one last blog post

content/post/why-a-right-to-self-defense.md

@@ -20,7 +20,7 @@ At bottom, in other words, this is a metaphysical question. The reason why you h
 
 The animal kingdom is full of examples of beasts that aggress against each other, and animals attempting to defend themselves against predators. But we wouldn't say that the Cocker Spaniel has a right to defend itself against the Rottweiler, or that the moose has a right to defend itself against the mountain lion. In these cases, the dog fight, and the ruminant fleeing from the big cat are mere matters of fact. We might express a certain distress at the violence of the situation, but this is an emotional response, not a moral one (though, sometimes it can provoke severe moral doubts, as was the case with Darwin and the Ichneumon eumerus). Even in the case of the great apes, we are prone toward pity and horror at the brutality with which troupe hierarchies are enforced, but would not ascribe moral value to the individuals involved in the conflicts, except as a function of our own projections.
 
-What is it, exactly, that we are projecting? Some will tell you it is a veneer layer or secondary epiphenomenon of the psychological evolution of the human primate -- that the same thing we project on to 'lesser' primates, we project on to each other. But as {{< abstab title="Frans de Waal and others have discovered," url="https://www.amazon.com/Primates-Philosophers-Morality-Evolved-Princeton/dp/0691169160/">}} it is much more significant than that.  The scientists, of course, will stop short of metaphysical speculations. Though,  {{< newtab title="Brett Weinstein has recently ventured to speculate" url="https://podcasts.apple.com/gb/podcast/bret-weinstein-heather-heying-sex-religion-evolution/id1375568988?i=1000535820515" >}} about a 'layer' of reality 'below' the reality of matter in motion, even he can't bring himself to call that by its proper name. 
+What is it, exactly, that we are projecting? Some will tell you it is a veneer layer or secondary epiphenomenon of the psychological evolution of the human primate -- that the same thing we project on to 'lesser' primates, we project on to each other. But as {{< abstab title="Frans de Waal and others have discovered," url="https://www.amazon.com/Primates-Philosophers-Morality-Evolved-Princeton/dp/0691169160/">}} it is much more significant than that.  The scientists, of course, will stop short of metaphysical speculations. Though,  {{< abstab title="Brett Weinstein has recently ventured to speculate" url="https://podcasts.apple.com/gb/podcast/bret-weinstein-heather-heying-sex-religion-evolution/id1375568988?i=1000535820515" >}} about a 'layer' of reality 'below' the reality of matter in motion, even he can't bring himself to call that by its proper name. 
 
 What am I talking about? The spirit, of course. The spirit is something more than just Aristotle's animating force, or the kinetic 'energy' of the physicists. The 'layer' of reality below matter in motion is the *immaterial*. Something religions have recognized and celebrated for ten thousand years, and which we now struggle to ignore for the sake of our 'enlightenment'. Plato and Aristotle were right to point to *nous* as the essential (aka defining) feature of the human animal - the one thing that separated it from the rest of the animal kingdom. But what they seemed to miss by only millimeters, is the fact that *nous* is not the *cause* of our uniqueness. Rather, it is the *effect* of our uniqueness. Our capacity for high reason, for deep concern about the rightness and wrongness of our actions, and for the subtle recognition of shades of beauty in the world, are not what *constitute* our value as individual souls. The capacity to grasp the transcendents is an *expression* of that value. We are the only creatures on earth that can see the *significance of creation itself*. Where does that come from? How is it that the world has not just a discernable order, but a discoverable valence, and how is it that we can indeed perceive both?