Joe Rogan and Manufactured Crises:
In two essays, I will examine the recent media furore around Joe Rogan * 1 and delineate some of the deeper issues that it serves as a marker for. I will describe some of the central problems with modern culture, noting the distortions brought about by dogmatic liberalism and the ideology behind cancel culture.
I hope this pair of essays will serve as a helpful introduction to Post-Liberal Christian living. My work on my YouTube channel, More Christ, will continue the conversation.
I agree with Tulsi Gabbard that the recent furore around Joe Rogan is a symptom of a much greater problem, and it offers a good time to call for reflection. * 2
First, let us be clear about who we are dealing with, so that we can get a measure of our time’s absurdity: Joe Rogan is a pothead podcaster, who regularly makes cringeworthy points and outlandish claims on his podcast. He’s been made persona non grata by political and media elitists and his podcast deemed beyond the pale. * 3 From my perspective, he’s said ludicrous, uncharitable, things about the Christian faith and Christians in the past. * 4 However, this and his other alleged misdeeds are by no means unique to his platform, nor do they merit such a manic contempt.
Furthermore, one need not like or approve of all Rogan’s views, or his work, to enjoy some episodes and gain from them. In an expressive individualist age * 5, where choice is elevated so highly, it’s fascinating that we ignore our basic choice not to watch or listen.
Why Me?
“Crimson flames tied through my ears
Rollin’ high and mighty traps
Pounced with fire on flaming roads
Using ideas as my maps
“We’ll meet on edges, soon,” said I
Proud ’neath heated brow
Ah, but I was so much older then
I’m younger than that now…”
Bob Dylan * 6
This essay is my small ‘mental map’ and an attempt to tap into the higher resolution spiritual map of the great riches of the church. Any failings in clarity or charity are most likely down to me and my failure to follow the Christian way.
First, I’m sick of the lies. The lies spoken about Joe Rogan are only the tip of the iceberg. Many of us are sick of it and think it is high time to resist.
“Tell the truth or, at least, don’t lie.”
Jordan Peterson (Rule #8 in 12 Rules for life) * 7
“Jesus sees our primary war against the devil as a fight to believe truth over lies.”
John Mark Comer (Live No Lies) * 8
Second, I am a teacher by trade. I want to use whatever small talents I have, to help teach readers about the limits of liberalism and blessings of our Christian tradition. I will share what I have learned from others to do so.
Third, I am an Irishman from a troubled region. The lies I lament in this essay have torn my nation apart and led to, or at least abetted, awful violence.
Fourth, I am an apostate for the liberal faith decried in this essay. This faith was the warp and woof of my early life. But I can no longer believe.
Finally, telling and living the truth is a key part of Christian discipleship.
In his magnificent recent book, Live No Lies, my Christian brother John Mark Comer points to the American South, Nazi Germany, and the mania in supposedly sophisticated American cities as examples of lying’s ill effects.
I would add my own region in the north of Ireland, which has long suffered from lies. This troubled region is a plaything for a dominant liberal ideology and extreme left-wing/right-wing ideologies. It has suffered ailments from ‘social engineering’ and colonization for hundreds of years. This continues today. * 9 Despite the illusion of political diversity, I wish to interrogate these as examples of systemic lying and unveil their deeper philosophical unity.
“Put no faith in salvation through the political order.”
Saint Augustine * 10
What is Liberalism?
Let’s begin with a brief dictionary definition of Liberalism:
A political doctrine that takes protecting and enhancing the freedom of the individual to be the central problem of politics. * 11
It has also been defined as follows: Liberalism is a belief in gradual social progress by changing laws, rather than by revolution. * 12
How am I referring to liberalism primarily here?
Whilst I see problems within the definitions above, I am referring to the grander ideology, the creed, the faith. On this point, I will refer to Patrick Deneen for greater clarity: “Liberalism is not simply a neutral system of organizing. It actually means that all cultures are secondary to our primary commitment as detached liberal agents.” * 13
I will look at its political character and philosophical character:
The political creed of liberalism was most succinctly formulated by Jean-Jacques Rousseau:
“Man is born free but everywhere is in chains.” * 14
Behind this lies the foundational philosophy, associated with figures like Descartes:
“The founder of rationalism was René Descartes. He proposed a system to purge our minds of every fuzzy or half-baked idea, everything that can possibly be doubted, until we reach a foundation that cannot be doubted. What was that foundation? The one thing Descartes could not doubt was, well, his own mental process of doubting. Even if all my ideas are delusions, he argued there is still a self who is experiencing those delusions. This is the meaning of his famous phrase “I think, therefore I am” (Cogito, ergo sum).”
