When ‘violent disagreement’ isn’t just a figure of speech

A few days ago, journalist Zoey Tur, formerly Bob Tur, briefly made headlines after a televised roundtable discussion of transsexuality during which he grabbed another participant by the back of the neck, leaned in, and growled, “You cut that out now, or you’ll go home in an ambulance.” The other panelist’s offense? Arguing that Tur’s male genome meant he was in fact… male. When he was asked later why threats of violence against transsexuals are wrong but threats of violence against those who disagree with transsexuality are acceptable, Tur tweeted, “being called Sir and mentally ill is violence” (emphasis mine).

I bring up the incident because it illustrates a new and increasingly widespread perspective which has the potential to radically change the social and legal framework of conversation and disagreement in America. This is the idea that being confronted with “bad” ideas, and especially being challenged on issues which one considers important, is tantamount to violence.

Keep reading…

I don’t need to talk about Bruce Jenner, and you probably don’t either

Surely, what the world needs right now is yet another article talking about Bruce Jenner’s decision to begin identifying as a woman. Well, fear not, because this post really isn’t about the Vanity Fair unveiling of “Caitlyn” at all. In fact, I’d rather not talk about it–and that actually is what this article is about.

By now pretty nearly everyone on the planet knows about the former Olympian’s announcement that he is a woman, complete with hormone treatment and eventual surgery. The story is dramatic, it is tragic, and it is almost certainly none of your business.

With a sensational, controversial issue like this, the temptation to jump into the discussion and offer one’s own two cents is almost overpowering. And certainly, if someone asks for a biblical perspective on transexuality, we should be prepared to give them a good answer. But if you feel the urge to share your opinion about Bruce Jenner, it’s worth pausing to ask yourself why. I Timothy has a searching warning for those who “go around from house to house… gossips and busybodies, talking about things not proper to mention” (5:13). Are your words going to do someone some good, or are they just an expression of that driving American need to be part of the story, if only by talking about it?

Keep reading…

Sinners in the hands of an angry mob

“I’m going to grant your greatest wish… I’m going to show you a world without sin.” With this line, the science fiction film Serenity introduces an ugly story: a planet on which a biochemical cure for aggression, administered globally with the very best intentions, left the inhabitants dead–or worse. The ruling, meddling Alliance was determined to root out the vices that are part of our humanity, and the result was a dead planet. A world without sin.

It is no news that in Hollywood, concern for public morality is merely the first step onto a slippery slope that ends in fascist dystopia, so I have always chalked up this theme from Serenity alongside plenty of other, similar cautionary tales, like V for Vendetta‘s thuggishly tyrannical government which apparently has no larger purpose than the jackbooted suppression of gay pornography.

But I have been reminded of the quote, and its dark connotations, as I follow the debate over sexual assault policies on college campuses. For those who may not be up to date on the latest developments, California recently passed, and other states are considering, a “yes means yes” affirmative consent law which requires each participant to gain explicit consent for every stage of every sexual encounter. Failure to do so, or to prove having done so, can bring charges of rape. If that seems like it’s creating an environment in which false accusations could be frequent and unfalsifiable, well, yes.

Keep reading…

The almost-realism of “Game of Thrones”

The internet informs me that, on the most recent episode of Game of Thrones, an outmatched Good Guy fought a Bad Guy. The gallant and nimble Oberyn dueled the massive and seemingly invincible “Mountain,” flurrying spear strokes and shouting accusations of past rape and murder against his heavily-armed opponent. Despite the odds, Oberyn fought his way to unlikely victory, wounding and then stabbing The Mountain through the chest. The exhausted victor turned away, vengeance secured, and then The Mountain lurched from the ground, smashed Oberyn’s face with a punch, then grabbed the smaller man and forced his fists into his head until it exploded.

Game of Thrones is widely praised for its gritty realism.

