One of the great paradoxes of American history and society is that we are simultaneously a country founded by religious zealots committed to the promotion of religious zealotry, and a country established on Enlightenment principles committed to the creation and preservation of a secular Constitutional Republic. In an honest debate over which direction best serves current and future generations of Americans and humanity, I personally believe that there is no contest: Religious fanaticism and Theocracy are the authors of untold horrors in the world, and it is not a model to be emulated.
It’s true, of course, that some secular “religions” have produced the same horrible outcomes (Bolshevism is the iconic example), which leads to the wise conclusion that it is not the presence or absence of some conceptualization of the divine that renders an ideology destructive to human welfare, but rather merely an aura of absolutism, a belief that the complex and subtle reality of the world has been perfectly distilled into an easily grasped human ideology, and that no further discussion is required. It is not religion that is at fault, but rather blind dogma, absolute faith in some reductionist representation of how the world works and how we should interface with it.
Identifying this problem is easier than solving it. Humans have no choice but to conceptualize the complex and subtle reality of which we are a part in manageable ways, to reduce it to images and forms and packages that we can understand and work with. Our most sublime intellectual achievements do this as surely as our most shallow superstitions. But what distinguishes our most sublime intellectual achievements is that they are products of a process through which our imaginations and our intellects are disciplined and evolve, whereas our most shallow superstitions are ossified products of ancient imaginations entrenched in our consciousness and as insulated as possible from the continuing lathe of reason and imagination. One modality is based on skepticism, on critical thinking, and the other on Faith, on blind acceptance of given “truths.”
(The same holds true for modern dogmas, sometimes intellectual and frequently political ideological, as for archaic superstitions: The greater the extent to which adherents dogmatically believe substantive tenets, the more in the mode of “religious fanaticism” they are; the more they commit to on-going procedures –facilitated by wise uncertainty– which favor reason and humanity, the more they are contributing to the progress of both human consciousness and the social institutional and technological landscape that emanates from it.)
The dilemma in America is not that we are in a debate over these two modalities of thought, but rather that one of these two modalities precludes such a debate. It is not possible to engage in a debate with blind dogma insulated from reason and information. But worse yet, not only is such a debate precluded, but those who preclude it play a shell game with these two very different modalities of thought, turning the U.S. Constitution, which is so much in the tradition of reasoned engagement with the complex and subtle world we live in, into a quasi-sacred document, stripped of its actual subtlety and wisdom, and selectively understood and interpreted in service to the blind dogma that they favor.
They claim to be champions of the Constitution, while in reality being its most virulent enemies. What the Constitution represents first and foremost is rule of law, and what rule of law is first and foremost is a procedural discipline, a commitment to making decisions about legality through processes established by both the Constitution and by the challenge of implementing it in a real world more complex than any such document can fully anticipate.
But rather than accept that we have a real Constitution, written by mere human beings in a language full of ambiguities and imprecisions and in a time which framed their understandings and emphases, a document that Constitutional Scholars debate and study and spend dedicated lifetimes trying to fully understand, in the context of an ever-changing world, these would-be theocrats insist that only their superficial and frequently poorly informed interpretations, sometimes completely at odds with any literal interpretation of the document itself, must prevail.
If one points out to them, as I have sometimes done, that Article I, Section 8, Clause 1 of the U.S. Constitution states that “Congress shall have the power to lay and collect taxes…to pay for the general welfare,” and that that is a rather broad power that, if literally interpreted, means that there is no limitation on what Congress can tax and spend in service to, as long as Congress can make a case that it serves the general welfare, they answer that there must be limits on it, because, after all, isn’t such a limitation what their dogma insists upon? They love the Constitution until it blatantly contradicts their ideology, at which point it is, in their view, the Constitution rather than their ideology which must yield. That is the very essence of anti-Constitutionalism.
(The limitation on the tax-and-spend power of that clause is, of course, that if voters don’t like the way Congress is exercising it, voters can fire them and hire representatives who do so more in accord with their wishes. The Constitution, drafted to strengthen rather than weaken the federal government, was designed, as explicitly elaborated on in The Federalist Papers, to overcome the collective action problems rampant under the Articles of Confederation that preceded it. It’s no accident that the Founding Fathers included this ample power to tax and spend in service to the general welfare.)
