So as I’ve increasingly turned my writing towards fiction, and particularly in trying to get the story that’s been lodged in my brain for more than a decade out, I’ve realised I needed somewhere else to write about that, and about anything else in that vein that strikes me. While when I started this blog I planned to write about anything I wanted to, this blog has acquired a very particular emphasis in certain subjects, and the audiences may not overlap. So I’ve started a new blog to focus on such matters, and upon story telling and fantasy and science fiction in particular, which can be found at http://thegatesofday.home.blog. Subjects such as LDS scripture, theology and so on will continue to be written about here of course.
Some recent articles that reflect on the current (poor) state of academia.
On one hand, here’s an account of a paper which was ultimately suppressed and removed after publication, after some academics found it politically unacceptable (that is, they did not address the actual arguments or content of the piece: they simply disagreed with its conclusions and so strove to make it disappear):
On the other hand – and on a related theme – there’s the recent academic scandal in which several authors have attempted to expose some of the problems currently pervasive in academy (especially in certain portions of the humanities), by seeking to publish fake, and deliberately ludicrous, articles in several academic journals. Which they successfully did. To quote from the following article:
“To date, their project has been successful: seven papers have passed through peer review and have been published, including a 3000 word excerpt of Adolf Hitler’s Mein Kampf, rewritten in the language of Intersectionality theory and published in the Gender Studies journal Affilia.”
Apparently the sort of sentiments one finds in Mein Kampf are far more acceptable to a number of academics, provided they’re directed at the right targets (the linked article – which is mostly the reactions of some other academics – doesn’t in fact mention one particularly egregious case, in which the authors pretended to argue for a pedagogic technique in which some demographics – white males for example – should be ignored in class and even kept on the floor in chains. Apparently some of the peer reviewers felt that the authors’ paper was too sympathetic to such demographics).
It should be increasingly recognised that there are growing portions of academia, especially within the humanities, that are both intellectually corrupt, and politically in thrall to what are ultimately evil ideologies.
I’ve come across this rather interesting and thoughtful article on Abrahamic tests by Larry E. Dahl (a retired BYU professor), which is available from the BYU Religious Studies center. Some particularly important excerpts:
Everyone who achieves exaltation must successfully pass through an Abrahamic test. Let me repeat. Everyone who achieves exaltation must successfully pass through an Abrahamic test. The Prophet Joseph Smith, in speaking to the Twelve Apostles in Nauvoo, said: “You will have all kinds of trials to pass through. And it is quite as necessary for you to be tried as it was for Abraham and other men of God. . . . God will feel after you, and he will take hold of you and wrench your very heart strings, and if you cannot stand it you will not be fit for an inheritance in the Celestial Kingdom of God. That is not a particularly comforting thought, but it is one that cannot be ignored if the scriptures are taken seriously. Why must there be an Abrahamic test? And how can we all be tested like Abraham was tested? Why use Abraham as the standard? What is there about the test Abraham experienced that is universally applicable? When our test comes, will we recognize it? How can we prepare?
What about us? How are we to be tested “even as Abraham”? Being asked to offer a child as a sacrifice just does not relate to our time and circumstance. But wrenching heartstrings does relate—to all times and circumstances. And there are many ways to wrench the heart in any age: being asked to choose God over other things we dearly love, even when those things are good and have been promised, and when we have worked for them, yearned for them, prayed for them, and have been obedient and patient; or being asked to persevere in righteousness and service (perhaps even Church service) in the face of terrible difficulty, uncertainty, inequities, ironies, and even contradictions; or watching helplessly as the innocent suffer from the brutal misuse of God-given agency in the hands of evil men.
Read the full thing at: The Abrahamic Test | Religious Studies Center
An interesting article on Quillette about a topic I’ve touched briefly on before (well, one link here and some theological considerations here), namely transgenderism, in this case about the significant increase of adolescents being diagnosed with gender dysphoria. As the article makes clear, Western society’s increasing willingness to perform severe and irreversible medical interventions on said adolescents may have the consequence of sterilizing thousands of people who may feel very differently in adulthood. Critiquing this state of affairs, however, is becoming increasingly difficult as academic journals hew to a new orthodoxy on such issues. The article also had a number of interesting points on mental illness generally (including the interplay of biology and social factors):
Last week saw another attempt to silence debate and research whose findings diverge from an accepted orthodoxy. In the Advocate, transgender activist Brynn Tannehill decried a 2017 abstract that appeared in the Journal of Adolescent Health, stating that the research into rapid onset gender dysphoria or ROGD was “biased junk science.” The research that Tannehill so strongly objected to was undertaken by Lisa Littman, MD, MPH. Littman surveyed parents about their teen and young adult children who became gender dysphoric and transgender-identified in the context of belonging to a peer group where one, multiple, or even all the friends in a pre-existing peer group became transgender-identified in a similar time frame, an increase in social media use, or both. The findings of the research support the plausibility of social influences contributing to the development of gender dysphoria. The full research paper has not yet been published. Tannehill subsequently posted the article to the Facebook page of the World Professional Association for Transgender Health (WPATH). A discussion ensued in which some commentators asked WPATH leadership to request that the journal …
An excellent article by Daniel Peterson has appeared on The Interpreter, “The Book of Mormon Witnesses and Their Challenge to Secularism”, addressing secularism, theism, the meaning of life, and importance (and strength) of the testimony of the Book of Mormon witnesses. I heartily recommend reading it.
