Wednesday, November 09, 2016

My thoughts in reaction to the 2016 election

I have some comments related to the recent elections in the United States.

My first comment is that the issues with polling are quite interesting.  When we sample from a population and ask questions, we understand that there will be some “random error” or “sampling error” and there are also issues with measurement and so forth, and so in survey research and polling we have a margin of error, or a confidence interval.  Before election night, there were many states where this sort of sampling error suggested that the race was a “toss up” or “leaned” in one direction or another.  Now, normally, the error is fairly random, and the actual result could go either way, a bit higher or a bit lower than the predicted outcome.  However, in the 2016 elections, in almost every state where the presidential race or the senate race was a toss-up, the actual result was more Republican.  This suggests that polling was strongly biased, or skewed, toward being pro Democratic. That is, polling was consistently overestimating the Democratic presidential and senatorial candidate performance. 

This surprised me, as I had been looking at methods of the polling, and thought that most of the polls were under-sampling younger and poorer voters, and younger and poorer voters are more likely to vote for Democratic Party candidates. What happened?  Political scientists will have to examine the results to give us an answer in the coming weeks, but the most plausible explanation is that poor and young voters did not come out to vote at levels pollsters had expected.  Also, it seems persons in historically marginalized groups (African-Americans, women) were not as solidly for Clinton as polling had indicated.  For example, if political scientists know that 90% of African-Americans support a candidate and 50% of African-Americans will actually vote, and then on the election day only 80% of African-Americans support that candidate and only 40% of them vote, this means that for every 100 African-Americans, the favored candidate will only pick up 32 votes, rather than 45.  Something like this probably happened among many of the core “Democratic Party” voter groups such as African-Americans, although I’m not sure what the numbers would actually be.  No doubt Clinton generally was preferred by wide margins among college-educated persons, women, Hispanics, and African-Americans, but I suspect her leads among these groups was slightly less than polling had predicted, and the turn-out among these voters was also less than expected. 

At any rate, this is the most interesting aspect of the election to me.  I am very curious about how this systematic bias in the polling could happen.  Probably one issue is that people were using historical models, and the campaign was unusual and didn’t fit into historical patterns.  The main difference I see is that the Republican candidate was very unusual, without a political background, and his style was quite different.  Most of the social scientists and pollsters and journalists who studied the electorate before the elections come from rather elite strata of society, and my impression is that these types of persons tend to be very conventional, very conservative, and very cautious about the models they use for interpreting the world.  If things have worked a certain way in the past, such people will make the reasonable assumption that things will continue to work that way into the future.  And, if most of those sorts of persons are making this assumption, there will be strong social pressure on everyone in the group to go along with such models and assumptions. 

I thought I perceived some of this in the Democratic primaries.  It seemed obvious to me that Sanders would have a far better chance of defeating Trump in a general election.  It seemed to me self-evident that an outsider anti-establishment candidate who was very likable would offer the Democrats the best chance for defeating another outsider anti-establishment candidate, or especially a traditional bland mainstream candidate.  But, it also seemed clear to me that Trump had so many problems, and would be so unpopular among religious conservatives and elite globalist corporate conservatives that he wouldn’t even be able to defeat Clinton.  I thought many religious conservatives would shun him for some of his behaviors and his language, and I thought his protectionist opposition to trade and his general unpredictability would make him abhorrent to mainstream elite Republicans. As it turns out, many Republican leaders did indeed take a strong disliking to their presidential candidate, and many pious Republicans also felt misgivings about him.  But, faced with the alternative of a Democratic candidate whom they all loathed, Trump was able to win.  He was helped by the surge of voting from persons who normally wouldn’t vote for a Republican or vote at all. These voters offset the defection of the Republicans who couldn’t support Trump. Those conservatives who didn’t support Trump seem mostly to have refused to vote for Clinton.

I usually vote for third party candidates, and I have therefore usually expected to see the candidates I vote for lose elections.  So, I don’t feel any sense that “my candidate” lost because Trump won.  None of the candidates (even the third party candidates) reflected my values or policy preferences perfectly (and it’s unreasonable to expect that any ever would), so rather than saying to myself that one candidate or party was “my candidate” or “my party” I tend to think in terms of “this candidate has these qualities and ideas that I admire, and would probably do these policies that I think would be best, but has these qualities and ideas that I think are wrong, and would support these policies that I think would be disastrous or unworkable”.  Thus, I look at every candidate as a source of some potential good and some potential harm.  Trump has a few ideas I like, but many I don't.  I'm hopeful that his good policy ideas and instincts will be successful, and that he will be thwarted or converted to some other position on his many policy ideas with which I disagree. He seems somewhat mercurial, so it's hard to pin down where he actually stands and guess at what he will actually do.  

  In this election cycle I did not think the media was giving fair treatment to either of the mainstream candidates.  Many liberals and Democrats were unfairly mischaracterizing things Trump had said, or quoting him out of context, or ignoring the overall thrust of his argument because they could pick at specific ridiculous things he said.  And, of course the Republicans and Trump-supporters demonized Clinton and mischaracterized her record and her character in ways that made me feel sick. There was a sort of smugness and hubris in both of the mainstream campaigns, a sort of attitude I thought repugnant, but very human. I think in response to this I was more interested in how the losing side would take their defeat than in how the winning side would celebrate their victory.   

But, as most of my friends and family members are quite liberal, and either strongly supported Clinton or at least strongly opposed Trump, I offer some observations that might bring consolation.

First, about a third of the electorate is conservative.  They will vote for any conservative candidate, whether noble or vile.  They are ideological voters.  They see the world through a value lens that puts more emphasis on purity, respect for authority, and loyalty.  They are not as concerned with fairness, although fairness is important to them.  They are much less concerned about the caring ethic, although most of them are caring and do value caring to some degree. They don’t tolerate ambiguity, especially in questions of morality.  Another third of the electorate is liberal or even radical.  They will vote for any left-wing candidate, regardless of character or background. They are also ideological voters. They care most about policies that are caring and fair. In comparison to conservatives, they care less about purity, respect for authority, and loyalty, although they do care about those.  When it comes to values of conservation and appreciation, or liberty and opposition to tyranny, it’s not possible to characterize the ideological liberal and conservative voters, as those values are about equally important to each ideological frame of mind.  In the long-term, more Americans are embracing liberal perspectives, and those who embrace conservative perspectives are dwindling. 

Second, about a third of the electorate is neither conservative nor liberal.  These voters switch between conservative mental models and liberal mental models.  They think about some issues as conservatives, and other issues as liberals.  Or, on some days they feel more liberal, while on other days they feel more conservative.  They are swing voters.  Also, a high portion of these people care far more about personality, or intangible gut instinct impressions of candidates.  Sometimes these voters just want to vote for “change” without any clear idea of the sorts of policies they prefer.  They vote for personalities and characters more than policy.  The undecided voters who couldn't choose between Trump and Clinton by summer were generally non-ideological.  Undecided conservatives were choosing between Trump or an independent or third party candidate, and Undecided radicals were choosing between Clinton or Stein (most ended up voting for Clinton or just not voting at all—Stein received about half of the votes I thought she would get).

Third, most Americans don’t understand how policy is made.  Many may be able to answer questions accurately about the branches of government, the levels of government, and the political parties, but in their intuitive thinking about how the world works, these people don’t really think through things, and they don’t understand how policies are made and implemented.  When I say most don’t understand, I mean about two thirds of the electorate; the vast majority of the non-ideological swing voters and a significant portion of the conservatives and liberals.  These people intuitively feel as if the president is responsible for everything.  It may be true that Congress must pass legislation to be signed by a president, but these people don’t think about that; they only emotionally react to what is going on, and blame or give credit to the president (or their governor) for everything that happens.  A good example of this would be a liberal voter who blamed Obama for not getting a Universal Single Payer health care reform passed in his first two years of office.  Such a policy was not politically feasible, and anyway, the Democratic leadership in the House and Senate (Pelosi and Reid) had the responsibility to draft the legislation and get it passed, not the President.  Likewise, any liberal who criticized Obama for not passing good legislation in his last six years in office would demonstrate an ignorance of the role of the House of Representatives in the process of passing legislation, and an unawareness of the political climate in the House of Representatives for these past six years. This majority of Americans who don’t understand politics also don’t understand that many important decisions about their lives and communities are made in local government or state government.  They are distracted by news reporting about international affairs and policy disputes or political battles in Washington, D.C., but know next to nothing about what goes on in their state legislature or their governor’s office, let along their city councils. 

