11/6/18

Man and Sin by Piet Schoonenberg (1964) 2.3 QJ

[In so-called “welfare”, the subject conforms to the words of the sovereign authority’s thought experiment (that providing the transfer payment will achieve greater “equity”).

For the subject, freedom and responsibilities transform into bondage and words.

For the government agent, words and bondage for the subject are perceived as the justified application of an objectorganization onto sovereign subjects.]

11/1/18

Man and Sin by Piet Schoonenberg (1964) 2.3 QG

Summary of text [comment] page 83

[Can we imagine what the criteria must be?

Well, for one, the transaction would never occur in the open market, even one livened by the yeast of diverse Christian factions. For Christians, there is no “welfare” or “entitlements”. There is only “charity”.

Christians fail their mission at the moment when charity becomes dehumanizing.]

10/31/18

Man and Sin by Piet Schoonenberg (1964) 2.3 QF

Summary of text [comment] page 83

[Now, here comes a different example.

Let me consider the example of “welfare”, defined as transfer payments from (an imputed bad one) to an imputed good one.

Something2a is making funds available according to certain criteria for subjects2a.

Does that sound more humane than forcing subjects to stop smoking cigarettes?

Still, the government agent dehumanizes.

Who is the subject that fits a particular criteria?

A dehumanized person is.]

10/29/18

Man and Sin by Piet Schoonenberg (1964) 2.3 QD

[The me1a who is capable of imposing costs and regulations on subjects2a is also capable of dehumanizing others3a.

The imposer’s I, seat of choice3b, situates the normal context of the mirror of the world3a as ”his” own3b. The imposer is courtier to the king.

The imposer imagines that “he” both owns and is owned by the mirror of the world.]