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Cody Cook (8 KP) rated Writings Of Thomas Paine Volume 4 (1794 1796); The Age Of Reason in Books
Jun 29, 2018
Thomas Paine was a political theorist who was perhaps best known for his support for the American Revolution in his pamphlet Common Sense. In what might be his second best known work, The Age of Reason, Paine argued in favor of deism and against the Christian religion and its conception of God. By deism it is meant the belief in a creator God who does not violate the laws of nature by communicating through revelation or miracles The book was very successful and widely read partly due to the fact that it was written in a style which appealed to a popular audience and often implemented a sarcastic, derisive tone to make its points.
The book seems to have had three major objectives: the support of deism, the ridicule of what Paine found loathsome in Christian theology, and the demonstration of how poor an example the Bible is as a reflection of God.
In a sense, Paine's arguments against Christian theology and scripture were meant to prop up his deistic philosophy. Paine hoped that in demonizing Christianity while giving evidences for God, he would somehow have made the case for deism. But this is not so. If Christianity is false, but God exists nonetheless, we are not left only with deism. There are an infinite number of possibilities for us to examine regarding the nature of God, and far too many left over once we have eliminated the obviously false ones. In favor of deism Paine has only one argument—his dislike of supernatural revelation, which is to say that deism appeals to his culturally derived preferences. In any case, Paine's thinking on the matter seemed to be thus: if supernatural revelation could be shown to be inadequate and the development of complex theology shown to be an error, one could still salvage a belief in God as Creator, but not as an interloper in human affairs who required mediators.
That being said, in his support of deism, Paine makes some arguments to demonstrate the reasonableness in belief in, if not the logical necessity of the existence of, God which could be equally used by Christians.
For instance, just as the apostle Paul argued in his epistle to the Romans that, "what can be known about God is plain to [even pagans], because God has shown it to them. For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made" (Romans 1:19-20, ESV), so also Paine can say that, "the Creation speaketh an universal language [which points to the existence of God], independently of human speech or human language, multiplied and various as they be."
The key point on which Paine differs from Paul on this issue is in his optimism about man's ability to reason to God without His assisting from the outside. Whereas Paul sees the plainness of God from natural revelation as an argument against the inherent goodness of a species which can read the record of nature and nevertheless rejects its Source's obvious existence, Paine thinks that nature and reason can and do lead us directly to the knowledge of God's existence apart from any gracious overtures or direct revelation.
On the witness of nature, Paine claims, and is quite correct, that, "THE WORD OF GOD IS THE CREATION WE BEHOLD: And it is in this word, which no human invention can counterfeit or alter, that God speaketh universally to man." What is not plainly clear, however, is that man is free enough from the noetic effects of sin to reach such an obvious conclusion on his own. Indeed, the attempts of mankind to create a religion which represents the truth have invariably landed them at paganism. By paganism I mean a system of belief based, as Yehezkel Kaufmann and John N. Oswalt have shown, on continuity.iv In polytheism, even the supernatural is not really supernatural, but is perhaps in some way above humans while not being altogether distinct from us. What happens to the gods is merely what happens to human beings and the natural world writ large, which is why the gods are, like us, victims of fate, and why pagan fertility rituals have attempted to influence nature by influencing the gods which represent it in accordance with the deeper magic of the eternal universe we all inhabit.
When mankind has looked at nature without the benefit of supernatural revelation, he has not been consciously aware of a Being outside of nature which is necessarily responsible for it. His reasoning to metaphysics is based entirely on his own naturalistic categories derived from his own experience. According to Moses, it took God revealing Himself to the Hebrews for anyone to understand what Paine thinks anyone can plainly see.
The goal of deism is to hold onto what the western mind, which values extreme independence of thought, views as attractive in theism while casting aside what it finds distasteful. But as C.S. Lewis remarked, Aslan is not a tame lion. If a sovereign God exists, He cannot be limited by your desires of what you'd like Him to be. For this reason, the deism of men like Paine served as a cultural stepping stone toward the atheism of later intellectuals.
