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INDIVIDUAL AND SOCIETY
A Study in Thought
sa023
by
Marius Heuff
Chapter 1
Content
Man's individuality versus the requirements for social cohesion.
Biological origins of social behaviour.
The less obvious mechanisms necessary for social cohesion in the larger human
societies.
The tensions between culturally transmitted belief patterns and actual
experiences.
Growth processes in a social environment.
1 Man is an individually existing
entity, if we emphasise the independent mobility of his organic structure, but,
in the light of his behavioural totality, man is clearly woven into a complex
web of interdependencies with other human beings. The varying and contrasting
needs of human existence are reflected in a variety of conflicting trends. On
the one hand, there is always a strong tendency to rely, increasingly, upon
successful interdependencies, (because existence becomes, then, so much
easier), but, the inevitable vulnerability associated with interdependence,
together with the conflicts of interest and competitive drives of
interdependent members, tend to inhibit this trend. Yet, the struggle between
these opposing trends lies at the core of our awareness of individual
existence, and, it provides the foundation for a development of individualised
differentiation.
2 We have tried to understand
ourselves in many different ways, and, our artists and thinkers have always
focussed, either intuitively, or consciously, upon these contrasting human
tendencies. These contradictory trends are a source of numerous tensions and
conflicts, as well as the foundation for achievements and aspirations. Let us
try, perhaps, in vain, to trace a more intellectual perspective for
understanding these contradictory aspects of human existence. Let us sketch a
point of view, that explains the amazing range of predictable and unpredictable
behavioural characteristics of the species of mankind.
3 From our studies of the evolution of life, we have learned to see, that the processes of cooperation and interdependence between members of the same species, serve a clear-cut existential need. Social interaction is, not only, essential for the continuation of a species by providing an avenue for sexual contact, but, in many species', evolutionary pressures shaped a complex behaviour of social inter-actions between the members of a small group. This trend indicates a continuing search by the mechanisms of natural selection for this elusive quality of security and viability. Viability is accomplished by an ever more efficient adaptation of the living organism to environmental pressures. In other words; socialisation, or, rather, secondary social integration represents one of the many searches for viability carried-out by the forces of natural selection during the exploration of possibilities of existence.
4 The biological origins of the
social relationships in a herd of grazing animals, or a group of socially
integrated anthropoids, point to the fact, that such inter-actions should have
a clear-cut existential advantage, and, we have no reason to doubt, that this
biological heritage, this ability to cooperate and form bonds of social
interdependence is shared by the human species as well. Who will doubt, that
the tendency for man to cling together in small groups, is genetically encoded?
This trend reflects the experiences of countless generations of human beings,
that an effective grouping and working together of vulnerable members would,
indeed, increase the existential security of all the members.
5 However, an application of this
simple criterium of viability through cooperation to the larger human society,
is not immediately relevant, especially, when we observe and describe our awarenesses
and experiences from a vantage-point, where we find ourselves existing
somewhere within such a large social environment. The society we find ourselves
in may be so complex, so confusing, and, the relationships with our relatives,
friends and neighbours may be so diverse, so guided by contradictory trends and
desires, that we rarely perceive, with any degree of clarity, the basic
biological reasons for the existing social order.
6 In fact, we often argue, with a
remarkable degree of justification, that our existence in the particular social
circumstances we happen to find ourselves in, is far from being beneficial to
us, nor, is it beneficial to the smaller sub-grouping we belong to or identify
with. We experience the existence of our social relationships, so often, as a
hindrance, as an obstacle, or, as an object for contempt and rebellion, that
the idea of an existential need as the reason for social order, becomes an
alien concept. It becomes an idea that is not applicable to the larger societies
of mankind, because this notion is directly contradicted by our immediate
experiences.
7 What, then, are the reasons,
that the social organisation of the human species leads, so often, to feelings
of oppression and alienation, rather than a deep sense of belonging and
gratitude? Yet, even the most ardent revolutionary, who would give his life in
a fight against the established social order, has beneficial relationships with
his family and friends within his small social sub-grouping. We also know, now,
that this complex social order must have been of some benefit to a significant
proportion of the people, at some time in the past, in spite of the fact, that
a social order has often been forged by conquest and brute force. No social
order exists for any length of time, if the great majority does not find
something of value in it.
8 On previous occasions, we have
discussed the concept, that man reacts, not only, according to physiological
mechanisms, (just like any other animal), but, one of the cardinal characteristics
of the human species is the development of a belief structure that is shared by
a socially integrated grouping of human beings. The members of a social
environment are, therefore, guided, to a large extent, by their common
structures of belief, which circulate among the members of such a social
grouping as highly valued, sacred beliefs and ultimate truths.
9 We have also discussed the
idea, that these belief structures take time to develop. They are slowly forged
by the shared experiences and common attitudes of the members, and, these ideas
tend to lag, therefore, behind changing circumstances. In short, we have
argued, that the cultural code of ideas and beliefs is a result of proven
attitudes and opinions of the past, and, we know, now, that there is always
some sort of conflict-situation between the cultural guidelines and beliefs of
a social environment, and, the actual, contemporary experiences of the living
generations.
10 These discrepancies between
beliefs and experiences place a strain on the form and content of every
culture, and these discrepancies transform its contents slowly but surely.
These stresses provide the drive towards changes in beliefs and ways of doing
things, but, the mechanisms whereby the cultural content of a society adapts to
the changing needs and circumstances of the living generations, vary remarkably
from one culture to the next. A very quick process of cultural change leads,
often, to confusion, because too many guidance-patterns disappear at the same
time, and, a profusion of cultural experiments lacks nearly always a sufficient
measure of cohesion, but, a very rigid and slowly changing cultural code will
lead to a staggering discrepancy between cultural content and its relevance for
the contemporary generations.
11 During its formative period, a society develops, gradually and virtually imperceptibly, (especially, for those who live in a particular social environment), a cultural repertoir of ideas, practices, customs and guidance structures. These cultural guidance-patterns are, occasionally, extra-ordinarily successful and may transform a social environment into a vital, bustling and confident social entity that is, inevitably, expanding and dominating the surrounding territories and their peoples.
12 The usefulness and success of
these cultural guidance-patterns and belief-structures re-enforce their
validity, and, they become quickly rigid and sacred. This period in the
life-cycle of a culture, corresponds with the age of maturity. However, quick
social growth always leads to quickly changing internal and external
circumstances. The cultural guidance-patterns acquire ever more prestige, and
become enshrined in a rigid ritual. However, the comprehension and relevance of
these rituals fade quickly into slovenly imitations. Discrepancies and tensions
build-up, as the affluence of a successful society leads to boredom and
egocentric attitudes, and, only the veneer of a common culture remains as a
scaffold for social unity.
13 Decline sets-in, imperceptibly
at first, but, we have to realise, that the mechanisms of youth, vigour,
growth, maturity and decline, only describe an overall process that is
characteristic for every living organisation. These periods are often
interrupted by temporary reversals of the general trend. Growth may be
interrrupted by set-backs, and, decline may be halted by several rallies and
rejuvenations, but, eventually, the cycle of birth, growth, maturation and
decline, will be completed.
14 This is a re-statement of the
concept that a society behaves, indeed, like a living organism, and, we have
emphasised, once again, the importance of cultural guidelines in regulating
human relationships. The similarities between our biological heritage and the
remarkable variety of cultural guidance-patterns should provide us with a
useful view in our efforts to grasp, once again, the essence of being human.
.......
Chapter 2
Content
A comparison of our experiences and insights in social development with the
processes of individualisation.
The evolution of identity feelings, and the search for individuality.
Communications and the sense of individuality.
The problem of relevance.
1 The factors and mechanisms we
have mentioned in the previous chapter, will become meaningful, whenever we
focus upon the main question in this discussion. The main question reflects the
problems involved when trying to relate the diverging trends of
individualisation and social integration to each other, and, we hope to show,
convincingly, that we are not dealing, here, with an inevitable trade-off or
compromise. We hope to show, that human individuality and awareness find their
roots and origins in a social context, and, we hope to make it plausible, why a
vibrant and harmonious social environment is impossible without a sufficient
awareness, and experience, of individual dignity and essence.