Given this environment, winning elections requires three things.  First, one must motivate one’s allied ideological third to support one’s candidate with enthusiasm and effort.  One must get a higher percentage of one’s support base out to the polls at election time, and must do so regularly, so that elected leaders will feel pressure to consider the opinions of one’s ideological base.  Second, one must sway the opinions of the non-ideological voters, finding ways to appeal to them and make them like one’s candidates.  Third, one must blunt the opposition of the ideological opponents.  This can be done by making one’s candidate more appealing to them, so that ideological opponents will not be able to use visceral emotional disgust in whipping up enthusiasm against one’s candidate.  It can also be done by vilifying and attacking the candidates of the other ideology, but this has been tried through American history, and has proven to be corrosive against civil society and our democratic institutions. 

One way to gain recognition for one’s candidates and make them likable is to have candidates in one’s party come from a pool of civic-engaged persons who are active in non-partisan service and community institutions.  There are a wide variety of social institutions where persons of various religious and ideological backgrounds come together to collaborate in doing important service work.  These institutions include religious congregations, especially in larger mainstream denominations.  Also, the service organizations that promote non-partisan recreation or education, such as YMCAs, amateur sporting leagues, youth development groups like Scouting, 4-H, Boys and Girls Clubs, etc. fall in this category, as do the service and social groups such as the Masons, Shriners, Rotarians, Lions, and other clubs like that.  Local chambers of commerce, art or historical associations, holiday celebration organizing committees, and community development organizations also bring people of diverse backgrounds together to achieve common goals. To some extent, even the armed forces fall into this category of non-partisan service organizations.  A huge problem for secular liberal and radical groups in this society is that secular liberals participate in these sorts of civic organizations at a significantly lower rate than do more conservative persons. It therefore becomes a problem for the left that they have a smaller pool of talented persons with wide social capital and community service experience. While radicals may offer the intellectual basis for resistance to the extremes of capitalism, they are more likely to be living the sort of individualistic atomized lives that weaken their social capital and political power, whereas conservatives, who may ideologically support the forms of unrestrained capitalism that do the most harm, are more likely to be living lives resisting the excesses of destructive capitalism, by their continuing involvement in non-partisan collective service or community-building groups.

Another problem that liberals and radicals have had in this election cycle is the burden they have placed on themselves by focusing on “social justice” and identity politics.  I say this as someone who cares very much about social justice, and tries to work toward it.  My point isn’t that it’s wrong to advocate for marginalized or historically-oppressed groups, or that we ought to accept rudeness and bullying.  My point is that these struggles have their place, and such movements need to be balanced with other struggles to improve the lives of everyone.  So, for example, liberals and radicals need to be aware that economic opportunity is the real issue that faces everyone.  If we ignore the top 20% of the population’s income distribution, and just look at the bottom 80% of American households in terms of their purchasing power and lifestyles, we can see that things have just stagnated or gotten worse since 2000.  Look at the Pew report on global income distributions, and notice that the United States has actually had stagnation or declines in the percentage of its population that lives with living standards qualifying as wealthy or affluent, whereas most European countries since 2000 have had increasing shares of their population living at these highest levels.  The stagnation or decline in living standards for many Americans, including European-Americans, is a significant issue, and ought to be addressed with just as much, or more intensity than the social justice issues. In 2016, the candidate who did make it his issue won the electoral college votes to become President.  And, I think far more of the critical votes he got in Wisconsin, Michigan, and Pennsylvania represent voters who have suffered declining standards of living, and understood (correctly, I believe), that the Democratic policies would not change their situation.  When the Democrats portray those who voted for Trump as being racist chauvinist bigots (no doubt quite a few are), they are performing an act of silencing and shaming on voters who weren't particularly bigoted, and mainly voted for Trump because they detest the ruling elites and the rentier class on Wall Street and the free trade and neoliberalism that has harmed them so badly, and thought Trump might do more against those perceived (?) enemies than Clinton would.  Calling Trump's victory a victory for fascism or racism or xenophobia is only a half-truth, and the non-ideological Trump-voters who aren't supporters of fascism, racism, or sexism who hear this complaint are more likely to respond with hostility and deepening suspicion toward liberals than they are to feel shame or regret for voting for Trump (at least for now).  

Liberals and radicals can take heart from Clinton’s defeat if they consider the long-game.  Had Clinton won the presidency, she still would not have been able to oversee the passage of significant legislation.  The U.S. House is under firm Republican control, and will remain under Republican control for a long time yet.  Since most people consider the President responsible for everything that happens (or doesn’t happen), Clinton would have been blamed for the continuing inertia in the federal government, and she could have become a one-term president.  She certainly would have remained unpopular, as she faced incredible levels of vicious attacks from people who hated her.  Now Trump will have the White House, and he will have allies in control of the House and Senate, and he will be able to install conservative Supreme Court Justices.  This should frighten liberals and radicals because of what he might accomplish in the coming two or four years, but remember that the Democrats can filibuster in the Senate, and that whatever happens in the next two-to-four years will be blamed on Trump and the Republicans. If you really believe that his policies will be disastrous, then it should be easy for the Democratic Party to pick up seats in the 2018 mid-term elections and win the presidency in 2020.

If you are a liberal or radical or a Clinton supporter, how do you think Trump will do?  Will he have successes in the administration of the White House?  Will his cabinet appointments be persons of the highest caliber?  Will he present himself on the world stage as a great statesman who instills confidence in our allies?  Probably, you think he will do none of these things.  If you are right, and he is a disaster as an administrator, how will the American people react?  Also, what sort of legislation will the Republicans pass?  What policies will Congress give Trump to execute?  Will these be successes, making America prosperous?  Will we avoid having a recession in the next three or four years?  Again, if you believe Trump and the Republicans offer ruinous policies that will harm the working classes and middle classes, then you only have to wait for these terrible policies to unfold so that the Democrats might actually regain control in the White House and Congress in four years when the two thirds of the electorate who aren’t ideological conservatives react to the Republican policies.  

Trump supporters and Republicans now have their chance to put together the policies they think will work best.  If they can stop Democratic filibusters in the Senate, they can repeal and replace the Patient Protection and Affordability Act.   With what will they replace it?  Over sixteen million persons gained access to health insurance with that law, and how will they vote if they lose their insurance?  Trump will be able to appoint anyone he and the Republicans like to any judicial or cabinet post.  So, the Republicans have a chance to try out their vision.  Will they balance the budget?  Will they cut deficit spending?  Will they create new jobs?  If they are right, and their policies work, we will see the sort of improvements they have been promising.  The Republicans control most state governments, and now they control the Federal government.  By the time they have passed their policies and those polices have taken effect, around 2017-2019, we will see what fruits they bear.  If the Republicans have been right about the world all along, they will be so successful and popular that they will easily see Trump re-elected in 2020.  

Radicals and liberals, however, don’t anticipate this.  They think that the Republican policies will be destructive, and they expect the American people to suffer.  If they are right, the suffering American people, at least the third that are non-ideological, and the half that think the President is responsible for everything that happens, will react to the Republican hegemony by electing Democratic challengers in the 2018 and 2020 elections, and the Trump presidency will go down in history as a four-year lesson to the American people in why they should not trust such candidates.    


This is not a thing anyone needs to argue about.  We can just wait and see.  The American economy and society over the next four years will either vindicate Trump and his supporters and the vision of America held by the Republican Party, or it will not.  If it does, the conservatives will deservedly keep power and America will thrive in greatness. If it does not, the liberals and radicals can come back and win elections like the Republicans did in 1994 and 2010, and get their own chance to put their vision into effect.  The Democrats haven’t had this chance during Obama’s time in the White House because Obama’s policy ideas were blocked by conservative Democrats in Congress and the Republican Party.   The same was true in the 1990s during Clinton’s administration.  By giving the Republicans Trump as president, and nearly full control of the levers of power, the Democrats stand their best chance of letting the Republicans demonstrate what their policies would actually inflict upon the American people, and then perhaps getting their own chance to sweep into power in Congress and the White House four years from now.  If Clinton had won, it seems entirely implausible to me that the Democrats could ever have taken back Congress, and we would not have seen any opportunity for Democrats to control the White House and Congress together for eight to 16 years. By having Trump elected, Democrats may get that chance in merely four years, assuming they are right that Trump and his policies will bring wreckage and ruin to most Americans.

Monday, August 29, 2016

Some music I heard in Canada this summer

I spent a couple weeks (actually 16 days) in eastern Canada this summer.  While my son and I were driving around, we sometimes listened to local radio stations.  There is some good music up there, especially in Quebec.

