We Can’t Agree What Religious Words Mean, Either

9 01 2008

Dana at Principled Discovery has been hosting a discussion about defining home education, and how we humans pollute our own most important meanings. Crimson Wife made the point that as a Catholic Christian, she knows what it feels like to be defined out of her own group by “Christians” who aren’t Catholic. And y’all know my own concern is for clarity in the difference between “education” and “schooling.”

Time to review what we’ve learned together, class! And see if we can start to apply it for good instead of evil.

From last year’s “Awe and the Environment”:
Is there something else you call yourselves besides dominionists?
I’d call myself a steward although christian seems to work as well. ‘Dominionist’ holds darker political tones, linked to christian reconstructionism or bringing christian control to the US.

Hi Dawn - the term Christian itself (like homeschooler?) seems to have been redefined by the wacko contingent, though. And the Imus thing teaches the power of language for evil as well as good — the language we use to frame our humanity seems to be under assault in all directions, so that even when we manage to THINK a clear thought, its sworn enemies are lying in wait to choke it off in the crib or lose it in the wilderness, as soon as we try to EXPRESS it.

Not just Christians. And not just homeschoolers. It all ties together into even darker and more menacing problems of meaning IN LAW, not just in our private speech. As prominent educator Deborah Meier pointed out last fall, the root problem may be that we can’t legally define “educated person” without legal dominionism stemming from religious dominionism (which I would define as fascism but maybe that’s just wacko JJ off on a tangent again) :

“…Deborah Meier , in one sentence, tells us the basic problem.
The very definition of what constitutes an “educated person” is now dictated by federal legislation. (p.67)”

– From Many Children Left Behind : How the No Child Left Behind Act is Damaging Our Children and Our Schools
Book review By Michael F. Shaughnessy, Senior Columnist
Published 10/16/2006

Then in November we saw a St. Pete Times editorial about redefining political words for religious unreasoning, manipulated by the same people who (as I wrote at the time) “define stem cells as babies, late-term abortions as birth, but now deem real live infant citizens born and born HERE, not to be Americans and in fact not to be newborns at all!
They just disappear them with a stroke of the pen, like FL Ed Commissioner John Winn does with school failures”:

As the Bush administration moves immigration reform into the pediatric ward, babies now get to pay the price. Though the Constitution considers anyone born in the United States to be a citizen, the Department of Health and Human Services has added an astonishing bureaucratic postscript.

“A child born in the U.S. to an illegal alien mother,” HHS writes, “… is not a deemed newborn.”

“Deemed newborn” is regulator-speak for deciding which babies get tossed out of hospitals, and it is thoroughly indecent. . .
The change defies common sense. Under a 22-year-old Medicaid law, illegal immigrants are covered for emergency hospital treatment that includes childbirth.
The resulting newborns, “deemed” or not, were then immediately eligible for follow-up care for at least a year - care that can range from treatment for illness at birth to routine checkups and immunizations. . .

[I heard] Bill O’Reilly on talk radio, with some woman whose name I didn’t catch representing “unbelievers” in any deity — a state of mind which he claims to have fostered all the worst dictators in history (he named Hitler, Pol Pot, Mussolini, Stalin and a few others.) It was a discouraging un-debate, because she would say something like “but Hitler was raised Catholic!” or “Stalin attended seminary” and he would say it doesn’t matter, they obviously did not believe in God because they wanted to be god themselves. So they were atheists. By his light any murderous dictator would have to be atheist, apparently.

So his religious definitions were the only reality, quite literally. Everything else was just “wrong” or “lies and spin” or irrelevant, whatever he had at hand to dismiss it with. Talk about power of story . . .

But I do know better than to think all believers in a higher power — including Catholics like him — are wacko. And some of the best environmentalists I know are liberal protestants.. . .O’Reilly read off a list of nations with their percent of unbelievers in a deity. Even (the formerly) Catholic western European nations like France and Spain, not just Sweden or Denmark, were surprising; France is now actually majority atheist-agnostic, 53% I think he said.

And then he gets to us, sitting here looking like idiots at only eight to twelve percent of the most powerful nation on EARTH trying to figure things out without Biblical prophecy.

He was saying it as a cautionary tale, that Christians needed to gird up their loins lest they become decadent like these other developed nations. He says five of the nine SCOTUS justices are Catholic like him, is that right?? – an unhealthy disproportion if so.

So I was thinking, no wonder we aren’t leading the global stewardship of the environment. The rest of the world does think we are religiously wacko about it.


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2 responses to “We Can’t Agree What Religious Words Mean, Either”

9 01 2008
JJ (12:37:27) :

From The Skeptical Inquirer’s book review of “40 Days and 40 Nights: Darwin, Intelligent Design, God, OxyContin, and Other Oddities on Trial in Pennsylvania”:

. . .The concluding chapter of the book effectively braids together the many threads of observation made by Chapman about the grave dangers of fundamentalism and irrationality.

