A reader sent me a batch of critical comments prefaced as follows. "I’ve been enjoying your work, and I have great admiration for your guts. Hopefully no members of the “religion of peace” will put your bravery to the test." In this connection one ought to wonder about the lack of civil courage of liberals and leftists who work so hard to build a secular society only to go soft on the greatest threat to such a society. It is understandable, of course. People are afraid, journalists especially. But by allowing themselves to be intimidated, they encourage more of the same from the malefactors. Lack of civil courage encourages the anti-civilization jihadis.
The issue here is whether enough of us can muster the civil courage necessary to oppose the enemies of civilization who, at this historical juncture, are not National Socialists or Fascists or Communists, but Muslim fanatics and their leftist enablers. I say that those who can't muster it are not deserving of its fruits. Is every Mulsim a fanatic? Of course not. (Don't be stupid.)
As for the quantity and quality of my 'guts,' they are nothing as compared to those of so many others, including Pamela Geller, Robert Spencer, and the fiery Judge Jeannine Pirro. Watch this video!
What is civil courage? The phrase translates the German Zivilcourage, a word first used by Otto von Bismarck in 1864 to refer to the courage displayed in civilian life as opposed to the military valor displayed on the battlefield. According to Bismarck, there is more of the latter than of the former, an observation that holds true today. (One example: there is no coward like a university administrator, as Dennis Prager likes to point out.) Civil courage itself no doubt antedates by centuries the phrase.
Intellectual talk can be as bad as mundane trivial talk, an empty posturing, a vain showmanship without roots or results. But worst of all is ‘spiritual talk’ when it distracts us from action and (what is better) contemplative inaction.
Corruptio optimi pessima. The wonderful pithiness of Latin! "The corruption of the best is the worst of all."
Christ has harsh words for those who misuse the power of speech at Matthew 12:36: "But I say unto you, that every idle word that men shall speak, they shall give account thereof in the day of judgment." But what about every idle word that bloggers blog and scribblers scribble? Must not the discipline of the tongue extend to the pen?
Suppose we back up a step. What is wrong with idle talk and idle writing? The most metaphysical of the gospels begins magnificently: "In the beginning was the Word and Word was with God, and the Word was God." (John 1:1) The Word (Logos, Verbum) is divine, and if we are made in the divine image and likeness, then the logical power, the verbal power, the power to think, judge, speak, and write is a god-like power in us. If so, then it ought not be abused. But in idle talk it is abused. Here then is a reason why idle talk is wrong.
But if idle talk is wrong, then so is all idle expression. And if all idle expression is wrong, then it is difficult to see how idle thoughts could be morally neutral. For thought is the root and source of expression. If we take Christ's words in their spirit rather than in their mere letter, moral accountability extends from speech to all forms of expression, and beyond that to the unexpressed but expressible preconditions of expression, namely, thoughts. Is it not a necessary truth that any communicative expressing is the expressing of a thought? (Think about that, and ask yourself: does a voice synthesizer speak to you?)
So a first reason to avoid idle thoughts and their expression is that entertaining the thoughts and expressing them debases the god-like power of the Logos in us. A second reason is that idle words may lead on to what is worse than idle words, to words that cause dissension and discord and violence. What starts out persiflage may end up billingsgate. (This is another reason why there cannot be an absolute right to free speech: one cannot have a right to speech that can be expected to issue in physical violence and death. Consider how this must be qualified to accommodate a just judge's sentencing a man to death.)
There is a third reason to avoid idle expression and the idle thoughts at their base. Idle words and thoughts impede entrance into silence. But this is not because they are idle, but because they are words and thoughts. By 'silence' I mean the interior silence, the inner quiet of the mind which is not the mere absence of sound, but the presence of that which, deeper than the discursive intellect, makes possibly both thought and discourse. But I won't say more about this now. See Meditation category.
What go me thinking about this topic is the 'paradox' of Thomas Merton whose works I have been re-reading. He wrote a very good book, The Silent Life, a book I recommend, though I cannot recommend his work in general. The Mertonian 'paradox' is this: how can one praise the life of deep interior solitude and silence while writing 70 books, numerous articles and reviews, seven volumes of journals, and giving all sorts of talks, presentations, workshops, and whatnot? And all that travel! It is a sad irony that he died far from his Kentucky abbey, Gethsemane, in Bangkok, Thailand at the young age of 53 while attending yet another conference. (Those of a monkish disposition are able to, and ought to, admit that many if not most conferences are useless, or else suboptimal uses of one's time, apart from such practical activities as securing a teaching position, or making other contacts necessary for getting on in the world.)
There is a related but different sort of paradox in Pascal. He told us that philosophy is not worth an hour's trouble. But then he bequeathed to us that big fat wonderful book of Pensées, Thoughts, as if to say: philosophy is not worth an hour's trouble — except mine. Why did he not spend his time better — by his own understanding of what 'better' involves — praying, meditating, and engaging in related religious activities?
And then there is that Danish Writing Machine Kierkegaard who in his short life (1813-1855) produced a staggeringly prodigious output of books and journal entries. When did he have time to practice his religion as opposed to writing about it?
I of course ask myself similar questions. One answer is that writing itself can be a spiritual practice. But I fear I have posted too much idle rubbish over the years. I shall try to do better in future.
Apparently, Paul does not understand the concept of hypocrisy.
After Jeb Bush admitted to smoking marijuana during his prep school days, Rand Paul called him a hypocrite on the ground that he now opposes what he once did.
But this accusation shows a failure on Paul's part to grasp the concept of hypocrisy. An adequate definition must allow for moral change. One who did not attempt to live up to the ideals he now espouses ought not be called a hypocrite; the term 'hypocrite' applies to one who does not attempt to live up to the ideals he now espouses.
See my category Hypocrisy for more on this philosophically juicy theme.
Hypocrites are those who will not practice what they preach. They espouse high standards of behavior -- which is of course good -- but they make little or no attempt to live in accordance with them. Hypocrisy is rightly considered to be a moral defect. But what are we to say about those people who will not preach what they practice? For want of a better term, I will call them hypocrites in reverse.
Suppose a person manifests in his behavior such virtues as honesty, frugality, willingness to take responsibility for his actions, ability to defer gratification, respect for others, self-control, and the like, but refuses to advocate or promote these virtues even though their practice has led to the person's success and well-being. Such a person is perhaps not as bad, morally speaking, as a hypocrite but evinces nonetheless a low-level moral defect akin to a lack of gratitude to the conditions of his own success.
These hypocrites-in-reverse owe much to the old virtues and to having been brought up in a climate where they were honored and instilled; but they won't do their share in promoting them. They will not preach what they themselves practice. And in some cases, they will preach against, or otherwise undermine, what they themselves practice.
The hypocrite will not honor in deeds what he honors in words. The reverse hypocrite will not honor in words what he honors in deeds.
I am thinking of certain liberals who have gotten where they are in life by the practice of the old-time virtues, some of which I just mentioned, but who never, or infrequently, promote the very virtues whose practice is responsible for their success. It is almost as if they are embarrassed by them. What's worse, of course, is the advocacy by some of these liberals of policies that positively undermine the practice of the traditional virtues. Think of welfare programs that militate against self-reliance or reward bad behavior or of tax policies that penalize such virtuous activities as saving and investing.
"No man speaketh safely but he that is glad to hold his peace. " (Thomas à Kempis, The Imitation of Christ, Chapter XX.)
Excellent advice for Christian and non-Christian alike. Much misery and misfortune can be avoided by simply keeping one's mouth shut. That playful banter with your female student that you could not resist indulging in -- she construed it as sexual harrassment. You were sitting on top of the world, but now you are in a world of trouble. In this Age of Political Correctness examples are legion. To be on the safe side, a good rule of thumb is: If your speech can be misconstrued, it will be. Did you really need to make that comment, or fire off that e-mail, or send that picture of your marvellous nether endowment to a woman not your wife?
Part of the problem is Political Correctness, but another part is that people are not brought up to exercise self-control in thought, word, and deed. Both problems can be plausibly blamed on liberals. Paradoxically enough, the contemporary liberal promotes speech codes and taboos while at the same time promoting an absurd tolerance of every sort of bad behavior. The liberal 'educator' dare not tell the black kid to pull his pants up lest he be accused of a racist 'dissing' of the punk's 'culture.'
You need to give your children moral lessons and send them to schools where they will receive them. My mind drifts back to the fourth or fifth grade and the time a nun planted an image in my mind that remains. She likened the tongue to a sword capable of great damage, positioned behind two 'gates,' the teeth and the lips. Those gates are there for a reason, she explained, and the sword should come out only when it can be well deployed.
The good nun did not extend the image to the sword of flesh hanging between a man's legs. But I will. Keep your 'sword' behind the 'gates' of your pants and your undershorts until such time as it can be brought out for a good purpose.
An earlier post addressed the nature of gluttony. One important point to emerge was that gluttony cannot be identified with the consumption of excessive amounts of food or drink. But what is wrong with it?