Nancy Pearcey *15
Professor Nancy Pearcey has critiqued this philosophy with great precision and noted that Descartes “… hoped that clear and distinct ideas in the mind would be the foundation on which to rebuild knowledge. Both Bacon and Descartes expressed some level of Christian conviction. 41 Nevertheless, the philosophies they proposed did not treat God as the final source of truth. Instead, they replaced God with the individual consciousness. As one philosopher says, they turned “the first-person standpoint” into the only path to certainty; they set up the “self as the locus and arbiter of knowledge.”
These must not remain the concern of academics. Why?
We see this philosophy in popular culture now and it overlaps with the political strain, centred around figures like Rousseau and Mill, whom we will discuss more later.
Pearcey goes on to say that “This is the core of the modernist project: the idea that if we strip away enough cultural debris— received traditions, speculative philosophies, religious claims—in short, anything humans can be mistaken about, we will finally reach something we cannot be mistaken about. Why not? Because it is known not by inference or reasoning, but by introspection into the immediate data of consciousness. Thus, it would be immune to any external criticism or challenge. Like the foundation of a house, it would provide a solid, infallible foundation to build the edifice of knowledge.”
In this philosophy lay the seeds of a programme that would later take over the world.
Now, back to my native Ireland. This small island has long been a bane for the liberal world order. They cannot account for its complexities and distinct character. This place has long been beset by political oppression, suppression of civil rights, gerrymandering, political violence, and much more. * 16 This is significant because it was conducted ultimately by the hands of professed liberals in cosmopolitan London.
Here we have an empire masquerading as ‘neutral’, to return to Deneen’s point. Their central concerns, despite what came out of their mouths, did not and could not fit neatly with the dictionary definition of “protecting and enhancing the freedom of the individual…” or take that “to be the central problem of politics.” It has never been thus. By their fruits, we know them.
Yes, as elsewhere, Ireland has suffered greatly from lies. Sadly, many of these have been special political lies overseen by, and often conducted in collusion with, the ‘west’s’ liberal elites, looking down on us from cosmopolitan London. * 17 I bring this perspective on lies and how they can corrupt society. Much of this will be new to readers, and that’s part of the problem.
Once, in a conversation with one of my favourite scholars for my YouTube channel, N.T. Wright, he proclaimed that ‘we in the west’ had lived a comfortable life, ignoring the ills going on around the world. * 18 As much as I love this English gentleman, I remember grimacing inside at the time. For someone with my background in Ulster, this was not the case.
We were a part of the world long ignored, or explained away, as the liberal paradigm failed to integrate the experience of daily bombs, gun shots, and vitriol of The Troubles into its political or philosophical consciousness. We will discuss why I find this all so significant.
Now, I wish to inform you that my mother’s generation grew up without even basic civil rights, like African Americans in the U.S.A and inspired by that movement. * 19 Her influence, and the influence from my ancestors, has shielded me from many lies and offered me a healthy ‘hermeneutic of suspicion and hope’. * 20
As a young man, I was steeped in liberalism and left-wing ideology. This was my faith until my early twenties. Even with the seeds planted by my family and nobler ancestors, the pressures and myths of my contemporaries held sway over me. I was entranced until I came upon the work of an American historian named Christopher Lasch. He had gone through a similar conversion himself, in very different circ*mstances.
Later in life, he lamented how “Meritocratic elites find it difficult to imagine a community, even a community of the intellect, that reaches into both the past and the future and is constituted by an awareness of intergenerational obligation. The “zones” and “networks” admired by Reich bear little resemblance to communities in any traditional sense of the term.” * 21
Lasch suggests, “Populated by transients, they lack the continuity that derives from a sense of place and from standards of conduct self-consciously cultivated and handed down from generation to generation. The “community” of the best and brightest is a community of contemporaries, in the double sense that its members think of themselves as agelessly youthful and that the mark of this youthfulness is precisely their ability to stay on top of the latest trends.”
