Tag Archives: social responsibility

The Wellspring of Individual Will

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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

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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

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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

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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

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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

Can we be different?

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“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

Grit and Grace

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Americans today face a critical moment in time, arguably as profound as any in our history. Freedom of opportunity, social justice, and the preservation of our ability to seek personal goals are all at stake. The character of the nation appears to be in question. Our sense of identity as a people has been shaken.

We are experiencing the present adversity as an American crisis, and it is. But it is taking place in the context of a great turning point in the human story, a period of time when an unprecedented number of monumental crises are converging across the globe.  Our own crisis is inextricably intertwined with the affairs of the world.

Never has there been a greater need for the stability of the American vision.

I have proposed a simple, yet demanding course of constructive action that can lead toward agreement concerning shared values and principles. If we have the will, it can also provide a platform for seeking a shared vision of the future, and drafting a strategy for getting ourselves there.

This will be extremely difficult for Americans to carry off. But, I do not believe we have a choice. Without a willingness to engage with one another in this a way, I do not expect this nation to survive as a democratic republic.

We must find our way with both grit and grace, navigating through complex, interacting crises. We face a transition that can be expected to dominate the course of the 21st century.

The outcome will depend on our character as a people, and our understanding of the fundamental structural change in social, economic, and environmental realities that will confront us each step of the way.

Necessity presents us with stark, uncomfortable choices. We can give free reign to anger and disillusionment, allowing ourselves to be dragged down to a demoralized helplessness. Or we can determine to stand firmly together as a people, rising above our differences to meet the challenges that confront us.

Are we prepared to preserve core values, even as we forge a genuinely American response to the evolving conditions of an unexpected and unprecedented series of crises?

Will we have the vision, courage, and fortitude to commit ourselves to principled means and constructive action?

I will not offer a political philosophy, nor will I speak of ultimate goals. Fundamental values and a shared purpose must be determined by the American people. Rather, I will propose the means for doing this.

Both this blog and the forthcoming book identify principles I consider necessary for undertaking this endeavor, and suggest the qualities of character, attitude, and responsibility that can bring us through a profound turning point in our national experience.

I ask that we turn away from the dishonesty and deceit of partisan politics to address the needs and problems in our local communities.

A practical approach is offered that transcends religious, philosophical, and partisan views. It leverages the strength of local communities willing to foster genuine unity while capitalizing on their diversity.

I leave the ultimate vision of the future to you: the American people.

In addressing the epic challenges confronting us in the coming years, it will be necessary to manage our relationships and responsibilities with honesty and integrity. These virtues must be sought determinedly and without faltering, however dark the prospect.

I ask Americans to rise above our differences in the conviction that however immense the tests we face, however the world changes around us, however diverse our personal circumstances, this nation must not be permitted to abandon its founding vision and ultimate purpose.

Tom

A note to regular readers: If you wish to offer your encouragement, you may do so by clicking on the “Follow” button on the right side of the page. When it comes time to publish, numbers will make a difference.

American Identity, American Heritage

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As we look forward from the current state of disorder, dependable local communities will be the only stable condition in which we can prepare for the future.

Community is the seat of civilization, made real because it is personal. It is in local community where we can engage with one another face-to-face, building trust, tending to needs, learning patience and responsibility.

Our strength comes with diversity and depends upon our readiness to rise above our differences to build a welcoming, all-inclusive society. This is the essence of our humanity, our heritage and the source of the nation’s greatness.

These things don’t just happen by coincidence. They are formed in the trials of hardship and necessity. They are given character by our vision and purpose.

Like marriage, a commitment to community forces us to mature as adult people – emotionally, intellectually, and spiritually. Perhaps this is why so many avoid participating fully.

There are, however, other reasons for committing ourselves to local responsibility. Beyond the boundaries of family, community is the place to address the immediate needs we face, to engage in democratic decision-making and to solve problems.

Americans have abdicated personal responsibility for these aspects of civilized life for a long time, and we have done so at our peril.