For Paine, as for other deists and atheists like him, it is not that Christianity has been subjected to reason and found wanting, but that it has been subjected to his own private and culturally-determined tastes and preferences and has failed to satisfy. This is the flipside of the anti-religious claim that those who believe in a given religion only do so because of their cultural conditioning: the anti-religionist is also conditioned in a similar way. Of course, how one comes to believe a certain thing has no bearing on whether that thing is true in itself, and this is true whether Christianity, atheism, or any other view is correct. But it must be stated that the deist or atheist is not immune from the epistemic difficulties which he so condescendingly heaps on theists.
One of the befuddling ironies of Paine's work is that around the time he was writing about the revealed religions as, “no other than human inventions set up to terrify and enslave mankind, and monopolize power and profit," the French were turning churches into “temples of reason” and murdering thousands at the guillotine (an instrument of execution now most strongly identified with France's godless reign of terror). Paine, who nearly lost his own life during the French Revolution, saw the danger of this atheism and hoped to stay its progress, despite the risk to his own life in attempting to do so.
What is odd is that Paine managed to blame this violent atheism upon the Christian faith! Obfuscated Paine:
"The Idea, always dangerous to Society as it is derogatory to the Almighty, — that priests could forgive sins, — though it seemed to exist no longer, had blunted the feelings of humanity, and callously prepared men for the commission of all crimes. The intolerant spirit of church persecution had transferred itself into politics; the tribunals, stiled Revolutionary, supplied the place of an Inquisition; and the Guillotine of the Stake. I saw many of my most intimate friends destroyed; others daily carried to prison; and I had reason to believe, and had also intimations given me, that the same danger was approaching myself."
That Robespierre's deism finally managed to supplant the revolutionary state's atheism and that peace, love, and understanding did not then spread throughout the land undermines Paine's claims. Paine felt that the revolution in politics, especially as represented in America, would necessarily lead to a revolution in religion, and that this religious revolution would result in wide acceptance of deism. The common link between these two revolutions was the idea that the individual man was sovereign and could determine for himself what was right and wrong based on his autonomous reason. What Paine was too myopic to see was that in France's violence and atheism was found the logical consequence of his individualistic philosophy. In summary, it is not Christianity which is dangerous, but the spirit of autonomy which leads inevitably into authoritarianism by way of human desire.
As should be clear by now, Paine failed to understand that human beings have a strong tendency to set impartial reason aside and to simply evaluate reality based on their desires and psychological states. This is no more obvious than in his own ideas as expressed in The Age of Reason. Like Paine's tendency to designate every book in the Old Testament which he likes as having been written originally by a gentile and translated into Hebrew, so many of his criticisms of Christian theology are far more a reflection upon himself than of revealed Christianity. One has only to look at Paine's description of Jesus Christ as a “virtuous reformer and revolutionist” to marvel that Paine was so poor at introspection so as to not understand that he was describing himself.
There is much more that could be said about this work, but in the interest of being somewhat concise, I'll end my comments here. If you found this analysis to be useful, be sure to check out my profile and look for my work discussing Paine and other anti-Christian writers coming soon.
The book seems to have had three major objectives: the support of deism, the ridicule of what Paine found loathsome in Christian theology, and the demonstration of how poor an example the Bible is as a reflection of God.
In a sense, Paine's arguments against Christian theology and scripture were meant to prop up his deistic philosophy. Paine hoped that in demonizing Christianity while giving evidences for God, he would somehow have made the case for deism. But this is not so. If Christianity is false, but God exists nonetheless, we are not left only with deism. There are an infinite number of possibilities for us to examine regarding the nature of God, and far too many left over once we have eliminated the obviously false ones. In favor of deism Paine has only one argument—his dislike of supernatural revelation, which is to say that deism appeals to his culturally derived preferences. In any case, Paine's thinking on the matter seemed to be thus: if supernatural revelation could be shown to be inadequate and the development of complex theology shown to be an error, one could still salvage a belief in God as Creator, but not as an interloper in human affairs who required mediators.
That being said, in his support of deism, Paine makes some arguments to demonstrate the reasonableness in belief in, if not the logical necessity of the existence of, God which could be equally used by Christians.
