[T]he truth is neither relative nor illusory nor a function of the prevailing structure of power — but also … the truth is many-sided; … none of us has a lock on it; and … we can best approach it through the patient accumulation of facts and a vigorous and fair contest of ideas.
Almost all the world’s greatest philosophers and poets have faced up to the paradox and incongruities that confront us when we consider ourselves and our humanity. From Psalm 8 to Shakespeare’s great soliloquy in Hamlet, many of the world’s most beautiful and profound reflections have focused on the paradox of man and woman. As part of humanity, we humans are so small and so great, so strong and so weak. We rise so high and we sink so low. We are body and we are spirit. We are mortal and we are immortal. We have a grandeur and we have a pathos. Sometimes our little lives seem like a momentary fleck on the heaving ocean, yet we are all always the center of our own universe while we live, and together as humanity we are the most powerful and influential creatures in the whole animal kingdom. We can see things as they are; we also know the way things ought to be, and sometimes the difference makes us laugh and sometimes it makes us cry. What other beings in the universe are like us in these ways? What explains this paradox and these incongruities, and even more, how can we hope to reconcile them in a way that makes life meaningful?
Let me make a general observation — the test of a first-rate intelligence is the ability to hold two opposed ideas in the mind at the same time, and still retain the ability to function. One should, for example, be able to see that things are hopeless and yet be determined to make them otherwise. … I must hold in balance the sense of the futility of effort and the sense of the necessity to struggle; the conviction of the inevitability of failure and still the determination to “succeed” — and, more than these, the contradiction between the dead hand of the past and the high intentions for the future.
Generally, our civil liberties protect our freedom to make our own choices in life. But some civil rights claims—the ones that assert a right to be immune from discrimination practiced by our fellow citizens—require the government to constrain people’s free choices. ¶ This tension is unavoidable in a society that strives to be both decent and free. A decent society will admit that there must be some limits to individual freedom, that some uses of individual freedom are wrong enough or damaging enough that they should not be permitted. At the same time, a free society will admit that many uses of freedom will have to be tolerated, even if they seem unwise or even inappropriate to those who govern. After all, it makes little sense to speak of a free society in which people are free to do only what is officially approved. ¶ The tension between these two principles may be theoretically problematic—at least to those who demand that their society conform to a particular theory. That tension, however, is perfectly satisfactory from a practical point of view. The good society involves various different kinds of goods. These goods cannot all be maximized: maximization of one necessarily entails the minimization of others, and the absolutization of one necessarily means the annihilation of the others. A healthy society, then, tries to strike a prudent balance among these various goods, by keeping them all within reasonable bounds.
Whether the issue of the day on Twitter, Facebook, or cable news is our sexuality, political divides, or the perceived conflict between faith and science, today’s media pushes each one of us into a frustrating clash between two opposing sides. Polarizing, us-against-them discussions divide us and distract us from thinking clearly and communicating lovingly with others. Scott Sauls, like many of us, is weary of the bickering and is seeking a way of truth and beauty through the conflicts. Jesus Outside the Lines presents Jesus as this way. Scott shows us how the words and actions of Jesus reveal a response that does not perpetuate the destructive fray. Jesus offers us a way forward – away from harshness, caricatures and stereotypes. In Jesus Outside the Lines, you will experience a fresh perspective of Jesus, who will not (and should not) fit into the sides. ~ Publisher’s Description
Much historic architecture takes its compositive tension from two theoretically incompatible morphological organizations that correspond to different universes or languages. This technique leads to a certain kind of monster or hybrid characterized by dualism. One of the basic monster assembly techniques involves the union of two organizations with one degree of compatibility and another obvious degree of incompatibility. Unions between different forms and materials can be carried out physically or by processes of chemical fusion. “Dualisms” may refer to limited scopes or can expand and infect all the scenarios affected by architecture, starting with its disciplinary definition, which is challenged by the view that the struggle between two disciplines is intrinsic to the project, or by incorporating a material, formal and geometric contradiction. Likewise, space can be conceived by introducing tension between the lower and the upper parts, or between interior and exterior, or by means of intrusions of varying depths and differing configurations.
