Archive for the ‘Politics’ Category
ONE definition of Yoga is the integration of the spiritual and material realms in the human being, making a union of Heaven and Earth.
Given this definition, it is possible to approach politics as a form of Yoga. This would of course be very different from the usual practice of politics today. Rather, it would try bring into social affairs and institutions of government divine and eternal principles of Truth, Beauty and Goodness.
While we’ve grown accustomed to think of politics as selfish and egoistic, in truth it is something that can glorify the Divine. Among the animals only human beings have devised such things as governments and elections — methods with which, if used rightly, we can greatly improve our lives and planet.
Today the world is in great peril, with a dangerous combination of growing populations, militarism and materialism, combined with threats to the environment and climate. But since we believe in a benevolent and superintending Spirit, we remain confident that solutions will reveal themselves in due time.
Putting these two thoughts together, we may see that political institutions like elections and voting, if approached rightly, give us a means of shaping a positive future.
What does it mean to approach politics rightly? Some basic guidelines are evident. First we know that our choices should be governed by unselfish rather than selfish or egoistic aims. Our goal as ‘yogic voters’ should be to better the condition of all, not only of some. Further, it follows from the principles of Yoga, that our actions should seek to unify, not divide members of society. In addition, right politics and voting should leave our mind more calm and peaceful, not agitated and angry. These principles alone would exclude perhaps 90% of usual politics.
Today we are faced with one great need above all, which is to end the terrible program of constant war that our country (that is, the government and corporations) has pursued. To help you exert a countering and correcting force of Love, I have placed my name on the ballot in the June 7 primary as an independent peace candidate for US Congress in our district. A vote for me will be recognized as a vote for peace. In this way the ordinary process of an election is turned into a referendum against war and for peace. Since we do not have direct referendums on war, this means of producing one appears promising and I hope others will follow the example in future elections.
Every vote for peace will have a positive karmic effect, helping to improve our country and world. It is to enable you to gain positive karma for yourself and others that I am running. The direct goal is not to win the present election, but to begin the journey to peace.
I may add that the alternative — to vote for a Democrat or Republican politician — would, in my opinion, have little effect, as both represent materialistic values and the differences between them are negligible; I also believe they habitually promote divisive issues with the aim of diverting public attention from more fundamental needs for change, such as ending war.
Therefore please let me ask that you visit my campaign website and consider voting for peace.
If you should like to share this information, that would also be appreciated as I am relying on grassroots means of reaching voters.
Written by John Uebersax
May 20, 2016 at 3:50 pm
Posted in 2016 election, Culture, Culture of peace, Drone strikes, Gandhi, Humanism, Idealism, Imperialism, International Affairs, Love, Materialism, Middle East, Militarism, MLK, Moral philosophy, News, Occupy Movement, Peace, Philosophy, Politics, Prayer, Reform in government, religion, Social philosophy, Values, Voting, Yoga
A neighboring tribe became jealous of their success, and began to raid them, stealing their cattle and corn. The chief then raised an army of strong men. The next time the enemy tribe raided them, the chief and his men delivered a sound defeat, and they never attacked again. Nevertheless to discourage further mischief the tribe decided to keep a some men permanently armed and ready to defend them.
The chief grew old and his son then became leader. Unlike the father, the son was selfish and greedy. No matter how much he had, he always wanted more. He depleted the public treasury until he had amassed a great fortune. Then he began to eye the wealth of neighboring tribes, and sent raiders to steal from them. When the neighboring tribes protested and tried to defend themselves, he sent soldiers to intimidate them and demand tribute. The other tribes, weaker, began to submit.
But the people did not like this. They decided to hold an election to select a new chief.
Yet the son was crafty, and he conceived a scheme to retain his position. He went to the women of the tribe and spoke as follows: “I see how the men of the tribe oppress you women. They make you grind corn, cook, and wash clothes all day, while they enjoy hunting and sitting around the fire smoking their pipes. But if you vote for me in the election, I promise to fix things. I will improve your status relative to the men, and redress this great injustice.” This met with much approval with the women, and they agreed to vote for him.
Then the son went to the farmers and similarly spoke: “I know how much difficulty you have with the cattlemen. They steal your water, and let their cows eat and trample your crops. They grow rich while you grow poor. But if you vote for me, I will fix things. I will see to it that the cattlemen are put in their place. I will take some of their land and money for you to distribute amongst yourself.” This too met with much approval with the farmers.
