In the classical tragedy, the hero fights against fate. The ending is already clear, and nothing the hero does, will change the outcome. Tragedy arises from this positionality. Caught between the now and the inevitable then, resistance is necessary but futile. Resistance is the resistance against death, the fight to stay alive against all odds, to stay moral in a world of immorality. All choices that have to be made only pertain to the interim between one’s own life and one’s own death. Nothing that is left behind either punishes or rewards us ourselves – even though we know deep down that we don’t know, and that is even more tragic – or we can just give up. This is our freedom. We know that it ends, that it all ends, our lives, the lives of our friends and family, our country, our civilizations, our planet, our sun, our universe. Everything dies.
This tragic truth however is not bad news. It just is. It is up to us to fill our lives with what we want. Is that a license to do evil? Maybe religion was invented for a reason, maybe we need the notion of an immortal soul that could be damaged by our choices in life. I don’t know. none of us knows. But whether or soul is mortal or immortal, whether we call it our soul or our psyche, whether we call it eschatology or psychology, suffering is suffering, and joy is joy. We either cause happiness or pain, and if we cause it in others, we know, deep down, we will cause it in ourselves. It is not difficult, and we all know that.
Do I choose to cause happiness or pain today? Certainly, sometimes we do have to make difficult choices. Sometimes temporary pain is necessary to gain greater joy. Different perspectives need to be navigated, compromises need to be made, negotiations need to happen, and we surely don’t benefit from simplistic certainty about what is right and what is wrong. This is the other tragedy of life: We all make mistakes, there are no absolutes except the certainties of our fallibility and eventual death.
But again, this too needs to be embraced as liberating. Realizing the inevitable is the only way to psychologically manage our tragic situation, and to see the dark, maybe even divine comedy behind it all. Either this cosmic joke is on us, or we realize that we can laugh about ourselves, so that in the end we can say that we have understood our suffering and turned it into something worth living with, and even worth living for.
I have never known how to meditate in the way that is typically depicted in all kinds of media today. I am not able to sit down comfortably in some cross-legged position or alleged “easy pose,” listening to my breath and somehow clear my head. Not possible.
The easiest or best way is to just go out into nature. This does not have to be wilderness, but it has to be something that is out of your control, contains the unexpected, and requires you to just sit still and be mindful of your surroundings. David Attenborough is right – he typically is – about just being out there for 10 minutes in nature. Observe, marvel, and discover, like Thoreau famously said he did, and later philosophize like Emerson, maybe. Nature may be the big city, and you just sitting at an ideally open window, or in a park or near the street, watching the nature around you – people, pigeons, etc. Lose yourself in the now. Find not your own breathing, do not concentrate on yourself, but on your surroundings. Find the breath of the world, and discover your insignificance in it. This will do more to decenter yourself, to rethink your thoughts, and to – ideally – quite literally catch a fresh breath of air.
If you can be out in real nature, not our ghastly human-made habitats of concrete, steel and plastic (you can sense Emerson pushing me on here). Go out into the garden, maybe even the woods, the desert, the sea, or aim for the stars – and just be. Watch a bird fly, hear a fly buzz, when you don’t yet die, take in the smells and sounds and see that this all goes on without you, does not need you, does not require even your presence. You do not matter always. You are not all-important. You are just a guest, a visitor, and you have the freedom – as part of nature, even though we tend to deny that to ourselves – to also just be. Now that you are, what do you want to do with it? And so the healing, hopefully, can start.
Nothing fancy. All it needs is to be still for a moment, for at least 10 minutes, and to lose oneself in that which exists without us, in that which is always greater than us. The rest will follow.
It appears that if you feel tired, exhausted, depressed, and have been doing so for months already, you are not alone. The entire world is out of balance. Nothing is normal anymore, no matter how much we may want to pretend it is.
Some people are blaming the lockdown for this feeling. We can’t do what we would normally be doing, and it is because decisions have been made and continue to be made time and again to close down parts of normal life and have us postpone living like we used to.
