It is possible that every choice we make is freely made at the moment we make it. This isn’t to say that our choices aren’t influenced by our biological make-up and our present physical conditions, our past experiences and knowledge, our perceptions, our psychological and emotional states, our beliefs and our relationships with others who are involved in the choice; but all those things are simply data we use in making a determination about our choices, not the choices themselves. And the degree of influence any one factor may exert at any moment will certainly vary. In the end, though, we choose, and the choice is ours to make.
Another possibility is that our choices aren’t choices at all, but are predetermined by the path set for us by a deity or deities. In that case, we are simply puppets of the divine, who is working out some plan beyond our influence or understanding. All the influences that may affect a free will choice would be part of the overall experience, but wouldn’t change the choice itself. We may ask ourselves why we chose as we did and what plan the divine is using us for, or why the divine has directed others to behave as they do; but the responsibility for the choice itself isn’t ours or anyone else’s. We also have to consider whether everything is predetermined: every triumph, every tragedy, every disaster and every celebration.
The third possibility is that our choices are biologically predetermined; we are genetically pre-programmed to behave in certain ways. In this case, there may be a certain randomness in the universe itself; the movements of the cosmos, for example, are events which may affect us, as are all the influences under free will, but our specific response to those influences at any one moment is predetermined by our biology and the biology of all our evolutionary and ancestral history. As with divine predestination, we have no personal responsibility for our choices, nor does anyone else; we are simply leaves tossed on the wind, vulnerable to the forces of nature, but unable to make a deliberate choice about what is happening to us. We can, if our biological make-up predisposes us to it, question how those forces led us to this place, but the questions and any answers we arrive at would simply be an extension of our biological predetermination.
It is also possible that we have some free choice, but it is limited. Either the divine or our biological nature gives us the ability to make choices, but only with regard to the details of the trajectory, not the trajectory itself. We have freedom to choose, but only within predetermined limits set for us according to our biological make-up or our assigned place in god’s plan.
In any event, the larger question, for me anyway, is “so what?” Does it really matter whether all this is “real” or not? If I walk out the door and decide to turn left rather than right, does it really matter in any practical way whether that choice was an event in the moment or a predestined action. I will, in any case, experience the action according to what I believe to be the reality. If I believe I am making the choice I will experience the process of consideration, weighing the relevant influences, thinking about the possible consequences, deciding on my course of action and acting. And while the discussion of the possibilities makes for a wonderful philosophical exercise, and is certainly useful as a way to try to understand what it means to be human, unless I am able to separate myself from my perceptions, it makes no difference.
In other words, there is really no practical sense in which the reality of free will or predestination changes my responsibility in this life for my actions.
Suppose I believe that everything I choose is predetermined. Then that belief would also be predetermined. If I then use that belief as a reason to leave my life to whatever happens, without trying to deliberately choose a course of action, telling myself that nothing I do is in my control, then I have a dilemma. The rest of the world may still assign credit or blame to me for my actions, and generate consequences based on that. I may not like the consequences, but really have no complaint, because all of this would have to be part of the same predetermined reality that I claim to believe in. If I believe that I have a choice, on the other hand, then I can certainly examine my choices to see if they fit some standard of ethics, morals, or logic; and use that to argue for their rightness.
In the same way, debate about god’s existence can make for an interesting exercise in trying to understand the nature of the universe and the place of humans in that universe, but my beliefs will be part of what creates my experience, and they will help to shape my choices, the consequences of those choices, and the direction of my path. I cannot, of course, no matter how devoutly I might wish it, impose my belief wholly onto anyone else and make them see the world as I see it, or expect them to act in the world according to my perceptions.
In other words, either god exists or does not. There are no other possibilities. The differences between beliefs are only in how we define god. Our beliefs are in our definitions and vice-versa. There are a great many ideas of god in which I do not believe; and I suspect that a great many people would not believe in my ideas of god. So what? We are all human beings, limited by our humanness to flawed perceptions of any god that might exist. And since our definitions and perceptions are limited and flawed, so are the choices we might make based on those perceptions. We can use our idea of god to explain our actions, but we cannot expect others to see things our way just because our beliefs are sincere.
