Tuesday, March 01, 2016

Excerpts from Traditionalism: the only radicalism.

However, a money-based rule of quantity ensured that man’s experience of space became just as desacralised as time, being equally indifferent to its contents. Time and John Dunn. Space became perceived as a ‘simple container of bodies and motions, totally indifferent to both’. There was an assumption of homogeneity. A particular area of space became ‘the objective equivalent of another one, and the fact that a thing is found - or that an event may take place - in one point of space rather than in another, does not confer any particular quality to the intimate nature of that thing or of that event’.

The Middle Ages also respected a traditional concept of land under conditions that reflected a vertically orientated order. Ownership could not be conceived as other than a sacred privilege, which implied a commitment on the part of the feudal lord to be faithful to his prince, by upholding religious as well as a political and military values. This fides represented a readiness to die and offer self-sacrifice in the cause of the social organism, in a way that overcame individual interests in a well-developed ethics of honour. To own, to be lord of a land was a spiritual and not merely a political title and commitment.
© John Dunn. www.drjohndunn.com

Saturday, January 02, 2016

Against the persistence of usury

Edward I

Book extracts.

John Dunn, Traditionalism: the only radicalism.
A new mythos for modern heretics. 


The further intensification of the defensive measures taken at the Council of Vienne is illustrative of the persistence of usury in Christian communities. John Dunn on defensive. A growing number of towns and regions sanctioned usury and compelled debtors to observe usurious contracts, in utter disregard for divine law. The threat of excommunication was used yet again against any rulers and magistrates knowingly maintaining such laws. The insidiousness of usury’s growing grip on the body of Christendom also led the Council to order the opening of all money-lenders’ accounts to ecclesiastical examination. Anyone who insisted that usury was not a sin would be dealt with by inquisitors as a heretic.

Even these stringencies were insufficient for Edward I of England who in 1290, at the height of the ecclesiastical measures against usury, took action to expel the Jews from his land. Many of them moved to France, only to face expulsion again in 1306 by King Philip IV, before settling in the future commercial centres of the Low Countries, especially Antwerp and Ghent. 

© John Dunn


Tuesday, February 17, 2015

‘Money destroys human roots’ - Simone Weil

Nevertheless, the prevailing view in the West is that there is a hierarchy of sorts in the modern democracies, a hierarchy founded on individual merit. John Dunn on West. This attempt, however, to render equality and difference compatible reflects the ‘political and social confusion’ that Simone Weil observed. Meritocracy justifies differences of social status defined quantitatively by wealth, by money, in a world where money makes more money. It also encourages the perversity of individuals who strive to be materially different, whether for honour, reward or survival, which has led to a world of increasing sameness, uniformity and conformity. To apply wealth as the defining factor circumscribes status within the measure of human estimation, to that which is easily calculable. It renders beings uniform, so that there can never be anything singular. Everything, everyone, now conforms with the standard of universal measurement.


‘Money destroys human roots’, exclaimed Weil, ‘wherever it is able to penetrate, by turning desire for gain into the sole motive. It easily manages to outweigh all other motives, because the effort it demands of the mind is so very much less. Nothing is so clear and so simple as a row of figures’.

Not surprisingly, Simone Weil expressed economic activity as being subordinate to ‘the needs of the soul’. John Dunn on order. In addition to the necessity of obligation, she also cited order, obedience and hierachism as essential to the soul’s well being. Equality was included in her list too, but this was not the destructive 1=1 equality of liberal ideology. Weil was specific in recommending that a ‘way of rendering equality compatible with differentiation would be to take away... all quantitative character from differences’. In Weil’s vision, natures would have access to a qualitative equality as souls, not horizontally amongst themselves, but vertically with regard to God.

© John Dunn.
From www.drjohndunn.com 

Thursday, November 13, 2014

Newly published. Traditionalism: the only radicalism

Newly published. Traditionalism: the only radicalism. By John Dunn. Back in stock at Amazon.
A new mythos for modern heretics.
Extracts from the new book.