But this kind of reasoning looks at things backwards. No matter how we may want to rationalize it away, the real problem is the continued development of the pandemic. Will the vaccines work? Will we be patient enough to wait till we have enough immunity that there will not be anymore the pressing danger posed by the virus? Can we afford to be patient? At which point does it become unsustainable to wait for a better tomorrow?
Yet any attempt to reason ourselves out of this will fail. Lockdowns are in place because of deaths and serious conditions, which are a result of infections and occur in a time-delayed fashion. If we let infection numbers rise today, the consequences will be only become visible much later. We know that, and this is why infection rates are a good predictor for the future. Once they go down, the chances for variants to arise goes down, because only a virus that’s still out there can mutate.
This pandemic plays on our biggest weaknesses; socially, psychologically, fiscally. We are not built for this. A lot of what is happening may be counter-intuitive, but it is still real.
Maybe it helps to remind ourselves that we are not alone in feeling the impact of this, even though it hits some people harder than others. Is this a test then for our capacity to empathize and sympathize? Does this moment in time provide an opportunity, though ill-gotten, to revisit what we consider? Time will tell, but I doubt it.
You may believe in the capacity for people to change, yet history will prove you wrong all too frequently. Not to sound too fatalistically, but our societies function the way they do for a reason. Things may change occasionally, but they’ll always coalesce into a pattern over time. We will eventually forget this pandemic as we’ve forgotten all the ones before us, and we will probably be just as unprepared for the next one that is surely going to follow.
Epidemics and pandemics have killed entire civilizations, even though we do not want to see that either. We want to believe that it is our own agency that can both save and doom us; but all too frequently, it is just nature itself.
Maybe Jurassic Park holds the lesson here that we will need to keep hearing: “Nature finds a way.” For better or worse. No matter how much we try to self-evolve our way out of this, nature cannot be tricked, cannot be overcome, cannot be avoided. We ourselves may not be patient, yet nature is, always.
Plato already talked about the difference between logos and mythos. Put very simply, the first, λόγος, stands for truth, reason, and science, whereas the second, μῦθος, stands for story, narrative, and mythology. Both can describe approaches to learning and truth, but they differ critically in how they function and of use they can be to society.
Mythological thinking is focused on beginnings, on genealogies, on staying within a system. In order to understand a story, you need to follow it from the beginning. If you enter it later, you will need to backtrack and figure out what happened before. Mythologies lay building block upon building block, and the building itself always aims for completion. Stories, as Aristotle reminded us, have a beginning that is not arbitrary, and an ending that conclusively ends the story and that brings to a close what was started in the beginning. The final goal, the telos (τέλος), beings to fruition what was laid out in the beginning. If we pay attention throughout the narrative, we may figure out the final goal, the endgame, the purpose of events. Everything has a deeper meaning, nothing happens by accident, signs and portents are everywhere to be found, and the truth can be revealed by those with special knowledge and insight that know how to interpret the flow of events.
In a way, mythological thinking appears to be core to human nature. We are natural storytellers. All human cultures have stories explaining their origins, their culture, their unique identity. Narrativity is what drives societies through their respective cultures. Narratives give us our sense of self, our sense of hierarchies, of destiny, of past and future, of meaning – for better or worse. They are deeply connected to language, and individual words have deep meanings steeped in history, power relations and ways of thinking.
Individual thinkers, philosophers and artists, have an enormous influence on mythologies.
