“Stand at the crossroads and look; ask for the ancient paths, ask where the good way is, and walk in it, and you will find rest for your souls.”
–Jeremiah 6:16
Tag Archives: future of the united states
Renewal of Our Core Values
Answering questions about what has gone wrong is never comfortable. Some truths are not pretty. But, revitalizing core American values and the restoration of a once vibrant civic spirit will require that we recognize what has been lost and why. I believe an honest appraisal is in order.
The current difficulties have developed over a long period of time. The gradual loss of a commitment to integrity in all areas of life has left Americans without the interwoven fabric of community relationships, without a soulful center or shared sense of purpose.
We find ourselves dominated by materialism and immersed in a homogenized culture with little conscious identity. Where is there a meaningful commitment to community, to the dignity of mutual respect, to embracing shared responsibility for local needs?
Most significantly, in my view, Americans have become obsessed with immediacy. We want what we want and we want it now. Reason and foresight have been eclipsed by a fixation on material appearances, and yet we are unabashed about entertaining ourselves with violence and degrading behavior.
Even the once humiliating liabilities of personal debt seem to be of no concern. All possibility of generating real wealth is abandoned in exchange for false appearances bought with future income.
Strange as it may be, we have essentially abandoned the future.
The moral bankruptcy and distortions of logic represented by this posture have influenced almost everything in our national life. An undisciplined attitude has led us to the brink of disaster, and our insistence on freedom from institutional and cultural restraints is fraught with contradictions.
For example, our respect for the individual requires that we honor the independent integrity and privacy of each citizen, and yet we have abandoned this principle out of fear for our own safety.
Similarly, we have failed to see that privacy has been sacrificed when we welcome the obscenity and titillation of mass media into our homes. Personal integrity is lost to a fascination with “the raw stuff of life,” in the words of the conservative American philosopher Richard Weaver:
“The extremes of passion and suffering are served up to enliven the breakfast table or to lighten the boredom of an evening at home. The area of privacy has been abandoned because the definition of person has been lost; there is no longer a standard by which to judge what belongs to the individual man. Behind the offense lies the repudiation of sentiment in favor of immediacy.”
Richard Weaver wrote these words before the advent of television. And he was not the first to make such an observation. A quarter century earlier George Bernard Shaw commented that “an American has no sense of privacy. He does not know what it means. There is no such thing in the country.”
Weaver warned Americans of a self-destructive streak that would ultimately lead to a crisis. He pointed out our fascination with specialization and with the parts of things at the expense of understanding and respecting the whole. He argued that an obsession with fragmentary parts without regard for their function necessarily leads to instability.
Such instability is insidious, penetrating all relationships and institutions. In his words, “It is not to be anticipated that rational self-control will flourish in the presence of fixation upon parts.”
This is not the fault of government – except to the extent that government, managed by people like ourselves, has joined whole-heartedly in the party. In a democracy it is tragically easy for government policy to degenerate until it serves the worst inclinations of a self-interested electorate.
Consequently we have descended into the financial profligacy of the past fifty years and are now the most indebted nation in history by a wide margin. Ours has been a twisted path, but with a clearly visible end. And, the implicate outcome remains ignored.
If we are to recover our balance, it is essential that we recognize the wrong-headed thinking that got us here.
Values and principle are not in question; only wisdom. What we are challenged to do now is to reconsider the way we think.
Tom
Next week: Freedom or paralysis.
Dear readers: I would be grateful for your thoughtful remarks and feedback.
The people of this country…
“It has been frequently remarked that it seems to have been reserved to the people of this country to decide, by their conduct and example, the important question, whether societies of men are really capable or not of establishing good government from reflection and choice, or whether they are forever destined to depend, for their political constitutions, on accident and force.”
–Alexander Hamilton
Americans Co-opted by the State?
For more than a hundred years Americans expressed their values and creative energy in numerous organizations and associations. As we saw in the previous post, Americans overcame constraints on their freedom through their own initiative and sense of community.
Generations later, however, action has been replaced by inaction. A once spirited culture of engagement has been replaced by an increasingly self-centered attitude, the loss of community, and the isolating influences of the automobile, television, and the digital age.
Is it these technologies that have isolated us from one another?