If my actions lead to consequences that are harmful to others, it is unreasonable to assume that my religious beliefs and convictions are exculpatory. I am still responsible for my own actions in any practical interpretation of what that responsibility is. To come to any other conclusion would be to treat my religious beliefs as a form of mental illness (a conclusion to which far too many evangelical atheists are willing to leap), in which I would claim that I am not responsible for my actions because my god made it impossible for me to understand them, to make rational choices about them, to understand their consequences, and to choose to act any differently.
A belief in free will, the ability of humans to make choices as independent individuals, is necessary for any sense of morality, personal responsibility, ethics, and judgment. It is also, of course, the foundation of guilt, blame, shame, and regret. But it can be used, as well, for conscious change, for correction, for discipline, for redemption. Absent free will apology is just a mindless exercise, an illusion. Without free will, punishment is simply cruel and pointless. Without free will, we do not affect our existence, it affects us.
It doesn’t matter at all whether all of this is an illusion. It is within the illusion that we must live, by the very nature of the illusion itself and our limited ability as humans to perceive it (as opposed to theorize about it) or to act outside of it.
Posts Tagged ‘culture’
God, Biology and Choice: Perhaps I Simply Had to Write This
In No Particular Path on November 13, 2018 at 12:04 pmGod with a Lowercase “g”
In A God of Infinite Possibility on October 14, 2017 at 8:18 amIn our grammar and composition classes we are told that “god” is supposed to be written with a capital “g.” When I type on my phone, autocorrect tries to do that for me. If, however, we write “a god” then the lowercase “g” is acceptable.
In English, we capitalize proper names, the major words in titles, the letters in acronyms, and the pronoun “I.” The only one of these that would apply to the word “God” would be the first. It is a proper name.
So, when one is referring to the god named “God” one should definitely capitalize the word; just as one would capitalize the name Allah, or Hera, or Krishna, or Diana, or any of several other names for one god or another. I mostly try to do that.
There are two reasons that I mostly, however, do not capitalize the word “god” when I am writing about matters of belief, particularly my own beliefs, or about religion.
The first is that I am usually not talking about the specific god named God. That is, more specifically, recognized as the name used by the Judeo/Christian religious traditions for the god they worship, the God of Abraham. So, when a Christian or a Jew refers to God, they are using the formal name, and it is, therefore, proper to capitalize it. They also, of course, capitalize every use of a pronoun or any alternative word such as Almighty that refers to this same God. This has less to do with grammar, however, and more to do with the particular rules and customs of their faith.
Second, I’m a Deist. I believe that there is, at the core of everything, god. In my personal creed I state that I believe that “Everything that is, is god.” Since that is a significantly different concept and definition of god than the Judeo/Christian God, and since I don’t consider god to be a being, I don’t capitalize the word. I also avoid pronouns for god as much as possible, since I believe that god transcends gender (and other human-like characteristics). I could use “it,” I suppose, but that sounds awkward in the writing and the speaking.
Of course, an accurate reading of the Bible will reveal that “God” is not actually God’s name. His name, using the masculine pronoun most common in Christianity, is also not Yahweh, or Jehovah. Those last two names (which are actually the same name) come from the story of the burning bush. When Moses encounters the burning bush, he asks the name of the god who is speaking from it. The voice replies, “Yahweh,” which seems to mean, “I am.” Note that it isn’t “I am ‘called,’ or My name is ‘I Am.’” Some Biblical scholars take this to mean that God was deliberately not giving Moses a name. This would be consistent with a general belief at the time that if a god told you its name, it gave you control over it.
The only purpose and consequence of having to capitalize “god” every time we use it is to perpetuate two flawed ideas: first, that we are always talking about god as defined and worshipped by those who follow the God of Abraham; and second that use of the word is always intended as a formal name.
