Monday, September 19, 2005

Is God a Taoist?

If you have never enjoyed the pleasure of reading any of Smullyan's work, please keep an open mind and follow along with patience....no, the Christians haven't taken over this site yet and by the end of this little vignette I think you will see what I mean. Anyone who finds this little tale interesting should find a copy of David Hume's Dialogues Concerning Natural Religion........enjoy!

Jason




Is God a Taoist?
Raymond M. Smullyan, 1977

Mortal:
And therefore, O God, I pray thee, if thou hast one ounce of mercy for this thy suffering creature, absolve me of having to have free will!

God:
You reject the greatest gift I have given thee?

Mortal:
How can you call that which was forced on me a gift? I have free will, but not of my own choice. I have never freely chosen to have free will. I have to have free will, whether I like it or not!

God:
Why would you wish not to have free will?

Mortal:
Because free will means moral responsibility, and moral responsibility is more than I can bear!

God:
Why do you find moral responsibility so unbearable?

Mortal:
Why? I honestly can't analyze why; all I know is that I do.

God:
All right, in that case suppose I absolve you from all moral responsibility but leave you still with free will. Will this be satisfactory?

Mortal (after a pause):
No, I am afraid not.

God:
Ah, just as I thought! So moral responsibility is not the only aspect of free will to which you object. What else about free will is bothering you?

Mortal:
With free will I am capable of sinning, and I don't want to sin!

God:
If you don't want to sin, then why do you?

Mortal:
Good God! I don't know why I sin, I just do! Evil temptations come along, and try as I can, I cannot resist them.

God:
If it is really true that you cannot resist them, then you are not sinning of your own free will and hence (at least according to me) not sinning at all.

Mortal:
No, no! I keep feeling that if only I tried harder I could avoid sinning. I understand that the will is infinite. If one wholeheartedly wills not to sin, then one won't.

God:
Well now, you should know. Do you try as hard as you can to avoid sinning or don't you?

Mortal:
I honestly don't know! At the time, I feel I am trying as hard as I can, but in retrospect, I am worried that maybe I didn't!

God:
So in other words, you don't really know whether or not you have been sinning. So the possibility is open that you haven't been sinning at all!

Mortal:
Of course this possibility is open, but maybe I have been sinning, and this thought is what so frightens me!

God:
Why does the thought of your sinning frighten you?

Mortal:
I don't know why! For one thing, you do have a reputation for meting out rather gruesome punishments in the afterlife!

God:
Oh, that's what's bothering you! Why didn't you say so in the first place instead of all this peripheral talk about free will and responsibility? Why didn't you simply request me not to punish you for any of your sins?

Mortal:
I think I am realistic enough to know that you would hardly grant such a request!

God:
You don't say! You have a realistic knowledge of what requests I will grant, eh? Well, I'll tell you what I'm going to do! I will grant you a very, very special dispensation to sin as much as you like, and I give you my divine word of honor that I will never punish you for it in the least. Agreed?

Mortal (in great terror):
No, no, don't do that!

God:
Why not? Don't you trust my divine word?

Mortal:
Of course I do! But don't you see, I don't want to sin! I have an utter abhorrence of sinning, quite apart from any punishments it may entail.

God:
In that case, I'll go you one better. I'll remove your abhorrence of sinning. Here is a magic pill! Just swallow it, and you will lose all abhorrence of sinning. You will joyfully and merrily sin away, you will have no regrets, no abhorrence and I still promise you will never be punished by me, or yourself, or by any source whatever. You will be blissful for all eternity. So here is the pill!

Mortal:
No, no!

God:
Are you not being irrational? I am even removing your abhorrence of sin, which is your last obstacle.

Mortal:
I still won't take it!

God:
Why not?

Mortal:
I believe that the pill will indeed remove my future abhorrence for sin, but my present abhorrence is enough to prevent me from being willing to take it.

God:
I command you to take it!

Mortal:
I refuse!

God:
What, you refuse of your own free will?

Mortal:
Yes!

God:
So it seems that your free will comes in pretty handy, doesn't it?

Mortal:
I don't understand!

God:
Are you not glad now that you have the free will to refuse such a ghastly offer? How would you like it if I forced you to take this pill, whether you wanted it or not?

Mortal:
No, no! Please don't!

God:
Of course I won't; I'm just trying to illustrate a point. All right, let me put it this way. Instead of forcing you to take the pill, suppose I grant your original prayer of removing your free will -- but with the understanding that the moment you are no longer free, then you will take the pill.

Mortal:
Once my will is gone, how could I possibly choose to take the pill?

God:
I did not say you would choose it; I merely said you would take it. You would act, let us say, according to purely deterministic laws which are such that you would as a matter of fact take it.

Mortal:
I still refuse.

God:
So you refuse my offer to remove your free will. This is rather different from your original prayer, isn't it?

Mortal:
Now I see what you are up to. Your argument is ingenious, but I'm not sure it is really correct. There are some points we will have to go over again.

God:
Certainly.

Mortal:
There are two things you said which seem contradictory to me. First you said that one cannot sin unless one does so of one's own free will. But then you said you would give me a pill which would deprive me of my own free will, and then I could sin as much as I liked. But if I no longer had free will, then, according to your first statement, how could I be capable of sinning?

God:
You are confusing two separate parts of our conversation. I never said the pill would deprive you of your free will, but only that it would remove your abhorrence of sinning.

Mortal:
I'm afraid I'm a bit confused.