2 If we can demonstrate that
these apparently contradictory trends are, indeed, only apparent
contradictions, (but represent, in reality, complementary searches for the
fulfilment of existential security and the unfolding of potentials), we may
facilitate, to a remarkable extent, the construction of a useful and
comprehensive mental imagery of human existence. We would, once again, further
the cause of understanding, which is, so often, the dissolution of apparent
contradictions into a harmonious co-existence of many different factors on a
different plane of perception.
3 If we could show, that both trends
are, not only, necessary, but essential in the full actualisation of our human
potential, we may, also, strike a chord in our continuing search for individual
happiness. If we learn to avoid emphasising the mechanisms of polarisation,
pitting one trend against the other, we may be able to see the interdependence
and complementary nature of these trends. We may come to the conclusion, that
social integration is not possible without a shell of privacy and
individuality, and, we may also appreciate the fact, that the search for
individual meaning ends, inevitably, in a social concept or context. This is
the task we have before us, and, we hope, that it is possible to shed some
light upon these complex topics and crucially important awarenesses and emotions.
4 Let us start with an analysis
of the trend towards personal identity-feelings, or, the awareness of a process
of differentiation or individualisation. It is, probably, fair to say, that an
awareness of existing, somewhere, on earth; of existing somewhere, as an
individual member of a particular social environment, reflects the beginning of
a sense of individuality. We suddenly become aware of our own existence as an
individual entity, and, the ability to see ourselves as an object of
observation, leads, naturally, to the common questions of reflective insight;
who am I, what is life, what is our purpose in life, etc. These questions
indicate a slight and largely intuitive urge to wonder, and, they indicate,
also, a certain subconscious dissatisfaction with the traditional answers and
interpretations of our culture, including the contents of its reality
explanations.
5 We have a tendency to forget in
our search for satisfying answers, that we all grow-up in an environment where
these questions have been answered, and, our first task should be to determine,
exactly, why we have difficulties believing in the traditional answers.
Sometimes, there is a profusion of religious and philosophical or political
view-points in our social surroundings, and, we want to make a choice from the
many inconsistent and contradictory interpretations available to us. Our
culture may have become irrelevant or confusing, and, we want to sharpen our
convictions and beliefs. Therefore, this process of awakening; this search for
personal meaning; this desire to reflect, is, in itself, a reflection of this
tension we discussed before; the tension between our actual experiences, and,
the cultural content and guidance-patterns of the society we live in.
6 Every cultural transformation,
change or renewal is born out of this tension, and, the search for meaning is
carried-out by a variety of people, throughout many segments of the social
environment. Our search for meaning forms a dialogue; either, with a group of
likeminded people, or, a dialogue with ourselves, as we think and read. The
notions, ideas, reflections and thoughts ferment slowly, and, occasionally,
they become the origin for a beautifully expressed, coherent view-point. Often,
the fermenting mixture of thoughts and sense impressions becomes rather stale,
as we grow older and lose our zest to find real meaningful answers.
7 The process of individualisation is, therefore, a process where we become somewhat different from the rest of society, but, eventually, we have to make a contribution to the culture of our society, if the products of our fermenting and individualising mind are to find a measure of viability; if not, these tentative ideas and notions will die with us.
8 Individualisation means,
therefore, a re-examination of existing cultural guidelines, and, a renewed,
heightened awareness of our cultural heritage may provide a fresh
re-interpretation of values that became stifled through a loss of meaning.
Therefore, reflection and re-interpretation are the foundation for a continuing
adaptation and rejuvenation of a viable cultural code.
9 The search for personal meaning
and identity comes back to the need for relevant belief structures, which are
partially well-established, partially newly re-interpreted, and, partially, new
elements taken-over from other societies, but, as always, the significance of
an individualised search for meaning or identity, is, ultimately, determined by
the response from others. This response may not have to come from the same
social environment or from the same generation. If the search and its products
are recognised as valid, they will find, increasingly, a measure of recognition
and responsiveness, and, we see, then, that an essentially artistic type of
evaluation determines the value of the search for our individual identity.
10 I can see your eyes light-up.
"You are making a mistake", you say to me, "because you confuse
the need to be relevant as an artist with the privilege of being just yourself,
when we search for the personal meaning of our existence and identity. What
does it matter, whether someone else agrees with the way I find meaning in
life? Is this not one of the glories of our human rights; to find meaning and
happiness the way we like it, regardless, whether or not it pleases someone
else"?
11 Yet, such an attitude or
conclusion is not quite justified, and, it reflects our somewhat romantic
worship of a misunderstood essence of individuality. Certainly, it is
attractive for many of us to seek happiness in a remarkably individualistic way
of life, and, to search for a very personal meaning of our existence, but, if
an individual thinks that he or she has finally found happiness or meaning,
then, there is always this over-powering need to share this find with others, or,
to proclaim a conviction in a life-style that is convincing because of its
tenacious persistance with a relevant stance.
12 It is unlikely, that anyone can
experience a sense of genuine happiness, or find a wholly satisfying meaning
for individual existence, without feeling the need to communicate this sense of
harmony to others, even, if this communication takes place in the form of a
non-verbal attitude, or a prayer to one's God. The question arises; why is
there such a need to communicate? Why do we want to communicate? Is happiness
simply an emotional state that wants to be communicated or expressed in one way
or another? Are all emotions communicated? Why are emotions expressed? Do we
have to share emotions of guilt or sadness, as well as those of happiness and
quiet understanding?
13 We have defined an emotion as
the psychological equivalent, or the psychologically experienced sensation
accompanying a behaviour-pattern that is based upon a reaction to existentially
significant stimuli or circumstances. These behaviour-patterns have been
inherited as part of our biological endowment, but, at least, in the human
being, these patterns are all modified and influenced by cultural factors that
have been absorbed from the social environment. This explains, why emotions are
being communicated, and, why we have an urge to do so, but, in order to feel
happy or satisfied, we have to know, whether or not something is of value. How
do we know that an experience or a find is valuable to us? Certainly, we could rely
entirely upon our own experience and evaluation, but such a confidence and
independence of the mind is exceptional.
14 If we find or make a tool that
allows us to gain some kind of an advantage, we may be reluctant to share this
tool or knowledge with others out of fear that we may lose the advantage, but,
in order to experience this anxiety that someone else may want to use or steal
our tool, we have already accepted, tacitly, the conclusion, that the tool or
find which is valuable to me, will be equally valuable to others.
15 The same considerations apply to
all our value-judgements, because very few of us could function harmoniously,
if our value-judgements would be completely different from the people around
us. We all share, regardless, how individualistic some of us are, in the
reality perceptions of our culture, and, these reality perceptions include,
quite often, a series of value-judgements.
16 Individualism, therefore,
becomes meaningless, even to the most ardent individualist, if we lose the
criteria of value or relevance, which are essentially determined by an
agreement with other people. The process of individualisation does not mean,
that we try to construct an entirely individualised and arbitrary
value-judgement or belief structure, with relevance only for one individual.
Individualisation means, that we are trying to give a new, more intense and
better understood meaning to a set of awarenesses and values, which are
commonly accepted throughout the community. These awarenesses have been worn
thin of understanding and appreciation by thoughtless use and slovenly
imitation.
17 In our efforts to become an
individualised member of our society, we do not search for entirely new modes
of existence or perceiving reality, but, we try to find new relevance in the
cultural currency of our social environment. We try to give new life to
well-worn concepts through our own experiences, as we try to reconcile the many
discrepancies between our actual experiences and the traditional values and
beliefs of our cultural environment.