Such ‘elites’, whether in the U.S.A, or Britain and Ireland, have never understood or appreciated deep rooted spiritual communities like the indigenous people of Ireland * 22 or those like the African Americans.
My friend, and one of the more profound living authorities on African American histories, Kemi Ingram notes the central importance of “The belief in a God-given right to the Orthodox faith, striving for holiness, and a high regard for father involvement and preservation of the “traditional family” structure.” * 23 This is shared by many in the Irish community, even as our nation has now started to abandon our unique heritage, following the same failed line of liberal secularization * 24 that other ‘developed’ nations have. * 25
I bring this all to you to expose the limits of what we might call ‘liberal ideology’, its limits in describing reality, and its lies.
The Bigger Picture:
More generally, the philosophy of liberalism we described above has alienated us from God, our fellow humans, and the rest of creation. With the many crises we now face: the cancel culture that came for Rogan, the recent Russian invasion of Ukraine, and a cadre of others, we must begin to acknowledge the limits built into our reality once more. It is vital we rediscover how it lays itself out.
To get philosophical for a moment, our very embodied ‘phenomenological’ consciousness presents a centre and periphery to us: individually and in groups. Think of corporate bodies. According to Jonathan Pageau of The Symbolic World, this ‘mode of being’ * 26 scales and follows a ‘fractal’ pattern. * 27
Jonathan Pageau and Jordan Peterson have each played a pivotal role in reminding us of this fact. Both have become known around the world through YouTube. They proffer insights drawn from neurobiology, psychology, and symbolism. * 28 I must add that I have met both gentlemen, in person or online, and neither matches the caricatures that online ‘hit pieces’ would suggest. * 29 These are yet more lies.
I do not agree with these gentlemen on everything but welcome the good work they are doing. That includes bringing young people hope and taking nihilistic men and women to faith in Jesus Christ and the Orthodox way. * 30 I have used their work in lessons and many young people have been captivated, convicted, convinced… moved, even.
Thinking in these symbolic terms can help us see the limits of liberalism more clearly and allow us to discern deeper fissures. That goes for events around Joe Rogan and grander geopolitical concerns, such as the recent Russian invasion of Ukraine. I would recommend this approach alongside a greater wrestling with history, and the kind of humility expressed by figures such as historian, Tom Holland. He has recently shone light on events in Ukraine, in a manner that takes us beyond the sloganeering of the present. * 31
These non-reductionist insights run against an ideology which is often associated with a fanciful lack of limits. Peterson and Pageau address the ‘meaning crisis’ and provide practical maps back to reality and means of telling the truth. * 32 Why speak about a ‘meaning crisis’, you might ask? Well, a rise in depression, suicides, drug abuse, and other factors suggests this is a fitting description. But more on that later.
Lest we forget that liberalism is an ideology and way of viewing the world that claims to be ‘objective’ and ‘neutral’. It is becoming clearer by each day that there is not, nor ever was, a liberal ‘neutrality’ and that this vision lends itself to lies, hurtful lies. * 33
To tie a few of our threads together, let’s just say that we in Ireland were very much at the periphery of western consciousness. When we were considered at all. So, I got to learn how limited these mental and moral maps can be.
“Using ideas as my maps
“We’ll meet on edges, soon,” said I
Proud ’neath heated brow
Ah, but I was so much older then
I’m younger than that now…
A self-ordained professor’s tongue
Too serious to fool
Spouted out that liberty
Is just equality in school
“Equality,” I spoke the word
As if a wedding vow
Ah, but I was so much older then
I’m younger than that now.”
Bob Dylan * 34
Liberalism is a universal faith, which one can now find around the world. But it has its blinders in geography as we have shown. It also has blinders in time. As I noted, it struggles to integrate the illiberalism that happens within its spatial domain and acts against its own central claims constantly. It’s blinders in time mirror these deceptions.
The Lies of Progress:
To help us understand this, I want to look at what my countryman C.S. Lewis named ‘Chronological Snobbery’. * 35
This is a lesson he, in turn, learned from his friend Owen Barfield. Lewis defined it as:
“…the uncritical acceptance of the intellectual climate common to our own age and the assumption that whatever has gone out of date is on that account discredited.”
