Locke: Freedom Isn’t Ignorant

We often heard that “freedom isn’t free,” usually applied to some notion of military service. In his essay “Concerning the True Original Extent and End of Civil Government, John Locke argues that freedom is not ignorant either. In other words, freedom is only available to people who have the ability to manage their affairs.

He explains this by answering the question of how children can be both born free and subject to the control of their parents.

“We were born free as we are born rational; not that we have actually the exercise of either: age that brings one, brings with it the other too.”

Through this section of the essay, Locke is primarily focuses on parental power, and distinguishes it from political power. But he takes time to talk about freedom in general. One of the interesting passages concerns whether or not freedom and laws are able to coexist. Today’s political debate often rages around whether or not laws and government are good or bad. For Locke, there is a way to tell.

“For law, in its true notion, is not so much the limitation as the direction of a free and intelligent agent to his proper interest, and prescribes no farther than is for the general good of those under that law. Could they be happier without it, the law, as a useless thing, would of itself vanish; and that ill deserves the name of confinement which hedges us in only from bogs and precipices. So that however it may be mistaken, the end of law is not to abolish or restrain, but to preserve and enlarge freedom. For in all the states of created beings, capable of laws, where there is no law, there is no freedom. For liberty is to be free from restraint and violence from others, which cannot be where there is no law; and is not, as we are told, ‘a liberty for every man to do what he lists.’”

Locke says laws should help free and intelligent people – he requires that the people be intelligent, that they have some knowledge of how to manage their affairs and be mentally sound. We have seen laws attacked for being too restrictive or against freedom with an underlying argument that people should be allowed to do things that are bad for themselves – and even sometimes others. I have seen libertarians make an argument that drivers’ licenses are a bad idea. Yet, I think Locke would argue that licenses based on training people to do things better and more safely are those that direct people towards their proper interest. The less extreme debate is whether or not there ought to be training and licensing for gun ownership. Recent changes by the U.S. Congress say that even being mentally sound is not required, but I think Locke would disagree.

Locke wrote after serfdom, but before the rise of the corporation. I wonder what he would think the limitations on businesses should be in our modern context?

Laws can preserve and enlarge freedom by protecting us from “the violence of others” as Locke writes, but we need to understand that phrase in a modern sense. Does contaminating our water and food, threatening our financial stability, or taking away our access to information constitute violence? Perhaps it doesn’t in a physical sense, but an argument can be made that laws should free us from needing to test our water every time we want a drink.

All of this points to need for us to intelligent enough and to possess enough understanding to look after our own interests. Once we can do that, then, as Locke says, the unnecessary laws will vanish.

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Marcus Aurelius Gets Us Ready for Monday — Philosophy and Modern Life

The classics continue to offer value to modern life, and I think we’d all benefit from reading them more often. Lately I have seen references to the Stoics on various self-help type posts, blogs, and articles, which led me to think about this bit of advice from Marcus Aurelius:

“Begin thy morning by saying to thyself, I shall meet with the busybody, the ungrateful, arrogant, deceitful, envious, unsocial. All these things happen to them by reason of their ignorance of what is good and evil. But I who have seen the nature of the good that it is beautiful and of that bad that it is ugly, and the nature of him who does wrong, that it is akin to me, not [only] of the same blood or seed, but that it participates in the [the same] intelligence and [the same] portion of the divinity, I can neither be injured by any of them, for no one can fix on me what is ugly, nor can I be angry with my kinsman, nor hate him. For we are made for co-operation, like feet, like hands. like eyelids, like the rows of upper and lower teeth. To act against one another then is contrary to nature; and it is acting against one another to be vexed and turn away.”

The first part of this statement — the acceptance that you will meet these people, is certainly the easy part. It is good to remind yourself that they will be there, because then you aren’t disappointed by expectations. I know what I am getting when I go into the office tomorrow.

Knowing that it is their ignorance that makes them this way, and that you are annoyed because you benefit from knowing better is a temptation to become arrogant yourself. But it is a little easier to be accepting when get that there is a reason for the behavior — even if a reason is not an excuse.

The third part is most comforting — knowing that you cannot be injured by them because they cannot put their ugliness upon you is an important thing to keep in mind. Once you realize this, then it is easier not get caught up in the games, politics, and silliness. But Aurelius warns us that we need to begin our mornings reminding ourselves of this. It is easy to lose sight of the big picture when your co-workers are souring your work environment. You need to stay on the path.

The last part is the hardest one — you mean we still got to work together? Aurelius reminds us in several places that in effect — “Men exist for the sake of one another. Teach them or bear with them.”

To start I will go with the first three parts — the unpleasant people will be there; they are unpleasant because they don’t know any better; and they can’t hurt me or drag me down to their level because I know better.

