More or Less?

One of the books I’m reading now is William Cavanaugh’s Being Consumed. In his discussion of consumerism he writes:

What really characterizes consumer culture is not attachment to things but detachment. People do not hoard money; they spend it. People do not cling to things; they discard them and buy other things.

Other than those (a fair number) who are “hoarders,” this seems accurate. I see the same dynamic in the sexual revolution. What has happened in the apologetics for movement is not an increase in the estimation of the value of sexual practice but rather a devaluation. Because sex is just another leisure activity, a normal and to-be-expected part of our animality, surely we should be free (morally and politically) to engage in it when and as we like. Because it’s no big deal, it’s not something to be guarded in any way. But I don’t think people realize these actions, whether with regard to consumerism or the sexual revolution, are indicators of devaluation.

The biblical picture of sex shows it to be something that unites a man and woman not just physically but spiritually. That unity is not something to be taken lightly. Of course, even a quick superficial reading of the Bible shows that people have been taking it lightly pretty much from the beginning, treating it merely as a way to achieve pleasure or domination over others. The solution to misuse, whether ancient or modern, is not devaluation, but more careful valuation.

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Great Devaluation?

I could be all wrong, but…

We’ve been raised to call that socio-economic event of the 1930s the “Great Depression.” So what do we call our recent (current) socio-economic event? It’s clearly not been as bad as the “Great Depression.” If you think it is, read the histories. The social safety nets we have in place now prevented many of those bad things from happening again.

Some have called our current malady the “Great Recession.” It was surely a recession (defined as two consecutive quarters of declining GDP), and in terms of the lost wealth, jobs and hope, it was surely “Great” – if by “Great” we mean “large, significant, and wide-spread.” We’ve been told that GDP is trending up, so we’re out of that recession – though many are still feeling the effects and feel unconvinced that things are improving.

Not being an economist, I look for a less technical term for the larger phenomenon that is still underway. My term of choice is the “Great Devaluation.” “Devaluation,” though not a technical term, takes in the deflationary effects we’ve seen in places like the housing and job markets and generalizes them. The level of fear and insecurity is still high enough with many that they are unwilling to engage in particular economic activities until the price drops more.

I see this pressure on government as well. We’ve spent ourselves into a huge hole over the past generation (my lifetime). Almost every level of government is mortgaged to the edge of bankruptcy (or beyond). We’re looking for cheaper ways to do things. It makes sense.

Seeing the push for efficiency that accompanies this quest for “cheaper,” I wonder if we’ve not started devouring ourselves. Are we – the capitol of capitalism – consuming ourselves in a way similar to the way the Soviet Union consumed itself in the late 1980s? Are we experiencing the reductio ad absurdum or the reductio ad paupertatem of capitalism? I guess we’ll see.

What do you think?

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Autism Awareness Day

We have “awareness” days, weeks, and months for just about everything now. I’ve never paid much attention to this phenomenon. I am feeling peeved about Autism Awareness Day however.

I’m not peeved because I’m against people with autism. I’m not peeved because I think autism is something that ought to be kept secret or hidden. I’m peeved because having a child with autism makes the notion of “awareness” seem practically a trivialization. We’ve lived with autism in the family for over twenty five years now. We knew the signs before we knew to call it autism. Having a child with autism impacts every area of life. Our other children and our life as a family are profoundly influenced by this reality. We can’t simply be aware for a day and then move on to the next cause du jour. It’s always there. It never goes away. We always have to take it into account.

What does our child think about it? She’s aware enough to know she doesn’t want it. She can’t escape it either. She doesn’t like her hypersensitivity to sounds and situations. She’d give up her autism in an instant if she could. Just ask her.

Some people who write on the intersection of disability and theology seem to downplay the notion of disability. No one is disabled – we’re all just differently-abled. Ok, sure. I can see that to a point. Still looks like disability to me. Still feels like disability to my daughter.