He notes what’s wrong with this:
“You must find out why it went out of date.
Was it ever refuted (and if so by whom, where, and how conclusively) or did it merely die away as fashions do? If the latter, this tells us nothing about its truth or falsehood.
From seeing this, one passes to the realization that our own age is also ‘a period,’ and certainly has, like all periods, its own characteristic illusions. They are likeliest to lurk in those widespread assumptions which are so ingrained in the age that no one dares to attack or feels it necessary to defend them.”
This is also known as the ‘myth of progress’: That is, ‘an idea driven by the conviction that human desire is insatiable and requires ever larger production forces’ * 36. According to Dr Carl Trueman, this is particularly damaging when centred around a ‘modern self’: * 37
Neil Shenvi neatly summarises Trueman’s recent book and highlights its importance for our concerns about lies and our susceptibility to lies:
“Expressive individualism” is the idea that “each of us finds our meaning by giving expression to our own feelings and desires” (p. 46). To build on the previous example, a man in 1920 and a man in 2020 might both find identity in their occupation. But how they derive “job satisfaction” reflects the ways in which the social imaginary has shifted over the intervening decades. While Trueman’s grandfather would have found satisfaction in how his job enabled him to care for his family, Trueman’s instinct is “to talk about the pleasure that teaching gives [him], about the sense of personal fulfillment [he feels]” (p. 47). We define ourselves by the psychological well-being we find in expressing our needs and preferences.”
Shenvi goes on to mention how “Trueman charts the development of the modern sense of self in three stages: first, the psychologization of self (Chapters 3-5); second, the sexualization of psychology (Chapter 6); and third, the politicization of sex (Chapter 7). His thesis is that modern Americans increasingly see identity as a product of our inner psychological state, which is authentically expressed in large part by recognizing and transgressing traditional sexual norms.” * 38
Lamentably, this is more than an American problem. Opposing materialist conceptions of ‘progress’ and incoherent ‘individualism’, however, is an older and more time-tested idea that condemns a boundless appetite for more and greater goods and distrusts “improvements” that only feed (often unhealthy) desires.
Christopher Lasch condemned this liberal myth in his magnum opus, The True and Only Heaven: “Members of the educated elite upheld open-mindedness as the supreme political virtue but refused to debate their own idea of the good life, perhaps because they suspected that it could not withstand exposure to more vigorous ideas.” * 39
Meme culture has made much of the slogan, ‘that wasn’t real communism’, when it very much was real communism, * 40 but we often see the same reflexive approach within liberal ideology. Now, I will not say that is impossible that there will one day be a ‘real liberalism’ that brings heaven to earth, or promise that there has never been a ‘real liberalism’ somewhere at some time. However, I have serious doubts about both and hope to communicate them well enough to you that you will question this faith and its view of ‘freedom’.
Central to liberalism, this concept of freedom (or liberty) has a long and complicated history, documented in detail by Dr Gerard Casey. * 41 He questions whether and in what ways is modern freedom to be understood as ‘progress’:
Dr Casey argues that the progress of freedom has largely consisted in ‘an intermittent and imperfect move from tribalism to individualism, from the primacy of the collective to the fragile centrality of the individual person and of freedom’. There are costs and benefits in this dialectic.
Such a transition is, he argues, ‘neither automatic nor complete, and relapses to tribalism are ever possible. The reason for the fragility of freedom is simple and paradoxical: the importance of individual freedom is simply not obvious to everyone and must be guarded by vigilant communities. Most people want ‘security’ in this world, not liberty’. This latter point has taken on sharper focus with the recent Covid pandemic and commensurate hysteria it created, especially amongst the heirs to Lasch’s ‘liberal’ elites.
Layers of Myth:
At this point, I must mention that liberal ideology and its claims to neutrality form part of a wider ‘myth of the secular’. * 42 This is most important, but the myth of the secular is not my central focus in this essay. I want to critique secular liberal and Christian liberal lies, and any other kinds of liberal lies. Secularism and liberalism are not identical, but the two are often intertwined and have common origins in intellectual history. * 43
Several doctrines are common to both:
The privatisation of religion, the construct of ‘religion’ itself, a faith in ‘reason’ defined by those who have faith in secular liberal social constructs, the taken-for-granted ‘public-private’ distinction generally, and so on. * 44 We will deconstruct some of these below.