I’ll have to become better before I will be good at working with them or making them better. Still, the Stoics have given me a start.

It’s Time to Change the Conversation

The United States is in a strange place right now. With the inauguration of Donald Trump, it seems like every conversation has become political and many people are living in a state of permanent distraction.

On the right, considerable gloating could and can be heard about the changes that are supposed to come and the over throw of the old system. As the opposition grows more vocal, so do the growls of retaliation from the administration and its supporters. A sense of discomfort is settling over the right as they realize they have no mandate and less support than they thought.

On the left, the election results were met with disbelief and wailing and gnashing of teeth. It was concerning to hear people say that they could not function in their daily lives. If the results lay them out, then how will they be able to take the hits that will come? Now people speak of resistance and with cautious hope that occasionally dips back into despair. Meanwhile, a riptide of violent talk and action is starting to filter through the left. People talking about (and actually) punching Nazis and trying to establish their violence bona fides from their history of fighting at punk concerts.

At the center of it all, however, remains one constant topic — Trump himself. This central position is what gives him so much power. By becoming the locus of all the efforts, energy, and attention, all the moves become his. Everyone else is reduced to reaction. So, he is setting the tone and the agenda for the entire country. He runs the conversation.

It is time to change the conversation.

The president is not the only political actor in the country. The Federal Government is not the only political actor in the country. Yet the reactions point to an ugly truth that maybe no one wants to hear — perhaps the left really has become to dependent on the government.

What should the conversation be?

Instead of making everything about Donald Trump, we need to start thinking about the issues facing our nation and our world. We need to start with facts and data, identify the problems, and begin working on the solutions. Since the federal government is no longer going to be of much help, it is time to find state, local, and private solutions to problems we face. There will be some federal battles to fight.Those are important, but for this discussion let’s think about the things that can be solved.

With the Democratic party unable to provide leadership, the resistance will be local.

We are starting to see some signs of this. For example, in Massachusetts, there is a bill that would require the state to get all of its energy from renewable resources. At the same time, Governor Charlie Baker, a republican, has said that if the Affordable Care Act goes away, then he will work to reinstate the previous universal coverage bill in Massachusetts that the ACA was based on (also known as Romneycare).

Money Magazine took a look at 17 programs that the Trump administration wants to cut and calculated that the cost per American citizen is $22.36 per year. This includes funding for things like the Corporation for Public Broadcasting ($1.37), the National Endowment for the Arts ($0.46), and the Minority Business Development Agency ($0.11). All of these are worthy programs, but given the amount in the budget, maybe it is time to remove them from the political football field. This way, instead of being kicked around, they take the loss of federal funding, use it as a call to action, and build up their own private endowment. Call it an “Ice Bucket Challenge for the Humanities.” We can get people to kick in a little extra. I realize that not everyone can afford to donate — the battle cry of the left whenever someone suggests that people should do some of their own funding — but it becomes a case of from each according to his/her ability, to each according to his/her need. What would it cost to cover five Americans? About $111.80? I’ll cover myself and four others.

Yes, private funding can be fickle (so can government funding). But really, the question now is what do we value, and are we willing to support it, whether through our state and local governments or our own efforts.

The point of these examples is not the examples per se. It is that solutions exist, and they don’t need Donald Trump or the federal government to bless them. Maybe by changing the conversation, we can start to prevent some bad things from happening by creating sustainable, smaller scale solutions.

Did White Women Suddenly Wake Up in 2017?

The left has once again begun turning on itself and succumbing to infighting. On January 20, 2017, Donald Trump was inaugurated as president of the United States. On January 21, 2017 more than two-and-a-half million Americans joined Woman’s marches around the country to protest various aspects of the Trump administration’s plans.

By January 22, 2017 the members of the left began to complain about the march. “Where have all these people been? Why were white women only marching now? Where have they been before this?”

First of all, let’s start with the election itself. Hilary Clinton won the popular vote by more than 2 million votes.

Clinton: 65,844,610

Trump: 62,979,636

(http://www.cnn.com/election/results/president)

So, a lot of the women at the marches were there for round 1 and they were showing up for round 2, and the painful rounds to come.

I made this point in response to a critique of the marches, and someone said that white women have not been present for a lot of social justice fights. The assertion was that these marches were the first time white women have cared of thought about social justice.

Nonsense.

They have been there all along. What do people think Hillary Clinton has been doing all her career? (Trump supporters don’t need to bother to answer. This is a conspiracy-free post.) What do people think Elizabeth Warren has been fighting for all these years?

Maybe those people are too high profile? Too big? What about all the white women who were out there protesting for the the right to vote and part of anti-slavery societies? Harriet Beecher Stowe? Elizabeth Cady Stanton? Susan B. Anthony?

Maybe those don’t count because they are too far in the past?

