Showing posts with label intentions. Show all posts
Showing posts with label intentions. Show all posts

Wednesday, October 08, 2014

Who me? I’m not responsible. Why do those things happen?


by Gary Berg-Cross

Flight from responsibility with its resulting dilemmas is nothing new, but it confronts us in a variety of ways across the country, globe and culture.  It is difficult not to think of the reign of unintended consequences of irresponsibility as we are showered with 21st century news.  This ranges from the responsibility of deaths from police such as in Ferguson, Missouri; to epidemic deaths in Africa; to thousands and millions in conflicts around the globe.  No one thing seems responsible, although you can find attempts to simplify it down to a target cause.  Policemen are only doing their duty and protecting themselves.  They are not responsible if someone gets shot.  Riots break out as unintended consequence of that action.  Are the police, the community of the media responsible for that?  It’s just an unanticipated consequence of a diffuse system where it is difficult to locate one single, intended, responsible cause.  But a multi-causal/many hands explanation might mean that I, as a citizen, share some of the responsibility.  No, not me.  Society says that a crime and such must be intentional.  It's not my intent.  It must be them, or whatever, but not me.

So an easy, religio-cultural defense is that “I didn't intend for this to happen” any more that an anthropomorphic God intended bad things to happen.  Of course, social science suggests that "actions" are generally performed by some human or animal for some purpose.  Certainly we have things discussed in business, law, government, economics that depends on goals or purpose. It’s just that these or a person's model of what will happen based on some intended action may not be what will really happen. Our models are imperfect.  So we have the famous" unintended consequences" and a search for someone/something responsible to blame.  It is a difficult causal analysis and one can understand why we tend to avoid the complex explanation for the simple. Indeed it is a general phenomena that we may recognize which problems are significant, but they are often difficult and so we drift sideways on easier problems and topics that provide more immediate pleasure and conversation.

Fox News is blaming President Obama for being indifferent to the threat of terrorism.  He's an easy target of the focus of who is responsible for all that goes wrong in the Near East.  Who’s responsible for these deaths?  We want a simple answer.  Of course there is a history here and other players with various intentions.  But there is one model to analyze all of this, so as beings with limited analytic ability, we simplify with rules of thumb and biases.  It’s hard for most of us to believe that the President intends things to go wrong, but in politicized times we look for a simple agent explanation.  It’s a very natural way of thinking. But is can be dangerous.  Things happen for a “reason”, but if it is something I don’t like it makes sense to find a cause external to one’s self and group to blame.  And blaming can make enemies of lead to the gridlock of two 6 year olds fighting.

Why are there high divorce rates, the spread of venereal disease, troubles in our schools, and increases in teen suicide, along with alcohol and drug abuse among the poor?  A simple answer is that it’s their culture (see The Poverty of Reason by Glenn C. Loury) .  They are responsible, not the larger society in which poverty is created.  So if "they" rather than "I" are responsible I don't have to do anything about this problem and its unintended (by me at least) consequences.

I can ignore social sciences understanding of dysfunctional behavior patterns adopted by people in poor communities. It’s just too complicated for me to understand and this support broad solutions. 

A worrisome, perhaps central, example of this fight from responsibility is the creeping impact of climate change. Why aren't we taking action? Sure there are scientific warnings about what is happening and why. We  don’t want the anticipated climate changes let along unanticipated ones.  But since they are part of a very complex natural system, coupled with human institutions and power centers beyond my control, it seems to say that “things just happen”. Someone responsible will have to deal with that. 

As passengers on planet earth we can say “I don’t intend that the seas warm and polar bears die off.  My conscience is clear and my moral principles say that I am not to blame.  And thus we drift to unintended consequences unless we see some shared responsibility. As noted in the lead up discussion for the recent UN climate summit:

“...stating that nobody is responsible for climate change leads to paralysis. Second, empirical evidence of public and private initiatives in distant corners of the world ... suggests that both individuals and groups are actively taking responsibility for climate change mitigation.
Climate change can also be approached as a problem of collective moral responsibility. “

Who Has Moral Responsibility for Climate Change?


VANESA CASTAN BROTO, MAR 6 2013

Monday, May 06, 2013

Abelard's Early Humanist Reasoning


by Gary Berg-Cross


At a recent conference a lunchtime conversation turned to examples of sound reasoning and the scholar Peter Abelard was raised as an interesting example.  Abelard is better known to most of us as a tragic love story.  Abelard and Heloise remain one of the more a celebrated couples of all time, in part from their writing and in part from the classic tragic events that eventually separated them:


1.    two well-educated people, brought together by their passion they fell in love;

2.    Heloise became pregnant, so

3.    they married secretly in 1118.