Of course, as many point out, well-reasoned and well-informed arguments fall on deaf ears, because people in general, and religious and quasi-religious fanatics in particular, do not form their opinions according to the dictates of reason applied to evidence –or in service to humanity rather than to their own national, racial, class, ethnic, etc., in-groups– but rather on the basis of emotional appeals to the frames and narratives which form our consciousness and our identities. When I argue that we should all strive to be reasonable people of goodwill (toward all humanity), and others respond that that won’t work because there are those who lack reason and lack such goodwill, I reply that the irrationality and belligerence (toward humanity) of others does not imply that we must be irrational and belligerent (toward humanity) as well.
I emphasize “toward humanity” because the misconception is common, among both those who tend to agree with me on substantive positions and those who tend to disagree, that goodwill toward humanity precludes hurting the feelings of those who preach ideologies or behave in ways which are antagonistic to humanity. It doesn’t. (Those on the right embrace this fallacy to discredit those challenging the substance of their ideology, by claiming that anyone who criticizes their ideology is not acting with goodwill toward humanity; those on the left embrace this fallacy to discredit the challenge to their preference for righteous rage over effective advocacy, arguing that since goodwill toward belligerent fanatics is ineffective the ideal of goodwill toward humanity is irrelevant to political discourse.)
Goodwill toward humanity does not mean that you cannot intervene militarily to stop a genocide, even though shooting at people (in a military action to stop a genocide) is not really the best expression of goodwill toward them personally. Nor does goodwill toward humanity preclude one from hurting the feelings of someone preaching some hateful ideology by sharply criticizing their ideology, and doing so in terms which are logically and emotionally compelling and thus, to them, offensive. To the contrary, goodwill toward humanity requires it, not gratuitously, and not in service to one’s own emotional gratification, but rather in service to moving the zeitgeist gradually in a desired direction.
For those who believe that moving the zeitgeist in a desired direction is impossible, all I can say is: Glance back across the sweep of human history, and you will see that it has been done before, and is done constantly. Scientific methodology didn’t exist half a millennium ago, but has grown in prominence over that span of time, in large part due to human effort, and frequently against human resistance. That thread of history, in fact, is the archetype of what I’m advocating. We have, historically, increased the salience of reason and goodwill in human affairs, by developing scientific methodology and legal procedures, and by developing humanistic philosophies which identify the rights of individuals and the value of various forms of egalitarianism. Extending these historical processes is what Progressives should be most committed to. And, by that definition, all reasonable people of goodwill should be Progressives.
(I’m tempted to dump the word “Progressives,” though, because, of course, the ideology that goes by that name is not precisely the ideal ideology I have described. True “progressivism” would involve reducing the emphasis on precipitous substantive certainties, and increase the emphasis on ever-evolving procedural disciplines developed for the purpose of realizing an ever-evolving humanism.)
It’s true, of course, that merely making well-reasoned and well-evidenced arguments is not the primary way in which the zeitgeist changes. We think in frames and narratives, and it is through those frames and narratives that change occurs. But one frame which almost all modern Americans embrace is that they are reasonable people, that their beliefs are what are supported by reason and evidence, that in any debate between equally competent debaters, their point of view inevitably wins. Another frame common to almost all modern Americans is that each believes themself to be a person of goodwill, a person whose ideology is the ideology which best serves others. Few Americans explicitly applaud Scrooge before the transformation and condemn Scrooge after the transformation; almost all define themselves as being a reasonable person of goodwill.
One way to challenge these frames is to ply the lever of cognitive dissonance, to make the discrepancy between the narratives that people are subjectively applying to themselves and the narratives that they are “objectively” living as inescapable as possible. And that means not only throwing well-reasoned arguments in their face, but rather throwing in their face well-reasoned arguments that challenge not particular policy positions but, more importantly, their own fundamental identity.
The way in which I habitually do this is, in every conversation in which a blind and belligerent dogma is being favored, to ask the person favoring it if they would be willing to set aside for a moment our substantive disagreements and agree with me only that we should all strive to be reasonable people of goodwill working together in a complex and subtle world to do the best we can in service to humanity. Some leap to agree; many do not. But almost all recognize, on some level or another, that they can either agree with this premise or suffer the cognitive dissonance of realizing that they are unwilling to.
I strongly recommend that this one, simple commitment become our core ideological identity and the platform that we most consistently and relentlessly advocate. It is a position which most find difficult to denounce, and to which many who do not consider themselves “progressives” would gladly gravitate. It is the basis for all well-conceived progressive policies, the standard by which they should be measured, such that it is this ideal rather than anything else we currently believe that should hold sway. And it is a shared foundation to which we want to attract as many people as possible (from all across the ideological spectrum).
