From Music to Medicine: A Doctor's Journey

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Loanstarcacino is a free-to-play social casino, voidware prohibited. Visit loanstarcacino.com for more details. Sign up today for an incredible welcome bonus. Play bold? Win big. All day, the digital world asks for your attention. Out here, you give it back to what counts, to the sound of your boots on dirt. The people around you. To the wind moving through the trees. A waypoint isn't just a pin, it's a connection. A route isn't just a line. It's how everyone made it to camp safely. On X builds apps for navigating the outdoors so you can create adventures in the real world. Learn more at onxmaps.com. [MUSIC PLAYING] With election time approaching, political ads will be inserted into the episode, along with other ads that, frankly, I'm not going to like, and you aren't going to like. So please ignore them, skip by them, whatever you have to do. I don't endorse any of the ads that are inserted, but it is another way for me to generate income. So I appreciate you guys putting up with them. If you don't want to deal with them, go to the peakingionistshow.com. You can subscribe to your Patreon. You can subscribe to Substack, which is my preferred one, because with both of those, you get an RSS feed. Only Patreon and only Substack give you an RSS feed. There's also links to my website, Gumroad, and Subscribe Star, where you will get the audio files that you can download and listen to, or you can stream, in most cases, through those locations, as well. So if you want to avoid the ads, consider supporting the show. If not, just know none of these ads get any endorsement from me, skip by them, do what you need to do. I appreciate all of you. Head on over to peakingionistshow.com. You can get the show early and add free over there. If not, here's a show. I want to welcome everyone back to our reading of Unresistance to Evil by Force by Ivan Elaine. Dr. Johnson, how are you doing today? I want to make a declaration. The man who wrote the love lyric, you fool around with all those other guys, and that's why I got my khaki's pressed, is one of the most profound and deep-- of course, it was Frank Zappin. Blows away everyone else in the romance genre. He realized it was because his khaki's were not pressed that she fooled around with all those other guys. So he took care of that problem. And I can only assume it's from their first album, 1966. She behaved herself. I'm not 100% sure. But I can only assume that. But oh, he had his carbureture too. I mean, how could you possibly not like me? The song is Go Cry in Someone Else's Soldier. And I absolutely love it. And we repeat it, you fool around with all those other guys. And that's why I got my khaki's pressed. I mean, that's it. It summarizes everything we deal with as teenagers. When we were teenagers, as young adults, in the romance arena. And so long as you have a good press set of khakis, you're fine. How you doing? I mean, my khakis are at the dry cleaner. So probably not that good. Now, he's specifically, I can't speak today. He says pressed someone has to go over it with an iron. So, and that will stop the girl from fooling around with all those other guys. Very brave. No, I'm not sure to start. No, okay. I'll explicitly know. It's not good to start your pants. I mean, I don't start my shirt. So, but yeah, it's not good to start your pants. Frank's not, Frank's not, but understood our romantic struggles very, very well. And that proves it. That proves it right there going way back before we were even born. Wild. Alrighty. Chapter 21. Unspiritual compromise. And I think we should start off by saying, don't compromise when it comes to your khakis. Keep them pressed. They keep them pressed. But I also have to tell you something else. This was this translation is on the rough side. So, please forgive me. But yes, again, you have pressed khakis, you'll be fine. Chapter 21. The question of resisting evil, whether to resist it and how, is not a question of mood or arbitrariness or taste or even temperament, but a question of character and religiosity. It is a question of a religious nature. It is a question of the fundamental religious force, love, and moreover world accepting love. It makes sense for someone who rejects the world who does not recognize its value, who does not see the divine powers and purposes inherent in it, and who does not accept them with his own will. The external manifestations of evil, which must be fought, are part of the very fabric of the rejected world. And if there is nothing in the world worth defending from villainous attack, if it deserves only to be rejected, turned away and departed, then the very problem of force and sword inevitably disappears and fades away. It seems that the claim is, and funny how you mentioned fabric, the khakis is really a color, I don't know, that it's of a religious nature. What does that mean? That means it's connected to natural law. It has to be amenable to reason. It's no such thing as blind faith in the world. The other option is simply you will be a power because they have power. Now, I know he doesn't believe that entirely, but that's the presumption behind this first paragraph, that's all you have left without God is power. And if you're reading Nietzschean, you're thinking that you're doing great, when you're trying to sound intellectual and everything else, when an actual Superman stomps on you, you have no place to reject it, you have no place to stand to