Christian Larson argues that the defect in many systems of belief is that what are partial truths are taken to be the whole truth. It is in virtue of that portion of truth that the whole “system” or world view is even plausible. As an example of such a half-truth rounded up to a whole falsehood, Larson critiques what sounds like either idealism or the superstitious belief in the Law of Attraction and the power of positive thinking (a la Rhonda Byme’s The Secret). Larson’s critique in this excerpt of that idea — that “thinking makes it so”, that our mental powers in themselves are so potent that they can determine reality — begs questions, since he was, after all, a major proponent of New Thought. What interests me is his more general observation that the shortcoming in many systems of thought is that they are overblown half-truths. Truths are taken for the truth. His words are one entry into an ongoing project along these lines, collected in “Half-Truths“. ~ Nate
This is why we should care about regulation: because it is the banal way that the modern, liberal, democratic state tries to secure some baseline of justice and flourishing. Government regulations are one of the sorts of “nuts and bolts” that hold together the girders of our social architecture—and are best complemented by other sorts of “regulations,” such as social mores and cultivated virtues. But when we think “regulation,” we generally picture government oversight. ¶ Even if we grant that licensing and state management of commerce have in some ways run amok, we can still witness tragedies and injustices that result from a lack of regulatory protections. As my colleague, Brian Dijkema, noted in the wake of a 2013 factory collapse in Bangladesh, the tragedy was in no small part the result of weak social infrastructure. The challenge is to be able to both critique a choking regulatory Leviathan and still affirm the good of regulation as an institutional expression of care for our neighbor. For every overreaching, micromanaging tentacle of the state that wants to mediate every form of social transaction there is the unnoticed, taken-for-granted inspector or regulation that is preserving health, safeguarding fairness, or even saving lives.
One of the greatest of the problems that have agitated the Church is the problem of the relation between knowledge and piety, between culture and Christianity. This problem has appeared first of all in the presence of two tendencies in the Church — the scientific or academic tendency, and what may be called the practical tendency. Some men have devoted themselves chiefly to the task of forming right conceptions as to Christianity and its foundations. To them no fact, however trivial, has appeared worthy of neglect; by them truth has been cherished for its own sake, without immediate reference to practical consequences. Some, on the other hand, have emphasized the essential simplicity of the gospel. The world is lying in misery, we ourselves are sinners, men are perishing in sin every day. The gospel is the sole means of escape; let us preach it to the world while yet we may. So desperate is the need that we have no time to engage in vain babblings or old wives’ fables. While we are discussing the exact location of the churches of Galatia, men are perishing under the curse of the law; while we are settling the date of Jesus’ birth, the world is doing without its Christmas message.
I believe that the core issue in the pro-life vs. pro-choice debate is whose rights matter most. Is it the rights of the mother or the rights of the infant in her womb? I believe that the answer is yes. … Pro-life advocates allege that pro-choice is not an accurate term, because only one person in the equation gets to choose the destiny of all people in the equation, namely the mother. She has one hundred percent of the decision making power and the infant inside of her has no decision making power, no voice, and no ability to defend her/himself. The idea that a woman should have jurisdiction over her own body also breaks down, because roughly fifty percent of infants in utero are female who have no choice over what happens to their bodies. ¶ Pro-choice advocates allege that pro-life is not an accurate term. This is precisely the concern that an abortion provider voiced to me just one week ago. He said, “As I see it, the so-called pro-life position only applies to one kind of life. After the infant is born, pro-life people tend to disappear from the picture.” He went on to say that over sixty percent of women who come in for an abortion are alone and live below the poverty line. Rarely has this doctor seen or heard a “pro-life” person express any concern whatsoever for her life. … If we don’t show deep concern for both mother and child, … then our religion is lopsided. Until we become both/and on this issue, our religion is not true.
The pursuit of knowledge is a tricky thing. On the one hand, when we discover truth — whether concerning an issue in science, history, theology, or any other subject matter — we should maintain a conviction about it, holding on to our belief with a certain amount of firmness. After all, knowledge is valuable and precious—sometimes even life-saving. In fact, when it comes to moral insight or what Scripture calls wisdom, a biblical proverb says we should be prepared to sacrifice all we own in order to attain it (Pr. 4:7). ¶ On the other hand, the pursuit of knowledge requires a teachable spirit and a willingness to recognize one’s intellectual fallibility on all sorts of issues. We all make mistakes in the intellectual realm, so it is possible that we have erred even regarding beliefs about which we feel most confident. Where we have the strongest convictions we might in fact be entirely ignorant! ¶ So how does one deal with this tension between the need for conviction and the fact of human fallibility? How do we avoid the vicious extremes of closed-minded dogmatism and total skepticism? The answer, it seems to me, lies in open-mindedness, which is generally regarded as a key intellectual virtue.