And so it happened that when the election occurred, all the women and all the farmers voted for the chief; and although nobody else voted for him, he received enough votes to achieve victory. Once secure in his position, he resumed his previous behavior, only more boldly and on a larger scale. He now openly raided neighboring tribes, stealing their things. He hired mercenaries to form a large and invincible army, and taxed his people to pay for it. As the son ruthlessly plundered all the neighbors, the tribe became hated and held in contempt by all.
In time, even the weather changed. The earth would not yield her crops, and the cattle grew thin. The tribe became poor, suffered, and demanded a new leader. Yet every time an election was held, the crafty chief applied his scheme. No matter how poor the tribe became, there were always groups who believed they had less than others, and by exaggerating these disparities and promising to fix them he continued to win. And here is the paradox: that while each group acted rationally — for indeed inevitable differences in the distribution of things among the tribe occurred — when each group only sought greater justice for itself, all suffered greatly.
Thus it was that the people, by continually fighting amongst themselves about how to distribute what little resources remained, collectively had less and less, until they ceased to be a tribe at all, so that now even their name is forgotten.
ALTHOUGH Plato’s Republic is usually thought of as a treatise on government, it is actually much more a work on psychology and religion. After all is said and done, Plato is a moral and religious philosopher (see e.g., More, 1921), and his greatest concern is the salvation of souls (Guthrie, 1975, p. 434 & p. 561). Whatever his level of interest in civil affairs might be, his interest in the interior life is much greater, and the latter ought to be our principal focus in studying Plato.
It would be too extreme to suggest that nothing in the Republic ought to interest political scientists. We have recently seen some very learned and productive investigations of the work by political philosophers (e.g., Schofield, 2007; Harte, 2013). The real issue is that not enough attention is paid to mining the treasures the Republic contains at a psychological, moral, and religious level. It is in these other areas that much more remains to be discovered, and, further, material with arguably greater potential to improve the human condition.
An potential objection to this view is the argument from tradition. “The Republic,” some will say,” has even since ancient times been understood as principally a literal work on politics; we have no business changing this time-honored approach.” There are several obvious problems with this reasoning. Rather than pursue them all here, we will mention one important one. As Leo Strauss (1952) noted, writers like Plato often have good reasons to disguise the their true message. Even as far back as St. Augustine (Against the Academics, 3.17-18; cf. Ficino, Epist. 1.13, To Bessarion) the suggestion has been made that Plato needed to veil his message, because its religious and moral themes are too threatening to the greater number of people whose principle concerns are materialistic.
The City-Soul Analogy
Discussions of city and psyche are integrally linked in the Republic. The work begins with Socrates (Plato’s mouthpiece in the work) proposing to some companions to investigate the nature of Justice. At first it’s not exactly clear whether he means Justice in a state, in an individual, or both. By the end of Book 1, where Socrates’ arguments revolve around the idea that the just man is happiest, it begins to seem that the greater concern here is personal morality and psychology. At the beginning of Book 2, Socrates, suggesting that his previous arguments were not fully convincing, suggests to take a different course, namely via the city-soul analogy (Annas, 1999; Blössner, 2007): because it’s hard to visualize Justice as it operates in our own souls, and since the same principles of Justice operate in souls and cities, we can, using the “letters writ large” (Rep. 2.368c–2.369a) in cities, learn about souls.
Socrates then proceeds to describe a hypothetical just city, and several less just ones. However dozens of times he takes pains to remind us that everything said about cities also applies to souls (see Waterfield, 1993, p. xvii for a partial list of instances).
Literal or Allegorical?
A reasonable position, then, is that some descriptions of just and unjust cities in the Republic can be interpreted literally, but other instances should be understood more with concern for their allegorical meaning. How then, may we choose which approach to take in a particular case?
Elsewhere I have attempted to frame this question in a rigorous way, applying the principles of probabilistic evidence evaluation (Uebersax, 2015). Ultimately, though, this simply supplies a formal justification for what common sense already tells us: if a passage makes sense literally, interpret it so; if it doesn’t, and if we can find a plausible allegorical meaning that fits with what we think Plato’s overall psychological and moral message is, then interpreted it allegorically.
We may further consider the ancient Greek exegetical concept of a skandalon or ‘stumbling block.’ This refers to something an author intentionally places in a work to serve a twofold purpose. First, it trips up those who aren’t likely to profit from the real message by sending them down a wrong track. Second, the incongruity of the skandalon alerts more attentive readers that there’s a hidden meaning beneath the surface. So, for example, if a myth portrays a god as acting in a truly scandalous way, we ought to look for an allegorical instead of a literal meaning.