For instance, just as the apostle Paul argued in his epistle to the Romans that, "what can be known about God is plain to [even pagans], because God has shown it to them. For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made" (Romans 1:19-20, ESV), so also Paine can say that, "the Creation speaketh an universal language [which points to the existence of God], independently of human speech or human language, multiplied and various as they be."
The key point on which Paine differs from Paul on this issue is in his optimism about man's ability to reason to God without His assisting from the outside. Whereas Paul sees the plainness of God from natural revelation as an argument against the inherent goodness of a species which can read the record of nature and nevertheless rejects its Source's obvious existence, Paine thinks that nature and reason can and do lead us directly to the knowledge of God's existence apart from any gracious overtures or direct revelation.
On the witness of nature, Paine claims, and is quite correct, that, "THE WORD OF GOD IS THE CREATION WE BEHOLD: And it is in this word, which no human invention can counterfeit or alter, that God speaketh universally to man." What is not plainly clear, however, is that man is free enough from the noetic effects of sin to reach such an obvious conclusion on his own. Indeed, the attempts of mankind to create a religion which represents the truth have invariably landed them at paganism. By paganism I mean a system of belief based, as Yehezkel Kaufmann and John N. Oswalt have shown, on continuity.iv In polytheism, even the supernatural is not really supernatural, but is perhaps in some way above humans while not being altogether distinct from us. What happens to the gods is merely what happens to human beings and the natural world writ large, which is why the gods are, like us, victims of fate, and why pagan fertility rituals have attempted to influence nature by influencing the gods which represent it in accordance with the deeper magic of the eternal universe we all inhabit.
When mankind has looked at nature without the benefit of supernatural revelation, he has not been consciously aware of a Being outside of nature which is necessarily responsible for it. His reasoning to metaphysics is based entirely on his own naturalistic categories derived from his own experience. According to Moses, it took God revealing Himself to the Hebrews for anyone to understand what Paine thinks anyone can plainly see.
The goal of deism is to hold onto what the western mind, which values extreme independence of thought, views as attractive in theism while casting aside what it finds distasteful. But as C.S. Lewis remarked, Aslan is not a tame lion. If a sovereign God exists, He cannot be limited by your desires of what you'd like Him to be. For this reason, the deism of men like Paine served as a cultural stepping stone toward the atheism of later intellectuals.
For Paine, as for other deists and atheists like him, it is not that Christianity has been subjected to reason and found wanting, but that it has been subjected to his own private and culturally-determined tastes and preferences and has failed to satisfy. This is the flipside of the anti-religious claim that those who believe in a given religion only do so because of their cultural conditioning: the anti-religionist is also conditioned in a similar way. Of course, how one comes to believe a certain thing has no bearing on whether that thing is true in itself, and this is true whether Christianity, atheism, or any other view is correct. But it must be stated that the deist or atheist is not immune from the epistemic difficulties which he so condescendingly heaps on theists.
One of the befuddling ironies of Paine's work is that around the time he was writing about the revealed religions as, “no other than human inventions set up to terrify and enslave mankind, and monopolize power and profit," the French were turning churches into “temples of reason” and murdering thousands at the guillotine (an instrument of execution now most strongly identified with France's godless reign of terror). Paine, who nearly lost his own life during the French Revolution, saw the danger of this atheism and hoped to stay its progress, despite the risk to his own life in attempting to do so.
What is odd is that Paine managed to blame this violent atheism upon the Christian faith! Obfuscated Paine:
"The Idea, always dangerous to Society as it is derogatory to the Almighty, — that priests could forgive sins, — though it seemed to exist no longer, had blunted the feelings of humanity, and callously prepared men for the commission of all crimes. The intolerant spirit of church persecution had transferred itself into politics; the tribunals, stiled Revolutionary, supplied the place of an Inquisition; and the Guillotine of the Stake. I saw many of my most intimate friends destroyed; others daily carried to prison; and I had reason to believe, and had also intimations given me, that the same danger was approaching myself."