Some speak of the resurrection as a time of healing: healing from our sin and brokenness, healing of all our bodily ailments. But if the things we call disabilities aren’t really bad in any way, we shouldn’t look for eschatological healing from them. I’m not in that camp. I have a hope of healing for my daughter. She has a hope of healing. That hope is not accompanied by a lack of appreciation for what she has accomplished in life. She’s dedicated to nursing home ministry – with children and the elderly. Her tolerance for disability in others is infinitely higher than her tolerance for her own (yes, “infinitely” is an exaggeration, but not much). Just as I take my own impairments to be due to my immersion in the brokenness of creation, I can take her autism to be the same: I look for complete healing for both of us.

Perhaps I can try felix culpa thinking of a sort. Just as some look at the horrors of the Fall as opening the possibility of the Incarnation, I can look at our impairments and brokenness as opening the possibility of the healing grace of Jesus’ resurrection power. My glory is in the latter, not the former, however. I give thanks for my daughter. I give thanks for the power of God available to both of us. I don’t give thanks for autism, however.

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But it would be…

But it would be as easy to ignore the libertarian threat to higher education, which may be just as pernicious. The libertarian threat to higher education in the name of productivity is seen in the “public policy” think tanks influencing Republican governors to “disrupt” higher education by holding it to the standard of measurable competencies, sometimes beginning and ending with salaries offered to graduates. Their target is both the humanities understood by the ideological left and the humanities as understood by traditional conservatives. Remember here our Mr. Ceaser’s alliance with the sociological left against UVA’s Board of Visitors’ efforts at disruption against the unproductive liberal arts and toward online education, MOOCS, and such. Bauerlein often seems to be allying with the disrupting libertarians against the ideologues, but it’s hard to tell whether his efforts actually help conservatives. We can see that both forms of conservative alliance are tricky and questionable, because “our allies” our hostile to “our narrative.”

Peter Lawler, in the context of challenges facing conservatives, speaks to higher education in America. It is so easy for some to see the fight as Liberal vs. Conservative when the varying positions just don’t divide out so simply.

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What About MOOCs?

Academia is being shaken to its foundations. There’s the funding crisis: College costs have outpaced inflation for a generation now, and the states and the feds are beginning to grumble. Right next door is the debt crisis: students are graduating (well, some of them are graduating) with mountains of debt and little hope of being able to pay that debt in the near term. There’s grade inflation and the fear that for all their education students aren’t learning much of anything.Two proposed solutions, some would call them “game changers,” are Rick Perry’s $10,000 degree and the rise of the MOOCs.

As one who is eternally curious, I love the mass of material freely available online. I drive an hour each way to work, so I have lots of listening and learning time. My Socratic impulse is to freely offer my knowledge even as I imbibe freely from others. The MOOCs combine the technology of this easy availability with improving technology for structuring, delivering and securing course offerings. For motivated, self-directed, hard-working students MOOCs are an awesome opportunity.

MOOCs can also contribute to Gov. Perry’s desire for schools to offer a bachelor’s degree for only $10,000. Students will load up on AP & Dual Credit while in high school, maybe take summer school and additional early courses at a local community college, then do much of the rest through MOOCs and online courses. There goes the need for expensive campuses with their physical plants and programs to maintain.

From what I see, a $10,000 degree will work great for some people – but those will be few. In my experience only a small segment of the current student population is driven and able enough to pull off the work required without the face to face contact and encouragement of meeting with live faculty.

Some have observed that MOOCs will work best with only a certain range of subjects. I imagine that is likely true, though that is not my concern here. What concerns me is that the MOOCs treat higher education as solely about inculcating information and skills. These are surely good things. Gaining knowledge and developing skills are key parts of education. But if we reduce education to these things, to the things MOOCs might be good at, large segments of the population will be pushed farther behind.

Beyond acquiring skills needed for acquiring and holding down a job, higher education serves other functions. Famously, the college years are a time for finding oneself. These years are for many young people the first time they are away from home. They begin to define themselves apart from the definitions imposed on them by their families and communities of origin. They find they can be whoever and whatever they want.

Remember the funding crisis? Governments that are currently funding higher education are more interested in providing education find it easy to reduce this aspect of education to the party life (which is only one of its expressions, and not the most important). As stewards of the public treasury, they reckon that students ought to be doing those kinds of things on their own dime. Government will pay for the acquisition of skills and knowledge, but students will have to find the fun and identity on their own.