God:
All right, then let us make a fresh start. Suppose I agree to remove your free will, but with the understanding that you will then commit an enormous number of acts which you now regard as sinful. Technically speaking, you will not then be sinning since you will not be doing these acts of your own free will. And these acts will carry no moral responsibility, nor moral culpability, nor any punishment whatsoever. Nevertheless, these acts will all be of the type which you presently regard as sinful; they will all have this quality which you presently feel as abhorrent, but your abhorrence will disappear; so you will not then feel abhorrence toward the acts.

Mortal:
No, but I have present abhorrence toward the acts, and this present abhorrence is sufficient to prevent me from accepting your proposal.

God:
Hm! So let me get this absolutely straight. I take it you no longer wish me to remove your free will.

Mortal (reluctantly):
No, I guess not.

God:
All right, I agree not to. But I am still not exactly clear as to why you now no longer wish to be rid of your free will. Please tell me again.

Mortal:
Because, as you have told me, without free will I would sin even more than I do now.

God:
But I have already told you that without free will you cannot sin.

Mortal:
But if I choose now to be rid of free will, then all my subsequent evil actions will be sins, not of the future, but of the present moment in which I choose not to have free will.

God:
Sounds like you are pretty badly trapped, doesn't it?

Mortal:
Of course I am trapped! You have placed me in a hideous double bind! Now whatever I do is wrong. If I retain free will, I will continue to sin, and if I abandon free will (with your help, of course) I will now be sinning in so doing.

God:
But by the same token, you place me in a double bind. I am willing to leave you free will or remove it as you choose, but neither alternative satisfies you. I wish to help you, but it seems I cannot.

Mortal:
True!

God:
But since it is not my fault, why are you still angry with me?

Mortal:
For having placed me in such a horrible predicament in first place!

God:
But, according to you, there is nothing satisfactory I could have done.

Mortal:
You mean there is nothing satisfactory you can now do, that does not mean that there is nothing you could have done.

God:
Why? What could I have done?

Mortal:
Obviously you should never have given me free will in the first place. Now that you have given it to me, it is too late -- anything I do will be bad. But you should never have given it to me in the first place.

God:
Oh, that's it! Why would it have been better had I never given it to you?

Mortal:
Because then I never would have been capable of sinning at all.

God:
Well, I'm always glad to learn from my mistakes.

Mortal:
What!

God:
I know, that sounds sort of self-blasphemous, doesn't it? It almost involves a logical paradox! On the one hand, as you have been taught, it is morally wrong for any sentient being to claim that I am capable of making mistakes. On the other hand, I have the right to do anything. But I am also a sentient being. So the question is, Do, I or do I not have the right to claim that I am capable of making mistakes?

Mortal:
That is a bad joke! One of your premises is simply false. I have not been taught that it is wrong for any sentient being to doubt your omniscience, but only for a mortal to doubt it. But since you are not mortal, then you are obviously free from this injunction.

God:
Good, so you realize this on a rational level. Nevertheless, you did appear shocked when I said, "I am always glad to learn from my mistakes."

Mortal:
Of course I was shocked. I was shocked not by your self-blasphemy (as you jokingly called it), not by the fact that you had no right to say it, but just by the fact that you did say it, since I have been taught that as a matter of fact you don't make mistakes. So I was amazed that you claimed that it is possible for you to make mistakes.

God:
I have not claimed that it is possible. All I am saying is that if I make mistakes, I will be happy to learn from them. But this says nothing about whether the if has or ever can be realized.

Mortal:
Let's please stop quibbling about this point. Do you or do you not admit it was a mistake to have given me free will?

God:
Well now, this is precisely what I propose we should investigate. Let me review your present predicament. You don't want to have free will because with free will you can sin, and you don't want to sin. (Though I still find this puzzling; in a way you must want to sin, or else you wouldn't. But let this pass for now.) On the other hand, if you agreed to give up free will, then you would now be responsible for the acts of the future. Ergo, I should never have given you free will in the first place.

Mortal:
Exactly!

God:
I understand exactly how you feel. Many mortals -- even some theologians -- have complained that I have been unfair in that it was I, not they, who decided that they should have free will, and then I hold them responsible for their actions. In other words, they feel that they are expected to live up to a contract with me which they never agreed to in the first place.

Mortal:
Exactly!

God:
As I said, I understand the feeling perfectly. And I can appreciate the justice of the complaint. But the complaint arises only from an unrealistic understanding of the true issues involved. I am about to enlighten you as to what these are, and I think the results will surprise you! But instead of telling you outright, I shall continue to use the Socratic method.

To repeat, you regret that I ever gave you free will. I claim that when you see the true ramifications you will no longer have this regret. To prove my point, I'll tell you what I'm going to do. I am about to create a new universe -- a new space-time continuum. In this new universe will be born a mortal just like you -- for all practical purposes, we might say that you will be reborn. Now, I can give this new mortal -- this new you -- free will or not. What would you like me to do?

Mortal (in great relief):
Oh, please! Spare him from having to have free will!

God:
All right, I'll do as you say. But you do realize that this new you without free will, will commit all sorts of horrible acts.

Mortal:
But they will not be sins since he will have no free will.

God:
Whether you call them sins or not, the fact remains that they will be horrible acts in the sense that they will cause great pain to many sentient beings.

Mortal (after a pause):
Good God, you have trapped me again! Always the same game! If I now give you the go-ahead to create this new creature with no free will who will nevertheless commit atrocious acts, then true enough he will not be sinning, but I again will be the sinner to sanction this.