There are the worldling's reasons to avoid gluttony and there is no need to review them: the aesthetic reasons, the health reasons, and the safety reasons. These are good reasons, but non-ultimate.
The best reason to avoid gluttony, one that applies both to gluttony as excessive consumption and gluttony as inordinate concern for food, is that gluttony and other vices of the flesh interfere with the exercise of our higher nature, both intellectual and spiritual.
If you eat too much and die before your time you have merely shortened your animal life. Much worse is to blind your spiritual eye.
I like food. From the time that I was in the food and beverage industry, I found much of it a delight. There was a beauty to the craftsmanship of creating and serving food and drink. One of my very favorite things to do is to cook a fine meal paired with a great beer and see my wife enjoy both. I consider myself a novice in cooking, so I like to browse through cook books and food magazines. On my breaks from my academic reading, I like to watch videos about food and cooking. So then came a question to my mind: What distinguishes me from the glutton?
I have always been a slim man, so I'm clearly not physically gluttonous. But is that what really constitutes gluttony? Would it not rather be the undue preoccupation of food and its enjoyment that would make one a glutton? Where do you think the balance lies in enjoying food and the sensations it brings because the Lord has made creation and made it good and we can partake of it without being gluttonous?
Being of Italian extraction, I am also attracted to the pleasures of the table. I too like food and I like cooking. I can't quite relate to people who wolf their food without savoring it or think of eating as a chore. And it surprises me that so many men (and contemporary women!) are clueless when it comes to the most basic culinary arts. You can change a tire or fix a toilet but you can't make a meatloaf? I had a housemate once who literally didn't know how to boil water.
Let me begin with the reader's claim that being slim rules out being physically gluttonous. I don't think that is the case. But it depends on what physical gluttony is. Spiritual gluttony, the pursuit for their own sakes of the quasi-sensuous pleasures of prayer and meditation, is not our present topic. Our topic is physical gluttony, or gluttony for short. It is perhaps obvious that the physicality of physical gluttony does not rule out its being a spiritual/moral defect. But what is gluttony?
Gluttony is a vice, and therefore a habit. (Prandial overindulgence now and again does not a glutton make.) At a first approximation, gluttony is the habitual inordinate consumption of food or drink. But if 'inordinate' means 'quantitatively excessive,' then this definition is inadequate. Suppose a man eats an excessive quantity of food and then vomits it up in order to eat some more. Has he consumed the first portion of food? Arguably not. But he is a glutton nonetheless. To consume food is to process it through the gastrointestinal tract, extracting its nutrients, and reducing it to waste matter. So I tentatively suggest the following (inclusively) disjunctive definition:
D1. Gluttony is either the habitual, quantitatively excessive consumption of food or drink, or the habitual pursuit for their own sakes of the pleasures of eating or drinking, or indeed any habitual overconcern with food, its preparation, its enjoyment, etc.
If (D1) is our definition of guttony, then being slim does not rule out being gluttonous. This is also perhaps obvious from the fact that gluttony has not merely to do with the quantity of food eaten but with other factors as well. The following from Wikipedia:
Laute - eating food that is too luxurious, exotic, or costly
Nimis - eating food that is excessive in quantity
Studiose - eating food that is too daintily or elaborately prepared
Praepropere - eating too soon, or at an inappropriate time
Ardenter - eating too eagerly.
I think it is clear that one can be a glutton even if one never eats an excessive quantity of food. The 'foody' who fusses and frets over the freshness and variety of his vegetables, wasting a morning in quest thereof, who worries about the 'virginity' of the olive oil, the presentation of the delectables on the plate, the proper wine for which course, the appropriate pre- and post-prandial liqueurs, who dissertates on the advantages of cooking with gas over electric . . . is a glutton.
There are skinny gluttons and fat gluttons, and not every one who is obese is a glutton, though most are.
In short, gluttony is the inordinate consumption of, and concern for, food and drink, where 'inordinate' does not mean merely 'quantitatively excessive.' It is also worth pointing out that there is nothing gluttonous about enjoying food: there is nothing morally wrong with enjoying the pleasures attendant upon eating nutritious well-prepared food in the proper quantities.
Philosophy can fuel intellectual pride. And it manifestly does in far too many of its practitioners. But pursued far enough and deep enough it may lead to insight into the infirmity of reason, an insight one salutary benefit of which is intellectual humility. Our patron saint was known for his knowing nescience, his learned ignorance. It was that which made Socrates wise.
Occasionally, Robert Paul Wolff says something at his blog that I agree with completely, for instance:
To an extent I did not anticipate when I set out on life’s path, books have provided many of the joys and satisfactions I have encountered. I am constantly grateful to the scholars and thinkers who have written, and continue to write, the books from which I derive such pleasure, both the great authors of the past . . . and those less exalted . . . .
Gratitude is a characteristically conservative virtue; hence its presence in Wolff softens my attitude toward him.
As Wolff suggests, our gratitude should extend to the lesser lights, the humbler laborers in the vineyards of Wissenschaft, the commentators and translators, the editors and compilers and publishers. Beyond that, to the librarians and the supporters of libraries, and all the preservers and transmitters of high culture, and those who, unlettered themselves in the main, defend with blood and iron the precincts of high culture from the barbarians who now once again are massing at the gates.
Nor should we forget the dedicated teachers, mostly women, who taught us to read and write and who opened up the world of learning to us and a lifetime of the sublime joys of study and reading and writing.
A post from last year applicable to the Michael Dunn case. Like Trayvon Martin, Michael Dunn has ruined his life by failing to exercise self control.
There is so much to learn from the Trayvon Martin affair. One 'take-away' is the importance of self-control. If Martin had been taught, or rather had learned, to control himself he would most likely be alive today. But he didn't. He blew his cool when questioned about his trespassing in a gated community on a rainy night. He punched a man in the face and broke his nose, then jumped on him, pinned him down, and told him that he was going to die that night. So, naturally, the man defended himself against the deadly attack with deadly force. What George Zimmerman did was both morally and legally permissible. If some strapping youth is pounding your head into the pavement, you are about to suffer "grave bodily harm" if not death. What we have here is clearly a case of self-defense.
Does race enter into this? In one way it does. Blacks as a group have a rather more emotional nature than whites as a group. (If you deny this, you have never lived in a black neighborhood or worked with blacks, as I have.) So, while self-control is important for all, the early inculcation of self-control is even more important for blacks.
Hard looks, hateful looks, suspicious looks -- we all get them from time to time, but they are not justifications for launching a physical assault on the looker. The same goes for harsh words.
If you want to be successful you must learn to control yourself. You must learn to control your thoughts, your words, and your behavior. You must learn to keep a tight rein on your feelings. Before leaving your house, you must remind yourself that you are likely to meet offensive people. Rehearse your Stoic and other maxims so that you will be ready should the vexatious and worse heave into view. Unfortunately, liberals in positions of authority have abdicated when it comes to moral education. For example, they refuse to enforce discipline in classrooms. They refuse to teach morality. They tolerate bad behavior. So liberals, as usual, are part of the problem.
But that is to put it too mildly. There is no decency on the Left, no wisdom, and, increasingly, no sanity. For example, the crazy comparison of Trayvon Martin with Emmet Till. But perhaps I should put the point disjunctively: you are either crazy if you make that comparison, or moral scum.
Less crazy, but still crazy is the comparison of Michael Dunn to George Zimmerman.
Desire leads to the gratification of desire, which in turn leads to the repetition of the gratification. Repeated gratification in turn leads to the formation of an intensely pleasurable habit, one that persists even after the desire wanes and disappears, the very desire without whose gratification the habit wouldn't exist in the first place. Memories of pleasure conspire in the maintenance of habit. The ancient rake, exhausted and infirm, is not up for another round of debauchery, but the memories haunt him, of pleasures past. The memories keep alive the habit after the desire has fled the decrepit body that refuses to serve as an engine of pleasure.
And that puts me in mind of Schopenhauer's advice. "Abandon your vices before they abandon you."
A man planted a tree to shade his house from the desert sun. The tree, a palo verde, grew like a weed and was soon taller than the house. The house became envious, feeling diminished by the tree’s stature. The house said to the tree: "How dare you outstrip me, you who were once so puny! I towered above you, but you have made me small."
The tree replied to the house: "Why, Mr. House, do you begrudge me the natural unfolding of my potentiality, especially when I provide you with cooling shade? I have not made you small. It is not in my power to add or subtract one cubit from your stature. The change you have ‘undergone’ is a mere Cambridge change. You have gone from being taller than me to being shorter; but this implies no real change in you: all the real change is in me. What’s more, the real change in me accrues to your benefit. As I rise and spread my branches, you are sheltered and cooled. The real change in me causes a real change in you in respect of temperature."
Heed well this parable, my brothers and sisters. When your neighbor outstrips you in health and wealth, in virtue and vigor, in blog posts or the length of his curriculum vitae – hate him not. For his successes, which are real changes in him, need induce no real changes in you. His advance diminishes you not one iota. Indeed, his real changes work to your benefit. You will not have to tend him in sickness, nor loan him money; your tax dollars will not be used to subsidize his dissoluteness; the more hits his weblog receives, the more yours will receive; and the longer his CV the better and more helpful a colleague he is likely to be.