complain. This is the view that you accepted. Now I know it's not quite as starch, as all this, but there's more nuance to it. That seems to be the conception of this first paragraph, and it makes sense when we're talking about things like compromise. The problem of the sword is a practical problem, and its resolution depends on a practical worldview so that he who rejects the world also rejects a sword, but not vice versa. However, he rejects the world not only in words, truly has no reason to leave his personality within its composition. For as long as a person agrees to live in this world, he thereby accepts it by the very fact of his use of it, the enjoyment of its benefits and its possibilities. No solitude, no hermitage, no reduction. of needs expresses a consistent rejection of the world. On the contrary, all this remains a special kind of worldview, one that makes a rigorous choice for the sake of attaining a new vision. In short, every person who has not killed himself accepts the world, and to that extent, the problem of the sword has meaning and significance for him. Remember, the sword is not just—don't take him too literally here. This is all elements of authority. Power only is worthwhile unless it has authority behind it, authority meaning the right to rule, the knowledge, the abilities, the experience to rule, the true aristocracy or the great monarchy in the past. But rejecting the world, I guess, would be suicidal in his case. It reminds me of John Locke's view of consent. If you drive on the roads, you accept the siftham in his second treatise and government, I think that might be a little bit too extreme here. But saying nothing short of suicide means you accept the world. That's too much. That's very extreme. I don't know if he's being—he wasn't known for a sense of humor, a big shock that might be. But it's unfair to say that because we're forced to live here. That we accept it. The term world means a lot of things. The way Christ used it most of the time was negative. World meaning worldly power, power often without authority or inventing your own authority. The world was normally a bad thing in his conception of it. He was taken up to the mountain and Satan showed to him all the kingdoms of the world. Well, it implies—not, of course, Satan's a liar—but it implies that he has authority over these kingdoms. And these kingdoms have come into existence because of him, and are maintained because of him. Again, he's a liar. But this conception of—we reject the world. Of course, we do. It's not our fault that we were born in the early 70s or whatever it was. And we said it before. It's like everyone says, well, you're an anti-modernist and you use it the internet. Well, that's pretty stupid. You know, I can't help when the year I was born. This is the only way of communication. It's normal for me. And plus, I didn't come to this conclusion until 25, 30 years ago. You know, I have to use it. It's not my fault that I was born in such a way. I was almost brainwashed into accepting this kind of thing. Yes, I broke out of it. But it's a very unfair statement. And I think he's going—he's also unfair here. But he uses the term "world" in the most negative sense possible. Winning never sounded so good. What would you do if you weren't big? Hi, this is Chelsea from Dallas. I just hit the jackpot! One over 1,500 K! Visit CrownCoins.com. Sign up in seconds, intercode Crown and get a free lucky wheel bonus. You may win up to 10,000 sweepscoins. CrownCoins.com. That's C-R-O-W-N Coins.com. No purchase needed. Code Val for new users. I'll avoid we're repeated by law. Play bold? Win big. To accept the world as he did, and not accept the evil in the world as he also did, to perceive evil, to experience it, to see it, but not to accept it, rather to wage a life and death struggle against evil. It is precisely in this following of Christ the true Christians have always accepted the burden of the world and the torment of the world, and along with it the torment of evil and the burden of struggling against it both in themselves and in others. By accepting this torment and struggle, they prepared themselves for the completion of their way of the cross, to accept death and battle at the hands of the evil they rejected. You know most of the Eastern icons, I'm not sure about the west, but most sure about the Eastern icons about monasticism, or essentially the monk on the cross, that this is an intense struggle. It is painful in the same sense that a soldier going through or a marine going through Paris Island is in pain. It is a very common idea, and we were to mention him, a mention of the difference between soldiers and monks here in a little bit, this is why I'm thinking about it. Two very different kinds of struggle, but yes, you can reject the world and still use some of its accoutrements like what we're doing right now. I'm still stuck on that. It's a very extreme conclusion in his part. To worldly embrace the world, one must clearly see God's work on earth and creatively embrace it as one's own with all one's strength, will and activity. Sorry, say that again. To worldly embrace the world, one must clearly see God's work on earth and creatively embrace it as one's own will own with all one's strength, will and activity, not present one's own work as God's, but embrace God's work as one's own. And to the extent that one succeeds in this, to that extent, will one correctly guide and correctly resolve the problem of the sword. Those who reject the sword insist