Is There Any Purpose for the Male Urge to Fight? Violent Anarchy or Heroic Virtue--Which Shall We Choose?

I got to thinking about this topic because of a very good February, 2011 article by Dan Lord at the Crisis Magazine web site, "What Is Fight Club?" I recommend reading it.

I saw the movie (it was released in 1999) perhaps two years ago and was quite intrigued by it. It is violent, and definitely not a family-friendly type of film. I would only recommend it to someone on an individual basis depending on the person. As Lord says, it is "a dark film about existentially desperate young men struggling to create meaning by way of consensual fistfights and controlled anarchy." Lord further tells us that the characters, "are reacting against a contemporary society that lacks a soul. . . . For a male audience, the film is an exhilarating reminder that there is something vital missing in their lives. It reminds them that they have suffered emasculation at the hands of a soft and lazy culture."

I agree. While the film is disturbing and rather nihilistic, nonetheless, I have to admit as a man that there is indeed something mysteriously attractive about it as a man.

While I do think there is truth to Lord's remark about a certain disgust at least in some men--perhaps hidden even to themselves--for suffering emasculation, "at the hands of a soft and lazy culture," there is more to the picture. Near the end, he concludes, "Sheer suppression was never the answer to man’s violent impulse. Letting God purify it and direct it toward its proper end is the only answer. It isn’t a chaotic fight club men need: It’s the Catholic Church." He is on to something here.

I very much agree. Contemporary Western society (and, forgive me, especially some women in Western society, perhaps especially urban professional women with degrees) seems to have largely lost the ability to place the male urge for a fight into its proper and healthy context--the fight against evil.

It's hard to even write this today, the fight against evil, without feeling a little silly. I'm actually very serious. But this indicates how far away from a traditional Christian perspective we have slipped as a culture.

There is truly real evil in the world. It is just as dark and destructive as it has ever been. It wants to destroy society, destroy human life, destroy peace, destroy God's image in the world--which is the human person transformed by grace.

There really is an interior, natural urge in men--especially evident in young boys!--to fight. But--and this is very important for women to understand--this urge is NOT simply a general urge to fight anything, for any reason. Boys (especially young boys where this urge is closest to its naturally more innocent state before being pulled in a dark direction by the world) do not, generally speaking, want to fight simply for the sake of fighting. The urge in young boys is not to fight for no reason at all. They want to fight--for the sake of what is good! They want to fight against evil, against the forces of darkness!

Yes, we men I would claim without apology, have a natural drive to fight. But despite the claims of contemporary culture to the contrary, this drive is NOT generic. It's an urge with a purpose--a reason--a desired destiny. We want (just as small boys) to fight against evil. We want to defend what we know is good and true and beautiful. We want, if and when appropriate, to be able to defend our families--to keep our wives and children safe. We want to be the mythical prince slaying the dragon who is trying to eat the princess. It is a very primal and deep instinct. It is very connected to simply being a man at a very root level. This is why, I believe, it is one of the earliest and most commonly and easily observed differences between boys and girls at a young age. The young boys (for the most part) are the ones running around with pretend swords raucously engaging in mock battles. There is a natural attraction to this in boys that is largely lacking in girls (at least to the same intensity). The attraction of boys to superheros is the very same desire in action. Superheros have a purpose. They fight against evil, they protect others from being harmed by evil forces that will harm and destroy if they are not aggressively and forcefully opposed.

But we live in a culture, more and more, that takes this healthy urge to fight for what is right and good and true, and calls it bad without qualification. It no longer knows what it is for. It squelches it, stuffs it away and is embarrassed about it. The only barely acceptable place for it to still be on display is in organized sports. But even there, with more and more restriction.

So, what happens? How does the culture respond to the denigration of men's proper desire to fight? Fight Club, for all its brutality and nihilism, is a powerful symbol of the deep inner drive to fight in the hearts of men. And it also shows in a fantastical way just how twisted things can become among men when our drive to fight is no longer embraced and valued by the larger culture in an ordered and healthy way.

Indeed, it is specifically Christianity which is able more than any other force of life on earth, to place fighting in a good context. Without the Christian understanding of standing up, with God's grace, for what is right and true according to Jesus Christ and His Church, this primal urge cannot help but to become itself easily twisted and deformed, becoming a source of harm rather than a force for preservation and protection.

But to realize and to live this in a healthy and balanced way, under God's grace, we first must not abandon the ancient awareness that there is indeed a force for great evil ever active in the world, at war with mankind, trying to enlist men to its cause against other men. When we first remember this, we can then realize that fighting on behalf of the good--in defense against an attacking evil, or even attacking evil first--is itself a good thing. A noble thing. A manly thing.