The preceding considerations suggest a practical interpretative strategy we might take with the Republic. If a section seems to make good sense understood politically, then interpret it at a political (and, because of the city-soul analogy, also a psychological) level. However if it seems absurd, ridiculous, completely impractical, opposed to common sense, or morally objectionable, take that as evidence that it is an allegory.
Such then, is our guiding hypothesis. It is only a conjecture until we can demonstrate it in action. That we propose to do here by taking a particularly clear case where literal interpretation gets us nowhere, namely the discussion of the so-called nuptial number in Book 8.
The Nuptial Number
For millennia people have puzzled over a section of Plato’s Republic that describes the so-called nuptial number (Rep. 8.545d−8.547a). This occurs within the speech of the Muses, wherein Socrates playfully claims to speak for the gods. By what seems at face value an implausibly complex formula, he derives a number that allegedly designates the optimal time for marriage and procreation amongst the guardians of the hypothetical just city. Much earlier (Book 3) Socrates has proposed that citizens in this city either comprise, or should be thought of as comprising, separate races that correspond to the metals of gold, silver, bronze, and iron. At the beginning of a well-constructed state, the guardians are of the golden race. By their marrying at a certain point (indicated by the nuptial number) in a great planetary or cosmic cycle, the chances are maximized that guardians’ offspring will themselves be golden and hence well suited to protect and rule the city. Otherwise less noble children will be born, who will not guard effectively; conflict will ensue, and the city’s integrity will be imperiled.
Read literally, it would seem that Plato is advocating eugenics, astrology and a strange number mysticism. We are not constrained to read Plato literally here, however, and may instead consider the possibility he means this allegorically. Below we consider a plausible psychological interpretation of this enigmatic material.
We begin by restating a leading premise already discussed in previous articles (e.g., Uebersax 2014a). Modern psychology has learned a fair amount about the plural character of the human psyche. In the 20th century, numerous theories were advanced to account for it (Rowan, 1990 and Lester, 2010 supply thorough reviews of this extensive literature). Among the more prominent figures associated with this view are Carl Jung, Roberto Assagioli, Virginia Satir, Alfred Adler, Andras Angyal, George Kelly, John Watkins, James Hillman, and Eric Berne (earlier work by William James should also be mentioned).
The consensus opinion of these writers is that, although in one sense each of us is a single self, in another sense ones mental life can be meaningfully understood as a community of different processes, structures, or entities variously called sub-personalities, subegos, roles, identities, ego states, belief structures, schemata, agents, and various other names. These subselves (a convenient generic term) range from very well developed structures (e.g., full-fledged alter-egos or pathological multiple personalities), to the transitory states of mind, moods, or dispositions we all experience. Even without this impressive body of theory, common sense reveals that each of us is as many persons as we have different social roles, projects, desires, appetites, interests and hobbies, relationships, affiliations, and so on. The total number of such subselves for any given person may easily number into the hundreds or thousands.
We need not, in any case, commit ourselves to the belief that these are real entities. Subself theory may, alternatively, be thought of as a convenient metaphor for the basic multiplicity of ones roles, dispositions, and states of the psyche.
The existence of so many subselves sets the stage for conflict among them — a fact only too well known to each of us. To minimize conflict, so that our psyche and our life are as harmonious as possible, we need to effectively govern this inner community, lest conflicts and factions born of opposing goals and beliefs emerge. Considering what a complex problem this is, and that implications of success or failure are so vital to our well-being, we can easily believe that it did not escape the notice of so astute a psychologist as Plato. The city-soul analogy in his hands is a powerful tool. With it he can investigate principles of inner government that would be difficult or impossible to describe or conceptualize otherwise.
To re-state our premise in the simplest terms, it is that any feature of the city which Plato describes in the Republic must have some psychic counterpart, something to do with the city of our soul, psychopolis. If we do accept this view, then how might it illumine the meaning of Plato’s problematic nuptial number?
What I propose is that by births here, Plato is referring to the process by which we give birth to new subselves. If one attends to the matter, one easily discovers that new subselves are born very often — daily, or even more frequently. For example, suppose that one is concerned about ones finances. Eventually a new scheme to make money is born. One then begins researching, planning, and eventually putting a plan into action. These in turn bring into being more new roles, interests, skills, attitudes, mental associations, and so on. New subselves come into being and join the myriad others that jointly define ones personality. This process goes on regularly throughout life.
