Trust in an age of cynicism


Here is an awesome discussion about an important topic: public trust.

There is an increase of trust combined with gullibility caused by a fragmentation of trust. People trust others like themselves which is a reaction to modern multiculturalism and conflict of identity groups. Also, mistrust has increased because knowledge has increased. The national media informs people of all the bad things all over the world like never before… which has happened simultaneously as local media reporting on communities has decreased.

Many people (especially the older generations) would like to return to the simplicity and ignorance of the past, but the younger generations are more embracing of a complex world. I’ve seen polls that show younger people are less mistrusting of the media and the government. The younger generations are used to dealing with diverse sources of info and used to determining which info is trustworthy.

http://benjamindavidsteele.wordpress.com/2010/02/09/a-portrait-of-generation-next/

One possible solution is finding a new shared culture that will allow for social cohesion that will bridge the diversity between cultures, between communities, between generations. Et Cetera.

There was a central factor not brought up by anyone in this video. High wealth disparity correlates to high rates of social problems (including growing mistrust). Wealth disparity has been increasing in the US for decades and is at a high point not seen for a century. Accordingly, the US rate of social problems has increased above other countries with lower wealth disparity.

http://benjamindavidsteele.wordpress.com/2010/07/22/study-bosses-getting-meaner/

http://benjamindavidsteele.wordpress.com/2010/08/31/10-states-with-ridiculously-low-unemployment-and-why/

http://benjamindavidsteele.wordpress.com/2010/11/02/the-united-states-of-inequality/

http://benjamindavidsteele.wordpress.com/2010/04/17/income-inequality-krugman-dalai-lama/

I just thought of another possible factor: Mean World Syndrome. One example of this is research showing most people (specifically in crowded cities) will walk past someone who is injured or unconscious. People don’t trust others and they realize others don’t trust them. In such mistrust, it’s a major risk to get involved in someone else’s problems or to take responsibility for public problems.

http://benjamindavidsteele.wordpress.com/2010/11/17/mean-world-syndrome/

This relates to something brought up in the above video. One of the panelists said that when everyone is seeking to blame the other side neither side is willing to take responsibility.

One last point. Distinctions should be made. Even though the (possible) loss of trust has impacted everyone, it’s impact has been different in kind and degree for various demographics.

http://benjamindavidsteele.wordpress.com/2010/09/25/trust-compromise-science-religion/

http://benjamindavidsteele.wordpress.com/2010/04/21/republicans-support-big-government-just-as-long-as-republicans-are-in-power/

Responsibility: Choice vs Obligation


I was thinking about my own sense of morality. There is one particular aspect that probably fits into liberalism in general but for certain it fits into my own version of liberalism. The aspect is about responsibility which, of course, relates to some of my past writing:

http://benjamindavidsteele.wordpress.com/2010/06/25/social-indebtedness-strict-father-morality-hierarchical-authority/

http://benjamindavidsteele.wordpress.com/2010/06/29/conservative-liberal-families-observations-comparison/

http://benjamindavidsteele.wordpress.com/2010/07/20/sense-of-place-of-home-of-community-or-lack-thereof/

However, I wasn’t specifically thinking in the context of my previous thoughts. My thinking led me to compare very different contexts.

Let me lay out my basic notion first. I feel someone should be responsible for whatever they choose to be responsible for… even if they didn’t consciously think they were taking on a responsibility. But someone isn’t responsible for what they had no choice about… unless they later on freely accept responsibility for it.

A few examples:

If a person takes in a stray/wild animal or otherwise takes care of it, they have chosen responsibility to that animal.
But if a stray animal simply lives in someone’s yard, the person has no inherent responsibility to that animal.

If a woman chooses to get pregnant or chooses to carry a pregnancy to term, the mother is responsible for her child for the rest of her life.
But if a woman didn’t choose to get pregnant (such as rape) and no abortion clinic was available, then the mother isn’t necessarily responsible to that child (such as if she chooses to give the infant up for adoption… in which case the adopted parents would accept responsibility).

If a country without provocation attacks, invades, occupies or otherwise drastically alters the lives and governance of another country, the aggressor country is responsible for the other country… at least until the country has been returned to a state as good or better than it was prior to the actions taken.
But if a country is provoked into war by another country, the provoked country doesn’t have to accept responsibility for the other country even if that other country is defeated and demolished.

However, in any of these cases, responsibility can be accepted even when it’s not required. For example, Germany and Japan were rebuilt after WWII and the world was better for it. But, in that case, the rebuilding was charity.

