Triadic Philosophy -Ethics and Destiny A Brief Meditation

Ethics in Triadic Philosophy is the Second 
in the foundation triad
Reality Ethics Aesthetics
It is always a brake
a thus-far-and-(maybe)-no-farther
a summons to wrestle with the reality of the moment
Destiny is a First
It is an aspect of Being 
of Ontological Reality
It is what signifies a particular life
within the vast complex of all lives
It has authority because it is real
It needs and wants and deserves to be realized
But in Triadic Philosophy
Destiny and Ethics wrestle
The result is a resolution within the
third realm which is Aesthetics
our hypothetical experimental
effort to realize our lives in a way
that resonates aesthetically


Ethics poses to Destiny
four ontological values 
which enable us to mould our
or plan of action
to  permit an aesthetic response
something we can see with
pleasure and acceptance


Let us say one's destiny is to be a rebel
The four values are tolerance
democracy helpfulness
and non-idolatry
They summon us to strain our rebellion
through a colander of values that make
for progress
Progress is always self-realizing
and world-realizing
When done
one hopes that one's actions will
have something closer to beauty
than ugliness
closer to grace and joy
than what disgraces
and leeches joy from the world

Stephen's Remarkable Kindle Store
Follow Me on Pinterest


Union Theological Seminary - How looking back reveals a sense of implacable rebellion

If I look back honestly at my days at Union Theological Seminary I almost reject the notion of influence and substitute "what I learned" from my encounters during that period. Influence I reserve for the context I infer from reading Harold Bloom. Charles Sanders Peirce influences me. Shakespeare influences me. Learning results from encounters that tell you something about yourself or the world. Like - that's not for me. Or - that works! At Union I learned a good deal about what I did not cotton to. I rejected large chunks of the piety that I perceived in the religious observances there. I rejected much of the teaching that seemed to me rote. I learned the most perhaps from conversations with Tom Driver who taught me that a conversation is what I now see as a three - a triad. It goes back and forth and emerges in a third beyond the two of us. In my whole lifetime, these conversations have been rare. With Harold Gomberg in Italy in 1956. It got me into painting. To seeing myself as an artist. Or at least halfway there.  At Williams with Warner Kim. Just telling me there is a realm beyond ordinary back and forth. Insight. Reality. With my daughter Amy. Lucid. Rationality. With a friend in Cambridge during the 1990s from whom I learned that my own thesis regarding church renewal suffered from the fact that it is precisely the profusion of disparate communities that accounts for the vitality of a democracy. Influence? I would say that the most enduring influence of this time came from Don Benedict. I Iearned from many but I imbibed influence - that which determines life choices and commitments - from a few. Don Benedict was the genuine article, a person who helped found East Harlem Protestant Parish and who had unaccountably become, when I knew him, the head of a then-wealthy organization that was known at the time as the Chicago City Missionary Society. Don came to Union during my final year there and his foundational radicalism was palpable. He was in the market for students who might germinate dreams under his auspices in Chicago. The theme would be change, urban ministry, a challenge to the general lassitude of the mainline churches.  Hindsight enables me to see what may be the truth. That it was to the nomadic rebel I was ever drawn. Don was in a position of power at the helm of what would during the 60s prove the epicenter of a brief effort to define the course of events in the mainline churches. Just as my experience at Williams taught me (reactively) to quit my fraternity and ally myself with the world of Jim Robinson, it was escape from the world of Union that saved me. It was Don Benedict's pugnacity that offered me a next step. Did others share my sense of isolation at Union Seminary? I do not think so. Not to my knowledge. There were doubtless others who were alienated and ill at ease. And there were more than a few who like John Collins championed the cause of social justice in a largely apathetic environment. But it was more than justice that was animating my sense of things. It was the sense of society and the churches as implacable and the need for something different. It was something like what I sensed in Don.     

Stephen's Remarkable Kindle Store

Follow Me on Pinterest


Graceful Security

The Slow as Molasses Press