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Chris Morrow

Chris Morrow on Chapter 3:

“How do we know to trust you?”

“Hello? I said my name was Candide.”

- Chris Morrow (lenoxus.pbworks.com)

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Chris Morrow on Chapter 6:

My answer to the vexing question of perspective…

Who decides whether the Haitian earthquake was for the best, for the worst, or in the middle? The Haitians do, obviously.

Same goes for our world as a whole. It’s one thing if God operates under limits we can’t understand, just as, for example, a baby doesn’t understand why her impoverished parents can’t just now afford to give her everything she needs.

Theology, however, keeps telling us that we do understand that God’s power has no limits. If it weren’t for that one little caveat, it would be perfectly reasonable to say that we don’t know whether our world could have been any better — maybe a better world would have cost more divine money, or angered more Heavenly voters, or something. True omnipotence lacks such excuses.

Just my two cents…

- Chris Morrow (lenoxus.pbworks.com)

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Chris Morrow on Chapter 3:

While maybe this is because of the translation, I love how we can’t tell which side of that question the couple supports; that is, whether they’re Catholics or Protestants (since it’s Holland, it’s probably the latter). The mere fact that Candide lacks an opinion on the subject is enough to condemn him, period.

- Chris Morrow (lenoxus.pbworks.com)

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Chris Morrow on Chapter 3:

Even violent satire of war can always run aground onto the Truffaut problem.

Not only do we humans (at least those of us lots of testosterone) naturally find war awesome, hence making anti-war storytelling difficult, we find violence funny (“bayonet was also a sufficient reason”), although tastes differ on whether it’s funnier as slapstick or as Voltaire-style dryness.

Somehow, I think there’s something preferable about the second thing, something that actually helps lead to a reduction in violence, but I can’t put my finger on it.

- Chris Morrow (lenoxus.pbworks.com)

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Chris Morrow on Chapter 1:

Actually, I wasn’t totally accurate when I said kosher has no Biblical origin story — I believe the story of Jacob wrestling God explains why Jews are not to eat the sinew. But apart from that, the whole explanation amounts to Jehova-said-so.

- Chris Morrow (lenoxus.pbworks.com)

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Chris Morrow on Chapter 1:

I think kashrut (kosher) laws are a very interesting example of religion at work. There isn’t an etiological myth for how certain God-created animals became unclean, unlike, for example, the question of why snakes don’t have legs. It’s simply asserted that “unclean” is what they are.

- Chris Morrow (lenoxus.pbworks.com)

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