That Robespierre's deism finally managed to supplant the revolutionary state's atheism and that peace, love, and understanding did not then spread throughout the land undermines Paine's claims. Paine felt that the revolution in politics, especially as represented in America, would necessarily lead to a revolution in religion, and that this religious revolution would result in wide acceptance of deism. The common link between these two revolutions was the idea that the individual man was sovereign and could determine for himself what was right and wrong based on his autonomous reason. What Paine was too myopic to see was that in France's violence and atheism was found the logical consequence of his individualistic philosophy. In summary, it is not Christianity which is dangerous, but the spirit of autonomy which leads inevitably into authoritarianism by way of human desire.
As should be clear by now, Paine failed to understand that human beings have a strong tendency to set impartial reason aside and to simply evaluate reality based on their desires and psychological states. This is no more obvious than in his own ideas as expressed in The Age of Reason. Like Paine's tendency to designate every book in the Old Testament which he likes as having been written originally by a gentile and translated into Hebrew, so many of his criticisms of Christian theology are far more a reflection upon himself than of revealed Christianity. One has only to look at Paine's description of Jesus Christ as a “virtuous reformer and revolutionist” to marvel that Paine was so poor at introspection so as to not understand that he was describing himself.
There is much more that could be said about this work, but in the interest of being somewhat concise, I'll end my comments here. If you found this analysis to be useful, be sure to check out my profile and look for my work discussing Paine and other anti-Christian writers coming soon.
Bong Mines Entertainment (15 KP) rated Damn. by Kendrick Lamar in Music
Jun 7, 2019
Kendrick Lamar is an iconic hip-hop artist outta Compton, California. Not too long ago, he released his fourth studio album, entitled, “DAMN.”.
1) Kendrick Lamar – “BLOOD.”
Lamar tackles the issue of life and death. He poses several questions over a melodic instrumental produced by Lamar, Bēkon, and Anthony “Top Dawg” Tiffith. One of them being, “Are we gonna live or die?” Lamar tells a brilliant story about him walking down a block, and he sees a blind lady in search of something she had lost. He goes over to help, and then he asks, “Hello, ma’am, can I be of any assistance? It seems to me that you have lost something. I would like to help you find it.” She replied, “Oh yes, you have lost something. You’ve lost your life.” And then we hear a gunshot. Lamar is shot. Did he lose his life? The dire ending answers the probing question posed in the beginning—we gonna die.
2) Kendrick Lamar – “DNA.”
Lamar explains why his DNA differs from a sucker’s DNA. His deoxyribonucleic acid consists of going through the school of hard knocks. He endured a rugged street life, prisons, money, drugs, alcohol, sex, murder, mayhem, loyalty, royalty, joy, etc. This is because his DNA comprises of things shared collectively by African-Americans who have been through the struggle. Lyrically, Lamar leaves earth, while rapping over an explosive track produced by Mike WiLL Made-It. From beginning to end, he doesn’t take a bar off and shows why conscience rap has resurrected into the new norm.
3) Kendrick Lamar – “YAH.”
Lamar let it be known that he’s diagnosed with real ni^^a conditions, and keeps it a hunnit by calling out Geraldo Rivera because of criticism Lamar received from a FOX NEWS segment. The kid Capri intro adds a classic east coast authenticity over a laid-back track produced by Bēkon, Anthony “Top Dawg” Tiffith, Sounwave, and DJ Dahi. Preconceived lies told by White slave masters to African slaves are melting like hot butter in the sun. Lamar, a descendant of those slaves, has awakened and knows himself.
4) Kendrick Lamar – “ELEMENT.”
Lamar, who Capri calls the ‘New Kung Fu Kenny’, continues his Shaolin-rap assault over a Wu-Tang-like track produced by Bēkon, Tae Beast, James Blake, Sounwave, and Ricci Riera. Lamar is simply on another level than his peers. He’s been through more sh*t than them, and he’s ready to put the Bible down and go eye for an eye for this sh*t. When he said, “I been stomped out in front of my mama / my daddy commissary made it to commas / B*tch, all my grandmas dead / So, ain’t nobody prayin’ for me, I’m on your head.”
5) Kendrick Lamar – “FEEL.”
