Thursday, December 06, 2007
C. S. Lewis, back in the 1940's, noticed a particular tactic of argument that was so pervasive that he felt he had to give it a name. He called it Bulverism(it is also called the genetic fallacy). Lewis defines Bulverism as "instead of trying to prove your opponent wrong, you assume he is wrong, and give an explanation of how he got that way." Bulverism essentially amounts to dismissing an opponent's arguments because you can imagine some irrational motivation for them believing as they do. As Lewis put it, "Until Bulverism is crushed, reason can play no effective part in human affairs". Seems to me that the latter phrase comes pretty close to describing present-day politics
Don't imagine, though, that Bulverism is confined to one political party. Conservatives bulverise the liberals about as much as liberals bulverise conservatives (though I'll admit that some on the left seem to have turned Bulverism into something of an art form. E.g. 'Homophobia' is, essentially, a one-word Bulverism). That's essentially the problem - everyone ends up pointing fingers at the alleged motivations of their opposition instead of actually arguing on the merits.
It can be amusing to see those claiming to be speaking as scientists using Bulverism (and they do), as Bulverism essentially is hypothesizing a motivation for your opponents reasonings, assuming without examination that that hypothesis is true, and proceeding to dismiss your opponent's reasoning on that basis. This is about as far from the scientific method as you can get.
Bulverism is attractive because it gets around the tedious, difficult process of having to understand your opponents arguments, figure out where they're wrong, and proceed to demonstrate those errors logically (followed by your opponent doing the same to you). All that's required is a bit of imagination and the willingness to risk slandering(or libelling) your opponent.
As far as I can see, the pervasiveness of Bulverism has increased since the 1940's, to the point where it is almost taken for granted. The opposition isn't just wrong, they haven't merely made mistakes in reasoning, they must have gotten there due to some nefarious motivation. And once the imagined connection between 'wrong beliefs' and 'bad motivations' is assumed, disagreement becomes intensely personal. If being incorrect implies evil motivations, if mere disagreement with someone implies that you think their motivations are bad or wrong, people are going to resent disagreement. The end result is that, instead of arguing about "who's right?", we end up arguing about "Who's righteous?".
To me, the amusing thing about this (if such a state of affairs can be regarded as amusing) is that in my experience, the vast majority of people are actually extremely lousy at discerning other peoples motives. We regularly assume that other people's motives can always be reduced to one motive, when in fact we generally operate under the weight of multiple, often conflicting motives. We seem to ask "What would it take for me to do that/believe that?", and assume that that must be the other person's motivation, regardless of how different they are from us. We too easily assume our own ability to see into the hearts of others based on appearances, when in fact only God sees into our hearts. Not only is Bulverism intellectually lazy, it depends on an ability that only few come anywhere near having competency in. And this is what drives political discourse nowadays? You have to laugh, if only to keep from crying.
Tuesday, November 27, 2007
He could have taken a tack more like the modern "Love your fellow man" (or, if you have to be PC, "Love your fellow person". I suppose if we were living in the time of Star Trek, it would have to be something more like "Love your fellow sentient entity"). As good as that sounds, for practical purposes, you actually have to choose some subset of the human race to love, as you can't practically love every one of them. The question is, how do you choose that subset?
You could just choose your friends and the parts of your family that you like, but, common as that is, it's rather obviously not what God has in mind.
You could ratchet things up a bit, choose one or more "oppressed" or needy people groups and love them, and consider that this gives you leave to give short shrift to loving others, particularly those you consider to be the oppressors of your chosen people groups. Common as this also is, it also falls short of what God has in mind.
God commands us to love our Neighbor as ourselves. A neighbor is simply someone who comes near to you (who is in physical proximity to you, who is close enough for your actions to affect them). This is not just those who live near your house, this is those who come near to you all through your day. If someone comes near enough to you that what you do affects them, you're commanded to love them as yourself.
Basically, God has taken the choice of what subset of the human race to love right out of our hands. If they're nearby, you're commanded to love them.
The bureaucrat who messes up your life by forgetting to give you information is someone you're commanded to love as yourself.
The policeman who gives you an undeserved ticket is someone you're commanded to love as yourself.