I like French music, but I wasn't very familiar with Franco-Canadian popular music.  Well, here are some songs I heard and liked, all of the bands/singers are Canadian:

Valérie Carpentier - Le Rendez-vous    https://www.youtube.com/watch?v=5OCnJI6w7DM

Ariane Moffatt - Montréal    https://www.youtube.com/watch?v=I2dSxQQhi_o 
Ariane Moffatt - Debout     https://www.youtube.com/watch?v=prdc3aWnZg8 

Eli et Papillon - Les rêves    https://www.youtube.com/watch?v=4gwN6PQ_CLQ
Eli et Papillon - Dans La Danse   https://www.youtube.com/watch?v=o21h9Vj-vUw 

Salomé Leclerc - Tourne encore  https://www.youtube.com/watch?v=Vv4YkII3Hqk  

Laurence Nerbonne - Montréal XO  https://www.youtube.com/watch?v=Velm5U1IFeI 

Gazoline  -  Ces Gens Qui Dansent   https://www.youtube.com/watch?v=x8dfaZI2xkM
  and another version (acoustic) is here https://www.youtube.com/watch?v=aWyfiInz5WA  

2Frères - Nous Autres  https://www.youtube.com/watch?v=hI9teEgHZ4E  

Les Trois Accords  - Les amoureux qui s'aiment  https://www.youtube.com/watch?v=mnvI3JnCoC8 

Amélie Veille - Je prends tout de toi   https://www.youtube.com/watch?v=RlDRjT8kzzo  

Beau Dommage - Le blues d'la métropole  https://www.youtube.com/watch?v=tat2V97FYqE  

Wintersleep - Who Are You  https://www.youtube.com/watch?v=Ns_OhE9GUDU 
Wintersleep - Amerika  https://www.youtube.com/watch?v=sHazrHS8xXk and this version: https://www.youtube.com/watch?v=bKJ8lszyj1w (it’s the best video of all the links here).  Wintersleep is the one Anglophone band on this list.  They are from Halifax, Nova Scotia.





There was also some good French music from French artists on the radio in Quebec.  Here were a couple artists and songs I wasn't familiar with: 

Navii - J'écoute du Miles Davis  https://www.youtube.com/watch?v=eQqNLynTZzg  

Radio Elvis - Les Moissons  https://www.youtube.com/watch?v=UdmsBLgg2RQ  



Then there were some songs that weren't Canadian or French, but were new to me anyway:

Like this amazing mash-up of Bob Marley’s Exodus and Tinariwen’s Tamatant Tilay from Herbie Hancock’s Imagine Project.   Herbie Hancock  & Tinariwen & others:   Tamatant Tilay / Exodus  https://www.youtube.com/watch?v=EuyphkAhn_k

Also, a song by Los Campesinos (a bad I’ve liked for years) that was pretty cool, You! Me! Dancing!  https://www.youtube.com/watch?v=Nj6SO_yKMe8 

In Canada I heard an American Indie band that sounded a bit like Jared Mees and The Grown Children to me: The Front Bottoms - Santa Monica https://www.youtube.com/watch?v=kHY-GmIeLxc 


When the Olympics started, we heard Brazilian standards such as:

Caetano Veloso - Um canto de afoxé para o Bloco do Ilê  https://www.youtube.com/watch?v=9eXbh-6xxUQ (so glad to hear this.  I think it had been over 15 years since I last heard it).  Here is another version, from a live show in 1982: https://www.youtube.com/watch?v=r5O7Yr3Auew 

Sergio Mendes - Magalenha   https://www.youtube.com/watch?v=uoblz9g13NA  


Were American radio stations playing Brazilian music in honor of the Olympics host country?  I suppose perhaps some local public radio stations might have been doing that.

Anyway, that was a lot of music to discover just by listening to the radio as we drove around, and usually we weren't even playing the radio.  We listened to books on tape or my own music playlists or we just had the sound off and enjoyed the quiet.

Wednesday, March 25, 2015

A response to a gay Baha'i

Back before the Internet's widespread use, when people were using electronic bulletin boards and e-mail lists to discuss various things, I was often engaged in groups that discussed the Baha'i Faith.  Back then, a common topic was the fact that our religion, the Baha'i Faith, teaches that people ought not express love through homosexual behaviors.  The sources of that teaching, the actual teaching, how that teaching is interpreted, what was actually intended, how the teaching is implemented in Baha'i community life... all these things were regularly discussed.  And then, in the later 1990s more people became involved in internet discussions of these things.  It seemed to me the same things kept getting discussed, and the same ideas were repeated so often that I became very bored with the whole topic.  It's been over ten years since I've ever posted on this topic, but a recent blog post inspired me to write about it again.  I think I offer a few insights that are not often repeated in these discussions.

I've never actually cared much about this issue.  For a while, perhaps for several months when I was in my late teens or early 20s, I did think that homosexuality was probably unhealthy or wrong, but I never felt any emotional negativity about gay people. I've had very close friends, whom I loved very much, admit that they felt homosexual attraction to me, and I have felt some slight regret that I was never able to reciprocate those feelings in any way, and I have sometimes felt that my non-sexual or non-erotic love for other men has been devalued because, in general, American culture devalues non-sexualized love.  But, anyway, gay behaviors don't strike me as worth much attention, outside of the social context that makes them important (because of the persecution of gay people). I understand that because many people feel extremely prejudiced against gay people, and society inflicts harm on gay persons, therefore we have a need to protect the rights of gay people, and defend them, and so forth, and that appeals to me.  But, having never had strong emotions about it, I sometimes don't understand the fuss at an emotional level.  Some people enjoy playing chess, and some don't, but who cares?  If there was no persecution and discrimination against homosexuality, people's sexual orientation would be, for me, of about the same importance as people's orientation toward enjoying a game of chess.

I am, however, very thankful for the social critique that gay activists have brought to us, because in my opinion, heterosexual behaviors are generally quite problematic in this world; and I think gay theorists give us some very useful insights into the problems of sexism, homophobia, machismo, and so forth.


Anyway, I'll share my response to the blog post here on my own blog.  The original post to which I was responding was at this link, and may still be there.

*******

Thanks for sharing a lovely essay with the world. Your heart seems pure and loving, and your faith seems strong.  I agree with your friend, the Baha'i Faith needs famous gay Baha'is who stick with the Faith.

A few points to consider:

Homosexuality and homosexual behaviors, and the experiences of homosexual behavior or identity, will be extremely diverse. In different times and places, with various cultures, such behaviors have been quite frequent or extremely rare. Evidently, the social context matters for how people express their sexuality.

There is always a biological (emerging from our biochemistry and evolution quite independently of the family and cultural environment we grow up in) element to everything in human behavior. Obviously.  What else could there be? Even supernatural or spiritual aspects will be manifested in actual body changes and chemistry, which will exist because of biological evolution.

Homosexual behavior and feelings, or sexual orientation, in general, speaking about populations of humans, seems to exist along a continuum, which is sometimes measured by the Kinsey scale.  If you are at an extreme end of the Kinsey scale, your orientation may be purely homosexual or heterosexual, but some sexuality researchers believe most people exist along the continuum, and it is our language (which divides us into pure categories) which pushes us into "homosexual" or "heterosexual" categories (although, if you are at extreme end of the scale, you would presumably be purely homosexual or heterosexual, and so, from that point of view, it might be appropriate to think of the issue in dichotomous--homosexual or not homosexual--terms).

All speech is, to some degree, political.  After all, Baha'u'llah pointed out that "utterance is an essence which aspires to exert an influence".  When we use language, we are attempting to influence others.  "Politics" (broadly defined) is the effort to influence others.  So, suggesting someone's work is "politically motivated" rarely tells us much that is useful.  What work isn't?

The Baha'i Faith and the "Cause of God" can be understood in many ways.  In one sense, the Baha'i Cause is the general cause of God for this age and for all ages: people ought to create societies that maximize human flourishing and happiness; people ought to be ethical and treat each other well; men and women ought to be equal; prejudices should be eliminated; peace should replace war; justice should dominate, while tyranny and injustice should be diminished; people should cultivate their spiritual natures and seek to worship and respect the Divine, etc. In such a general sense, many people who have never heard of the Baha'i Faith are already "Baha'is".  In another sense, Baha'is are members of the organized religion of the Baha'i Faith.  To what extent that organized religion is an imperfect but honest attempt by flawed human beings to create a system and organization that reflects the intentions of Will of the Creator of the Universe, and to what extent it is an actual incarnation of the Will of that Creator, is somewhat mysterious, and it may be impossible to distinguish those two aspects of religion (its existence as a creation of humans and their societies, and its existence as a supernatural embodiment of Providence).  In another sense, the "Baha'is" are persons who actually live up to the teachings and ideals promoted and revealed by Baha'u'llah, and in that ideal sense, everyone can strive to be a Baha'i, but no one should expect to actually be one, just as no one can realistically expect to be "perfect" in some absolute moral sense.

Baha'i individuals and Baha'i communities vary tremendously in regards to their strengths and weaknesses, their failures and successes. Gay Baha'is might be able to find complete acceptance and love in some Baha'i communities, and certainly in some loving friendships with Baha'i individuals, whereas in other communities the homosexual Baha'is might suffer cruel persecution and ostracism.

Religions must offer guidance to persons in many different cultures, in many different times. On one hand, they need to stand above historical trends, so they can condemn what is wrong, even in times when what is wrong becomes widely accepted.  On the other hand, they must also be flexible, embracing moral thinking and new insights about reality as civilization advances and humanity matures.

