News of the destruction of the Temple of Balshamin in Palmyra by the foremost of today's barbarians, the merciless and self-righteously ignorant members of IS or whatever they may call themselves now (did someone tell them "Isis" is a pagan goddess?), and their murder of an elderly and respected archaeologist, leads me to wonder whether we regress, and why.
To be sure, we're not all barbarians, but it seems those of us who are increase. And it seems, to me at least, that they do so because there is an active tendency in the here and now to close the mind, particularly those parts of it which may be used to think intelligently. There is in fact an impulse not to think; to refrain from thinking. There is a kind of fear of thinking (or so I think, being unafraid).
Unthinking adherence to a few simple rules has grown attractive to many of us. It's particularly attractive when we bring ourselves to believe that those rules are the mandates of a peculiarly demanding God who rewards those who adhere to them and punishes--and expects us to punish, and will punish us if we don't--those who fail to do so. Since adherence is unthinking, the rules are not questioned. They are not to be questioned in any case, being God's rules. Those who question will be punished, and should be punished. Punishment was highly important in the Dark Ages, and is now on the edge of what may be the New Dark Ages.
As God was the catalyst of the Old Dark Ages, it appears God may serve the same purpose for the New. I should refer to the concept of God, however; a particular concept and a particular God. The mind closes when it accepts that there is only one truth, one path. The God of the close-minded is an intolerant, exclusive, jealous God, even as the close-minded are intolerant, exclusive and jealous. The truth having been established, there is no need to think; in fact, it's wrong to do so. Thinking becomes something to be punished.
Now it seems that some are convinced that God decrees that remnants of our past be blown up. Specifically, I suppose, relics of the past which predated the Prophet Mohammad, that portion of the past being of no significance. But perhaps that isn't entirely the case. Islam being an Abrahamic religion, it may be that part of the past is relevant, and may even be preserved. Only all other parts of the past must be destroyed; in particular those parts that are representative of inappropriate religion.
Christians of course treated pagan temples in much the same way once Christianity became predominant in the Roman Empire, though they were denied the use of helpful explosives. The closed mind is remorseless.
It's curious that our reaction to the close-minded is to close our minds, though. It's natural to defend what we think is right, but it's unclear that in doing so we should accept other rules as being unquestionable. That is what seems to be occurring. Religious zealotry inspires religious zealotry, intolerance inspires intolerance, barbarity inspires barbarity.
Our Great Republic is a creature of the Enlightenment, created by men of the Enlightenment, yet in facing the barbarians of our time we seek out and employ simple, absolute rules and truths and cloak them with a divine mantle. We fall back on unreason. We also fear to think, and resort to unthinking adherence to the rules we find satisfying. We fear and despise whatever is incompatible with our divinely inspired rules.
The fear of thinking in today's world is pervasive, and is remarkable because this fear is apparently being encouraged by some who are employed to educate us. Reason and science are subject to attack not merely by the religious, the ignorant, the mystical, but by certain of those who pose as philosophers and educators.
So we see the Enlightenment disparaged, and even called evil or the source of evil in the world. Or, at the least, we see reason and science criticized as being no more good, or true, than any other method or source of belief or basis for conduct. Religious fanatics, other ignorant zealots and postmodernists are bedfellows in the 21st century; none of them believe in science or rational thought, all act to restrict them as best they can.
A friend relates that he has had discussions with certain Muslims who criticize us of the West because we value freedom more than we value virtue. The idea that virtue is somehow disassociated from freedom, or that freedom requires the abandonment of virtue, would seem to me to be characteristic of the closed mind. Freedom allows for choice, and there is no choice for the closed mind. There's nothing to chose from, as there is no choice to be made. All is clear and settled. Thus does thinking stop.