In fact, that’s among the most consistent and loudest of the critical plaudits for Game of Thrones, which is currently HBO’s second most popular show ever, with around five million weekly viewers. Unlike other shows, we’re told, in which the good guys are always good and the bad guys are always bad and the good guy wins and rides off into the sunset, Game of Thrones paints a more complex picture where nobody’s really good and the bad guy usually wins. The last time the show was in the news, a few months ago, was when a once-unlikable character who had been slowly redeemed and humanized unexpectedly committed an attack sufficiently vile that there’s really no way to describe it without nausea. Because realism, you see. (Also hundreds of pages of free advertising for Game of Thrones, but let’s not be cynical.) In the world of Game of Thrones, the page is black and the whites are chalk outlines waiting to be smudged or brushed away.

Keep reading…

So you’re talking to your gay friend

One of the things I love about teaching is the opportunity for unexpected conversations. Earlier this week, my apologetics class ended up taking a lengthy detour to discuss biblical teachings about homosexuality. Such classroom digressions are hardly unusual, but this one stuck with me afterward because the conversation vividly illustrated a tension and a struggle which I’ve felt myself when I get the opportunity to witness to a homosexual. My students believe the Bible. They recognize the reality of sin and the need for a savior. And they really, really don’t want to have to tell the nice gay guy with the friendly smile that he’s not allowed to pursue true love. I don’t want to either.

It really doesn’t matter whether you are born gay or choose to be gay, or a little of both. The fact is, right now, I’m talking to someone who is gay. And maybe he’s in love with another fellow, and feeling all the butterflies I remember from when I first looked at my wife and hoped I’d never have to stop. Or maybe he’s just hoping, waiting to find the right one. I remember that feeling too, and how the anticipation was almost fun at times, and terribly hard at others; but always the encouragement that maybe today would be the day I’d meet her. I can’t really imagine what it would be like to want another man, but I know very well what it’s like to want Someone–and that’s exactly who I’m telling my gay friend is off limits, forever.

Keep reading…

Doing the right thing for the (sort of) wrong reason

I recently watched a video of a fellow talking to a group of young women about whether or not they should wear bikinis. You shouldn’t, he explained, because it makes men objectify you. He even cited several neurological studies showing that male brains literally process images of bikini-clad women as if they were things, rather than people. Thus, if you want to be valued for who you are, you ought to dress modestly, he concluded; men will be more likely to find you attractive if your own scantily-clad body isn’t running interference. In related news, recent studies have shown that water is wet.

Despite the obviousness of the advice, something about it didn’t feel quite right, for the same reason that I’m always a little troubled by warnings to young men that they shouldn’t look at porn because it will make them less suitable for godly young women. Well yes, obviously… but. If you tell a girl she shouldn’t wear a bikini because it will make young men objectify her, what happens when she wakes up one day and realizes she wouldn’t much mind being objectified if it means having someone to hold her? What happens when you tell a boy he shouldn’t look at porn because porn now will harm his relationship with his wife later, and he concludes he’s mostly just interested in porn now?

Keep reading…

The right way to hate, and the problem with hipsters

“Hipster” is a hard word to define, but a good approximation might run something like this: “An individual whose life serves as a billboard advertising self-aware distaste for the often crude and sometimes contemptible patterns of modern American life.” Coming largely from the middle and upper classes, the hipster knows well the vulgar, unaware consumerism that characterizes his social strata, and he’s embarrassed by it. He’s defined largely by what he dislikes, and he mostly dislikes the sort of things that ought to be disliked by any decent person. When he joins battle–and hipsterism is a sort of continuous, slow-motion skirmish against conventionality–irony and disinterest are his weapons of choice, as if bourgeoisie sensibilities are too loud to be fought with anything but a shrug.

And therein lies the fundamental problem with the hipster. He is not usually for anything in any definite, discernible way.  Admittedly, he is probably quite fond of certain kinds of music and art. But even here, does he really love Sufjan Stevens for being Sufjan Stevens, or does he love Sufjan Stevens because doing so makes a statement about the sort of person who prefers Justin Bieber? Granted, Sufjan Stevens does in fact make much better music than Justin Bieber ever could–as do many other things, some of which are insects–but it seems a disservice to Sufjan Stevens to love him primarily for not being Justin Bieber. It is all very well to ironically drink PBR and smoke cheap cigarettes, wear skinny jeans, and ride a fixed-gear bike, but to what end, once we get past the surface rejection of mainstream American culture?