Economic historian Niall Ferguson argues no. Rather he suggests that it is “not technology, but the state – with its seductive promise of ‘security from the cradle to the grave’ – [which is] the real enemy of civil society.” He cites the prophetic vision of Tocqueville in 1840, when he imagined a future America in which the spirit of community has been co-opted and neutered by government:
“I see an innumerable crowd of like and equal men who revolve on themselves without repose, procuring the small and vulgar pleasures with which they fill their souls. Each of them, withdrawn and apart, is like a stranger to the destiny of all the others: his children and his particular friends form the whole human species for him; as for dwelling with his fellow citizens, he is beside them, but he does not see them; he touches them and does not feel them; he exists only in himself and for himself alone….
“Above these an immense tutelary power is elevated, which alone takes charge of assuring their enjoyments and watching over their fate. It is absolute, detailed, regular, far-seeing, and mild. It would resemble paternal power if, like that, it had for its object to prepare men for manhood; but on the contrary, it seeks only to keep them fixed irrevocably in childhood….
“Thus, …the sovereign extends its arms over society as a whole; it covers its surface with a network of small, complicated, painstaking, uniform rules through which the most original minds and the most vigorous souls cannot clear a way to surpass the crowd; it does not break wills, but it softens them, bends them, and directs them; it rarely forces one to act, but it constantly opposes itself to one’s acting; it does not destroy, it prevents things from being born; it does not tyrannize, it hinders, compromises, enervates, extinguishes, dazes, and finally reduces each nation to being nothing more than a herd of timid and industrious animals of which the government is the shepherd.”
Elsewhere Tocqueville added an explicit warning:
“But what political power would ever be in a state to suffice for the innumerable multitude of small undertakings that American citizens execute every day with the aid of association?…
“The morality and intelligence of a democratic people would risk no fewer dangers than its business and industry if government came to take the place of associations everywhere.
“Sentiments and ideas renew themselves, the heart is enlarged, and the human mind is developed only by the reciprocal action of men upon one another.”
I agree that government has had a part in the deadening of the American spirit. But, I do not think we can attribute the present condition solely to government. I believe the degeneration of attitudes and behavior cannot be divorced from the isolating influences of corporate culture, the dispersion of communities by the automobile, or the gradual loss of a moral, metaphysical center.
Telecommunications and commercial airlines have brought the world together on a macro level, but they have also left us disinclined us to engage with our neighbors.
I believe the long slide to isolation is the consequence of social forces that have followed the trajectory of human progress since the founding of the American Republic, and which we can only fault ourselves for accepting.
Our government is, after all, a creature of our own invention, served by people who have been subjected to the same degraded values and demoralized sense of responsibility as the rest of us.
Tom
Next week: The renewal of core American values.
Note to readers: Your comments and feedback would be much appreciated. As a writer I would find this very helpful.
The Wellspring of Individual Will
We find ourselves now at a severe turning point, confronted by the consequences of the past and the anger and confusion of the present. Yet, this is also an opportunity, a rare moment in history that calls us to clarify our purpose and correct the attitudes and behaviors that brought us to this place.
We have lost a sense of ultimate purpose, and thus the conceptual framework upon which rational judgment depends. This has made us vulnerable both to our own vices and to the predatory interests and manipulative power of institutions that know our weaknesses.
To straighten things out will require that we address tough questions with open-minded objectivity. The effort may not be comfortable, but it will be essential if we are to regain our balance and rebuild our resolve.
In his recent book, The Great Degeneration, economic historian Niall Ferguson has provided us with a compelling review of what has come to pass. He considers four areas in which the degeneration of values and loss of social stability in the United States has had devastating consequences.
His four areas of concern are, to use my own words, 1) the loss of personal and social responsibility, 2) the disintegration of the market economy, 3) the role of the rule of law, and 4) the essential qualities of civil society.
Dr. Ferguson reminds us of our past, and in particular the vigorous civil and cultural life of nineteenth century America: “I want to ask,” he writes, “how far it is possible for a truly free nation to flourish in the absence of the kind of vibrant civil society we used to take for granted? I want to suggest that the opposite of civil society is uncivil society, where even the problem of anti-social behavior becomes a problem for the state.”
He goes on to cite Alexis de Tocqueville from the first volume of his famous commentary, Democracy in America, which was published in 1840:
“America is, among the countries of the world, the one where they have taken most advantage of association and where they have applied that powerful mode of action to a greater diversity of objects.
“Independent of the permanent associations created by law under the names of townships, cities and counties, there is a multitude of others that owe their birth and development only to the individual will.
“The inhabitant of the United States learns from birth that he must rely on himself to struggle against the evils and obstacles of life; he has only a defiant and restive regard for social authority and he appeals to its authority only when he cannot do without it….