I suppose I could invoke Yeats, and speak of the best lacking all conviction and the worst being full of passionate intensity. But it's unclear just who the best are anymore. There's more than one way to stop thinking. The close-minded claim all that is true already known, and has been decreed. Other minds claim that nothing true may be known, and one thing is no more or less true than another. If we are to believe some of intellectual and philosophical bent, who and what is best cannot be determined in any case. It depends, presumably, on what narrative or discourse one accepts, and narrative and discourse are just that and nothing more. As for the worst, who is to say who or what is worse?
Did this kind of intellectual indifference, even futility, help foster the Old Dark Ages? Will it help bring about the New?
Monday, August 24, 2015
Wednesday, August 12, 2015
Preliminary Thoughts on an Ethics of Qualified Respect
I suppose I should make it clear at the outset that I refer to a practical ethics. "Practical" of course implies an ethics which is intended to apply to the way we live. Ethics in philosophy, unfortunately, seems to have little to do with our lives and how we should live them (though there seems to be a resurgence of virtue ethics and, most fortunately, stoicism even among professional philosophers). But those who are still debating whether there is an independently existing world can't be expected to concern themselves seriously with what we should do in such a world, if indeed it exists.
They nonetheless do so concern themselves, of course; perhaps in what they would consider their free time. Even so, making the focus of one's intellect the raising and debating of questions which either have no answer at all or have no answer which makes any difference in life is indicative of a character which thrives on the abstract and academic rather than the resolution of real-life problems. There's nothing necessarily wrong with that, of course, but such a character is not helpful in resolving real life problems.
For some time, I've thought the suggestion, or command, that we love one another an impractical one, and so no basis on which life can be lived well and morally. I think it indisputable that we love, truly, only very few people, and that the prerequisites for love simply do not obtain in most cases. A certain intimacy with and knowledge of the loved one is required, and we don't have that with most people. The injunction that we love one another, therefore, is foolish. It will not happen; it clearly hasn't happened. As a result, it doesn't serve as a foundation for a practical ethics.
I think we can, though, respect one another without great effort, ceteris paribus. Respect may be a basis on which a "living" ethics may be based. Such respect has a prerequisite as well, however, but that prerequisite is knowledge of others but especially of ourselves.
Self-knowledge doesn't require self-love. In fact, it's inconsistent with excessive self-regard and egoism. Respect is an informed attitude; it's based on reasonable assessment. It's clearly unreasonable to regard oneself as especially and inherently favored, remarkable, significant, unique, when one inhabits a tiny world in an unremarkable galaxy in a vast universe. It's arguably delusional.
Even on a much smaller scale--focusing on our planet alone--it's unreasonable to think of oneself as remarkable merely because one exists. Billions of others of the same kind exist as well. If I am remarkable and significant simply by virtue of being, those like me are equally remarkable. There is no reason to think of oneself as more worthy than any other person, ceteris paribus, as a consequence. Or, for that matter, less worthy than any other person. We begin from a position of equality when it comes to worth. Respect involves the consideration of worth, it's based on the worth we accord someone or something. If we are entitled to respect, others are entitled to it as well (again, ceteris paribus).
We are beings having very similar basic characteristics and needs, even desires. We have the ability to think, and to act in certain ways. "Know thyself" said the Delphic Oracle. The more we know ourselves, the better we are able to determine what we are and are not capable of, what harms us and what benefits us. By knowing ourselves we know the same as to others, again in a basic but very fundamental sense.
There are basic needs, desires, abilities, emotions, characteristics we all share, and we can and should respect them in others just as we respect them in ourselves, and prefer others to respect them in us. This is something which is to be acknowledged, and once acknowledged this is something with which we may address questions relating to whether our needs and desires are to be given preference over those of others, which require the consideration of circumstances on a case by case basis. The questions become complex, of course, but this simple position may be used as a guideline. All to be worked out over time, of course, and subject to revision.
Why respect others if we respect ourselves? Stoicism offers reasons to do so which I personally accept, e.g. the fact that we all partake in and are part of a universe worthy of reverence, for example. From that premise, I think the ethics of respect follows with some celerity. But there obviously are those who don't accept such a premise, so I will try to take an approach which doesn't depend on such a belief.