God:
In that case, I'll go you one better! Here, I have already decided whether to create this new you with free will or not. Now, I am writing my decision on this piece of paper and I won't show it to you until later. But my decision is now made and is absolutely irrevocable. There is nothing you can possibly do to alter it; you have no responsibility in the matter. Now, what I wish to know is this: Which way do you hope I have decided? Remember now, the responsibility for the decision falls entirely on my shoulders, not yours. So you can tell me perfectly honestly and without any fear, which way do you hope I have decided?

Mortal (after a very long pause):
I hope you have decided to give him free will.

God:
Most interesting! I have removed your last obstacle! If I do not give him free will, then no sin is to be imputed to anybody. So why do you hope I will give him free will?

Mortal:
Because sin or no sin, the important point is that if you do not give him free will, then (at least according to what you have said) he will go around hurting people, and I don't want to see people hurt.

GOD (with an infinite sigh of relief):
At last! At last you see the real point!

Mortal:
What point is that?

God:
That sinning is not the real issue! The important thing is that people as well as other sentient beings don't get hurt!

Mortal:
You sound like a utilitarian!

God:
I am a utilitarian!

Mortal:
What!

God:
Whats or no whats, I am a utilitarian. Not a unitarian, mind you, but a utilitarian.

Mortal:
I just can't believe it!

God:
Yes, I know, your religious training has taught you otherwise. You have probably thought of me more like a Kantian than a utilitarian, but your training was simply wrong.

Mortal:
You leave me speechless!

God:
I leave you speechless, do I! Well, that is perhaps not too bad a thing -- you have a tendency to speak too much as it is. Seriously, though, why do you think I ever did give you free will in the first place?

Mortal:
Why did you? I never have thought much about why you did; all I have been arguing for is that you shouldn't have! But why did you? I guess all I can think of is the standard religious explanation: Without free will, one is not capable of meriting either salvation or damnation. So without free will, we could not earn the right to eternal life.

God:
Most interesting! I have eternal life; do you think I have ever done anything to merit it?

Mortal:
Of course not! With you it is different. You are already so good and perfect (at least allegedly) that it is not necessary for you to merit eternal life.

God:
Really now? That puts me in a rather enviable position, doesn't it?

Mortal:
I don't think I understand you.

God:
Here I am eternally blissful without ever having to suffer or make sacrifices or struggle against evil temptations or anything like that. Without any of that type of "merit", I enjoy blissful eternal existence. By contrast, you poor mortals have to sweat and suffer and have all sorts of horrible conflicts about morality, and all for what? You don't even know whether I really exist or not, or if there really is any afterlife, or if there is, where you come into the picture. No matter how much you try to placate me by being "good," you never have any real assurance that your "best" is good enough for me, and hence you have no real security in obtaining salvation. Just think of it! I already have the equivalent of "salvation" -- and have never had to go through this infinitely lugubrious process of earning it. Don't you ever envy me for this?

Mortal:
But it is blasphemous to envy you!

God:
Oh come off it! You're not now talking to your Sunday school teacher, you are talking to me. Blasphemous or not, the important question is not whether you have the right to be envious of me but whether you are. Are you?

Mortal:
Of course I am!

God:
Good! Under your present world view, you sure should be most envious of me. But I think with a more realistic world view, you no longer will be. So you really have swallowed the idea which has been taught you that your life on earth is like an examination period and that the purpose of providing you with free will is to test you, to see if you merit blissful eternal life. But what puzzles me is this: If you really believe I am as good and benevolent as I am cracked up to be, why should I require people to merit things like happiness and eternal life? Why should I not grant such things to everyone regardless of whether or not he deserves them?

Mortal:
But I have been taught that your sense of morality -- your sense of justice -- demands that goodness be rewarded with happiness and evil be punished with pain.

God:
Then you have been taught wrong.

Mortal:
But the religious literature is so full of this idea! Take for example Jonathan Edwards's "Sinners in the Hands of an Angry God." How he describes you as holding your enemies like loathsome scorpions over the flaming pit of hell, preventing them from falling into the fate that they deserve only by dint of your mercy.

God:
Fortunately, I have not been exposed to the tirades of Mr. Jonathan Edwards. Few sermons have ever been preached which are more misleading. The very title "Sinners in the Hands of an Angry God" tells its own tale. In the first place, I am never angry. In the second place, I do not think at all in terms of "sin." In the third place, I have no enemies.

Mortal:
By that do you mean that there are no people whom you hate, or that there are no people who hate you?

God:
I meant the former although the latter also happens to be true.

Mortal:
Oh come now, I know people who have openly claimed to have hated you. At times I have hated you!

God:
You mean you have hated your image of me. That is not the same thing as hating me as I really am.

Mortal:
Are you trying to say that it is not wrong to hate a false conception of you, but that it is wrong to hate you as you really are?

God:
No, I am not saying that at all; I am saying something far more drastic! What I am saying has absolutely nothing to do with right or wrong. What I am saying is that one who knows me for what I really am would simply find it psychologically impossible to hate me.

Mortal:
Tell me, since we mortals seem to have such erroneous views about your real nature, why don't you enlighten us? Why don't you guide us the right way?

God:
What makes you think I'm not?

Mortal:
I mean, why don't you appear to our very senses and simply tell us that we are wrong?

GOD:
Are you really so naive as to believe that I am the sort of being which can appear to your senses? It would be more correct to say that I am your senses.

Mortal (astonished):
You are my senses?

