C.S. Lewis, “Men Without Chests”

On virtue:

It still remains true that no justification of virtue will enable a man to be virtuous. Without the aid of trained emotions the intellect is powerless against the animal organism. I had sooner play cards against a man who was quite sceptical about ethics, but bred to believe that ‘a gentleman 51 does not cheat’, than against an irreproachable moral philosopher who had been brought up among sharpers. In battle it is not syllogisms that will keep the reluctant nerves and muscles to their post in the third hour of the bombardment. The crudest sentimentalism (such as Gaius and Titius would wince at) about a flag or a country or a regiment will be of more use.

On the heart’s mediation between intellect and appetite:

The head rules the belly through the chest—the seat, as Alanus tells us, of Magnanimity, of emotions organized by trained habit into stable sentiments. The Chest-Magnanimity-Sentiment—these are the indispensable liaison officers between cerebral man and visceral man. It may even be said that it is by this middle element that man is man: for by his intellect he is mere spirit and by his appetite mere animal.

On society that demands virtue from its “neutered” men:

And all the time—such is the tragi-comedy of our situation—we continue to clamour for those very qualities we are rendering
impossible. You can hardly open a periodical without coming across the statement that what our civilization needs is more ‘drive’, or dynamism, or self-sacrifice, or ‘creativity’. In a sort of ghastly simplicity we remove the organ and demand the function. We make men without chests and expect of them virtue and enterprise. We laugh at honour and are shocked to find traitors in our midst. We castrate and bid the geldings be fruitful.

Wendell Berry, “Feminism, the Body, and the Machine”

On marriage and the home:

Marriage, in what is evidently its most popular version, is now on the one hand an intimate “relationship” involving (ideally) two successful careerists in the same bed, and on the other hand a sort of private political system in which rights and interests must be constantly asserted and defended. Marriage, in other words, has now taken the form of divorce: a prolonged and impassioned negotiation as to how things shall be divided. During their understandably temporary association, the “married” couple will typically consume a large quantity of merchandise and a large portion of each other.

The modern household is the place where the consumptive couple do their consuming. Nothing productive is done there. Such work as is done there is done at the expense of the resident couple or family, and to the profit of suppliers of energy and household technology. For entertainment, the inmates consume television or purchase other consumable diversion elsewhere.

There are, however, still some married couples who understand themselves as belonging to their marriage, to each other, and to their children. What they have they have in common, and so, to them, helping each other does not seem merely to damage their ability to compete against each other. To them, “mine” is not so powerful or necessary a pronoun as “ours.”

This sort of marriage usually has at its heart a household that is to some extent productive. The couple, that is, makes around itself a household economy that involves the work of both wife and husband, that gives them a measure of economic independence and self-employment, a measure of freedom, as well as a common ground and a common satisfaction. Such a household economy may employ the disciplines and skills of housewifery, of carpentry and other trades of building and maintenance, of gardening and other branches of subsistence agriculture, and even of woodlot management and wood-cutting. It may also involve a “cottage industry” of some kind, such as a small literary enterprise.

It is obvious how much skill and industry either partner may put into such a household and what a good economic result such work may have, and yet it is a kind of work now frequently held in contempt. Men in general were the first to hold it in contempt as they departed from it for the sake of the professional salary or the hourly wage, and now it is held in contempt by such feminists as those who attacked my essay. Thus farm wives who help to run the kind of household economy that I have described are apt to be asked by feminists, and with great condescension, “But what do you do?” By this they invariably mean that there is something better to do than to make one’s marriage and household, and by better they invariably mean “employment outside the home.”

On female “liberation”:

Why would any woman who would refuse, properly, to take the marital vow of obedience (on the ground, presumably, that subservience to a mere human being is beneath human dignity) then regard as “liberating” a job that puts her under the authority of a boss (man or woman) whose authority specifically requires and expects obedience?

On the valuation of help:

They assume—and this is the orthodox assumption of the industrial economy—that the only help worth giving is not given at all, but sold. Love, friendship, neighborliness, compassion, duty—what are they? We are realists. We will be most happy to receive your check.

On our industrialized economy:

But in general, apart from its own highly specialized standards of quantity and efficiency, “technological progress” has produced a social and ecological decline. Industrial war, except by the most fanatically narrow standards, is worse than war used to be. Industrial agriculture, except by the standards of quantity and mechanical efficiency, diminishes everything it affects. Industrial workmanship is certainly worse than traditional workmanship, and is getting shoddier every day. After forty-odd years, the evidence is everywhere that television, far from proving a great tool of education, is a tool of stupefaction and disintegration. Industrial education has abandoned the old duty of passing on the cultural and intellectual inheritance in favor of baby-sitting and career preparation.

The Doom Loop of Modern Liberalism, The Atlantic (Derek Thompson)