Mythologies can tolerate variance. Any attempt at systematizing mythological narratives will need to make exceptions for multiple versions. Some core tenets of such a narrative may remain constant, but surrounding factors will change, irrespective of the mode of narration. Greek, Roman and Norse mythologies may each center around a specific pantheon, but some details may vary from narrator to narrator, from time period to time period. Gods will have many names, or many bynames signifying different origins or interpretations. Stories about the gods will vary depending on the author, the specific culture, time period, etc. Mythologies can evolve over time, and emphasize different core elements even transcending specific mythological or religious narratives. The myth of the “Great Goddess”, for instance, sees its main deity in different religious contexts, whether it talks about Ishtar, Astarte, Isis, Demeter, or Mary, for instance. The demigod Hero who saves the world after undergoing a variety of self-sacrificing trials can be called Prometheus, Hercules, Odysseus, Jesus, Luke Skywalker, or Buffy the Vampire Slayer. But behind this variation stands a clear anthropological truth. Religion cannot be disproven because it is not about facts but about deeply held anthropological / psychological / theological / mythological meaning. What we think about reality is deeply influenced by our narratives.
Scientific thinking is different. Beginnings matter in different ways than in narratives. Science does not care about narratives. It does not care what Charles Darwin, Isaac Newton, Albert Einstein, Marie Curie, Max Planck, Archimedes, Richard Dawkins or even Neil DeGrasse Tyson my think. While there is Norse mythology according to Icelandic or German traditions, to Beowulf, the Nibelungenlied, Wagner or Tolkien, science is the same everywhere. It matters not one iota whether Einstein discovered Special and General Relativity, somebody else would have eventually – or not. Science describes reality, and reality does not care about narratives. You may need narrative power to explain science (and none do it better than the likes of Dawkins and Tyson), but again, science does not care. It is true regardless.
Whether we know how the universe truly began may or may not inform important technologies derived from our scientific knowledge about the beginning, but knowledge about its beginning is immaterial to our contemporary reality. The so-called laws of science are mere descriptions of reality. Planck did not disprove Einstein, who did not disprove Newton (as it is frequently said). Quantum physics describes a different lens on the same reality as Einsteinian relativity or Newtonian mechanics. Relativity is an important consideration when discussing very fast objects, but for our day-to-day lives, Newton does just fine. No matter how fast humans move on Earth, we will never even approach the speed of light, and time dilation does not matter to us. And unless we look at very small particles, we need not contend with quantum physics. Whether space has 3 dimensions or 4 or more does not change our day-to-day lives.
If Darwin made a mistake, that does not unravel the theory of evolution. Einstein underestimated the importance of quantum physics, but that does not take away from quantum physics. Newton did not think about objects traveling close to the speed of light affecting their passage of time, but that does not disprove his theory of gravity. Why? Because science is based on observable reality, on repeatable experiments and observations, on falsifiability, and on a community of free-thinking scholars all eager to compete with each other in the discovery of scientific principles underlying reality.
In mythological thinking, beginnings matter and individual thinkers can make a big difference. In scientific thinking, the latest and newest findings matter, and individual scientists – as accomplished and justifiably famous as they may be – do not matter with respect to their discoveries.
We see this difference being played out right now in the times of Coronavirus. Those believing that it is all a big conspiracy will point out that early in 2020, some scientists said masks do not make a difference, and the conspiracists will assume that this was somehow an original truth and what scientists say now (that masks matter) is a lie. But science only analyzes the data. We learned that the virus spreads in ways that indeed make mask wearing necessary to protect yourself and others. (We also were able to make more masks in the meantime and do not have to ration them for hospital workers as we had to in early 2020).
In science, the majority opinion matters because it is based on the competitive attempts of all scientists to discover reality. In science, of a specific hypothesis or even theory is disproven, science benefits even more – and scientists will applaud this, bruised egos aside. There cannot be “renegade scientists” – because all scientists are, in a sense, renegades already. “Scientific consensus” means that the burden of evidence supporting a hypothesis or theory is so great that the likelihood of it being wrong is low; but should there be evidence overturning a specific way of thinking, it will be welcome, and will be invited with great interest as it serves the larger interest, the search for truth.
In the end, the great seeker of compromise, Stephen J. Gould, spoke of science and religion as non-overlapping magisteria. Science and religion (or mythology) seek different answers, both, ideally, speaking to our human quest for meaning. But when it comes to confronting a real-world problem, whether it is a pandemic or climate change, I prefer to listen to the majority of scientists over singular renegade voices focusing on narratives and conspiracy mythologies.