It was not always this way. Prior to the American Revolution, and for close to 100 years afterward, Americans gravitated easily, even impulsively, toward local governance and an independent frame of mind. We managing our own affairs in cooperation with our neighbors and accepted regional autonomy as a natural condition.

Civil society flourished in nineteenth century America, a vibrant force documented admiringly by Alexis de Tocqueville in his 1840 volume, Democracy in America. Americans created an immense variety of civic organizations to address every conceivable social need and activity. People did this on their own initiative, inspired by their sense of belonging and the spirit of the times.

An American return to community, both in spirit and as a practical matter, is as important today as it has ever been. It can only be through engaging with our neighbors in all spheres of problem-solving that we will learn the skills for living and working productively as fellow citizens.

As Americans, we have been here before and we can do it again.

There are those who argue that the decentralist tradition of the American past represents an ideal to which we should aspire. This is an attractive vision. Yet, I think it should be plain for all to see that there must be a balance struck between a constituency of fully engaged local communities and a competent, benevolent and trustworthy centralized government.

At the present juncture, it is difficult to imagine a limited central government managed by mature adults who are responsible for protecting both our freedoms and our security. But, that is what we need. Without law there can be no freedom.

I believe that a valid and well-reasoned vision of limited government for the American future can only come from local communities. Those who understand trust, moral responsibility, and constructive action – and who recognize the very high stakes involved – will build the foundations for the American renewal with their neighbors.

We can only meet necessity through personal initiative and meaningful dialog. And, the most effective leaders will be those who serve with quiet restraint and minimal drama.

Building unity within communities is a gradual process that depends on each of us to reach out across differences of tradition, politics, and culture to influence the hearts and minds of our neighbors, to form friendships and to truly understand one another.

What is essential is that Americans stand together, making firm our commitment to such values as will guide a free and just nation.

This will take time. By necessity we must refocus our vision of the future in such positive terms that partisan politics will be powerless to resist.

Tom

Freedom and Tolerance…

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“Laws alone cannot secure freedom of expression; in order that every man present his views without penalty there must be spirit of tolerance in the entire population.”

–Albert Einstein

A Disciplined Freedom

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The future of the United States is rooted in a storied past. When the first European settlers came to North America and dispersed into the forests and across the open plains, they had only their own initiative, ingenuity, and self-reliance to depend upon. No one was there to counsel them about the requirements for survival.

The meaning of freedom and responsibility were determined by harsh realities. Intrepid settlers also relied on one another as neighbors, so long as each took responsibility for themselves. Self-reliance and the acceptance of personal responsibility lead to mutual respect, and ultimately to self-respect. Whining and complaint don’t fly, however tough the circumstances.

We now find ourselves coming full circle to a time when some of the requirements of the early American frontier may become necessary once again. The physical circumstances look different, but the challenges will increasingly resemble those of an earlier time – when we were forced to stand on our own feet, depending on inventiveness, cooperation, and reliability in the context of community.

Most of us have become accustomed to the culture of dependence that easy credit and a well-funded government have engendered. But, this cannot possibly continue. Government will rapidly lose its capacity to function in the coming years. A depressed and heavily indebted economy will not support the government services we are used to, and this is likely to be with us for a long time.

As the Government finds itself unable to deliver promised commitments without devaluing the currency, our standard of living will deteriorate significantly. We will be called upon to learn the lessons of self-reliance and social responsibility demonstrated by those earlier Americans in the past who taught us a wisdom borne of hardship and hard work.

The individualism encouraged in the past by the relative freedom of unlimited physical frontiers must now be disciplined and refocused: Disciplined by the necessity to maintain our balance as we navigate through multiple crises, and refocused by the need to develop practical responses to complex material problems.

Maintaining stability will become a major concern because without it we cannot keep our families safe, and because cooperation and constructive effort cannot take place in chaos.

Some argue that creative change is born of instability, because it overcomes natural resistance to changing outdated customs. While this may be true, I don’t think we need to go looking for instability. We are not going to be able to avoid it. Good ideas and promising endeavors will be both born and destroyed in the coming days. I fear there will be no absence of opportunity for injury and trauma to our families. The ground is shifting beneath our feet.