If hipsterism were to be accused of a crime, the charge would be disloyalty: disloyalty to good things. In itself, there is no virtue in disliking bad things. Any idiot can do that, and most of them do. In fact, hating all the right things may only make the situation worse. We can all agree we ought to reject consumerism, but there are many versions of not-consumerism that would quickly make us long for the bad old days of yore (see for example any moment in the past 100 years of Russian history). Hatred of Communism gave us McCarthyism, and opposition to interminable war in Vietnam yielded the killing fields of the Khmer Rouge. “Anything would be better than this” is never actually true.

Any proper hatred must begin with love if it is to be either healthy or effective. My objection to abortion is not primarily grounded in distaste for the procedure, but in love for human life. (If abortion were outlawed tomorrow, to be replaced by infanticide, it could hardly be called a victory.) I hate socialism, not because I am viscerally opposed to shared ownership of the means of production, but because I rather like people and prefer that we starve as few of them as possible, a goal which socialism is notably inferior at achieving. I reject Islam only because it directs people away from the Way, the Truth, and the Life.

Our antipathy must be rooted in love–in a primary loyalty to what is good–if we’re ever going to get anything done. We cannot make progress if we don’t know where we’re going. There must be an ideal to guide, even if it’s an ideal too perfect to be achieved in a year, or a thousand. It wasn’t dislike of slavery that ended the institution; it was belief that all men are created equal. And when the abolition of slavery did not fully achieve that ideal, the push for truly equal rights was led by men who had a dream.

If we aren’t for something, something for which we’re willing to work and fight and cry and dance, then we’re good for nothing. One of the few songs which I actually despise is John Mayer’s “Waiting on the World to Change.” He sings, “Me and all my friends / We’re all misunderstood / They say we stand for nothing and / There’s no way we ever could / Now we see everything that’s going wrong / With the world and those who lead it / We just feel like we don’t have the means / To rise above and beat it / So we keep waiting / Waiting on the world to change / We keep on waiting / Waiting on the world to change.” It might be the hipster anthem (if anthems weren’t such unpleasantly decisive things): He wants you to know that he’s very upset about bad stuff, but as long as that’s clear to everyone, he’s quite content to sit around in skinny jeans drinking PBR, waiting on the world to change. He has no loyalty to anything, so he does nothing.

Every time a hipster puts on an ugly shirt simply because it’s an ugly shirt, every time he gets on his fixed-gear bike and congratulates himself because he’s making a statement, he is changing the world; he’s making it just a little bit worse. He’s beating something with nothing. On the other hand, wearing an outfit simply because you like it, or listening to music simply because it’s good, or riding a bicycle (with a fixed gear or multiple gears or no gears at all) simply because doing so is a delight; none of these will accomplish very much in themselves, but they do have this one, essential virtue: they are for something. And if you only love it long enough, you can beat anything with something.

Aspergers and learning The Rules

This week’s Weekend Interview in the Wall Street Journal features Temple Grandin, “easily the most famous autistic woman in the world.” It’s a fascinating read, particularly for anyone with an Aspergers child. Growing up in the 1950’s, doctors pushed to institutionalize Grandin as her autistic qualities became obvious. Instead, her mother hired a speech therapist and a nanny and forced her daughter to interact with adults and spend hours practicing basic social skills.

Today, Temple Grandin is a doctor of animal science at Colorado State University and the designer of more humane slaughterhouse systems that are used worldwide. She also writes and lectures internationally as a first-person expert on autism.

Her cadence is unusual, staccato-like, and her pale blue eyes sometimes drift off into the distance. But she seems a different person from the young woman in the film, for whom being hugged, let alone schmoozing at a cocktail party, seemed physically painful. What’s changed?

“The thing about being autistic is that you gradually get less and less autistic,” she says, “because you keep learning, you keep learning how to behave. It’s like being in a play; I’m always in a play.”

As I said, the whole article is well worth reading, but I was particularly struck by Grandin’s advice on how to help an Aspergers child learn to function more comfortably in the outside world. Doubtless influenced by her own mother, who “insisted that Temple practice proper etiquette, go to church, [and] interact with adults at parties,” Grandin says,

It’s about hard work. Young children need 20 or 30 hours a week of one-on-one time with a committed teacher or mentor. Money, Ms. Grandin says, should not be an obstacle. If you can’t afford a professional teacher, find volunteers through your church or synagogue, she says. Parents need to teach 1950s-style social rules “like please and thank you, basic table manners, how to shop.”