Cultures and cultural norms are established by how we communicate about ourselves and the world around us. They change when people begin to consciously reject the cultural messages and challenge the culturally prescribed norms. And when it comes to culture, even small things matter. The “Christian Right” in this country continues to insist that the United States is a Christian nation. The insistence that every reference to god is a reference to “God” reinforces that inaccurate belief.
When, for instance, we argue that the word “God” in the Pledge of Allegiance, or the phrase “so help me God” in a public oath are neutral expressions and not religious, we are reinforcing the idea that “god” and “God” are the same thing. They aren’t. (This leaves aside, for the moment, the obvious point that neither “god” nor “God” is a neutral term for an atheist. Constant use of the term also reinforces the idea that belief in any god at all can be assumed.)
Those who would promote this idea that “God” can be a neutral concept should also, perhaps, consider the consequence of that claim for their God. Overuse of any word or set of words weakens their power. Push God into public life as a neutral term, throw it up everywhere, and it becomes less and less meaningful. You may think that everyone knows what you mean when you use it, but you would be mistaken. Eventually, it becomes background noise, just another word that is part of the common lexicon, with a meaning that seems quaint and anachronistic, but whose purpose is more connotative than denotative. It comes to mean “sincerely,” perhaps, or “good fortune,” or any of a thousand different ways of indicating a kind of general importance. Notice how often people already say “for God’s sake” or “God damn” or “oh my God” without any sense that they are actually talking about God at all.
If you want to preserve the specialness, the particular divinity, you want your God to have, the best thing you could do would be to get it out of the secular realm. Stop insisting that every use of the word needs to be capitalized. Stop telling people that its meaning is neutral. Start insisting that every time someone refers to “God” that they must mean specifically the god you believe in. Copyright the name. Make it your brand. Make people pay a royalty if they wish to use it anywhere except in the context of your churches, your prayers, your sacred texts. Insist that it should only be used in respectful and reverent ways. If someone writes the word “God” in any publication and capitalizes the word they must be ready to certify that it references the God of your faith and no others.
Sometimes I will use the lowercase even when it seems clear that the discussion does, in fact, have something to do with Christian beliefs or dogma. When I do that it may be because I am trying to expand the discussion to include all such beliefs, rather than saying that the issue is only about Christians. It may also signal that I do not agree that the issue accurately depicts what Christian tradition teaches, and I don’t want to dignify these flawed claims by reinforcing the idea that they represent “God.” (I have read the Bible and other Christian texts, and was raised in a Christian church.)
So, if you read something I have written and notice that I have not used the capital “g.” there is no need for you to correct me. You may assume that the usage was deliberate and purposeful.
Uncle War and Sister Peace
In PeaceAble on September 22, 2017 at 7:18 amYesterday, September 21, was the International Day of Peace. Did you know that? Did you care? We’ve had one every year since 1981, but I’m not surprised if you missed it.
Why is it that we have such a hard time not just celebrating the ideal of a peaceful world, but even acknowledging it? I think there are two basic reasons.
First, when we talk about Peace we really have no idea what we are collectively talking about. War is clear. There’s an enemy, there are battles, there is clear and sometimes horrifying sacrifice, there is victory or defeat, and we have simple and uncomplicated ways to identify the heroes and villains.
And in this age of seemingly endless War, most often for vague political reasons seeking ill-defined and often highly deceptive goals, we are getting to know War as an old friend, as that troublesome relative who sits at the table and says outrageous things, farts and burps, flails his arms about, spills food and wine on the Persian carpet, and breaks the good china. Nobody really likes him, most hate to see him show up for the holidays, but he’s family so what are you going to do? Besides, we can all wait until he goes home, drunk and swaggering from his excesses, and congratulate ourselves on how well we handled him.
But Peace is the “Lost Child” in this dysfunctional collection of humankind called the family of nations. Peace sits quietly in the corner during all the chaos and says, “don’t worry about me, I’m all right.” We love Peace, but don’t expect much of her, really. Once in a while, a few of us will go over and encourage her.