that the way of the sword is unjust. This is true in the sense of an absolute moral assessment. It is false in the sense of irrational and practical outcome. The dream is understandable. A morally perfect man would face no insurmountable obstacles in the purely spiritual struggle against evil so that they could stop and transform any enemy with a single glance, word or gesture. This dream is understandable. It is a reflection of two intersecting ideas. The idea of the god likeness of the morally perfect man and the idea of God's omnipotence. It refers to the fact that a truly virtuous man approaches divine perfection, which increases their spiritual power to such an extent that it becomes increasingly difficult for the criminal to resist this spiritual power. This is a noble but naive dream. Its inconsistency is immediately revealed as soon as anyone attempts to transform it into a universal rule of conduct. This dream is spiritually untenable because the conversion and transformation of the wicked must be his own independent act, the flame of his own personal freedom, not a reflection of someone else's perfection. If it were otherwise, he would have long and go been transformed by the breath of God's mouth. This dream is also historically untenable. The spiritual strength of the righteous has its limits in the face of actual wickedness and it would seem that it would be inappropriate for Christians to overestimate this dream, bearing before his eyes the images of countless saints martyred by evil doers. Well, it is true that converts to the very early Christian Church came about through their martyrdom. When you have a truly virtuous man, the way he's using it here, that the criminal, the evil doer, the villain, everyone in column, the enemy, just by his very existence, not by anything he may say, but by his very existence, it's going to be converted. that's that's what he's I think that's what he's challenging here. If you've read, just to ask you, the idiot was how I really recommend you have it do if you haven't. I could, you know, the story could be written in maybe 150 pages rather than a huge thing that he has, but, you know, someone who was too pure for this world, someone who was too good for this world, someone who was then taken advantage of by this world. I don't see a whole lot of conversion. I see some fake sympathy, but I don't see a whole lot of people converting their worldview because of it, because of this person's existence. A truly virtuous man, I think he means a perfect man. You were talking about that in a minute. He mentions that the paragraph out of the sentence prior to that. A morally perfect man will that convert the enemy without convert sinners? Just by his very existence and the answer, of course, is no. You would think that it would, but even when he speaks, even when he talks, when he performs miracles, even that's not sufficient to convert people. So, yes, and I'm not sure who is around arguing this. I don't know if this is a swipe of Tolstoy, maybe. I don't think so, but I'm not sure who's going around Russia at the time saying, well, if we're all perfect, then no one will invade us. No one will have any problems with it. So, it's an odd thing for him to bring up, but he is right, though, what he said. It's untundable. First of all, it doesn't exist. Everyone's a sinner. Everyone's fallen offly. And we can just ask you, he's writing in the 19th century, and of course, we live in one of those evil centuries of all time. So, we live, we're saturated in sin 24 hours a day that we have any virtues at all. It's a miracle. I'll say from he to my grave, the fact that any Christians exist on earth at all. It's proof that the religion is true. The way of the sword is an unjust way, but who is this person who is afraid of the sun, righteousness, declares it wickedness and runs away from it? It is this very man, a man who, throughout his life, not only tolerated all manner of unrighteousness, and so far as it was necessary or beneficial, but who now continually sins with a clear conscience, sins for his own benefit, and doesn't even remember it. Suddenly, when he must assume the burden of statehood, the service where, in the profound words of Peter the Great, his truly God's work and therefore cannot be neglected, he remembers that he absolutely must be a sinless righteous man, becomes alarmed and declares the sun, righteousness, sin, and reveals himself to be in the wrong. He's been to the Peter the Great. It's interesting. This may be tongue in cheek. He doesn't actually quote him here. As you know, most listeners know I'm a huge critic of Peter the Great. What he did to rush the damage he did was very much like the Bolsheviks. He didn't have the bureaucracy of the Bolsheviks would create or the foreign support Bolsheviks had. But so bringing him up, and it's the only time he brings them up here in this book at all. But something more interesting is happening here. For the first time, he says, yes, the way the sword is unjust. That doesn't mean it's sinful to very different things. And for the rest of this book, whatever we have a few, we have one more chapter after this, and he'll hopefully, hopefully, how do you fill in the blanks as to how that actually can be? It clearly is a manifestation of our fallen nature. No one wants to defend themselves. No one wants to have to arm themselves in order to defend themselves. But given our world, we have no choice. And, you know, so that's those are the two things that we're dealing with