“1950s-style social rules.” Back then, The Rules were explained pretty clearly and explicitly, by parents, teachers, neighbors, or even random passerby when necessary. There was a basic, shared understanding of how one ought to behave, and an expectation that society had a responsibility to pass that understanding along to the next generation. “Do this. Don’t do that,” as the 1971 hit “Signs” rather unenthusiastically put it.

Today, instead, American society depends much more upon a sort of peer-to-peer absorption approach to social norms. With the traditional venues for social instruction (family, community, church) fading in their authority and significance, most youth learn basic social norms through entertainment or from their peers, through observation and adaptation. Gallons of ink have been spilled chronicling the underwhelming results of this approach, and my point here is not to add thereto. Instead, I’m interested particularly in how this approach affects those with autistic tendencies.

Reading the interview with Temple Grandin, it seems that our lack of explicit social instruction must be doing a tremendous and particular disservice to Aspergers children. Gradin isn’t the first I’ve heard liken living with Aspergers to being in a play. You learn how you are supposed to behave, and you fill that “role”; it’s actually a considerable relief, avoiding the frustration and confusion of continually violating norms you didn’t know existed.

The instruction must be explicit though. By definition, a child with autistic tendencies isn’t going to pick up on the cues that his peers use to learn social norms. He needs to actually be taught what other children might be able to unconsciously pick up. And yet, more than ever before, our society tends to avoid offering the clear, specific guidance that such a child needs.

I’m not suggesting that a greater social willingness to articulate and teach the rules of social behavior would be some magic bullet to make life easy for those with Aspergers. However, I do wonder how much it would help, not so much in broad strokes but with those brief little interactions that could help create the explicit, clear roadmap that is so important to individuals with Aspergers.

And… I feel like I should conclude with some insightful commentary, but I’m really just throwing this out here as food for thought. I was struck by it while reading the article, and hoped some of my readers would find it similarly interesting.

Hidden fathers and the need for competent maleness

Throughout the ancient hunter societies… and throughout the hunter-gatherer societies that followed them, and the subsequent agricultural and craft societies, fathers and sons worked and lived together. As late as 1900 in the United States about ninety percent of fathers were engaged in agriculture. In all these societies the son characteristically saw his father working at all times of the day and all seasons of the year.

When the son no longer sees that, what happens? After thirty years of working with young German men, as fatherless in their industrial society as young American men today, Alexander Mitscherlich… developed a metaphor: a hole appears in the son’s psyche…

We know of rare cases in which the father takes sons or daughters into his factory, judge’s chambers, used-car lot, or insurance building, and those efforts at teaching do reap some of the rewards of teaching in craft cultures. But in most families today, the sons and daughters receive, when the father returns home at six, only his disposition, or his temperament, which is usually irritable and remote… Fathers in earlier times could often break through their own humanly inadequate temperaments by teaching rope-making, fishing, posthole digging, grain cutting, drumming, harness making, animal care, even singing and storytelling. That teaching sweetened the effect of the temperament…

[T]he father as a living force in the home disappeared when those forces demanding industry sent him on various railroads out of his various villages… When a father now sits down at the table, he seems weak and insignificant and we all sense that fathers no longer fill as large a space in the room as nineteenth-century fathers did.

Robert Bly argues in Iron John that the diminishment of the father’s role in family life is destructive to both daughters and sons, but particularly to the son. With his principal image of manliness reduced to a half-stranger whose regular appearances every evening do little to impact the real life of the family, the son is left with terrible deficiency: “How does he imagine his own life as a man?”

Bly suggests this absence leads to two different types of men. The first “fall into a fearful hopelessness, having fully accepted the generic, diminished idea of father. ‘I am the son of defective male material, and I’ll probably be the same as he is.'” The second type become what Bly calls “ascenders,” striving with a hint of mania to redeem a maleness they do not really know. “The ascensionist son is flying away from the father, not towards him. The son, by ascending into the light, rising higher on the corporate ladder and achieving enlightenment, to some extent redeems the father’s name… Society without the father produces these birdlike men, so intense, so charming, so open to addiction, so sincere, as those great bays of the Hellespont produced the cranes Homer noticed that flew in millions toward the sun.”