All right, let me give two recent examples of people I’ve met.

Gale Cincotta was a community organizer in Chicago who was famous for giving banks a hard time about redlining communities — particularly minority communities — on Chicago’s west side. Her work led to the creation of the Community Reinvestment Act, which required banks to make loans and investments in low-income communities. She was a tough character, but she was also mentoring younger women and trianing them to join the fight for social justice for all groups of people.

Second is Mary Houghton, one of the four founders of ShoreBank, which helped to launch the community development banking movement both in the U.S. and around the world. The mission was to make loans and provide financial services in underserved communities, starting with the south side of Chicago.

I could go on, because there are many others. But the point is this, the left needs to stop turning on itself and start paying attention to its own history. Maybe someone’s particular problem wasn’t solved, but grassroots movements are often local and don’t always get the attention they deserve.

So, did white women suddenly wake up to social justice on January 21, 2017?

No.

They continued the work they have been doing for along time.

So the left should stop turning on one another and start working together to keep the positive momentum going.

 

 

Sorting Out Right and Wrong With Malcolm Gladwell

How do we know what is right and wrong? This was the question that Malcolm Gladwell put to his audience at the New York Fest on October 7.

Gladwell set the stage for the question by comparing to pieces of literature: The Man in the Gray Flannel Suit by Sloan Wilson and In the Lake of the Woods by Tim O’Brien. He compared the treatment of what combat meant to veterans after World War II and after Vietnam. In The Man in the Grey Flannel suit, there are harrowing depictions of combat, but the effects of the war on the main character come from an affair he had with a woman while overseas and not the violence he faced. On the other hand, the main character of In the Lake of the Woods is greatly affected by the violence that he was caught up in during the Vietnam War.

Gladwell found this quite strange, and I don’t think there were any combat veterans among the New Yorker Fest audience to explain how one veteran might be able to put aside the experience of the war and another could not. But Gladwell used this as a jumping off point to talk about our sense of right and wrong and how it has changed over time.

In the first book, the violence committed was not wrong, but the extra-martial affair was, whereas in the second book, the violence was part of what was wrong.

But Gladwell acknowledged that it was not that simple. He noted that our sense of right and wrong has changed over time to the point that we now measure right and wrong not by a more sense, but rather by how much harm has been done by an action. In the first book, the wrong was an affair that caused no particular harm. In the second book, the harm caused by the violence made it wrong.

Acknowledging that there were difference between the wars and the generations, Gladwell confronted the question a little differently. He raised the question of childhood sexual abuse. He gave as an example a study done by Bruce Rind that found that survivors of childhood sexual abuse were able to overcome the trauma and go on to lead normal lives. The response in the media was that Rind’s study was somehow minimizing sexual abuse, rather than the positive interpretation that people can overcome terrible experiences. Rind essentially said that just because people could overcome the effects of the abuse, that didn’t make it any less wrong. (You can read more about it here.)

Gladwell said that this recent approach — that wrongfulness is strictly related to the amount of harm it causes — is a result of secular thinking displacing religious thinking, and that it has impoverished our moral conversations. He mentioned the controversy over the Woodrow Wilson school at Yale, and noted that the students protesting against the name were claiming they were harmed by it.

“You can’t argue , if you are a student at a great school. you aren’t being harmed by the name on the outside of the school,”Gladwell said.

Gladwell asks why they can’t just argue that it is morally wrong to name the school after him, and instead have to claim harm.

I think Gladwell has missed two currents in American society that have led to the shift in our definition of wrong and right from moral to level of harm.

First, the United States legal system has made the determination of harm a fundamental part of determining right and wrong. You can’t bring a case in the courts unless you can prove harm. This is the ‘case or controversy clause,’ which comes out of Art. III, Section 2, Clause 1 of the U.S. Constitution, and was part of Lujan v. Defenders of Wildlife. You need to show that you have suffered actual harm in order to bring a case. I believe that this kind of thinking carries over, even if unconsciously, into the American psyche.

The second current that I think Gladwell has missed is more controversial, but it is the fact that there is a certain power in being a victim. Rory Miller, a corrections officer and tactical team leader, has written a number of books on violence and its aftermath. On of the things that he has mentioned is that people will sometimes adopt the role of victim/survivor because it gives them the power to manipulate situations and groups of people. Miller cautions that we should be careful about this, because survivors of trauma and attacks have the capability to recover and even become stronger after something terrible happens to them. He notes that the anyone who might have to deal with violence could end up in the position. But there is a notion, almost unspoken, that victims never truly recover and thus must always be catered to. Miller notes that it is not unreasonable that someone might try to turn that weakness into a strength.

The upshot is that claiming harm has been done and that one is a victim lets people feel as though they are in a stronger position than just making a moral claim. The problem is that spurious and manipulative claims of harm make it harder to help people who have really been hurt.