Update:  Might a Fight Club sort of ennui have had anything to do with the recent riots in London? Of course this is only part of a complex picture. The rise in fatherless homes, increasingly welfare-state policies that require little contribution to society from the young, and the decline in the sincere practice of Christian faith all play a major role.

Conversion by Way of Evil, Part 4

See part 1 here, part 2 here, and part 3 here.

So, I had come to believe that only supernatural origins are able to explain, ultimately, the reality of both good and evil acted out in human life in all its complexity. And I became certain that this source influencing us toward actions that we call good (for the very meaning of "the good" entails this) is superior to that source influencing us to do what we call evil.

Again, if only nature were at play in the sphere of human action--with no supernatural influence involved--it should be the case that I should be able to always do that which I have decided rationally is the best thing to do. But I can't, and I don't. This split between the knowledge of the good and what I actually do bores a hole right through any merely utilitarian or pragmatic attempt to explain human moral sensibility--most especially in considering the wretchedness that lies in waiting at the darkest depths of our worst selves. This is no mere realm of earthly nature.

So, what is this "good"--this beyond-nature source of moral influence in human life that is superior to that which pulls us toward evil? I will speak in a very summary fashion. The source of goodness must be singular--one (there does not seem to be a competition among multiple systems of goodness). This is our human experience. Search our conscience, our heart, our soul, our psyche, and we find there a spiritual wellspring gently pointing us toward the good which is entirely consistent, whole, integral, of-a-piece, with itself. It is one. I do not wonder whether that which guides me to prefer beauty over ugliness, or love over hatred, or honesty over deceitfulness, is multiple or is singular. It speaks to my heart with a unified, singular voice. It is a single orchestra playing with perfect harmony. Or, more accurately, a single benevolent power, speaking to me through various spiritual instruments that nonetheless are perfectly attentive to his one conductor's wand. This does not mean that there are no competing voices in my heart, but, I recognize them as such. Powers that try to bend me toward depravity and selfishness I realize are different powers than that one unified influence which beckons me to choose the good.

Why does this superior, unified, spiritual power have any interest in me??? Why should there be any such thing as some beyond-nature being who cares one whit what I do with my life??? These are highly perplexing questions.

Philosophically I realized, if there is such a thing as god (meaning, one single supernatural being who is all-powerful), it can not be the case that god--a real god, that is--could have any need whatsoever for human beings. For if a supposed god had any need for us he/it would not be god. Any being who needs other beings for anything, well, what kind of a god is that? Not much of a god if he/it is not all-sufficient within himself. No, god is not god if he has to seek outside himself to supply some lack within.

So, back to the question. The explanation for god's manifest interest in human life cannot be--it is philosophically impossible--that he needs to be interested in us. In other words, if god is god, we cannot be for him a source of good that he does not already contain fully in himself. If all good does not reside in all fullness in him, god is not god. A god that has to take an interest in human beings in order to gain something he lacks within, is not god. As I thought about all this, I came to this conclusion: the only explanation for god's (the singular source of all goodness) interest in we human beings has to be because he loves us! It's not because we provide something he needs. He is interested in us out of sheer goodness--out of love--out of benevolent regard for us to be good ourselves. Nothing else (if god is god--a robust, full, real god--not some wimpy half-god who needs stuff from mere human beings) makes any rational sense!

I thought about this quite a bit. I tried to come up with a philosophically satisfactory alternative explanation that answers the question why does god (understood as the all-powerful, singular source of all goodness) have an interest in human life if not because of a completely gratuitous love? Can there be any other explanation? I concluded--no. Rationally, philosophically speaking, if god is god (lacking in nothing) only one reason offers any sensible explanation as to why he should care about human beings at all--sheer love; love freely given out of total, simple generosity, and not out of any necessity. I tried to find alternative explanations for god's interest, and there are none. The only way you can find an alternative possibility to god's regard for human life than freely given love is if you demote god to less than god so that his interest can then be explained in virtue of some necessity in him to go outside himself.

And, I have not traced this line of thinking out here, but along with all of this I was realizing as well that because of the nature of the good and its influence on human life, of its unified character, and because love is the only philosophically tenable explanation for god's having any interest in us at all, god (now, capital 'G,' God) must be personal. God is a personal being! He has to be if the reason He cares about us is because of love. Non-personal beings cannot love. I had become utterly convinced that God cares about us because He must love us. And therefore, He must be personal.

I had become a thoroughly convinced and believing theist, believing not only that God exists (as the only reasonable explanation for the source of goodness in the cosmos and for its unfailing superiority over evil), but that He is a personal being who loves us out of a freely chosen gratuitous love--that He is interested in us because He loves us; that, in fact, . . . He . . . loves . . . ME!!!

This totally rocked my world. I was no longer alone in the cosmos. I had come to know that I live under the benevolent regard of a personal God who loves me out of His sheer goodness. Thanks be to God! I started thanking Him for life, for His care, for creation.