Lamar beautifully expresses how he feels on a dope Sounwave-produced track, where Lamar raps, “I feel like the whole world want me to pray for ’em / But who the f*ck prayin’ for me?” Lamar feels that nobody ain’t prayin’ for him, and this void has him with a chip on his shoulders, looking at life from a dark, and troubled point of view. He feels pain and doesn’t see hope. Did the incident with the blind lady cause him to feel this way? Why does he feel this way? Kendrick raps, “I feel like it ain’t no tomorrow f*ck the world / The world is endin’, I’m done pretendin’… I feel like this gotta be the feelin’ what ‘Pac was…”
But Lamar knows ill-thinking is bad for his health, and he acknowledges the source of his negative thinking, “The feelin’ is toxic, I feel like I’m boxin’ demons / Monsters, false prophets schemin’,” and the list goes on and on. If no one is, just know that we are praying for you Kendrick, YAH-willing.
6) Kendrick Lamar – “LOYALTY” (FEAT. RIHANNA.)
Lamar and Rihanna explore one of the key elements in Lamar’s DNA, loyalty; and they pose a simple question—who are you loyal to? Is it your family? Friends? Or yourself? Maybe it’s money, weed, or alcoholic? Where does it begin and where does it end? Lamar and Rihanna do a wonderful job over a beautify track produced by Anthony “Top Dawg” Tiffith, Terrace Martin, Sounwave, and DJ Dahi.
7) Kendrick Lamar – “PRIDE.”
The Steve Lacy’s intro, “Love’s gonna get you killed, but pride’s gonna be the death of you and me,” fits perfect in the scheme of things. Lamar, a spiritual intellectual, understands Proverbs 16: 18, which states, “Pride goes before destruction, and a haughty spirit before a fall.” So, Lamar uses those reference points to further expound his faith. In the beginning, Lamar’s love for the blind lady got him shot. And now, will his pride, the great satisfaction he feels when he reviews all that he has achieved, will that be the death of him? Over a smooth/laid-back track produced by Bēkon, Anthony “Top Dawg” Tiffith, and Steve Lacy, Lamar states that he can’t fake being humble, just because people are insecure.
He answers the question of pride
Lamar raps, “Sick venom in men and women overcome with pride. A perfect world is never perfect, only filled with lies. Promises are broken and more resentment come alive. Race barriers make inferior of you and I. See, in a perfect world, I’ll choose faith over riches. I’ll choose work over b*tches, I’ll make schools out of prison. I’ll take all the religions and put ‘em all in one service. Just to tell ’em we ain’t sh*t, but He’s been perfect.”
If Lamar maintains his Israelite faith over riches, and keep that equation as the top priority, he won’t be a victim of pride. But the question is—can Lamar remain humble amidst all the madness?
8) Kendrick Lamar – “HUMBLE.”
Lamar shows that being humble is easier said than done. Over a bouncy-head-nodding track produced by Mike WiLL Made-It, Lamar speaks his mind and gives zero f*cks on what people think about him. He’s braggadocios, confident, and asserts himself as the king of rap music. He sends a cryptic message to his competition, “Watch my soul speak, you let the meds talk. If I kill a ni^^a, it won’t be the alcohol. I’m the realest ni^^a after all, b*tch, be humble.”
9) Kendrick Lamar – “LUST.”
Lamar tackles the issue of lust, one of the main causes that fuel what we do. He begins by creating a scene, where lust has him trying to stick the tip of his phallus inside a woman’s vagina. She agrees, causing blood to run through his favorite vein. His logic, it doesn’t matter what you do—just make it count.
So, over a chilled- track produced by BADBADNOTGOOD, Sounwave, and DJ Dahi, Lamar raps, “Hop in the shower, put on your makeup, lace your weave up. Touch on yourself, call up your ni^^a, tell him he ain’t sh*t. Credit card scam, get you a Visa, make him pay your rent. Hop on the ‘Gram, flex on the b*tches that be hatin’ on you. Pop you a pill, call up your b*tches, have ‘em waitin’ on you. Go to the club, have you some fun, make that ass bounce. It’s whatever, just make it count.”
10) Kendrick Lamar – “LOVE.” (FEAT. ZACARI.)