God:
Not quite, I am more than that. But it comes closer to the truth than the idea that I am perceivable by the senses. I am not an object; like you, I am a subject, and a subject can perceive, but cannot be perceived. You can no more see me than you can see your own thoughts. You can see an apple, but the event of your seeing an apple is itself not seeable. And I am far more like the seeing of an apple than the apple itself.

Mortal:
If I can't see you, how do I know you exist?

God:
Good question! How in fact do you know I exist?

Mortal:
Well, I am talking to you, am I not?

God:
How do you know you are talking to me? Suppose you told a psychiatrist, "Yesterday I talked to God." What do you think he would say?

Mortal:
That might depend on the psychiatrist. Since most of them are atheistic, I guess most would tell me I had simply been talking to myself.

God:
And they would be right!

Mortal:
What? You mean you don't exist?

God:
You have the strangest faculty of drawing false conclusions! Just because you are talking to yourself, it follows that I don't exist?

Mortal:
Well, if I think I am talking to you, but I am really talking to myself, in what sense do you exist?

God:
Your question is based on two fallacies plus a confusion. The question of whether or not you are now talking to me and the question of whether or not I exist are totally separate. Even if you were not now talking to me (which obviously you are), it still would not mean that I don't exist.

Mortal:
Well, all right, of course! So instead of saying "if I am talking to myself, then you don't exist," I should rather have said, "if I am talking to myself, then I obviously am not talking to you."

God:
A very different statement indeed, but still false.

Mortal:
Oh, come now, if I am only talking to myself, then how can I be talking to you?

God:
Your use of the word "only" is quite misleading! I can suggest several logical possibilities under which your talking to yourself does not imply that you are not talking to me.

Mortal:
Suggest just one!

God:
Well, obviously one such possibility is that you and I are identical.

Mortal:
Such a blasphemous thought -- at least had I uttered it!

God:
According to some religions, yes. According to others, it is the plain, simple, immediately perceived truth.

Mortal:
So the only way out of my dilemma is to believe that you and I are identical?

God:
Not at all! This is only one way out. There are several others. For example, it may be that you are part of me, in which case you may be talking to that part of me which is you. Or I may be part of you, in which case you may be talking to that part of you which is me. Or again, you and I might partially overlap, in which case you may be talking to the intersection and hence talking both to you and to me. The only way your talking to yourself might seem to imply that you are not talking to me is if you and I were totally disjoint -- and even then, you could conceivably be talking to both of us.

Mortal:
So you claim you do exist.

God:
Not at all. Again you draw false conclusions! The question of my existence has not even come up. All I have said is that from the fact that you are talking to yourself one cannot possibly infer my nonexistence, let alone the weaker fact that you are not talking to me.

Mortal:
All right, I'll grant your point! But what I really want to know is do you exist?

God:
What a strange question!

Mortal:
Why? Men have been asking it for countless millennia.

God:
I know that! The question itself is not strange; what I mean is that it is a most strange question to ask of me!

Mortal:
Why?

God:
Because I am the very one whose existence you doubt! I perfectly well understand your anxiety. You are worried that your present experience with me is a mere hallucination. But how can you possibly expect to obtain reliable information from a being about his very existence when you suspect the nonexistence of the very same being?

Mortal:
So you won't tell me whether or not you exist?

God:
I am not being willful! I merely wish to point out that no answer I could give could possibly satisfy you. All right, suppose I said, "No, I don't exist." What would that prove? Absolutely nothing! Or if I said, "Yes, I exist." Would that convince you? Of course not!

Mortal:
Well, if you can't tell me whether or not you exist, then who possibly can?

God:
That is something which no one can tell you. It is something which only you can find out for yourself.

Mortal:
How do I go about finding this out for myself?

God:
That also no one can tell you. This is another thing you will have to find out for yourself.

Mortal:
So there is no way you can help me?

God:
I didn't say that. I said there is no way I can tell you. But that doesn't mean there is no way I can help you.

Mortal:
In what manner then can you help me?

God:
I suggest you leave that to me! We have gotten sidetracked as it is, and I would like to return to the question of what you believed my purpose to be in giving you free will. Your first idea of my giving you free will in order to test whether you merit salvation or not may appeal to many moralists, but the idea is quite hideous to me. You cannot think of any nicer reason -- any more humane reason -- why I gave you free will?

Mortal:
Well now, I once asked this question of an Orthodox rabbi. He told me that the way we are constituted, it is simply not possible for us to enjoy salvation unless we feel we have earned it. And to earn it, we of course need free will.

God:
That explanation is indeed much nicer than your former but still is far from correct. According to Orthodox Judaism, I created angels, and they have no free will. They are in actual sight of me and are so completely attracted by goodness that they never have even the slightest temptation toward evil. They really have no choice in the matter. Yet they are eternally happy even though they have never earned it. So if your rabbi's explanation were correct, why wouldn't I have simply created only angels rather than mortals?

Mortal:
Beats me! Why didn't you?

God:
Because the explanation is simply not correct. In the first place, I have never created any ready-made angels. All sentient beings ultimately approach the state which might be called "angelhood." But just as the race of human beings is in a certain stage of biologic evolution, so angels are simply the end result of a process of Cosmic Evolution. The only difference between the so-called saint and the so-called sinner is that the former is vastly older than the latter. Unfortunately it takes countless life cycles to learn what is perhaps the most important fact of the universe -- evil is simply painful. All the arguments of the moralists -- all the alleged reasons why people shouldn't commit evil acts -- simply pale into insignificance in light of the one basic truth that evil is suffering.