These are all points which my secularist liberal students have been startled to discover when I have taught them history, philosophy, and so on. I am not surprised, given the nature of ‘mass schooling’. * 45 However, I am most concerned because these myths and crude means of viewing reality make young people susceptible to the modern gods. Most often, these gods take the form of the state and market. Both are central to liberal dominance. William Cavanaugh has shown this in his writings and:
“… rehearses the formation of the state as an apparatus of extraction (taxation and recruitment) for the purposes of war-making. Once the state was in place, rulers constructed and fused on the sacrificial rites and mystical mythology of “nation.” “Society” is likewise taken as a given, but Cavanaugh demonstrates that a unitary society emerges only when states demolish the sub-societies that constitute the patchwork quilt of the medieval world.” * 46
My reflections here are far removed from the wide-eyed optimism of Steven Pinker and a cadre of liberal intellectuals, who still aim to spread the gospel of liberalism even as its lies become more obvious and odious to many. In a recent book review on ‘Rationality’, Jason Blakely takes Pinker to task for his tireless liberal deceits. This provides a good example for the problems we have noted and homes in on specific fabrications:
“The trouble starts early with a chapter that pushes back on the recent trend inspired by behavioural psychology to view human agency as persistently irrational due to cognitive biases. Pinker instead attempts to persuade readers that humans are “cerebral problem solvers” and “wise hominin.”
Blakely continues, “Yet his justification for this position relies heavily on a single, sketchy case of the San – a Kalahari hunter-gatherer people – whom Pinker breathlessly presents as proto-rationalists complete with a “scientific mindset” and an “intuitive grasp of logic … statistical reasoning, causal inference, and game theory.” This is, of course, a revival of the armchair anthropological trope of the noble savage, but unlike with Jean-Jacques Rousseau the aboriginals now play the role of logical savants that are amazing “Bayesians.” * 47
Continuity and Confusion:
We see an ideological lineage from Rousseau, whom we mentioned, to figures like Pinker today. Pinker’s misuse of a case study also speaks to a common feature in liberal intellectual circles: An inability to recognise the limits of data or appreciate how difficult it is to interpret data. We shall return to this later.
Jason Blakely continues his critique by highlighting contradictions with Pinker’s philosophy and misleading political metaphysics. He pours scorn on notions of rationality and being goal-directed in a deterministic universe that many secular liberals believe in:
“In brief form this is because Pinker frequently avows a materialistic, law-governed metaphysics in Rationality (what he calls brute “laws of the universe”) that is not in any clear way reconcilable with an agency that can freely reason about goals and how to attain them.”
Jason expresses realistic concern: “But a goal-directed being that can reason differently about various goals and aims, is not one whose operations are subsumable under mechanistic laws. Teleological causality is incompatible with mechanistic, antecedent causality. If humans were reducible to such a set of mechanistic processes, then there would be no need to exhort a normative, logical, or rational set of principles. Human agency would simply unfold deterministically – not reaching the bare minimum levels of Pinker’s own definition of rationality.”
This means that “Pinker is therefore on the horns of a dilemma. He must either radically revamp his metaphysics to allow for free, rational agency, or he must double down on material monism and render human agency definitionally nonrational.”
But that would be too much to ask of a man without a transcendent moral code. Blakeley informs us that, “Instead, he ignores the basic philosophical problems and chides “32 percent” of Americans for believing in “ghosts.” Yet in his own schema the whole of Rationality is a meditation on the ghost of reason haunting the genetic house of the human body…”
In many ways, I think my native land and our harsh experiences with the messiness of reality have inoculated me from the neat pretensions of naïve liberalism communicated by people like Pinker. Thank God for that.
So, when I see a mob jump on Joe Rogan, compile propaganda pieces to tear him apart, or call for his social ostracization, I am less surprised than many such cosmopolitan elites. It should not be surprising that I am also less sanguine about the power of mere changes in political machinery or as willing to adopt “a belief in gradual social progress by changing laws”, say, to ‘make America great again’ or ‘restore the west’. Such sloganeering is lies crystallised. Moreover, it is not the Christian’s job to bring about or sustain a liberal order. To be candid…how dull!
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