Now, let me consider the opposite side.

When a stray/wild animal is trapped or lured into a house and made into a pet, the animal didn’t chose it’s fate and so has no responsibility to the owner. In particular, we can’t blame a wild animal for acting like a wild animal. Just because someone chose to make a chimpanzee a pet doesn’t force responsibility on the chimpanzee to stop acting like a wild animal.

When a child is born, the child didn’t choose to be born. The child might grow up to be an adult who wishes he had never been born. Life is forced on each of us and it’s our parents who choose to force life on us. As the ultimate cause, parents have the onus of responsibility. Hopefully, the child will grow up to accept responsibility for himself, but the child can’t be blamed for not wanting to accept responsibility for a life he never chose and that he may think undesirable (such as being born into poverty or having to live life with a severe disability).

When a country is attacked without provoking that attack (such as Iraq and Afghanistan), the attacked country owes nothing to the attacking country. The attacked country, if defeated, may accept responsibility in becoming a better country (according to the wishes forced upon that country), but that country is within its rights to remain defiant to the last. Also, that country is within its rights to be outraged if the aggressor country merely pulls its troops out after having made the country a worse place.

For some reason, this seems like a very liberal way of looking a the world. Conservatives tend to look at responsibility as a hierarchical relationship. Those lower on the hierarchy are responsible to those above them (whether in terms of social status or military power). Of course, conservatives may disagree about how to define that hierarchy. For example, they may put a businessman as above a politician. Still, one way or another, conservatives see responsibility in hierarchical terms.

My way of thinking about this is more in terms of relationships, specifically relationships that are chosen. The parent chooses a relationship with a child by bringing the child into the world or by adopting the child, but it’s not until the child is a responsible adult that he can choose or not choose to have a relationship with his parents. Obligation, in my view, comes from a choice made (whether explicitly or implicitly). Conservatives, on the other hand, see obligation as being inherent to roles and roles aren’t necessarily chosen. So, the child is expected to behave according to the role of a child with its inherent responsibilities. I think this is why dogs are the perfect pet for conservatives. Dogs don’t question authority (at least they don’t once that authority has been established). Cats… well, that’s another story.

I have one last example.

What is the distinction between the liberal and conservative relationship to their own government? One key difference is similar to the views of the relationship between parent and child. Liberals tend to think of govt as the nurturant parent who should care about and care for the child (the child being the citizens). Conservatives tend to have more patriotic reverence for and submissive allegiance to the strict father (often symbolized by the military). It’s interesting to consider the research that shows liberals are more accepting of the possibility of slapping their father whereas conservatives are appalled by the notion. In terms of government, this would mean liberals are more willing to defy and question government… which is interesting in that liberals also are more trusting of the government (genuinely seeing it as good and worthy).

What this means in the real world is that: Liberals tend not to be bothered by taxation as long as it goes to social services that help people. And conservatives tend to not to be bothered by federal spending as long as it goes to the military which represents the might and glory of our country.

In terms of my analysis of parents and children, my liberal view of government is that of a parent who chooses to bring a child into the world. The government by forcing it’s laws and worldview on the child forces citizenship upon that child. As the child doesn’t choose to be born, the child doesn’t choose to become a citizen. So, the onus of responsibility belongs to the government. The relationship of the citizenry to the government is, at best, freely chosen. The relationship is of a social contract that must be renewed each generation. Simply for being born in a certain location, a person doesn’t automatically owe allegiance to the government that claims the territory. For conservatives (especially on the far right), laws and constitutions are seen more along the lines of religious doctrine and commandments. This might be why conservatives switch between loyalty to and paranoia of government. They see government in more authoritarian terms.

The taxation angle is a bit confusing to me. Acceptance of taxation seems to be, at least in the US, related to the egalitarian world view. Liberals see government as an arbiter of egalitarianism in that all citizens should be treated like children who are equally worthy of love. All should be taxed equally and all should benefit from taxes equally. This, however, goes against the conservative strict father morality. The attempt to force equality, to the conservative, is seen as an undermining of moral order, undermining of hierarchical authoritity, undermining of earned meritocracy.

Conservatives also want to give but on their own terms. They don’t believe everyone is equal and therefore it would be immoral to treat everyone as equal. They see themselves as having earned their social status, their property, their wealth. They earned it and so they earned the right to use it as they choose. The government shouldn’t force them to help the poor. They may want to help the poor by donating to their church or favorite non-profit, but they want to reserve the right to not have to help those who they don’t think deserve help. If someone is seen as being at fault for their situation, then they should suffer their punishment. To the conservative, the individual is responsible to authority (be it government or church or free market), but the authority isn’t responsible to the individual. Instead, the authority is responsible to the collective, responsible for maintaining moral order.

