were extracted from the following source.
In Ressentiment, Max Scheler agrees with Friedrich Nietzsche's claim that Ressentiment values result in a descent and deterioration of the individual and society away from higher-positive values to lower-negative values, but Scheler disagrees with Nietzsche regarding the source of Ressentiment. Unlike Nietzsche, who believes Ressentiment stems from slave morality embedded within Christianity, Scheler expertly argues that the actual source of Ressentiment values is bourgeois morality. Scheler essentially attests that the roots of liberalism and leftism are to be found there and not, as Nietzsche presumed, in Christianity. Nevertheless, though Ressentiment originated in bourgeois morality, Scheler admits it did gradually seep into Christianity, tainting and eventually usurping original Christian values through the centuries until it found its ultimate expression in the French Revolution in 1789.
In the following, I present a brief outline of Scheler’s views concerning the corrupting influence of Ressentiment values which, in their purest form, results in Metaphysical Confusion and, ultimately, Value Delusion. I am firmly convinced, as are many others, that our contemporary world suffers from an acute case of both. The following may help shed light on at least some aspects of our current societal malaise. Though much of the following information is not new or groundbreaking, it is my hope that exploring Scheler's ideas here might help clarify some of the confusion concerning the dominant Metaphysical Confusion of our own times.
In order to understand Nietzsche's concept of Ressentiment properly, it must be shown in relation to the apriori hierarchy of value modalities, which Scheler regards as emotively experienced and universal, objective, and constant. From lowest to highest these modalities (with their respective positive and corresponding negative forms) are as follows: sensual values of the agreeable and the disagreeable; vital values of the noble and vulgar; mental (psychic) values of the beautiful and ugly, right and wrong and truth and falsehood; and finally spiritual values of the Holy and unholy of the Divine and idols.
Scheler argues that this apriori hierarchy of value modalities best represents Christian ethics and morality (at least in the ideal, traditional form) as it is modeled upon a belief in Divine creation and the existence of a personal, loving God. For individuals or societies living life within such a framework, the ethical, psychological, and spiritual issue becomes how the energy from these feeling states will be channeled so as to better benefit the individual person and society. Hence, an adulterated Christian hierarchy of ethics and values cannot, as Nietzsche argues, be the source of resentment values. Thus, it is a framework built upon what Scheler describes as Positive Value.
On the other hand, Ressentiment represents the dark underside, or inversion, of Scheler's vision of a personal and transformational non-formal ethics of values. Scheler notes that the state of Ressentiment, as a personal disposition, begins primarily in negative psychic and emotional states; chief among these are envy, jealousy, anger, hatred, spite, malice, joy over another's misfortune, mean spirited competition, etc. Scheler also states that the sources of what he terms feeling states responses might be motivated by almost any negative experience ranging from personal criticism, ridicule, and mockery, to rejection, abandonment, and so forth.According to Scheler, Ressentiment is highly situational in character because it always involves "mental comparisons" (value-judgments) with other people who allegedly possess no such Ressentiment feelings and who simultaneously exhibit authentic positive values. Although Ressentiment might begin with admiration and respect, it ends in a coveting of those personal qualities and goods possessed by another. In other words, what Scheler defines here is classic resentment, the kind we encounter on a daily basis in the everyday world - the kind we ourselves have felt or perhaps still feel on occasion when confronted by people who inspire feelings of inferiority or longing within us.
Further refining Ressentiment, Scheler writes:
"Through its very origin, ressentiment is therefore chiefly confined to those who serve and are dominated at the moment, who fruitlessly resent the sting of authority. When it occurs elsewhere, it is either due to psychological contagion—and the spiritual venom of ressentiment is extremely contagious – or to the violent suppression of an impulse which subsequently revolts by "embittering" and "poisoning" the personality."
A person mind-poisoned by resentment would have flows in the direction of unethical action, away from the positive and toward negative and lower values on the apriori hierarchy of value modalities. No longer respecting any sense of Divine Creation and unable to view the world through the lens of Christian love, the resentful shift their values in direct opposition to the original value modalities. This is initially a reverse horizontal movement from positive to negative that leads to a descending movement from higher to lower.
For Christians, these movement from the positive to the negative and from the higher to the lower at the individual level epitomize sin and transgression. They represent shifts away from the Divine - movements away from the knowledge of being made in God's image through love. The recognition of these shifts from the positive to the negative requires repentance in order to be absolved, but through repentance, Christianity does offer the mechanisms through which such psychic and spiritual transgressions can indeed be absolved. According to Scheler, once a Christian has repented a shift inspired by Ressentiment, he or she has the opportunity to once again realign with Positive Value and continue pursuing the proper flow of spiritual, psychological, and physical energy.But what of individuals who refuse or reject repentance or disregard the very concept of being made in God's image through love as embodied within the hierarchy depicted above?