Now consider, too, that of these births, some are “well-born” or “fortunate” (Rep. 8.546d) — say a plan for charitable activity — and others, like a scheme for revenge, are unworthy. A gradation in moral soundness of subselves and their associated thoughts, I propose, is what Plato is getting at when he describes various races of citizens as golden, silver, bronze, and iron. He is referring to subselves and thought chains of varying degrees of nobility or baseness. A new plan, desire, or subself born from contemplation or some noble virtue like Hope, Love, or trust in or gratitude to God, would be a child of the golden race in Plato’s framework. One conceived in anger would perhaps be a bronze child. One concerned with money or sensory pleasure might be an iron offspring. It hardly needs pointing out that adjectives like golden, silver, noble and base are extremely common and universally recognized moral metaphors. We distinguish, for example, between noble and base motives, remark that an especially virtuous person has a heart of gold, and so on.
The Tyrant’s Progress
The context in which Plato’s nuptial number occurs is significant. It begins the long section in the Republic where Plato describes the Tyrant’s progress. He explains that, when cities are not ruled in the ideal way, which is to say by the love of Wisdom and Virtue, then they follow a characteristic pattern of decline, culminating in mob rule and finally tyranny. At each stage Plato explicitly reminds us that it not only applies to cities, but to an individual soul. Much more than in civil politics, our greater concern is that our own soul not descend into tyranny. Once we fall from a state of grace, where piety, humility, and love of Wisdom direct our thoughts (the psychic counterpart of the ideal city), the usual course, Plato suggests, is a progressive descent through the psychological counterparts of timocracy (rule of honor), oligarchy (rule by greed), mob rule, and finally tyranny. Psychologically, mob rule correspond to an aimless alternation from one transient interest to another; this, unfortunately, characterizes the mental life of a great many people. In the tyrannical condition, ones thoughts and actions are dictated by the narrow interests of a single subself; conditions like drug or alcohol addiction or compulsive gambling are extreme examples.
The Tyrant’s progress, then, is an allegory Plato uses to describe the fall by degrees of the psyche to a state of extreme moral disorder (see Uebersax, 2014b). Elsewhere, for example in the Chariot Myth of Phaedrus, the ascent from the Cave in the Republic, and Diotima’s Ladder of Love in the Symposium, Plato addresses the complementary arc of moral ascent or salvation. The saved condition or state of grace is metaphorically described, I believe, by the myths of the Upper World in Phaedo, and the Reign of Cronos in Statesman.
It is this great, recurring cycle of fall and redemption in our moral life to which Plato allegorically refers. He seems to suggest that there are certain stages in this cycle that are more favorable for the birth of new subselves. When in a state of grace (or the psychological equivalent), our children — new plans, projects, or interests that we conceive — will be golden. Conversely, when we are in a phase of moral decline our mental children will have baser natures, and might bring us more grief than goodness.
Discernment, Faction and Conflict
It was in order to understand the origin of faction within the city that Socrates first invoked the Muses in a mock-serious tone:
“How, then, Glaucon,” I said, “will disturbance arise in our city, and how will our helpers and rulers fall out and be at odds with one another and themselves? Shall we, like Homer, invoke the Muses to tell ‘how faction first fell upon them?’” (Rep. 8.545d; cf. Iliad 1.6).
Then, in speaking for the Muses, Socrates imagines they would urge the citizens to procreate only in accord with the nuptial number, as this will best ensure golden offspring. At issue is having new generations of rulers who can direct the city wisely. If they contain baser metals, they will attempt to manage the city by means other than Wisdom (for example, by force), and then factions and conflict will emerge. Eventually a coalition will unseat the government, and a worse regime will ensue. Therefore to produce golden children is of vital importance. If offspring are born unseasonably, then:
“the rulers selected from them will not approve themselves very efficient guardians for testing Hesiod’s and our races of gold, silver, bronze and iron. And this intermixture of the iron with the silver and the bronze with the gold will engender unlikeness and an unharmonious unevenness, things that always beget war and enmity wherever they arise. ‘Of this lineage, look you.’” (Ibid. 8.546e−8.547a; cf. 3.415b)
So too, if we give birth ‘in season’ to golden thoughts and subselves, then these will rule psychopolis; we will remain in a condition of psychological grace. They will effectively guard the acropolis of our soul, discerning the nature of new subselves, thoughts, and passions, and keep baser ones from reigning (Ibid. 8.560b-c).
But if we beget subselves during times of moral fall — while in a state of anger or worrying about money, for example — the great danger is that they will become our rulers; and when rulers such as these occupy the citadel, it is inevitable that factions will arise within us, conflict and unhappiness will result, and we will decline still further. This progressive decline is the central psychological theme of Book 8 and the first part of Book 9, as Plato chronicles the Tyrant’s progress. All this is set in motion when the rulers beget children at unfavorable times.