When it comes to moral laws and truth, we must consider what is absolutely true, and what is true in particular contexts.  As a thought experiment, imagine that homosexual identities and behaviors are objectively morally correct and favored by God in 0.5% of humanity, discouraged but tolerated in 1.5% of humanity, and spiritually harmful in 98% of humanity.  Suppose that human nature being what it is, if a religion is entirely supportive of homosexual behaviors and identities, 5% of the population would identify as homosexual, and 20% would sometimes engage in homosexual behaviors; whereas if a religion is mildly unaccepting and discouraging, only about 0.5% of its believers will take on the homosexual identity and perhaps fewer than 2% will ever engage in homosexual behaviors.  From a utilitarian point of view, if that was the objective situation, which position would be more spiritually healthy for the religion to take?  But, I'm not a strict utilitarian, and the psychological and social suffering of the small minority who would persist in following their core nature in their homosexuality while worrying about their rejection of the guidance offered by their religion concerns me.  And, by the way, I'm not at all certain the scenario I've suggested bears any resemblance to the actual situation. Perhaps homosexuality in the modern North American sense is objectively morally neutral, and what Shoghi Effendi was describing was the homosexual behaviors he knew from the Middle East and upper-class 1920s England, which may differ substantially (in terms of morality) from what 21st century North Americans do. Or, perhaps homosexuality really is a spiritual sickness or distortion of the spiritual nature of humans in all its forms and manifestations. I don't know, and I don't even have an opinion, it just doesn't matter to me, as there are so many other problems in the world that are very clearly wrong.

God doesn't seem overly concerned with our psychological suffering or physical suffering.  After all, this universe relies on natural selection, with all the death and misery that includes, and uses predation, competition for scarce resources, mutations, diseases, and death, as the process that forms atoms and molecules into bodies capable of manifesting the human spirit. Also, natural evil, like the disasters that kills thousands, millions, or possibly somewhere in the universe, billions of lives, seem fairly regular.  God seems mostly concerned with our spiritual well-being, and supposedly, when we understand that, the emotional, mental, and physical suffering we sometimes endure may seem more acceptable, since such suffering offers us opportunities for spiritual growth.

It is possible that the "homosexuality" condemned by Shoghi Effendi and forbidden to Baha'is is general homosexuality, even the sort of modern North American homosexual behaviors and identities.  It's also plausible that it is not, and the situation we have now in modern homosexuality is not the sort of thing that was condemned, and therefore we should allow it without any concerns.  It's possible that Shoghi Effendi's interpretation was right for his time, but the Faith should be able to evolve and change its legislation to reflect a new consensus, but it's also possible that Shoghi Effendi's interpretation is still the best one, even now, and the faith should not ever change its rules about homosexuality.  It's possible that the law exists to protect many people from doing spiritual harm to themselves, even though it imposes great hardships on a few persons for whom homosexuality is spiritually harmless or beneficial, but it's also possible the law is beneficial for everyone, and it's also possible that the law is just God giving us more hardship in this mortal world to build up our spiritual abilities, and it doesn't really protect anyone from spiritual harm because homosexuality isn't necessarily spiritually harmful.  It's possible God doesn't care at all about homosexuality, and this rule about homosexuality is just an artifact of culture and history that has been inflicted on the religion through the religion's human failings, but it's also possible God really does not want humans to express their homosexual tendencies. All of these are possibilities, and Baha'is (and other people who believe that religious truth comes from Revelation and authoritative Sources such as Manifestations of God) must each consider these approaches and use both their independent search for truth and rational faculties along with their respect for authority and attraction to ideals of purity to figure out what they believe.

The Baha'i Faith as a social institution is either "stuck" or "blessed" with specific interpretation from the last Guardian that will put it "behind" the progressive morality that accepts and celebrates various sexual orientations and new conceptions of marriage.  For Baha'is or potential Baha'is (in the sense of being official members of the organized religion) who are gay, this is going to be a big challenge. For people who think that religions ought to be perfect and also think that there is nothing wrong with homosexuality, this will also be a problem.  For people who think homosexual behaviors and identities are wrong or misguided, it won't be a problem.  For people who expect even good religions to have imperfections, who also think that modern homosexuality in North America is no more problematic than modern heterosexuality in our culture, it's still a problem, but maybe not enough of a problem to keep them out of the Baha'i Faith.  It's up to individuals to decide for themselves what this aspect of the Baha'i Faith means to them in terms of whether they want to join the organized religion or just be a Baha'i in the broader sense of desiring the core Baha'i goals of unity and peace and so forth.

I hope some of these ideas or observations are useful in our mutual search for truth and "whatever is pleasing to God".  Please remember that I write with no more authority than anyone else on this subject.

Saturday, February 21, 2015

Tolkien: Archetype and Word

I have just enjoyed reading a fine essay published in October of 2013 examining the Lord of the Rings in terms of Jungian archetypes.  The review essay is by Patrick Grant (of the University of Victoria in British Columbia), and it is entitled: "Tolkien: Archetype and Word" (published on the Jung Page).  It's quite long, but if you are seriously into Tolkien and have some interest in Carl Jung, I think you'll enjoy every paragraph of it.

Why do so many people still admire Osho?

Osho is quite popular here in Taiwan.  Some of my friends share quotations from him, and some of his ideas seem quite inspiring to people here.

I know Osho as Rajneesh, and my main knowledge of him came from reading magazine and newspaper articles back in the 1980s when he and his followers created an intentional community in Oregon (Antelope, Oregon). I’ve had a life-long interest in alternative lifestyles, intentional communities, communes, and spiritual teachers, both those within the mainstream religious traditions and those outside those traditions. But, I haven’t really read or studied Rajneesh, and haven’t been interested in him.  

When evaluating the teachings of someone, or judging whether their insights and wisdom are actually wise or accurate, it’s important to do independent investigation.  The essence of justice is using our own eyes and ears, instead of just relying on what we hear second-hand, and I realize most of what I know about Osho (Rajneesh) is second-hand.  I’ve read some of his materials, and watched some old videos with him, and I have some observations.

There are plenty of hostile writings about Osho available on the internet.  Some people seem to think he belongs in a category with other mind-control cult leaders such as Jim Jones, David Koresh, or Shoko Asahara. Others seem to think he was a great New Age spiritual leader like Emanuel Swedenborg, Paramahansa Yogananda, or Rudolf Steiner. I’d put him more in a category with people who offered a mix of wisdom and silliness, who meant well, but didn’t always live up to their potential, and associate Osho with people such as G. I. Gurdjieff, Helena Blavatsky, Jidda Krishnamurti, or Edgar Cayce (although to be fair to Cayce, he was never a teacher or leader of anything when in a waking state, but the things he revealed when in a trance offer a similar mix of profound and inspirational wisdom combined with baffling pronouncements that are obviously ridiculous). 

By the way, my personal favorite guru was ‘Abdu’l-Baha, although I am fond of some of the works of Abū al-Faḍl Gulpāyigānī, Thomas Merton, Loren Eiseley, Rene Dubos, Buckminster Fuller, Philip K. Dick, Edgar Cayce, P. D. Ouspensky, Charles Fort, Edmund Gurney, William James, Frederick W. H. Myers, Alfred Russel Wallace, Frank Podmore, Carl Jung, and sometimes for intellectual entertainment I like engaging with the ideas of persons such as Graham Hancock, Rupert Sheldrake, Stuart Hameroff, John Polkinghorne, Werner Heisenberg, Stanislav Grof, Bertrand Russell, and William R. Corliss.  Recent and contemporary gurus who I think are better than Osho would include: David Deida, Thich Nhat Hanh, Shih Cheng Yen, Jack Kornfield, Thomas Moore, the 14th Dalai Lama, and Pope Francis. However, I strongly recommend anyone who admires gurus and spiritual leaders to give a few hours to “The Guru Papers: Masks of Authoritarian Power” by Diana Alstad and Joel Kramer, which should provide an engaging intellectual and spiritual challenge.

There are many things I don’t like about Osho.  I’ll describe a few. 

His community and followers seem very much centered on him, his person.  I prefer communities centered on ideas or ideals, teachings and principles. When I see a community with too much emphasis on a leader or guru, this repels me. This probably comes from my Protestant and Baha’i spiritual background, as I was brought up in a liberal United Methodist tradition that emphasized a direct relationship between the individual and the Divine, and I have been a practicing Baha’i for over thirty years, and the Baha’i Faith forbids clergy, teaching that in this age people are enlightened and wise enough to read for themselves and think for themselves. I also know enough about psychology to be cautious about the unhealthy dynamic between gurus and their followers. I’m too egalitarian for that.   