What can be done to try to cure this father-deficiency? Well, first we must understand the problem, which goes well beyond mere lack of time spent with the father. After all, throughout history fathers have been busy, off hunting, or farming, or in the shop. So while the quantity of time spent with the father is certainly important, more important are the qualities of the father which are on display during that time.

In the modern family, the competencies of the father are almost entirely centered in a workplace that remains utterly opaque to his children. His experiences, his skills, his struggles, failures, and victories, and the respect of his associates are all hidden from his family.

A few weeks ago, while spending the night at my father’s house I could not help overhearing him leading a conference call in the next room. As I half-listened to him confidently directing colleagues on the other side of the globe, I was struck by the fact that my father is, in fact, quite good at what he does. It’s not that I hadn’t known that before, but the intensity with which I realized it while actually listening to him conduct business – something I’d never done before – was actually quite startling.

Instead of observing their father’s competencies, children are usually treated to a view of him at his most limited, treading more-or-less awkwardly in a realm in which the mother is the expert. (Generalizing to the family structure which remains most common in America, of course.) She knows where things are, what must be done, and how to do it, and, through no fault of her own, quite outshines the father in her command of most domestic situations. The man who might be capable of programming supercomputers, commanding battalions of soldiers, or performing lifesaving operations is reduced to hollering, “Honey, do I need to cover this dish when I put it in the microwave?”

A part of the solution to this deficiency can be found in introducing children to their father’s work, taking them, in Bly’s words, “into his factory, judge’s chambers, used-car lot, or insurance building.” The difficulty, of course, is that many jobs just don’t lend themselves to observation, particularly by children with limited attention spans. Today, I could appreciate my father’s teleconference, but try to sit me down to listen to a lengthy meeting or analyze a spreadsheet back when I was ten, and I probably would have called Social Services. With the exception of a fortunate few, the average worker today faces a similar dilemma. What child would be excited to learn about C++ functions or the intricacies of actuarial calculation?

That being said, the typical office worker should not assume his children would not benefit from some exposure to his work. Seeing where Daddy works and observing the respect of coworkers is not insignificant for a young boy or girl. However, today’s worker usually needs to do more than simply exposing his children to his working environment. This is one of the reasons why I believe it is so valuable for men to cultivate handyman or outdoor skills.

The man who can change his car’s oil, fix a leaky faucet, put up a shed, skin a deer, or gentle a horse has a precious opportunity to display the competence and confidence that his children, and particularly his sons, have such a deep need to experience. There are other venues for displaying ability, of course: through the arts, or community leadership, or technological prowess for example. However, few things can beat simple manual skill to interest and impress children of all ages. (I still chuckle at the memory of two small children standing wide-eyed and on tip-toes next to the bathtub in a friend’s house while I simply changed a showerhead.) Anyone who has observed a little boy trailing along after his father, plastic tools in hand and ready to “help,” knows that herein lies a powerful avenue to a child’s psyche.

Whatever avenue one chooses – and it should be unique to each man and his interests, family, and work – the structure of the modern world means that today’s “hidden” fathers must put extra thought and extra effort into allowing their children to experience a maleness they can respect, appreciate, and, in the case of sons, emulate.

Passion, moderation, and virtue

Rereading G.K. Chesterton’s Orthodoxy recently, I was struck by the essential distinction he draws between the balanced, moderate Aristotelian idea of virtue and that of Christianity. Discussing “the paradoxes of Christianity,” Chesterton writes,

Nevertheless it could not, I felt, be quite true that Christianity was merely sensible and stood in the middle. There was really an element in it of emphasis and even frenzy which had justified the secularists in their superficial criticism. It might be wise, I began more and more to think that it was wise, but it was not merely worldly wise; it was not merely temperate and respectable. Its fierce crusaders and meek saints might balance each other; still, the crusaders were very fierce and the saints were very meek, meek beyond all decency…

All sane men can see that sanity is some kind of equilibrium; that one may be mad and eat too much, or mad and eat too little… But granted that we have all to keep a balance, the real interest comes in with the question of how that balance can be kept. That was the problem with Paganism tried to solve; that was the problem which I think Christianity solved and solved in a very strange way…

Paganism declared that virtue was in balance; Christianity declared it was in conflict: the collision of two passions apparently opposite. Of course they were not really inconsistent; but they were such that it was hard to hold simultaneously.