18 After all, we search for our
individual meaning with tools and ideas taken-over from the cultural pool. In
searching for our meaning and individuality, we try, with a personal effort, to
renew or increase the relevance of the somewhat tired, somewhat
incomprehensible cultural symbols. We remain part of our social environment,
even, if we act or react against a commonly accepted interpretation or meaning,
and our validity is tied-in with a measure of recognition given to our ideas by
others.
19 Some of us may happen to exist
in a state of "existential isolationism", where we can afford to
exist aloof and unconcerned about other people, but, we conveniently forget,
that we still count on the continuing tolerance of society to allow us our
aloofness and exclusivity, and, we also count on a scrupulous maintenance of
our individual rights by the rest of society, while we seem unconcerned to make
any contribution to the social environment. Obviously, an aloof and elitist
attitude is parasitic and exploitative, regardless of the status of financial
independence we may be able to enjoy.
20 All forms of radical
individualism that deny any allegiance to society, or, which deny the need to
be meaningful to others, slides into an autistic incomprehensibility,
indistinguishable from madness and utter uselessness. The salvation of such
eccentric behaviour may be the recognition, by a future generation, that, at
least, some of the fruits of such behaviour-patterns are relevant after all,
and, this accounts for the fact, that we may recognise, at the present time,
certain people as relevant artists, who led during their lifetime an existence
that was considered to be merely a mental aberration.
21 If absolute individualism
turns-out to be a romantic fantasy, an entity of non-existence that is a
remnant from a vaguely delineated dream-world, we should go back to a
previously elaborated definition of knowledge and awareness, where, in the
light of a biological interpretation of human existence, we see, that the
origins of awarenesses and conceptualised ideas go back to the act of
communication itself. Our ability to distinguish between true and false,
depends, entirely, on this act of communication and the level of consensus that
has been established amongst ourselves.
22 If we feel somewhat disappointed
about the limited degree of individualisation that seems possible, before
losing all meaning, we may be consoled by the fact, that the degree of
congruence required between individual and social environment, is much less
than we commonly believe to be necessary for a state of social harmony. While
we can not become as different from each other as some of us would like, we do
not have to be as similar as many of us think necessary.
.......
Chapter 3
Content
Cooperation, happiness and emotional synchrony.
The development of the child, and the role of trust.
The requirements of mutual trust.
The generally rigid beliefs and guidelines of the small social grouping.
Mechanisms of adolescence.
Levels of tension between the individual and the social surroundings.
1 Let us analyse, then, how
individuality acquires meaning in relation to other people; how happiness is a
state of the mind depending on trust and cooperation; how the meaning of life
always seems to come back upon the making of a contribution.
2 Happiness is not a sentimental
affection between two people, because the sugary sweetness of sentimentality
is, so often, merely a cloak to hide contradictory, or, even, spiteful
attitudes. The individual with a somewhat widened intellectual and emotional
horizon experiences his meaning in being an integral part of a much larger
entity, whose nature and essence is largely beyond his grasp. Indeed, man has
always been inclined to acknowledge his belonging to a larger entity in an act
of reverent submission to the Awe of God's Greatness.
3 We all are born, so totally
helpless, so totally dependent upon parental care for our very survival. A few years
will have gone by, before we even realise the existence of ourselves as a
separate entity; as an individual, able to initiate certain actions; to
experience certain desires and to call ourselves by our name. Later, we will
abstract the ability to call ourselves in the general designation of
"I"; an ability we all share as human beings. In these initial phases
of our existence, our dependence is so complete, and our reliance upon our
parents or guardians is so great, so completely taken for granted, that we can
not even speak of trust. In the act of placing trust, we imply a deliberate, if
subconscious act of reliance upon others, and, it is remarkable, how we become,
throughout our formative years, increasingly aware of the need, and the desire,
to rely upon others in an act of trust.
4 As early as we can remember, we
learn that certain forms of behaviour are appreciated, while others are
frowned-upon, and, in this way, we learn, mostly subconsciously, to adapt our
behaviour in such a way, that we feel satisfied and content. We learn what is
right and wrong, and, we learn to emulate highly esteemed and virtuous examples
of behaviour, which become, by and large, the basis for our goal-patterns and
our ability to identify with certain people. We identify with our hero or
ideal, and, this provides us with a beacon in our efforts to realise our
dreams. Our cultural environment provides us with our goals and ideas, and
helps to shape our behaviour-patterns. This guidance-function of our culture is
similar to the guidance-function of the genetic code. As human beings, we are a
specific example, as well as a particular result of the complex inter-actions
between these two codes.
5 It is important to remember,
that we start our lives in a state of complete dependence, and, that we become
slowly aware of ourselves as living organisms, who are not always in tune with
the way our environment wishes us to be. We learn to become more selective with
our attitudes of trust, because we know, that our dependence upon others may
not always benefit us. We know, that we may be exploited by other people for
their own benefit. Throughout our formative years, our position of nearly
complete and unquestioned dependence changes into a greater selectivity and
awareness about the time and place, where we may place our trust confidently,
and, where we have to be cautious.
6 As parental protection is
gradually withdrawn, we learn to stand on our own feet, and we learn to
initiate a course of action that may bring the results we want. We realise,
with increasing clarity, that we can not remain completely and passively
dependent upon others for the fulfilment of our needs. This process reflects a
clear-cut biological program of genetically endowed instructions, because
parental care provides only a temporary shelter. Of course, any organism will
instinctively try to prolong such an easy and beneficial situation as long as
possible, and children will not hesitate to exploit immediately any reluctance
on the part of their parents to push them into a state of responsibility and
independence.
7 There is, therefore, a natural,
genetically endowed basis for adaptations to the continuous changes in
relationships and attitudes that are taking place, especially, during the
period of maturation, but, in the human society, we see, also, a strong input
from the cultural code, which influences behaviour by influencing
value-judgements and belief-patterns, while the individual member searches for
his place in society.
8 Culturally determined values
and beliefs are commonly shared but largely unquestioned tools with which the
individual begins to assert himself, while he learns to classify his
experiences in commonly accepted categories. Just as the biologically given
commonly shared reaction-patterns of the animal become a repertoir of
characteristic traits, (shared with the other members of the species), the
small, closed and isolated but homogenous society of human beings shares with
its members an unquestioned and rather rigid heritage of cultural values and
belief-patterns, which is not shared in exactly the same way by any other
grouping or culture.
9 Trust is a natural attitude of
the healthy and well-developing youngster, and, the deliberate act of placing
trust represents an important stage in the process of individualisation. Prior
to this deliberate act of placing trust, there was only an absolute and
subconscious dependence upon the environment, and, deliberate trust evolves
from this stage of complete dependence to a carefully selected and balanced act
of trusting other people. Trust is the norm, however, and the members of
society demand instinctively from each other a measure of trust in exchange for
the trust that is being given. Trust that is not being reciprocated, turns,
quickly, into suspicion, and, this is a logical course of events, because the
act of trust implies an attitude that leaves an individual somewhat vulnerable,
especially, if the anticipated behaviour of reciprocated trust is not
forth-coming.
10 Trust has to be mutual. It has
to be a mutually agreed-upon pact which is closed intuitively or
subconsciously, and, it is clear, why the extremely defensive, mistrusting
individual becomes, quickly, a social outcast. However, we have to realise,
that such an abnormal behaviour is the result of an unfortunate or, even,
lethal emotional deprivation during the formative years, where an insufficient
degree of protection and stimulation evaporates, quickly, the ability to be
trustful and dependent.
11 In the smaller community, the
goal-patterns and attitudes tend to become rather absolute, and, they are less
flexible or amenable to questions and scrutiny compared to the much larger
social entities. The bonds of mutual trust have to be strong, and, any
deviation from the common path is looked upon with a great deal of suspicion.
The mechanisms of individualisation are nearly impossible under such
circumstances.
12 A strong submission to the
absolute values of the local group may, at times, be felt as restrictive by a
perceptive member. It may be felt as a hindrance to personal freedom, but, far
more often, such thoughts or feelings are suppressed by a guilty conscience as
"evil", unbecoming or cowardly. This conscience may be so strong,
that it negates all feelings or tendencies to self-preservation in an attitude
of courageous heroism, which is, in essence, a behaviour that is motivated by
the anxiety not to deviate from the rest of the group.