To feel envy is to feel diminished in one's sense of self-worth by the positive attributes or success or well-being of another. It is in a certain sense the opposite of Schadenfreude. The envier is pained by another's success or well-being, sometimes to the extent of wanting to destroy what the other has. The 'schadenfreudian,' to coin a word, is pleasured by another's failure or ill-being.
Envy is classified as one of the Seven Deadly Sins, and rightly so. Much of the mindless rage against Jews and Israel is the product of envy. Superiority almost always excites envy in those who, for whatever reason, and in whichever respect, are inferior.
This is why it is inadvisable to flaunt one's superiority and a good idea to keep it hidden in most situations. Don't wear a Rolex in public, wear a Timex. It is better to appear to be an average schmuck than a man of means. In some circumstances it is better to hide one's light under a bushel.
If greed is the vice of the capitalist, envy is the vice of the socialist. This is not to say that greed is a necessary product of capitalism or that envy is a necessary product of socialism. There was greed long before there was capitalism and envy long before there was socialism.
One cure for envy is moderate, the other radical. I recommend the moderate cure.
Consider the entire life of the person you envy, not just the possession or attribute or success that excites your envy. You say you want what he or she has? Well, do you want everything that comes with it and led up to it, the hard work, the trials and tribulations, the doubts and despairs and disappointments and disasters? Unless you are morally corrupt, your envious feelings won't be able to survive a wide-angled view.
The radical cure is to avoid all comparisons. Comparison is a necessary condition of envy. You can't envy me unless you compare yourself to me, noting what I have and am as compared to what you have and are. So if you never compare yourself to anyone, you will never feel envy for anyone.
The radical cure ignores the fact that not all comparisons are odious, that some are salutary. If I am your inferior in this respect or that, and I compare myself to you, I may come to appreciate where I fall short and what I could be if I were to emulate you.
That being said, "Comparisons are odious" remains a useful piece of folk wisdom. You can avoid a lot of unhappiness by appreciating what you have and not comparing yourself to others.
As for the bombshells at the top of the page, the blond is Jayne Mansfield and the other Sophia Loren. The picture illustrates the fact that, typically, envy involves two persons, one envying the other in respect of some attribute. Jealousy, however involves three persons. This why you shouldn't confuse envy with jealousy. This is jealousy, not envy:
An important but troubling thought is conveyed in a recent NYT op-ed (emphasis added):
Machiavelli teaches that in a world where so many are not good, you must learn to be able to not be good. The virtues taught in our secular and religious schools are incompatible with the virtues one must practice to safeguard those same institutions. The power of the lion and the cleverness of the fox: These are the qualities a leader must harness to preserve the republic.
The problem as I see it is that (i) the pacific virtues the practice of which makes life worth living within families, between friends, and in such institutions of civil society as churches and fraternal organizations are essentially private and cannot be extended outward as if we are all brothers and sisters belonging to a global community. Talk of global community is blather. The institutions of civil society can survive and flourish only if protected by warriors and statesmen whose virtues are of the manly and martial, not of the womanish and pacific, sort. And yet (ii) if no extension of the pacific virtues is possible then humanity would seem to be doomed in an age of terrorism and WMDs. Besides, it is unsatisfactory that there be two moralities, one private, the other public.
Consider the Christian virtues preached by Jesus in the Sermon on the Mount. They include humility, meekness, love of righteousness, mercy, purity of heart, love of peace and of reconciliation. Everyone who must live uncloistered in the world understands that these pacific and essentially womanish virtues have but limited application there. (I am not using 'womanish' as a derogatory qualifier.) You may love peace, but unless you are prepared to make war upon your enemies and show them no mercy, you may not be long for this world. Turning the other cheek makes sense within a loving family, but no sense in the wider world. (Would the Pope turn the other cheek if the Vatican came under attack by Muslim terrorists or would he call upon the armed might of the Italian state?) This is perfectly obvious in the case of states: they are in the state (condition) of nature with respect to each other. Each state secures by blood and iron a civilized space within which art and music and science and scholarship can flourish and wherein, ideally, blood does not flow; but these states and their civilizations battle each other in the state (condition) of nature red in tooth and claw.
The Allies would not have been long for this world had they not been merciless in their treatment of the Axis Powers.
This is also true of individuals once they move beyond their families and friends and genuine communities and sally forth into the wider world.
The problem is well understood by Hannah Arendt ("Truth and Politics" in Between Past and Future, Penguin 1968, p. 245):
The disastrous consequences for any community that began in all earnest to follow ethical precepts derived from man in the singular -- be they Socratic or Platonic or Christian -- have been frequently pointed out. Long before Machiavelli recommended protecting the political realm against the undiluted principles of the Christian faith (those who refuse to resist evil permit the wicked "to do as much evil as they please"), Aristotle warned against giving philosophers any say in political matters. (Men who for professional reasons must be so unconcerned with "what is good for themselves" cannot very well be trusted with what is good for others, and least of all with the "common good," the down-to-earth interests of the community.) [Arendt cites the Nicomachean Ethics, Book VI, and in particular 1140b9 and 1141b4.]
There is a tension between man qua philosopher/Christian and man qua citizen. As a philosopher raised in Christianity, I am concerned with my soul, with its integrity, purity, salvation. I take very seriously indeed the Socratic "Better to suffer wrong than to do it" and the Christian "Resist not the evildoer." But as a citizen I must be concerned not only with my own well-being but also with the public welfare. This is true a fortiori of public officials and people in a position to influence public opinion, people like Catholic bishops many of whom are woefully ignorant of the simple points Arendt makes in the passage quoted. So, as Arendt points out, the Socratic and Christian admonitions are not applicable in the public sphere.
What is applicable to me in the singular, as this existing individual concerned with the welfare of his immortal soul over that of his perishable body, is not applicable to me as citizen. As a citizen, I cannot "welcome the stranger" who violates the laws of my country, a stranger who may be a terrorist or a drug smuggler or a human trafficker or a carrier of a deadly disease or a person who has no respect for the traditions of the country he invades; I cannot aid and abet his law breaking. I must be concerned with public order. This order is among the very conditions that make the philosophical and Christian life possible in the first place. If I were to aid and abet the stranger's law breaking, I would not be "rendering unto Caesar the things that are Caesar's" as the New Testament enjoins us to do.
Indeed, the Caesar verse provides a scriptural basis for Church-State separation and indirectly exposes the fallacy of the Catholic bishops and others who confuse private and public morality.
It would be nice to be able to expect from popes and presidents a bit of gravitas, a modicum of seriousness, when they are instantiating their institutional roles. What they do after hours is not our business. So Pope Francis' clowning around does not inspire respect, any more than President Clinton's answering the question about his underwear. Remember that one? Boxers or briefs? He answered the question! All he had to do was calmly state, without mounting a high horse, "That is not a question that one asks the president of the United States." And now we have the Orwellian Prevaricator himself in the White House, Barack Hussein Obama, whose latest Orwellian idiocy is that Big Government is the problem, not him, even though he is the the poster boy, the standard bearer, like unto no one before him in U. S. history, of Big Government!
But I digress. Here are a couple of important points in rebuttal of Francis (emphasis added):
To begin, we note that “trickle-down” economics is a caricature used by capitalism’s critics and not its defenders. Those of us who embrace free markets do so not out of a belief that the breadcrumbs of affluence will eventually reach those less well-off, but, rather, out of a conviction that the free market is the best mechanism for increasing wealth at all levels. As for being confirmed by the facts, we believe the empirical evidence is conclusive. Compare the two sides of Germany during the era of the Berlin Wall or the China of today with the China that hadn’t yet embraced an (admittedly imperfect) form of capitalism. The results are not ambiguous.
To this I would add that it is a mistake to confuse material inequality with poverty. Which is better: everyone being equal but poor, or inequality that makes 'the poor' better off than they would have been been without the inequality? Clearly, the second. After all, there is nothing morally objectionable about inequality as such. Or do you think that there is a problem with my net worth's being considerably less than Bill Gates'? There is nothing wrong with inequality as such; considerations of right and wrong kick in only when there is doubt about the legality or morality of the means by which the wealth was acquired. My net worth exceeds that of a lot of people from a similar background, but that merely reflects the fact that I practice the old virtues of frugality, etc., avoid the vices that impoverish, and make good use of my talents. I know how to save, invest, and defer gratification. I know how to control my appetites. The relative wealth that results puts me in a position to help other people, by charitable giving, by hiring them, and by paying taxes that fund welfare programs and 'entitlements.' When is the last time a poor person gave someone a job, or made a charitable contribution? And how much tax do they pay? There are makers and takers, and you can't be a giver unless you are a maker, any more than you can be a taker if there are no givers. So, far from inequality being the same as poverty or causing poverty, it lessens poverty, both by providing jobs and via charity, not to mention the 'entitlement' and welfare programs that are funded by taxes paid by the productive.
