My two posts on Taking offense and Taking offense (revisited) generated a lively discussion in the comments. One of the responses covered many of the issues raised by those who disagreed with some or all of my remarks and I felt that it should reach a wider readership so I asked the author to write it as a guest post. While it is a little longer than my own posts, I think readers will find that it provides an interesting perspective.

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In writing my thoughts about Confucianism (here and here), one thing that struck me was the strong influence that its “Doctrine of the Mean” has, even down to this day. This is reflected in the “Chinese preference for negotiation, mediation, and the “middle man” as against resorting to rigid, impersonal statutes. Until recently, legal action has been regarded as something of a disgrace, a confession of human failure in the ability to work things out by compromises that typically involve family and associates. Figures are not available for China, but in the mid-1980s Japan in ratio to its population had one lawyer for every twenty-four in the United States.” (Huston Smith, The World’s Religions, p.191) [Read more…]

The final religion that rounds out the major eastern religions is Taoism. Like Confucianism, it too is a rough contemporary of Buddhism. Its founder is named as Lao Tzu who is said to have been born around 604 BCE, which makes him the earliest of the three founders, but it is not clear if there ever really was such a person, or whether he was a later recreation to provide a single author for the book Tao Te Ching which translates as The Way and its Power and lays out the basic philosophy of Taoism. Huston Smith in his book The World’s Religions says that scholars do not think that the book was written by a single person although the coherence of the book suggests at least a strong single influence in shaping it. It is believed that the book took its final form around 250 BCE.
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Confucianism is an interesting religion that is little known or understood outside the countries where it is practiced. It is often portrayed merely as a bunch of fortune cookie type sayings, leading to jokes of the form “Confucius say. . .”

Although Confucius did say many things that can be quoted as aphorisms, the real religion is far more deep and interesting. (The source for my information is primarily the book The World’s Religions by Huston Smith (p. 154-195). This is an excellent book for anyone seeking to understand the essences of religions. The author takes a non-judgmental, non-comparative approach to each one, trying to simply summarize its basic principles and practices.)

Confucius was born around 551 BCE and lived to the age of seventy three, making him a contemporary of the Buddha. Like the Buddha, he too did not claim to be anyone special or have special powers, and just saw himself as a teacher. The Buddha’s teachings were not primarily social but instead focused inwards, on internal reflection and on what it takes for an individual to shed himself or herself from worldly entanglements and achieve enlightenment. Confucius’s teachings, on the other hand, were explicitly social and this-worldly, trying to teach people how to live in order to create a better society.

Whereas the Buddha turned away from worldly things and adopted the life of a monk and a mendicant, teaching his disciples his philosophy, Confucius earned his living as a tutor almost all his life, teaching his students “history, poetry, government, propriety, mathematics, music, divination, and sports.” Like Socrates, he was a kind of one-man university and taught in the Socratic style, with probing questions and dialogue rather than lecture, and he seemed to have been very modest, never claiming to be better than his students, although his reputation as a great teacher was huge.

To understand what Confucius was trying to achieve, we need to understand his times. Up to the eighth century BCE, China under the Chou Dynasty had been a more or less orderly society with a strong sense of custom and tradition and propriety that together kept the society cohesive and functioning. But this began to disintegrate, with self-interest beginning to predominate over group-interest and by the time Confucius came along, lawlessness had become rampant.

One response to this state of affairs was the Realist school which argued that what ‘people understand best is force.’ They believed that the ruler must maintain an “effective militia that stands ready to bat people back when they transgress. There must be laws that state clearly what is and is not permitted and penalties for violation must be such that no one will dare incur them. In short, the Realists’ answer to the problem of social order was laws with teeth in them. . Those who did what the state commanded were to be rewarded; those who did not were to be punished. . .[T]he laws had to be long and detailed. . .every contingency must be provided for in detail. . .Not only must the requirements of law be spelled out; penalties for infractions should likewise be clearly specified. And they should be heavy.” (p. 164)

The Realists, in short, were the Bush/Cheneys of that time. And like with the Bush-Cheney doctrine, they initially achieved some success in controlling society but created a mess thereafter. The Ch’in dynasty (221-206 BCE) fashioned its policy on Realist lines and succeeded in uniting China for the first time (and giving it its current name) but it collapsed in less that one generation.

Directly opposed to this was the philosophy developed by Mo Tzu, known as Mohism, which argued that the solution to China’s social problems was not force but universal love, where one should (he said) “feel toward all people under heaven exactly as one feels towards one’s own people, and regard other states exactly as one regards one’s own state.”

Confucius rejected both these extremes as unlikely to succeed in achieving the desired goal of social cohesion. He rejected the Realists use of force as clumsy and external. Smith summarizes Confucius’ critique of the Realists: “Force regulated by law can set limits to peoples’ dealings, but it is too crude to inspire their day-to-day, face-to-face exchanges. With regard to the family, for example, it can stipulate conditions of marriage and divorce, but it cannot generate love and companionship. This holds generally. Governments need what they cannot themselves provide; meaning and motivation.” (p. 167)

As for the Mohist philosophy, Confucius rejected it as utopian and unrealistic. He acknowledged that love has an important, even essential role to play in maintaining harmonious social relations but it is effective only if it is supported by the appropriate social structures and a collective ethos.