Osho seemed to have too many psychological problems.  Some people suggest he had narcissistic personality disorder, but I don’t know if that is accurate. He also supposedly had issues with addictions to medications. Again, these allegations may not be true.  There are worse allegations about his problems, but I don't know if those are true, either. But, all in all, I sense that he was more psychologically troubled and damaged than most people I know, and when I admire the writings and ideas of someone, I like also knowing that the person whose ideas I’m admiring was also a throughly psychologically healthy and well-adjusted person.

He allowed people with horrible agendas to do horrible things on his behalf.  When he lived in Oregon, the person he put in control of his affairs attempted to murder people and attempted to poison the food supply of a town in Oregon.  Osho claimed he knew nothing about what was done, and I think there was no evidence that he was guilty of anything, but still, it shows his poor judgement that he promoted a person so deeply flawed into a position of trust under him, and allowed that person to amass such power while he was still alive.

Some of his teachings about sex were, I think, not especially healthy or helpful to his followers. I think the women who experimented with working in pornography or prostitution to get over sexual hangups, based on advice from Rajneesh, were probably not helped much by following his advice.  This is just my intuitive sense of things, as I don’t think anyone researched this. 

I don’t like how he collected luxury cars and insisted that material things were no barrier to spirituality. It may be true that for some enlightened persons, the material things and luxuries could be meaningless, and perhaps Rajneesh was trying to show that he didn’t care about material things by having so much luxury around himself. But, I think for most people wealth and material luxury is a barrier to spirituality, and I think science will probably confirm this, and therefore, I think Rajneesh was wrong.  

His spirituality seems to me very much centered on personal growth and personal spirituality, but I think better spirituality combines in approximately equal measure the teachings for personal spiritual cultivation with commitment to others through the charitable love, empathy, and compassion that lead to solidarity, self-sacrifice, activism, volunteering, and philanthropy. There is nothing wrong with helping individuals autonomously reach personal wisdom and spiritual insight, but if that aspect is emphasized and the commitment to community is neglected, I am dissatisfied.

In his rhetoric, he was given to hyperbole. I object to some things he said, but I don't know if those things I object to were intended as literal truth or as exaggerated positions he used to shock and alert his audience.  For example, he said that he rejected all religion, or all human history. He wanted new people to arise, new people who were free from the mental shackles of the past and of traditions. I don't think he could have been serious in some literal sense when he said that. Human nature has potential for good and evil, and rejecting all religion or all past conventions of humanity is to reject all the good that is already present in human nature and achievement, simply because it is associated with all the bad we have also committed or suffered. Radical rejections of everything seems to indicate to me a discomfort with the facts of human nature, and a rejection of reality.

For an example of the type of foolishness or folly I find mixed in with his wisdom, I will take two claims from “Understanding the Nature and Nurture of Love” from “Being in Love: How to Love with Awareness”.  First, Osho wrote: “Love cannot be learned, it cannot be cultivated. The cultivated love will not be love at all. It will not be a real rose, it will be a plastic flower.”  This sets up a false dichotomy between “learning and cultivating” something and having something occur naturally and spontaneously. It is natural for people to learn things, to cultivate things, and to practice behaviors or thoughts until they improve. There is nothing artificial about people improving themselves or improving their feelings and behaviors. Intuition and spontaneity may sometimes be preferable as a means for achieving something, but even so, achieving the same thing through effort and struggle doesn't mean the end result is false or diminished. If I find a gold nugget lying in a stream, I’m luckier than the miner who had to blast and dig through hard rock to find a similar quantity of gold, but in the end, the gold is the same. 

Osho also wrote: “When you learn something, it means something comes from the outside; it is not an inner growth.”  I think here Osho is forgetting that we exist partly as individuals inside bodies, but also as relationships and interactions in environments. My “self” includes, to some degree, the people with whom I interact. I express myself and exist partly by what I say and do with others. Learning is simply taking knowledge and behavior from the environment and internalizing it and incorporating it into our own individuality. Inner growth usually comes from our interactions and responses to external stimulation. Learning (from outside) is to great extent the process by which we experience inner existence and inner growth. 

On the other hand, Osho was quite correct to say that love could be our natural, spontaneous being. I think we have within us the spark of the divine, or the clear mirror capable of brightly reflecting the splendor of the holy. As “love” (compassion, altruism, affection, devotion, intimacy, mutual aid, altruism, kindness, attraction, benevolence, joy, and caring) seems to be a very fundamental aspect of human nature (and a tendency in the universe, and a force I associate with God), I think Osho is correct to suggest it is natural for us to love, and much of our inability to love correctly arises from bad information and unpleasant experiences we’ve learned from our environments. So, while I think love can be learned and cultivated, and learning and cultivating something good (such as love) is often admirable or necessary, the other insight (that acquired knowledge or experience may be blocking a natural love) is probably quite useful and accurate in some cases.
    
Osho is too proud.  He compares himself to Messengers of God such as Jesus or the Buddha. Osho is not a Messenger of God, and it’s a marker of his folly that he would compare himself to those Messengers. But, on the other hand, Truth is Truth, whether it comes from the mouth of a Messenger of God, or a modern guru, or a friend having a nice conversation with you, so in that sense, as we are all sometimes vehicles for expressing Truth, Osho can compare himself to Jesus or Buddha, but so can anyone else. 


I can see why people are attracted to Osho’s teachings. I admire some of what he says.


Osho had an admirable ability to use humor and ridicule in his teachings. 

In the communities of Osho followers, people tried to make spirituality fun.

Osho was strongly against nationalism.

Many of Osho’s teachings are quite reasonable and wise. Looking through some of his books, I can see that he does have some deep insights, some clever ways of putting the problems of life into a healthy perspective. Although I find within his books of wisdom some utter foolishness and ignorance, there is nothing unusual about that. Most of us are capable of some deep wisdom and some folly and foolishness. Osho is like all of us. 

Osho has a playful way of presenting his ideas.  His lack of seriousness is refreshing.

I like how Osho knows enough about religion and philosophy to bring together ideas from many sources. I’m a scholar, so I’m concerned that he doesn’t usually refer to his sources or inspirations, and I as I read his ideas and find ideas I’ve encountered before, I do note that he frequently is not giving credit to earlier thinkers who have said essentially what he is repeating.  However, he is a teacher giving sermons and lessons to followers, and not an academic presenting theories at a conference or in an academic speech, so I guess his approach is appropriate for what he is doing. I do find that many of the things he brings in from philosophy or religion are the same sorts of ideas that I found attractive, so in most of what I’ve read, I find Osho’s ideas generally to be a pleasant mix of the sort of ideas I find attractive.



A guru or autocratic leader may have some brilliant ideas worthy of admiration, and some bad ideas as well. Even the worst doctrines had at least some reasonable and good teachings, otherwise they would never be able to hold on to followers and supporters.  The Nazis supposedly had good animal welfare policies and taught reasonable things about nutrition and public health. Transcending selfishness and egoism is a worthy spiritual goal, but taken to excess and used by gurus or political leaders, this noble tendency can be distorted. The North Korean regime survives by forcing North Koreans to leave behind egoism and devote themselves to the adoration of the Kim family, and the Nazi Party in Germany attracted people by visions of self-sacrifice for the “greater good” and surrendering of personal interest to the complete devotion to Hitler. The group called “Daesh” or “ISIL” asks sincere Muslims to give loyalty to God (as understood by the Daesh theologians), which would be all fine and good, except that their understanding of God is horribly wrong. Jim Jones of the People’s Temple taught many progressive spiritual critiques of modern racism and capitalist excesses, but he was always a bit crazy, and finally forced or convinced hundreds of his followers to commit suicide with him (much as Hitler convinced so many Germans to engage in hopeless wars that led to the destruction of Germany).  Osho seems to have been far less dangerous or toxic than these mind-control cultists like the Nazi leadership or the People’s Temple or the current regime in North Korea. On the contrary, in many respects he seems benign or harmless, and perhaps even quite helpful or useful to persons exploring spirituality and critiques of mainstream mindlessness in conventional society or religion.  

However, I do wish people would explore a wide variety of gurus and spiritual teachings, mix in a bit of serious scientific or philosophical work with their new age spirituality reading, and keep an open mind about some of the wisdom to be found in conventional and mainstream religious traditions and organized religions. The Western and Eastern traditions have precious insights to offer everyone, but they also have imperfections.  People ought to keep this in mind, and even if you give yourself over to certitude and faith and devotion, it’s wise to preserve some detachment from one’s own passionate belief and faith.  Love can be a sort of attachment that leads us astray just as much as hatred, and the constructs we hold in our mind, whether they seem fair or foul, might be wrong. As long as people retain this bit of doubt and maintain a seeking or critical attitude, at least in respect to their personal understanding of what it is they believe, I think people can enthusiastically embrace faith and devotion to religions and spiritual leaders.  But people must maintain their common sense ethical compass, and look out for religions and spiritual leaders transforming the religious experience into mind-control cults. When our gurus or religious leaders become promoters of violence and hatred, or turn their followers into zealous loyalty-based groups defining the world in terms of “us versus them” where only the in-group of true believers are treated with the decency and respect that everyone deserves, then it's time to leave. Osho didn’t teach violence or hatred. He didn’t get extreme in the “in-group versus out-group” loyalty game with his followers.  Although in certain times and places some of his followers seem to have attempted to set up a mind-control cult in his name, it doesn’t seem Osho was directly doing that.   

