Introduction to Louis Riel and His Philosophical Theology

[Update: For those who may be interested in following this I have included a link to these posts in the ‘Translation Projects’ tab.]

Louis Riel was a Metis Canadian born in 1884 near Winnipeg Manitoba, Canada.  He was the leader of two resistance movements that attempted to preserve Metis rights in the face of the expanding Canadian government in the East.  I do not pretend to be a Riel expert nor do I consider myself particularly knowledgeable of the political context for the expansion of Canada.  However, I do know the following;

Louis Riel is a controversial figure.  He has been described as a hero, revolutionary, lunatic, self-proclaimed messiah and traitor.  Louis Riel was a deeply religious man.  Louis Riel attempted to promote an alternative politics in the face of the monopolizing government and Hudson’s Bay Trading Company.  In the process he established a provisional government in Manitoba in opposition to the Canadian government in the East.  Riel continued this pursuit in the face of extreme resistance.  Riel received capital punishment for his actions.  Riel is part of my local history.

This scant information has provided enough motivation to seek out his writings to find if there are any explicitly theological tracts.  In his Collected Works I have come across a short section that includes fragments he called a ‘philosophical theology’ in French.  So far as I know these are untranslated.

While there is a book on Riel as a religious man, Louis ‘David’ Riel: Prophet of the New World, there is no substantial study of his theology in relation to his politics in English.  There is one work in French that I hope to eventually give some attention.  This is Gilles Martel’s, Le messianisme de Louis Riel.

My intention is to slowly offer his Système philosophico-théologique in translation (it is only 12 pages of fragments).  I have no idea what this pursuit might offer but it seems helpful to at least render more of Riel’s French writing into English.  It also seems helpful to look over these writings (in addition to his occasional writing relevant to his theology) with a more thoroughgoing theological attention than has been given.

Du Côté de Chez Swann – Day 22

Le reste des humains m’apparaissait comme bien lointain auprès de cette femme que j’avais quittée il y avait quelques moments à peine; ma joue était chaude encore de son baiser, mon corps courbaturé par le poids de sa taille.

The rest of humanity seemed as though very distant from this woman that I had left there just a moment ago; my cheek was warm still from her kiss, my body aching from the weight of her form.

On Wickedness and Wit; Beginning Either/Or

I ventured into Either/Or tonight.  Despite its sensational history I was not particularly looking forward to it.  I read the first volume a few years back and don’t have fond memories of it.  I forgot, however, the aphorisms that begin the first volume which is attributed to A (who writes in an aesthetic mode) as opposed to B who writes in a ethical mode in the second volume.  Here are two quotes,

Let others complain that the age is wicked; my complaint is that it is paltry; for it lacks passion.  Men’s thoughts are thin and flimsy like lace, they are themselves pitiable like the lacemakers.  The thoughts of their hearts are to paltry to sinful.  For a worm it might be regarded as a sin to harbour such thoughts, but not for a being made in the image of God.  Their lusts are dull and sluggish, their passions sleepy. . . . This is the reason my soul always turns back to the Old Testament and to Shakespeare.  I feel that those who speak there are at least human beings: they hate, they love, they murder their enemies, and curse their descendants throughout all generations, they sin.

And later,

It happened that a fire broke out backstage in a theater.  The clown came out to inform the public.  They thought it was a jest and applauded.  He repeated his warning, they shouted even louder.  So I think the world will come to an end amid general applause from all the wits, who believe that it is a joke.

Der Prozeß – Day 21

Es war das Wohnzimmer der Frau Grubach, vielleicht war in diesem mit Möbeln, Decken, Porzellan und Photographien überfüllten Zimmer heute ein wenig mehr Raum als sonst, man erkannte das nicht gleich, um so weniger, als die Hauptveränderung in der Anwesenheit eines Mannes bestand, der beim offenen Fenster mit einem Buch saß, von dem er jetzt aufblickte.

It was Mrs. Grubach’s living room, perhaps amidst the furniture, rugs, china and photographs of this over-filled room there was now a little more space, though he realized that did not matter, all the less, than the major change which was the presence of a man sitting, by the open window with a book, from which he now looked.

Controlled Irony

I finished Kierkegaard’s The Concept of Irony yesterday.  While the majority of the text worked through Socrates thoroughgoing negativity the final section looked at “Irony After Fichte.”  This was essentially a commentary on Romanticism.  I think I missed something in this section.  While Kierkegaard was not entirely critical of this expression he also did not view this movement as either reflecting or going beyond Socrates.  In browsing over what I underlined I saw what might be a paradigmatic statement at the start of the section;

It was in Kant, to call to mind only what is generally known, that modern speculative thought, feeling itself mature and come of age, became tired of the guardianship in which it had lived hitherto under dogmatism and, like the prodigal son, went to its father and demanded that he divide and share the inheritance with it.  The outcome of this division of the inheritance is well known, and also that speculation did not have to go abroad in order to squander its resources, because there was no wealth to be found.  The more the I in criticism became absorbed in contemplation of the I, the leaner and leaner the I became, until it ended with becoming a ghost. (272)

Turning then to Fichte he talks about how he “infinitized the I in I-I. . . . But this infinity of thought in Fichte is, like all Fichte’s infinity, negative infinity, an infinity in there is no finitude, an infinity without any content” (273).  I don’t entirely understand why K. becomes more critical of this ongoing need of irony to ‘free itself’ (he was hardly critical of Socrates in this regard).  The criticism comes, it seems, on the shift towards making everything myth as a disingenuous mode of irony (contra Socrates); a sort of unfair play by irony to keep its thinking free.  This [Romantic] ironist ‘poetically composes’ but is not ‘poetically composed’.  This would require a limiting within actuality.  There is no content for the Romantic and transitions are nothing.  “At times he is a god, at times a grain of sand” (284).  So while Romanticism offered a cool breeze its tragedy is that “what it seizes upon is not actuality” (304).

So at the end of his 35o page dissertation he offers a brief 5 page conclusion, “Irony as a Controlled Element, the Truth of Irony.”  Here he treads carefully along the contentious line relating the life of the poet to the poetic work.  K. agrees that the poet’s life is no concern of ours.  “But in the present undertaking it should not be out of place to point out the misrelation that can often exist in this respect” (325).  I am still not quite sure what that sentence means.  As an example he points to Goethe.  “The reason Goethe’s poet-existence was so great was that he was able to make his poet-life congruous with actuality.  But that in turn takes irony, but, please note, controlled irony” (325).  K. accuses the Romantic of being incongruous with his work.  The point here seems to be that poetry is nothing if it does affect lives . . . and should it not affect the poet above all!  K. continues making the intriguing statement “what doubt is to science, irony is to personal life” (326).

As I am re-reading this short conclusion I am realizing that it is much more suggestive than I first realized.  I think I will end it here for now and spend a little more time working directly through his conclusion.

I am also almost finished the 100 pages of notes Kierkegaard took on the lecture series he attended by Schelling.  It is a supplement added to the Princeton series . . . I kinda of wish it wasn’t.  I doubt I will post anything on it.

Du Côté de Chez Swann – Day 19 – Hmmmm . . .

Quelquefois, comme Ève naquit d’une côte d’Adam, une femme naissait pendant mon sommeil d’une fausse position de ma cuisse.

Sometimes, like Eve born from a rib of Adam, a woman rises during my sleep from a false place on my thigh.

I find this passage a little risque as the French say.  Here is Moncrieff’s translation,

Sometimes, too, just as Eve was created from a rib of Adam, so a woman would come into existence while I was sleeping, conceived from some strain in the position of my limbs.

I have no idea what he means by this . . . and it seems a little tamed down.