As to Plato’s exact formula for the nuptial number, I would not care to offer an interpretation, and the reader will see I have scrupulously avoided it. Maybe there are some subtle psychological metaphors in it, or perhaps it’s just an artistic flourish with no special meaning. Then again, maybe he’s setting a clever trap to sidetrack those who aren’t intent on finding the deeper moral meanings in the work.
Nevertheless if what we have ventured to say is true, then knowing even this much might be of considerable practical value. It enables us to have more conscious awareness of the birthing of new subselves. One can ask oneself, “Is this particular new subself one I really want to cultivate?” A consideration of ones moral state at its conception may allow one to weed out some of the baser schemes before they go too far. If this is Plato’s meaning, then he shows himself to be at once most practical and subtle. It is also precisely the kind of insight that can be easily communicated by means of his city-soul analogy, but perhaps difficult by other means.
This is not the only place where Plato refers to golden, silver, bronze, and iron races. The theme figures prominently in his discussion of the so-called Noble Lie (Ibid. 3.414a−415d). A later article will discuss this, as well as Plato’s source, Hesiod’s Ages of Man myth in Works and Days, arguing that these also should be understood at the level of psychological and moral allegory.
1st draft (Jan. 2016)
Annas, J. Platonic Ethics, Old and New. Ithaca: Cornel University Press, 1999; Chapter 4, The Inner City, pp. 72−95.
Augustine of Hippo. Against the Academics (Contra Academicos). Tr. John J. O’Meara. Westminster, Maryland, 1950.
Blössner, Norbert. The City-Soul Analogy. In: Giovanni R. F. Ferrari (ed.), The Cambridge Companion to Plato’s Republic (Ch. 13, pp. 345–385 ). Cambridge, 2007.
Guthrie, W. K. C, A History of Greek Philosophy. Vol. 4. Plato, the Man and His Dialogues: Earlier Period. Cambridge University Press, 1975.
Harte, Verity. The Politics of Ignorance. In: Eds. Verity Harte, Melissa Lane (eds.), Politeia in Greek and Roman Philosophy (pp. 139−154). Cambridge, 2013.
Hoerber, Robert G. The Theme of Plato’s Republic. Dissertation. Washington University, St. Louis, 1944.
Lester, David. A Multiple Self Theory of Personality. New York, 2010.
More, Paul Elmer. The Religion of Plato. Princeton, 1921.
Rowan, John. Subpersonalities: The People Inside Us. London, 1990.
Schofield, Malcolm. The Noble Lie. In: Giovanni R. F. Ferrari (ed.), The Cambridge Companion to Plato’s Republic (Ch 6, pp. 138–164). Cambridge, 2007.
Shorey, Paul (tr.). Plato’s Republic. 2 vols. Loeb Classical Library. Cambridge, MA, 1937 (v1), 1942 (v2).
Strauss, Leo. Persecution and the Art of Writing. New York, 1952.
Uebersax, John. Psychological Correspondences in Plato’s Republic. 2014a. Online document. author website.
Uebersax, John S. The Monomyth of Fall and Salvation. 2014b. Online document. Author website.
Uebersax, John. Is Plato’s Republic About Politics or Psychology? What Can Bayes’ Rule Tell Us? 2015. Online document. Author website.
Waterfield, Robin. Republic. Oxford University Press, 1993.
IT SEEMS I’m always trying to get people to read Emerson. Why? Because I’m convinced his writings contain solutions to many of today’s urgent social problems.
Perhaps Emerson’s most important contribution is a concept that he refers to throughout his works, calling various names, but most often Universal Mind. This term invites a number of unintended meanings, tending to obscure Emerson’s important message.
Universal Mind may at first glance seem a vague, new-agey reference to some cosmic super-intelligence, but that’s not what Emerson means.. The concept is more commonplace, down-to-earth and practical. It could perhaps better be called the Human Nature, Universal Human Nature, or Man. For now, though, I’ll stick with Emerson’s term, but put it in italics instead of capital letters to demystify it. What, then, does Emerson mean by the universal mind of humanity?
It is, basically, all human beings share a common repertoire of mental abilities. Just as insects or lizards of a particular species share a common natural endowment of behavioral instincts, so all humans have a common natural set of mental skills, aptitudes, and concepts. (In fact, sometimes uses the word Instinct instead of universal mind.)