The person who cuts in line in front of you is someone you're commanded to love as yourself.
The political speaker who opposes your views, who you've come out to protest is someone you're commanded to love as yourself (N.B. that means you don't shout them down to prevent them being heard).
The white supremacist who disses you for being black is someone you're commanded to love as yourself.
The school principal who suspends your kid for bringing a plastic soldier holding a plastic knife to school is someone you're commanded to love as yourself.
The spammer who litters all of your posts with spam comments is someone you're commanded to love as yourself.
I think you get the idea. If I haven't managed to hit you with the equivalent of Jesus using a Samaritan as the 'good guy', please feel free to add your own examples.
Saturday, November 24, 2007
The wise man wants to act righteously, and and welcomes correction as an aid to doing it. He will defend his reputation against unfair attacks, but only after examining the criticism to see if there is anything to learn from it. For him, doing right trumps looking right.Starting off a post with a quote like that, I guess I should be attributing it to some wise sage, but I'm afraid it's just me. Take it as a restatement of ideas taken from Ps 15:4c, Pr 12:1,15, and 2 Cor 13:7, with a generous dose of C. S. Lewis's principle of First and Second Things. Basically, it's a result of noticing how much of modern life falls into the foolish pattern.
The fool wants to look righteous and regards correction as an obstacle to that goal. Defending his reputation is the first priority, and only after he once again feels his reputation is secure will he, possibly, examine the criticism for validity. For him, looking right trumps doing right.
I've long noticed a pattern in both politics and business that I've come to characterize as "prioritizing PR over actual effectiveness". Primary effort is put into making yourself look effective, with only secondary effort put into actually doing your work effectively. This goes beyond being merely commonplace in politics; nowadays it seems like this is the primary operating tactic of the majority of political campaigns, and failing to run your campaign on this principle will actually draw criticism.
You also see it heavily when a politician or business has to deal with bad news of some kind. Too often, it seems that first priority is put on spinning it in the most positive (or at least 'least negative') sense, and only secondarily (if at all) is consideration given to fixing the problem that produced the bad news in the first place. At least as far as we can tell, that's what happens. Too often, it seems like any direct attempt by the public to actually determine if the announced fix is effective are blocked. Like Dorothy, we're told to "pay no attention to the man behind the curtain" - "only listen to what our PR department tells you about how we're fixing this problem".
And those of us who behind the scenes are involved in having to deal with fixing the problem can often tell you that decisions about how to fix the problem are often colored heavily by the "PR before effectiveness" principle. A 'solution' which makes a public splash about doing something about the problem will be given priority over a less public solution which has a better chance of actually being effective. Being "seen" to be trying to deal with the problem is considered more important than actually being effective at dealing with it.
Now, I'll admit that you can't totally ignore perception. As a business partner of mine is fond of saying: "If you do a technically good job of solving a customer's problem, but the customer perceives you as doing a bad job, then you've done a bad job." There is, however, a large gulf between paying attention to the effects of perception, and making control of perception your number one priority.
Contrast this attitude with Paul's in 2 Cor 13:7:
Now we pray to God that you do no wrong; not that we ourselves may appear approved, but that you may do what is right, even though we should appear unapproved.For Paul, priority is given to effectiveness as an apostle, teacher, and discipler, even if the result is a bad perception of Paul's effectiveness. It's more important that he be effective in his calling, in producing disciples that do well, that do what's right, than that he appear in men's eyes to be doing well.
How easily do we fall into the foolish pattern, particularly if we're in leadership? How easy is it to make obtaining (or, worse, enforcing) a positive view of ourselves from others a high priority? And how easy is it to self-justify by claiming that we can't be effective unless people view us positively?
Fools are fools, in part, because the things they do are eventually self-defeating, and so it is here. As Lewis puts it "every preference of a small good to a great, or partial good to a total good, involves the loss of the small or partial good for which the sacrifice was made". Prioritize PR over what you're actually supposed to be doing eventually results in losing the good PR you were seeking. People generally eventually see through the pretense. Better to be humble, admit your limitations and faults, and put your effort into being as effective as you can than to put your effort into painting a picture of PR perfection and eventually be found to come up short.