Scheler classifies the inability or refusal to align oneself with the apriori hierarchy of values as Pathological Ressentiment. At the individual level, Pathological Ressentiment leads to a deadening or numbing of common sympathetic feeling states and the higher psychic or spiritual feeling states. Put another way, individuals plagued by Pathological Ressentiment not only have disordered emotions and emotional states, but are essentially cut off from the higher, ascendant spiritual states. Since they reject the very concept of being made in God's image and the love of a personal God, the Ressentiment-imbued essentially cast themselves into a state of Metaphysical Confusion eventually leading to what Scheler calls Value Delusion. The ethical, psychological, and spiritual issue of how the energy from these feeling states will be channeled so as to better benefit the individual person and society are perverted and take on an inverse form.
Metaphysical Confusion at the level of the individual is bad enough on its own, but if Pathological Ressentiment infects a large number of individuals in a given community or society, it can have profound societal repercussions as well.
Metaphysical Confusion at the societal/cultural level results first in a complete inversion of the apriori hierarchy of values, which is then complemented by the vertical assent of this inverted hierarchy. What once occupied the top of the hierarchy is now perverted and placed squarely at the bottom; hence, the vertical no longer represents an assent from the lower to the higher, but rather the vertical assent away from a misunderstood higher toward a falsely exalted lower.
In the inverted Metaphysical Confusion hierarchy, Divine Creation and Divine Love are placed firmly at the bottom of the stack and are afforded the smallest amount of territory possible. In fact, the values of the Holy and unholy are completely stripped of any reference to the authentic Divine and are instead presented as nothing more than hypocrisy and superstition. As bad as that is, what makes the predominant flow in the hierarchy of Metaphysical Confusion even worse is the perversion and elevation of the other lower levels of the hierarchy. This, in essence, is the crux of Value Delusion - that is, a flow away from the misrepresented Divine up into the "higher" values. Thus, the mental values level, which was once one rank below the top, is now one rank above the bottom. In addition, rather than being the domain of truth and falsehood, beauty and ugliness, and so forth, the level of mental values becomes the home of political ideology and nothing more. Furthermore the vital values, which focused on nobility and vulgarity are replaced by the negative values of fear and security. The values of utility occupy the summit of the inverted hierarchy of Metaphysical Confusion where they serve as the new idols of worship within the Value Delusion world.
Moreover, unlike the apriori hierarchy, the inverted hierarchy offers no corresponding positive values towards which an individual could shift, thereby making any sort of shifting virtually impossible. Seen in this light, the hierarchy of Metaphysical Confusion and Value Delusion offers no freedom within its structure. It is a totalitarian system par excellence. There is only one possible way the flow can go and no absolution is offered to any who refuses to follow the one possible direction the structure offers within its framework.
The Metaphysical Confusion / Value Delusion hierarchy diagram above well illustrates current circumstances in the contemporary West. The hierarchy can be applied to nearly all leftist/liberal societies in the modern West and historical leftist/liberal societies such as those found in revolutionary France and Bolshevik Russia.
The contemporary West is utterly steeped in Value Delusion, so much so that the vast majority of its people can no longer envision any other form of ascent than the one presented by the hierarchy of Value Delusion. A cursory glance at most media sources in any Western country is enough to confirm this. Of course, this state of Value Delusion is hardly surprising considering the Establishment's intentional and skillful instilling and harnessing of Ressentiment over the past two centuries or more. There should be no confusion about this whatsoever. Whatever benefit the Enlightenment offered has been thoroughly sabotaged by the Establishment's utilization of resentment as a means of consciousness distraction and manipulation.
Value Delusion represents but a portion of what modern people are up against. What can or should be done in the face of this world of Metaphysical Confusion and Value Delusion will, for the time being, remain the subject of future posts. In the meantime, I believe Scheler's concepts of Metaphysical Confusion and Value Delusion offer clear insights into the nature and the scope of the many challenges modern people face, namely spiritual alienation and a disordered metaphysical conception of Reality at the level of consciousness.
Note added: The diagrams and some of the information included in this post were extracted from the following source.
The Religion of Self-Hatred
I am neither a philosopher nor a theologian, but I regard self-hatred as among the gravest of sins. Self-hatred is a poisoning of the mind and soul – a rejection of the divine spark within all individuals and the denial of a loving, personal God. At its core, self-hatred opens a vast chasm between the individual and the Divine, which inspires metaphysical confusion.
Unable to recognize themselves as creations of a loving and personal Creator, individuals consumed by self-loathing wander through nihilistic deserts devoid of inherent morality, intrinsic values, and objective meaning. Finding oases of pleasure amongst the dunes is the only chance the self-loathing have at survival. The pleasure oases provide the self-loathing with the only meaning left available to them, and it is in these places the self-hating congregate.