For example, consider a basic axiom of plane geometry: that two parallel lines never intersect. Once this was explained to you in high school, at which point you said, “Oh, I see that. It’s common sense.” This is the Emersonian universal mind in action. Every other geometry student has the same response. The ability to ‘see’ this is or ‘get it’ part of our common mental ability as human beings.
And the same can be said of hundreds, thousands, or more particular elements of human knowledge. These cover many different domains, including basic principles of mathematics and logic, artistic and aesthetic judgments (all human beings admire a beautiful sunset, all see the Taj Mahal as sublime and beautiful), moral principles (what is just or fair?), and religion (e.g., that God exists and deserves our thanks and praise.)
By the universal mind, then, Emerson merely means that plain fact that all or virtually all members of the human race share a vast repertoire of common mental abilities, concepts, judgments, and so on. This is not wild metaphysical speculation. It is an empirically obvious fact. Without this implied assumption of universal mind, for example, criminal laws and courts would be pointless. The mere fact that we hold people accountable for criminal misdeeds implies a shared set of assumptions about right and wrong, accountability for ones actions, etc.
Now it is true that one may, if one wants, elaborate the principle of a universal human mind and add all sorts of metaphysical speculations. Some do. They see this universal mind as deriving from the principle of all men being made in God’s image and likeness. These are important considerations, but they are, in a sense, secondary ones. More important is that is, it is important that all people — theists and atheists, metaphysicians and empiricists alike — can agree on the existence of the universal human character. Said another way, it is vital that we not let disagreements over metaphysics obscure or distract us from this more important consensus that there is a universal man or universal mind.
Why? Because this concept — something we all assume implicitly — has been insufficiently examined and developed at a collective level. It needs to become a topic of public discourse and scientific study, because its implications are enormous. We’ve only just begun this work as a species, as evidenced by the fact that we as yet haven’t even agreed even on a term! It’s always been with us, but only lately have be become fully aware of it. This realization is a milestone in the evolution of human consciousness and society.
Maybe I’ll write a followup that discusses the specific ways in which this concept, fully developed, may advantageously affect our current social conditions. For now I’ll simply list a few relevant categories where it applies:
Human Dignity. Each person has vast potential and therefore vast dignity. Each carries, as it were, the wisdom and the sum of potential scientific, artistic, moral, and religious capabilities of the entire species. Any person has the innate hardware, and with just a little training could learn to discern the technical and aesthetic difference between a Botticelli painting from a Raphael, a Rembrandt from a Rubens. Each human being is sensitive to the difference between a Mozart piano sonata and one by Beethoven. And so in Science. Any person could understand the Theory of Relativity suitably explained. Or differential equations. Or the physics of black holes.
Consider this thought experiment. If the human race made itself extinct, but aliens rescued one survivor, that one person could be taught, almost by reading alone, to recover the sum of all scientific, moral, and artistic insights of the species! The entirety of our collective abilities would live on in one person. And, more, that would be true regardless of which person were the survivor. So much is the vast ability and dignity of each human being.
Education. It exceeds what we currently know to assert that all possible concepts already exist fully developed, though latent, in each person. But we can assert that all human beings are hard-wired in certain ways to enable to form these concepts when supplied with suitable data. In either case, the implication is that education does not instill knowledge, so much as elicits the pre-existing aptitudes. Further, in keeping with the preceding point, the universal mind means that no person is limited in their ability to learn. Each person is a Genius. We should do our utmost to make this potentiality a fact for as many as possible. Education should be lifelong, not something relegated to the first 18 years of life.
Arts are not the peculiar luxury of the elite upper class. Shakespeare, Mozart, and Raphael are the common heritage of all. We need to take much more seriously the basic human right to have each ones divine artistic nature flower.
Economics. Today economics has become the main frame of reference for conceptualizing all human progress. We must rethink this, and give greater allowance for seeing the flourishing of the universal man as our goal. Nobody can be happy with vast potentials unfulfilled. It is not the way of nature. We must get it clear in our thinking, individually and collectively, that the business of society is to empower the individual.
Social discourse. All solutions to social ills already exist latent in Man’s heart. The phrase ‘common dreams’ is more than a euphemism. We do have common ideals, great ones. Our social discourse should aim for mutual insight and self-discovery. Answers are within: one’s within oneself; but also, because of the universal mind, ones within the other as well. Instead of argument and debate we should aim for dialectic: a joint uncovering of ideals and guiding principles and raising of consciousness.
Government. To much of modern political philosophy assumes the principle of nanny government. People are wiser than governments. We should insist that the first priority of government is to make itself unnecessary. Liberate the universal man — the ultimate moral force on earth — and see how much things improve without government intervention!