Mythos may be good for the soul, but logos ensures our survival.
(Before starting this, I would like to remind you, dear reader, of my other writings on religion – specifically, my longer poems “Faith No More” and “Pietà“, which contain some criticism of religion. My relationship with religion is complicated, and my understanding of it maybe a bit unorthodox.)
The core of every respectable religion is faith, but it is a faith that is deeply informed by doubt. Both belong together. Faith has no meaning without doubt: For you do not need faith if you have no doubt, because you would have conviction. Doubt without faith is just hopeless, and this is not the idea of religion.
Conviction may seem a religious position, but it actually should not be. If you are convinced, then you forget that deus semper maior, God is always greater, the Eternal is always beyond our understanding. I may have faith in God, but I cannot know God, that would be blasphemy. God is always defined as that which is beyond humanity, beyond the world, beyond that which we can understand. To claim to know the will of God is lunacy; we may claim to know the communicated way of God, but the will or mind of God is beyond us. “Thou shalt make no graven images of the Eternal/Divine/God” is the safety valve of religion against fundamentalism and wrong conviction.
This makes religion much more similar to science than most people seem to be aware of. In science as well, the larger picture, the complete truth, is hidden as well. All our human knowledge is tentative, and nature is always bigger than us.
Humility is thus at the core of every religion, as a result of doubt (in my faculties) and hope (in the Eternal) that our life is not senseless. We know in a position of somebody who does not know – which is Socrates’ demand “oîda ouk eidōs (οἶδα οὐκ εἰδώς)” – “I know as someone who does not know” – I know in a way of humility, as if I knew nothing, and only then can I really know. I know in a way of skepticism, so that I am critical of everything, but most of all myself, and only then can I find the truth.
Religion does not really give answers, it gives us a question, or better, it puts us in the position to be the one who always questions, who always searches for the truth, will never find the final truth, but will always have hope to one day come closer, and that the result of our search – which we cannot see as mortal beings – will be worthwhile. We may or may not see it after our life on Earth concludes, but that is not really the point either. The point is to live life in such a way that we are always oriented towards the Eternal, towards the Promise, with Faith, but also in doubt which gives us humility.
Religion is thus not a dogma, it is not irrational, it is not some stories about events that seem unbelievable. It is a path, a way, kairos (καιρός), dharma (धर्मः), dao (道), the red road (Čhaŋkú Lúta).
Such an understanding of religion shows the rationality of it, the inclusivity, the global interconnectedness of religion. It prevents you from succumbing on a wrong path that would otherwise lead you astray, that inoculates you against fundamentalism, cults and conspiracy theories, and yes, against those things claimed to be religious that do not align with the principles of humility, doubt, faith and hope.
It is so easy to get caught up in why we all cannot get along. History is a constant source of grievances, both legitimate and illegitimate and everything in between, and we could find all sorts of reasons for having us convinced that we cannot, should not, must not – and how dare you to! – get along with those people that we must not, should not, cannot, and ought not even dare to get along – for whatever reason we can find right now. Reasons will come and go, the kind of people we are supposed to hate will come and go, but hate always stays, somehow. It is not always called hate (who wants to be admitting to being a “hater”?), and we are all able to make up fancy words and reasons for succumbing to hate, rejection or hate-fueled indifference.
For all the myriad reasons to hate, there is but one reason to do the opposite: love. We are all the same. We are all in it together. We are all related, somehow, and all our worries are rather similar. We all want to belong. We all want to be recognized for who we are. We all want to be proud of something we or even our culture or group or nation or ancestors did, while recognizing all the wrongs committed as well. We just want to be seen as what we all aspire to: the best possible version of ourselves.