The tempered, moderate virtue of the Greeks ends up respectable but lifeless.  Seeking, for example, the virtuous balance between pride and abasement, the Greek “would merely say that he was content with himself, but not insolently self-satisfied, that there were many better and many worse, that his deserts were limited, but he would see that he got them. In short, he would walk with his head in the air; but not necessarily with his nose in the air.” “This is a manly and rational position,” Chesterton agrees, but, “Being a mixture of two things, it is a dilution of two things; neither is present in its full strength or contributes its full color.”

This proper pride does not lift the heart like the tongue of trumpets; you cannot go clad in crimson and gold for this. On the other hand, this mild rationalist modesty does not cleanse the soul with fire and make it clear like crystal; it does not (like a strict and searching humility) make a man as a little child, who can sit at the feet of the grass… Thus it loses both the poetry of being proud and the poetry of being humble.

In contrast, Christianity manages to save both. “In so far as I am Man I am the chief of creatures. In so far as I am a man I am the chief of sinners… Christianity thus held a thought of the dignity of man that could only be expressed in crowns rayed like the sun and fans of peacock plumage. Yet at the same time it could hold a thought about the abject smallness of man that could only be expressed in fasting and fantastic submission, in the gray ashes of St. Dominic and the white snows of St. Bernard.”

Chesterton argues that this paradoxical wedding of extremes goes to the heart of Christianity; a religion which promises, after all, that “whoever wishes to save his life will lose it; but whoever loses his life for My sake will find it,” and founded upon the Christ, who “was not a being apart from God and man, like an elf, nor yet a being half human and half not, like a centaur, but both things at once and both things thoroughly, very man and very God.”

In fact, this principle characterizes Christian ethics. Take, for example, man’s relationship with the natural world. On the one hand, a wondering joy, alternately exuberant and hushed, at the beauty of creation; on the other, a gritty hatred for the evil and wrong intermingled with the good. Or Augustine’s Just War theory, which holds that violence can be right and good… so long as it is motivated by love of our neighbor.

And what of romantic love? Commenting on Christ’s command to “hate” one’s own wife (Luke 14:26), C.S. Lewis writes in The Four Loves, “He says something that cracks like a whip about trampling them all under foot the moment they hold us back from following Him… To hate is to reject, to set one’s face against, to make no concession to, the Beloved when the Beloved utters, however sweetly and however pitiably, the suggestions of the Devil.” And yet, this submission to a higher love in no way diminishes the love that Scripture anticipates between man and wife. After all, they are told to love one another “as Christ loved the church;” an overwhelming idea even when considered only in light of his sacrifice on her behalf, which is itself a mere expression of the inexplicable delight which led prophets from Isaiah to John of Patmos to speak of Christ “rejoicing” in his bride. And of course, the vast majority of scriptural discussion of marriage takes the form, not of commands or propositions, but of a book of love poetry considered so inflammatory by colonial Americans that their youth were not allowed to read it until they reached adulthood!

Why does all of this matter? Two reasons. First, there is the obvious fact that a better understanding of our God and our faith is always valuable. Secondly, a renewed attention to that element within Christianity “of emphasis and even frenzy… the collision of passions” which Chesterton notes might serve as a corrective to the tendency within comfortable American Christianity to be exceptional largely for our dullness. This is not to suggest an artificial fanning of passion, but rather a simple recognition that, contra the intuitive, classical view, virtue is not necessarily found in moderation, in a Goldilocksian “not too hot and not too cold;” that the faith which Dorothy Sayers called “the most exciting drama that ever staggered the imagination of man” has not lost the spirit of the Creator who decided to stage a play, and spun a universe from nothing to serve as the set.