I come lastly to a third type of intellect, in which Twofold Truth presents itself in a moderate and altogether commendable shape; in which the disparity is not so much antagonistic as complementary, and the result of its functions is not disunion and hostility so much as a broad comprehensive solidarity. For our purpose we may call intellects of this class ‘dual-sighted’ or ‘two- eyed.’ … This ‘double-sighted man’ is by no means the synonym of the nickname common in Puritan history, ‘Mr. Facing-both-ways.’ It rather implies the possession of faculties which enable the observer to see every object in the solid, substantial manner, in the full relief, and with the true perspective that pertain essentially to all double vision. It is the instinctive power and tendency to discern a specific object or a given truth not merely as it is in itself or in one of its prima facie aspects, but in its completeness as a whole and relatively to all its surroundings. We see this quality in the artist who simultaneously with the perception of an object also sees all its different phases as well as its relations to surrounding objects; or again in the general who apprehends by a single glance of his mental vision all the characteristics, bad as well as good, of a given position or military movement. So the philosophers I speak of catch every truth or doctrine, not in its simple and uniform, but in its complex biform or multiform aspect. They are men to whom every affirmation suggests, if only as a possibility, a negative; who intuitively meet every dogmatic pronouncement with an objection, just as a painter infers shadow from light. These are the men who in my judgment have rendered the best service to the progress of knowledge by their comprehensive vision, their cautious Skeptical attitude, their fearless criticism. …
This is a long but exceptionally eloquent and learned dialogue between a group of thoughtful friends in the late 19th century. Dr. Trevor poses the question “whether what is demonstrably true in one subject or from one point of view can be false in another or from a different standpoint?” Their dialogue bookends Trevor’s formal paper, where he argues that whatever may be the case in reality, at least within our own deliberations, “we cannot without the most gratuitous mental suicide allow the subjective co-existence of antagonistic convictions both claiming to be true at the same time”. Trevor begins by noting the severe limits of our knowledge. “The thinker rightly regards himself and his knowledge as a small islet in the immeasurable ocean of the unknown.” He unsparingly traces a history of the ecclesiastic autocracy of theological dogma until reason got its foot in the door and began an insurrection, asserting itself against the “Roman” church as the singular arbiter of truth. Nonetheless, he argues, the phenomenon of competing considerations is not just a byproduct of religious authority, but rather an inescapable aspect of being human, coming at us from many angles: “the Known and the Unknown, individual man and collective humanity, Intellect and Emotion”. Trevor therefore commends the thinker who has “double vision”, the ability to see and integrate various sources of evidence, who is always reticent and reflective, even in conviction. Though it requires treading through some rather dense prose, the discussion of these “Christian skeptics” is a feast of language and thought. At times it captures the spirit of Afterall.net better than I ever could have in my own words. ~ Nate
You see, our predecessors understood that government could not, and should not, solve every problem. They understood that there are instances when the gains in security from government action are not worth the added constraints on our freedom. But they also understood that the danger of too much government is matched by the perils of too little; that without the leavening hand of wise policy, markets can crash, monopolies can stifle competition, and the vulnerable can be exploited. And they knew that when any government measure, no matter how carefully crafted or beneficial, is subject to scorn; when any efforts to help people in need are attacked as un-American; when facts and reason are thrown overboard and only timidity passes for wisdom, and we can no longer even engage in a civil conversation with each other over the things that truly matter — that at that point we don’t merely lose our capacity to solve big challenges. We lose something essential about ourselves.
Yet over the course of time the United States has given rise to its own soft civil religion, and the reason lies in the character and function of civil religion. In the absence of an official religion, what binds a nation together becomes suffused with a sense of the sacred and surrounded with a religious or semireligious aura until it becomes its civil religion. Thus, in essence, civil religion is a nation’s worship of itself.
I kept thinking of the ancient Roman pictures of the keeper of doorways, Janus, the god of beginnings. He has two faces, one looking to the past, the other to the future… The Cambridge Platonists occupy an important middle ground in the history of ideas. They understood the power of modern science… and yet they worked in allegiance with an important Platonic philosophical and religious heritage spanning ancient, medieval, and Renaissance philosophy. They forged an extraordinary synthesis designed to incorporate modern science while retaining what they believed to be the best of Greek and Hebrew wisdom. Like Janus, the Cambridge Platonists invite us to adopt that double vision of looking both to the past and to the future… Some artists, scientists, and religious practitioners complain that philosophy of art, science, and religion utilize misleading pictures of the way art, science, and religion are actually practiced. For better or for worse, the Cambridge Platonists were philosophers of religion and, at the same time, committed to the practice of religion. They practiced the very thing they were studying and philosophically reflecting on, and in that respect the Cambridge Platonists were like artists or scientists working out a philosophy of art or science. They also thereby raise questions about the roles of detachment and religious commitment in the course of philosophical inquiry.