here. Peter the Great, of course, was an evil man. He was not only a mason, he was a satanist. But, you know, he, I don't know if he's trying to connect Peter the Great with necessarily beneficial unrighteousness. I'm not sure. Or if he's saying that Peter the Great's mass murderer was such that that was still necessary, though, to make Russia into a modern state, which a lot of people say, it's not true. But he's saying, he's saying something like that in here. It's not an easy paragraph to translate or understand right off the bat. 1 over 1,500K. Sign up in seconds. Intercode crown and get a free lucky wheel bonus. You may win at the 10,000 sweepscoins. Crowncoins.com. That's C-R-O-W-N. Coins.com. No, purchase needed. Code ballot for new users on void were prohibited by law. Then join me and my friends at LoneStarCocino.com. That's L-O-N-E-S-T-A-R-Cocino, where you can experience the thrill of Las Vegas. No matter where you are, LoneStarCocino.com is an absolutely free-to-play social casino with thousands of games, daily bonuses, free spins, and jackpots that pop like fireworks. Hit paws on life and hit play on LoneStarCocino.com. LoneStarCocino is a free-to-play social casino, void were prohibited. Visit LoneStarCocino.com for more details. Play bold? Win big. Yes, the path of the sword is an unjust path, but there is no spiritual law that says whoever walks your unrighteousness leads to sin. If such were the case, then all people constantly walking through unrighteousness and even sin would be doomed to hopeless destruction for sin would pile up upon sin. And its insurmountable burden would drag a person down into the abyss. No, life's wisdom lay not in self-righteousness, but in courageously entering into unrighteousness as necessary, moving through it, not toward it, but entering it in order to escape it. Well, I guess this has something to do with the concept of if you don't commit suicide, you accept the world. You accept the world and you live in it. You have to arm yourself or self-defense. You have to be unjust in the sense that Adam and Eve would never have even conceived of that. They couldn't. They didn't have that meant they were like children, you know. They were like babies. And by the way, I always thought that our puberty is very much almost identical to the fall of man. I don't think that's an action. When it comes to, you know, everything like clothes, authority, all this stuff. But there are people who claim that, you know, Peter was the creator of modernism in Russia. If you don't want to be sorry, anymore, you want to be emperor, you want to be just like all the other empires out there. But the point is, the broader point, I think, is that yes, it is not praiseworthy necessarily to kill these people. Even if you have every righteous reason to do it. It isn't. But we have to do it anyway. And that's the struggle. Yes, the path of force in sword is not the righteous way, but is there another righteous path? Isn't it the path of sentimental non-resistance already revealed above as the path of betrayal of the weak complicity with the enemy, sharing the guilt with the one whose suppresses and to top it all off, naive and hypocritical complacency? Of course, this path has a calmer, more decent and less bloody outward appearance, but only the frivolous and maliciously stupid can fail to see the price paid for this calme and this decency. Yeah, that's definitely a punch at Tolstoy. If you can resist something, some evil and you didn't, you bear responsibility for the evil that occurs. If you could have stopped the guy from, you know, harming the child, that example we use all the time, then the parents of that child are going to freak out over you. Why, why didn't you do something? Remember we talked about a tall story as making the claim that you don't really know if that person's actually going to stab the childhood death. You know, you're going to, you know, blow, if you blow his head off, you know, he's going to die. That's for sure. You don't know if in bringing the knife down, it's going to do anything. Therefore, you don't do anything. There's a lack of knowledge there. We talked about that in a tall story. You said in his responses to enemies over time. It's silly, I think, and parents of dead kids, I think, would have a bit of a problem with that. But it's not even decent claiming that you can't, you can't even interfere with someone's child being, being molested. Say today, you know, it was a big deal today. You know, what if you can get the, what if you, what if you can get to the kid before he's dragged into the van that says, "Free candy on it." You know, pull them out, punch the guy in the face, and say, "Well, I'm a pacifist. I can't do that." You know, what are the parents going to say? So, yes, you are fully, I shouldn't say fully, you are to a great extent responsible for the evil that occurs as a result of your inaction. Or the evil that exists, and it exists because of your inaction. Anyone who, in the face of aggression, demands an ideal moral outcome and will accept no other, they also understand the fundamental tragedy of life, that there are no ideal outcomes from this situation. The mere presence of those who cannot love the materialists and the imbitered will and the soul of another person makes such an unconditionally righteous outcome extremely difficult, for how can one not judge and condemn? How can one not depart from the fullness of love and become disturbed in spirit? How can one not break away and resist? And