French philospher and superstar of atheism Michel Onfray’s (Onfray 2007) movement of evangelical secularism depends on a moral mathematics of risk society. At its most extreme it advocates a form of instrumentalist social atomism and radical anthropocentrism.
Onfray refers to the influential writings of Nietzsche, who combines philosophy with a searing aesthetic to unsettle 19th century ethics, ethos and morals. Nietzsche work is permeated with a heightened moral relativism where individuals are free to choose their own virtues and vices subjectively and interchangeably. But Nietzsche’s avatar Zarathustra is not advocating a new religion. He is following in the Enlightenment tradition wherein the modern individual perceives religion to be pitiably self-delusional and comfortable. And I never forget that Nietzsche wrote against a late 19th century backdrop of a distorted form of Christian/utilitarianism driving unfettered destructive colonial expansion.
These masters of today- surpass them, O my brethren- these petty
people: they are the Superman’s greatest danger!
Surpass, ye higher men, the petty virtues, the petty policy, the
sand-grain considerateness, the ant-hill trumpery, the pitiable
comfortableness, the “happiness of the greatest number”-!
And rather despair than submit yourselves. And verily, I love you,
because ye know not today how to live, ye higher men! For thus do ye
live- best! (Nietzsche 1892)
The brilliance of the canonical writing of Marx, Nietzsche, Freud, Foucault, Deleuze and even Derrida, is not enough to provide incentive to transform inner ethical orientations or to change outward moral behaviour. Marx was not a Marxist. Derrida himself deconstructed the Author. These leaders of thought provide useful concepts and robust arguments but not comprehensive systems intended for universal adoption. Their space-time dependent oeuvre never claimed to provide comprehensive manifestos with an ethos, code of ethics and a will for social change under accidental temporal and spatial conditions.
Moral orientation imposed through legislation and education aims at protecting current and dominant (not necessarily democratic) concerns of society. Such ordinances and curriculum are necessary in a civil society but they provide at most a minimalist state protection for those at-risk of social exclusion. At their worst the algorithms of moral mathematics ensure a legal and civil method to heighten the vulnerability of the most vulnerable. See Foucault on crime, punishment and discipline.
Nietzsche’s concept of authenticity which is a form of self-making in the register of the aesthetic is incompatible with that form of imposed morality, the Christian-inspired ethic of charity for the Other crushes an individual’s elemental, instinctive and powerful desires (Taylor 1991:65).
In contrast the inner ethical orientations ( BIC 2006 ) of moderate civil religion relevant to social, historical, economic and political context are constituted by a concept of faith as conscious knowledge expressed in action (‘Abdu’l-Baha 1915:549) combined with an an ethos of caring and mutual trust. This concept of faith is held in tension by the use of the faculty of reason to prevent fanaticism and superstition. First it is to know and then to do (‘Abdu’l-Baha 1915:549).
Taylor (1991:10) describes the fading of moral horizons, the loss of meaning, the eclipse of ends, rampant instrumental reason and the loss of freedoms as all part of the malaise of modernity. He cautions that atomist and instrumentalist approaches promote a debased and shallow form of authenticity (1991:120).
keywords: moral mathematics, consequentialism vs deontology,
Webliography and Bibliography
‘Abdu’l-Baha. 1915. Tablets of ‘Abdu’l-Baha.
Bahá’í International Community (BIC). 2006. “A New Vision for Humanity’s Future.“
Colbert, Stephen. 2007. Unquisition. May 3.
Derrida (1990) in Le droit à la philosophie du point de vue cosmopolitique.
Etzioni, Amitai. 2007a.”The West Needs a Spiritual Surge” >> Amitai Etzioni Notes. March 6, 2007.
Etzioni, Amitai. 2007b. “L’Occident aussi a besoin d’un renouveau spirituel.” Le Monde. 7 avril.
Hitchens, Christopher. 2007. God is Not Great: How Religion Poisons Everything. Twelve/Warner Books.
Higgins, Andrew. 2007. “As religious strife grows, atheists seize pulpit.” Northwest Herald. >> nwherald.com. April 13.
Kinsley, Michael. 2007. “In God, Distrust.” Sunday Book Review. New York Times. May 13.
Lacroix, Alexandre, Truong, Nicolas. 2007. “Nicolas Sarkozy et Michel Onfray: Confidences entre Ennemis.” Philosophie Mag. No. 8. >> Philomag.com
Onfray, Michel. 2007. Atheist Manifesto: The Case Against Christianity, Judaism, and Islam.
Nietzsche, Friedrich. 1892. Thus Spake Zarathustra. Trans. Common, Thomas.Taylor, Charles. The Malaise of Modernity. Concord, Ontario: House of Anansi Press.
May 7, 2007
With our stunning window view of eagles gliding effortlessly over the waters of Finlayson Arm along the ridges and forested steep hills of Sanich Peninsula, we chose to sit side by side more like an awestruck audience than a couple ordering dinner at a restaurant. Within an hour of my arrival at the Victoria airport I felt like I was in another country. Neither the January weather nor the temperate rain forest in its spectacular topography were part of what had become familiar to me as Canadian. I’d already lived in five provinces and Canada’s newest territory but this warm land was nothing like anything I had experienced. Most of the rest of the drive along the dark and winding highway was an anticlimax to that view, that is until we came to the Malahat lookout.