You don't like the fact that someone has more than you? Then you are guilty of the sin of envy. And I think that Francis is aware that envy is one of the Seven Deadly Sins. Here is a question for socialists, redistributionists, collectivists, Obaminators: Is your redistributionism merely an expression of envy? I am not claiming that envy is at the root of socialism. That is no more the case than that greed (also on the list of Seven Deadlies) is at the root of capitalism. But it is the case that some socialists are drawn to socialism because of their uncontrollable envy, a thoroughly destructive vice.
There’s a more fundamental misunderstanding at work here, however. When Francis talks about “economic power,” he misapprehends a fundamental aspect of free markets – they only provide power consensually. Apart from government, no one can force you to buy a product or purchase a service. There’s a similar error in his citation of Saint John Chrysostom’s aphorism: “Not to share one’s wealth with the poor is to steal from them and to take away their livelihood.” The economics of capitalism are not zero-sum. Trade only occurs when both sides are made better off by the transaction. The wealthy don’t get rich at the expense of the poor.
Lefties hate business and especially big corporations. I give the latter no pass if they do wrong or violate reasonable regulations. But has Apple or Microsoft ever incarcerated anyone, or put anyone to death, or started a shooting war, or forced anyone to buy anything or to violate his conscience as the Obama administration is doing via its signature abomination, Obamacare?
On the other hand, did the government provide me with the iPad Air I just bought? You didn't build that, Obama! Not you, not your government, not any government. High tech does not come from politicians or lawyers, two classes that are nearly the same -- yet another problem to be addressed in due course.
Be intellectually honest, you lefties. Don't turn a blind eye to the depredations of Big Government while excoriating (sometimes legitimately) those of Big Business.
The president’s belief that little of what he does is ideologically driven suggests he is living with a pampered, unchallenged mind. He has been told he is so smart for so long that he sees only clarity in his actions and unchallengeable reason in his conclusions. The president’s belief in his own intellect makes him think that whatever he does is simply the only thing a thinking person would do. Nothing ideological about that.
Roger's reading is possible, but not likely. I incline to a darker view. Obama knows that he is a leftist and that leftism is not the only option. He knows that there are sincere, highly intelligent, principled people who oppose the leftist agenda with an impressive armamentarium of facts and arguments. Although Obama hangs with his sycophantic own for the most part, he cannot not know about the black conservative Thomas Sowell, for example, and his views. And given how smart Obama is supposed to be, he will have discerned that Sowell and other black conservatives cannot be dismissed as Uncle Toms.
When Obama said that he is not ideological he was simply lying. He was stating something he knows to be false with the intent to deceive.
As soon as I took office, I asked this Congress to send me a recovery plan by President's Day that would put people back to work and put money in their pockets. Not because I believe in bigger government -- I don't.
In this example, Obama's mendacity enters the Orwellian. Opposing bigger government, he is for smaller government. Bigger government is smaller government.
The truth is that the man is thoroughly untruthful. Why does he so brazenly lie, bullshit, prevaricate? Because he believes that there is nothing wrong with mendacity in the service of a noble cause. I don't think the man is simply out for his own wealth and power: he sincerely believes in the leftist agenda and that the glorious end justifies and requires the mendacious means.
For this reason he never comes clean about his real goals and values.
If you think about it this way, it all makes sense. He had to lie again and again about the content of the ACA. Otherwise it would not have passed. He knows best what is good for us, and his lies are for our own good.
Some pundits and journalists keep referring to Obama's signature "If you like it, you can keep it, period" as a promise.* This is an incoherent use of 'promise.'
Suppose a loan originator hands you a mortgage contract and says, "I promise you that this loan is not callable." (A callable loan is one in which the lender reserves the right to demand payment in full, plus interest, at any time.) If you are not stupid you will point out that this is not a question of the making and keeping of promises, but only one of the actual and explicit content of the contract. You will demand to see where in the contract it is stated that the loan is not callable. If the loan officer cannot locate the passage, or you find words to the effect that the loan is callable, then you know that the loan officer is lying about the content of the mortgage contract. At this point you might say to the officer, ironically, "I see you broke your promise, or perhaps it was a false promise from the start."
The point ought to be obvious and equally obvious its relevance to Obama's signature lie. One cannot promise what a document will contain given that there is an easily ascertainable fact as to what it does contain. Obamacare was a bill before it became law, but either way it has a definite content. It is not for Obama to promise what is in the ACA but to report truthfully as to what the definite content is.
Coherent: "I promise to sign the bill." "I promise to have a bill written that will provide that anyone who wants to keep his plan or doctor can do so."
Incoherent: "I promise that I was once an adjunct professor of law." "I promise that the ACA provides that anyone who wants to keep his plan can do so, period." "I promise that if you read the bill, you will see that it does so provide."
If you insist that our POMO POTUS made a promise with his signature avowal, will you say that he broke his promise or that he made an insincere promise from the start? Either way you don't understand the concept of promising.
Another mistake that some journalists make is to describe the Obama lie as a half truth. Not so. A statement that is false cannot be half-true. Compare
1. All of you who like your plan can keep your plan, period.
2. Most of you who like your plan can keep your plan, period.
(1) is false and (2) is true. (1) is not rendered half-true or partially true due to the presence of the universal quantifier or the fact that (1) entails (2).
'All politcians lie' entails 'Some politicians lie.' The latter is true; the former false, not half-true. Note finally that 'wholly true' is pleonastic.
* For example, "President Barack Obama’s “if you like it, you can keep it” promise has House Democrats facing a dilemma as they look ahead to a vote on Republican legislation to preserve existing health plans."
You host my favorite blog on the internet. I can’t believe I didn’t find out about it until just a few months ago. May you blog forever.
Here’s a counterexample to your latest definition which still includes an “intention to deceive”, i.e. here is a case of a lie where there is no intention to deceive:
Larry is on trial for felonious assault (he punched his grandma in the face repeatedly because she turned the channel when Chris Matthews came on). His whole family was there. There was blood found on him when the cops arrived that was his grandma’s, and there was no blood found on anyone else. His grandma and his own mother testify in court against him, weeping because Larry has been such a disappointment. There is no evidence presented for the side that he did not do it. His lawyer has presented absolutely no evidence in his favor. EVERYONE in the courtroom knows that he did it. Moreover (and more importantly), he KNOWS that they know that he did it (the jurors repeatedly shake their heads in disgust every time he looks at them).
But Larry is corrupt to the core, lacking any remorse. In the sentencing phase, as a last act in defiance of his family, the court, and his hometown, he coldly looks the jurors square in the eyes and says, “I did not do it.”
Very interesting case. It puts me in mind of O. J. Simpson and Bill Clinton. When Clinton told his famous lie, (almost) everybody knew he was lying, and Bubba knew that (almost) everybody knew he was lying. So when he made his false statement ("I did not have sex with that woman") he knew that hardly anyone would be deceived by what he said. I think Borland would say about this actual case what he said about his hypothetical one, namely, that the agent lied shamelessly but without any intention to deceive. If so, then any definition of lying that includes as a necessary condition the intention to deceive is mistaken.
There are at least thee ways of responding to this putative counterexample.
A. Run the argument in reverse. Borland's argument is that Larry lied but had no intention to deceive his audience; therefore, an intention to deceive is not a necessary condition of a statement's being a lie. But the argument can be run in reverse with no breach of logical propriety: An intention to deceive is a necessary condition of a statement's being a lie; Larry had no intention to deceive; ergo, Larry did not lie.
Or as we say in the trade, "One man's modus ponens is another man's modus tollens."
On this approach, Tully's example is not a counterexample to my definition but merely an illustration of a phenomenon like lying but distinct from it.
B. A second approach is to question Tully's assumption that there is no intention to deceive where there is no possibility of deception. Is the belief that it is possible for me to deceive you a necessary condition of my intending to deceive you? Or can I intend to deceive you while knowing that it is not possible to deceive you?
It seems to me that, necessarily, if an an agent A intends to do X, then A believes that it is possible for A to do X. The following, though not narrowly-logically contradictory, strikes me as broadly-logically contradictory: I fully intend to complete the 2014 Lost Dutchman marathon in under three hours but I know that this is impossible for me.
Therefore, necessarily, if a person intends to deceive his audience about his or that , then he believes that it is possible for him to deceive his audience about this or that.
The (B) response to Borland's putative counterexample, therefore, does not look promising.
C. On a third approach we abandon the attempt to capture in a definition the essence of lying. We treat lying as a family-resemblance concept in roughly Wittgenstein's sense. Accordingly, there is no one essence specifiable by the laying down of necessary and sufficient conditions that all and only lies have in common.
Or perhaps I should put the point like this. There are correct uses of 'lie' and cognates in English and incorrect uses. But there is no one univocal sense shared by all the correct uses. So if a person uses 'lie' interchangeably with 'false statement,' then he uses 'lie' incorrectly. But a use of 'lie' that does not involve the intention to deceive is correct as well as a use that does involve the intention to deceive. And there is a correct use that requires that a lie be a false statement and a correct use that allows a lie to be a true statement.
