On Order, beauty, and me, part ii

In this series, I’m examining order as a theological category by way of the narrative of my own life. In the first post, I described my discovery of punk in college and the hermeneutic of suspicion that gave me for examining the way in which I was raised. In this second post, I’m examining why it is that punk could not offer me a better narrative to order my life than the one I grew up with.

C.S. Lewis wrote in The Abolition of Man that ‘you cannot go on “seeing through” things for ever. The whole point of seeing through something is to see something through it….to “see through” all things is the same as not to see’ (p. 81). The trouble with punk culture is that it participates in an impulse that is nearly universal within American, not to say Western, culture, which is a failure to articulate a positive vision of what people are for. The sedimented belief is that somehow, if the bonds of injustice are smashed, if patriarchy, heteronormativity, corporatism, and militarization are dismantled, then the authentic expression of each individual will naturally be unleashed and come to full flowering, and that the eccentric existence of each of these individuals will somehow miraculously not come into conflict with anyone else’s. In other words, without any sort of directedness except the mere evasion of legal consequences, negative liberty will somehow produce not barbarity but cooperation and flourishing.

The truth is, since we have spent so much time focusing on unmasking, we have not thought much about what should replace what we have torn apart. Nor have we thought about what kinds of ascetic practices we will need in order to form the virtuous habits in us necessary to become the kind of people worthy of whatever vision should replace the one we have destroyed spent so much time destroying as a culture. And perhaps most importantly, we have not considered to what degree our cultural penchant for iconoclasm and revolution makes it impossible for us to cultivate the discipline of those ascetic practices. For in the revolutionary consciousness, which we all share, having been formed in late modern American culture, the problem is always extrinsic. One’s own state of brokenness simply cannot be entertained, except as a matter of poor socialization that can be overcome by consciousness-raising. It is a matter of faith that the real problem is with some evil group in society — who are not merely in error, but whose views are so odious that they must be shamed, disgraced, and if possible, buried completely.  And the more we rage against the external enemy without attending to the enemy within, the more revolutionary culture comes to parody itself. Speaking of Gandhi, Thomas Merton wrote that ‘our evils are common, and the solution to them can only be common. But we are not ready to undertake this common task because we are not ourselves. Consequently the first duty of every man is to return to his own right mind in order that society itself may be sane’ (quoted in Kenneth Leech, Spirituality and Pastoral Care, p. 30).

Punk helped me to see that it is not a good thing to be well-adjusted in a society that is deeply disordered, but while I was busy slamming to the Winnepegan vegans Propagandhi, I was blinded to how much goodness there was in the order my family had instilled in me. I will write more about the process of recovery and retrieval anon.