I have argued that if the ambiguists mean to be subversive about anything, they need to be conservative about some things. They need to be steadfast supporters of the structures of openness and democracy: willing to say “no” to certain forms of contest; willing to set up clear limitations about acceptable behavior. To this, finally, I would add that if the ambiguists mean to stretch the boundaries of behavior — if they want to be revolutionary and disruptive in their skepticism and iconoclasm — they need first to be firm believers in something. Which is to say, again, they need to set clear limits about what they will and will not support, what they do and do not believe to be best. … In other words, a refusal to judge among ideas and activities is, in the end, an endorsement of the status quo. To embrace everything is to be unable to embrace a particular plan of action, for to embrace a particular plan of action is to reject all others, at least for that moment. Moreover, as observed in our discussion of openness, to embrace everything is to embrace self-contradiction: to hold to both one’s purposes and to that which defeats one’s purposes — to tolerance and intolerance, open-mindedness and close-mindedness, democracy and tyranny.
His thinking is a prism. It must be seen not from side alone but from all sides, then from underneath and overhead. So seen, as one moves around it, the prism is full of changing lights and colours. To have seen it from one side only is not to have seen it. … There are no whole truths. All truths are half-truths. It is trying to treat them as whole truths that plays the devil.
Seven blunders of the world that lead to violence: wealth without work, pleasure without conscience, knowledge without character, commerce without morality, science without humanity, worship without sacrifice, politics without principle.
The thing I do not propose to prove, the thing I propose to take as common ground between myself and any average reader, is this desirability of an active and imaginative life, picturesque and full of a poetical curiosity, a life such as western man at any rate always seems to have desired. If a man says that extinction is better than existence or blank existence better than variety and adventure, then he is not one of the ordinary people to whom I am talking. If a man prefers nothing I can give him nothing. But nearly all people I have ever met in this western society in which I live would agree to the general proposition that we need this life of practical romance; the combination of something that is strange with something that is secure. We need so to view the world as to combine an idea of wonder and an idea of welcome. We need to be happy in this wonderland without once being merely comfortable.
Unite the pair so long disjoined,
Knowledge and vital piety:
Learning and holiness combined,
And truth and love, let all men see
In those whom up to thee we give,
Thine, wholly thine, to die and live.
Know then thyself, presume not God to scan, ¶ The proper study of mankind is Man. ¶ Plac’d on this isthmus of a middle state, ¶ A being darkly wise, and rudely great: ¶ With too much knowledge for the sceptic side, ¶ With too much weakness for the stoic’s pride, He hangs between; in doubt to act, or rest; ¶ In doubt to deem himself a god, or beast; ¶ In doubt his mind or body to prefer; ¶ Born but to die; and reas’ning but to err: ¶ Alike in ignorance, his reason such, ¶ Whether he thinks too little or too much; ¶ Chaos of thought and passion, all confus’d; ¶ Still by himself abus’d or disabus’d; ¶ Created half to rise and half to fall; ¶ Great lord of all things, yet a prey to all; ¶ Sole judge of truth, in endless error hurl’d; ¶ The glory, jest, and riddle of the world!
To make a government requires no great prudence. Settle the seat of power; teach obedience; and the work is done. To give freedom is still more easy. It is not necessary to guide; it only requires to let go the rein. But to form a free government; that is, to temper together these opposite elements of liberty and restraint in one consistent work, requires much thought, deep reflection, a sagacious, powerful, and combining mind. … But when the leaders choose to make themselves bidders at an auction of popularity, their talents, in the construction of the state, will be of no service. They will become flatterers instead of legislators; the instruments, not the guides of the people. If any of them should happen to propose a scheme of liberty, soberly limited, and defined with proper qualifications, he will be immediately outbid by his competitors, who will produce something more splendidly popular. Suspicions will be raised of his fidelity to his cause. Moderation will be stigmatized as the virtue of cowards, and compromise as the prudence of traitors; until, in hopes of preserving the credit which may enable him to temper and moderate on some occasions, the popular leader is obliged to become active in propagating doctrines, and establishing powers, that will afterwards defeat any sober purpose at which he ultimately might have aimed.