Friday, April 20, 2007
Those who know me may be a bit surprised at the title of this post. "Hold on, Oloryn, it says right there in scripture:"
and you shall know the truth, and the truth shall make you free. (John 8:32 NASB)
"How can you say, in the face of Jesus own words, that the truth doesn't set you free?"
There's a problem with that very popular quote. Note the first word: "and". The quote is the last part of the statement, and so only conveys part of the story.
So, what's the "rest of the story"?
Jesus therefore was saying to those Jews who had believed Him, "If you abide in My word, then you are truly disciples of Mine;" (John 8:31 NASB)
This is the primary condition for what follows: you have to be abiding in His word, which makes you a true disciple. If you're not fulfilling that condition, the rest of the passage doesn't apply to you. Actually, unless you're fulfilling that condition, knowing the truth may be iffy. Note the sequence: You abide in His word, which makes you a true disciple. This results in knowing the truth, which results in being made free.
Note also that believing in Jesus by itself doesn't qualify. Let's widen the context a bit, and pay attention to that 'therefore'. As a result of Jesus words in a discussion with the Pharisees (see verses 12-29), many Jews came to believe in Him. At this point, Jesus turns to those believers and makes the statement we've studied above. Jesus wasn't satisfied with their coming to belief. He wanted them to go on into freedom (and they don't even realize they need to be made free - see the following verses). If believing was sufficient, He wouldn't have made the statement.
Note that I'm not saying that this is a prerequisite for salvation. Salvation is by grace though faith in Christ alone (Eph 2:8 et al), but Jesus isn't satisfied for us to come into salvation and just sit there - He wants to take us on into freedom, and that takes an abiding-in-His-word discipleship relationship with Him.
And I wonder if not fully understanding this is part of what produces problems among my fellow theological conservatives. We tend to focus on truth, and we're right to do so, as we live in a culture that largely denies that truth even exists. But in focusing on defending truth, we tend to forget that truth by itself doesn't set free. Truth only sets free in a context of a true discipleship relationship with Christ, and the pursuit and defense of truth doesn't by itself produce that relationship. The pursuit of a discipleship relationship with Jesus has to take priority over the pursuit of truth. This doesn't mean the two are contradictory, this means that without that priority our own pride at being truth-pursuers and truth-holders will hinder the discipleship relationship and damage our witness.
Friday, February 16, 2007
This first caught my attention in 1 Pet 1:1-2, but the passage that has been getting my attention lately is Romans 8:29-30. This is, of course, the followup to the oft-quoted Romans 8:28: "And we know that God causes all things to work together for good to those who love God, to those who are called according to his purpose." For some reason, we like to stop right there. It does make it easy to imagine that the good and the purpose referred to are our own personal comfort and prosperity (whatever happened to "in the world you have tribulation"?).
But Paul goes on to describe the good and the purpose he's talking about: "For whom He foreknew, " (just to irritate my Calvinist readers, I will pause to note that the logic of this passage does have this particular predestination dependent on foreknowledge) "He also predestined to become conformed to the image of His Son, that He might be the first-born among many brethren". This is the purpose Paul is speaking of - that God might have many sons (and daughters) conformed to the image, character, and holiness of Jesus. Predestination here is not first or primarily directed at the 'fire insurance' aspects of the gospel, but towards our being made like Jesus.
Having purposed and predestined this for us, God then followed up with the things necessary to bring it about: "and whom He predestined, these He also called; and whom He called, these He also justified, and whom He justified, these He also glorified." And this brings an interesting perspective. We rejoice (and rightly so) in having been called into salvation. We rejoice in having been justified and saved from hell. We rejoice in our coming glorification. And yet, in a sense, these things are side issues; they're baggage necessary to bring about the primary goal. These things are the caboose - the engine is God making a holy people, conformed to the image of His Son.
In Ephesians 1:18, Paul prays that we might know "what are the riches of the glory of His inheritance in the saints". That's an interesting turn of phrase - not what we're getting as an inheritance from God (our typical perspective), but what God is getting as an inheritance - us. Surely this is part of it - a people made holy and like Jesus. This is the riches God has purposed. How much are we letting Him work it in us today?