Respect being the result of reasonable assessment, it must be reasonable not merely in self-assessment but in the assessment of others. We should have a reason for not respecting others. If we cannot reasonably maintain that we are entitled to respect more than others, then there is no reason not to accord them respect. A reason is required in order to withhold respect. We may irrationally claim that we're worthy of respect and others are not, due to a mental condition or because our assessment of our own value and those of others is uninformed, or because we are born in more favored circumstances than others, but these aren't reasonable bases on which to withhold respect, as they are not reasons for others to be respectful of us, nor are they reasons supporting self-respect.
Why be reasonable; why not do things without any reason, without thinking? Having reasons to act serves us well generally, much more than having no reasons. If such considerations don't suffice, ask me as well whether there is an independently existing world, while you're at it. This is, as I indicated, practical ethics.
While we start at a position of equal worth, and equal entitlement to respect, that of course may change. Some may through their conduct become the subject of greater or less respect, though basic respect must still be accorded to all.
What does this entail? Well, these are preliminary thoughts, after all.
They nonetheless do so concern themselves, of course; perhaps in what they would consider their free time. Even so, making the focus of one's intellect the raising and debating of questions which either have no answer at all or have no answer which makes any difference in life is indicative of a character which thrives on the abstract and academic rather than the resolution of real-life problems. There's nothing necessarily wrong with that, of course, but such a character is not helpful in resolving real life problems.
For some time, I've thought the suggestion, or command, that we love one another an impractical one, and so no basis on which life can be lived well and morally. I think it indisputable that we love, truly, only very few people, and that the prerequisites for love simply do not obtain in most cases. A certain intimacy with and knowledge of the loved one is required, and we don't have that with most people. The injunction that we love one another, therefore, is foolish. It will not happen; it clearly hasn't happened. As a result, it doesn't serve as a foundation for a practical ethics.
I think we can, though, respect one another without great effort, ceteris paribus. Respect may be a basis on which a "living" ethics may be based. Such respect has a prerequisite as well, however, but that prerequisite is knowledge of others but especially of ourselves.
Self-knowledge doesn't require self-love. In fact, it's inconsistent with excessive self-regard and egoism. Respect is an informed attitude; it's based on reasonable assessment. It's clearly unreasonable to regard oneself as especially and inherently favored, remarkable, significant, unique, when one inhabits a tiny world in an unremarkable galaxy in a vast universe. It's arguably delusional.
Even on a much smaller scale--focusing on our planet alone--it's unreasonable to think of oneself as remarkable merely because one exists. Billions of others of the same kind exist as well. If I am remarkable and significant simply by virtue of being, those like me are equally remarkable. There is no reason to think of oneself as more worthy than any other person, ceteris paribus, as a consequence. Or, for that matter, less worthy than any other person. We begin from a position of equality when it comes to worth. Respect involves the consideration of worth, it's based on the worth we accord someone or something. If we are entitled to respect, others are entitled to it as well (again, ceteris paribus).
We are beings having very similar basic characteristics and needs, even desires. We have the ability to think, and to act in certain ways. "Know thyself" said the Delphic Oracle. The more we know ourselves, the better we are able to determine what we are and are not capable of, what harms us and what benefits us. By knowing ourselves we know the same as to others, again in a basic but very fundamental sense.
There are basic needs, desires, abilities, emotions, characteristics we all share, and we can and should respect them in others just as we respect them in ourselves, and prefer others to respect them in us. This is something which is to be acknowledged, and once acknowledged this is something with which we may address questions relating to whether our needs and desires are to be given preference over those of others, which require the consideration of circumstances on a case by case basis. The questions become complex, of course, but this simple position may be used as a guideline. All to be worked out over time, of course, and subject to revision.
Why respect others if we respect ourselves? Stoicism offers reasons to do so which I personally accept, e.g. the fact that we all partake in and are part of a universe worthy of reverence, for example. From that premise, I think the ethics of respect follows with some celerity. But there obviously are those who don't accept such a premise, so I will try to take an approach which doesn't depend on such a belief.