Lamar turns the lights down over a contemporary R&B love song, produced by Anthony “Top Dawg” Tiffith, Greg Kurstin, Sounwave, and Teddy Walton. The theme of love and lust continues, but this time, into a more unchartered direction. Zacari’s melodic cadence compliments Kung Fu Kenny’s intimate love-lyrics to the love of his life, probably his fiancé Whitney Alford, Lamar’s high school sweetheart.
11) Kendrick Lamar – “XXX.” (FEAT. U2.)
Lamar gets political over an NWA-type track produced By Bēkon, Anthony “Top Dawg” Tiffith, DJ Dahi, Sounwave, and Mike WiLL Made-It. The theme is America and the plight and strife of young African-American males trying to make ends meet. Lamar talks about a man who calls him, needing prayer and advice because his son had been murdered. He wants to know what to do and seeks advice from Lamar because he’s anointed.
But Lamar doesn’t sugarcoat his advice. He tells the man straight up, “If somebody kills my son, that means somebody’s gettin’ killed.” Then, Lamar goes on to tell the man how he would go about doing the killing. America is an eye-for-an-eye nation, and forgiveness is hardly practiced.
12) Kendrick Lamar – “FEAR.”
Lamar deeps dig into his soul to confront his fears. He does so over a conversation track produced by The Alchemist. Lamar uses Deuteronomy 28:28 to make sense of his damnation, where the title track derived from. “The Lord shall smite thee with madness, and blindness, and astonishment of heart…,” states the biblical commandment. Lamar reasons that YAH cursed the Israelites (so-called Blacks, Hispanics, and Native American Indians) because of their iniquity. So, that explains their conditions in the wilderness of North America.
Pride
So, Lamar’s fear of lose it all like the biblical character forced him or scared him to not spend a dime. Not because he is cheap, but because he didn’t want to spend money because he feared running out of money, and going back to Section 8. Lamar raps, “30 shows a month and I still won’t buy me no Lexus.” Not a lot of people can say this.
13) Kendrick Lamar – “GOD.”
Lamar talks about the success that he doesn’t want to lose. He compares it to what it was like when he didn’t have fame and fortune. Even though he chooses faith over riches, he’s still feeling good laughing to the bank like aha. Over a laid-back track produced by Bēkon, Anthony “Top Dawg” Tiffith, Cardo, Sounwave, Ricci Riera, and DJ Dahi, Lamar tells listeners, “Don’t judge me,” because this is what God feels like. Matthew 7:1 states,
14) Kendrick Lamar – “DUCKWORTH.”
Lamar uses his last name, Duckworth, as a song to explain the relationship between his father, Ducky, and Anthony Tiffith, CEO of Top Dawg Entertainment. Lamar explained if Tiffith had killed Ducky, then he would be serving life, and Lamar would’ve grown up without a father. And there would have been no Top Dawg Entertainment, and probably no Kendrick Lamar.
1) Kendrick Lamar – “BLOOD.”
Lamar tackles the issue of life and death. He poses several questions over a melodic instrumental produced by Lamar, Bēkon, and Anthony “Top Dawg” Tiffith. One of them being, “Are we gonna live or die?” Lamar tells a brilliant story about him walking down a block, and he sees a blind lady in search of something she had lost. He goes over to help, and then he asks, “Hello, ma’am, can I be of any assistance? It seems to me that you have lost something. I would like to help you find it.” She replied, “Oh yes, you have lost something. You’ve lost your life.” And then we hear a gunshot. Lamar is shot. Did he lose his life? The dire ending answers the probing question posed in the beginning—we gonna die.
2) Kendrick Lamar – “DNA.”
Lamar explains why his DNA differs from a sucker’s DNA. His deoxyribonucleic acid consists of going through the school of hard knocks. He endured a rugged street life, prisons, money, drugs, alcohol, sex, murder, mayhem, loyalty, royalty, joy, etc. This is because his DNA comprises of things shared collectively by African-Americans who have been through the struggle. Lyrically, Lamar leaves earth, while rapping over an explosive track produced by Mike WiLL Made-It. From beginning to end, he doesn’t take a bar off and shows why conscience rap has resurrected into the new norm.
3) Kendrick Lamar – “YAH.”