No, my dear friend, I am not a moralist. I am wholly a utilitarian. That I should have been conceived in the role of a moralist is one of the great tragedies of the human race. My role in the scheme of things (if one can use this misleading expression) is neither to punish nor reward, but to aid the process by which all sentient beings achieve ultimate perfection.

Mortal:
Why did you say your expression is misleading?

God:
What I said was misleading in two respects. First of all it is inaccurate to speak of my role in the scheme of things. I am the scheme of things. Secondly, it is equally misleading to speak of my aiding the process of sentient beings attaining enlightenment. I am the process. The ancient Taoists were quite close when they said of me (whom they called "Tao") that I do not do things, yet through me all things get done. In more modem terms, I am not the cause of Cosmic Process, I am Cosmic Process itself. I think the most accurate and fruitful definition of me which man can frame -- at least in his present state of evolution -- is that I am the very process of enlightenment. Those who wish to think of the devil (although I wish they wouldn't!) might analogously define him as the unfortunate length of time the process takes. In this sense, the devil is necessary; the process simply does take an enormous length of time, and there is absolutely nothing I can do about it. But, I assure you, once the process is more correctly understood, the painful length of time will no longer be regarded as an essential limitation or an evil. It will be seen to be the very essence of the process itself. I know this is not completely consoling to you who are now in the finite sea of suffering, but the amazing thing is that once you grasp this fundamental attitude, your very finite suffering will begin to diminish -- ultimately to the vanishing point.

Mortal:
I have been told this, and I tend to believe it. But suppose I personally succeed in seeing things through your eternal eyes. Then I will be happier, but don't I have a duty to others?

GOD (laughing):
You remind me of the Mahayana Buddhists! Each one says, "I will not enter Nirvana until I first see that all other sentient beings do so." So each one waits for the other fellow to go first. No wonder it takes them so long! The Hinayana Buddhist errs in a different direction. He believes that no one can be of the slightest help to others in obtaining salvation; each one has to do it entirely by himself. And so each tries only for his own salvation. But this very detached attitude makes salvation impossible. The truth of the matter is that salvation is partly an individual and partly a social process. But it is a grave mistake to believe -- as do many Mahayana Buddhists -- that the attaining of enlightenment puts one out of commission, so to speak, for helping others. The best way of helping others is by first seeing the light oneself.

Mortal:
There is one thing about your self-description which is somewhat disturbing. You describe yourself essentially as a process. This puts you in such an impersonal light, and so many people have a need for a personal God.

God:
So because they need a personal God, it follows that I am one?

Mortal:
Of course not. But to be acceptable to a mortal a religion must satisfy his needs.

God:
I realize that. But the so-called "personality" of a being is really more in the eyes of the beholder than in the being itself. The controversies which have raged, about whether I am a personal or an impersonal being are rather silly because neither side is right or wrong. From one point of view, I am personal, from another, I am not. It is the same with a human being. A creature from another planet may look at him purely impersonally as a mere collection of atomic particles behaving according to strictly prescribed physical laws. He may have no more feeling for the personality of a human than the average human has for an ant. Yet an ant has just as much individual personality as a human to beings like myself who really know the ant. To look at something impersonally is no more correct or incorrect than to look at it personally, but in general, the better you get to know something, the more personal it becomes. To illustrate my point, do you think of me as a personal or impersonal being?

Mortal:
Well, I'm talking to you, am I not?

God:
Exactly! From that point of view, your attitude toward me might be described as a personal one. And yet, from another point of view -- no less valid -- I can also be looked at impersonally.

Mortal:
But if you are really such an abstract thing as a process, I don't see what sense it can make my talking to a mere "process."

God:
I love the way you say "mere." You might just as well say that you are living in a "mere universe." Also, why must everything one does make sense? Does it make sense to talk to a tree?

Mortal:
Of course not!

God:
And yet, many children and primitives do just that.

Mortal:
But I am neither a child nor a primitive.

God:
I realize that, unfortunately.

Mortal:
Why unfortunately?

God:
Because many children and primitives have a primal intuition which the likes of you have lost. Frankly, I think it would do you a lot of good to talk to a tree once in a while, even more good than talking to me! But we seem always to be getting sidetracked! For the last time, I would like us to try to come to an understanding about why I gave you free will.

Mortal:
I have been thinking about this all the while.

God:
You mean you haven't been paying attention to our conversation?

Mortal:
Of course I have. But all the while, on another level, I have been thinking about it.

God:
And have you come to any conclusion?

Mortal:
Well, you say the reason is not to test our worthiness. And you disclaimed the reason that we need to feel that we must merit things in order to enjoy them. And you claim to be a utilitarian. Most significant of all, you appeared so delighted when I came to the sudden realization that it is not sinning in itself which is bad but only the suffering which it causes.

God:
Well of course! What else could conceivably be bad about sinning?

Mortal:
All right, you know that, and now I know that. But all my life I unfortunately have been under the influence of those moralists who hold sinning to be bad in itself. Anyway, putting all these pieces together, it occurs to me that the only reason you gave free will is because of your belief that with free will, people will tend to hurt each other -- and themselves -- less than without free will.

God:
Bravo! That is by far the best reason you have yet given! I can assure you that had I chosen to give free will, that would have been my very reason for so choosing.

Mortal:
What! You mean to say you did not choose to give us free will?

God:
My dear fellow, I could no more choose to give you free will than I could choose to make an equilateral triangle equiangular. I could choose to make or not to make an equilateral triangle in the first place, but having chosen to make one, I would then have no choice but to make it equiangular.