Respect being the result of reasonable assessment, it must be reasonable not merely in self-assessment but in the assessment of others. We should have a reason for not respecting others. If we cannot reasonably maintain that we are entitled to respect more than others, then there is no reason not to accord them respect. A reason is required in order to withhold respect. We may irrationally claim that we're worthy of respect and others are not, due to a mental condition or because our assessment of our own value and those of others is uninformed, or because we are born in more favored circumstances than others, but these aren't reasonable bases on which to withhold respect, as they are not reasons for others to be respectful of us, nor are they reasons supporting self-respect.
Why be reasonable; why not do things without any reason, without thinking? Having reasons to act serves us well generally, much more than having no reasons. If such considerations don't suffice, ask me as well whether there is an independently existing world, while you're at it. This is, as I indicated, practical ethics.
While we start at a position of equal worth, and equal entitlement to respect, that of course may change. Some may through their conduct become the subject of greater or less respect, though basic respect must still be accorded to all.
What does this entail? Well, these are preliminary thoughts, after all.
Monday, August 3, 2015
Send in the Clowns
Yes, I know, they're already here.
Although it's difficult to assess whether the politics of our Glorious Republic is comedy or tragedy, the efforts of the relentless categorizer Aristotle notwithstanding, there's something laughable about this presidential election. I wonder if the plethora of clowns running for that sublime office is a kind of affirmation by fate that our elections have caused whatever gods may be to despair of us entirely. Since we are beyond saving, why not turn our national politics and governance into a kind of farce, something entertaining if nothing else.
The cast is impressive in size, although the characters are stock. The venal, disingenuous, unlikeable Clinton; the big-mouthed, pompous ass Trump; the holy-roller Huckabee; the scatter-brained, disturbingly named Rand Paul; the oleaginous opportunist Cruz; the youthful, handsome and vacant Rubio; the excitable, apparently vindictive, Christie; the dully passive-aggressive Walker; the odd, emotional Graham; the unexciting leftover Jeb Bush; and the others, thus far unnoticeable, with the exception of Bernie Sanders, who seems to suffer from nothing more than being old in age and an old-time liberal.
And soon, perhaps, Vice President Biden may join the race. That would be like Leslie Nielsen's Frank Drebin running for the office.
How can an intelligent, responsible individual make a choice among these undesirables? It is not, if it has ever been, a process of choosing the best or most qualified person. It has become an exercise in determining who is most likely to do the least amount of damage to the United States and its people, and even to the world given our propensity to rush into problems and places where angels fear to tread.
There are of course intelligent, responsible individuals left even now here in God's favorite country, and it's likely some if not all of them vote. But it's not at all clear that they will have any significant impact in deciding who becomes president. We (and other, less favored, people) enjoy comparing our nation to ancient Rome, which in a way is appropriate as we borrowed so much of its form and architecture. We have not quite made it to the point where the presidency can be bought in the way Didius Julianus bought his place as Roman Emperor, but we clearly have reached the point where money is of paramount importance, a direct if not the sole cause of success in our elective politics. For this we must thank our Supreme Court, which decided that hurling any amount of money at our politicians in the hope if not the expectation of favors is perfectly fine in the law. Only bribery of the most blatant kind is prohibited here in the home of the free and the brave.
We may still hope, however. Didius Julianus reigned for only a matter of weeks, and was disposed of by the Praetorians he paid. The auctioning of the Roman principate was shown in a Hollywood spectacular, called The Fall of the Roman Empire by someone who was its seems unaware of the fact that the empire continued in the West for another three centuries or so after that memorable event, and in the East for another thirteen hundred years, more or less. I recall Christopher Plummer playing Commodus in that film as something of a cruel but cheerful lunatic.