“In the United States, they associate for the goals of public security, of commerce and industry, of morality and religion. There is nothing the human will despairs of attaining by the free action of the collective power of individuals.”
Dr. Ferguson writes that “Tocqueville saw America’s political associations as an indispensable counterweight to the tyranny of the majority in modern democracy. But it was the non-political associations that really fascinated him.”
“Americans of all ages, all conditions, all minds constantly unite. Not only do they have commercial and industrial associations in which all take part, but they also have a thousand other kinds: religious, moral, grave, futile, very general and very particular, immense and very small; Americans use associations to give fêtes, to found seminaries, to build inns, to raise churches, to distribute books…. Finally, if it is a question of bringing to light a truth or developing a sentiment with the support of great example, they associate.”
What happened to American civil society? And what is the consequence of this loss?
As Tocqueville reports, Americans had once succeeded in overcoming constraints to freedom through their own initiative and sense of community.
Unfortunately, action has been replaced by inaction. A once spirited culture of engagement, based on committed interpersonal relationships, has been replaced by a self-centered attitude, the loss of community, and the isolating influences of the automobile, television, and the digital age.
Surely it is time to restore what we once did so well, and to address the great challenges ahead with renewed strength and responsibility.
Tom
Next week: When individual will is co-opted by government.
A Loss of Ultimate Purpose
The idea of individualism has been an emotional force in the American experience. Indeed, respect for independence and individualism has been a source of honor and pride in the American mind.
Yet, there has been an obvious divergence between the vibrant and spontaneous civic life that characterized much of the early American story, and, at the same time, a record of violence and brutality revealing an arrogance that defied accountability.
Who are we, really? Who do we want to be?
Extremely anti-social behavior will evoke revulsion in most of us. But, historically, the dark side of individualistic egoism has been socially acceptable, even conspicuous, in racist attitudes and practices toward American Indians and African-Americans. And, we have an unfortunate legacy of gang violence, accentuated by the Mafia, drugs, and prostitution.
The destruction we are seeing today goes far deeper, however. We have witnessed a profound deterioration of moral character and social responsibility in recent years, impacting society at every level.
We live in a time of extremes. Mass murder and sexual crimes are proliferating on an appalling scale. Prior to 1960 there were apparently no more than 3 instances of mass murder in the United States per decade.
Definitions have changed, but so far in 2015 I count 42 instances in which 4 or more people died during single events (shootertracker.com). Many more were injured in 353 shootings this year where less than 4 people died.
This is but one example of a profound deterioration we can see all around us in attitudes toward honesty, trustworthiness, and responsibility.
The degradation of the social order has been a gradual and complicated process. But in my view a significant factor has been a lack of effective parenting. Children have been growing up without civilized values or emotional grounding.
The growing loss of moral responsibility even among older adults is especially disturbing.
And, it does not stop there. Institutions we have depended upon are facing financial bankruptcy; systems are breaking down; people are losing their grip.
How is it that we have so completely lost our way, our sense of purpose, our understanding of the integrity of our place in the world? The answer is not simple, but there has surely been a shift in attitudes. America has seen the loss of a once dynamic and thriving civil society, followed by the debasement of social discourse in the face of overwhelming materialism.
Clearly, the individualism that requires mutual respect and embraces civic responsibility will remain ever vulnerable to the dishonor of undisciplined individuals who lose their moral compass.
If Americans wish to regain a civil society in which we engage in meaningful discourse and join one another to resolve problems, we will need to step aside from unproductive bickering, extricate ourselves from the wreckage, and face the complex of dangers that now confront us.
Some have suggested we have inherited attitudes leading to fragmentation in the way we see and understand the world. Certainly early American settlers were influenced by the loss of religious and cultural roots, the dangers of frontier life, and the nomadic and transient qualities of American life generally.
But, the debasement of the social order we are seeing now is a recent development. America has, most certainly, not always been the way we see it now.
A healthy nation depends on an engaged and upbeat civil society. But, civic activities have nearly vanished from community life. Instead we have witnessed a steady erosion of values, the loss of civility, and accelerating disorder.
We now find ourselves at a critical turning point, confronted by the practical consequences of generalized anger and, at times, the emotional rejection of any perceived restraint. Most importantly, we have lost a sense of ultimate purpose – and thus the conceptual framework upon which rational judgment depends.