Mortal:
I thought you could do anything!

God:
Only things which are logically possible. As St. Thomas said, "It is a sin to regard the fact that God cannot do the impossible, as a limitation on His powers." I agree, except that in place of his using the word sin I would use the term error.

Mortal:
Anyhow, I am still puzzled by your implication that you did not choose to give me free will.

God:
Well, it is high time I inform you that the entire discussion -- from the very beginning -- has been based on one monstrous fallacy! We have been talking purely on a moral level -- you originally complained that I gave you free will, and raised the whole question as to whether I should have. It never once occurred to you that I had absolutely no choice in the matter.

Mortal:
I am still in the dark!

God:
Absolutely! Because you are only able to look at it through the eyes of a moralist. The more fundamental metaphysical aspects of the question you never even considered.

Mortal:
I still do not see what you are driving at.

God:
Before you requested me to remove your free will, shouldn't your first question have been whether as a matter of fact you do have free will?

Mortal:
That I simply took for granted.

God:
But why should you?

Mortal:
I don't know. Do I have free will?

God:
Yes.

Mortal:
Then why did you say I shouldn't have taken it for granted?

God:
Because you shouldn't. Just because something happens to be true, it does not follow that it should be taken for granted.

Mortal:
Anyway, it is reassuring to know that my natural intuition about having free will is correct. Sometimes I have been worried that determinists are correct.

God:
They are correct.

Mortal:
Wait a minute now, do I have free will or don't I?

God:
I already told you you do. But that does not mean that determinism is incorrect.

Mortal:
Well, are my acts determined by the laws of nature or aren't they?

God:
The word determined here is subtly but powerfully misleading and has contributed so much to the confusions of the free will versus determinism controversies. Your acts are certainly in accordance with the laws of nature, but to say they are determined by the laws of nature creates a totally misleading psychological image which is that your will could somehow be in conflict with the laws of nature and that the latter is somehow more powerful than you, and could "determine" your acts whether you liked it or not. But it is simply impossible for your will to ever conflict with natural law. You and natural law are really one and the same.

Mortal:
What do you mean that I cannot conflict with nature? Suppose I were to become very stubborn, and I determined not to obey the laws of nature. What could stop me? If I became sufficiently stubborn even you could not stop me!

God:
You are absolutely right! I certainly could not stop you. Nothing could stop you. But there is no need to stop you, because you could not even start! As Goethe very beautifully expressed it, "In trying to oppose Nature, we are, in the very process of doing so, acting according to the laws of nature!" Don't you see that the so-called "laws of nature" are nothing more than a description of how in fact you and other beings do act? They are merely a description of how you act, not a prescription of of how you should act, not a power or force which compels or determines your acts. To be valid a law of nature must take into account how in fact you do act, or, if you like, how you choose to act.

Mortal:
So you really claim that I am incapable of determining to act against natural law?

God:
It is interesting that you have twice now used the phrase "determined to act" instead of "chosen to act." This identification is quite common. Often one uses the statement "I am determined to do this" synonymously with "I have chosen to do this." This very psychological identification should reveal that determinism and choice are much closer than they might appear. Of course, you might well say that the doctrine of free will says that it is you who are doing the determining, whereas the doctrine of determinism appears to say that your acts are determined by something apparently outside you. But the confusion is largely caused by your bifurcation of reality into the "you" and the "not you." Really now, just where do you leave off and the rest of the universe begin? Or where does the rest of the universe leave off and you begin? Once you can see the so-called "you" and the so-called "nature" as a continuous whole, then you can never again be bothered by such questions as whether it is you who are controlling nature or nature who is controlling you. Thus the muddle of free will versus determinism will vanish. If I may use a crude analogy, imagine two bodies moving toward each other by virtue of gravitational attraction. Each body, if sentient, might wonder whether it is he or the other fellow who is exerting the "force." In a way it is both, in a way it is neither. It is best to say that it is the configuration of the two which is crucial.

Mortal:
You said a short while ago that our whole discussion was based on a monstrous fallacy. You still have not told me what this fallacy is.

God:
Why, the idea that I could possibly have created you without free will! You acted as if this were a genuine possibility, and wondered why I did not choose it! It never occurred to you that a sentient being without free will is no more conceivable than a physical object which exerts no gravitational attraction. (There is, incidentally, more analogy than you realize between a physical object exerting gravitational attraction and a sentient being exerting free will!) Can you honestly even imagine a conscious being without free will? What on earth could it be like? I think that one thing in your life that has so misled you is your having been told that I gave man the gift of free will. As if I first created man, and then as an afterthought endowed him with the extra property of free will. Maybe you think I have some sort of "paint brush" with which I daub some creatures with free will and not others. No, free will is not an "extra"; it is part and parcel of the very essence of consciousness. A conscious being without free will is simply a metaphysical absurdity.

Mortal:
Then why did you play along with me all this while discussing what I thought was a moral problem, when, as you say, my basic confusion was metaphysical?

God:
Because I thought it would be good therapy for you to get some of this moral poison out of your system. Much of your metaphysical confusion was due to faulty moral notions, and so the latter had to be dealt with first.

And now we must part -- at least until you need me again. I think our present union will do much to sustain you for a long while. But do remember what I told you about trees. Of course, you don't have to literally talk to them if doing so makes you feel silly. But there is so much you can learn from them, as well as from the rocks and streams and other aspects of nature. There is nothing like a naturalistic orientation to dispel all these morbid thoughts of "sin" and "free will" and "moral responsibility." At one stage of history, such notions were actually useful. I refer to the days when tyrants had unlimited power and nothing short of fears of hell could possibly restrain them. But mankind has grown up since then, and this gruesome way of thinking is no longer necessary.