Confucius thus thought that the Realists were mistaken in their belief “that governments could establish peace and harmony through the law and force that are their domain” and that the Mohists were also mistaken because they “went to the opposite extreme; they assumed that personal commitment could do the job.”

Next: How Confucius set about creating a middle path.

POST SCRIPT: The Politics of Stem Cell Research

(Thanks to MachinesLikeUS for the link.)

Of all the major religions, Buddhism (as originally formulated) probably comes closest to atheism and being scientific. If someone, for whatever reason, cannot believe in god but feels uncomfortable with calling themselves an atheist and feels the need to be part of some well-established religious tradition, Buddhism probably meets that need best.

In is book The World’s Religions (p. 82-153) Huston Smith outlines the basic elements of Buddhist philosophy, as articulated by its founder Siddhartha Gautama, who was born in the region now known as Nepal around 563 BCE and lived for about eighty years. It is important to realize that the name Buddha is technically not that of a specific person but given to anyone who achieves enlightenment, and Siddhartha Gautama did not even claim to be the first one to do so. But over time ‘the Buddha’ has become known as the name of this particular Buddha, similar to the way ‘Jesus the Christ’ has now become simply Jesus Christ, the name of Jesus.
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There has been an interesting and (as usual) thoughtful set of responses to my earlier post on taking offense to critiques of religion. Instead of responding to each commenter separately as I usually do, in this case I thought I would respond to all collectively, not because they are all saying the same thing, but to make my response more coherent and less fragmented. I would urge readers to read those earlier comments in order to get a better sense of the context of this posting.

When it comes to critiques of religion, I think that the two issues of plausibility and worthiness tend to get conflated. When atheists put religions like Christianity and Judaism and Islam and Hinduism into the same basket as fairies and the Easter bunny, they are raising the issue of plausibility, making the point that all these beliefs suffer from the same lack of evidence for the existence of god and thus are equally implausible. That argument should be responded to on the basis of evidence.

But that is typically not what happens. The issue of relative plausibility is rarely addressed head-on. Instead religious believers tend to shift the focus to one of worthiness, and argue that mainstream religious beliefs have resulted in great things (like highly altruistic self-sacrificial behavior and contributions to culture) while beliefs in the Easter bunny and fairies and the Flying Spaghetti Monster have not, and thus religious ideas are worthy of greater ‘respect’ and should not be lumped with the others. (There is also an indirect implication that if religious ideas are more worthy, they should also be more plausible, but that argument is logically unsound. It should really be backwards, that more plausible ideas are more worthy (in a scientific and not moral sense) of belief.)

But even if we go along with the shift to worthiness, the issue is a wash. No one can deny that religions have inspired great music and poetry and art. But no one can deny that they have also resulted in unspeakable cruelty and murder and destruction. Even if we avoid a crude estimate of relative numbers for each side, religious people tend want to only consider the positive benefits and disown the negative results by saying that the people who did the latter things were really acting from other, baser, motives and were somehow deluded into thinking that they were following god’s will when they were actually working against it.

But if that is the case, then we can say the same thing about the motives of those who do positive things as well, that although they think and say they do it because of god, they are really doing it out of love of music and poetry and humanity and so on. If you accept people’s stated reasons for doing good things at face value, how can you reject their stated reasons for doing bad things?
As for the idea that comparing beliefs in god to Easter bunnies is offensive because it makes religious people look like simpletons, the whole point of my earlier post was to argue that this was not true, that in fact many very smart people over the centuries have believed in religion because they are able to find complex and sophisticated reasons for doing so. Michael Shermer’s words, which I used in that post, are worth quoting again: “Smart people believe weird things because they are skilled at defending beliefs they arrived at for non-smart reasons.“

Recall Pascal Boyer’s incredulity at the Christian theologian’s contempt for Fang beliefs about witches. The Cambridge University theologian had probably put in a lot of effort into creating reasons for believing his own religion and no effort into justifying the Fang beliefs. But there is no reason to think that the Fang people (or those who believe in voodoo or shamanistic or animistic religions) are any dumber or smarter than the Christian theologian or Christians or Jews or Muslims or Hindus in general. The Fang and others have probably striven over centuries into developing reasons why their own beliefs are worthy and the beliefs of others are not.

Recall Jacob Weisberg, who was refreshingly candid as to why he disdained Mormonism while valuing the more traditional religions: “Mormonism is different because it is based on such a transparent and recent fraud. It’s Scientology plus 125 years. Perhaps Christianity and Judaism are merely more venerable and poetic versions of the same. But a few eons makes a big difference. The world’s greater religions have had time to splinter, moderate, and turn their myths into metaphor.” (my emphasis)

The key factor at play here is not the intelligence of the believer but the level of desire to believe. If people really need to or want to believe something, they will find reasons to do so. The smarter people are, the more sophisticated and complex their reasons will be. And if they were to shift their considerable talents to other beliefs such as fairies and the Easter bunny and the Flying Spaghetti Monster, over time they will be equally successful.

POST SCRIPT: Preview of Sicko

Check out the preview of the new Michael Moore film Sicko on the scandal that is the US health industry:

You can also see a scene from the film, where Moore visits an English hospital:

The film is being released on June 29, 2007. I am definitely going to see it as soon as it comes out.