13 It is not surprising, that such
attidues are not associated with a liberal, philosophical and relativistic
point of view. Such strong and rigid cultural guidance-patterns may be
extremely useful for short periods of time, but the demands of mutual trust and
loyalty require a large amount of energy and a strong will to suppress any tendency
towards diverging trends. Yet, such a strong need for social cohesion may not
last long without some degree of mutual concern, and, we see, indeed, how a
member of a strongly integrated grouping, like a well-adjusted adolescent,
needs the stimulating company of his friends, where he can enjoy the rapid
communications and understanding that comes with a closely-knit social
grouping.
14 A shared cultural background and
an openness in attitudes facilitate the processes of understanding to the
point, that a glance or gesture is sufficient to evoke a quick-witted response.
We see, how this stimulating atmosphere of mutual trust and loyalty, shared
goal-patterns and synchronised emotions, leads, quickly, to an ebullient
over-confidence, where the adolescent tests, continuously, the limits to which
his social environment will tolerate the effervescent pranks and mischief of a
healthy elan vital. There can be little doubt, that we would not be able to
mature into an adult human being without having shared, to some extent, the
sensations of mutual trust and friendship with other people.
15 Quite true, the situation is,
often, far from ideal for the youngster, and, we have good reasons to believe,
that a youngster would benefit from experiencing a slight tension between
himself and his social environment. He will then be encouraged to reflect upon
the nature of this tension, and, he will be able to recognise similar tensions
between other people and their social environment. He will be less likely to
condemn glibly and despise anyone, who does not seem to fit-in with a
particular social code, and, he will begin to realise that a social code is,
after all, a rather arbitrary guidance-patterns for socially integrated
behaviour.
16 Those, who grow-up within a very
smooth atmosphere of social relationships, are never able to see the world
beyond their immediate cultural horizon, but, those, who grow-up under a severe
strain, run the risk of becoming psychopathic, irrelevant and sickly
individuals; distrustful and misanthropic. Occasionally, an individual, who
survives in spite of a high level of tension between himself and his
environment, may become, largely by an accident of history, a valuable sounding
board for the thoughts, aspirations or sentiments of his social environment;
the hall-mark of a genuine artist.
17 People, without any significant
experience of social tensions, will never develop the sensitivity and insight
necessary to reflect, genuinely and precisely, the experiences and feelings of
those who are miserable, but these low-tension individuals may well remain the
basic strength of a viable existence; this remarkable human trait of resilience
and decency, which emerges miraculously after devastating strife, turmoil and
destruction. High-tension individuals may totter on the brink between genius
and insanity; a barely perceptible difference in judgment, that is based,
solely, on the criteria of relevance. If the works of a high-tension individual
become relevant, these works will be admired, and the individual will be
considered a creative genius, but, if the expressions remain clinically
isolated as the work of an impenetrable individualist, he is kindly forgotten
as a lunatic.
18 While mutual trust, loyalty and
involvement with a common cause may reach extreme limits, (especially, if a
small community is subjected to severe stress, transcending the concerns for
individual safety and existence), it is far more common to see a rather fluid
transition between trends that emphasise cohesion, and, those that allow
divergence and individualisation. This more common feature indicates that
fluidity is, by and large, a more valuable and more viable attitude than the
extreme rigidity and cohesive strength required on special occasions and under
special circumstances.
19 The level of cohesion, as well
as the degree of individualisation, are factors that may enchance security,
and, we have seen, how often a dense population concentration, resulting from
such a status of enhanced security, gives a powerful and dominant segment the
chance to exploit a majority of the people by force, leading to resentment and
hatred, destroying, eventually, the last remnants of social cohesion and
exploding, then, into a violent rebellion. But, we have also seen, how an
individualistic indulgence saps the meaning of coherence by the emergence of
the instincts of opportunism. Either trend may be highly disruptive, and, each
one of these contradictory trends may also make a valuable contribution to the
stability of the social environment.
.......
Chapter 4
Content
The role of belief structures in attitudes and relationships.
Pacifist attitudes, and the factor of compassionate understanding.
Humility and pseudo-humility.
Bonding processes; the sexual drive, parental care and the deliberate bonding
on the basis of a belief.
Relationships between a judgement of the self and social inter-actions.
Muted aggression, mellowing wisdom, and the faculty of compassionate
understanding.
1 So far, we have been
considering, primarily, the overall mechanisms of bonding and individualisation
that are playing a role in social cohesion and personal differentiation. Let us
look, now, at the more complex and sophisticated motivations that make the
attitudes of people towards each other such a fascinating and ever-varying
kaleidoscope of surprising twists and turns.
2 First of all, let us look at
the individual who sees the meaning of his existence increasingly in terms of a
willed, conscious effort to belong to society and to contribute to it. We
should, also, consider this remarkable inversion of the natural search for
dominance, when we see, suddenly, a search for humility and a lowly position on
the hierarchical scale. By refusing, suddenly and deliberately, to exhibit the
expected resistance and defensiveness to an attitude of challenge or anger, we
see a subtle but powerful weapon of confusion and defusion, when the
intuitively expected behavioural response is found to be absent, or, even,
completely inverted.
3 The consequences of such a
dramatic change in attitudes during the natural course of events in a
conflict-situation, are remarkable, especially, when the source of energy
igniting the flames of belligerence has suddenly been smothered by the softness
of a humble attitude. Yet, the motivations, emotions and attitudes are complex,
and humility may slide, imperceptibly, into an attitude of pseudo-humility,
where the initial defusion of the conflict turns-out to be nothing more than a
temporary delay in an even more violent explosion.
4 The attitude of humility is
indeed complex, and, before we can begin to understand the rationale for loving
our enemies, we should, again, review the reasons for loving our friends, and
taking care of our offspring and relatives. There are three categories of
behaviour that constitute, together, the processes of binding people together
in a bond of attraction, mutual concern or understanding. The oldest bond, in
evolutionary terms, and, biologically, the most precise and energetic type of
bonding, takes place under the promptings of the sexual drive. We have
discussed, before, how, and why, this type of biological bonding is based upon
the egocentric satisfaction of an inborn instinct; in other words, nature
"bribes" the individual members of a species with a strong pleasure
and urge to carry-out the temporary bonding of the sexual act for the sake of
the continuity of the species.
5 The ultimate objective of
nature to search for the viability of a species or gene-pool, transcends,
completely, the awareness of the individual members, and, their behaviour is,
therefore, in essence, an instinctive, will-less act in the play of nature. The
sexual drive remains an important part in the emotional spectrum of the human
being, and, we will come back upon these aspects, when we see, that, many forms
of bonding between human beings are based upon the demands or expectations of
egocentric satisfactions.
6 The second form of bonding
between the individual members of a species comes to the fore in the behaviourally
flexible animals, where the gain in individual adaptability, flowing from the
faculty of behavioural flexibility, means, that the younger generations have to
rely, increasingly, upon learned behaviour-patterns. Most of these learned
behaviour-patterns are acquired from the parents through the mechanisms of
imitation, and, these acquired behaviour-patterns are essential in the search
for survival. The attitudes of parental care have been sharpened, genetically,
into the adult generations, and these attitudes are brought to the fore by the
presence of newly born offspring.
7 The human equivalent may be
seen in our emotional responses, as well as the inborn trend to help and
protect the helpless individual. If this helpless individual is our own offspring,
the response is even more clearly biologically programmed. There must be a
feeling, or emotion, that is felt as pleasurable or beneficial, when we give-in
to an urge to protect and care for those in need, and, we feel, indeed, a
strong and pleasant emotional surge, when we give-in to our instinctive desire
to help.