It might be helpful to you to recall what I once said through the writings of the great Zen poet Seng-Ts'an:

If you want to get the plain truth,
Be not concerned with right and wrong.
The conflict between right and wrong
Is the sickness of the mind.

Wednesday, September 14, 2005

Book II.....The first three chapters.

After an extended break, I am ready to return with our discussion of Rousseau's Social Contract. We pick back up with book 2 which delves further into this man's ideas on the general definitions of the system and the nature of laws and good government, if such things are thought possible.

Jason



THAT SOVEREIGNTY IS INALIENABLE

THE first and most important deduction from the principles we have so far laid down is that the general will alone can direct the State according to the object for which it was instituted, i.e., the common good: for if the clashing of particular interests made the establishment of societies necessary, the agreement of these very interests made it possible. The common element in these different interests is what forms the social tie; and, were there no point of agreement between them all, no society could exist. It is solely on the basis of this common interest that every society should be governed.

I hold then that Sovereignty, being nothing less than the exercise of the general will, can never be alienated, and that the Sovereign, who is no less than a collective being, cannot be represented except by himself: the power indeed may be transmitted, but not the will.

In reality, if it is not impossible for a particular will to agree on some point with the general will, it is at least impossible for the agreement to be lasting and constant; for the particular will tends, by its very nature, to partiality, while the general will tends to equality. It is even more impossible to have any guarantee of this agreement; for even if it should always exist, it would be the effect not of art, but of chance. The Sovereign may indeed say: "I now will actually what this man wills, or at least what he says he wills"; but it cannot say: "What he wills tomorrow, I too shall will" because it is absurd for the will to bind itself for the future, nor is it incumbent on any will to consent to anything that is not for the good of the being who wills. If then the people promises simply to obey, by that very act it dissolves itself and loses what makes it a people; the moment a master exists, there is no longer a Sovereign, and from that moment the body politic has ceased to exist.

This does not mean that the commands of the rulers cannot pass for general wills, so long as the Sovereign, being free to oppose them, offers no opposition. In such a case, universal silence is taken to imply the consent of the people. This will be explained later on.


THAT SOVEREIGNTY IS INDIVISIBLE

SOVEREIGNTY, for the same reason as makes it inalienable, is indivisible; for will either is, or is not, general;6 it is the will either of the body of the people, or only of a part of it. In the first case, the will, when declared, is an act of Sovereignty and constitutes law: in the second, it is merely a particular will, or act of magistracy — at the most a decree.

But our political theorists, unable to divide Sovereignty in principle, divide it according to its object: into force and will; into legislative power and executive power; into rights of taxation, justice and war; into internal administration and power of foreign treaty. Sometimes they confuse all these sections, and sometimes they distinguish them; they turn the Sovereign into a fantastic being composed of several connected pieces: it is as if they were making man of several bodies, one with eyes, one with arms, another with feet, and each with nothing besides. We are told that the jugglers of Japan dismember a child before the eyes of the spectators; then they throw all the members into the air one after another, and the child falls down alive and whole. The conjuring tricks of our political theorists are very like that; they first dismember the Body politic by an illusion worthy of a fair, and then join it together again we know not how.

This error is due to a lack of exact notions concerning the Sovereign authority, and to taking for parts of it what are only emanations from it. Thus, for example, the acts of declaring war and making peace have been regarded as acts of Sovereignty; but this is not the case, as these acts do not constitute law, but merely the application of a law, a particular act which decides how the law applies, as we shall see clearly when the idea attached to the word law has been defined.

If we examined the other divisions in the same manner, we should find that, whenever Sovereignty seems to be divided, there is an illusion: the rights which are taken as being part of Sovereignty are really all subordinate, and always imply supreme wills of which they only sanction the execution.

It would be impossible to estimate the obscurity this lack of exactness has thrown over the decisions of writers who have dealt with political right, when they have used the principles laid down by them to pass judgment on the respective rights of kings and peoples. Every one can see, in Chapters III and IV of the First Book of Grotius, how the learned man and his translator, Barbeyrac, entangle and tie themselves up in their own sophistries, for fear of saying too little or too much of what they think, and so offending the interests they have to conciliate. Grotius, a refugee in France, ill-content with his own country, and desirous of paying his court to Louis XIII, to whom his book is dedicated, spares no pains to rob the peoples of all their rights and invest kings with them by every conceivable artifice. This would also have been much to the taste of Barbeyrac, who dedicated his translation to George I of England. But unfortunately the expulsion of James II, which he called his "abdication," compelled him to use all reserve, to shuffle and to tergiversate, in order to avoid making William out a usurper. If these two writers had adopted the true principles, all difficulties would have been removed, and they would have been always consistent; but it would have been a sad truth for them to tell, and would have paid court for them to no one save the people. Moreover, truth is no road to fortune, and the people dispenses neither ambassadorships, nor professorships, nor pensions.


WHETHER THE GENERAL WILL IS FALLIBLE

IT follows from what has gone before that the general will is always right and tends to the public advantage; but it does not follow that the deliberations of the people are always equally correct. Our will is always for our own good, but we do not always see what that is; the people is never corrupted, but it is often deceived, and on such occasions only does it seem to will what is bad.