Satiating base instincts and desires dulls the pain but fills not the void. To alleviate this, the self-hating have turned their energies to alchemy. They have transmuted their lead-hatred into golden-love and have drawn up magnificently misguided desert reclamation plans. Their ultimate goal is the creation of an expansive and unified oasis of pleasure in which no one will ever again suffer the outrage of the harsh desert wind.
The establishment of this utopia has become the new religion, one demanding sacrosanct selflessness and sacrifice to the altar of Mankind. The indoctrinated masses worship the new idol with altruistic devotion, lulled by the promise that it will make angels and love-hating, impersonal gods of them all.
The chasm in the distance beyond the desert grows ever wider all the while.
Unable to recognize themselves as creations of a loving and personal Creator, individuals consumed by self-loathing wander through nihilistic deserts devoid of inherent morality, intrinsic values, and objective meaning. Finding oases of pleasure amongst the dunes is the only chance the self-loathing have at survival. The pleasure oases provide the self-loathing with the only meaning left available to them, and it is in these places the self-hating congregate.
Satiating base instincts and desires dulls the pain but fills not the void. To alleviate this, the self-hating have turned their energies to alchemy. They have transmuted their lead-hatred into golden-love and have drawn up magnificently misguided desert reclamation plans. Their ultimate goal is the creation of an expansive and unified oasis of pleasure in which no one will ever again suffer the outrage of the harsh desert wind.
The establishment of this utopia has become the new religion, one demanding sacrosanct selflessness and sacrifice to the altar of Mankind. The indoctrinated masses worship the new idol with altruistic devotion, lulled by the promise that it will make angels and love-hating, impersonal gods of them all.
The chasm in the distance beyond the desert grows ever wider all the while.
March 17, 2019
Hot Dog Haydn
Esterháza Palace, a sprawling Rococo edifice loosely modeled upon the Palace of Versailles, was built by Miklós Esterházy in the 1760s. The palace is located in the town of Fertőd, which is a mere four kilometers from my village of Fertőendréd. My family and I discovered Esterháza Palace three years ago after we moved to Fertőendréd from Sopron. Since then, we make a point of visiting the palace at least once a month to marvel at the ornate architecture and enjoy the tranquility of the sprawling French garden. My son was a little more than four years old the first time we visited, and he loved the vast landscaped garden, which he was free to explore as he saw fit. 
Esterháza Palace - Fertőd, Hungary During our initial walk through the gardens at Esterháza Palace, we came upon a life-sized bronze statue of a man carrying a violin. My son paused before the statue and asked me who the figure was. I read the short inscription on the statue’s base and informed him it was Joseph Haydn. I then went on to explain who Joseph Haydn had been and why there was a statue of him in the gardens of Esterháza Palace. My son listened intently, but kept his eyes focused on the looming statue before him the whole time. When I had finished telling him about Haydn and his patron Miklós Esterhazy, my son pointed up at the statue’s right hand and asked,
“Why is Haydn carrying a hot dog?”
The question caught me off-guard, and I turned my attention to the statue’s left hand. This is what we were looking at:
As you can see, the statue carries a violin tucked under its left arm and what is meant to be a curled batch of completed sheet music in its right, but in my son’s eyes, the completed compositions Haydn holds aloft in his right hand are a hot dog.
I started chuckling immediately. It didn’t take too much imagination at all to see the curled sheet music could indeed be mistaken for a hot dog.
“He’s probably going back the palace because he forgot to put ketchup on it,” I said jokingly.
“Maybe he forgot the mustard, too!” my son chimed in.
My son and I named the statue “Hot Dog Haydn” that day, and we stop before it every time we go to the gardens of Esterháza Palace. No matter how many times I see the statue, I cannot “unsee” my son’s original “hot dog” interpretation.
Though I know the object in Haydn’s right hand is sheet music, my eyes acknowledge only a hot dog, and my mind playfully conjures up an impossible scene from 1765 – one of the esteemed composer scurrying back toward the magnificent palace in order to put some ketchup on the hot dog he had been given.
Esterháza Palace - Fertőd, Hungary During our initial walk through the gardens at Esterháza Palace, we came upon a life-sized bronze statue of a man carrying a violin. My son paused before the statue and asked me who the figure was. I read the short inscription on the statue’s base and informed him it was Joseph Haydn. I then went on to explain who Joseph Haydn had been and why there was a statue of him in the gardens of Esterháza Palace. My son listened intently, but kept his eyes focused on the looming statue before him the whole time. When I had finished telling him about Haydn and his patron Miklós Esterhazy, my son pointed up at the statue’s right hand and asked,
“Why is Haydn carrying a hot dog?”
The question caught me off-guard, and I turned my attention to the statue’s left hand. This is what we were looking at:
As you can see, the statue carries a violin tucked under its left arm and what is meant to be a curled batch of completed sheet music in its right, but in my son’s eyes, the completed compositions Haydn holds aloft in his right hand are a hot dog.I started chuckling immediately. It didn’t take too much imagination at all to see the curled sheet music could indeed be mistaken for a hot dog.