Lamar let it be known that he’s diagnosed with real ni^^a conditions, and keeps it a hunnit by calling out Geraldo Rivera because of criticism Lamar received from a FOX NEWS segment. The kid Capri intro adds a classic east coast authenticity over a laid-back track produced by Bēkon, Anthony “Top Dawg” Tiffith, Sounwave, and DJ Dahi. Preconceived lies told by White slave masters to African slaves are melting like hot butter in the sun. Lamar, a descendant of those slaves, has awakened and knows himself.
4) Kendrick Lamar – “ELEMENT.”
Lamar, who Capri calls the ‘New Kung Fu Kenny’, continues his Shaolin-rap assault over a Wu-Tang-like track produced by Bēkon, Tae Beast, James Blake, Sounwave, and Ricci Riera. Lamar is simply on another level than his peers. He’s been through more sh*t than them, and he’s ready to put the Bible down and go eye for an eye for this sh*t. When he said, “I been stomped out in front of my mama / my daddy commissary made it to commas / B*tch, all my grandmas dead / So, ain’t nobody prayin’ for me, I’m on your head.”
5) Kendrick Lamar – “FEEL.”
Lamar beautifully expresses how he feels on a dope Sounwave-produced track, where Lamar raps, “I feel like the whole world want me to pray for ’em / But who the f*ck prayin’ for me?” Lamar feels that nobody ain’t prayin’ for him, and this void has him with a chip on his shoulders, looking at life from a dark, and troubled point of view. He feels pain and doesn’t see hope. Did the incident with the blind lady cause him to feel this way? Why does he feel this way? Kendrick raps, “I feel like it ain’t no tomorrow f*ck the world / The world is endin’, I’m done pretendin’… I feel like this gotta be the feelin’ what ‘Pac was…”
But Lamar knows ill-thinking is bad for his health, and he acknowledges the source of his negative thinking, “The feelin’ is toxic, I feel like I’m boxin’ demons / Monsters, false prophets schemin’,” and the list goes on and on. If no one is, just know that we are praying for you Kendrick, YAH-willing.
6) Kendrick Lamar – “LOYALTY” (FEAT. RIHANNA.)
Lamar and Rihanna explore one of the key elements in Lamar’s DNA, loyalty; and they pose a simple question—who are you loyal to? Is it your family? Friends? Or yourself? Maybe it’s money, weed, or alcoholic? Where does it begin and where does it end? Lamar and Rihanna do a wonderful job over a beautify track produced by Anthony “Top Dawg” Tiffith, Terrace Martin, Sounwave, and DJ Dahi.
7) Kendrick Lamar – “PRIDE.”
The Steve Lacy’s intro, “Love’s gonna get you killed, but pride’s gonna be the death of you and me,” fits perfect in the scheme of things. Lamar, a spiritual intellectual, understands Proverbs 16: 18, which states, “Pride goes before destruction, and a haughty spirit before a fall.” So, Lamar uses those reference points to further expound his faith. In the beginning, Lamar’s love for the blind lady got him shot. And now, will his pride, the great satisfaction he feels when he reviews all that he has achieved, will that be the death of him? Over a smooth/laid-back track produced by Bēkon, Anthony “Top Dawg” Tiffith, and Steve Lacy, Lamar states that he can’t fake being humble, just because people are insecure.
He answers the question of pride
Lamar raps, “Sick venom in men and women overcome with pride. A perfect world is never perfect, only filled with lies. Promises are broken and more resentment come alive. Race barriers make inferior of you and I. See, in a perfect world, I’ll choose faith over riches. I’ll choose work over b*tches, I’ll make schools out of prison. I’ll take all the religions and put ‘em all in one service. Just to tell ’em we ain’t sh*t, but He’s been perfect.”
If Lamar maintains his Israelite faith over riches, and keep that equation as the top priority, he won’t be a victim of pride. But the question is—can Lamar remain humble amidst all the madness?
8) Kendrick Lamar – “HUMBLE.”