But I should think that the paradigm cases of lying all involve the intention to deceive and the notion that a lie is a false statement and not merely a statement believed to be false by its producer.
I think the best response to Tully's counterexample is (C). What he has shown is that there is a correct use of 'lie' in situations in which there is no intention to deceive, and no deception either. But this use of 'lie' is non-paradigmatic and peripheral to the main way 'lie' is used in English which (dare I say it?) is my way.
A lie is a false statement made with the intention to deceive.
I wonder if more should be said about what counts as a statement. You leave open the possibility that there are other ways of tokening statement-types than uttering them when you say a statement type isn’t a lie until someone “utters or otherwise tokens the type.” Do you have in mind other ways to token statements that aren’t utterances?
BV: Well, there are written statements in addition to spoken statements. A written statement is not an utterance but it tokens a statement type. Obama has been caught numerous times lying via speech acts about the content of the PPACA. But suppose he publishes a written statement that includes the sentence, "After the PPACA passes, you will be able to keep your health plan and your doctor if you so desire." That sentence is a token of a statement type. It too would be a lie. Every lie is a statement, i.e., a stating, but not every statement is a spoken statement.
If so, we need to see if they, too, count as lies on your proposal (i.e., are there forms of deception that token statements without uttering them?). If a businessman leaves his home porch light on as he leaves for vacation, is he tokening the statement “someone is home”? Or does a football player token the statement “I’m going right” when he jukes right but goes left? If so, we have false statements being made with the intention to deceive. But it would be counterintuitive to say the business man and the football player here are lying.
BV: The question Chad is raising now is whether a statement type can be tokened by a non-sentential entity. Can one make a statement without speaking or writing or displaying (as on a sign) a declarative sentence? I would say no. A statement type is a linguistic entity the tokens of which must themselves be linguistic entities. The statement type *Obama is a liar* is tokened by my stating that he is a liar, i.e., by my assertive utterance of the sentence 'Obama is a liar.' But it can also be tokened by my writing the sentence, 'Obama is a liar.'
Note that not every utterance of a sentence is an assertive utterance. I might utter the sentence 'Obama is a liar' in oratio obliqua, or in a language class to illustrate a sentence in the indicative mood. And the same holds for writing a sentence. If you ask me for an example of an English sentence, I might write on the black board, 'Obama is a liar.' But I haven't thereby made a statement.
Or here’s a possible counterexample that avoids the non-utterance category. Suppose the CIA discovers that Al-Qaida has tapped the phone line on which the president’s whereabouts are discussed in an effort to plan an attack on his life. Knowing this, a CIA agent says over the line, knowing the terrorists are listening, that the president will be at the Washington Memorial at 4pm, when in fact he will be safe at camp David at that time. Has the CIA agent lied to the terrorists? It doesn’t seem to me that he has; not just because the deception here is not wrong, but because it just doesn’t seem like a lie period.
BV: This is an interesting example that Chad intends as a counterexample to my above definition. I utter a sentence that I know to be false with the intention of deceiving any terrorists who might be listening, without knowing whether any terrorists are listening. According to Chad, I have made a false statement with the intention to deceive, but I have not lied. Chad's point, I take it, is that a lie necessarily involves an interpersonal transaction in which the maker of the false statement knows that the adressee is in receipt of it. If that is Chad's point, then I can accommodate it by modifying my definition:
A lie is a false statement made by a person P and addressed to another person Q or a group of other persons Q1, Q2, . . . Qn, Qn+1, . . . such that (i) Q or some of the Qs are in receipt of P's statement and are known by P to be in receipt of it, and (ii) P's statement is made with the intention to deceive Q or some of the Qs.
But I should say that I do think all lies are morally blameworthy. I see here a distinction similar to that between murder and killing. All murder is morally blameworthy and also killing, but not all killing is murder. Similarly, all lies are morally blameworthy and deceptive, but not all deceptions are lies. So I’m inclined to see your definition as capturing only a necessary condition of lies. I have some ideas about what sufficient conditions are needed to get a better definition, but I’ve said enough for now. What do you think?
BV: Murder, by definition, is wrongful killing, whereas killings (of human beings) are some of them morally permissible, some of them morally impermissible, and some of them -- I would argue -- moral obligatory. It seems that Chad wants to pack moral wrongness into the concept of lying, so that the following is an analytic proposition: *Lying is wrongful intentional deception.* That would give him a reason to deny that the terrorist example is an example of lying. For while there is deception, and it is intentional, it is not wrongful intentional deception.
Suppose the SS are at my door looking for Jews. I state falsely that there are no Jews in my house. On Chad's analysis I have not lied because my action is morally praiseworthy, or at least not morally wrong. On my view, I have lied, but my lie is morally justifiable. But then moral wrongness cannot be packed into the concept of lying. I agree that lying, in most cases, is wrong. But I don't see the connection between lying and wrongness as analytic.
Suppose once again that the SS are at my door looking for Jews. I state what I believe to be false, namely, that there are no Jews present. But it turns out that, unbeknownst to me, what I state is true. So I make a true statement with the intention to deceive. Monokroussos in an earlier thread took this to show that a lie need not be a false statement. What's necessary is only that the statement be believed to be false by its utterer. I wonder what Chad would say about this case.
Herewith, a partial catalog of some habits that I at least find annoying. More examples later.
1. Calling an opposing view with an impressive pedigree a 'mistake' as if the opposing view can be simply dismissed as resting on some elementary blunder. Here is an example by a distinguished contemporary:
. . . it is possible to distinguish between the being and the nature of a thing -- any thing; anything -- and that the thick conception of being is founded on the mistake of transferring what belongs properly to the nature of a chair -- or of a human being or of a universal or of God -- to the being of the chair. To endorse the thick conception of being is, in fact, to make . . . the very mistake of which Kant accused Descartes: the mistake of treating being as a ‘real predicate.’ (Peter van Inwagen, Ontology, Identity, and Modality, Cambridge 2001, pp. 3-4, emphasis added.)
What van Inwagen is saying here is that the conception of being represented by such luminaries as Thomas Aquinas and all the lesser lights of the Thomist tradition is a mistake because it rests on a mistake. Now it would indeed be a mistake to "transfer what properly belongs to the nature of" an F to the being of the F-item. But that is not what the thick conception does. So if anyone is making a mistake here, it is van Inwagen.
That the thick conception of being does not rest on anything that could be called a mistake is argued by me in "Existence: Two Dogmas of Analysis," in Neo-Aristotelian Perspectives in Metaphysics, Routledge, forthcoming.
2. Attempting to refute by fallacy-mongering. This is a perennial favorite of cyberpunks. Having swotted up a list of informal fallacies, they are eager to find 'fallacies' in their opponents' reasoning. Cyberpunks are beneath refutation, so I'll cite as example A. C. Grayling's ham-handed attempt to pin the fallacy of petitio principii on Plantinga. See Sensus Divinitatis: Nagel Defends Plantinga Against Grayling.
3. Dismissing seriously posed questions as 'rhetorical.' Example. Thomists take a hylomorphic approach to the mind. Roughly, they maintain that anima forma corporis: the soul is the form of the body. I am not my soul, as on Platonism: I am a composite of soul and body, substantial form and proximate matter. But they also believe that the soul can exist in a disembodied state post mortem. There is a tension here inanasmuch as form and matter are incomplete items, 'principles' uncovered in the analysis of complete items, primary substances. But if souls, as forms, are incomplete items, how can they exist when apart from matter?
Now consider that question. Is it rhetorical? No. It is a genuine question and a reasonable one which may or may not have a good Thomist answer. To dismiss such a sincerely intended and reasonably motivated question as rhetorical is not a legitimate philosophical move. It is a way of disrespecting one's interlocutor by dismissing his concerns.
4. Using 'surely' as a device of bluster. Little is sure in philosophy, hence uses of 'surely' border on bluster. "Don't call me 'Shirley'" is a way of combatting this bad habit, one to which I have been known to succumb. I may have picked up the habit from Plantinga's writing.
"Surely, there is a property expressed by the predicate 'is Socrates,' the property, identity-with-Socrates." (This is not a quotation from Plantinga.) Shirley? Where's Shirley?
Just as one ought to avoid the cheap dismissals illustrated in #s 1-3, one ought to avoid the cheap avowal illustrated in #4.
5. Advertising one's political correctness. I am reading an article on some arcane topic such as counterfactual conditionals, when I encounter a ungrammatical use of 'they' to avoid the supposedly radioactive 'he.' I groan: not another PC-whipped leftist! I am distracted from the content of the article by the political correctness of the author. As I have said more than once, PC comes from the CP, and what commies, and leftists generally, attempt to do is to inject politics into every aspect of life. It is in keeping with their totalitarian agenda.
