Comprehensive moral instruction

We've all seen many Internet lists offering suggestions for improving one's life or state of happiness. This list, by a young man named Henrick Edberg at The Positivity Blog, caught my attention today, perhaps because it includes some of my own favorite bits of productivity reminders and folk wisdom, including the "80/20 rule" and the advice to not beat yourself up for making mistakes. His list also includes a nice twist to the golden rule: Give value to get value, not the other way around. Another item on his list reminds us to express gratitude to others in order to enrich our own lives, reminding us that expressing gratitude is socially contagious. What also intrigued me was Edberg's pre-list commentary: He laments that the nuggets of advice in his list aren't taught as part of the high school curriculum.

But I still think that taking a few hours from all those German language classes and use them for some personal development classes would have been a good idea. Perhaps for just an hour a week in high school. It would probably be useful for many students and on a larger scale quite helpful for society in general.

I think I know why there are no such classes in public schools. Teaching advice on how to navigate through the complexities of life in a positive state of mind would too often trigger discussions regarding "morality," which too often trigger discussions of specific religious teachings which, in turn, tend to anger at least some parents and students, which would then shut down the course (in public schools, anyway). I suspect that this causal chain is a big reason that so many schools tread lightly on teaching students how to navigate through life, even though there is an immense amount of information that needs to be discussed. Instead of vigorously teaching what the students need to know to be functional and virtuous, most schools ostensibly defer to families and churches (though they actually defer at least as much to pop culture, including magazines, "news" programs, television shows and movies) to fill that "moral" vacuum of students. In America, however, even "serious" teachers of morality often insist that the way to best live one's life is by obeying a standardized set of "moral" rules. Is the advice to follow any set of rules really the best approach for instructing us how to get along with each other down here on planet Earth? Is it even possible for any form of obedience to serve as the foundation for a high-functioning society? I think not. I'm going to digress at this point . . . [more . . . ]

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Warning stickers for the use of the word “them”

"Language is the source of misunderstandings."

Antoine de Saint-Exupery (1900 - 1944)

As I read the news these days, I am struck by the great power that is exercised by categorizing groups of people into “us” and “them.” The use of the word “them” so often seems like such an innocent and natural thing to do, but look what happens when we divide people into “us” and “them.” We give the benefit of the doubt to those in the “us” group. We take better care of the “us” people. We tend to trust the “us” people, even when we don’t really know who they are. We are rude to those in the “them” group. We tend to not trust those outsiders. We instinctively twist their words to mean something other than what they say, often the opposite of what they meant. We exclude “them. Many of “us” feel hostility toward the “them” people, ranging from annoyance to things much more terrible. Many of “us” feel justified treating “them” people as though they were farm animals, or worse. Maybe this tendency comes from ancient biological roots. Regardless, we need to learn to see around our own corner--we could do so much better than we tend to do these days. And perhaps some might argue that it is not the choice of a word that divides us, but that the word choice merely recognizes pre-linguistic instincts. To the extent that this is true, it is my belief that the choice of the word "them" locks in such pre-linguistic tendencies, making them seem more stark, more real. This subtle early linguistic move of categorizing people into the “them” category has great power to harm, power of which we are usually not aware when we make that quick initial decision to place people into the outgroup category. The dangers sticking someone into the “outgroup” is well known to psychologists. On the streets, though, we make “us” versus “them” categorizations without much thought, and then down the road, sometimes way down the road, many of us pay a big price for our thoughtless choices to use such a powerful word. The choice of the word “them” is often careless and even thoughtless, but great evil can result. That’s the thing about the greatest evils of the world: the greatest evils don’t usually result from conscious intent or malice. Rather, they usually result from lack of thought, lack of conscious attention. I’ve written about these concerns before—for example, I once suggested that all humans should refer to themselves as “Africans,” an scientifically-justified categorization that might avoid much of the conflict we now see between non-existent “races” of people. And see here. I suspect that much of our social distress, “racial” and cultural, is a result of failing to use the word “them” with the care it deserves. Here’s what I interpret to be another recent example. Perhaps the word “them” should always come with some sort of warning sticker (I haven’t figured out the logistics, of course). The warning would go something like this:

Careless use of the word "them" often divides humanity into ingroups and outgroups, setting the stage for highly polarized conflict, which often escalates into violence. “Them” is a powerful work that should always be used with great care.

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The Long Road To Papal Self Destruction