8 In both types of bonding, the
bond of sexual attraction and the instinct of parental care, we see, that the
attitude of trust plays an important role, because we have to rely upon a more
or less accurate anticipation of behaviour, if harm is to be avoided. The
attitudes of parental care and infantile dependence evolve, gradually, into an
attitude of mutual trust between more equally placed members of the family,
but, during the later stages of childhood and adolescence, this atmosphere of
mutual trust is frequently punctuated by episodes of discord, when the
egocentric interests of the members break through.
9 The most difficult type of
mutual bonding is based upon a consciously willed, and, partially, intellectual
decision to form a bond. This bond is also based, at least, to some extent, on
an expectation of emotional reciprocity, but, as a result of a long process of
maturation and individualisation, there is also a growing awareness of the need
to contribute without exacting a price. These complex mechanisms can, probably,
best be summarised by saying, that the process of increasing individualisation
and an ever increasing freedom to pursue egocentric goal-patterns, leads to a feeling
of bewilderment and emotional starvation, and, this is, eventually, recognised,
intellectually and emotionally, as a deceptive goal; as a dead-end, a mistake,
a non-answer to our search for meaning, because we start to lose the
life-giving contact which is necessary to formulate any concept of meaning.
10 Partly, the intellectual basis
for such a trend away from egocentric self-actualisation, is formed by a
feeling of personal insignificance, which arises out of widespread contacts
with the surrounding realities. The more we become aware of the vastness of the
knowledge or experience-sphere of an informed individual, the less we can
maintain a feeling of individual importance. This enormous increase in the
sphere of our awarenesses allows us to generalise and classify our information
in a far wider and broader framework of references. As a result, the totality
of our own existence has a tendency to become dwarfed by the vastness of our
awareness-sphere.
11 A very important factor in this
shift away from personal importance is our ability to see the essential
similarities of human behaviour-patterns. This insight allows us to recognise
in the behaviour patterns of others, traits we share with them, in spite of,
or, perhaps, because of the fact, that these behavioural traits are egocentric
in nature.
12 Our defensiveness is muted by
the appreciation of the similarities between ourselves and our enemies. If we
are truly awed by the vastness of our reality perceptions, and, if we are able
to avoid the temptation to use knowledge for personal gain, we may, indeed,
become less egocentric and less defensive in our attitudes. Our aggressiveness
becomes muted, and, we may reflect a quiet glow of understanding. We begin to
realise, that the chaos and misery around us is a reflection of the same
egocentric desires and the same defects in understanding, which we were
subjected to until so recently. We may become aware of the fact, that we still
revert, time and again, to the same reactions; the same primary biological
behaviour-patterns, which we have deplored and condemned, so often, with great
force and aggression in others, whenever we realised that the misery and chaos
of human existence is a direct result of egocentric and exploitative attitudes.
13 The attitude of mutual trust
may, therefore, become strengthened by an intellectual recognition of the
essential similarities between all human beings. Defensive and aggressive
tendencies may be muted by the realisation, that we exhibit the same
existential requirements as those who are competing with us, and, we become
humble and subdued, once we realise, how utterly foolish and unnecessary most
human suffering really is.
14 We are mellowing into wisdom,
which is, existentially, not the most vigorous or viable state for a single
individual to be in, but, as a basis for cooperation and understanding, it is a
tool that is unsurpassed in its value for reaching long-term viability. We may
well argue, that, truly beneficial leadership of the human society is never the
exclusive expression of personal powers and ambitions. The successful and
popular leader is always someone, who has strong tendencies towards mutual
bonding, and, who has a lively awareness of the benefits of mutual trust and
compassionate insight. Only those, capable of helping others, of feeling a
genuine concern for those who are in a more vulnerable position; only those
people, who are truly capable of enlarging the sphere of their concerns to the
entire community, are successful leaders.
15 In the more complex, modern
societies, the value of this insight, be it intuitively or intellectually, is
indispensible for the attitude of concern for a large number of people, and,
such an attitude adds a comforting glow of wisdom and temperance to the atmosphere
of beneficial leadership and social well-being.
16 The embarrassment arising from
the realisation that strife and conflict are reflections of the same ego-drive
that lives in us all, leads to a restrained and understanding attitude; firm
when it needs to be, educational and forgiving, when the generalised biological
drive is recognised in the behaviour of an individual who has difficulties
reconciling his instinctive drives with the generally accepted values and
behavioural guidelines of the social environment.
17 Compassionate understanding accepts, deliberately, the risks associated with an attitude of trust, and, it understands the motives behind a breach of this trust. Compassionate understanding also recognises the egocentric returns that are required by the traditional do-gooder, who expects, and demands, instantly, his share of gratitude, recognition and respect from those who are being helped, and, who is baffled and hurt in his pride, when he detects a measure of resentment or ingratitude for his superficial acts of good-will.
.......
Chapter 5
Content
Compassionate understanding and religious beliefs.
Rigidity and strength; the tendency towards elitism.
The fading of individual importance.
Altering a conflict-situation by adopting an attitude of humility.
Heroism, courage, pseudo-humility.
Humility and the Christian martyr-hero.
The trade-off between peaceful co-existence and the yearning for victory.
1 Compassionate understanding
also looks with a slight bewilderment at the heroism of the fanatic
self-sacrificer, who struggles so hard and unceasingly to fulfill the demands
of his Creed, or the commandments of his God, and, who is completely absorbed
by this titanic struggle to subdue his primary biological drives in the mistaken
belief that they are evil; the devil in disguise.
2 Such struggles may lead,
occasionally, to an exemplary and beautiful form of behaviour, but, most often,
we see a fantastic waste of energy, when the erroneous interpretations of a
sacred Creed lead to frantic denials of the biological nature of human life.
3 Compassionate understanding
looks with concern at the numerous forms of subtle and not so subtle attitudes
of elitism, where the followers of various moral and religious codes consider
themselves to be slightly better and slightly more favoured in the eyes of
their God compared to the people around them.
4 Indeed, this attitude of
judgement, reproach and condemnation of behaviour-patterns we do not share and
do not understand, is the basis for a dangerous process of polarisation within
society. As a result of these attitudes, society decays into antagonistic
factions, where hatred and bigotry find an ever richer feeding ground in the
attitudes of mistrust and suspicion, as people drift ever further apart. Again,
we lose sight of our common origins, reflected in the fact that we all share
the same basic needs. Again, we start to divide the world into those, who
believe and those, who do not; those, who belong to God's chosen few, and
those, who form an amorphous mass of doomed and ignorant sinners. Why should we
care for those, whom, we think, the Lord Himself has already condemned?
5 Compassionate concern and
informed understanding are based upon a frank acknowledgement of our human
traits, where we recognise that people are essentially the same, even, if they
are specifically unique. This is the only sensible and understandable way to
care for others, and, to forgive those who hate us, because, we know, that we
may have been somewhat responsible for this attitude of hatred. Our sense of
individual importance will slowly fade into an awed respect for the totality of
all human potential, and, the acceptance of our personal decline, decay and
death will not be found in a desperate effort to regain our vitality, nor in
the transposition of our hopes towards an eternal after-life, but, in an
attitude, where we gradually become one with the totality of human existence;
where we understand the nature of man, his achievements and short-comings; his potentials
and weaknesses.
6 Why should we really be so
concerned about the perpetuation of our personal existence, when we see, how
essentially similar we all are as human beings? Why should we be so concerned
with the existence of our particular ego, when this ego is, in so many ways,
indistinguishable from other instinctive centers that are desperately clinging
to life? Let us be concerned about the attitudes and insights of future
generations, and, let us concern ourselves with the increasingly important task
of shaping a global code of thoughtful and far-sighted human behaviour, because
the survival of the human species may well depend on it.