the presence of genuine evil pouring out in external evil deeds, the ideal righteous outcome becomes an imaginary false task. Such an outcome does not exist and cannot exist, for the dilemma facing man leaves no room for it. It formulates that great clash between man's spiritual calling and his moral perfection, which always haunts man in the conditions of his earthly life. God's work must be freely perceived and voluntarily accepted by each of us, but it is not enough to affirm oneself in serving it. One must also be strong in defending it. It is always possible that people will be found, perhaps cadre as unions or organizations who, having freely rejected God's work, will affirm the opposite and lead an attack. So the enemy who has trampled upon a person's spiritual calling and compels others to do the same confronts everyone who has accepted God's work with the dilemma, betray this work and betray their spiritual and religious calling, mainstreaming their own righteousness, or remain faithful to God and their calling, choosing and pursuing an unrighteous path. There is no righteous outcome from this situation. One who betrays God's work and betrays their spiritual calling can only think of their outcome as righteous through lack of thought. This lack of morally perfect action in the face of the advancing enemy must be understood and fully considered. Think of it like this. I think this is vaguely what I'm going to say I'm trying to defend Tolstoy, right? Let's also say, you know, devil's advocate here. When you're fighting against the war of aggression, especially in today's circumstances, 20th, 21st century, think of the destruction that is going to leave behind. It doesn't rationalize it, but look at Europe after World War II, Japan. After the Second World War of the Philippines, all this stuff just annihilated. Of course, we all think that the US went on the wrong side, but was fire bombing Japanese cities, worth it. I'm not even sure what the whole final purpose was. It was to maintain British Empire over there, Dutch Empire over there. It's really hard to say, or even World War I, which for most people had no purpose whatsoever, but still, if you're trying to defend, I think this is what Tolstoy is getting at in his mind, you know, still though in the beginning, God's work freely perceives. Okay, you have to know that it exists. You have to know, you have to defend it. It's an extremely difficult situation. It's not an easy life as we all know. One of the reasons that we know that the Christianity is true is the way that Christ presented himself. He went against every presumption of his day, an hour a day. The Macathlete priest, say, for example, now is holding upon yourself every conceivable kind of accusation before anything even gets started. And yet, if you truly believe it, you simply do it. And you do it in a stoic mindset. So, but I think in the latter part of this issue, that's what he really means. He's saying that even if the war is over, yeah, you've reached your goal, but my God, what cost? How many people died or were killed during World War II in general? I think I think the number is like 50 million right now. Something like that. I'm just in Europe, of course. You see, none of this stuff works. None of this stuff can be defended. That will be Tolstoy's point of view. And so he's saying that guess their life of the sword is going to lead to some of these non-optimal events and situations. That doesn't mean they shouldn't be accomplished anyway. And that's I think that's what he means here. What would you do if you want big had crown coins casino? People win real prizes every single day. One over 1,500 K. Sign up in seconds. You may win at the 10,000 sweeps coins. Crowncoins.com. No purchase needed. Code valve for new users on void were prohibited by law. Then join me in my friends at LoanStarCasino.com. That's L-O-N-E-S-T-A-R-Casino where you can experience the thrill of Las Vegas. 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If we are seeking a greater gain by sacrificing our own interests and hoping that a lesser sacrifice will save a greater gain, then the spiritual compromise we establish is not made in personal interests and does not seek to save any gain. It is a selfless acceptance of one's own personal unrighteousness in the struggle against the criminal as an enemy of God's work. He who accepts a spiritual compromise thinks not of himself but of the goal. And if he thinks of himself, not to the extent of his worldly interests, but to the extent of his spiritual and moral intensity, and if he does think of himself, then less than he who hiding trembles over his imaginary righteousness. Well, in the same sense that Tolstoy said that we really don't know for absolute certain that that kid is going to be killed in our little example, we also don't know that in fighting a war, you're on one side or the other, is going to lead to the mass destruction of Europe and part of Asia. You don't know that either. So Tolstoy falls apart. There have been other versions of him that have been promoted. You know, when you read Tolstoy's books on pacifism, he uses three or four, maybe five, New Testament slogans. That's about it. None whatsoever, he completely rejects the Old Testament, totally rejects the Old Testament, not explicitly, but implicitly. That's the, you know, you're not pursuing your own interests. You're doing this, certainly not in our interest to do what we're doing. I mean, you could have been some financial point