Life is short, really short, unbelievably short. Cherish the times you have with loved ones, for they will not be forever. Cherish the moments of happiness, for they will not be forever. Cherish the days that you can actually be doing something good, for they will not be forever. Cherish when you were able to learn something new, and when you were able to teach something new. All this can go away in an instant.
We know, we all know, and now especially: this is a time of global catastrophe, of global loss, of global grieving: this will hopefully teach us one thing: humility. We have not been very humble recently, especially those of us living in the areas of the world where life is relatively easy, where there is basic safety, availability of food and housing, stability in government, the absence of war, and some protection from the incessant ups and downs and other vagaries of life. Some of us have become arrogant, have built our golden calf and have venerated it thoroughly, and we have become it ourselves, the object of our self-adoration, visible in our selfies. We need to make less pictures of ourselves but of others, and we need to make them in our hearts. We are all in this. Covid, Climate Change, and democracy under duress.
We need to assume that we will survive, and we must appreciate each other. If this is not the moment to learn the lesson that we are all one, then I don’t know when that would be. We must appreciate, we must love each other, radically, globally, always. We are the same, we feel the same, we bleed the same, we die the same.
The least we can do for each other is to stop the bullshit and the hate, even the ignorance; question the true privilege of not having to know anything about anyone else: because appreciation and recognition should be the least that we not only owe to each other, but would also be able to deliver.
So, there’s that. Today, an erratic sermon – why not. We should all write sermons once in a while, letting the reflection on the Eternal inspire us for our all too mortal lives.
We all may believe somehow that there are some bigger forces pulling the strings of society. We all know that money matters in politics. We all know that powerful people somehow are connected with each other. We all know that strangely, if you ask the question “cui bono” or “who benefits,” you will always get some answer that confirms that something sinister has been going on all along. We all know that there are people who have more information than we, and that those who control information, control the world. We all know.
But we know also other things. We know that powerful people are only powerful because they rely on others to help them. We know that if you need big things to be done, you will rely on many people to work for you or help you. We also know that power does not last for long, that people – especially powerful people – are always in competition with each other, and that the slightest weakness shown will find someone else filling the gap. We know that people like to talk, even if they have been paid to be quiet. We know that some things eventually will get out.
The bigger the conspiracy, the more complicated it will be to make it work. Even small conspiracies regularly fail and are discovered, just because people are people. Why would it work on the large scale?
Is Coronavirus a real threat? Certainly so. Every country in the world has had to deal with it, every country has their own experts, their own agenda, their own politicians who would like to stay in office, their own people that they do not want to see dead or hurt, their own economy that they need to function – because it is in their interest for the world to function, and not for it not to function. Exceptions are terrorists that exist not in order to function but to create dysfunction. But a state, even one as mischievous as Communist China, seeks self-preservation.
Let’s take China as an example. My criticism is of the government and the governing ideology, not of the people of China, or of Chinese culture and values. Everytime I criticize a country I criticize the government. Covid-19 was first unleashed in China. Whether or not it was accidentally released by a lab is immaterial. What is important is that the Chinese government first lied about it, spread their lies to the WHO and any country that would listen, and impeded efforts to find out the truth, and still is. We still do not know the official number of Covid-related deaths in China, but it will be so many that the complete lockdown of Wuhan was deemed necessary. Now, Communist China is a country that has perfected the machinery for coercion, surveillance, even on an international scale. Yet they still were not able to contain information completely, eventually, and we will find out the rest. We know enough to know that whatever China did, whatever they tried to hide, equates probably that which allowed Chernobyl to happen. The Chinese government knows this and is very nervous about its future – and it should be. Once the incompetence and mendacity and outright cruelty of such a dictatorship is exposed for all to see, it will try to exert strength even more, but the mask of civility has cracked even more, and the truth will come out. The big conspiracy – to hide the truth – has failed where it matters most: that the fact that there was a conspiracy itself is now known.
Nazi Germany was not able to hide the Holocaust. The Soviet Union was not able to hide Chernobyl. Democracies aren’t even trying hard enough to hide whatever may need hiding. Surely, there are official secrets that will need to be protected. But that is different from a vast conspiracy of a magnitude that was hidden from public view.