I have sympathy with these cost-cutting attitudes, at least insofar as they have the party life as the target. Even with that over-simplification, however, there is another essential dimension of higher education in America that is missed by both of these categories. In addition to the learning and identity-forming components, higher education has also historically served to connect people to opportunities. Another way to put this, is that higher education builds social capital. For many, the learning, training, and identity formation that happens in college is far less important than the connections made with others.

One can get a great education – when “education” is taken to refer to the acquisition of knowledge and skills – almost anywhere. One can do so even as an autodidact. What the top schools in our country offer that is entirely irreplaceable, something they can never package in a MOOC, however awesome their elite faculty are, is connections with centers of power in government, the professions, and other institutions. Colleges have, especially in the past couple of generations, become a place where people can enter with very little social capital, and exit with a rich network of connections that will help students advance.

I know, we’re past all that. Relationships, we’re told, don’t matter any more in our meritocratic bureaucracy. We’re into the objective criteria conferred by credentials. If you have the right credentials, you’ll get ahead. Yeah right. Consider the diversity of law schools represented in our current Supreme Court. Five from Harvard, 3 from Yale, and one from Columbia. But they earned it!

If we make the shift to building education for the masses on the foundation of MOOCs, we will save piles of money, but the loss in potential social capital will be catastrophic, especially for those who lack the network of relationships offered by membership in already-connected families. It looks like a sure-fire recipe for the rich to get richer.

But maybe I’m just a worry-wart. Perhaps some other institution will arise that allows for wide production and distribution of social capital. Any ideas?

Posted in Culture, Current events, Diversity, Education, Higher Education, Politics | Tagged , , , , , | 2 Comments

The Reputed Power of “Raging Hormones”

I’ve heard it said of expressions of teenage sexual practice (as recently as this morning), that “When rational thought goes up against raging hormones, raging hormones win every time.” This claim is patently false.

Doubtless raging hormones are powerful. We see plenty of evidence of that. Most of us have felt them at one time or another. Also doubtless, there has been much pain resulting from hormones raging amok. But they do not always get their way with us.

If we were mere fleshly automata, “meat machines” as some have said, raging hormones and other internal electro-chemical stimuli would control us, overcoming the thin veneer of rationality. But we’re not mere fleshly automata. Even many of us with weak and deficient reason manage to overcome those hormonal commands on a daily basis.

In the first place, I can observe that in spite of raging hormones I have not been around teenagers who rip their clothes off and give expression to hormonal commands at the drop of a hat, even in public. The hormonal commands may at times take command of the reason in order to arrange occasions for their accommodation, but taking life as a whole, these occasions are still a small part of life.

In the second place, we do teenagers (and those of other ages) a disservice when we teach them to acquiesce to raging hormones without a fight, which is exactly what we are telling to them to do when we tell them “raging hormones always win.” What can we teach them instead?

Well, there is no harm in admitting up front that hormones are powerful. God designed them to perpetuate the human race, after all, so it shouldn’t be surprising that they work. Put in this context, we can also teach that these hormones are good. We must teach more, however.

If Darwin and Dawkins taught the highest goals of human life, we wouldn’t aim for more than procreation: that would be enough. But most of us, whatever our religious convictions (positive or negative) think there is more to life than this. In at least some circumstances, then, saying NO to the commands of our hormones is good for us and the people around us. This is a point where our modern conception of freedom might come in handy. We don’t want to be slaves to any man – why be slave to lowly hormones?

We can teach people to use their reason before it is subjugated by hormones. If they recognize that they have an inclination to obey hormones, they can use their reason to take themselves to places where giving in to them is less likely to happen. For teenagers, not being alone with the one that one bodily yearns for is one strategy for not giving in to hormones. Another reasoned strategy might be to spend more time with others, whether parents, friends, or the general public. A final reasoned strategy is to avoid feeding the raging hormones.

I realize most of these ideas are strongly counter-cultural: but don’t we value being counter-cultural? The culture titillates and tempts, egging us on, urging us to give in. While this is usually in the service of the market (give in and give us money for this product or service that will make you really happy!), it is happy to have our surrender lap over into other areas. We’ll just be that much weaker the next time their ad comes on.