“He’s probably going back the palace because he forgot to put ketchup on it,” I said jokingly.
“Maybe he forgot the mustard, too!” my son chimed in.
My son and I named the statue “Hot Dog Haydn” that day, and we stop before it every time we go to the gardens of Esterháza Palace. No matter how many times I see the statue, I cannot “unsee” my son’s original “hot dog” interpretation.
Though I know the object in Haydn’s right hand is sheet music, my eyes acknowledge only a hot dog, and my mind playfully conjures up an impossible scene from 1765 – one of the esteemed composer scurrying back toward the magnificent palace in order to put some ketchup on the hot dog he had been given.
The Current Target of Resentment "Love"
Max Scheler published Ressentiment just before the First World War. At that time, he was acutely aware of the communist menace bubbling under the surface of society because he had been a Marxist himself. The war had not even officially ended when the Bolsheviks succeeded in overthrowing the Czar in Russia. Other communist revolutions were attempted in other European countries as well. During this time, Scheler’s observations concerning ressentiment hatred being directed at the strong, the powerful, and the wealthy certainly were true, but does the same hold true today?
As mentioned in my previous blog post, resentment-based love continues its faux concern with the oppressed, but the oppressed are no longer the working class proletariat. In our contemporary world, the working class have lost their official victimhood status, which has been transferred to other groups, namely women, people with non-traditional sexual orientations, various ethnicities within the West’s mostly pluralistic societies, and so forth. Unlike the communists of the past whose love of the proletariat actually served as means to cover their intense hatred for the rich and powerful, today’s Global Establishment – which holds nearly all the wealth and power in the West today – works diligently to ensure the ressentiment-based "love” they inspire will not be aimed at them and is deflected elsewhere. Hence, they have created new classes of oppressors.
Who are the oppressors today? The working and middle class native populations of Western nations. The very same groups who essentially maintain and uphold society through their work and taxes. The Establishment’s hatred of these two groups is so profound it can barely be concealed – even under a thick layer of ressentiment-love.
As mentioned in my previous blog post, resentment-based love continues its faux concern with the oppressed, but the oppressed are no longer the working class proletariat. In our contemporary world, the working class have lost their official victimhood status, which has been transferred to other groups, namely women, people with non-traditional sexual orientations, various ethnicities within the West’s mostly pluralistic societies, and so forth. Unlike the communists of the past whose love of the proletariat actually served as means to cover their intense hatred for the rich and powerful, today’s Global Establishment – which holds nearly all the wealth and power in the West today – works diligently to ensure the ressentiment-based "love” they inspire will not be aimed at them and is deflected elsewhere. Hence, they have created new classes of oppressors.
Who are the oppressors today? The working and middle class native populations of Western nations. The very same groups who essentially maintain and uphold society through their work and taxes. The Establishment’s hatred of these two groups is so profound it can barely be concealed – even under a thick layer of ressentiment-love.
March 16, 2019
Resentment - The Hate Fueling Contemporary Conceptions of 'Love'
In Ressentiment, Max Scheler argues against Friedrich Nietzche’s claim that Christian morality and values stem from a slave morality rooted in resentment. Nevertheless, Scheler agrees with Nietzsche’s disparagement of ressentiment as a perverting force, and he steadfastly concurs with Nietzsche’s recognition of the inherent falsifying activity of resentment:
“Ressentiment is a self-poisoning of the mind which has quite definite causes and consequences. It is a lasting mental attitude, caused by the systematic repression of certain emotions and affects which, as such, are normal components of human nature. Their repression leads to the constant tendency to indulge in certain kinds of value delusions and corresponding value judgments. The emotions and affects primarily concerned are revenge, hatred, malice, envy, the impulse to detract, and spite.”
Scheler’s main disagreement with Nietszsche is the source of this ressentiment – the latter places it squarely within Christian morality and values, while the former regards bourgeois morality, which gradually but effectively replaced true Christian morality from the thirteenth century onward, as the true source of ressentiment. Both thinkers understand the falsifying nature of resentment – that of perverting and inverting authentic values and morality.
Scheler’s main bone of contention is Nietzsche’s mistaken conflation of Christianity with bourgeois morality and values. The latter, Scheler argues is utterly steeped in resentment thinking, while the former, in its authentic and unadulterated form, is simply incapable descending into resentment. Scheler concurs with Nietzsche’s criticism of resentment-based slave morality as the source of descending values, but rejects the claim that Christianity provided the catalyst for this descent.
According to Scheler, the error in Nietzsche’s premise becomes readily apparent in the concept of love. This is an important issue for us today as well because no concept has been as thoroughly falsified and perverted as much as love has. Scheler emphasizes that true Christian love is entirely free of ressentiment, but acknowledges “that ressentiment can very easily use it for its own purposes by simulating an emotion which corresponds to this idea. This simulation is often so perfect that even the sharpest observer can no longer distinguish real love from ressentiment which poses as love.”
