#76: We Need No Saviors

In the darkest hour, the savior will appear. He alone will bring us out from the darkness into the light, from despair into hope, from misery into triumph. He knows what to say, what to do, we can trust him explicitly. If we follow his lead, redemption, salvation, and the future await. If only we had a leader with charisma, with greatness, with vision, we would all be better off.

Or so it goes.

We have seen this narrative rise up historically time and again, in fiction and reality. Plato’s Philosopher Kings, King Arthur, the return of Barbarossa, and plenty of real-life politicians. The desire for a leader, for a leader’s charisma, for some almost magical solution to all problems is a romantic desire that is certainly understandable, certainly, apparently, human, and can motivate people easily.

But it never works, and there are basically two reasons. First, such a savior does not exist. He (or rarely she) is a fiction, a dream-construct, a projection of our hopes for some great parental figure that knows what to do, that absolves us of our fallibility and our duty and will do the hard work for us.

There have well been great leaders in history, some of them even good, but all of them flawed. Augustus, maybe not just the first but the best Roman Emperor, built his empire with the blood of his enemies. When we indulge in Marcus Aurelius’ Meditations, we need to overlook his actual policies, and the person groomed as his successor, Commodus. When we look at the enlightened artfulness of Frederick the Great, we need to also consider his wars. Napoleon brought freedom and law to countless serfs and subjects, but he also brought war and suffering. And it all goes downhill from there when we look at the great hopes brought towards Hitler, Stalin, Mao and all the other sociopaths of the 20th century.

But these extreme examples are not helpful, because even the small saviors, the discount saviors and snake-oil-selling politicians who will never be dictators but just fumble around in incompetence and empty promises, selling out those believing in them, even those are dangerous – mainly because they are leaders of desperate people who they will lead astray and eventually betray and leave behind even more dejected, more hurt, more rejected as deplorables, and more cynical.

Second, all such saviors – the little ones and the big ones – will be found out eventually, hopefully not after they have had bodies piled up in their wars of resentment and revolution. Their days will come eventually because humans will not tolerate their incompetence and abuses for too long. Saviors have a history of becoming scapegoats.

This holds true also for the true, good-hearted, and needed community leaders that have been put up on impossible pedestals. The list of assassinated champions for justice is long, be they Socrates, Spartacus (yes, a flawed person, but still inspirational), Cicero, Jesus, Thomas More, Giordano Bruno, Abraham Lincoln, Martin Luther King Jr., Mahatma Gandhi, Yitzhak Rabin, Anwar Sadat, and on and on and on – killed by those who rejected the positive change they were striving towards.

We need no saviors, and those with a savior complex should remember to vae victis – to remember the vanquished leaders, bad and good.

Relying on leadership is a shortcut, a lazy and potentially dangerous mistake. We should never assume a single human being should have such power over our hearts and minds. Have no heroes. Want no saviors. Just recognize that for change to happen, regular people need to step up. We need no cynics, we need committed democratic citizens willing to do the work, to educate, to inform, to serve in local, state and federal politics, and to commit themselves to truth, just and the – sorry – American way, but not as Superman, but as ordinary people united to make the world a better place. The cause should transcend the individual, and the only thing we need saving from is the complex of needing a savior.

#65: Sine Ira et Studio: The Strength of Dispassionate Criticism

It is easy to get caught up in the issues of the day. There is always some grave injustice somewhere, always some issues that endanger human life, other life on earth, even the planet herself. It is easy, and very compelling, to translate the emotions we all have about deeply important issues into a language reflecting this emotionality. How else could we speak about it? How could we possibly stay calm in the face of a hurricane threatening the very existence of some or all of us?

There has been the old suggestion to approach such issues without ire and agitation – sine ira et studio. This does not mean that emotionality, agitation, ire even would not be justified; on the contrary. But we need to ask us: What are we trying to achieve? Are we aiming for an end to injustice? Are we trying to convert people to our cause? Are we asking people to change their mind?

Human beings – most animals probably – are prideful. Any criticism that aims to be heard would be wise to be adapted to such a situation. There would not be such a saying if it were easy; it is not. But it works, it is effective, it allows for the respective other to abandon their position eventually with honor. If you respect other people – in spite of their positions – you allow them to respect you in turn, and this opens the path to a necessary conversation and honest exchange in which justice can finally prevail. Convincing others is a skill, it takes time, patience, respect, empathy, even love.

Love towards those that you perceive to have wronged you is an outrageous demand, of course. Socrates was killed for it, so were Jesus, Gandhi, Martin Luther King jr, and so many others. We need to accept who people are, help them accept themselves in their truth, and help them see the consequences of their actions. As it also says, hate the sin, not the sinner. If we believe in social justice, this includes the belief – necessarily so – that each and every human being is precious – whether perpetrator, victim, or neutral party – because life itself is precious and deserves to be treated with dignity.

Ire and rage are easy, studious agitation comes naturally; neither creates sustainable peace. Only if we move beyond feeling righteous in our moral crusade will we be able to see that to change hearts and minds, we need to recognize that even our opponent in a specific matter has both a heart and a mind, no matter how we may resist that notion. The more dispassionate our stance can be (in spite of our emotions within) the better we will face whatever is out there. Stoicism – whether you know it through Emperor Marcus Aurelius’ Meditations or Star Trek‘s Spock – is not an instruction to not have feelings. It is an instruction to utilize your feelings in a manner that they will not stand in the way of solving the problems you need to solve. Sine ira et studio.