If you complain that I am injecting politics into this post, I will say that I am merely combatting and undoing the mischief of leftists. It is analogous to nonviolent people using violence to defend themselves and their way of life against the violent. We conservatives who want the political kept in its place and who are temperamentally disinclined to be political activists must be become somewhat politically active to undo the the damage caused by leftist totalitarians. By the way, there is nothing sexist about standard English; the view that it is is itself a leftist doctrine that one is free to reject.
6. Responding by repeating. If I raise a question as to the intelligibility of, say, the Chalcedonian definition, then it is no decent response merely to repeat the definition. Otherwise I become annoyed. And we don't want that.
7. Excessive use of 'of course.' I am guilty of this. It is like 'surely': more often than not a device of bluster in philosophy.
8. Feigning incomprehension. Saying, 'I don't know what you are talking about,' when you have a tolerably clear idea of what I am talking about. This may be the same as Petering Out.
What is offensive here is the dismissal of an idea or an entire philosophy because it is not totally clear, when it ought to be one purpose of philosophical dialog to clarify what is not totally clear. You say you have no idea what Emmanuel Levinas is driving at in Totality and Infinity? Then I say you must be one stupid fellow or uneducated or both. Same with Heidegger and Hegel, et al. You say you don't know what Hegel is talking about what he says, at the beginning of his Science of Logic, that Being passes over into Nothing? No idea at all? Then you are dumb or inattentive or lazy or a philistine or something else it would not be good to be.
Don't feign incomprehension. If you find what I maintain unclear, explain why you think it unclear, and then ask for clarification. In that way, we may make a bit of progress.
9. Taking the names of great philosophers in vain. If you are historically ignorant, don't attach the names of great philosophers to your pet theses. Don't use 'Leibniz's Law' for something that cannot be found in Leibniz. See 'Leibniz's Law': A Useless Expression. Don't call 'Aristotelian' the view that there are immanent universals. If you have never read Brentano or Meinong, why are you dropping their names in your labels for theses that are not theirs?
10. Confusing philosophy with the history of philosophy. Kant says it best in the second paragraph of the Introduction to his Prolegomena to Any Future Metaphysics (LLA ed. p. 3):
There are scholarly men, to whom the history of philosophy (both ancient and modern) is philosophy itself; for these the present Prolegomena are not written. They must wait till those who endeavor to draw from the fountain of reason itself have completed their work; it will then be the historian's turn to inform the world of what has been done. Unfortunately, nothing can be said, which in their opinion has not been said before, and truly the same prophecy applies to all future time; for since the human reason has for many centuries speculated upon innumerable objects in various ways, it is hardly to be expected that we should not be able to discover analogies for every new idea among the old sayings of past ages.
11. Criticizing a philosopher for thinking for himself and not discussing one's favorite historical figure.
It must have been in the early '80s. A paper of mine on haecceities had been accepted for reading at a regular colloquium session of the A. P. A., Eastern Division. The paper focused on Alvin Plantinga's theory of haecceity properties. Although I had a good job, I was looking for something better and I had also secured an interview with Penn State at that same APA convention. The late Joseph J. Kockelmans was one of the members of the Penn State philosophy department who interviewed me. When he heard that the paper I was to read dealt with haecceities, he asked whether I would be discussing Duns Scotus. I of course explained that there would be no time for that since I had twenty minutes and my paper dealt with ideas of Plantinga. Kockelman's question displayed the typical bias of the Historical/Continental type of scholar. Such a person cannot understand how one might directly engage a contemporary question without dragging in the opinions of long dead thinkers. They cannot understand how one could think for oneself, or how philosophy could be anything other than its history or the genuflecting before texts or the worshipping at the shrine of Heidegger, say.
And then there was a colleague I once had. He was a Leibniz man. Interested as I am in metaphysics, I once brought up the Identity of Indiscernibles with him. I asked him whether he accepted it. His reply was of the form: in one place Leibniz says this, and in another place he says that, and according to commentator X . . . " But what do YOU think of the principle, Dan?" Well, in the Discourse onMetaphysics Leibniz takes the view that . . . . And so it went. He was a scholar of philosophy, but no philosopher.
Examples are easily multiplied.
12. Compiling lists such as this one. This doesn't annoy me, but it might annoy you.
A striking one or two sentence formulation taken from a wider context is not an aphorism, strictly speaking. But I'm in a loose and liberal mood. So I present for your consideration and delectation the following sentence from Paul Ludwig Landsberg (1901-1944). It is from his essay "The Moral Problem of Suicide," translated from the French by Cynthia Rowland and bound together with "The Experience of Death" in a volume entitled The Experience of Death (Arno Press, New York, 1977). The sentence occurs on p. 69.
Temptation is an experience of the difference between the vertigo of power and the decision of duty.
There is so much to learn from the Trayvon Martin affair. One 'take-away' is the importance of self-control. If Martin had been taught, or rather had learned, to control himself he would most likely be alive today. But he didn't. He blew his cool when questioned about his trespassing in a gated community on a rainy night. He punched a man in the face and broke his nose, then jumped on him, pinned him down, and told him that he was going to die that night. So, naturally, the man defended himself against the deadly attack with deadly force. What Zimmerman did was both morally and legally permissible. If some strapping youth is pounding your head into the pavement, you are about to suffer "grave bodily harm" if not death. What we have here is clearly a case of self-defense.
Does race enter into this? In one way it does. Blacks as a group have a rather more emotional nature than whites as a group. (If you deny this, you have never lived in a black neighborhood or worked with blacks, as I have.) So, while self-control is important for all, the early inculcation of self-control is even more important for blacks.
Hard looks, hateful looks, suspicious looks -- we all get them from time to time, but they are not justifications for launching a physical assault on the looker. The same goes for harsh words.
If you want to be successful you must learn to control yourself. You must learn to control your thoughts, your words, and your behavior. You must learn to keep a tight rein on your feelings. Unfortunately, liberals in positions of authority have abdicated when it comes to moral education. For example, they refuse to enforce discipline in classrooms. So liberals, as usual, are part of the problem.
But that is to put it too mildly. There is no decency on the Left, no wisdom, and, increasingly, no sanity. For example, the crazy comparison of Trayvon Martin with Emmet Till. But perhaps I should put the point disjunctively: you are either crazy if you make that comparison, or moral scum.
The theological virtues are three: faith, hope, and charity. The scientistic virtues are two: faith and hope. The scientistic types, pinning their hopes on future science, are full of faith in things unseen, things that are incomprehensible now but will, they hope, become comprehensible in the fullness of time. They thirst less for justice and righteousness than for the final slaying of the dragon of the Hard Problem that stands between them and the paradise of naturalism. (Of course they fool themselves in thinking that the problem of qualia is the only hard problem in the philosophy of mind.)
What is strange here is the quasi-religious talk of "pinning hopes on future science" as if -- quite absurdly -- knowing more and more about the meat within our skulls will finally resolve the outstanding questions in the philosophy of mind. And what, pray tell, does science have to do with hope? To speak of hope in this context shows that one has abandoned science for scientism. There is also something exceedingly curious about hoping that one turn out to be just a material system, a bit of dust in the wind.
"I was so hoping to be proved to be nothing more than a clever land mammal slated for destruction in a few years, but, dammit all, there are reasons to think that we are more than animals and have a higher destiny. That sucks! Life would then have a meaning beyond the four 'F's: fighting, fleeing, feeding, and reproducing!"
There are courageous souls who will say publically what others think but are afraid to say. True. But the courageousness of the saying does not underwrite the truth of what is said. Courage does not validate content.
Muhammad Atta and the 9/11 terrorists had the courage of their false and murderous convictions.
As a corollary, passion is not probative. The passion with which a proposition is propounded is no proof of it. It is scant praise of a person, and perhaps no praise at all, to say, as is often nowadays said, that so-and-so is passionate about his beliefs. So what? Hitler was passionate.
We have need of dispassion these days, not passion. William Butler Yeats, The Second Coming, first stanza:
Turning and turning in the widening gyre The falcon cannot hear the
falconer; Things fall apart; the centre cannot hold; Mere anarchy is loosed upon the world, The blood-dimmed tide is loosed, and everywhere The ceremony of innocence is drowned; The best lack all conviction, while the worst Are full of passionate intensity.
Fourth, conservatives are guided by their principle of prudence. Burke agrees with Plato that in the statesman, prudence is chief among virtues. Any public measure ought to be judged by its probable long-run consequences, not merely by temporary advantage or popularity. Liberals and radicals, the conservative says, are imprudent: for they dash at their objectives without giving much heed to the risk of new abuses worse than the evils they hope to sweep away. As John Randolph of Roanoke put it, Providence moves slowly, but the devil always hurries. Human society being complex, remedies cannot be simple if they are to be efficacious. The conservative declares that he acts only after sufficient reflection, having weighed the consequences. Sudden and slashing reforms are as perilous as sudden and slashing surgery.