Eighteen months later we are again faced with a choice. Today may be the last day of familiar habits repeated day after day. I’m not sure if I have seen, experienced and learned enough yet to be able to leave.
When I first arrived I devoured maps and trail books to lcoate myself in this unfamiliar topography. Mountain trails traced on a map are useful when you are hiking between and around rocky outcrops, ancient trees and stumps, narrow footpaths . . . Deep in among the Garry Oak, Arbutus and Douglas Fir hilly slopes and valley confuse the hiker who ends up not really knowing if she is ultimately reaching a higher level or heading downhill. Like yesterday when we heading out looking for the low trail along the shore of Tzuhalem and ending up in Genoa Bay having crossed to the other side of the mountain just by putting one foot in front of the other.
Google earth offered seemingly endless potential for locating myself in space and time. But now I realize that it is most useful for tracing where I have been. Flickr lets me geotag my digital photos and visual art works unto scaled maps so I can zoom in to exact locations. Google video lets me float my shaky images and breathless voice in cyberspace describing what I am seeing in the ‘here-and-now’ so that my future self can better remember places that were once familiar.
I have learned the names of the wildflowers that grow under the oaks, fir and deciduous trees of Mount Tzuhalem. I have learned to name it by latitude and longtitude. I know its smells and sounds. I know how to dress in layers in this ecosystem that constantly changes from cool to warm to rain, wind and sun. I know its panoramas and vistas and the names of the mountains and bodies of water that surround it. But I could still get lost here and end up far from my goal.
And this is the glitch in one’s ethical topography of self. The everyday habits, the things that make a home a home, can be taken away either by choice or necessity from one day to the next. And there you are in some unfamiliar place, re-examining again, locating oneself again.
For those who can control how their lives unfold or seem to think they can, habits repeated day after day, reinforce values and make ethical decisions automatically without a lot of reflection.
But for the nomads, the one’s who travel, the unfamiliar shakes us into thinking consciously, deliberately about entrenched habits, values, goals and perhaps even the meaning of life. This is why this phrase remains with me as a question mark, a point of departure for a line of deep reflection that will never end . . .
an ethical topography of Self and the Other based on an authentic relationship of mutual respect
It is by encountering the stranger, the unheimlich, by getting lost in unfamiliar topographies (Taylor 1989, Murray 1991) that we open ourselves to encountering the Other in a spirit of hospitality and friendship that transcends our habitual ways of knowing. It is the unheimlich that puts into perspective that which we held to be true, about ourselves, our beliefs and our values. If the stranger offers us something that resonates or is dissonant with our own beliefs we are compelled to take them out in the light of day, to examine them with new eyes. It is as if in the mirror-pupil of the Other we see ourselves reflected. If we are mutually respectful we will accept that we are answerable (Bakhtin) to that Other and will at least closely examine our own reflection in her eyes. If we are truly practicing hospitality from a cosmopolitical viewpoint (Bennington and Derrida 1997) we will examine those unchallenged assumptions about our values in a more precise and logical way. We will use more precise instruments and acknowledge that somethings were not as they once seemed and our belief in them need to be revised. Others resonate so soundly that it is evident that they are part of our authentic selves.
I see this outer topography as a metaphor for the inner self. Reconfiguring rivers in that intellectual, emotional, spiritual landscape is to me like reconfiguring entrenched habits of thought or behaviour. It won’t happen through human nature but takes a conscious act of will. Through the conscious re-evaluation of our everyday habits and by willfully changing then repeating them day after day we can more clearly evaluate values, behaviours and with greater lucidity and reason (Changeux and Ricoeur 2000b).
1. This is how I have come to internalize Charles Taylor’s moral topography of self. Psychologist Murray summarizes Charles Taylor’s concept of the moral topography of self.
2. Shields’ concept of an ethical dialogical relationship between self and the other has informed my understanding:
Dialogism offers us the potential within a more sophisticated theory of semiosis to position Self and Other, seeing their relationship for what it is, an ethical one of mutuality in the social construction of meaning.
Changeux, Jean-Piere and Paul Ricoeur. 2000b. What Makes Us Think? A Neuroscientist and a Philosopher Argue about Ethics, Human Nature and the Brain. Translated by M. B. DeBevoise. Princeton: University of Princeton Press.
Bennington, Geoffrey and Derrida, Jacques. 1997. “Politics and Friendship: A Discussion with Jacques Derrida.” Centre for Modern French Thought. University of Sussex. 1 December.
Flynn-Burhoe, Maureen. 2007. “Reconfiguring Rivers Ethics Human Nature and the Brain. >> Speechless.
Murray, K. 1991. “A Life In The World In Australia.” Australian Cultural History. 10:32-45.
Shields, Rob. 1996. Meeting or mis-meeting? The dialogical challenge to Verstehen. British Journal of Sociology: 47.
Taylor, Charles. 1989. “Moral Topography of Self.” in Messer L A Sass and R L Wootfolk (eds) Hermeneutics and Psychological Theory: Interpretive Perspectives on Personality, Psychotherapy and Psychopathology New Brunswick Rutgers University Press.