Topic: Theology

Ill Logic

Confronting the Shoddy Reasoning that Helps Perpetuate Injustice

“You’re wrong.” So easy. So futile. In the annals of philosophical, theological, religious, social, and political debate, it seems unlikely that any adversary has ever found this persuasive. When it comes to matters of justice, we need to show, not merely tell.

Personal accounts with a strong emotional dimension can be persuasive. But, especially for those who do not identify with the victims of a given injustice, these seem to have their limits. To the bafflement of many among us, some resist acknowledging that certain protest movements do in fact raise legitimate concerns. Debunking illogic may hold the key.

Below I have explained six of the logical fallacies that I myself have consistently encountered among those who struggle to grasp the current gravity of racial injustice in the U.S., although these observations are certainly applicable to other forms of denial about injustice. My labels for these logical fallacies are original. The ideas are not. My hope is that, by calling attention to them, others can help friends distinguish legitimate objections from illegitimate ones.

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The Journey vs. the Map

Engaging Diversity in the Humanities Classroom

What does it mean to truly know something? And how can we humanities educators help our undergraduate students grow in their knowledge of themselves, others, and life? Many of us face classrooms embodying a wide range of backgrounds. This is true both in terms of students’ demographics and in terms of their levels of educational preparation. In some fields, the latter might be a liability, but in ours it is a potential asset, due to the nature of knowledge and the power of diversity. Our challenge is to harness that potential.

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The Winter of Our Salvation

The Kingdom of God vs. the American Dream

“You ought to be happy, healthy, fit, wealthy, comfortable, and popular. All you need is the right state of mind.” Substitute the phrase “God wants you to be” at the beginning of the message, and there you have the core message of not a few television preachers. The message runs deep in U.S. culture. It strikes at the heart of the latest iteration of the “American Dream.”

Physical and financial prosperity are not wrong, but they are spiritually perilous, for they distract from things that actually matter. The message of easy living has its appeal because it is exactly what many of us want to hear. It claims to offer empowerment to the powerless and wealth to the poor. Yet this is ultimately a false hope, for its focus is on the outwardly visible measures of Success, that falsest and most American of all the false gods.

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Our Cross to Bear

Conclusions on Shared Human Responsibility (Communal Guilt Part 7 of 7)

We as a society are busy pointing out crises. Some pending disasters merely threaten to destroy individuals, while others threaten communities or even our species. Yet, we often seem disinclined to take action. The reasons include disagreements about which crises are real, which ones are critical, and how to best approach them. We should be not only resolving present crises but discerning their source and how to prevent future ones.

In the preceding weeks’ meditations on the nature of collective guilt and shared human responsibility, a number of general principles are evident.

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The Air We Breathe

The Environment and Shared Human Responsibility (Communal Guilt Part 6 of 7)

The polar caps are melting. Extreme weather events occur with greater frequency. Air quality has reached abysmal levels in major urban areas worldwide. Global consumption vastly outstrips the replenishment of natural resources. Many individuals respond to these realities with denial, cynicism, and a sense of futility. Rather than defining terms and demonstrating premises, this post will take these facts as givens; those seeking to contest them had best look elsewhere.

As urgently as any current crisis and with great clarity, the state of the environment demonstrates both the at times collective nature of guilt and the shared nature of human responsibility. In fact, to a greater extent than other issues explored thus far in this series, the environment illustrates with particular clarity a general principle governing guilt and responsibility: distribution is uneven. While guilt and responsibility may transcend individuals, some individuals are implicated more directly and fully than others.

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Their Blood Cries Out to God

Reflections for Holocaust Remembrance Day

Not long after the beginning, Genesis tells us that there were two brothers. One killed the other. “And the Lord said, ‘What have you done? Listen; your brother’s blood is crying out to me from the ground’” (Gen. 4:10). This is the Lord’s response when the murderer denies knowing where his brother is and asks, “Am I my brother’s keeper?” We humans are our brothers’ and sisters’ keepers; and yet we have been disowning and killing each other since the beginning.

On this day seventy years ago, the last prisoners were liberated from Auschwitz. On this day today, we commit to remembering the more than six million Jews, Gypsies, homosexuals, and others who were rejected and murdered by their fellow humans. Their blood still cries out to God from the ground.

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From Brother to Brother

Gender, Sexuality, and Shared Human Responsibility (Communal Guilt Part 5 of 7)

Many people in the world face the persistent threat of sexual assault and see their career prospects diminished because of their gender, as a recent study shows. Some of these same individuals—but also many others—face ridicule and rejection because they find themselves attracted to people of the same gender. Some face similar treatment because they find themselves from a very early age alienated from their own bodies, understanding their gender identity to be other than their biological sex.

And then there is the rest of humanity. Some of us have the luxury of being able to ignore others’ struggles and to deny that gender and sexual identity define our lives in significant measure. Not all of us do ignore or deny their impact—and none of us should—but many can and some do. Straight, non-trans men, that’s us.

Ironically (and perhaps unfortunately), the cause of justice for women, including transwomen, for transmen, for gays, and for those who reject traditional binary definitions of gender and/or sexuality, depends in part measure on us.

I am not advocating the idea that women need men more than men need women. Neither am I proposing an androcentric noblesse oblige. Rather, I am drawing attention to the facts that those who are straight, non-trans, and male have been among the greatest perpetrators of injustice against those who are not, and that those of us who are not perpetrators are too often silent. People need people, and humanity needs all the people—or at least the vast majority of the people—to be on board with solving its most pressing issues. Issues of justice relating to gender and sexuality are no different.

You do not even need to believe that non-traditional approaches to gender and sexuality are moral to recognize that you and people like you, including your faith community, have been complicit in failing to love all people and love them well.

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A Threat to One of Us is a Threat to All of Us

Genocide and Shared Human Responsibility (Communal Guilt Part 4 of 7)

Few of humanity’s transgressions seem as weighty as genocide. The average American high school student knows this, if they have paid any attention at all. Some see Schindler’s List or excerpts of The Holocaust miniseries. Many read Night, The Diary of Anne Frank, or Maus. The Holocaust looms large.

A focus on the Holocaust risks endowing it with a sense of uniqueness. Yes, it was unique in its scale, intensity, and efficiency; but genocides had happened before and they have continued to happen since. We must not teach with depth at the expense of breadth, lest students falsely assume that genocide is either a phenomenon of the past or will remain perpetually someone else’s problem.

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Your People Are My People

Race, Racism, and Shared Human Responsibility (Communal Guilt Part 3 of 7)

“What are you?” sometimes strangers and new acquaintances ask me, whether obliquely or directly. I have come to learn that this is short-hand for “What race/ethnicity box(es) do you check?” The racial categories on current U.S. census forms are more complex than they ever have been, yet they remain simplistic. (See a helpful article here. http://www.pewresearch.org/fact-tank/2014/03/14/u-s-census-looking-at-big-changes-in-how-it-asks-about-race-and-ethnicity/ ) “Black, African-American, or Negro” stands in contrast to the deceptively straightforward appearing “White.” Citizens of Asian ancestry have six boxes to possibly check, along with an “Other Asian” fill-in blank. By contrast, Arab- and Persian-Americans have no obvious option (“Other”? “White”?), leading to controversy within their respective communities (http://www.cnn.com/2010/US/04/01/census.check.it.right.campaign/ ).

The history leading up to these designations is serpentine and rife with contradictions (whether to count “Latino” as a race or as something else, for example). Until relatively recently, the forms also required respondents to check one box and one box only, implying that racial categories are mutually exclusive, in fact a long-standing attitude in the U.S. and elsewhere, especially regarding the purity of whiteness.

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