Lamar shows that being humble is easier said than done. Over a bouncy-head-nodding track produced by Mike WiLL Made-It, Lamar speaks his mind and gives zero f*cks on what people think about him. He’s braggadocios, confident, and asserts himself as the king of rap music. He sends a cryptic message to his competition, “Watch my soul speak, you let the meds talk. If I kill a ni^^a, it won’t be the alcohol. I’m the realest ni^^a after all, b*tch, be humble.”
9) Kendrick Lamar – “LUST.”
Lamar tackles the issue of lust, one of the main causes that fuel what we do. He begins by creating a scene, where lust has him trying to stick the tip of his phallus inside a woman’s vagina. She agrees, causing blood to run through his favorite vein. His logic, it doesn’t matter what you do—just make it count.
So, over a chilled- track produced by BADBADNOTGOOD, Sounwave, and DJ Dahi, Lamar raps, “Hop in the shower, put on your makeup, lace your weave up. Touch on yourself, call up your ni^^a, tell him he ain’t sh*t. Credit card scam, get you a Visa, make him pay your rent. Hop on the ‘Gram, flex on the b*tches that be hatin’ on you. Pop you a pill, call up your b*tches, have ‘em waitin’ on you. Go to the club, have you some fun, make that ass bounce. It’s whatever, just make it count.”
10) Kendrick Lamar – “LOVE.” (FEAT. ZACARI.)
Lamar turns the lights down over a contemporary R&B love song, produced by Anthony “Top Dawg” Tiffith, Greg Kurstin, Sounwave, and Teddy Walton. The theme of love and lust continues, but this time, into a more unchartered direction. Zacari’s melodic cadence compliments Kung Fu Kenny’s intimate love-lyrics to the love of his life, probably his fiancé Whitney Alford, Lamar’s high school sweetheart.
11) Kendrick Lamar – “XXX.” (FEAT. U2.)
Lamar gets political over an NWA-type track produced By Bēkon, Anthony “Top Dawg” Tiffith, DJ Dahi, Sounwave, and Mike WiLL Made-It. The theme is America and the plight and strife of young African-American males trying to make ends meet. Lamar talks about a man who calls him, needing prayer and advice because his son had been murdered. He wants to know what to do and seeks advice from Lamar because he’s anointed.
But Lamar doesn’t sugarcoat his advice. He tells the man straight up, “If somebody kills my son, that means somebody’s gettin’ killed.” Then, Lamar goes on to tell the man how he would go about doing the killing. America is an eye-for-an-eye nation, and forgiveness is hardly practiced.
12) Kendrick Lamar – “FEAR.”
Lamar deeps dig into his soul to confront his fears. He does so over a conversation track produced by The Alchemist. Lamar uses Deuteronomy 28:28 to make sense of his damnation, where the title track derived from. “The Lord shall smite thee with madness, and blindness, and astonishment of heart…,” states the biblical commandment. Lamar reasons that YAH cursed the Israelites (so-called Blacks, Hispanics, and Native American Indians) because of their iniquity. So, that explains their conditions in the wilderness of North America.
Pride
So, Lamar’s fear of lose it all like the biblical character forced him or scared him to not spend a dime. Not because he is cheap, but because he didn’t want to spend money because he feared running out of money, and going back to Section 8. Lamar raps, “30 shows a month and I still won’t buy me no Lexus.” Not a lot of people can say this.
13) Kendrick Lamar – “GOD.”
Lamar talks about the success that he doesn’t want to lose. He compares it to what it was like when he didn’t have fame and fortune. Even though he chooses faith over riches, he’s still feeling good laughing to the bank like aha. Over a laid-back track produced by Bēkon, Anthony “Top Dawg” Tiffith, Cardo, Sounwave, Ricci Riera, and DJ Dahi, Lamar tells listeners, “Don’t judge me,” because this is what God feels like. Matthew 7:1 states,
14) Kendrick Lamar – “DUCKWORTH.”
Lamar uses his last name, Duckworth, as a song to explain the relationship between his father, Ducky, and Anthony Tiffith, CEO of Top Dawg Entertainment. Lamar explained if Tiffith had killed Ducky, then he would be serving life, and Lamar would’ve grown up without a father. And there would have been no Top Dawg Entertainment, and probably no Kendrick Lamar.