4.    Her uncle Fulbert, a canon of Paris,  had Abelard castrated by thugs believing that he had abandoned Heloise,

5.    after which he became a monk and

6.    Sent to a convent by her uncle, Heloise later became a nun
In a letter to Abelard, Heloise reflected on her loss:

"You know, beloved, as the whole world knows, how much I have lost in you, how at one wretched stroke of fortune that supreme act of flagrant treachery robbed me of my very self in robbing me of you; and how my sorrow for my loss is nothing compared with what I feel for the manner in which I lost you."

This part of the history I knew a bit, but Peter Abelard (1079-1142) as an12th century medieval French philosopher, theologian, and logician I had heard less about.  After all these are the Middle Ages, so I was pleasantly surprised to learn the history and form of his thinking.
It goes something like this. A bright boy he rapidly jumped from school to school gaining an easy rise to fame. He wound up in a pre-University of Paris setting to study under William of Champeaux, head of the cathedral school and archdeacon of Notre Dame. Along the way his brilliant reasoning and debate were matched by a Chris-Hitchens-like arrogance. As with Hitch he generated many foes as wells as admirers. His mentor William, for example, was famous for a realist stance on the nature of universals, while pupil Peter took a nominalist and soundly won a series of debates. This success lead to a following, among students who provided a core for what was late to become the great University in Paris. Abélard's deep understanding of Aristotle's theory of knowledge surpassed anything widely available in 12th century Europe, which he cultivated in his Paris students. His was an example of great teaching that came to live as a Liberal Arts curriculum and style of teaching when universities were formally founded.
One of his important contributions was a work on ethics which took as its title the Socratic admonition, "Know thyself." In this work Abelard veered from the established course of strict commandments to stress the importance of intention in evaluating the moral/immoral character of an action. This was a step towards more nuanced reasoning about moral action.

Some of his early persuasive arguments swayed leaders like Pope Innocent III, who accepted Abelard's Doctrine of Limbo – children are innocent before the age of reason. But reasoned debate about reason itself was his real forte and passion - outside of Heloise. A famous debate was with Bernard of Clairvaux over the conflicts of reason and religion.  This conflict that made him a hero of the Enlightenment.

In Dialogue of a Philosopher with a Jew and a Christian Abelard plays a combination of a Socrates and Swift like character as he debated religious dogma. Abélard juxtaposes apparently contradictory quotations from the Church Fathers & the Bible on many of the traditional topics of Judeo-Christian theology (he was the first to use ‘theology’ in its modern sense) only to “discover(ed) the Jews to be stupid and the Christians insane.”  As you can imagine making common folks reasoning look foolish does get noticed. His teachings backed by sound reasoning were controversial, and he was repeatedly charged with heresy. His book on the Trinity was condemned to be burnt at Soissons in 1121.

One can see the controversy in one his works on Logic Reasoning "Sic et Non," an early scholastic teaching text whose title translates from Medieval Latin into a simple “Yes and No" dichotomy (for more on limitations of dichotomy see my article on Binary Thinking). As in his previous “Dialog” we see what happens when we apply reason to the teaching of revelation or at least questions that come out of revealed truths.

In the Prologue, Abélard outlines logical rules for reconciling contradictions but the core of the book is a list of 158 philosophical and theological questions.  The first five questions give a sense of these:

  1. Must human faith be completed by reason, or not?
  2. Does faith deal only with unseen things, or not?
  3. Is there any knowledge of things unseen, or not?
  4. May one believe only in God alone, or not?
  5. Is God a single unitary being, or not?


  • Use systematic doubt and question everything
  • Learn the difference between statements of rational proof and those merely of persuasion
  • Be precise in use of words, and expect precision of others
  • Watch for error, even in Holy Scripture (danger Will Robinson!!)
Wonderful advice even today.  Maybe especially today.
One can why Peter got in trouble as the rational arguments on the non-doctrinaire side seem as good as the Church’s position. And rational argument is still getting freethinkers in trouble.
Abelard was probably not the forerunner of modern atheism as some have argued. He seems more comfortably fit into a proud humanistic tradition–extending from Socrates. He takes a  bold Medieval step towards human centering in ethics by taking moral authority and responsibility away from gods and their servant. Intentions and reasoning make it our responsibility.  Bravo Peter A for your love of reason and balance along with the worthy Heloise.

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