How does Barack Obama stack up against this fourth principle? Permit me a slight exaggeration: Obama is the apotheosis of imprudence. Like Randolph's "devil who always hurries," he is in a big rush to "fundamentally transform America" (his words), as witness Obamacare and Obama's stunning fiscal irresponsibility. The national debt approaches 17 trillion (by a very conservative measure) and the man thinks that not a problem. Well, as Krazy Krugman says, the government is not like a household: the government can print money! Yes it can. And will.
At once a devil and a deification. We are in for it.
It can happen that as a man becomes weaker, he is better able to weaken the grip of his weaknesses. Having less energy for their implementation, he now masters what mastered him. Vices vitiate until the body they have vitiated vitiates them in turn.
A mark of intellectual maturity is the ability to tolerate uncertainty without fleeing to dogmas that make false certainties of objective uncertainties, but also without falling into a self-vitiating relativism. The ideal is a love of truth that does not flag but also accepts no substitutes.
We are measurable by the nature of our regrets. What do you regret? Not having drunk enough good wine? Not having amassed more wealth? Not having given in to the temptation to commit adultery with willing women or men in faraway places? Or is it rather your intellectual mistakes and moral failures that you regret?
We can be measured by the nature of our regrets as much as by the altitude of our aspirations.
Courage is not fearlessness. The courageous feel fear, but master it, unlike the cowardly who are mastered by it. To feel no fear in any of life's situations is to fail to perceive real dangers. The fearless are foolish. It is therefore inept to praise the courageous as fearless: their virtue, which one presumably intends to praise, consists in the mastery of precisely that the absence of which would render them foolish.
Perhaps we are here to be taught humility. Some indications that this could be so:
1. War is endless and ubiquitous at every level and there is nothing much we can do about it. A 'war to end all wars" in Woodrow Wilson's claptrap phrase would be a war that put an end to humanity. It is an excellent bet that there will be wars as long as there are human beings. There are wars within families and between tribes and nations and gangs and interest groups. There is class warfare and racial hatred and the battle of the sexes. There are inter-generational tensions ("Don't trust anyone over 30!") and intrapsychic conflicts. There is inter-species predation. Not only is man a wolf to man, wolves are wolves to men, and men to wolves. If extraterrestrials should show up it is a good bet that a 'war of the worlds' would ensue. If they came to serve man, it would be to serve him for dinner, as in the famous Twilight Zone episode, "To Serve Man."
Some warn of the militarization of space as if it has not already been militarized. It has been, and for a long time now. How long depending on how high up you deem space begins. Are they who warn unaware of spy satellites? Of Gary Powers and the U-2 incident? Of the V-2s that crashed down on London? Of the crude Luftwaffen, air-weapons, of the First World War? The Roman catapults? The first javelin thrown by some Neanderthal spear chucker? It travelled through space to pierce the heart of some poor effer and was an early weaponization of the space between chucker and effer.
"I will not weaponize space," said Obama while a candidate in 2008. That empty promise came too late, and is irresponsible to boot: if our weapons are not there, theirs will be.
The very notion that outer space could be reserved for wholly peaceful purposes shows a deep lack of understanding of the human condition. Show me a space with human beings in it and I will show you a space that potentially if not actually is militarized and weaponized. Man is, was, and will be a bellicose son of a bitch. If you doubt this, study history, with particular attention to the 20th century. You can bet that the future will resemble the past in this respect. Note that the turn of the millenium has not brought anything new in this regard. And whatever happened to the Age of Aquarius?
Older is not wiser. All spaces, near, far, inner, outer, are potential scenes of contention, which is why I subscribe to the Latin saying:
Si vis pacem, para bellum.
If you want peace, prepare for war.
2. At the level of ideas there is unending controversy, often acrimonious, in almost every field. There is the strife of systems, not to mention the strife of the systematic with the anti-systematic. (Hegel versus Kierkegaard, for example.) Despite invincible ignorance ignorant of itself as ignorance, contentious humans proudly proclaim their 'knowledge' -- and are contradicted by fools of opposing stripes.
3. My third point is subsumable under my first, but so important that it deserves separate mention. Homo homini lupus. Never eradicated, man's inhumanity to man is seemingly ineradicable. As we speak, people are being poisoned, shot, stabbed for the flimsiest of reasons or no reason at all. Girls are being raped and sold into slavery. The abortion 'doctors' are slaughtering innocent human beings while apologists whose intellects have been suborned by their lusts cook up justifications. The Iranian head of state calls for the destruction of Israel and its inhabitants. Meanwhile benighted leftists ignore the threat of radical Islam and label 'islamophobic' those who see straight. Every hour of every day extends the litany of the 'lupine.' And there is not much we can do about it.
4. And then there is the eventual if not present corruption of all the institutions that are supposed to ameliorate the human condition: the churches, the criminal justice system, the U. N., governments. The reformers reform until they too become corrupted. And there is little we can do about it.
5. Let's not leave out our animal nature that insures fragility, sickness, death and untold miseries. Transhumanist fantasies aside, there is not much we can do about it. (We can do something, and we have, and that is good; but sickness, old age, and death are as much with us as in the days of the Buddha.)
Meditating on such points as these one might hazard the inference that this world is a vale of soul-making wherein a chief virtue to be learned is that of humility. Our minds are dark, our wills weak, our hearts foul. What is to be so proud about?
People are so easy to swindle because the swindler has as accomplices the victim's own moral defects. When good judgment and moral sense are suborned by lust or greed or sloth or vanity or anger, the one swindled participates willingly in his own undoing. In the end he swindles himself.
How is it, for example, that Bernie Madoff 'made off' with so much loot? You have otherwise intelligent people who are lazy, greedy and vain: too lazy to do their own research and exercise due diligence, too greedy to be satisfied with the going rate of return, and too vain to think that anything bad can happen to such high-placed and sophisticated investors as themselves.
Or take the Enron employees. They invested their 401 K money in the very firm that that paid their salaries! Now how stupid is that? But they weren't stupid; they stupified themselves by allowing the subornation of their good sense by their vices.
The older I get the more I appreciate that our problems, most of them and at bottom, are moral in nature. Why, for example, are we and our government in dangerous debt? A lack of money? No, a lack of virtue. People cannot curtail desire, defer gratification, be satisfied with what they have, control their lower natures, pursue truly choice-worthy ends.
Old age is a good time for the continence whose practice was too difficult in younger days. But wait too long, and your vices will abandon you before you abandon them. Scant is the merit of continence born of incapacity.
Liberals who have amounted to something in life through advanced study, hard work, deferral of gratification, self-control, accepting responsibility for their actions and the rest of the old-fashioned virtues are often strangely hesitant to preach these conservative virtues to those most in need of them. These liberals live Right and garner the benefits, but think Left. They do not make excuses for themselves, but they do for others. And what has worked for them they do not think will work for others. Their attitude is curiously condescending. If we conservatives used 'racist' as loosely and irresponsibly as they do, we might even tag their attitude 'racist.'
It is not enough to practice what you preach; you must also preach what you practice.
If a noble man becomes aware of my moral defects, he is saddened, disappointed, disillusioned perhaps. But the base man reacts differently: he is gleeful, pleased, reassured. "So he isn't better than me after all! Good!"
The noble seek those who are above them so that they can become like them. The base deny that anyone could be above them.
Must not the materialist, the mortalist hope that bodily death is the absolute end as death draws near? For he has lived as if it is. He has made no provision for anything else. He has decided that this life is all there is and has lived accordingly. He hopes he is in for no surprise. If he has lived in ways commonly regarded as evil, in the manner of a Saddam Hussein, say, surely he hopes that in the end there is no good and evil but only flimsy and fleeting human opinions.
So the mortalist too has his hope. He hopes for annihilation at death. He does not, after all, know that he is slated for annihilation. So he must hope. He has faith and hope. And love? He loves this world so much that he cannot allow even the possibility of another to distract his love.
These then are the mortalist's 'theological virtues.'
Near the end of Richard Weaver's essay, "Life Without Prejudice," he quotes Milton:
I cannot praise a fugitive and cloistered virtue unexercised and unbreathed, that never sallies out and sees her adversary, but slinks out of the race, where that immortal garland is to be run for, not without dust and heat. Assuredly we bring not innocence into the world; we bring impurity much rather; that which purifies us is trial, and trial is by that which is contrary.
The passage bears comparison with Theodore Roosevelt's remarks about being in the arena.
I like especially the last sentence of the Milton quotation. We are born corrupt, not innocent. We are not here (mainly) to improve the world, but (mainly) to be improved by it. The world's a vale of soul-making. Since this world is a vanishing quantity, it makes little sense to expend energy trying to improve it: when your house is burning down, you don't spruce up the facade. You don't swab the decks of a sinking ship. It makes more sense to spend time and effort on what has a chance of outlasting the transitory. This world's use is to build something that outlasts it.
But this will, pace Milton, require some flight from the world into the cloister where perhaps alone the virtues can be developed that will need testing later in the world.
A while back we had to deal with a difficult person. Afterwards, wanting to praise me for my patience, my wife said, "Thank you for trying to be patient." At that I lost my patience. "I wasn't trying to be patient, I was succeeding!" Until that moment.