“You have real potential, Peace; we want you to do well; someday you will spread your white dove wings and fly; and we will all be so proud of you when that happens. What’s that? What did you say in your soft, nonconfrontational voice? You’d like a little actual help from the rest of us? Don’t be silly. Isn’t it enough that we tell you all the time how wonderful you are? Don’t you see that proclaiming how much we love you every Christmas is helping? Now stop whining and come sit with us while we deal with Uncle War and praise your brother’s noble sacrifice of the last pork chop.”
Then War finally goes home and we all go out in the front yard and celebrate with explosions and flags and songs about our bravery and sacrifice. We give each other medals and accolades and mourn the loss of Grandma’s heirloom vase and Brother’s one good shirt.
I have, elsewhere in these essays, described some of what I think Peace would, or in my opinion should, look like. But what answer would you give? If the world were to achieve something called Peace, what would it look like? How would it work? And, importantly, what would it require of you?
The second reason is that we have no working vocabulary for Peace. No way to celebrate the work of Peace. And our collective response to the International Day of Peace is illustrative of that. The day passed and there were no big parades down Main Street, with bands playing “Give Peace a Chance.” There were no elaborate, nationally televised award ceremonies; indeed, no idea to whom we should give awards for Peace. We have no way to collectively understand, never mind celebrate, the sacrifices of the peacemakers among us.
Where are the markers, the obelisks inscribed with names, the statues that celebrate the peacemakers? What are their names? What did they suffer in their quest for a more peaceful world? Where is the memorial for Rachel Corrie? Don’t know who that was? You see the problem, then. What were the names of the students who defied the tanks in Tiananmen Square? When was the last time you flew your flags or had a barbecue or wore a special bracelet in honor of those who rode the buses, those who were attacked with water cannons and dogs and nightsticks, those who were killed and buried in remote fields or lynched from very public trees in the struggle for civil rights? Beyond Martin Luther King or Gandhi, how many names of peacemakers – global, national, or local do you know? Which of the young men and women in your community have served in the Peace Corps?
You see the problem.
We all claim to hate War, but we keep inviting him to dinner, feeding him, encouraging him by our attention and our willingness do what he asks. We feed War’s ego and think ourselves heroes for it.
We all claim to love Peace, but we let her sit alone in the corner and wait her turn to speak, but to please not speak too loudly or too much. Can’t she see that we are exhausted from dealing with Uncle War? Can’t she respect the fact that we can’t deal with her right now because we have to prepare for War’s next visit? What does she want of us? Peace is so selfish.
I suppose we could ask her to help us clean up the mess left by War, but she’d probably just spend the whole time reminding us that we don’t actually have to invite him back, that maybe we could all work together so that we could find the courage to tell him he’s not wanted.
We want to hate War, but we can see very clearly what it is and what we get from it. And we tell ourselves we can give it up anytime we want. No, really, we could. Really. We want to love Peace, but don’t understand her. What does she really have to offer to replace War? What exactly is it that she does, anyway? We know that the greasy, disgusting casserole and the special home-brew that War brings to every gathering are killing us: but we aren’t quite sure we’d like the taste of that healthy dish Peace keeps trying to serve. It looks kind of bland, or perhaps it’s just that it has all those weird, exotic spices and herbs that we are hesitant to try. Maybe getting healthier wouldn’t be as much fun as what we’re doing now.
So that is our dilemma. Or perhaps it is more of a paradox. We certainly don’t want to go so far as to call it a hypocrisy. Do we?
Why I’m a Pacifist
In PeaceAble on August 26, 2017 at 3:55 pmNobody WANTS war! Nobody LIKES war!
Well, except for SOME people. And are you so certain you’re not one of them?
When I was in my twenties, I had a habit of congratulating myself on how I dealt with the violence of my temper. I was slow to reach the point of losing my temper, and I had a strict rule against striking out at people. There were times when I would have had enough frustration, fear, grief or other forms of anger so that I would punch a hole in a wall, kick something, break something; but I told myself that these were inanimate objects, just material things, at least I wasn’t hurting anyone.
What I did not know at the time was that you don’t have to hit someone to hurt them with your violence. I didn’t understand that the potential or threat of violence is already violence. To be in the presence of violence is to be hurt by it.