But who can be said to be even the least likely to do harm to us among this rogues gallery? We can expect such as Clinton and Jeb Bush to play the tired old game of Washington politics in a predictable if not effective manner, but the ascendancy of that caricature of a boorish rich man, the Trimalchio of our time, is it seems a sign that many have soured on business as usual, or have at least concluded that if we must suffer through it we may as well have someone who, being rich and only concerned with being rich, doesn't care about what he says or thinks.
Is it possible that Trump's popularity may indicate that we all now recognize our politicians are pandering hypocrites, ready to do or say anything to be elected and remain elected, which is to say ready to do the bidding of their paymasters? Or indicate that we are for other reasons sick of what has become a sham? If so, it may perhaps be a desirable development in its own peculiar way.
Although it's difficult to assess whether the politics of our Glorious Republic is comedy or tragedy, the efforts of the relentless categorizer Aristotle notwithstanding, there's something laughable about this presidential election. I wonder if the plethora of clowns running for that sublime office is a kind of affirmation by fate that our elections have caused whatever gods may be to despair of us entirely. Since we are beyond saving, why not turn our national politics and governance into a kind of farce, something entertaining if nothing else.
The cast is impressive in size, although the characters are stock. The venal, disingenuous, unlikeable Clinton; the big-mouthed, pompous ass Trump; the holy-roller Huckabee; the scatter-brained, disturbingly named Rand Paul; the oleaginous opportunist Cruz; the youthful, handsome and vacant Rubio; the excitable, apparently vindictive, Christie; the dully passive-aggressive Walker; the odd, emotional Graham; the unexciting leftover Jeb Bush; and the others, thus far unnoticeable, with the exception of Bernie Sanders, who seems to suffer from nothing more than being old in age and an old-time liberal.
And soon, perhaps, Vice President Biden may join the race. That would be like Leslie Nielsen's Frank Drebin running for the office.
How can an intelligent, responsible individual make a choice among these undesirables? It is not, if it has ever been, a process of choosing the best or most qualified person. It has become an exercise in determining who is most likely to do the least amount of damage to the United States and its people, and even to the world given our propensity to rush into problems and places where angels fear to tread.
There are of course intelligent, responsible individuals left even now here in God's favorite country, and it's likely some if not all of them vote. But it's not at all clear that they will have any significant impact in deciding who becomes president. We (and other, less favored, people) enjoy comparing our nation to ancient Rome, which in a way is appropriate as we borrowed so much of its form and architecture. We have not quite made it to the point where the presidency can be bought in the way Didius Julianus bought his place as Roman Emperor, but we clearly have reached the point where money is of paramount importance, a direct if not the sole cause of success in our elective politics. For this we must thank our Supreme Court, which decided that hurling any amount of money at our politicians in the hope if not the expectation of favors is perfectly fine in the law. Only bribery of the most blatant kind is prohibited here in the home of the free and the brave.
We may still hope, however. Didius Julianus reigned for only a matter of weeks, and was disposed of by the Praetorians he paid. The auctioning of the Roman principate was shown in a Hollywood spectacular, called The Fall of the Roman Empire by someone who was its seems unaware of the fact that the empire continued in the West for another three centuries or so after that memorable event, and in the East for another thirteen hundred years, more or less. I recall Christopher Plummer playing Commodus in that film as something of a cruel but cheerful lunatic.
But who can be said to be even the least likely to do harm to us among this rogues gallery? We can expect such as Clinton and Jeb Bush to play the tired old game of Washington politics in a predictable if not effective manner, but the ascendancy of that caricature of a boorish rich man, the Trimalchio of our time, is it seems a sign that many have soured on business as usual, or have at least concluded that if we must suffer through it we may as well have someone who, being rich and only concerned with being rich, doesn't care about what he says or thinks.
Is it possible that Trump's popularity may indicate that we all now recognize our politicians are pandering hypocrites, ready to do or say anything to be elected and remain elected, which is to say ready to do the bidding of their paymasters? Or indicate that we are for other reasons sick of what has become a sham? If so, it may perhaps be a desirable development in its own peculiar way.
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