Is all production vain and shameless? Perhaps not if one keeps one's productions to oneself. But writing books, articles and blog posts is not just production, but publishing, making public. Is publishing mere vanity and self-promotion?
In given cases it can be. And whether one of those cases is my case is not for me to decide. But surely it would be absurd to claim that all publishing by anyone is mere vanity and shameless self-promotion. Take the books of John Searle. He thinks he has solved the mind-body problem. He has done no such thing. Yet his books are enormously rich and stimulating despite some error and confusion. I am glad he has written his many books and made his contribution to our common ongoing philosophical quest. He has given me many hours of pleasure and elevated thought.
All living is self-asserting. But there is self-assertion and there is self-assertion. Personal assertion in the service of the impersonal truth is more than mere personal assertion. Thereby is vanity substantiated and shamelessness redeemed.
Finally, there is the problem of the social fabric. Segmented societies do not thrive, nor do ones, like ours, with diminishing social trust. Nanny-state government may have helped undermine personal responsibility and the social fabric, but that doesn’t mean the older habits and arrangements will magically regrow simply by reducing government’s role. For example, there has been a tragic rise in single parenthood, across all ethnic groups, but family structures won’t spontaneously regenerate without some serious activism, from both religious and community groups and government agencies.
First of all, no one thinks that a reduction in the role of government "will magically regrow . . . the older habits and arrangements." So that was a silly thing to write. Such a reduction is a necessary but not a sufficient condition of a reversal of American decline. Second, only a liberal could believe that government activism could lead to a flourishing of the 'vigorous virtues' of self-reliance, personal responsibility, industriousness and a passion for freedom. Action is required, but at the level of the individual, the family, the neighbohood, the community, the church, the school.
These virtues are what make good government possible. The notion that government can inculcate them is silly. The inculcation occurs primarily in the family. But what does government do? It undermines the family.
On a positive note, David Brooks is a very entertaining and mainly sane writer and proof that the leftist rag-of-record, the NYT, hasn't completely gone to hell on its opinion pages.
Your recent posts on temptation got me thinking (again) about a problem I've wrestled with a long time. I'm a Christian minister and I've long thought about a tension between Jesus Christ's focus on intentions and sin in the internal life of man and the Christian conviction summed up in Hebrews 4:15 that Jesus was tempted in all the ways that we are but did not sin. I accept Jesus' injunction against (for instance) lusting after a person in one's heart and being angry at a person as sinful mental states or attitudes. I know from many of your past posts that you, too, are sympathetic with such a view. I believe that attitudes and intentions can be sinful as well as actions, and no doubt I get that from my Christianity.
But it seems to me that to be tempted is at least in part to (for instance) 'lust after a woman in your heart'. To be angry at someone is to be tempted to act against them. To be attracted to a woman and think about (say) cheating on my wife is to be tempted to cheat. But isn't that lusting after her in my heart? This creates a problem with the view that Jesus was sinless and indeed has often made me question that particular doctrine. How could Jesus be tempted 'in all ways' that we are and yet not sin, since it seems that to be tempted is to adopt, if only for a moment, the attitudes he labels as sinful? I've never come up with a satisfactory answer to this question, so I was wondering what you might think of it.
I had actually never thought of this. The problem seems genuine and worth discussing for anyone who takes Christian orthodoxy seriously. To throw the problem into sharp relief, I will formulate it as an inconsistent pentad:
1. Being fully human, Jesus was subject to every manner of temptation and was actually tempted. 2. To be tempted to do X is to harbor the thought of doing X. 3. Thoughts are morally evaluable: there are such things as evil (sinful) thoughts. 4. If a person habitually harbors evil (sinful) thoughts, then the person is sinful. 5. Being fully divine, Jesus was wholly sinless.
This quintet of propositions is logically inconsistent as is obvious from the fact that if the first four are true, then the fifth must be false.
To solve the problem we must reject one of the pentad's limbs. (1) and (5) are clear commitments of orthodox Christian theology and so cannot be abandoned by anyone who wishes to remain orthodox. (3) has a NT basis, and so it cannot be abandoned either. But (2) and (4) are rejectable.
As for (2), I can be tempted to do something like cheating my inexperienced customers without harboring the thought of doing so: I might just have the thought but then suppress it or dismiss it.
As for (4), even if a married person dwells on the sinful thought of a trip to Las Vegas (where, we are told, "what happens there, stays there") to hook up (in the contemporary sexual sense) with an old flame, that by itself does not make the person a sinful person. To be a sinful person one must habitually sin in thought, word, or deed. Going on a drunk or two does not make one a drunkard; lying a few times does not make one a liar, etc.
Note that (2) and (4) are necessary to derive a contradiction. The problem can thus be solved by rejecting one or both of these propositions. Rejecting (2) suffices to solve the problem.
In sum, Jesus' being tempted and his being perfectly sinless are consistent because, while Jesus had tempting thoughts, he did not entertain them with hospitality but rejected them. "Get behind me, Satan, etc."
I have been a follower and great admirer of you and your blog writing for some time. I enjoyed reading your most recent post, especially as this topic has been fresh in my mind from preaching a sermon last week from James 1:13-15 on the nature and power of temptation in the Christian life. While of course our conclusions will inevitably differ in many ways on this topic, given our differences of belief concerning Christianity, I wanted to write you to ask for clarification concerning what you distinguish as first-order temptations and meta-temptations (or perhaps second-order temptations?).
I believe the heart of your argument is: Meta-temptation is the worst form of temptation because one who succumbs to the temptation to reject the objective validity of the moral point view has removed the context in which dalliance with floozies, paying one's debts, not murdering one's rivals, etc. are morally evaluable.
My question is this: is not your definition of meta temptation true of all temptation? Since I always choose that which is most desirable to my mind’s eye in the moment (to paraphrase Jonathan Edwards on the Freedom of the Will), am I not choosing that which I perceive as the greatest good and desirable, even if in reality it is not good but evil? Of course self-deception is at work where I assent to contradictory propositions in the moment: I should not do [X] because it is evil (i.e. God has forbidden [X]); I should do [X] because it is good (i.e. [X] will satisfy me and thus I determine what is good and evil).
The distinction I was making was between being tempted to do what one's moral sense tells one is wrong in a particular situation, and the temptation to discount as illusory the entire moral point of view. These strike me as different because one can be tempted in the first way while having no doubts at all about the objective validity of morality. Consider an example. I am a married man in a distant city attending a convention. A woman I meet there makes it clear that she is attracted to me and is available for sex. Finding her attractive I am tempted to invite her up to my hotel room. This is a 'first-order' temptation in that it concerns a specific action. Let us assume that there is no prudential reason why I shouldn't act upon my desire. But my conscience or moral sense tells me that the contemplated action, adultery, is wrong because it violates a vow I took. I do not doubt at all the objective validity of the deliverances of conscience in general or even the validity of the present deliverance; I simply override the present deliverance. I just block it out. I don't even have to engage in any rationalization. I merely suppress the bite of conscience and go ahead with the action.
So I don't see that my definition of meta-temptation applies to this sort of case. I know (or rather believe) that what I am about to do is objectively wrong, but, in the grip of lust, I freely suppress this knowledge (or belief) and freely go ahead with the contemplated action. I am not choosing what appears to me at the moment most desirable (desire-worthy), for I believe I am about to do a morally shabby thing. But I do it anyway! I willfully do what I know or believe I ought not do. And I do it freely. Lust may have me in its grip but I am not powerless to resist it; I freely consent to going with the flow.
Is not the purpose of all temptation to construct on alternate reality/metaphysic of what is good and what is evil, to make the false “look more true than truth itself” (to quote Irenaeus from his Against Heresies), to make something look larger than life in order to tempt me to believe that it will slake and satisfy my vicious lusts? It reminds me of Romans 1:22-23 where the Apostle Paul writes, "Claiming to be wise, they became fools,  and exchanged the glory of the immortal God for images resembling mortal man and birds and animals and creeping things.” What is interesting about verse 23 is that Paul lists the order of creation backwards as if to say, “The moment you exchange the glory of the Creator for the creature, all of reality becomes inverted and perverted and thrown completely upside down.”
I think that seems to be the nature of all temptation: an inversion and perversion of reality where the evil becomes the good and the good the evil.
I don't see that all temptation amounts to an erection of an alternative metaphysic of good and evil. The example I gave, which is common enough, involves no transvaluation of any received values. We value fidelity and disvalue betrayal.
Please note that the inversion you speak of where the evil becomes good and the good becomes evil presupposes the moral point of view. Suppose A agrees with B that there is an objective and absolute moral order. But they disagree about which actions are good and which evil. A might hold that it is objectively good to procreate while B, under the influence of Schopenhauer, holds that procreation is objectively evil. That is a deep disagreement but one that plays out within the context of the shared assumption of an objective moral world order. The meta-temptation I am referring to is far more radical: the 'Nietzschean' temptation to dismiss as illusory the very notion of objective good and evil.