Foreign policy. All men are at the core alike. All respond to the same appeals to Reason and Morals. All have equal worth and dignity. All are designed for cooperation, friendship, and love. Any foreign policy which denies these realities does not conform with nature and cannot succeed.
As noted, Emerson’s discussion of the universal mind is found scattered throughout his works. Emerson was not systematic, but nevertheless his message comes across very clear. Some of his works most relevant this theme are Self Reliance, Intellect and Art (Essays, First Series), The Poet and Politics (Essays, Second Series), and Genius and Religion (Early Lectures).
Emerson, Ralph Waldo. Complete Works of Ralph Waldo Emerson, Centenary Edition. Ed. Edward Waldo Emerson. Boston, 1903–1904.
Online edition (UMich): http://quod.lib.umich.edu/e/emerson/
Emerson, Ralph Waldo. The Early Lectures of Ralph Waldo Emerson, Volume 2. Ed. Stephen E. Whicher and Robert E. Spiller. Cambridge, MA, 1964.
Written by John Uebersax
June 22, 2015 at 10:13 pm
Posted in American Transcendentalism, Cognitive psychology, Cultivation of the Intellect, Cultural psychology, Culture, Economics, Education, Education reform, Globalization, Higher Education, History, Humanities, Idealism, Law, Libertarian, Literature, Love, Materialism, Media brainwashing, Militarism, modernism, Moral philosophy, Politics, Psychology, Reading, Reform in government, Renewing America, Scholarship, Self-culture, Social philosophy, spirituality, Transcendentalism
Top Ten Reasons to Vote for Third-Party Candidates
10. Wall Street owns Republican and Democratic parties.
9. At 5% mark, third parties start getting federal campaign funds.
8. Winning not the only purpose of voting
7. Benefits future generations
6. If third parties affect outcome, big parties may change platforms.
5. Won’t be a ‘useful idiot’
4. Public debate of real issues
3. Maintains & expands third-party ballot access
2. Your name not on US bombs
1. Signals hope to other Americans
ELECTION 2016 can be a tragedy or not, depending on how we approach it.
I mean ‘tragedy’ here not so much in the colloquial sense of simply something bad, but in a more technical sense associated with game theory: a terrible outcome that develops almost inexorably, though it might have been easily avoided. (One example of a tragedy in this technical sense is the prisoner’s dilemma, about which I’ve written previously.)
The tragedy of 2016 would pit Hillary Clinton against some yet-unnamed Republic opponent, in a bitter struggle in which Hillary would win a close race, and where 99% of voters would vote Republican or Democrat, neglecting third parties (as in the previous two elections). The real loss would be to further engrain the two-party (and Wall Street) hegemony of American politics, with the result of further degradation of our economy, foreign policy, and quality of life. And, because nothing would change, in the 2020 and 2024 elections the same thing would happen again, and so on ad nauseam.
Let’s be honest. Hillary, while she might be arguably be marginally better than a Republican opponent, is per se not a good candidate for President of the United States (as even many more enlightened Democrats would agree). Beneath a veneer of concern for the welfare of the community is a huge amount of personal ambition, egoism, and arrogance. She is also beholden to corporate special interests, and eager to use war to benefit US commercial interests (as evidenced by her support for the vicious military ouster of Qaddafi in Libya).
Please understand, the point here is not to bash Hillary. Hillary, personally, is incidental to the main point. But her defects must be honestly noted in order to substantiate the real issue here: that many Democrats will vote for her knowing and despite these things.
What prompts this article is that the other day it occurred to me, in a sort of flash of insight, how this impending tragedy could and should be avoided. The concept relates to how we view what an election is, and what our duty and role as voters are.
The Power Theory of Voting
What I would propose is that there are two possible models or theories about what voting for a political candidate is all about. The first model corresponds to the status quo — what has happened in recent years and what will potentially happen again in 2016.
We’ll call this the pragmatic theory or power politics model of voting. By this view one sees voting as a means to exert ones personal force in an arena where all other voters, with various value systems, do the same. To the extent that this is a strictly pragmatic activity, it is a-moral: the end justifies the means. Such is characteristic of a Hobbesian society: the bellum omnium contra omnes, or war of each with all.
While at first glance this may seem a normal and obvious way for one to promote ones preferred social agendas, its basic wrongness — or wrongness in principle — can be easily shown by carrying the same principle to more extreme levels. If voting is supposed to be a pragmatic exercise of personal power, then one should logically use any means possible to sway an election towards ones desired end (so-called political realism). Mudslinging, propaganda, lying, or even cheating — casting two votes, bribing others, ballot-box tampering — are fair game. And, in fact, all of these have been used by both parties and justified based on the end justifies the means principle.