But it is remarkable that, despite the serious flaws in his life, teachings, and his community of followers, his lectures and teachings have been gaining popularity, and many people today find them quite inspirational.  



Sunday, December 14, 2014

Seven Valleys

   《七谷經》堪稱巴哈歐拉在神秘主義創作方面的最高成就。這部意蘊深邃的傑作是為回答哈奈根的法官謝赫·穆哈伊丁·伊本的提問而寫的。哈奈根是伊拉克鄰近波斯的一市鎮,位於巴格達的東北面。該法官顯然是一位蘇非主義哲學家的學生。蘇非主義是伊斯蘭教多種神秘思潮的泛稱,盛行於一時,且影響至今。蘇非的宗旨在於,通過默思、祈禱、冥想和達到心醉神迷的狀態等方式覲見上帝。它發展出一套專門的用語來解釋靈性進步的各個階段。一些蘇非相信,他們能夠直接親近上帝,無需穆罕默德或其他先知的幫助。如此觀點在邏輯上自然會推導出這樣的信條:蘇非不受宗教律法的約束,對他們——即便不是很多——而言,個人內心的良知才是穩妥的嚮導。波斯最偉大的神秘主義者哲拉魯丁·魯米與安薩里對此持有爭議,他們斷言,唯有通過服從上帝使者所啟示的律法,才能達到上帝臨在的境界。

謝赫·穆哈伊丁·伊本本人無疑熟知十二世紀波斯蘇非派人物法里德丁·阿塔爾。阿塔爾最受推崇的著作是《百鳥朝鳳》。在該書中,靈魂進步之旅分為“七谷”:探尋,愛,知識,超脫,合一,迷惘,消亡。而在波斯文啟示的《七谷經》裡,巴哈歐拉使用了類似而非完全相同的方式描述了靈魂朝向其存在的目標前進的七個階段。巴哈歐拉是在離開隱居的蘇萊曼尼亞山區返回巴格達後啟示這部著作的。它的主旨基本上無涉時間和空間,揭示了宗教的內在真義。靈性的實質在各大宗教裡都是相同的,它們共同構成了信仰的根基。巴哈歐拉對其信仰作有如此闡明:“此乃上帝不變之信仰,永恆於過往,永生於未來。”

《四谷經》晚於《七谷經》,同樣啟示於巴哈歐拉流放巴格達時期。它是寫給伊拉克庫爾德斯坦地區基爾庫克的博學之士謝赫·阿卜杜勒-拉赫曼的。 《四谷經》闡述了發現那不可見者的四種方法,人心的四個層級,以及尋求所傾慕者——那配受讚美者、吸引者、受愛戴者——的四種神秘行者。該經所描述的四種神聖狀態源於《古蘭經》(第五十七章第3節):“祂是首與末,是顯者與隱者;祂知曉萬物。”

小羅伯特·L.久利克
一九七五年二月一日



七谷經



奉寬宏、仁慈上帝之名!

讚美歸於上帝!祂令實有自虛無中呈現;將先存隱秘銘刻於人之碑碣;教諭他未曾知曉的神聖宣說之奧妙;令他成為已信者及臣服者的明晰之書;使他在此黑暗與衰敗時代見證萬物之創造, 並在非凡聖殿裡自永生之巔以奇妙之音道出——最終,人人皆能以其主之顯示者的身份獨自親身見證:誠然,除祂之外,別無上帝;人人皆因此而能奮力攀登那實在之巔,直到目空一切,惟見上帝。

[...見證萬物之           Kullu Shay’(庫勒謝)。]
[並在非凡聖殿        喻指 顯聖或顯聖者(the Manifestation)。]  


我亦讚美和頌揚從那神聖本質之洋分出的首片大海,自那一體之境閃耀的初道曙光,在那永恆之天升起的首輪太陽,被那獨一燈塔的先存之燈點燃的頭道火焰:祂乃尊貴者王國之艾哈邁德,親近者眾靈之穆罕默德,誠摯者領地之馬哈茂德。在知祂者的心中,“祂享有至偉之諸名號……無論你們以何種名號祈求祂。”願祂的眷屬及同伴享得充分、長久和永恆的安寧!

[  ...哈邁德        Aḥmad,同艾哈默德,穆罕默德在《古蘭經》裡的名稱。 ——譯註 ]
[  ...哈茂德        Maḥmúd,公元971-1030在世,伽色尼王朝素丹(蘇丹),著名軍事家,一譯“馬默德”。穆罕默德、艾哈邁德和馬哈茂德均為先知的名字和稱號,派生自動詞“讚美”和“頌揚”。 ——譯註]

再者,我已聽聞知識夜鶯在你生命之樹的枝頭上鳴唱,獲知確信之鴿在你心田之蔭的枝杈上高歌。誠然,我確已吸納你愛之衣飾的純淨芳香,並經由詳閱惠函而達至與你確然心照神會。你提及自己捨身於上帝並藉祂獲得新生,說起自己對上帝所鍾愛者、祂的諸名號之各個顯示及祂的諸屬性呈現之處的愛,我對此已加留意,故而,我自榮光聖界向你顯露神聖而輝煌之標誌,召喚你進入那神聖、親近和華美之天庭,引領你到達如此境界:視大千世界為空,惟見自己所愛戴之尊榮者的聖容;當受造萬生為無,一如其前世之莫名。

對此,那一體之夜鶯已於高西耶園唱出。他說:“你的心碑上將出現如此玄妙之神秘文字——‘敬畏真主吧,祂會授你知識。'你的靈魂之鳥亦將回憶起先世之聖殿,以渴望之翼翱翔於'走你的主走過的路'之天宇,在'而後以各類果實為食'之諸花園裡採擷共享之果。”
[  高西耶園       the garden of Ghawthíyyih,出自阿里的佈道。]


朋友啊,我憑生命起誓!這些果實產自知識領地的這些花樹之青園,你若借助名號與屬性諸鏡裡炫目的神聖本質之光將之品嚐,思慕之情便會從你手中奪去耐心與忍隱之韁繩,使你的靈魂隨那閃耀之光顫栗,將你從塵世家園領到實質中心裡的第一神聖居所,且將你提升至如此境界:翱翔天際,如行大地;健步水上,如履平川。倘若如此,我、你、凡登臨知識天堂者乃至其生命之園受到來自萬恩者示巴的確信之風吹拂而心靈復甦者,必為之歡喜。


[自萬恩者示巴              Sheba, 舊譯賽百或賽伯,猶太教和伊斯蘭教傳說中的王國,象徵安居之地或家園,位於阿拉伯半島西南。據《聖經·舊約》記載,所羅門王在位期間,示巴女王曾親率駝隊前去拜見他。 《古蘭經》亦有她會見所羅門王情形的描述。而據北非另一種傳說,示巴嫁給所羅門王,其子曼涅里克一世創建了所羅門王朝。 ——譯註]

循正道者,必得安寧!

此外,行者由凡塵居所達至天上家園之旅程,有“七階段”一說,亦有謂“七谷”或“七城”者。他們說,若非棄絕自我,歷經這些階段,行者便絕無可能抵達那親近和團聚之洋,亦無法暢飲那絕世佳釀。首階段乃是...