Scheler concludes this to be the major flaw in Nietzsche’s attitudes regarding Christian love. When Nietzsche disparages Christian love, he is not criticizing actual, authentic Christian love, but ressentiment-based love that masquerades as Christian love. In other words, Scheler agrees with Nietzsche’s overall diagnosis of the sickness in modern man and society, but points out Nietzsche’s mistaken identification of the pathogen behind the illness.
This distinction is of vital importance today. Our world suffers from total metaphysical confusion, and I submit that the bulk of this metaphysical confusion has its foundation in falsified love. People are confused about love. It has become challenging to define and difficult to recognize in its authentic form. The source of this confusion is Scheler’s notion that “even the sharpest observer can no longer distinguish real love from ressentiment which poses as love.” I think this represents the foundation for much of our confused thinking today. It also reveals the Establishment’s use of ressentiment to “for its own purposes by simulating an emotion which corresponds to this idea.”
Regardless of who we are, I firmly believe most people possess, at the bare minimum, a vague intimation of what true love comprises, and I believe the source of this vague intimation is the divine spark each of us carries within ourselves. At some level, most people believe their motivations are driven and directed by goodness rather than evil, that is, by love rather than hatred. Yet, very few are able to truly comprehend the authentic source of this intimation of love or develop this vague intimation in the proper direction. Without this comprehension and development, the divine spark of love innate in all individuals becomes diluted by their own resentment-induced attitudes toward themselves and the world.
In addition to this, our ressentiment-based authorities thoroughly understand the significance and power of authentic love and work adamantly toward falsifying, inverting, and supplanting genuine, resentment-free love with fake, resentment-filled “love.” This fake, resentment-filled love simulates authentic love in such a manner that, “even the sharpest observer can no longer distinguish real love from ressentiment which poses as love.” Thus, people are lulled into the belief they are doing good when in fact they are engaging in its exact opposite.
Our inability to distinguish real love from ressentiment love is at the core of many of our contemporary problems, both at the individual and the societal level. The trick very few of us recognize (and it took me a long time to even begin to become aware of this myself, so I am not pointing fingers at anyone else per se) is that contemporary concepts of love are not grounded in real love at all, but in its opposite – in hatred. According to Scheler, the two pillars of hatred masquerading as love are the hatred of God and the hatred of self.
Ressentiment love does not recognize the reality of a personal and loving God. If it recognizes God at all, it can only regard God in the negative, as either indifferent and uncaring, or cruel and authoritarian. Either way, resentment-fueled love feels nothing but hatred and revulsion for God. Nevertheless, most ressentiment-motivated love is based in atheism, that is, the denial of God. Since God is either indifferent, cruel, or non-existent, resentment-based love regards the act of worship or any expressed love for God as either foolishly misguided or intrinsically evil. In the former, it is filled with spite and detraction against anyone with the audacity to love a divine entity that creates a world full of meaningless suffering, while in the latter it maliciously condemns those who dare to invest their love into something imaginary at the expense of something more concrete like altruism and love for mankind. On the topic, Scheller states:
“In the first place this love of mankind is an expression of suppressed hatred, a revulsion against God. It is the expression of a suppressed hatred of God! It keeps coming back to the strange idea that ‘there isn't enough love in the world’ for one to expend any on other than human beings - a real distortion dictated by ressentiment!”
Thus, the moral imperative in resentment-based love is to channel one’s energies away from God and toward humanity – not individuals made in the likeness of the Divine, but humanity as a whole. Resentment-based love removes God as the focal point and source of love and replaces this with the love of Man. It urges us toward selflessness and charity and persuades us that our highest virtue is to love everyone regardless of who they are. This altruistic urge becomes the only meaningful imperative. The ultimate goal is to make the world a better place for humanity by eliminating all inequalities stemming from Christian or even classical morality, both of which are regarded both as oppressive and authoritarian in nature. Put simply, the highest possible virtue in resentment-based love is materialistically-inspired altruism.
Resentment-based love rejects virtues such as loving your neighbor as yourself or treating people as you would like to be treated and demands we love our neighbor more than ourselves and treat other people far better than we believe we ourselves deserve to be treated. This unselfish “love” is then valued as the highest virtue to which an individual can aspire.