7 Have we said enough about
compassionate understanding? Probably not, but, let us return to this very
special change in attitude, which leads to such a surprising reversal of the
belligerent expectations of people in conflict. Let us see, how startling the
effects can be, when we manage to interrupt the biological program of stimuli
and their responses, which is set into motion with such a seemingly inevitable
necessity when we start a fight. I am referring to those surprising
modifications in attitude that occur, when we react to an atack or provocation
with unexpected serenity, calm, or, even, humbleness. We should look at the
mechanisms and reasons, why we can choose such a behavioural response. We have
to analyse the reasons, why we would ever want to modify our primary response
of belligerent defensiveness in such a dramatic manner.
8 Long before man developed a
rational explanation for the reasons to be humble, he had discovered, from
experience, that an explosive confrontation could be cooled-off by yielding. By
assuming an attitude that did not reflect, fully, the strength of a reaction to
an insult, attack or provocation, the energy of the aggressive drive would be
muted, and the aggressor would, suddenly, feel less enraged by the surprising
experience of encountering less of a reaction than expected. While this
reduction in resistance is highly effective to defuse emotional forms of
aggression, it does not apply to the clever opportunist, who will only see his
task to be easier than expected.
9 There is another beneficial
effect of an attitude of humility, because, in recognising the value of such an
attitude, we may remove ourselves, at least, to some extent, as a competitor.
This, in itself, contributes to defuse a conflict, where competition with an
adversary plays a role in the origin of the conflict. However, the reasons why
we adopt an attitude of lessened resistance to aggression, may be vastly
different. It may be the result of timidity; a lack of self-confidence, which
makes an individual behave below his potential, but, such an attitude is a form
of pseudo-humility, because, at any time, the individual may reassert himself,
when his confidence grows. Besides, an awareness of his lack of confidence may
create serious tensions within such an individual, as he becomes increasingly
aware of the depressing gap between what he is and what he ought to be. This is
a source for deep disappointment with oneself, and, it may lead to an attitude
of self-destructiveness that manifests itself as capricious and tactless or,
even, cruel behaviour towards others.
10 True humility is reserved for a
deliberate choice of behaviour. This behaviour is chosen, not on the basis of a
lack of strength and courage, but, on the basis of an intuitive or conscious
insight, that the natural response in a conflict-situation only aggravates the
feelings of injustice and hostility, and, that it perpetuates an endless series
of feuds, fights, bloodshed and suffering. The attitude of true humility is an
enormous gamble, and, it is often misunderstood by the adversary, as well as by
his friends, unless the principle of humility has been clearly spelled-out and
accepted in a behavioural code that is shared by the adversaries. Then, the
attitude of humility may be recognised as virtuous, productive and, even,
courageous, but, it remains difficult to really understand an attitude that seems
to go so much against the grain of our natural inclinations.
11 The results may be astonishing,
however, as well as extremely beneficial for the group. Suddenly, the aggressor
is shamed into the recognition, that the humble response has made his own aggressiveness
somewhat ridiculous, and, his anger disappears to make way for a willingness to
compromise and reach a rational settlement. Again, we should emphasise, here,
that a calculated and exploitative aggressiveness does not react in this way to
a humble response. An attitude of exploitative or opportunistic aggression
always requires a firm resistance.
12 The conflict may quickly
subside. A new element of understanding, and, perhaps, a measure of mutual respect
may kindle the possibilities for a rational compromise. However, it must be a
genuine response of humility; a response, which is not seen as a defiant act of
condescension towards the aggressor from a position of moral and intellectual
superiority.
13 True humility is an attitude
that is free from condescension and feelings of superiority, and, it is
enlightened by a genuine understanding, or, even, affection for the motivations
and attitudes of the opponent. Pseudo-humility is a tacit elitism; a tacit
feeling of superiority and condescension, which is immediately felt and treated
with an attitude of suspicion that slides, easily, into an attitude of hatred
for having been deceived.
14 True or genuine humility can not
be divorced from a feeling of compassionate understanding for the motives of
the aggressor, as well as the recognition that we all are subject to similar
motivations. It is this act of understanding the motives of the aggressor, as
well as the successful transmission of this understanding to the opponent,
which will defuse the tensions. If the opponent feels, that there is an
atmosphere of genuine understanding or, even, appreciation for the reasons that
have aroused his anger and aggression, he will suddenly feel, that it is not necessary
to gain by force what he may gain by communication and contact. At the same
time, this feeling of having been recognised by the adversary and the
unexpected absence of a defensive hostility in the target of his anger, causes
a feeling of slight embarrassment and confusion.
15 We have all been prepared by the
biological organisation of our emotional behaviour-patterns to act and react in
a situation of serious conflict. Suddenly, we find ourselves understood, at
least partially, and, we feel, that there is a willingness to engage in a
dialogue, to compromise, to exchange view-points. Suddenly, our rational
abilities are called into play, and, we know, at least, intuitively, that our
rational faculties do not function all that well, if we are submersed in an
emotion of rage or anger. Our emotions quieten-down quickly, and, we search
cautiously for the next step in the confrontation. We suddenly feel the need to
be calm and careful in order to avoid being outwitted by this superior
understanding we have come-up against.
16 We feel, intuitively, that an atmosphere of trust has been created by our adversary. Can we respond to this trust? Can we afford to reciprocate this trust? Again, we must make absolutely sure, that we are not being deceived, and, there will be a lingering sense of suspicion as our anger subsides. If we suspect this humble attitude to be a camouflage for the real defensive-aggressive counter-attack, coming at an opportune moment, our suspicions will remain, and, they will flare-up with an even greater violence, if we find out that it was, indeed, only a deceptive tactic.
17 Pseudo-humility is a poorly
understood attitude, and, it is so frequently adopted by people who have
accepted, on authority, the value of their cultural and religious beliefs. They
try to be humble, because their religious beliefs command them to behave this
way, and yet, they lack, completely, the ability to understand genuinely their
enemies. Under this facade of a humble attitude may exist a seething and
biologically programmed, aggressive and hostile reaction to any perceived
insult or provocation, ready to come to the fore, as soon as an opportunity
presents itself.
18 Pseudo-humility, then, becomes,
intuitively, honed into a technique of deception, but, these same people may
still think, in all honesty, that they have responded to the demands of their
religious beliefs, and, they are astonished, when their superficial intentions
are being mistrusted.
19 However, we have to ackowledge,
frankly, that compassionate understanding is not always possible. The ability
to truly understand and sympathise with an adversary is rare, indeed. Most
people can only do their genuine best to understand their adversaries, and,
they can try to see their own short-comings and contributions to a
conflict-situation, but, to feel a genuine sympathy for their adversaries is
often impossible, because most of us are not sufficiently aware of the dynamics
of our human psychology. Most of us do not know ourselves well enough to be
able to recognise the enemy within us.
20 By understanding, we should
think, not only, about our contemporary ability to analyse human motivations in
psychological or psycho-analytic terms, but, we should, also, look upon the
religious belief structures of the community as a source for improving the
understanding of ourselves. After all, the primary function of all belief
structures, including religious beliefs, is an attempt to understand man and
his nature. Frequently, the religious wisdoms of our culture are difficult to
understand or to feel affinity with, because the religious interpretations of
man, as well as the moral and divine exhortations and commandments that are
part of these belief structures, do not explain, sufficiently, the link between
our biological existence and our moral awarenesses. Too often, the religious
view-point sweeps a large part of this biological heritage away as an
"evil force", which has to be suppressed at all costs.
21 In the Christian Faith, man is
torn between the contrasting tendencies of good and evil; the forces seeking
God and Salvation, and, those considered to be evil, because they detract man
from his high ideals. However, many behavioural traits which we have learned to
see as perfectly normal, even healthy and desirable, tend to be looked-upon
with suspicion by the serious and honest Christian, who tries to behave
according to the high ideals of his Faith. All behaviour associated with an
egocentric orientation towards our existential self-interests, tends to be condemned
as "evil".