探寻之谷



本谷所需之坐騎乃是毅力;若無毅力,本旅程之行者便無處可至,無的可達。他決不可心灰氣餒;縱然經年累月艱苦跋涉,仍未一瞻那聖友之美,亦絕不該躊躇畏縮。因為,凡尋求“為我們”之“克爾白”者,皆因此佳音而欣喜:“我會在我的道上引導他們。”在探尋過程中,他們決然奉獻,厲兵秣馬,時刻嘗試由疏失之境進入生命之域。無束縛可阻礙他們,無勸言可製止他們。

[凡尋求“為我們”之“克爾白”者       [Ka’bih,位於麥加的聖所,這裡意指“目標”。]]
[“我會在我的道上引導他們。”  [《古蘭經》:“無論誰為我作出努力,我都會在我的道上引導他們。”]]


這些僕人義當清除心中的一切痕跡,因為心靈乃是神聖財富之源;義當杜絕模仿,即重蹈先祖前輩遺轍,對天下眾生閉合友好與敵意之門。


在本旅程中,尋者會抵達如此階段:他看見所有受造物都在四處遊蕩、意亂情迷之中尋找那聖友。他會看到:奮力追逐其約瑟之雅各何其之多!他將目睹:急切找尋所愛戴者之愛人何其之眾!他將見證:苦苦尋覓其屬意者之慕求者何其之盛!每一刻,他都有一重大發現;每一時,他都知悉一隱藏奧秘;因為他的心已離開兩個世界,向所愛戴者之克爾白進發。每一步,他都將得到來自無形聖域的扶助,他的求索熱度亦隨之彌增。

[奋力追逐其约瑟之雅各…    Jacob,又名以色列,希伯來人的祖先,以色列人傳統以他為本民族的祖先。 《聖經·舊約》稱他是以東人的祖先以掃的孿生弟弟。在前往亞蘭人部落途經伯特利時得到上帝的特別啟示,後來返回巴勒斯坦並再次得到上帝的啟示。約瑟(Joseph)為其子。晚年期間,雅各率眾子逃荒至埃及,投奔已在那裡的約瑟。後死在埃及,葬在巴勒斯坦,在《古蘭經》中,雅各被稱作葉爾孤白,據麥加古本載,葉爾孤白是易卜拉欣(亞伯拉罕)的兒子;是易司哈各(以撒)的哥哥而非其子。 ——譯註]



尋者須以愛之馬季農的標準來衡量其探尋。據說,有一日,他們看見馬季農一邊篩土,一邊落淚。他們問:“你在做什麼?”他回答說:“我在找蕾莉。”他們驚叫道:“哎呀,蕾莉可是純潔之靈啊,你竟然在塵土裡尋找她!”他說: “我無處不尋,只要能找到她,哪怕走遍海角天涯。”

[尋者須以愛之馬季農....  Majnún,字面意思為“瘋狂”。原為古波斯和古阿拉伯一著名情聖的稱謂, 其所愛者名叫蕾莉(Laylí),是一位阿拉伯王子的女兒。他們相愛的故事象徵著近乎神聖的人間真愛,成為很多波斯浪漫詩篇的主題,尤以尼扎米寫於公元1180-1189年的最為著名。]


誠然,智者不屑於在塵土裡尋找萬主之主,但馬季農的話語卻表明其探尋熱忱的熾烈程度。 “凡懷熱情尋覓者,必得所願。”     [阿拉伯諺語。]


真尋者唯其探尋目標是求,別無他顧;愛者只渴求與所愛戴者團聚,別無他意。若非捨棄一切,尋者無可如願。亦即,他須無視自己所見、所聞、所悟之一切,方能進入靈界,即上帝之城。我們若欲尋求祂,便需勞力;我們若欲暢飲與祂重聚之蜜,便需熱情;我們若嚐過此杯,便會拋棄塵世。



在本旅程中,行者居無定所,隨處棲身。為尋覓聖友之美,他察看每一張面容;為找到所愛戴者,他走遍每一個國度。他逢人交誼,廣結善緣,以期能從某些心智中發現那聖友的隱秘,或從某些面容中看到所愛者的圣美。



在本旅程中,倘若 他在上帝扶助下發現那無踪蹟之聖友的一絲跡象,自上天使者那裡嗅出失踪已久之約瑟的芳香,便能立即進入

 [自上天使者    [參見《古蘭經》和《聖經·舊約》有關約瑟的故事。]]





愛之谷     


並熔化於愛火之中。在本城,極樂之天冉冉升起,普照世界的渴望之陽熠熠生輝,愛的火焰熊熊燃燒;而愛火一旦燃燒起來,必將理智之果焚為灰燼。


此時此刻,行者已無察自身及周遭之一切。他不分無知和有知、懷疑和確信;他不辨引導之晨與謬誤之夜。他迴避不信和忠信,鴆毒於他不啻藥膏。對此,阿塔爾寫道:
[全名法里德丁·阿塔爾(Farídu’d-Dín ‘Aṭṭár),公元1150-1230年,波斯偉大的蘇非派詩人。]



為不信者準備的,乃是謬誤——為忠信者準備的,乃是信仰;
為阿塔爾之心準備的,乃是你的一絲痛苦。




本谷所需之坐騎乃是痛苦;若無痛苦,
本段旅程便永無終止。
在本站,
除了所愛戴者,
愛者別無所思;
除了聖友,
愛者不尋他庇。
每過一刻,
他在所愛者之道上奉獻百條生命;
每邁一步,
他在所愛者之足下拋舍千顆頭顱。

我的兄弟啊!
若未進入愛的埃及,
你絕不會見到約瑟那聖友之美;
若非如雅各那般放棄自己的外在之眼,
你絕不會睜開自己的內在生命之眼;
若未受到愛火的煎熬,
你絕不會與那渴慕之愛者神交。





愛者無所畏懼,且刀槍不入:
你見他在火中寒顫,在海裡乾涸。

愛者乃是地獄之火中的寒顫之人;

知者乃是浩瀚之海裡的乾涸之士。
[波斯神秘诗。]


愛,無欲求存,不冀求生:
愛者,死中覓生,辱中求榮。
欲達狂愛之境地,便須心智健全;
欲得聖友之交誼,便須靈性充盈。
在愛祂之路上,被祂套索之頸必得福佑,
落地之首必享快樂。
故此,朋友啊,摒棄自我,
你便能發現那蓋世無雙者;
超脫此必朽塵寰,你便能在天堂之巢覓得歸宿。
若欲點燃生命之火,暢行於聖愛之道,
你當淨空自身。



愛不攫取生靈,
鷹不掠食亡鼠。
[波斯神秘詩。可比較阿拉伯文“隱言經”第七首。]


愛,將世界各處點燃;
愛者,使其揚旗之地荒廢。
他的國度已無生命存在;
他的領地已無智者發令。
愛之利維坦吞噬理智之主, 
[利維坦,“聖經”裡講述的一種海中怪獸, 多見於“舊約”的“約伯書”.--譯註]
毀滅知識之君。
他暢飲七海,仍未解心中乾渴,他問:
“還有嗎?”   [“古蘭經”第五十章第29節。]
他自我閉絕,遠離世間一切。

愛絕緣於塵世,也絕緣於天堂。
他一身集七十二種癲狂。

[出自魯米(Jalálu'd-DIN魯米,公元1207至73年年)的詩集“瑪斯納維”(該Mathnaví,意為“心靈對句” - 譯註)。魯米又稱毛拉納(毛拉納,意為“我們的主人。” - 譯註),為最偉大的波斯蘇非派詩人,亦為毛拉維教團(亦稱“旋轉的德爾維希”)的創始人]


無數犧牲者被其鐐銬束縛,
無數睿智者被其利箭傷害。
須知,世界的每片鮮紅皆出自他的憤怒,
世人面頰上的每片蒼白皆緣於他的鴆毒。
他帶來死亡,而非救治;他行走陰谷,別無他途
然而,於愛者之唇,
他的毒液甜過蜜糖,於尋者之眼,
他的毀滅好過千萬條生命。


故而,須以愛火燒毀邪惡自我之面紗,
以使心靈純潔和淨化,
進而能夠認明大千世界之主的地位。

點燃愛火,焚毀一切,
繼而步入愛者之界。
[引自巴哈歐拉的一首頌詩。]

倘若愛者逃離愛之鷹的利爪,且得造物主確認,

他便會進入

Tuesday, December 09, 2014

Why is there no Social Democratic party in Taiwan Politics?

On Monday the 8th of December in our English social work class at Tzu Chi University, we discussed the absence of a leftist party in Taiwan politics, and we especially discussed an article by 吳媛媛.  Taiwan has two coalitions, a "pan-blue" coalition led by the KMT and a "pan-green" coalition led by the DPP, but both of these parties seem to primarily serve the interests of Taiwan businesses and the military and civil servants. The DPP presents itself as more "progressive" than the KMT, and to a limited extent this claim is well-deserved, certainly in terms of social legislation, but neither party has so far shown an interest in making any radical changes to change Taiwan into a society with higher taxes and more government involvement in wealth redistribution.

So, for example, a couple weeks ago in Chiayi City, my wife and I met an 84-year-old woman sitting on the side of the street selling a few fruits and vegetable. My wife recognized her, and the elderly woman soon recognized my wife, whom she had known as a girl. This elderly woman was an acquaintance of my mother-in-law, and had worked in the local park as a groundskeeper at some point in her life, but was now, at her advanced age, sitting by the side of a busy road trying to earn some money selling produce. Then this past weekend I volunteered with some friends from a hiking club with a social agency serving the elderly in Taipei, and we helped clean an apartment in which an 82-year-old man with no family to support him was living.  He had retired at about age 61, and used his retirement money to purchase a car, and had lived out of that car, without a fixed home, for 20 years, until last year when the agency found a small room for him to have a home.  I could go on and list other examples of elderly persons, in their eighties, working hard to make ends meet. The old-age pension in Taiwan is quite small, and not everyone qualifies for it.