The liberal sees the social contract as chosen and the social contract binds all equally. The conservative doesn’t choose the moral order, but rather the moral order frames his choices.

Anywho, that is the argument that was forming in my mind. I think I made a good case for my view, but I can’t say whether my liberal view is better. What would a world be like if people lived according to this principle of chosen responsibility? My suspicion is that, if people could magically be forced to live accordingly, there would be a lot less children and wars… which I think would be a good thing. I don’t, however, know if there would be less pets.

- – -

* Note: As usual, I’m exaggerating in order to clarify distinctions. Not everyone is on the extreme ends of the left/right spectrum. And there are many other factors that aren’t contained within the left/right paradigm. I use the terms liberalism and conservatism more in the context of the social sciences and from there I am considering their political implications. So, anarchists and libertarians might not completely identify with either side of the left/wing divide, but I would guess that most anarchists and libertarians would identify more with the liberal side in the sense of classical liberalism.

The Bystander Effect, Herd Mentality And The Indifference Of Good Men


Fundamenalism & Moral Absolutism


The following video points out how moral absolutism can only exist in an advanced civilization. That makes sense to me. It reminds me of Karen Armstrong’s view that fundamentalism is a direct response to modernism.

US: Race Issues and Shifting Demographics


Punishment/Reward, Good/Evil, Victim/Victimizer


I was talking to a friend last night and we had a very long discussion that covered many subjects: suffering, mental health, meritocracy, plutocracy, movies, noir, gnosticism… and whatever else.  One of the first things he brought up was a book he read recently.  The book is Alfie Kohn‘s Punished by Rewards  which, as I understand from my friend’s explanation, is about the problems of the reward/punishment methodology of behaviorism.  It sounded interesting in particular as the author supposedly was analyzing the scientifc research and found it didn’t support behaviorism’s effectiveness.  I’ll have to look into this further as I don’t understand enough at present to come to a conclusion.  Instead, I’ll share this short video of Alfie Kohn speaking about the failure of punishment.

My point for blogging about it other than it being interesting is that I came across some similar ideas from a field other than psychology.  I was perusing a blog simply titled Theologies which is written by someone going by the name Marika.  I read the post Dietrich Bonhoeffer on Christian ethics.  I’ve come across Bonhoeffer’s name many times over the years, but have never read any of his books.  Anyways, below is some of Marika’s post:

The first rule of Christian ethics, according to Bonhoeffer, is that there is no such thing as Christian ethics. The knowledge of good and evil is a result of the fall, and the return to God means abandoning all our knowledge of good and evil. [...]  The knowledge of good and evil means that we start to see ourselves not in terms of our relationship to God, but in terms of our capacity for good and evil. [...]  Instead of trusting God to show us what sort of people we ought to be, we set ourselves up as our own judges.  Shame is the sign of this disconnection from God: it is our recognition that we are estranged from our origin. 
 Alfie Kohn says that punishment merely focuses the mind on the punisment itself rather than what the punishment is supposed to be about.  The punished person looks for ways of not getting caught in the future and they obsess over a mentality of blame and retribution.  The punished person ultimately wants to become the punisher…. when I’m older, thinks the child… which reminds me of Derrick Jensen’s analysis of how most victimizers were once victims.  Bonhoeffer would, however, argue that the only way out of this vicious cycle is to turn to God.
 
To throw in Gnosticism for good measure, Marcion would say the punishment model should be left in the Jewish scriptures and not forced onto Christian theology.  Jesus didn’t preach punishment and was definitely against the hierarchical relationship between the person punishing and the person being punished.  Interestingly, Bonhoeffer puts his criticism in the context of knowing God which is precisely what the Gnostics were all about.

Origins of Christian Values


I’ve been writing a fair amount about the mythological parallels between Christianity and previous religions, but I haven’t written much about how this relates to values.  Christians could argue that the mythological similarities are just superficial details.  It is true that details are just details and in some ways Christians did put those details together in a new way.  Then again, so has every other religion.  Despite literalist Christians insistence on worshipping a particular narrative, a story is still just a story.  What actually matters is the values out of which the story formed.

There are several traditions that influenced Christian moral and theological beliefs.  I went into great detail about Augustine who was influenced by Gnosticism, NeoPlatonism, and Stoicism among other traditions. 