Here’s an excellent article on some increasing – and disturbing – trends in academia, especially in the humanities. In a recent case at Wilfrid Laurier University (in Canada), a Graduate teaching assistant was reprimanded for presenting a televised debate about transgendered nouns, principally because she did not condemn one side of the debate first, and thus help the students reach the correct conclusion (more on that case here). In that particular case, the University has only apologised because the Graduate student involved happened to covertly record the meeting and released it publicly, leading to the unfortunate lesson (in the words of the Graduate student herself): “make sure to secretly record all meetings or they won’t take you seriously.”
As the first article discusses, however, this is not an isolated incident. Under the banner of ‘critical theory’, academics are increasingly acting as ideologues in service to an ideology that explicitly rejects freedom of speech and thought. Some senior academics increasingly see it as their role to ensure students reach the right, “critical” conclusions, and are prepared to punish those who risk otherwise. And similar trends can be seen in the Entertainment and News industries. In each case, the demands of pursuing a new orthodoxy are overriding what were previously regarded as the most vital functions of these institutions.
The article may be read (and is well worth reading) at Wilfrid Laurier and the Creep of Critical Theory
Robert Boylan has written a very interesting post critiquing the new book by Terryl and Fiona Givens ,”The Christ Who Heals”. It’s a very lengthy article, but is well worth reading every word, particularly for its points on the Reformers (where the Givens, like a lot of LDS literature, take a very rosy view of people like Luther), misreadings of early Christian writers, the Fall (where the Givens, again like others, seem to over-correct and not take sufficient notice that LDS scripture describes it as a very real fall) and the Atonement, amongst a number of topics. I highly recommend giving it a close read:
My attention has been drawn to an interesting talk by Neal A. Maxwell on the subject of patience, which can be found here. There’s a lot of substance to this talk, but what really caught my attention was this paragraph here:
When the veil which encloses us is no more, time will also be no more (D&C 84:100). Even now, time is clearly not our natural dimension. Thus it is that we are never really at home in time. Alternately, we find ourselves impatiently wishing to hasten the passage of time or to hold back the dawn. We can do neither, of course. Whereas the bird is at home in the air, we are clearly not at home in time—because we belong to eternity. Time, as much as any one thing, whispers to us that we are strangers here. If time were natural to us, why is it that we have so many clocks and wear wristwatches?
The Book of Mormon describes how God himself is not bound by time (Alma 40:8: “all is as one day with God, and time only is measured unto men”), but Elder Maxwell here talks about time is ultimately not an environment we are entirely comfortable with either, which struck me as a truly profound thought. There’s much more in this talk, however, so I thoroughly recommend reading all of it. Some other snippets that caught my eye:
The patient person assumes that what others have to say is worth listening to. A patient person is not so chronically eager to put forth his or her own ideas. In true humility, we do some waiting upon others. We value them for what they say and what they have to contribute. Patience and humility are special friends.
Further, the patient person can better understand how there are circumstances when, if our hearts are set too much upon the things of this world, they must be broken—but for our sakes, and not merely as a demonstration of divine power. But it takes real patience in such circumstances to wait for the later vindication of our trust in the Lord.
Patience is always involved in the spiritual chemistry of the soul, not only when we try to turn the trials and tribulations—the carbon dioxide, as it were—into joy and growth, but also when we use it to build upon the seemingly ordinary experiences to bring about happy and spiritual outcomes.
Patience is, therefore, clearly not fatalistic, shoulder-shrugging resignation. It is the acceptance of a divine rhythm to life; it is obedience prolonged. Patience stoutly resists pulling up the daisies to see how the roots are doing. Patience is never condescending or exclusive—it is never glad when others are left out. Patience never preens itself; it prefers keeping the window of the soul open.
One significant thing I cover in my thesis (now submitted, and hopefully en route to my viva) is that quite a few scholars get the tone of the Book of Mormon work: there’s a tendency in some quarters to treat it as if it is engaging in some gentle academic discussion, which understates the ultimate authority it claims and the forcefulness with which it states its demands for its readers to change their lives and repent.
One facet of this is touched upon by this interesting article by Noel B. Reynolds, which has just been posted on The Interpreter. Reynolds is responding, amongst other things, to certain claims made by Joseph Spencer in his An Other Testament: On typology (a work, I confess, I’m not a fan of), particularly the division Spencer suggests in Nephi’s writings. One compelling point Reynolds raises in his article is proposed claims result in the characterisation of Nephi as an esoteric writer, something which fits uneasily with Nephi’s own explicit enthusiasm for ‘plainness’.