The theory of the day is that Covid-19 is not really as bad as people think. Allegedly, the tests are wrong, infections are measured incorrectly, people who are dying do not do so allegedly because of Covid but with Covid also present. Nevertheless, we are shutting down societies due to some nefarious plans made by virologists, Bill Gates, and some world governments, again allegedly. The purpose, not sure. It holds no water. How would you coordinate thousands of scientists from different countries (some of which are direct competitors, even in trade wars or real wars with each other), which politician would deliberately crash their economy – which would endanger their reign and their power and their reelection, and what has Bill Gates done wrong at all (other than having released subpar versions of windows pre-XP (which was in 2001)? Because really, Vista was great overall, 7 was perfect, and 10 is not perfect, but almost there)?
Granted, there may be some conspiracies out there that could be hiding something real. That depends on how many UFO documentaries you have watched. But even in this case, some information has been released, and there the conspiracy seems to be not about what “they” know, but about the fact that “they,” in fact, do not know as much as people think “they” would know. Personally, that is even scarier to me…
But overall, the logistics it would take to pull off a grand conspiracy is mind-boggling. 300 years faked in the Middle Ages, as Heribert Illig alleges? Does not work. Germany not an independent country with no peace treaty? No, the 2+4 treaties eventually fixed the problem, and occupation has ended. “The Jews” have been secretly running the world? Constant pogroms, the Holocaust, anti-Israel propaganda and activism make that difficult to believe. The Lizard People are in control? You mean, the Silurians from Doctor Who? Q Anon? Q Who? Atlantis is real? Is the Stargate too?
My alien overlords are telling me that if I don’t shut up, Q will visit me from the Q continuum, and he will send me to Atlantis immediately with a snap of his finger, unless Captain Picard can intervene in time.
Marx famously called for “a ruthless criticism of everything existing” in his 1843 letter to Ruge. Even if you do not agree with Marx in many other things, there is something in here that actually functions as an endorsement of disagreement and skepticism. In the letter it says, in the Original:
“Ist die Construction der Zukunft und das fertig werden für alle Zeiten nicht unsere Sache; so ist desto gewisser, was wir gegenwärtig zu vollbringen haben, ich meine die rücksichtslose Kritik alles Bestehenden, rücksichtslos sowohl in dem Sinne, dass die Kritik sich nicht vor ihren Resultaten fürchtet und eben so wenig vor dem Conflikte mit den vorhandenen Mächten.”
“If we have no business with the construction of the future or with organizing it for all time, there can still be no doubt about the task confronting us at present: the ruthless criticism of everything existing, ruthless in that it will shrink neither from its own discoveries, nor from conflict with the powers that be.”
There’s a reason it’s called the “left” – la sinistra, in Italian – the sinister side, not the “right” side, not the straight and narrow, but the other, the alternative, the deviant, creative, non-conforming, erratic, always critical, always critical of criticism, always irreverent part. Insults, hyperbole, aggressive argument (but no physical violence), joie de vivre, endless nights of spirited, no-holds-barred discussion, possibly lubricated with alcohol, THAT is what the left has always been. The chaos out of which a deconstructed order can grow. The cry of the wounded animal seeking healing.
This ruthlessness is an act of respect towards the other disputant. You treat the other person as the idealized version of themselves. You do not give false deference to somebody, you assume they can take it, not that they are weak (does that sound too Klingon? Marx would have loved Klingon blood wine and drink…)
No terms are agreed upon, nothing stands still, thinking never stands still, thinking always has multiple dimensions. There shalt be no orthodoxy. There shalt be no conformity. No collective. No agreement. No safe spaces intellectually, only physically.