This errant belief in altruistic unselfishness through the unconditional love of the “other” not only inverts the original Christian conception of loving others but also mask altruism’s true source – hatred. Our modern obsession with the disadvantaged and the marginalized has less to do with love for people who are categorized as such and more to do with the hatred of those who occupy positions on the opposite side of the spectrum, as Scheler makes clear in the following passage from Ressentiment:
“Thus the ‘altruistic’ urge is really a form of hatred, of self-hatred, posing as its opposite (love) in the false perspective of consciousness. In the same way, in ressentiment morality, love for the ‘small,’ the ‘poor,’ the ‘weak,’ and the ‘oppressed’ is really disguised hatred, repressed envy, an impulse to detract, etc., directed against the opposite phenomena: ‘wealth,’ ‘strength,’ ‘power,’ ‘largesse.’ When hatred does not dare to come out into the open, it can be easily expressed in the form of ostensible love—love for something which has features that are the opposite of those of the hated object. This can happen in such a way that the hatred remains secret.”
I believe a great deal of our contemporary confusion about love, even among Christians, is located primarily within these two overarching misconceptions. True and sincere Christian love has been completely inverted and falsified by resentment-inspired love which, at its core, actually finds its source in hatred. The inability to differentiate true love from false love leads people to error and is ultimately harmful for both the individual and society. Yet even those who recognize and understand the marked difference between resentment-love and true love are sometimes held hostage by the dictums of ressentiment.
Recognizing this metaphysical confusion surrounding love must surely be the first step toward metaphysical realignment. We must come to terms with the way love has been manipulated by the forces of resentment. As Scheler states, we must realize that “All the seemingly positive valuations and judgments of ressentiment are hidden devaluations and negations.” Resentment has convinced the world that the positive value inherent in Christian love is actually a negative value. According to Scheler, our task is to reject this false devaluation and negation, to challenge this poisoning of the mind, and re-establish the value and positivity contained within Christian love.
“Ressentiment is a self-poisoning of the mind which has quite definite causes and consequences. It is a lasting mental attitude, caused by the systematic repression of certain emotions and affects which, as such, are normal components of human nature. Their repression leads to the constant tendency to indulge in certain kinds of value delusions and corresponding value judgments. The emotions and affects primarily concerned are revenge, hatred, malice, envy, the impulse to detract, and spite.”
Scheler’s main disagreement with Nietszsche is the source of this ressentiment – the latter places it squarely within Christian morality and values, while the former regards bourgeois morality, which gradually but effectively replaced true Christian morality from the thirteenth century onward, as the true source of ressentiment. Both thinkers understand the falsifying nature of resentment – that of perverting and inverting authentic values and morality.
Scheler’s main bone of contention is Nietzsche’s mistaken conflation of Christianity with bourgeois morality and values. The latter, Scheler argues is utterly steeped in resentment thinking, while the former, in its authentic and unadulterated form, is simply incapable descending into resentment. Scheler concurs with Nietzsche’s criticism of resentment-based slave morality as the source of descending values, but rejects the claim that Christianity provided the catalyst for this descent.
According to Scheler, the error in Nietzsche’s premise becomes readily apparent in the concept of love. This is an important issue for us today as well because no concept has been as thoroughly falsified and perverted as much as love has. Scheler emphasizes that true Christian love is entirely free of ressentiment, but acknowledges “that ressentiment can very easily use it for its own purposes by simulating an emotion which corresponds to this idea. This simulation is often so perfect that even the sharpest observer can no longer distinguish real love from ressentiment which poses as love.”
Scheler concludes this to be the major flaw in Nietzsche’s attitudes regarding Christian love. When Nietzsche disparages Christian love, he is not criticizing actual, authentic Christian love, but ressentiment-based love that masquerades as Christian love. In other words, Scheler agrees with Nietzsche’s overall diagnosis of the sickness in modern man and society, but points out Nietzsche’s mistaken identification of the pathogen behind the illness.
This distinction is of vital importance today. Our world suffers from total metaphysical confusion, and I submit that the bulk of this metaphysical confusion has its foundation in falsified love. People are confused about love. It has become challenging to define and difficult to recognize in its authentic form. The source of this confusion is Scheler’s notion that “even the sharpest observer can no longer distinguish real love from ressentiment which poses as love.” I think this represents the foundation for much of our confused thinking today. It also reveals the Establishment’s use of ressentiment to “for its own purposes by simulating an emotion which corresponds to this idea.”
Regardless of who we are, I firmly believe most people possess, at the bare minimum, a vague intimation of what true love comprises, and I believe the source of this vague intimation is the divine spark each of us carries within ourselves. At some level, most people believe their motivations are driven and directed by goodness rather than evil, that is, by love rather than hatred. Yet, very few are able to truly comprehend the authentic source of this intimation of love or develop this vague intimation in the proper direction. Without this comprehension and development, the divine spark of love innate in all individuals becomes diluted by their own resentment-induced attitudes toward themselves and the world.
In addition to this, our ressentiment-based authorities thoroughly understand the significance and power of authentic love and work adamantly toward falsifying, inverting, and supplanting genuine, resentment-free love with fake, resentment-filled “love.” This fake, resentment-filled love simulates authentic love in such a manner that, “even the sharpest observer can no longer distinguish real love from ressentiment which poses as love.” Thus, people are lulled into the belief they are doing good when in fact they are engaging in its exact opposite.