22 It is logical, that the
Christian Faith condemned all unbridled selfish attitudes at a time, when it
started to dawn on man that most human suffering could be avoided, if man
learned to live together in peace and harmony. It is logical, that humility,
tenderness, sacrifice, as well as all the other attitudes that defuse
conflicts, were glorified, but, we know, now, a little more about the reasons,
why people may become so fiercely egocentric and aggressive in their behaviour,
and, we know, now, what we can do to avoid many of the conflicts that are based
on resentment, injustice and misunderstanding.
23 The Christian Faith made us
recognise the beauty of compassion, as well as the unexpected possibilities to
defuse conflict-situations by adopting a humble attitude. However, the
emotional and intellectual difficulties of the Christian Faith are numerous,
and, these difficulties still persist, in spite of many attempts to clarify the
intellectual and psychological difficulties of this strange Faith.
24 In man's fanatic fervor to
proclaim and defend his beautiful beliefs, he always reverts to the primary,
biological behaviour-patterns of aggression, dominance and ruthlessness, and,
we have ample evidence to state, that, throughout the ages, the faithful have
killed each other, and others, for the glory of their Faith and their God.
25 At times, especially, under
difficult and stressful circumstances, the Christian glorification of suffering
imparted to the fanatic believer a fantastic rigidity of his attitudes, and,
the martyrdom of thousands, who were able to overcome their primary instincts
of self-preservation on the strength of their beliefs, points to the remarkable
power and influence of these belief structures on the behavioural choices we
have to make.
26 Primary behavioural reactions
are, frequently, altered profoundly by a fanatic belief. Or, do we have to
interpret the martyrdom of the faithful differently, whenever we look at the
people who, apparently, welcomed suffering and death in the face of a challenge
to their beliefs? Do we indeed see, here, a negation of the primary biological
drive to self-preservation, or, do we see, only, a change or transformation in
the concepts and attitudes of triumph and defeat?
27 There can be little doubt, that these martyrs felt themselves to be triumphant, and, they did not consider themselves to be people who were defeated in the struggle with their enemies. We may, therefore, see the apparent reversal of the biological motivation, indeed, as an apparent reversal only. The ultimate aim and goal of the struggle changed from a physical survival to the ultimate triumph over the adversary in the martyrdom of a saint, who would be elevated to an exalted position, close to his God, while the hated enemy would suffer eternal defeat and damnation in the sufferings of Hell.
28 We understand, therefore, a
little better, the remarkable vitality and strength which these people showed
in the total commitment to their faith. The reality perceptions of these people
implied, that their death was not a defeat in the biological sense, but, the
ultimate achievement of their existence, which was the unification with their
God. We see, therefore, that all pressures upon the faithful, all the suffering
they were made to bear, only served to increase the glory of their victory.
29 The goal of existence had been
changed from a biological survival to an eternal existence in Heaven. The
desire to win was, and still is, as strong as ever in these martyrs, and, it would,
therefore, be erroneous to see the stubborn resistance of the would-be martyr
as an attitude that is in any way comparable to the disarming humility of the
truly compassionate personality.
30 Certaintly, brave martyrdom may
inspire a somewhat bewildered admiration for so much fortitude of character,
because the adversary recognises the enormous importance of fortitude in the
accomplishment of his own aspirations. Fortitude of character and stubbornness
in conflict are, therefore, characteristics, which combatants recognise, quite
readily, in each other. Paradoxically, this mutual recognition, often, serves
only to intensify the conflict, but, it tends to reduce the occurrence of
cruelty and atrocities, which flow from intense hatred and mutual contempt.
31 Yet, humility and fortitude of
character are not mutually exclusive. The defiant rejection of any compromise
will lead to the characteristic fortitude of character we see in our hero, the
martyr, but, the humble person, who refuses to take-up the challenge of combat,
shows a fortitude of character as well, because he understands the deceptive
and elusive emotional satisfactions that are associated with the pleasures of a
good fight. For such an individual, fortitude of character is expressed in his
willingness to risk being hurt and wounded, when he deliberately puts a certain
degree of trust in his adversary. He also displays a far more sophisticated
type of fortitude of character by risking misunderstanding, contempt, or, even,
alienation from his own social environment, where his pacifist attitudes are so
easily taken for cowardice. The fruits of compassionate understanding, as well
as the fortitude of a humble character, are far greater than those of the
martyr-hero, even, if the local social environment identifies much easier, and
more willingly, with their martyr-heroes than with their heroes of
compassionate understanding.
32 Unfortunately, the martyr-hero serves, primarily, as a rallying point; as a focus of identification, admiration, or, even, worship, and, he re-enforces, thereby, the absolute certainty and righteousness of the belief-patterns of the prevailing cultural code. Sure, viability and aggressiveness are increased, but the intensity of a conflict-situation is heightened, too.
33 So often, we still admire
courage and the martyr-hero only from our own cultural vantage-point. So often,
we console our wounded pride and self-esteem, when we reflect upon the examples
of our heroes. While we revel in our emotional identifications, we solidify the
righteousness of our beliefs and attitudes, and, we diminish the possibility of
understanding, with intelligence and insight, the humanity of our adversaries.
We set the stage for the next round of conflicts, and, we repeat the endless
series of violent confrontations, which seem to be an ever-present feature of
human history.
34 We do not realise, that we are
arming ourselves for battle, once again, when we venerate our heroes and admire
their deeds. We do not realise, that we have opted, once more, for conflict,
whenever we identify strongly with the cultural heritage of our local heroes.
We do not realise, that we narrow the scope of our comprehension as a price for
this beguiling feeling of confidence, strength and exuberance, which flows from
the certainty of being right.
35 It feels so good to prepare for
battle, and to engage in a battle, when we know that we are absolutely right.
Because of our strong biological programming, we may never really learn to
conquer our insatiable desire for victory and triumph. However, we have to
learn to see what we are doing, before we can begin to change. Unless we learn
to see, that we are sowing the seeds for misery, strife and conflict at the
same time that we are savouring the heady feelings of a righteous triumph over
our hated enemies, we will not have learned anything at all.
.......
Chapter 6
Content
Exhortations.
A sense of futility.
Differences between intellectual and emotional acceptance.
The abuse of trust and good-will.
Difficulties with the Christian interpretation of human nature.
The ever increasing role of deliberate and consciously formulated behavioural
guidelines.
1 It is tempting to fall into
exhortations, but, as a rule, an exhortation is not very effective, because it
merely represents a strongly felt truth on the part of the author. Yet, the
reasons for believing in such a truth may not be clear to the reader, or, the
reader may not quite agree with the significance given to the concepts and
conclusions of an exhortation. It is, therefore, more profitable to refrain
from exhortations and come, slowly but surely, to the conclusion we are so
anxious to communicate.
2 What, then, are the conclusions
or insights we want so much to communicate? What does it all mean? Is it really
logical, that we can, or should, modify our emotional reactions for the sake of
peace? Do we really want peace, or, are we merely interested in preserving a
favourable status-quo? Are we not deceiving ourselves, when we believe, that it
is possible to develop a significant change in human attitudes by cultivating
an attitude of compassionate understanding? Is it really possible to see the
process of egocentric individualisation end, logically, into a conclusion of
personal insignificance, and, is an attitude of abandonment of our personal
significance for the good of mankind, really possible? Are we not falling in
love with our own ideas, rather than with the realities of our neighbour's
existence?
3 How easy is it to love mankind
from a distance? How easy is it to profess a love and a kind understanding for
the needs of others, while we react violently and primitively, whenever our own
security and dignity are being challenged. Is it, then, all hypocrisy? Is it
all idle talk, that has no relevance for the attitudes and behaviour-patterns
of human beings?
4 Perhaps, this may indeed be the
case, but, on the other hand, an occasional surge of despair at the prospect of
meaningfully altering the primary programming of human behaviour, is, not only,
logical, but, it reflects a keen appreciation for the enormity of the task to
be accomplished, as well as the apparent insignificance of our efforts. If we
see, how much easier it is to adopt intellectually an attitude of good-will,
than it is to bring ourselves, in actual practice, to an attitude of
non-belligerence, we are making a good start in recognising the strength and
tenacity of our primary behavioural reactions.