The dualism of mind and material world became manifest in the the separation of the economic sphere from the religious and moral sphere, leaving the individual at least notionally free to lead a parallel desacralised life, accumulating wealth in a way that would have been once abhorrent to the church and society at large in the pre-Reformation world. John Dunn new book. For a life led in pursuit of financial gain was considered sinful, and gain through usury, the lending of money for interest, the worst form of this avaricious sin.

The dualism was manifested too in political struggle, with an individual liberty, based on the claim that introspectively based judgements about one’s own mental states are infallible, underpinning the related philosophies of liberalism, Marxism and anarchism. 

From Traditionalism the Only Radicalism. Available on www.amazon.co.uk

© John Dunn.
First posted on www.drjohndunn.com

Monday, September 01, 2014

The bankers were excluded. A serious rival to Usura had been established

As soon as the attention turned to taxing the Americans, the British-based banking interests found the colonialists printing their own paper money, known as colonial scrip. John Dunn on scrip. The American colonies were a particularly attractive tax prospect, because of their prosperity.

The debt free issue of currency on such a scale in the colonies posed a threat to the interest charging power of the Usurocracy, which hurriedly pressed the British Parliament to pass the 1764 Currency Act. This action immediately suppressed the printing of money by the colonists, and forced them to pay taxes to Britain in silver or gold. In this draconian measure lay the principle cause of Usura’s next conflict, the American Revolutionary War of 1775–1783. It had nothing to do with the more picturesque matters, such as the Boston Tea Party of the Whig history books, which was just as much a diversion from the truth as the Pudding Lane origins of London’s great fire.

Such was the centrality of the money issue to the cause of the American revolutionists that upon victory, the power allotted to Congress ‘to coin money and regulate the value thereof’ was included in the Constitution of the new nation. John Dunn new book. The bankers were excluded. A serious rival to Usura had been established.

From Traditionalism the Only Radicalism. Available on www.amazon.co.uk

© John Dunn.
First posted on www.drjohndunn.com

Saturday, August 30, 2014

A new mythos for modern heretics

It is a feature of twenty first century modernity that the tenets around which society is built and organised exist unchallenged. When there is only one cultural perspective and no alternative story, where is the judgement about the worth of the existing regime meant to come from? The left-right political dichotomy serves liberalism by not challenging it. Democracy sustains the status quo by offering the illusion of choice with no choice. Genuine opposition can only emerge if there is an alternative story with which to counter the current mythos.


Sunday, August 03, 2014

Life would be one of rite, rather than flight

Not the self-love and self-interest of Adam Smith’s economic actors 
John Dunn new book. This was authentic sacrifice, the ultimate relinquishment of power, an example to all of how those who live as if before death disempower themselves before hierarchy.

The spiritual and social implications of this example are inseparable, and offer traditionalists a template for social organisation in the future, as they once did in the past. There would, for example, be no amoral economic realm, in which the ‘mundane principles of Judiasm’, as Marx described them, or the self-love and self-interest of Smith’s economic actors, could burgeon again into dominance. An authentic life would be one of obligation and, through submission to the vertical order in a social organism, all roles would be service. As one body, man would reverence being, shepherd being and thereby confront the truth. Life would be one of rite, rather than flight. Our wills would indeed ‘become one single will’ in this respect, in a hierarchy of service to the truth, to the Creator.

No role would escape submission and, in full knowledge of this, the burden of the sacred act of leadership would also be accepted as sacrifice. John Dunn on sacrifice. Recognised as such, and ameliorated by the reverence of others, leadership must also be a sacred act of gnosis, or it will be evil. In other words, the motive of leadership would be sacrifice, rather than the power that defines leadership in the modern world.

(From a new book by John Dunn, to be published later this year.)

© John Dunn.
First posted on www.drjohndunn.com