Conversion by Way of Evil, Part 3

See part 1 here and part 2 here . . .


5. Given the above steps one through four, I came to hold that evil deeds, whether done by others or by myself, are not wholly explainable by natural, practical, utilitarian reasons. This is especially clear in cases of truly horrendous human evil. I concluded that the evidence of the awful depths of depravity of the worst human acts, together with the evidence of my own inability to prevent myself from doing bad things even when I know they are bad, reveals that there must be some power stronger than myself--stronger than any human person--that somehow tries to pull us toward evil. In fact, I came to hold that there must be a supernatural source--a power greater than can be found in the realm of the natural world alone--acting upon human persons or involved in some way, dragging us down into the depths of depravity. I simply could no longer believe, given the reality of how we experience evil in our life, that evil is totally explainable without any supernatural reality factoring in to the mix. Evil has a source beyond, outside nature, beyond that which is merely human. To me, nothing else made sense. This was the first time in my adult life that I became completely convinced that there is, without a doubt, more to the universe of existing things than what we can observe with our senses. There is a supernatural realm. And this realm is not material, but spiritual.

6. Then, I realized that the source of what we call "good" in the realm of human experience, ultimately, must also be supernatural. Not only must it be supernatural, it must be more powerful--superior--to the supernatural font of evil. And it must be one--unified--singular. How so? What we call "good," is, by its very inherent meaning, better than and preferable to evil (bad). The very meaning of the term, "good," is that which we prefer and understand to be better than other things in regard to our happiness and the fulfillment of our own lives. We call a thing "good" because it is by its inner nature better than, preferable, and superior to things we call "evil" or "bad." Now, this has consequences. Evil, I had become convinced, is ultimately involved with a supernatural reality beyond this world. But, the good is always better than those things which are evil. We understand this. It is universal to human nature. And recalling that there is a fundamental and common moral sense of right and wrong which is universally shared by all human persons (e.g. it is wrong to steal) means that there are some ultimate goods that are always and everywhere understood by we humans as better (higher, superior, always preferable) than those things we call evil. This has to mean that the ultimate source of what we call "good" is more powerful than evil. If this were not the case, we would have no universal concept of "the good" as preferable to the bad. "Good" itself would not always be good if it were not rooted in something ultimately superior and more powerful than that in which evil is rooted. Now since evil is rooted in a supernatural reality the good, therefore, must also be rooted in a supernatural reality and indeed in a supernatural reality that is always and everywhere more powerful than that reality from which evil arises. If good were not the boss in an ultimate sense, of the bad, the very term "good" would have no meaning.

Continued in part 4

Conversion by Way of Evil, Part 2

This continues part 1 . . .

4. This is closely related to no. 2, but now restricted only to one's own self. Notice carefully the interior situation of your own person in regard to doing bad things--those circumstances when you have done something wrong and you are aware that you did something wrong. If it were true that the universal human moral code that identifies what we recognize as "good" vs. "bad" human actions were merely a matter of practical and utilitarian observation, then our own personal lives do not make sense. Think carefully about your own experience of temptation and giving in to doing something you know is ultimately bad in the final analysis (though you probably have some justification based on a lower, more superficial good). It is true in my own life, and it is manifestly also true for others, that we often do bad things that we don't really want to do, and yet we find ourselves doing them anyways. This situation has to be explained in order that any particular viewpoint about the true nature of human life might be considered reasonable. With careful analysis, I came to realize that this seemingly simple (though so often frustrating) fact about human life--that we sometimes commit evil that we do not want to do--makes a merely pragmatic and natural explanation of the universal moral nature of mankind unreasonable, even irrational. It calls out for a hard-hitting question that a pragmatist has no answer for: If choosing good acts and shunning the bad were only a result of making conclusions based upon observations and experience of what works well for an ordered society and what doesn't, then why, oh why, do we still sometimes do what we know on the deepest level of significance that we should not? This makes no sense from an exclusively pragmatic viewpoint. In other words, if it were true that the interior urgings that prompt me to act in certain ways were only shaped by the conclusions that I have reached as a result of experience and reason I ought to be able to do what I know to be right--every single time! But, in fact, I don't. WHY??? If I know that certain actions are bad (whether of lesser or greater moral gravity) and my interior motivations were impacted only by practical reasoning, I should have no trouble simply not doing what I have identified as bad actions. All that should be required to avoid them, is simply to have categorized them as bad. But this is not real life. We still find ourselves seemingly pulled against our best judgment at times to do things we know we will regret, that harm the social order rather than up-build it. If life worked on solely utilitarian and practical principles, this would not be the case. Yet it is. Therefore, I concluded that a solely practical and utilitarian explanation of the reality of human moral life as it actually exists, is highly irrational.