Many Gnostics had an ascetic attitude towards the material world and the body.  The Christian mistrust of sexuality is based in this.  Also, this is part of the Hellenistic atmosphere in general.  Egyptian and Greek philosophy had elements of dualism.  NeoPlatonism gave Christianity its love for higher truth and reality where God is absolute, but also NeoPlatonism offered the hope of an intuitive knowing, a faith that God would reveal himself.  Stoicism in particular lent an ascetic bent to Christianity with its ethics of Natural Law (which is particularly important as modern Democracy is built upon it).  Zoroastrianism created the extreme dualism of dark and light, good and evil; and this emphasized God as being in polar opposition to evil.  This was conceived as a battle for souls where God was fated to win. 

This metaphor of light and dark was part of the solar theology that had become popular prior to the common era.  Egypt had a major hand in popularizing solar theology which portrayed God as being omnipotent, omniscient, and omnipresent.  God according to solar theology was both far away and yet close like the sun and sunlight.  God was present to his believers and responsive to their prayers.  God was in the world as light shines in the dark and yet above the world unsullied by the material realm.  Egyptian religion also made the distinction between God who created the sun and the sun itself as the solar disk.  God was the spiritual light that could be experienced within. 

Along with Judaism, all of these traditions had concepts of monotheism or monism.  Egyptian religion is the earliest known example of monotheism.

Another element is savior theology which was very popular in all cultures at the time.  These saviors were conqurerors of evil.  They were teachers, healers and miracle workers.  They offered themselves as examples to live by and they acted as guides, as mediators, as shephards.  As godmen, they stood between earth and heaven.  They were personally accessible to prayers and they acted as guardians.  Saviors are resurrection deities that provide the pathway of rebirth for their followers.  As tradition says of Jesus, some of these saviors even go down into the underworld before ascending.

Related to saviors, were their virgin mothers.  Godmen tended to have strange conceptions and births.  The concept of their mothers being virgins doesn’t make sense rationally or scientifically, but it symbolizes deep archetypal truths.  These virgin mothers are fertility deities (even when made into historical figures).  As such, they are virgins because their fertility is eternal and infinite, their purity and goodness is inviolable.  They are the source out of which all life emerges.  The birth of the savior is the birth of us all.  The savior is similar to the first man, and this is why Jesus is called the Second Adam.  Death had been brought into the world at an earlier time, and the savior comes to defeat death.  Without the Goddess, the God couldn’t manifest in order to accomplish this.  The Goddess gives form.  The Virgin Mary gave Jesus his body, and when Jesus was placed into the womb of the cave his spiritual body was given form.

The name Mary has its most likely etymological origin in the Egyptian epithet of meri which means ‘beloved’.  This epithet could apply to any god or goddess, but Isis became increasingly popular.  By Roman times, shrines and temples of her were found widely to the very borders of the Empire and beyond.  The image of Isis nursing Horus is also the most likely prototype of the image of Mary nursing Jesus.  To this day, some of the Black Madonnas worshipped in Europe were originally Isis statues.  The importance of this meri epithet is that it represented an ideal of love.  In earlier Egyptian culture, love was something given by a superior to a subordinate.  This was the relationship of the worshipper to an Emperor or to a god.  Sometime around the New Kingdom (16th to 11th century BCE), the understanding of love changed.  Love became an ideal of equality.  A god didn’t just offer love but also received love.  The believer could join their god in a relationship of love.

This seems related to the Axial Age (800 to 200 BCE). Some common traits of the Axial Age religious traditions: a quest for human meaning, reverence for the human worth of individuals, establishment of a compassionate moral code, idealization of an absolute and eternal reality beyond the mind and senses, development of a spiritual elite and travelling scholars, questioning gender roles in particular in terms of Patriarchy, and a challenging of authority.  The latter is interesting because of the ideal within Christianity of martyrdom, but Christianity was a later emergence of Axial Age principles.  Christianity inherited its martyrdom tradition from the Stoics who challenged authority in the hopes of being persecuted.  Also, in challenging authority, Axial Age prophets challenged the rulling religious dogma which included the gods and the conceptions of the gods.  This led to a popularization of monotheism and monism, but it also led to the first signs of atheist philosophy.  Also, allegorical thinking was developed.  Stories and personifications were symbols of a higher truth, but were deceiving and even idolatrous if taken literally.

As you can see, Christian moral ideals and understandings didn’t arise within a vacuum.  Just like every mythological motif, the cherished values of Christianity preceeded Christianity.

Follow

Get every new post delivered to your Inbox.

Join 117 other followers