All this has made us vulnerable both to our own vices and to the predatory interests and manipulative power of institutions that know our weaknesses.
I will enlarge on these thoughts in the new year with observations from the early American chronicler Alexis de Tocqueville, historian Niall Ferguson, and the iconic conservative philosopher, Richard M. Weaver.
I will be taking a short break, and I wish you all a happy, peaceful, and reflective holiday season. We have a lot to think about. I hope to post here again on January 1.
Tom
Freedom and Limitation
Questions about the meaning of freedom have always been with us. But, we often seem determined to seek absolute freedom despite all practical limitations. In the coming weeks we will consider our ability to find inner freedom and keep a positive attitude despite constraining circumstances.
In considering the limitations we experience in life, I will refer the implications of religious faith to individual judgment. Belief in an all-knowing God imposes constraints on our decisions and behavior, while freeing the heart and mind in entirely transcendent ways.
Here we will focus instead on the spirit of freedom for religious and non-religious readers alike, as we engage (and potentially prevail over) the limitations in our personal, social, and physical lives.
Our interaction with nature is of particular significance because our future depends on it. This planet is our home, yet we sometimes seem to doubt our responsibility for it.
For several hundred years scientists, philosophers, and politicians have expected that nature could and would come entirely under human control. Human beings do have a unique capacity to manipulate nature. But, as science has begun to understand the balance and complexity of natural systems, it has become clear that nature must be respected and sustained to ensure the survival of life on earth.
Setting aside the controversy surrounding climate change for the moment, the idea that nature has limits when sufficiently disrupted seems to make sense.
When I was a child there were two billion people alive on this planet. Now, having recently reached retirement age, the number is seven billion and growing rapidly. This has taken place in a single lifetime. My lifetime.
I cannot see how seven billion human beings, along with a massive agricultural and industrial footprint, could fail to impose a strain on the capacity of nature to provide the clean water and breathable air that we all depend on.
I believe this question is worth thinking about. Yet, the suggestion that absolute freedom has collided with limits in the natural world seems to cause a violently negative reaction.
What is this about?
If freedom is seen to be threatened by science, this would be no small matter. And so a disagreement that appeared at first to simply raise questions as to material fact has instead descended into bitter accusations of conspiracy, treason, and dishonor.
Am I wrong to think that this reaction is about more than climate change? The emotional climate suggests that freedom itself must be under attack.
We are confronted today by many growing threats to freedom: religious and political extremism, rising food prices, the loss of privacy, violence on our streets, aging infrastructure, conflicts over land and water rights, exponential population growth, insolvent financial institutions, and massively indebted governments.
Shall I go on? It gets to be crazy-making, you know?
Emotion coalesces into a rage focused on those who may have effectively driven us off a cliff. Who is responsible for all this, we ask? Bankers? Scientists? Politicians? Are these not people who are supposed to know what they are doing?
Whether it is the limits to nature that are in question or the shock of a faltering social and economic order, clearly the cherished expectations of ultimate human prosperity are no longer assured.
The prospects for peace do not look so great either.
We are confronted by numerous crises of major proportions. It is a time for each of us to become open to new conditions, new questions, and new ways of thinking. We owe it to ourselves to keep our wits about us.
Americans are capable, imaginative, constructive. Understanding freedom in a way that transcends human limitations has become very important.
We must commit ourselves to the independent investigation of truth, and not allow ourselves to be led mindlessly by others. We each have the capacity to think for ourselves.
The future and the responsibility are ours to claim.
Tom
Next week: Loss of Ultimate Purpose
The Will to Freedom
During the period when America was first being settled by Europeans, the emerging identity of the new nation was influenced powerfully by a hopeful confidence in the future: the belief that freedom would lead ultimately to general prosperity and peace.
A new understanding of history had, in the words of Duke Professor Michael Allen Gillespie, “opened up the possibility that human beings need not merely accommodate themselves to the natural world. Instead they could become masters of nature and reshape it to meet their needs through the methodological application of will and intelligence. This new understanding of the relation of man and nature had profound implications for man’s own understanding of his place time.”
The “will to freedom” as conceived and understood by philosophers and treasured by Americans from the beginning, thus became the dominant theme on a continent that seemed unlimited, but for the noble peoples it displaced.
We have not been willing to tolerate anything that stands in our way, including those once proud and independent indigenous American peoples.
The contradictions hidden in the vision of absolute freedom and unlimited prosperity have remained largely unconscious and unresolved, whether they be social, economic, or physical. Forced by extraordinary circumstances, our attachment to inflexible absolutes is today pitching us into a confusion of emotionally charged philosophical and political conflicts.