There is often a great deal of difference between the will of all and the general will; the latter considers only the common interest, while the former takes private interest into account, and is no more than a sum of particular wills: but take away from these same wills the pluses and minuses that cancel one another,7 and the general will remains as the sum of the differences.

If, when the people, being furnished with adequate information, held its deliberations, the citizens had no communication one with another, the grand total of the small differences would always give the general will, and the decision would always be good. But when factions arise, and partial associations are formed at the expense of the great association, the will of each of these associations becomes general in relation to its members, while it remains particular in relation to the State: it may then be said that there are no longer as many votes as there are men, but only as many as there are associations. The differences become less numerous and give a less general result. Lastly, when one of these associations is so great as to prevail over all the rest, the result is no longer a sum of small differences, but a single difference; in this case there is no longer a general will, and the opinion which prevails is purely particular.

It is therefore essential, if the general will is to be able to express itself, that there should be no partial society within the State, and that each citizen should think only his own thoughts:8 which was indeed the sublime and unique system established by the great Lycurgus. But if there are partial societies, it is best to have as many as possible and to prevent them from being unequal, as was done by Solon, Numa and Servius. These precautions are the only ones that can guarantee that the general will shall be always enlightened, and that the people shall in no way deceive itself.

Sunday, September 11, 2005

I wasn't going to get political on this date either...

Then I opened my email and found this little message and it pissed me off all over again:

To All My Fellow Americans Who Voted for George W. Bush:

On this, the fourth anniversary of 9/11, I'm just curious, how does it feel?

How does it feel to know that the man you elected to lead us after we were attacked went ahead and put a guy in charge of FEMA whose main qualification was that he ran horse shows?

That's right. Horse shows.

I really want to know -- and I ask you this in all sincerity and with all due respect -- how do you feel about the utter contempt Mr. Bush has shown for your safety? C'mon, give me just a moment of honesty. Don't start ranting on about how this disaster in New Orleans was the fault of one of the poorest cities in America. Put aside your hatred of Democrats and liberals and anyone with the last name of Clinton. Just look me in the eye and tell me our President did the right thing after 9/11 by naming a horse show runner as the top man to protect us in case of an emergency or catastrophe.

I want you to put aside your self-affixed label of Republican/conservative/born-again/capitalist/ditto-head/right-winger and just talk to me as an American, on the common ground we both call America.

Are we safer now than before 9/11? When you learn that behind the horse show runner, the #2 and #3 men in charge of emergency preparedness have zero experience in emergency preparedness, do you think we are safer?

When you look at Michael Chertoff, the head of Homeland Security, a man with little experience in national security, do you feel secure?

When men who never served in the military and have never seen young men die in battle send our young people off to war, do you think they know how to conduct a war? Do they know what it means to have your legs blown off for a threat that was never there?

Do you really believe that turning over important government services to private corporations has resulted in better services for the people?

Why do you hate our federal government so much? You have voted for politicians for the past 25 years whose main goal has been to de-fund the federal government. Do you think that cutting federal programs like FEMA and the Army Corps of Engineers has been good or bad for America? GOOD OR BAD?

With the nation's debt at an all-time high, do you think tax cuts for the rich are still a good idea? Will you give yours back so hundreds of thousands of homeless in New Orleans can have a home?

Do you believe in Jesus? Really? Didn't he say that we would be judged by how we treat the least among us? Hurricane Katrina came in and blew off the facade that we were a nation with liberty and justice for all. The wind howled and the water rose and what was revealed was that the poor in America shall be left to suffer and die while the President of the United States fiddles and tells them to eat cake.

That's not a joke. The day the hurricane hit and the levees broke, Mr. Bush, John McCain and their rich pals were stuffing themselves with cake. A full day after the levees broke (the same levees whose repair funding he had cut), Mr. Bush was playing a guitar some country singer gave him. All this while New Orleans sank under water.

It would take ANOTHER day before the President would do a flyover in his jumbo jet, peeking out the widow at the misery 2500 feet below him as he flew back to his second home in DC. It would then be TWO MORE DAYS before a trickle of federal aid and troops would arrive. This was no seven minutes in a sitting trance while children read "My Pet Goat" to him. This was FOUR DAYS of doing nothing other than saying "Brownie (FEMA director Michael Brown), you're doing a heck of a job!"

My Republican friends, does it bother you that we are the laughing stock of the world?

And on this sacred day of remembrance, do you think we honor or shame those who died on 9/11/01? If we learned nothing and find ourselves today every bit as vulnerable and unprepared as we were on that bright sunny morning, then did the 3,000 die in vain?

Our vulnerability is not just about dealing with terrorists or natural disasters. We are vulnerable and unsafe because we allow one in eight Americans to live in horrible poverty. We accept an education system where one in six children never graduate and most of those who do can't string a coherent sentence together. The middle class can't pay the mortgage or the hospital bills and 45 million have no health coverage whatsoever.

Are we safe? Do you really feel safe? You can only move so far out and build so many gated communities before the fruit of what you've sown will be crashing through your walls and demanding retribution. Do you really want to wait until that happens? Or is it your hope that if they are left alone long enough to soil themselves and shoot themselves and drown in the filth that fills the street that maybe the problem will somehow go away?

I know you know better. You gave the country and the world a man who wasn't up for the job and all he does is hire people who aren't up for the job. You did this to us, to the world, to the people of New Orleans. Please fix it. Bush is yours. And you know, for our peace and safety and security, this has to be fixed. What do you propose?

I have an idea, and it isn't a horse show.

Yours,
Michael Moore
www.michaelmoore.com
mmflint@aol.com