Our inability to distinguish real love from ressentiment love is at the core of many of our contemporary problems, both at the individual and the societal level. The trick very few of us recognize (and it took me a long time to even begin to become aware of this myself, so I am not pointing fingers at anyone else per se) is that contemporary concepts of love are not grounded in real love at all, but in its opposite – in hatred. According to Scheler, the two pillars of hatred masquerading as love are the hatred of God and the hatred of self.
Ressentiment love does not recognize the reality of a personal and loving God. If it recognizes God at all, it can only regard God in the negative, as either indifferent and uncaring, or cruel and authoritarian. Either way, resentment-fueled love feels nothing but hatred and revulsion for God. Nevertheless, most ressentiment-motivated love is based in atheism, that is, the denial of God. Since God is either indifferent, cruel, or non-existent, resentment-based love regards the act of worship or any expressed love for God as either foolishly misguided or intrinsically evil. In the former, it is filled with spite and detraction against anyone with the audacity to love a divine entity that creates a world full of meaningless suffering, while in the latter it maliciously condemns those who dare to invest their love into something imaginary at the expense of something more concrete like altruism and love for mankind. On the topic, Scheller states:
“In the first place this love of mankind is an expression of suppressed hatred, a revulsion against God. It is the expression of a suppressed hatred of God! It keeps coming back to the strange idea that ‘there isn't enough love in the world’ for one to expend any on other than human beings - a real distortion dictated by ressentiment!”
Thus, the moral imperative in resentment-based love is to channel one’s energies away from God and toward humanity – not individuals made in the likeness of the Divine, but humanity as a whole. Resentment-based love removes God as the focal point and source of love and replaces this with the love of Man. It urges us toward selflessness and charity and persuades us that our highest virtue is to love everyone regardless of who they are. This altruistic urge becomes the only meaningful imperative. The ultimate goal is to make the world a better place for humanity by eliminating all inequalities stemming from Christian or even classical morality, both of which are regarded both as oppressive and authoritarian in nature. Put simply, the highest possible virtue in resentment-based love is materialistically-inspired altruism.
Resentment-based love rejects virtues such as loving your neighbor as yourself or treating people as you would like to be treated and demands we love our neighbor more than ourselves and treat other people far better than we believe we ourselves deserve to be treated. This unselfish “love” is then valued as the highest virtue to which an individual can aspire.
This errant belief in altruistic unselfishness through the unconditional love of the “other” not only inverts the original Christian conception of loving others but also mask altruism’s true source – hatred. Our modern obsession with the disadvantaged and the marginalized has less to do with love for people who are categorized as such and more to do with the hatred of those who occupy positions on the opposite side of the spectrum, as Scheler makes clear in the following passage from Ressentiment:
“Thus the ‘altruistic’ urge is really a form of hatred, of self-hatred, posing as its opposite (love) in the false perspective of consciousness. In the same way, in ressentiment morality, love for the ‘small,’ the ‘poor,’ the ‘weak,’ and the ‘oppressed’ is really disguised hatred, repressed envy, an impulse to detract, etc., directed against the opposite phenomena: ‘wealth,’ ‘strength,’ ‘power,’ ‘largesse.’ When hatred does not dare to come out into the open, it can be easily expressed in the form of ostensible love—love for something which has features that are the opposite of those of the hated object. This can happen in such a way that the hatred remains secret.”
I believe a great deal of our contemporary confusion about love, even among Christians, is located primarily within these two overarching misconceptions. True and sincere Christian love has been completely inverted and falsified by resentment-inspired love which, at its core, actually finds its source in hatred. The inability to differentiate true love from false love leads people to error and is ultimately harmful for both the individual and society. Yet even those who recognize and understand the marked difference between resentment-love and true love are sometimes held hostage by the dictums of ressentiment.
Recognizing this metaphysical confusion surrounding love must surely be the first step toward metaphysical realignment. We must come to terms with the way love has been manipulated by the forces of resentment. As Scheler states, we must realize that “All the seemingly positive valuations and judgments of ressentiment are hidden devaluations and negations.” Resentment has convinced the world that the positive value inherent in Christian love is actually a negative value. According to Scheler, our task is to reject this false devaluation and negation, to challenge this poisoning of the mind, and re-establish the value and positivity contained within Christian love.
March 15, 2019
Ressentiment is at the Core of the Problem
"We believe that the Christian values can very easily be perverted into ressentiment values and have often been thus conceived. But the core of Christian ethics has not grown on the soil of ressentiment. On the other hand, we believe that the core of bourgeois morality, which gradually replaced Christian morality ever since the 13th century and culminated in the French Revolution, is rooted in ressentiment. In the modern social movement, ressentiment has become an important determinant and has increasingly modified established morality."