A single frustration of “raging hormones” is all it takes to refute the notion that they always win. We see that frustration almost every day, whether we’re aware of it or not. And we’re doing just fine for it.

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Two Cheers for Hypocrisy

We all know that hypocrisy is bad. When we proclaim a standard, we ought to live by that standard. Since our actions speak louder than our words, we need to bring our actions into line with the high moral standards we espouse, lest people turn from the positions we advocate. Hypocrisy is surely bad enough that it doesn’t deserve three cheers. I’ll give it two, however.

First, let’s take it apart. For hypocrisy to exist, two things are required: Standards and actions that relate to those standards. In the first place the hypocrite takes a normative stand toward something. In the second place, the hypocrite’s behavior deviates in some way from that normative stand.

Having recognized hypocrisy as such a horrible evil, our age as an easy out: we lapse into relativism. If we reject the notion of standards or normative behavior, hypocrisy becomes impossible. Yes, I realize this assumes that our practice can measure up to this standard, something, ironically, we sometimes find difficult.

But what if having normative standards is a good thing? What if having a conception of the good or the right is actually helpful and healthy, even if we don’t always live up to it? At the very least we have something to which we can aspire. So here’s my first cheer for hypocrisy. Inasmuch as I live in a society that celebrates normative ethical relativism, I think standards are good thing. I’ll cheer the hypocrite for at least having some.

My second cheer comes from the other side. From what I’ve seen around the world and throughout history, some normative positions are bad, wrong or even downright evil. Imagine, for a moment, a Nazi named Bob. For Bob, the turpitude of Jews is assumed. He holds the extermination of Jews to be normative behavior. But what if Bob never acts on this belief? What if, believing and proclaiming that Jews ought to be killed, he never actually does anything about it? Maybe, in fact, his actions take exactly the opposite tack. By definition, Bob is a hypocrite. I’m happy Bob is a hypocrite – his normative stand in this matter is evil! I cheer, therefore, for people with evil, bad or wrong standards who though they proclaim such standards fail to live by them. I cheer them in their hypocrisy and hope their actions will eventually overcome and reform their defective standards.

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Capitalism and Epistemology

Inasmuch as markets exist to provide knowledge (what I/we should do with regard to the resources at our disposal or over which we have influence) modern capitalism is a reductionism parallel to centrality of epistemology in modern philosophy (the requirement is certainty/secure knowledge; you must have that or a secure method in place before you can proceed). In neither case should an account of knowledge (or the absolute attainment of such) take precedence over other considerations.

This is something I’m thinking about. If you have ideas, let me know.

Posted in Culture, Economics, Epistemology, Philosophy | Tagged , , , | 1 Comment

Thinking about Newtown

Beyond praying for the people of Newtown, I think.

As long as the first thing we fight for is our individual freedom (to anything), we will end up astray.

As long as safety is our highest goal, we will end up astray.

Saying, “God is in control” raises a series of questions: Which god? In control of what? How is this control manifested? What aspect of God’s control do you see in this event? What is the intended audience of the claim? What perlocutionary effect is sought?

God saw our brokenness and destruction and jumped in feet first, not with a gun or omnipotent, invulnerable rage, but with vulnerable suffering to the point of death on the cross. Jesus was and is and will be God’s definitive word. The more we echo Jesus in our words and actions the more likely we are to get things right.

I remember Dallas Willard saying that God’s objective was to transform us so that it would be safe for us to see our wills fulfilled in the world. We seek to magnify our power without magnifying our skill at love and eliminating our habits of destruction.

Sometimes the best response is the silence of a broken heart.

Posted in Current events, Death, Discipleship, Jesus | Leave a comment

Plundering the Egyptians

In On Christian Doctrine Augustine famously analogizes from the way the ancient Israelites “plundered” the Egyptians when they fled Egypt after the tenth plague. Israel had been tormented in slavery for at generations. God sent Moses as a deliverer, to confront Pharaoh and to lead the people to the Promised Land. As escaping slaves, how would the Israelites make it? What could they use as resources? They ended up “plundering” their Egyptian neighbors who, at least temporarily, looked on them with favor. (Exodus 12:33-36) Egyptian culture had much for the Israelites to reject: their worship of idols and practice of slavery, for instance, but they did have some things of value. These valuables were free for the Israelites’ taking.