We will have to fight for stability to get it back. If we seek to build a world where prosperity is possible, where our children can be safe and personal freedoms are respected, it will be necessary to create a stable environment for addressing problems, resolving conflict, and building capacity.

What will matter first and foremost will be our ability to work together, rising above our differences to build the foundations for safe communities, food security, and a functioning local economy.

In the coming weeks we will be thinking about how the Constitution of the United States has made such a diverse, strong-willed and combative nation possible for 200 years, and then go on to consider the social history and ideas influencing our national character.

This will be important for two reasons: It will assist us to approach the present difficulties with a balanced historical perspective, and to focus our best thinking on seeking a future we can respect and feel good about.

What are the ultimate outcomes we wish to seek?

Tom Harriman

Next week: Freedom and Stability, Finding the Balance.

All your strength is in union…

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Soldier 6-x

“All your strength is in union, all your danger is in discord.”

–Henry Wadsworth Longfellow

The Challenge We Must Rise To

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Last week I introduced you to James Surowiecki’s observations regarding democratic decision-making in his book, The Wisdom of Crowds. Offering convincing evidence that wisdom can be found in large groups if we know how to look for it, Mr. Surowiecki challenges our understanding of democracy.

None of us would expect the citizens of a democratic republic to make objective decisions when they have individual interests at stake. However, he reports startling results when aggregating the thinking of unrelated groups of strangers.

Importantly, Mr. Surowiecki emphasizes the necessity for both diversity of viewpoints and independence in thinking.

I would suggest that wisdom can also be found more intentionally, and intelligently, when we are fully committed to seeking the greater good. And this is most effective when we are committed to the safety and well-being of our friends and neighbors.

Such commonality of intention has certain basic requirements of course. Local initiatives will always depend on shared purpose, and to a large extent on shared values. And, this can only happen when we rise above our differences to appreciate the diversity of our knowledge, our varied experience and unique ways of seeing things.

Unity cannot exist in a state of sameness. It only comes into being with the embrace of differences. Living with diversity presents us with the necessity for learning how to engage with one another in practical ways. Nothing will be possible otherwise.

In Chapter One, American Crucible, I quote Peggy Noonan’s heartfelt call to the American people in her little book, Patriotic Grace, What It Is and Why We Need It Now. In it she urges us to rise above our differences, however significant they may be, to reaffirm “what it is to be an American.”

Rarely has there been a time in the past of this extraordinary country when it has been more important to consider and to reaffirm what it is to be an American.

Peggy Noonan puts it to us like this:

“Politics is a great fight and must be a fight; that is its purpose. We are a great democratic republic, and we struggle with great questions. One group believes A must be law, the other Z. Each side must battle it through, and the answer will not always be in the middle. The answer is not always M.

“But we can approach things in a new way, see in a new way, speak in a new way. We can fight honorably and in good faith, while—and this is the hard one—both summoning and assuming good faith on the other side.

“To me it is not quite a matter of ‘rising above partisanship,’ though that can be a very good thing. It’s more a matter of remembering our responsibilities and reaffirming what it is to be an American.

“…And so I came to think this: What we need most right now, at this moment, is a kind of patriotic grace—a grace that takes the long view, apprehends the moment we are in, comes up with ways of dealing with it, and eschews the politically cheap and manipulative. That admits affection and respect. That encourages them. That acknowledges the small things that divide us are not worthy of the moment; that agrees that the things that can be done to ease the stresses we feel as a nation should be encouraged, while those that encourage our cohesion as a nation should be supported.

“I’ve come to think that this really is our Normandy Beach, …the key area in which we have to prevail if the whole enterprise is to succeed. The challenge we must rise to.”

Some readers will recoil from the suggestion that “small things… divide us.” Some feel strongly that very substantial thing divide us. I am quite sure that Peggy Noonan would not want to minimize the significance of our concerns.

But, she has a point. We can acknowledge the things that divide us, address them in a respectful manner, and unite to strengthen the nation to protect the civil order that allows us our freedoms. Or, we can let it all come to naught.

I never said it would be easy. I said we have no choice.

Tom

Next week: A Disciplined Freedom