Leftism is venal, is concrete, is bacchanalian, both generative and degenerate, both intellectually creative and destructive, but it is not crass – crass is crassism for its own sake. There is always a point to leftism: The destruction of dogma, the liberation of the individual mind, a ruthless and voracious education, and the utopian dedication to shaping a better future made up of a bunch of probably drunk belligerent intellectuals who like to lecture the “little people” on how best to join them, or at least to listen to them. But ideally, the more, the merrier.
Nobody excluded, no dogma, no thoughts forbidden, nothing too inconvenient, everything outright offensive, all language allowed, especially sarcasm, irony, fun, play, and deviance.
This is how the left as an intellectual movement can thrive.
But, sadly, there will always come a point where the creative, destructive, demonic, dialectic energy is contained, harmonized, dogmaticized, in order to bring the troops in line. Manifestos are written, party ideologues take over, discussion is streamlined, the nonconformists swapped out for the conformists, and the character of the “Left” disappears.
The happy catholic spectacle of radical theology (for what else is theology than unhinged philosophy?) turns into the frown-faced and dour eliminationist puritanism that will never tolerate an inconvenient thought. Whatever this new censorious regime of right and wrong, new left and alt-right, of good and evil may be, it certainly should not be called “left,” and it is heading nowhere good.
Personally, I don’t much care for too much causticity in dialog, and Marx’ personality certainly was not very, well, conciliatory. Neither is the talking down to the “little people” helpful. We need to be respectful of each other, and be inclusive of everyone. But respect does not survive well in a puritan thought-control environment either. There needs to be a middle way.
It’s as if nature has decided to teach humanity a lesson. Coronavirus and Climate Change are real dangers, but maybe too abstract to most, and denial abounds, actions are taken too hesitantly, and somehow, we keep thinking that things will just work out somehow.
There is nothing like the power of wildfires to teach us little arrogant apes who’s boss. As wildfires all across the Western United States are leading to mass evacuations, red and orange skies, and air too toxic to breathe with or without a mask (at least now we have them in supply!), humanity seems much smaller in reality than in our fantasy.
We should learn from that. Nature always wins. Be prepared. Be kind. And respect that which you cannot control.
It is probably human nature to be tribalistic, to be focused on supporting “your” side or team. This can sometimes limit our ability to cooperate with the “other” side. It also creates a false dichotomy, in which we can think only about two sides to any issue, even though there may be more.
One way to overcome this dangerous divide is to remind ourselves that even if we disagree with someone else, we should give them the benefit of the doubt. Division works by painting an extreme difference, between only two choices, one absolutely correct and the other absolutely wrong; and additionally, painting those believing in the first choice as good, and the other as bad or even evil.
Trying to understand someone we do not agree with does not need to endanger our moral compass. It may question our own facts and assumptions – but that is a necessary process. The believe in an either-or, in the dichotomy of good versus evil is in itself the very problem plaguing our society. People are not all good. People are not all bad.
We need to fight against actions that create avoidable suffering, but we need to give people the benefit of the doubt even in those cases where we think that they may be causing harm. People’s motivations can be complex. They may actually mean to do the right thing, even if it ends up being the wrong thing. The saying that “the path to hell is paved with good intention” is quite applicable here: in too many cases, people may feel locked into a path that they may feel they have to take, even if it is wrong, even if they know it is wrong. Moral dilemmas are nothing new in human history, and all our literature and culture is full of such stories. Oedipus does everything to avoid killing his father, and yet ends up doing so. Utopian communities have always aimed at building a better world, and always ended up building hell on Earth. People know they need to communicate with each other to fight climate change, but they also need to use the very technology that is contributing to the destruction of our habitat.
If we give people the benefit of the doubt, if we truly listen to the other side, we display strength, not weakness. It is true strength to veer out of your bubble, to try to learn and understand what is alien to us; it is also true strength to change one’s mind if something convinces you that you have been wrong in the past. The longer we live, the more we will find where we have been wrong in the past. This happens all the time, and as much as we – hopefully – give ourselves room for growth, we should give it to others. Not without reason is judgement reserved to the Eternal in all religions.