of view, been much better off doing something else, but we can't. We were facing evil straight out. And therefore, it doesn't matter. Maybe there is something to the scorched earth tactics, if it finally means victory, because they did against, as I said at the end of the first, did, to some extent, to evading, invading French. This was revolutionary French too, by the way, he's weren't, you know, the royalists or anything. Therefore, spiritual compromise, for those who pick up the sword, it's not what most readers expect when they pick up this book. But there's a difference between unrighteousness and sin. It's not what they expect, but there's what they're getting. That our life is necessary. But we may do things that are unjust, you know, it's just simply in the, now for the most part, he's talking about military action. I don't think at any other time he talks about from here to the end of the book, he's talking about the action of armies. Which has been a problem, in my opinion, with this book is that sometimes it's hard to tell, who he's talking about. He's talking about an individual, he's talking about a family, he's talking about an organization, he's talking about international conflict. That's been a problem, I think, here, but now it's not a problem, because he's clearly talking about the international situation, that you do what you have to do to survive, even if that's nasty. It's not righteous, but it doesn't mean it's sinful. That's been his whole message here, up to this point. The sword bearer is compromised, consistent as conscious and voluntary acceptance of a morally unjust outcome is spiritually necessary. And if every deviation from moral perfection is unrighteousness, then he takes unrighteousness upon himself. If every conscious, voluntary admission of unrighteousness creates guilt, and he accepts the guilt of his decision. If he had previously been afforded the greatest happiness living in accordance with the demands of his conscience, he now denies himself this happiness as impossible. In the face of a true villain, conscious calls man to accomplish, accomplishments accessible only to the divine and his omnipotence, and for which neither human thought nor language has the capacity to understand or express them. Understand here, he's the unrighteous element that we have to grasp, at least in his international realm. That armies have had to face in the international realm is that innocent people are going to be hurt. There is going to be a scorcher's kind of idea. You know, Vladimir Putin has done in his war with Ukraine, which I know something, another thing or two about, has tried to minimize civilian casualties. And that's hurt the war effort. Elyna is saying not to do that. You know, some of the militias hid in cities in the central Ukraine firing rockets. Well, you hit that city. That's not sinful. You're being sinned against, not the sinner in this case. You're being sinned against. That's the main issue. We're not talking about an outcome in terms of utilitarianism. We're not even talking about happiness, but manifesting the truth, which are three very different things. C-R-O-W-N-Coins.com, no purchase needed. Code Val for new users on Void were prohibited by law, 18 plus terms that conditions apply. Then join me and my friends at LoneStarCasino.com. 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And so believe they will be converted on earth remains practically fruitless. Yeah, you know, that was really hard to translate. It is that confusing in the original. I'm telling you now, he's basically talking about Christ's mission. You know, Christ can convert sinners directly if you wanted to. But we can't, we can't, we can't become something else. Therefore, you know, what do we have left? We have, we have the sword. You know, I've always thought that if if Christ or the Virgin Mary is being blasphemed, I don't care where it is, you lay into somebody. I have no problem with that. I've never done it. I've never been in a situation where that's been the case. But I think it's fully justified regardless what may happen to you as a result. But again, truth is all that matters. We're not talking about outcomes. And in any sense, the outcomes are irrelevant. Manifesting truth, in other words, needs a destruction of whole peoples. Then that's the path we go down. That's what that's what's being advocated here with being understood here. And it's been, so I guess you can make it not just international, make it even personal. That's, that's the concept here. If I have to, you know, if this leads to destruction of huge numbers of people as a result for me to, to get my goal, my goal is the true one and the right one and the Christian one. And that's what I have to do. That's what I have to do. And again, you know, Putin's very slow movement forward. Refusing to kill Russians. Everyone speaks Russian over there. Refusing to, to, you know, saturate these areas with, with artillery ammunition, to save this, not absolutely in casualties. It's only been recently. He started, he attacked what we could call civilian capital, you know, power stations and the rest of it. He didn't want to do that in the beginning. He never wanted that. He thought this is, you know, maybe this is going to be like Georgia in 2008. But if truth lies here, I certainly think it does. And the Russian cause in this case. Then, and now they have to start doing it. There's going to be a lot of pain. And you can't look at Putin. for a look at the demons, Jews, and