And so, I came to realize that an exclusively natural, pragmatic approach to explaining morally relevant human action simply fails to explain human life as it really is in two very important arenas: in regard to the most heinous, depraved and despicable evil actions done by others, and in regard to the interior reality that I, myself, (as is true for each individual person) cannot always successfully avoid doing the bad things that I nonetheless know I should not do. Think deeply about these facts of life. Ponder them. Question them. I found that when I did so, I had no choice but to consider the pragmatic explanation of our moral nature as human persons an indisputable failure. And this, most especially when pondering the true character of evil acts as committed by others and ourselves.

Continued in part 3 . . .

Conversion by Way of Evil

A frend of mine asked me to write about this, so here goes. . .

As some reading this blog may already know, I am a convert to the Catholic faith. Although (thanks be to God) I was  baptized a Christian as an infant, as I became a teenager and then an adult, my personal belief about God was agnostic.  I thought that if a person was logical and scientific in his thinking, there was no way he could be certain that God existed. If God were real, we could only guess about him from a distance, never knowing anything with conviction. This was my personal belief about God well into my twenty's. Because of this, I did not attend church on my own. I realized that it would have been a rather false way of acting to be present in a church for the ostensible purpose of worshiping a God whom I wasn't even sure existed, and even less did I think that God (if he were real) might have wanted anything to do with me personally.

And then God came very surprisingly and unexpectedly into my life in an extremely real way. But I want to write now simply about the very beginning of this major change in my life, the change from being agnostic to being completely certain, in every fiber of my being, that God is real and that not only I, but human persons in general are open to God and can indeed become certain about his reality. And that this God is not a distant God, but that He created us out of love and for love and bends down to help us follow the path of Godly wisdom.

And this conversion began, for me, by way of evil. Let me explain. . .

It has to do with morality--the reality of a universal human moral compass. I have always believed (based on human experience, observation, self-knowledge, and philosophical reflection) that human beings have a fundamental moral compass inside of us; we have a basic, bedrock orientation to want to do what we understand to be good, and to avoid what we understand to be bad (i,e, evil). And not only do we have a moral compass differentiating morally relevant acts into categories of good and evil but, at the most fundamental level of life, setting aside matters of less significance, what we recognize as good and as evil seems to be universal to all mankind. Who thinks murder is good? What culture sees lying as acceptable? Who has no problem with someone stealing their property? Such things, and others, are held to be bad by human beings everywhere.

It may not be obvious, but this sort of thinking is a very important crack (at least it was for me) in opening a doorway in the human soul to come to know God. If you firmly deny anything like a commonly shared moral compass that all human beings possess, this train of thought may not have an impact on you. But, if you are a person who, as I did, accepts that there is such a shared moral tendency within us, you might find this line of thinking resonates with you.

I used to think that our moral nature as human beings was thoroughly explainable simply upon pragmatic and utilitarian grounds. My thinking went something like this. By nature we are communal creatures and we need to live in society with other human beings. In order to live in a society that functions well and does not descend into chaos, we have to follow certain moral standards. We quickly learn what these standards are (e.g. don't kill, don't steal, don't lie) and abide by them for the sake of being able to have the sort of human community that is necessary for the support of a healthy, happy human life.

This approach has a certain tidy reasonableness. But with much deeper analysis and reflection upon the reality of human evil this explanation, I came to realize, is totally inadequate to explain life as it really is in this world.

How, then, can the reality of evil open up a path to knowing God? I will summarize how this process worked for me in numbered steps.

1. Human beings are moral creatures by nature (see above). We have an inherent and commonly shared desire to do "good" (that which we desire to do as related to our human fulfillment and happiness) and avoid "evil."

2. Observe seriously the character of human evil acts--the worst of what human beings can and have done to each other. There is no explanation on a merely natural, practical level, for the most depraved of human evils. We are capable of horrible, heinous, wretched things. Think for yourself of examples of the most horrible things you have heard of people doing. Call to mind, for example, the things people have done to innocent children. Sexual abuse. Physical and emotional abuse and neglect. Think of the awful physical torture of other persons that human beings have engaged in. Mass murder on unimaginable scales. They are truly horrible. Words fail to capture the level of horror. They are, we sometimes say, "inhuman." Indeed, they are.

3. Although I could convince myself that good acts are explainable by the need for societal harmony and thus are simply learned on a pragmatic basis, I ran into a serious problem when I thought of the darkest, most wretched depths of the worst of human evil actions. Any explanation of the human moral compass must explain both good AND evil. If you can explain only our preference for good, but cannot explain the darkest depths of human evil, your explanation fails. It is inadequate to the reality of life as it truly is.

Continued in part 2 . . .