I think Gladwell would benefit from talking to Miller before writing anything because Miller understands the power of victimhood and the processing of trauma. I don’t know that either of them will ever see this, but I think the conversation would add dimensions to both of their works.

I also think that Gladwell has it right: we do need to think about right and wrong both in terms of harm and in terms of a moral calculus.

“I’d like to see is hold both notions. There are times when what is harmful is wrong. I’d like to say that there are times when you don’t have to make a harmful claim if you are going to make a moral claim,”Gladwell said.

Shouting at Shadows — Facebook is Plato’s Cave

I was thinking about Plato’s Republic — like you do — and wondering why the allegory of the cave is taught so often. Then it occurred to me, we are living in versions of Plato’s cave.

You would think with all the knowledge at our fingertips, we would be more enlightened, but Plato/Socrates was right:

Socrates: And now, I said, let me show in a figure how far our nature is enlightened or unenlightened: — Behold! human being living in an underground den, which has a mouth open towards the light and reaching all along the den; here they have been from their childhood, and have their legs and necks chained so that they cannot move, and can only see before them, being prevented by the chains from turning round their heads. Above and behind them a fire is blazing at a distance, and between the fire and the prisoners, there is a raised way; and you will see, if you look, a low wall built along the way, like the screen which marionette players have in front of them, over which they show the puppets….

and they only see their own shadows or the shadows of one another, which the fire throws on the opposite wall of the cave….

To them, I said, the truth would be literally nothing by the shadows of the images.

This is the world we live in right now. Facebook is Plato’s cave. We all sit, looking in only one direction at the digital shadows that dance in front of us. Sometimes we cast the shadows ourselves.

This led me to the question: who chained us here?

My first thought was that it was Mark Zuckerberg and his ilk. We’ve been chained to Facebook, Twitter, Instagram, Snapchat, and so on by the owners and operators of these companies. They are the ones tending the fire that casts the shadows. And we know that they try to manipulate us to be happy or unhappy, maybe even the way we vote. But the reality is, they didn’t chain us here. We sat down.

It also occurred to me that these aren’t our only caves. As we move through our days, markets, advertisers, politicians, and even the new media try to get us to sit in their version of the cave. We all move through these caves, and we pay admission to them.

The current election cycle, with its madness, is dedicated to making us think that the shadows are the truth. I don’t mean this in the conspiracy theory sense, but more in the observation that we don’t really get to see the world as it is, because it is not perceived as the thing that sells.

In the Republic, Socrates talks about what happens to these prisoners if they are brought out of the cave and into the light.

Will he not fancy that the shadows which he formerly saw are truer than the objects with are now shown to him?

And if he is compelled to look straight at the light, will he not have a pain in his eyes which will make him turn away to take refuge in the objects of vision which he can see, and which he will be conceive to be in reality clearer than the things which are now being shown to him?

We wonder why people disregard evidence that goes contrary to their belief, but Plato recognized this weird behavior over two thousand years ago. The only explanation is that we are living in these caves.

The Internet has given everyone the ability to chain themselves into the cave of their choosing. They will not need to be confronted with facts and ideas that go against their beliefs — that is unless they want to crusade against misguided shadows. If they hear a shadow somewhere saying something that is “wrong,” then they will comment. (Never read the comments.)

It is interesting  that people will say terrible things to friends, family, and strangers online, through comment threads and on message boards. they will use the worse language and imagery they can think of and treat each other terrible. You often hear people say words to the effect that they would never say those things in the physical presence of people. I think it is because on the Internet we are all shouting at shadows.

It is easy to say something terrible or hurtful to people when they are just shadows. While it would be best if we could all take off the chains and step into the light, the second best option is to remember that the shadows are cast by people, who are chained just like us.

 

Modern Works: Should I Stay or Should I Go? “Leap” By Tess Vigeland

Leap: Leaving a Job with No Plan B to Find the Career and Life You Really Want by Tess Vigeland
My rating: 4 of 5 stars

Have you ever thought about just saying ‘Forget it, I am not going into work tomorrow?’ even if you didn’t have something else lined up? This book is about people who have done just that.

Tess Vigeland starts with her own experiences in leaving Public Radio’s Marketplace without a plan B in place. Much of the book is structured as a memoir, but it is designed to help people ask the questions of themselves about whether they should stay or go. One of the most interesting ideas is whether or not quitting something is as bad as it is made out to be. We are all taught early on not to be quitters, but there are times when it makes sense to walk away.

This is not a how to book, but there are plenty of references in it for people who want to follow up with those kinds of reading. Instead this is about preparing yourself mentally and emotionally to make a change when you need the change to happen — even is there is no plan B in place.

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