While not as scholarly as Edward Humes’s recent “Monkey Girl: Evolution, Education, Religion, and the Battle for America’s Soul”, Chapman’s book focuses on the human story behind the trial and succeeds at illuminating the emotional and ideological underpinnings of this legal and political event.

Reading these two books along with Judge Jones’s masterfully written decision in the case provides a wide-ranging and thorough view of this generation’s own Scopes trial.

12 01 2008
JJ (20:45:32) :

Steven Pinker on why our definition of morality is too often simple, sanctimonious, retributive and WRONG — and why it amounts to moral rationalizing after our lizard-brain reflexive judgment is already made, rather than REASONING our cognitive way along to discover the moral judgment that is appropriate to the actual case.
“The Moral Instinct”:

Much of our recent social history, including the culture wars between liberals and conservatives, consists of the moralization or amoralization of particular kinds of behavior. Even when people agree that an outcome is desirable, they may disagree on whether it should be treated as a matter of preference and prudence or as a matter of sin and virtue. Rozin notes, for example, that smoking has lately been moralized. Until recently, it was understood that some people didn’t enjoy smoking or avoided it because it was hazardous to their health. But with the discovery of the harmful effects of secondhand smoke, smoking is now treated as immoral. Smokers are ostracized; images of people smoking are censored; and entities touched by smoke are felt to be contaminated (so hotels have not only nonsmoking rooms but nonsmoking floors). The desire for retribution has been visited on tobacco companies, who have been slapped with staggering “punitive damages.”

At the same time, many behaviors have been amoralized, switched from moral failings to lifestyle choices. They include divorce, illegitimacy, being a working mother, marijuana use and homosexuality. Many afflictions have been reassigned from payback for bad choices to unlucky misfortunes. There used to be people called “bums” and “tramps”; today they are “homeless.” Drug addiction is a “disease”; syphilis was rebranded from the price of wanton behavior to a “sexually transmitted disease” and more recently a “sexually transmitted infection.”

This wave of amoralization has led the cultural right to lament that morality itself is under assault, as we see in the group that anointed itself the Moral Majority. In fact there seems to be a Law of Conservation of Moralization, so that as old behaviors are taken out of the moralized column, new ones are added to it.

Dozens of things that past generations treated as practical matters are now ethical battlegrounds, including disposable diapers, I.Q. tests, poultry farms, Barbie dolls and research on breast cancer. Food alone has become a minefield, with critics sermonizing about the size of sodas, the chemistry of fat, the freedom of chickens, the price of coffee beans, the species of fish and now the distance the food has traveled from farm to plate.

Many of these moralizations, like the assault on smoking, may be understood as practical tactics to reduce some recently identified harm. But whether an activity flips our mental switches to the “moral” setting isn’t just a matter of how much harm it does. We don’t show contempt to the man who fails to change the batteries in his smoke alarms or takes his family on a driving vacation, both of which multiply the risk they will die in an accident. Driving a gas-guzzling Hummer is reprehensible, but driving a gas-guzzling old Volvo is not; eating a Big Mac is unconscionable, but not imported cheese or crème brûlée. The reason for these double standards is obvious: people tend to align their moralization with their own lifestyles.

Reasoning and Rationalizing

It’s not just the content of our moral judgments that is often questionable, but the way we arrive at them. We like to think that when we have a conviction, there are good reasons that drove us to adopt it. That is why an older approach to moral psychology, led by Jean Piaget and Lawrence Kohlberg, tried to document the lines of reasoning that guided people to moral conclusions. But consider these situations, originally devised by the psychologist Jonathan Haidt:

Julie is traveling in France on summer vacation from college with her brother Mark. One night they decide that it would be interesting and fun if they tried making love. Julie was already taking birth-control pills, but Mark uses a condom, too, just to be safe. They both enjoy the sex but decide not to do it again. They keep the night as a special secret, which makes them feel closer to each other. What do you think about that — was it O.K. for them to make love?

A woman is cleaning out her closet and she finds her old American flag. She doesn’t want the flag anymore, so she cuts it up into pieces and uses the rags to clean her bathroom.

A family’s dog is killed by a car in front of their house. They heard that dog meat was delicious, so they cut up the dog’s body and cook it and eat it for dinner.

Most people immediately declare that these acts are wrong and then grope to justify why they are wrong. It’s not so easy. In the case of Julie and Mark, people raise the possibility of children with birth defects, but they are reminded that the couple were diligent about contraception. They suggest that the siblings will be emotionally hurt, but the story makes it clear that they weren’t. They submit that the act would offend the community, but then recall that it was kept a secret.

Eventually many people admit, “I don’t know, I can’t explain it, I just know it’s wrong.” People don’t generally engage in moral reasoning, Haidt argues, but moral rationalization: they begin with the conclusion, coughed up by an unconscious emotion, and then work backward to a plausible justification.

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