people who rule Kia, they're the ones who are at fault. And that's, you know, again, I've, you know, this is, you know, I'm trying to take this stuff and make it more, more relevant for today, but still, this is what he's been saying so far in this chapter, truth comes before everything. In the face of this impossibility, the resistor must decide on a spiritually necessary albeit unjust path. He must accept the present moral impasse and overcome it with feeling will, thought, word, indeed. Desiring and devoted to the good, he sees himself compelled in the name of his religious faith to take upon himself unrighteousness and perhaps guilt and, as it were, to turn away from goodness and do so with full awareness of what he is doing. The situation is morally tragic and it is clear that only strong people can escape it, but a strong man, but a strong man, but a strong man affirm their strength precisely by not fleeing from the conflict and a supposedly virtuous passivity and by not closing his eyes to its tragic nature, falling from cowardice into criminality. A strong man sees the tragedy of his situation and goes to meet it, to enter into it and overcome it. He takes upon himself unrighteousness, not for himself, but in the name of God's work, and what he does in this struggle is his own act, his own activity, which he does not even think to attribute to God. This is human outcome, which he himself recognizes as a spiritual compromise and which is, at the same time, his heroic deed. For it is a great objective tension of his will, struggling for good. The heroism lay not at the struggle itself, but also in the spiritual intensity required for an open and patient acceptance of possible guilt. Spiritual intensity is needed not only to kill the enemy, but also to endure one's actions and carry through life the accomplished deed, without diminishing one's actions through a cowardly denial of their necessity, nor by idealizing their moral content. Neil Testament Moses was commanded to slaughter entire groups of people. Their sin was so overwhelming that they all had to be destroyed, they couldn't have children, everybody. Now, I can't imagine what that did to the Israelites at the time. These are our people, of course, just like even in a righteous war, what war does for anybody who fights it, especially if it ends up being something very nasty, something very, you know, if truth is the only thing, you have to do all these nasty things. You know, and it's something, of course, Tolstoy is going to completely reject the Old Testament, not saying so, of course, because of this. Because of this, the mass loss of lots of people were killed in the Old Testament. Think of all the songs that talk about, you know, smashing your enemies, and all of this, by the way, by the way, all of this, all of this as a manifestation of love. None of this comes from hatred necessarily, none of this comes from, it's that these are all rational things that people do to defend the truth. Now, if it gets away from that, then you have a problem. But the truth is the only thing, and whatever happens happens. We have about two and a half pages left in this chapter, and we're at about 45 minutes. What do you suggest we do? Yeah, the big problem. I think you've noticed, I think the listeners have noticed that Elin is repetitive. He says the same thing. No, really? Have you noticed this? I keep thinking I'm saying this is starting the same paragraph over and over again. I know. I know. I think there's a method there. I think he just wants to drive that point home by saying it so many times, he's never going to forget it. He's extremely repetitive. And Dugan is very repetitive in his work. But I think that's the method behind it. So we can stop here. I don't have no problem with that. Yeah, let's do that, and we'll pick it up on the next go around. All righty. Well, I will ask people to go to the show notes and to go to the description of the video. Donatez is Dr. Johnson's work. Pick up his go to Amazon, search his name, and get his updated version of the the murder of his R and his family and get his book on Ukraine and go to Patreon or send them a one off. Do something. Just go ahead and do it. But I will do it. Do it. Do it. Do it. Do it. Do it. Do it. Do it. Do it. Please. Please. I need to go on the fence. It's how it's the only way the guy like me can function. I don't have a university behind me. Uh, so while I have a tremendous amount of freedom on the one hand, um, I have to say things like this on the other. Yeah, I don't like it. But we also know that I can't count the number of times the people have come to me saying, um, you're the university professor I never had. Uh, or you've at least filled in the gaps that they've that they've left out in my own, uh, university education. So, and that's, that's, I see myself doing that. See that as a part of my mission. All righty. So I'll see you in a couple days. Thank you. All right. All right, my friend. Bye-bye. [MUSIC] >> Hey, this is Michael from Dallas and I won 40K and finally renovated my home. >> Visit crowncoins.com, sign up in seconds, intercode crown and get a free lucky wheel bonus. Crowncoins.com, that's C-R-O-W-N coins.com, no purchase needed. Code Val for new users on Void were rated by law. >> Crowncoins to C-O! >> Ready to level up your day? >> Then join me and my friends at LonestarCasino.com, that's L-O-N-E-S-T-A-R Casino, where you can experience the thrill of Las Vegas. 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