The catalyst for this essay was an exchange on Colorado Confluence’s Facebook page (http://www.facebook.com/ColoradoConfluence). The exchange captures much of what I’m talking about, and expands upon some of the ideas I’ve presented here, so I am reproducing it below. It started with my posting a link to this Economist article on the relationship between religion and politics in America (http://www.economist.com/node/21548964) accompanied by this comment from me:
A nice summary of the disingenuity of Santorum’s remark about people of faith being banished from the public square (which is both the opposite of the current reality, and not advocated by any mainstream public official past or present), and the complex relationship between faith and politics in America.
One thing the article doesn’t note is the tension between the “Free Exercise” and “Establishment” clauses of the First Amendment: Government can neither inhibit nor promote any particular religion, which leaves a very narrow band between the two in which to operate.
Many religious zealots in America, for instance, don’t realize that, while it is unconstitutional for a school to promote or sponsor prayer on school grounds, it is also unconstitutional for schools to prohibit prayer on school grounds, as long as it is done in a manner which does not disrupt the normal functioning of the school and does not appear to carry the “imprimatur” of the school (e.g., does not use the school PA system, or occur as a part of a school event). It is, of course, the right balance…, except for theocrats who don’t want freedom of religion but rather a tyranny of their own religion.
For more on religion, see “Is Religion a Force for Good?” (http://coloradoconfluence.com/?p=742), “A Dialogue on Religion, Dogma, Imagination, and Conceptualization” (http://coloradoconfluence.com/?p=2452), “Do Deities Defecate?” (http://coloradoconfluence.com/?p=2504), and “Discourse, Diderot, and Deity” (http://coloradoconfluence.com/?p=1081).
Okay, I’ll bite. What Kool-Aid are we talking about? If we’re invoking cult leader Jim Jones and the mass suicide he orchestrated (which is where the term comes from), then it would make more sense to use it to refer to those who are defending dogmatic beliefs (particularly religious beliefs) against a commitment to a more open and moderate secularism. But such reversals of meaning, though ironic in the extreme, are also remarkably common.
“Secularism” and “Socialism” are not the same thing. Our Constitution essentially guarantees a secular form of government by not only guaranteeing to each the freedom to practice their own religion (“The Free Exercise Clause” of the First Amendment) but also prohibiting government from favoring any one religion over others (“The Establishment Clause” of the First Amendment). For an ideological faction whose adherents generally fancy themselves the defenders of the Constitution, it’s remarkable how eager some members of that faction are to disregard and undermine that very same Constitution in both letter and spirit.
The word “socialism” has been applied very broadly, especially in service to a particular ideological agenda, to societies that are widely divergent in form. At one extreme are a group of societies that are characterized by autocratic, oligarchical governments that completely dismantle market economies and replace them with command economies. These have all been horrible failures. At the other extreme (in normal usage) are the “democratic socialist” countries such as some Scandinavian countries have at times been, and these have been by and large quite successful (robust economies, excellent quality of life, extensive individual rights, and far more equitable than average).
More generally, all modern developed nations are, in reality, a hybrid of robust market economies, popular sovereignty, large administrative states, a strong commitment to rule of law, and a thoroughly secular (non-religious) and civil (non-military) government. All nations that participated in the post-WWII economic boon were characterized by this combination of institutional qualities, bar none. To call them “socialism” would mean that the word “socialism” must be understood to encompass both a certain category of failed states, and the unique category of the most successful states in world history (i.e., all successful, fundamentally capitalist countries).
The point of using the word “socialism” to describe both is to obfuscate the fact that some of the states being so labelled comprise the entire set of modern prosperous, free nations on Earth, and to imply instead that all states so labelled actually belong to the set of failed states known by that label. In other words, it is an attempt to relabel all modern, prosperous, free nations as something other than what they are, and to pretend that a proposed extremist form that has never described any actual successful nation on Earth is what defines that category instead! It is a triumph of meaningless, cultish rhetoric over anything even vaguely resembling reality.