This text appears in at the beginning of Max Scheler's Ressentiment , a slim volume of philosophy of phenomenology in which the author challenges Nietzsche’s assertion that Christianity stems from resentment and slave morality. Scheler argues Nietzsche’s error lies in equating contemporary Christian values as actual and original Christian values. According to Scheler, the Christianity Nietzsche criticizes is not truly Christianity at all, but rather a Christianity perverted by ressentiment values, which Scheler equates with bourgeois morality and its inherent grounding in resentment.
I believe Scheler explores a crucial problem, one that has plagued Christianity since the end of the Middle Ages. Not only have resentment morality and values utterly eclipsed Christianity in society, but they have acted as a kind of poison in which Christianity has been marinating for centuries. The problem for contemporary Christians is twofold in this regard. On the one hand, the distinction between resentment values and Christian values has been completely blurred. On the other hand, authentic Christian values appear flawed and weak when set against the ruling resentment values system.
So much of what I have been encountering online lately can be boiled down the problems Scheler identified in his little book. It’s been a few years since I read Ressentiment, but I think I will revisit it in the very near future and write some observations about the book on this blog. I have a feeling Scheler’s insights would be timely and helpful and add a valuable perspective to many of the topics I have seen fellow bloggers exploring and addressing over the past few weeks.
Stay tuned.
This text appears in at the beginning of Max Scheler's Ressentiment , a slim volume of philosophy of phenomenology in which the author challenges Nietzsche’s assertion that Christianity stems from resentment and slave morality. Scheler argues Nietzsche’s error lies in equating contemporary Christian values as actual and original Christian values. According to Scheler, the Christianity Nietzsche criticizes is not truly Christianity at all, but rather a Christianity perverted by ressentiment values, which Scheler equates with bourgeois morality and its inherent grounding in resentment.
I believe Scheler explores a crucial problem, one that has plagued Christianity since the end of the Middle Ages. Not only have resentment morality and values utterly eclipsed Christianity in society, but they have acted as a kind of poison in which Christianity has been marinating for centuries. The problem for contemporary Christians is twofold in this regard. On the one hand, the distinction between resentment values and Christian values has been completely blurred. On the other hand, authentic Christian values appear flawed and weak when set against the ruling resentment values system.
So much of what I have been encountering online lately can be boiled down the problems Scheler identified in his little book. It’s been a few years since I read Ressentiment, but I think I will revisit it in the very near future and write some observations about the book on this blog. I have a feeling Scheler’s insights would be timely and helpful and add a valuable perspective to many of the topics I have seen fellow bloggers exploring and addressing over the past few weeks.
Stay tuned.
March 14, 2019
A Place in Which I am Happy to Die (No, This is a Happy Post . . . Really!)
Yesterday marked the fourth year anniversary of my move to western Hungary. I normally do not keep track of such things since I have a tough enough time remembering more important dates like my wedding anniversary, yet for some reason, yesterday I recalled I had arrived to Sopron, Hungary on March 13, 2015. Last year, March 13 slipped by unacknowledged, but this year I became acutely aware of the date. I don’t know why. Perhaps it was just a gentle reminder to take a moment to reflect on the time I have spent here.
I certainly do not wish to bore anyone with the details of the four years I have spent in the northwestern part of Hungary, but I will say this – after more than a decade of wandering the globe, I have once again found a place I can call home. I cannot imagine leaving the place I am now or moving anywhere else. I say this not because my circumstances here are perfect or ideal, but they are perfect and ideal enough – at least for me and my family. For the first time in nearly twenty years, I can honestly say I am content. A sense of balance and harmony I haven’t experienced in decades has slowly returned. I am confident I am in the right place, at the right time, doing the right thing. My family is happy. I live in Reality. What more could a man possibly want?
I once jokingly told a friend I would settle down if ever I found a place in which I would be happy to die. Though it sounds rather morbid, I have found that place, and there is no place else I want to be.
I certainly do not wish to bore anyone with the details of the four years I have spent in the northwestern part of Hungary, but I will say this – after more than a decade of wandering the globe, I have once again found a place I can call home. I cannot imagine leaving the place I am now or moving anywhere else. I say this not because my circumstances here are perfect or ideal, but they are perfect and ideal enough – at least for me and my family. For the first time in nearly twenty years, I can honestly say I am content. A sense of balance and harmony I haven’t experienced in decades has slowly returned. I am confident I am in the right place, at the right time, doing the right thing. My family is happy. I live in Reality. What more could a man possibly want?
I once jokingly told a friend I would settle down if ever I found a place in which I would be happy to die. Though it sounds rather morbid, I have found that place, and there is no place else I want to be.
Women of Eger - 1867 - Bertalan Székely I usually avoid feminism as a topic, but I’m feeling mischievous today, so here goes nothing . . .