Several related questions were raised in previous posts.
Do we still think we can make ourselves “master and possessor of nature” without respect for the balances that life on earth depends upon?
Is absolute freedom possible, given the complexity and destructive potential that science and technology have opened to us? What do we expect, for example, of rapidly advancing surveillance technologies that are capable of prying into every corner of our lives?
Finally, what do the new realities we face today suggest about the meaning of freedom? Can we address these questions thoughtfully and retake control of our destiny as wise, creative, and courageous people?
The historic questions have taken on a contemporary character, but they are essentially the same questions. Earlier generations evaded these questions by exalting science and materialism above all else. Consequently, the denial of a rational God and the suppression of religious perspective diverted attention from a logical contradiction that transcended philosophy and belief.
When the constraints and limitations imposed by belief in an all-knowing and all-powerful God were disposed of with the cry of “God is dead!” they were immediately replaced by constraints and limitations imposed by belief in a supposedly mechanical natural world.
It was, of course, assumed that science would soon master nature, human beings would succeed in perfecting rational governance, and humankind would realize absolute freedom. But, nature proved to be far more complex and unpredictable than was expected. And, having rejected the God of traditional religion, humankind has found itself confronted with a severe discipline imposed by nature, but without the grace or guidance of a loving Teacher.
And “rational governance”? Well, we have certainly witnessed in graphic terms the manner in which self-appointed leaders of “rational thought” led us into the totalitarian nightmares of communism, fascism, and Nazism.
Please make no mistake: This past is not far behind us.
If we are to reconsider the cataclysms of the first half of the twentieth century and the horrific consequences of the many bungled attempts to control human destiny – politically, economically, and scientifically – we might start to see the future more clearly. Indeed, we might then avoid potential disasters before they befall us.
The unresolved philosophical problems inherited from the past will continue to torment us if we fail to understand them. And, the danger can worsen with sloppy definitions and confusion about the requirements and limitations of freedom and prosperity.
Agreement among us is not required, but understanding the consequences of our actions in the real world is of immense significance.
We cannot neatly sidestep such fundamental unresolved questions, which I would suggest have embedded themselves deeply in the American psyche.
I look forward to reading your comments.
Tom
Next week: Transcending Our Limitations
A Conflicted Legacy
The emergence of modern civilization from philosophical roots in Europe generated ideas and social ferment that influenced the early American identity profoundly.
The new ethos was grounded in the belief that a rational humanity, freed to recreate the world through the power of reason, must be capable of discovering effectual truth. And, as noted in the previous post, this belief was accompanied by the expectation that human beings would soon master nature.
From these convictions there arose a faith that we would, in the words of philosopher and political scientist Michael Allen Gillespie, ultimately secure “universal freedom, general prosperity, and perpetual peace.”
It was under this dynamic influence that the American identity began to take shape.
The idea of a promising future for humankind was powerful, inspiring confidence in the potential to free ourselves from the shackles of an oppressive past. And, for the thousands of European immigrants disembarking in the New World, a working knowledge of philosophy was not required.
Everyone knew what America represented, and the promise, however primal and unformed it might be, came to root itself deeply in the emerging American identity.
Europeans were fascinated by the self-assured confidence of the American character, and Americans were energized by their freedom from the fetters of European cultures, institutions, and domineering governments.
There were ample crises and controversies, of course, to arouse and vitalize the new nation as it struggled to find its feet. We did not agree on much. The country was saddled with the unfinished business of its European past: the scar of slavery, the tensions between moneyed and working classes, and the prejudices of religion, race, and nationality.
Yet, a potent hopefulness prevailed as wave after wave of new arrivals powered the growth of a seemingly insatiable industrial economy. The ideas continued to generate a confident vision on both sides of the Atlantic throughout the nineteenth century.
But then things started to go terribly wrong.
Professor Gillespie has described the shock of events in the twentieth century:
“The view of history as progress was severely shaken by the cataclysmic events of the first half of the twentieth century, the World Wars, the Great Depression, the rise of totalitarianism, and the Holocaust. What had gone wrong? Modernity, which had seemed on the verge of providing universal security, liberating human beings from all forms of oppression, and producing an unprecedented human thriving, had in fact ended in a barbarism almost unknown in previous human experience.