Augustine speaks of the Christian use of pagan philosophy in a similar fashion. If you read Plato, for instance, you’ll see regular mention of the gods of ancient Greek world. As a Christian, and thus a Trinitarian monotheist, Augustine would have none of that. But he did find much of value in Plato and his successors. Unlike Tertullian who had posed the question, “What does Athens have to do with Jerusalem,” with the assumed answer of “Not much, if anything,” Augustine would answer, “Quite a bit.” He saw the pagan, i.e., non-Christian philosophers writing about many subjects that would be of value to Christians and thus worthy of appropriation. Take the good, leave the bad, he would say.

One important point in evidence here is the conviction that truth is not limited to Christians. It is possible for those outside the faith not only to be concerned about truth but even to seek and find truth. Looking from one side we might quote the maxim, “All truth is God’s truth.” From another, we might quote Abraham Kuyper, “There is not one square inch in all of creation over which Jesus does not declare “Mine!” Where Augustine applied this specifically to phenomena we classify as “philosophy,” it is only a short step to apply this way of thinking to other phenomena. Two phenomena in particular come to mind. First, we might imagine Augustine affirming that the phenomena we call “religions” might be similar to the ancient philosophies. Though they have errors and fall short of the fullness that is in Christ, they are not wholly devoid of truth. Second, science, a very different human phenomenon, might also be seen as a possible source of truth. Though science and other religions are often taken to be competitors of Christianity it is quite possible, from an Augustinian point of view, to take them as containing gold, silver and other valuables.

I’ll back up a moment and consider the concept of competition. It is probably common to see other religions as competitors with Christianity in ways that science is not. After all, we assume, one can be a Christian and a scientist at the same time. One cannot, however, be simultaneously adherents of two religions at the same time. One cannot, for example, be a Buddhist and a Christian at the same time. Considering just the issue of the telos of life, we see a vast and irreconcilable difference. Within Christianity the telos of life is eternal life, an ongoing and unending fellowship with the living God who created the universe and redeemed it with the gift of his only son Jesus. Within Buddhism, however, the telos is annihilation. Suffering is at the very core of existence and to get rid of suffering, we must end our existence. The idea of eternal life would thus be anathema to a Buddhist.

But maybe things aren’t so simple. Perhaps the difference between religions is mischaracterized when we focus solely on beliefs. The phenomena we call “religions” are characterized not only by their beliefs, but also by their practices, ethics, experiences and social organization. Christians who practice yoga are engaging in a practice drawn from Hinduism. Must we say either that they have become Hindus or are both Hindu and Christian?

Once we recognize that religions are more than belief systems, it is not an overreach to see that Augustine’s question must be asked of more than philosophies and religions. Our interaction with every culture requires discernment and discrimination. Whether we’re considering Buddhism, Platonism, Existentialism, Capitalism, or the modern entertainment industrial complex, we will need the discernment to tell the difference between the gold and the dross. There’s a deep challenge here. When the Israelites plundered the Egyptians the difference between the two groups was obvious and stark. For us – and for Augustine himself – the difference is often not that stark. For Augustine the Platonists were not just out there somewhere. He himself had drunk deeply from their wells. Likewise, when we seek to distinguish the gold from the dross in our own culture and its institutions, we find ourselves always already immersed in them. It is hardest to see clearly that which is closest to us.

So how we come to the place where we can adequately practice discernment? Whether the story is true or apocryphal, I’ve long heard that banks train their people to recognize counterfeit bills not by exposing them to examples of the counterfeiter’s art but by inundating them with the real thing. As tellers spend hours seeing, touching, handling real bills, the few fake bills stand out clearly. Likewise, the starting point for evaluating philosophies, religions and other cultural phenomena is our immersion in what we take to be the real thing: intimate life with Jesus. As we spend time in Scripture, in prayer, in obedience, and in corporate worship we come to know God better. Chances are that we will pick up dross along the way: but as we inhabit these contexts and engage in these practices we allow ourselves to be challenged and provoked. By these means we become the kind of people able to discern the good from the bad.

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