Yes people instinctively know these things are wrong. And this common knowledge calls into question the underlying principle: whether the legitimate and intended purpose of an election is in fact for people to attain an end or to exert selfish power.
I grant that the reader may not see where I’m headed at this point and the preceding statement may seem puzzling, but it will become clear momentarily.
The Idealism Theory of Voting
I wish to suggest that there is another viable and plausible approach one may take to voting. We’ll call this the Idealism theory. According to this view, an election is like a vast national opinion poll or referendum, in which each individual is asked, “What do you believe should happen? What are your true beliefs concerning fundamental political and social principles?” One then expresses ones true beliefs by endorsing the candidate whose platform is most similar to them.
Let’s note the great virtue of the Idealism model: unless voting is approached in this way, there is virtually no other means by which the collective Ideals of a society can find themselves ultimately expressed in political institutions and programs.
Voting is arguably the one and only chance you have as an individual to bring your deepest hopes, aspirations, and instincts to bear on the deeply important issue of constructing, however gradually, a more Just, Good, True, and Beautiful world. It is the only means by which the common moral vision of humanity can contest the juggernaut of blind social forces, Wall Street, and government corruption. This voting your Ideals is an incredibly important, even a sacred task. You are God’s emissary in the social sphere, your vote a divinely appointed task.
But voting is mere egoism if conducted at the level of selfish pragmatism.
What would the Idealism model imply for the 2016 presidential election?
For Democrats, I believe those who vote according to Ideals and conscience would find the Green party candidate the best choice. For Republicans, the Libertarian or possibly Constitution party candidate would be the true and honest choice. Voting for these candidates, then, would manifest true Ideals, and contribute to the long term common good; voting expediently, against ones principles, for the Republican or Democrat status quo, Wall Street, pro-war candidates would be unethical.
Most of all, anyone who rejects US militarism in principle should not vote for any candidate who does not publicly denounce war. War is insane. Any candidate who does not publicly denounce war publicly announces their moral derangement. It is immoral in the utmost to vote for a morally deranged presidential candidate!
The Practical Value of Idealism
By Idealism here we don’t mean the starry-eyed, Pollyanna kind. Idealism in its finer sense — that which expresses our greatest aspirations and hopes — is the highest form of pragmatism. It is by the actualization of our Ideals that we become most happy and satisfied. Mere practical considerations, when detached from Ideals — and even more when they are antithetical to them — are self-defeating, because they ignore, deny, or even oppose the integral connection between moral virtue, truth, and happiness.
As tangible evidence of the practical value of Idealism in this context, consider this. If third-party presidential candidates, collectively, gained as little as 5% of the popular vote (in 2012 the number was 1.7%) , then in the next election we’d say greater respect paid to third parties. It would create pressure to include third-party candidates in the televised debates. The range of issues and options discussed during the campaign would be greatly widened. Suddenly, ideas like clean air or peace would become topics for public discussion again!
Further, if any individual third-party candidate received 5% of the vote — far from an unattainable result — that party would become eligible for federal campaign financing in the next election. A snowball effect would commence.
Thus, even beyond its moral implications and consequences, the level at which your vote becomes numerically meaningful — or even individually decisive — is much lower than you suppose. Yours could be the vote that pushes a candidate over this critical 5% threshold.
Written by John Uebersax
April 26, 2015 at 1:46 am
Posted in 2016 election, Anti-war, Culture, Election, Idealism, Imperialism, Militarism, Moral philosophy, News, Occupy Movement, Peace, Political parties, Politics, Public opinion, Reform in government, Renewing America, Social philosophy, Third parties, Values, Voting
The fascist, Wall Street duopoly that controls Washington would be broken were even one local Democrat action group to issue a statement saying, “This election we will vote en masse for the Green Party candidate in protest, even if that means a Republican will win.” Or were a Republican group to break ranks and vote Libertarian.
Until that happens, until someone, somewhere calls the bluff of the two parties, as long as the status quo parties can rely on people voting against the other party, no matter how rotten the candidate of ones own party is, nothing will change.
If the Democrats or Republicans were to lose even a single seat in the House or Senate because of third-party protest votes, they would immediately begin changing their platforms to win back voters.
Call their bluff. There is no meaningful difference between a Wall Street Republican and a Wall Street Democrat. Stop fooling yourself into thinking that you have to vote for one to prevent the other from winning!