“The tools that had been universally regarded as the source of human flourishing had been the source of unparalleled human destruction. And finally, the politics of human liberation had proved to be the means to human enslavement and degradation. The horror evoked by these cataclysmic events was so overwhelming that it called into question not merely the idea of progress and enlightenment but also the idea of modernity and the conception of Western civilization itself.”
We have admired the generation of Americans who prevailed during the Great Depression and World War II. We like to call them “The Greatest Generation.” They did not forget. They remained proud and frugal for the rest of their lives, though many of their children failed to understand.
They are mostly gone now. How many of us today know what they knew? …We, who have drowned ourselves in materialism purchased with debt.
What happened?
I believe we have tried to walk away from the past with little understanding of what had happened. Both the fear of debt and the horrifying perversity of the war have been largely repressed and lost to memory.
The practical limits of freedom in a complex world have started to close in on our lives, unforgiving in the absence of rational judgment and moral responsibility.
Are we ready to reflect on where we have come from and to confront the present confluence of crises with our eyes wide open?
Tom
Next week: The Will to Freedom
Ignorant and free…?
“If a nation expects to be ignorant and free in a state of civilization, it expects what never was and never will be.”
–Thomas Jefferson
Freedom and Individualism
Colonial America was influenced significantly by philosophical ideas concerning freedom and the control of nature that many of us take for granted today.
One of the most influential of these ideas is the concept of independent human individuality, generally attributed to such thinkers as Petrarch and Erasmus, which emerged to form the conceptual foundations for the humanist movement.
Individualism has sometimes been associated with egotism and selfishness, but the concept was originally conceived as respect for the validity of the views and experience of the individual within his or her own sphere, and the ideal that each of us should be encouraged to develop our own natural gifts.
Humanism developed as a dialog among Christian thinkers and generated considerable controversy. Some of the resulting conflicts have never been resolved. The particular ideas that ultimately became most influential in the development of western civilization focused on the will to freedom and the notion of human control over nature.
Writing of this history, the American philosopher and political scientist Michael Allen Gillespie, a professor at Duke University, has observed that “modernity has two goals – to make man master and possessor of nature and to make human freedom possible. The question that remains is whether these two are compatible with one another.” (2008)
These ideas had a profound impact. First appearing during the European Renaissance, the historic transition from medieval to modern times, humanism gradually crystallized into the conviction that an ideal future civilization would bring freedom and prosperity to the world through the progress of science and rational governance.
To many the United States of America came to embody that promise.
The philosophical contradictions were, however, swept under the carpet and remain to this day. The fact that nature and the physical realm, (as well as the inevitable constraints of a complex society), impose limits to freedom rarely enters into consideration.
What limits? Well, we care for our families, whatever that requires. We cooperate with the necessary requirements of our employment. We commit ourselves willingly to civic engagements: athletic teams or dance recitals for our kids, charitable organizations and religious communities, all of which can take up most of our wakeful hours. And, we rarely fail to notice the impositions made upon us by government and the weather.
As with our social circumstances, the physical environment is an ever-present reality in our lives. We normally take these things for granted. But, there is more. The challenges to our sense of personal independence and integrity seem to be everywhere now. Even our principles are challenged.
By definition the word “freedom” implies that there is something we wish “to be free from.”
Many things can chafe in life, particularly the actions of others. Domineering and dysfunctional institutions are particularly aggravating in a time of deteriorating conditions. Yet, human beings have risen above the natural constraints in life to find meaning in a free society.
What is it that the world gained with the founding of the United States?
I believe we will find it useful to reflect on the development of our assumptions about freedom, a range of ideas that are central to the American character and have co-existed for 200 years with apparent ease, but which contain certain logical inconsistencies.
Clear thinking is of great importance today. A lack of clarity could subvert our best intentions, allowing muddled assumptions to fester behind the tension and contentiousness that threatens our self-confidence at the present turning point.
I suggest that we each reflect on what freedom means to us personally, not simply as a principle but in our immediate lives. We will explore this and related questions here in the coming weeks.
Tom
Next week: A Conflicted Legacy.
Can we be different?
“Democracy… while it lasts is more bloody than either aristocracy or monarchy. Remember, democracy never lasts long. It soon wastes, exhausts, and murders itself. There is never a democracy that did not commit suicide.”
—John Adams, second President of The United States
Dear readers: Are we, as Americans, somehow different? Are we prepared to pull ourselves together in the crucible of crisis – to forge a rational, humane, and sustainable future?
Tom
Liberty and the American Idea 