5 It is not surprising, that
these biologically shaped, and, at least, partially genetically determined
reaction-patterns, are far more powerful than the emotionally neutral
conclusions of our fragile powers of rational insight. We have seen, that a
belief structure, denying the existence of our biological heritage, or, the
justification for our biological drives and instincts, leads to enormous
tensions. Nevertheless, we see, how our biological behavioural instructions
can, occasionally, be modified very significantly, if temporarily, under the
forceful guidance of these belief structures. At the same time, we have
discussed the fact, that the changes in our behaviour under the influence of
our religious or cultural beliefs, are, indeed, more apparent than real, and,
we know, now, that our behaviour remains much closer to a pattern shaped by
nature over countless generations, than we realise or want to acknowledge.
6 Nevertheless, man has proven,
on numerous occasions, that he is capable of a pattern of behaviour that
surpasses, by far, the guidelines given by his biological heritage. This
behavioural modification has only become possible because of a successful
cultural guidance or belief structure, and, each time we look at a large and
successful society, we see a good example of human behaviour that has been
tamed, and modified, by a successful cultural code. As soon as these cultural
guidelines break-down or become irrelevant, the social cohesion crumbles, and,
we have previously discussed, in detail, the role of communal beliefs in
regulating social inter-actions.
7 If we are able to accept,
intellectually, the fact that our attitudes of good-will may influence,
significantly, the outcome of conflict-situations, we should not scoff,
automatically, at the idea that this influence could have a global scale and
significance. Certainly, the actual realisation of a common ideal on such a
large scale requires extra-ordinary patience and persistence, as well as a
meticulous and scrupulous attention to details. It also requires a constant
willingness to modify our conceptual models in such a way, that the practical
reality remains relatively free from unjust tensions and frustrations. Just to
have a common ideal of justice and good-will, does not mean, that we all
understand precisely the same by this verbal symbol, and, it is during this
period of patient implementation that many discrepancies between concept and
reality will show-up. Many unsuspected privileges and inequalities will make
themselves known, as we painfully realise, that the implementation of justice
is far more demanding than we thought.
8 At least, it is a start to come
to the conclusion, that we all are better of, if we give each other fundamental
rights and obligations, which are shared equally amongst ourselves, and, which
are given as a birth-right to every member born into the human species. We will
often react emotionally to personal challenges, and, we are still inclined to
hate and despise those, who have done us injustice, but, at least, we will have
a conceptual framework upon which we can build a scaffold of understanding and
insight.
9 The acceptance, in word and
deed, of an attitude where we deliberately lower hostile tensions and increase
the level of trust in our fellow human beings, does not mean, that we have to
let ourselves be abused by people who are trying to gain an egocentric
advantage by exploiting our attitudes of good-will. Openness in all aspects of
social and individual life will be the necessary guarantee, to each one of us,
that our attitudes of good-will are not being exploited.
10 In a case of exploitation or
opportunism, the aggressor does not reflect a primary need or drive, such as an
emotion of anger that has been kindled by a wounded sense of justice. In an act
of exploitation, we are dealing with flagrant opportunism, which is an attitude
of abuse and deception that is often paraded as sophistry and intellectual
arrogance. We do not have to give-in to such pressures, but, we should react
with a firm, emotionally neutral response, explaining, why we resist
opportunistic attitudes, but are still willing to participate in a reciprocal
attitude of trust. Then, we remain calm, non-belligerent and essentially
trustful. Hopefully, we become an inspiration for those egocentric
advantage-seekers, without hurting someone's pride or failing to see legitimate
claims.
11 Are we hypocriticial, when we
profess to love mankind, while clinging, subconsciously or deliberately, to all
the advantages of our status-quo? We would be hypocritical, if we would fail to
participate, equally, with everyone else, in a serious effort to reduce
disparities, but, we do not have to become the fool, who, in a misunderstood
application of the principle of good-will, allows himself to be robbed by his
more clever and unscrupulous neighbours.
12 What has changed then? Are we
not all for the common good? Are we all, in one way or another, not in favour
of universal peace and essential equality? Would it not be better to adopt the
radical precepts of the Christian Creed, so that we can start to change the
world by changing ourselves into a beacon of virtuous behaviour?
13 I do not think so, because, by
precipitously advocating and practicing an attitude that is difficult to
sustain and, essentially, in conflict with our biological background, we are
bound to experience many baffling disappointments. These disappointments are
baffling and incomprehensible, because, in every fanatic attitude or belief, we
fail to come to an acurate, careful appreciation of our biological heritage. We
can not throw this biological heritage over-board as a product of evil forces.
We have to work hard and diligently in order to understand ourselves, as well
as the forces we are subjected to, and, we may, then, formulate a manageable
concept of ourselves and our societies.
14 When trying to solve the
conflict of the ego and its relationships with the social surroundings, we may
open-up unexpected avenues for individualisation and social coherence, by
recognising, eventually, that individualisation and social integration are not
mutually exclusive trends. In the recognition of the essential similarity of
our human existence, we may be able to crown our search for individualisation
with a multi-centric attitude of global concerns, and, by forging ever larger
frameworks for social cohesion, we may be able to allow an unprecendented scope
for individual differentiation.
15 The moment we realise, that
individual differentiation is, in essence, a gift from our society and our
culture, (be it a gift from the past or the present), we will become less
insistent upon glorifying individual freedoms and rights. As soon as our social
inter-actions develop the quiet confidence that comes with maturity and
understanding, the apparent contradictions and threats of individualising
mechanisms will all be seen with a kind and benevolent tolerance, and, this
seach for egocentric meaning and fulfilment may be considered as an essential
contribution to society, which, in the final analysis, it always has to be, in
order to be meaningful.
16 We may well see a lessening of
the suspicions between society and the individual, when each side learns to see
the essence of its existence in the need for reciprocal benefits, together with
their complementary functions. However, it is not easy to see these
relationships, and, it is even more difficult to apply these principles to the
relationships between local autonomies and a central government; an idea, we
hope to expore in another essay
17 Yet, I am convinced, that the
slow development of these insights will be helpful for our task to formulate a
code of natural ethics; a code of behavioural guidelines, which will, finally,
let us all live in a just peace and a large-scale harmony, while we enjoy the
privileges of a responsible freedom. It can be done, it has to be done, and it
will be done.
.......
Summary
1. Man's individuality versus the requirements for social cohesion.
Biological origins of social behaviour.
The less obvious mechanisms necessary for social cohesion in the larger human
societies.
The tensions between culturally transmitted belief patterns and actual
experiences.
Growth processes in a social environment.
2. A comparison of our experiences and insights in social development
with the processes of individualisation.
The evolution of identity feelings, and the search for individuality.
Communications and the sense of individuality.
The problem of relevance.
3. Cooperation, happiness and emotional synchrony.
The development of the child, and the role of trust.
The requirements of mutual trust.
The generally rigid beliefs and guidelines of the small social grouping.
Mechanisms of adolescence.
Levels of tension between the individual and the social surroundings.
4. The role of belief structures in attitudes and relationships.
Pacifist attitudes, and the factor of compassionate understanding.
Humility and pseudo-humility.
Bonding processes; the sexual drive, parental care and the deliberate bonding
on the basis of a belief.
Relationships between a judgement of the self and social inter-actions.
Muted aggression, mellowing wisdom, and the faculty of compassionate
understanding.
5. Compassionate understanding and religious beliefs.
Rigidity and strength; the tendency towards elitism.
The fading of individual importance.
Altering a conflict-situation by adopting an attitude of humility.
Heroism, courage, pseudo-humility.
Humility and the Christian martyr-hero.
The trade-off between peaceful co-existence and the yearning for victory.
6. Exhortations.
A sense of futility.
Differences between intellectual and emotional acceptance.
The abuse of trust and good-will.
Difficulties with the Christian interpretation of human nature.
The ever increasing role of deliberate and consciously formulated behavioural
guidelines.
.......