The legal back-and-forth over the Vatican’s position on the sexual abuse revelations seems to Americans bizarre. While certainly the Catholic Church has a large contingent, we are a traditionally Protestant nation and after ditching the Anglican’s after the Revolution, the whole question of a Church being able to deny the right of civil authority to prosecute one of its representatives for criminal acts was swallowed up in the strident secularism that, despite the current revisionist rhetoric of a very loud activist minority, characterized the first century of the Republic. Even American Catholics may be a be fuzzy on how the Vatican can try to assert diplomatic immunity for the Pope in order to block prosecutorial efforts. But the fact is, the Vatican is a State, just like Italy, Switzerland, Germany, or the United States. The Pope is the head of a political entity (technically, the Holy See, but for convenience I use the more inclusive term Vatican), with all the rights and privileges implied. The Vatican has embassies. They have not quite come out to assert that priests, being officials (and perhaps officers) of that state, have diplomatic immunity, but they have certainly acted that way for the past few decades as this scandal has percolated through the halls of St. Peter. It would be an interesting test if they did, to in fact allow that attorneys generals, D.A.s, and other law enforcement agencies have absolutely no legal grounds on which to prosecute priests. To date, the Vatican has not gone there. So what is the political relationship between, say, the Vatican and the United States? From 1797 to 1870, the United States maintained consular relations with the Papal States. We maintained diplomatic relations with the Pope as head of the Papal States from 1848 to 1868, though not at the ambassadorial level. With the loss of the Papal States in 1870, these relationships ended until 1984, although beginning in 1939 a number of presidents sent personal envoys to the Holy See for specific talks on various humanitarian issues. Diplomatic relations resumed January 10, 1984. On March 7, 1984, the Senate confirmed William A. Wilson, who had served as President Reagan’s personal envoy from 1981, as the first U.S. ambassador to the Holy See. The Holy See in turn named Archbishop Pio Laghi as the first Apostolic Nuncio (equivalent to ambassador) of the Holy See to the U.S. The Pope, as head of the governmental body—the Holy See—has the status of head of state. Arresting the Pope—even issuing a subpoena—is a problematic question under these circumstances, as he would technically enjoy immunity stemming from his position. The question, however, more to the point is the overall relationship of the global Church to the Vatican and the prerogatives the Pope and the Holy See seem to believe they possess in the matter of criminal actions and prosecutions of individual priests, bishops, even archbishops. That requires going back a long time. At one time, the Holy Roman Church held secular power and controlled its own territories, known as the Papal States. When this “country” was established is the subject of academic study, but a clear marker is the so-called Donation of Pepin. The Duchy of Rome was threatened materially by invading Lombards, which the Frankish ruler Pepin the Short ended around 751 C.E.

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Neo-Humanist Statement of Secular Principles

What guiding principles would you select if you wanted to establish a highly cooperative new society? In order to avoid re-creating the deep-seated cultural strife that is ripping us apart, you might be tempted to brush aside all current conflicting systems of religious-based morality and start fresh, striving to come up with a system to which most non-believers and many believers could assent. At center, it would be an evidence-based system. That's what Paul Kurtz has done with his newly released Neo-Humanist Statement of Secular Principles and Values. It's not for everyone, but its list of principles and values will resonate with many people. Here are the basic principles:

Neo-Humanists:

  1. aspire to be more inclusive by appealing to both non-religious and religious humanists and to religious believers who share common goals;
  2. are critical of traditional theism;
  3. are best defined by what they are for, not what they are against;
  4. wish to use critical thinking, evidence, and reason to evaluate claims to knowledge;
  5. apply similar considerations to ethics and values;
  6. are committed to a key set of values: happiness, creative actualization, reason in harmony with emotion, quality, and excellence;
  7. emphasize moral growth (particularly for children), empathy, and responsibility;
  8. advocate the right to privacy;
  9. support the democratic way of life, tolerance, and fairness;
  10. recognize the importance of personal morality, good will, and a positive attitude toward life;
  11. accept responsibility for the well-being of society, guaranteeing various rights, including those of women, racial, ethnic, and sexual minorities; and supporting education, health care, gainful employment, and other social benefits;
  12. support a green economy;
  13. advocate population restraint, environmental protection, and the protection of other species;
  14. recognize the need for Neo-Humanists to engage actively in politics;
  15. take progressive positions on the economy; and
  16. hold that humanity needs to move beyond ego-centric individualism and chauvinistic nationalism to develop transnational planetary institutions to cope with global problems—such efforts include a strengthened World Court, an eventual World Parliament, and a Planetary Environmental Monitoring Agency that would set standards for controlling global warming and ecology.
Paul Kurtz has issued an invitation for others who accept its main principles and values to sign on in support, even if they do not agree with all of its provisions. I have signed up. The values listed in this document are my values. It is so rare that I find a collection of principles to which I would so readily aspire. These principles should not surprise anyone familiar with the work of Paul Kurtz. This Neo-Humanist statement is both a set of positive principles and a push-back against radical atheism:

Writing in the December 2009/January 2010 issue of Free Inquiry, the magazine he founded, Kurtz declared "militant atheism is often truncated and narrow-minded...it is not concerned with the humanist values that ought to accompany the rejection of theism. The New Atheists, in my view, have made an important contribution to the contemporary cultural scene because they have opened religious claims to public examination...What I object to are the militant atheists who are narrow-minded about religious persons and will have nothing to do with agnostics, skeptics, or those who are indifferent to religion, dismissing them as cowardly."

In his interview at Huffpo, Kurtz reminds us that only 2 to 3 percent of Americans self-identify as "atheists," whereas 16 percent of Americans (50 million people) do not affiliate with any religious organization. The Statement ends with this invitation:

We submit that the world needs to engage in continuing constructive dialogue emphasizing our common values. We invite other men and women representing different points of view to join with us in bringing about a better world in the new planetary civilization that is now emerging.

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