I have spent a considerable part of the past forty to forty-five years learning about my anger and trying to become more sensitive to the impact it has and has had on those I love, and on my friends and acquaintances. And as part of a culture in which violent solutions to problems is often encouraged and even celebrated, a culture whose language has far more ways to create metaphors of war and violence than of peace and non-violence, I have become aware of the part, however small, my own violence has contributed to that culture.
I feel as though America is at a point where we can collectively, culturally, choose to continue down the road of violence as a solution, or we can begin to mature toward a more peaceable way of life. The path of peace is not an easy one, or without danger, but I don’t know how the human race survives if we do not take it.
Even during my most violent periods, I considered myself a pacifist. Even now I can appreciate that there have been times when violence and war have become unavoidable, even necessary. But that inevitability, that necessity is always a failure. War and violence are always a failure to find other solutions to our differences and our conflicts. No matter how noble or moral we believe our goals to be, war itself is neither noble nor moral.
Whenever I have tried to talk about my pacifism, about the need to resist the temptation to answer violence with violence, someone will ask something like, “Do you really think we could have stopped Hitler by being nice to him?”
No. But pacifism isn’t about being nice, it’s about finding ways to solve problems before they escalate to the point of war. The problem is in knowing when to start. How can we learn to recognize the danger before violence or war becomes the answer?
Pick a starting point, any starting point.
I remember, studying history, how easily the books divided things up. There were eras, and periods, and decades. There were significant events, and seminal moments, and turning points. And there would be a brief discussion of causes that usually served as a transition between one significant something and the next, but the focus was on whatever the next chapter title was about, whatever point the timeline had reached. We were expected to understand the great sweep of history as we might follow the plot in War and Peace.
We would examine the years between wars and look for connections, discuss causation, but always stayed in the line of the narrative.
Life isn’t like that, though. It doesn’t really follow any linear plot, no matter how many subplots or expository passages we might insert. The progress of life is messy; and without a sense — genuine understanding is not possible without a much deeper analysis of the scope of western civilization than most people who are not dedicated historians can manage – without at least a common sense that the second Iraq war, and the current problems in Yemen and Syria and Afghanistan and North Korea and the Sudan, to name just a few, are connected to things like the invasion of the Goths and Visigoths into ancient Europe, to the Crusades, to Columbus’ decision to sail out in search of an ocean route to India, to the decimation of the First Nations of the Continent, and so on to the violence in Charlottesville, how do we begin to understand the place to which violence and war have brought us?
And how do we change that trajectory?
Perhaps we can start with the personal. It is a commonly understood concept in human behavior that things often don’t become clear or important to us until we can make them personal, connect them to things that are integral to ourselves.
That’s why I began by talking about my own violence. I can look now at the great sweep of my life (and I am only just about 70) and I can see how it is manifested today in my relationships with my children, my extended family, my friendships and my communities. I don’t always like what I see. Each violent act, each hole in a wall, was part of that.
In the same way, each time we answer our anger, our grief, our frustration, our need not to be hurt any longer with violence in any of its multitudinous forms, we help create the next necessity of violence. Each time we fail to denounce violence even when it seems to accomplish ends we yearn for; each time we use the language of war and violence to describe our reality; each time we allow ourselves to believe that there is no other way, that the “enemy” cannot be defeated, the problem cannot be solved, the conflict cannot be managed without violence; we set up the conditions of grief and anger and hatred that are the building blocks of the next violence, the next war.
There are those that say we have already reached a point of the necessity of endless war. The President still proposes that we can bomb and kill our way to the end of terrorism. We can’t. Neither can we solve the problems of ignorance and crime and poverty and all their associate evils by going to war against them.
I still get angry. I still have fantasies of violence and the defeat of the other. But I have, I hope for the rest of my life, learned to stop and step back from the brink, to eschew violence for acceptance, tolerance, empathy, and at least the outward trappings of peaceableness. It’s a journey, not a place.
Non-violence works, but we have to start sometime, somewhere. Let’s not wait until it is, once again, too late.