There are legitimate debates to be had about the issues that divide us, about the right balance between public investment in human and material infrastructure and laissez-faire market dynamics, about the degree to which we should be committed to maximizing equality of opportunity and how to go about it, about to what extent we should try to consider possible future consequences of current policies and to what extent we should focus exclusively on present outcomes, about, in general, what works and what doesn’t work, what best serves our liberty and prosperity and well-being and what doesn’t. My fondest hope and highest aspiration is that we become a nation that has those debates, as reasonable people of goodwill, wise enough to know that none of has all of the answers, working together in a complex and subtle world to do the best we can; to be, in other words, a nation of people who decline to drink various flavors of “the Kool-Aid,” and choose to be thoughtful, open-minded, and constructive citizens instead.
The purpose of my blog, Colorado Confluence, and this Facebook page that links to it is to promote the application of reason and imagination to evidence and accumulated knowledge and understanding in service to humanity. All points of view, all arguments, are welcome. If you have an actual argument to make, please feel welcome to make it: Understanding and insight are served by robust debate (the opposite of “drinking of the Kool-aid” of insulated dogmas blindly adhered to). The informationless, unreasoning, and generally meaningless one-liners about “drinking the Kool-aid” of secularism (ironically completely inverting the meaning of the phrase), and equating “secularism” and “socialism” in a catchy cliche about “calling the whole thing off,” are modalities best suited to other kinds of forums, offered for other purposes.
well, I guess you told me, huh? I will leave the rest to your ‘enlightened’ state of mind! My point being that your insulting comments regarding the disingenuousness of Santorum feed into the rhetoric we hear everyday in the main stream media. There has been a war against Christianity in this country for decades..actually, around the entire world! Mr. Bloomberg in NYC should heed your words about the ‘imprematur-lessness (sic) of churches who have used public buildings for worship when school is not in session….Other public entities would be smart to heed these same words when they are insistent on shoving other religious tenets down our throats by installing foot washes and prayer rooms in their institutions! IMO, secularism and socialism go hand in hand and both ideas are ruining this great country…Our Forefathers must be turning in their graves! God Help the USA! Goodbye….
The NYC law prohibiting the use of public schools for religious purposes is currently in the courts, where that balance between Free Exercise and non-Establishment will be struck. The main problem is that the congruency of non-school use days to some religious holy days and not others (Jewish and Christian, but not Islamic) may be construed as an implicit favoring of those religions that [have] their sabaths on the weekend. It’s a subtle question; my guess is that the courts will find that the NYC law is unconstitutional, and I would agree with that decision.
Your comments about the allowance of Islamic practices as well as Christian and Jewish, on an equal footing, merely goes to demonstrate your theocratic rather than constitutional orientation. Islam, according to our Constitution, is neither to be privileged nor discriminated against, and, if we fall short at all as a nation, it is in the latter rather than former error, one which you are determined to increase rather than decrease. You are of a mindset that Christianity should be privileged, and that the failure to do so is a failure of our national conviction. But that simply is not how our nation is Constituted. We are not a theocracy; we are a Constitutional Republic.
What’s most remarkable to me about her last comment was the equation of adhering to the Free Exercise Clause of the First Amendment of the United States Constitution, permitting and accommodating the free exercise of non-Judeo-Christian religions, with “shoving (those religions) down (the) throats” of those who don’t adhere to them! The notion that Christians in America are more discriminated against than Muslims, that Islam is “shoved down the throats” of Christians but that Christianity is just one religion among many, in no way privileged and in no way seeking to be, is so incredibly ludicrous, it simply boggles the imagination that anyone could argue such a position.
Our national debates aren’t over whether to permit Islamic and Christian religious imagery to co-exist, but rather whether to continue to privilege Christianity in the ways that it has been historically privileged, to use exclusively Christian imagery and language in official displays and communications relating to holidays and other religious events. It is not that these would-be theocrats want no religion shoved down anyone’s throat, but rather that they want their religion exclusively shoved down everyone’s throat!
This isn’t just an issue of religious zealotry and hypocricy and anti-constitutionalism pretending to be the opposite; it’s one example of the more fundamental divide in American politics, one which tracks the left-right divide to some extent but not exactly, one which is where our focus should be as we work on both ourselves as individuals and the nation and world to which we belong. That divide is between ideologies which favor irrationality over reason, and belligerent tribalism/sectarianism over a commitment to humanity. The solution is not to remain entrenched in the struggle to ensure that our own substantive certainties prevail over opposing substantive certainties, but rather to promote a greater and more widespread commitment to procedures and attitudes which systematically favor reason over irrationality, and humanity over various forms of bigotry and belligerence.