So, why isn't there any major political party that represents the interests of the poor and working classes in Taiwan?  Who represents the interests of the many people working in the little shops all along the streets?  Why are both of the major parties in agreement on most policy issues?  As 
吳媛媛 writes, “除了中國議題以外,我感覺不到任何決定性的區別” [Aside from issues concerning China, I can't discern any difference to distinguish the parties].


Taiwan’s “economic miracle” from 1950 to 2000 (but especially from 1970-2000) was based on exports, first agricultural, then industrial, then high tech.  Trade and free trade has formerly been the tool for economic growth, so it would make sense for neoliberal pro-trade ideologies to dominate in Taiwanese politics. And trade has done a fair job of raising the standard of living in Taiwan.  The Taiwanese enjoy about half the per-capita income as Americans, about the same as a poorer European country such as Portugal or Greece. However, since 2000, the vast majority in Taiwan have experienced no increase in their income (just like the lower 80% of the American income distribution, see article by Heidi Shierholz and Lawrence Mishel  or the Frontline article about Two American Families), so perhaps people in Taiwan will question neoliberal assumptions about the value of free trade. The Frozen Garlic blog suggests this may already be happening.

America, like Taiwan, doesn’t really have a left party, as the Democratic Party in the USA is centrist coalition party, although social democrats and socialists in America often support and vote for Democrats since voting for leftist third party candidates splits the vote and makes reactionary Republican victories more likely. Taiwan, likewise, has authentic socialist and social democratic voices, including a genuine Green Party (which won a couple local elections in the recent voting), but these are fringe organizations, and their hostility toward the so-called “communist” regime in Beijing deprives them of support from potential “leftist” sources.

There are many cultural parallels between the USA and Taiwan. It’s worth considering these.

Neither society has a strong leftist political party (although the USA has a strong leftist tradition, and I recommend John Nichol’s flawed by interesting book, “The S Word” for a highly accessible description of Socialism in American history).  Explanations of why a strong labor party never gained power in the USA often observe some of the following: 

In America, everyone wants to be rich, hopes they may become rich, and identifies with the wealthy elites (whom everyone expects someday to join), so a pro-worker party that would constrain capitalists has never been able to emerge as a dominate national political force; 

America has a special history that, until about thirty or forty years ago, made a true leftist party “unnecessary” since the centrist and right-wing parties needed to do relatively little redistribution to keep the electorate happy, as economic growth, special circumstances of being a nation that had experienced ten generations of cheap or free land on a frontier, and other unusual geographical situations distinguished America from Europe. 

American politics have been more dominated by concerns about immigration, religion, American identity, race relations, and foreign policy, and these matters have captured the attention of the electorate, distracting them from issues of economic justice and unfairness in capitalism or income inequality.

American anti-socialist hysteria from the 1920s on through the Cold War made the growth of a true leftist party difficult. The fact that some American leftists were sympathetic to the totalitarian regimes in the Soviet Union and elsewhere further alienated potential American leftists.

Parallels to Taiwan could include the following:

Taiwan, like the United States, is a society of strivers, where most people hope to be successful in business or in climbing to higher levels social and economic status. As in the United States, Taiwan people may especially admire businessmen, capitalists, and other economic elites, and identify with those persons, either hoping someone in their family will eventually join in such a high level of economic success, or else perhaps in some sort of feeling of deference and obligation to paternalistic bosses who have created wealth for their workers and Taiwan society.

Taiwan was, like the United States, a society without a distant gap between elites and common people.  During the Qing Dynasty, a few wealthy land-owning families may have dominated the society, but for most immigrants from Fujian or elsewhere on the mainland, the society was a relatively egalitarian frontier society.  As with the United States, a certain degree of opportunity existed for people to make a living on land taken from oppressed indigenous persons. Then, when Taiwan became Japanese, all Taiwanese were equally put lower on a hierarchy with the Japanese on top. When Chinese refugees replaced the Japanese as a ruling class of Taiwan, they were hardly a typical ruling class, as many were peasant solders in KMT, with educational and class backgrounds similar to those of the Taiwanese. Additionally, the KMT (with pressure from military and political sponsors in the USA) redistributed land in Taiwan, greatly equalizing opportunities in the agricultural society. These are all unique geographic and historical circumstances that made  the emergence of class consciousness and a leftist party difficult in Taiwan. 

Just as in the United States, where concerns about immigration, race, or military strength distracted people from concerns about issues of wealth redistribution and economic justice, the people of Taiwan also are constantly distracted from meaningful policy issues by the ongoing political controversies concerning superficial matters such as national identity. 吳媛媛 mentions this.  And, while American children probably have better civics education than their Taiwan counterparts, and American schools and universities seemingly put a greater emphasis on public sphere engagement than in test-obsessed Taiwan, both American and Taiwanese education systems do far less than European schools to teach young people about political ideologies, philosophies, or the history of political ideas or class struggles. 

The United States had anti-socialist hysteria in the 1920s and 1950s, and engaged in a cold war against the Soviet Union, but this sort of anti-communism pales in comparison to what Taiwan experienced with the White Terror (the KMT killed off or imprisoned many of the Japanese-educated Taiwanese intelligentsia, as well as anyone suspected of leftist sympathies) and the very real existential threat from so-called “Communist” military forces across the Straits of Formosa. In both the USA and Taiwan, talk of wealth redistribution could be associated with the rhetoric of a potential military enemy that had weapons targeting citizens.

The KMT was initially a broad coalition of military and political leaders, and for a while it included Communist Party members and sympathizers.  The 1927 massacres of leftists and communists initiated by the right-wing of the KMT purged the National Party of leftist elements.  The non-communist leftist faction led by persons such as 馮玉祥, 汪精衛, and 閻錫山 was further discredited when 汪精衛 collaborated with the invading Japanese. Thus, there are specific unique reasons related to interpersonal relationships among KMT leadership, the decisions of Chiang Kai-shek, and the behavior of individuals identified with the leftist wing of the KMT, that made the development of a leftist party in KMT-controlled areas difficult.

吳媛媛 is, I agree, quite right to observe that Taiwanese people are poorly-served by their media.  During the demonstrations around the Legislative Assembly in March and April of this year, I regularly visited the site, and engaged in hours of conversations with demonstrators and visitors to the festive street scene. Over and over again, people repeated this complaint, that they did not understand the policies, and they did not trust the media to give fair explanations of the policies, nor did they trust the government to honestly explain their policies. The sort of people attracted to the demonstration were naturally more skeptical, perhaps even cynical, about government leaders, but still, the protestors all seemed to desire a society where at least some media outlets would offer honest, fair, and critical analysis of policies and proposals, trying to educate the electorate about likely benefits and costs, both the certain and uncertain consequences of legislation or treaties. Everyone I spoke with lacked trust in the KMT or the DPP to give people honest analysis of legislation or treaties.  In particular, I heard from many of the people  a vague sort of class consciousness, as people kept saying they favored trade and development, but they wanted the sort of policies that would offer benefits to most Taiwanese and allow the Taiwanese to preserve their society or culture, and they thought that both parties, but especially the KMT, would be more likely to create legislation and policies that would direct all benefits to those who were already wealthy and powerful, or those who were well-connected to the politicians. 

By the way, 吳媛媛 describes the difference between modern welfare states where the government sector makes up a third to half of the economy and Taiwan, where taxes are very low and government services are minimal. For the percent of the economy under public supervision (Government spending as percent of GDP) there are several sources of data, including the IMF, the OECD, the Economic Freedom Index, the European Union, the United Nations Online Network in Public Administration and Finance, and so forth.  The numbers don’t always agree, and sometimes they fluctuate more than one could imagine possible, so I wonder if one reason the data conflict is that these analyses use different methods for estimating local or provincial/state spending in excess of national government spending. It’s extremely difficult to calculate provincial/state and local spending without double-counting since most national governments allocate money to states and local/tribal governments, and provinces/states also “spend” money by giving it to localities to “spend” again. There are problems with all these data sources.  Anyway, here are two examples, and they are slightly different than the numbers cited by 吳媛媛.

The International Monetary Fund (October of 2012) at The Guardian.
which shows…
France 55%
Sweden 49% 
the UK 45%
USA and Japan 40%
Australia 35%
Taiwan 22%
South Korea 21%
Singapore 18%.

The 2014 Index of Economic Freedom (created by the Wall Street Journal and the Heritage Foundation, two actors highly biased against government spending) is easily available, and suggests these percentages of the economy under public supervision:
France 56%
Sweden 51% 
the UK 49%
USA and Japan, both around 42%
Australia 35%
Taiwan 23%
South Korea 30%
Singapore 17%.

吳媛媛 was reporting a government sector in Taiwan of about 12.4% of GDP, based on the 2012 Heritage Foundation index of Economic Freedom, but the number of 23% comes from the 2014 report, and there is no way government spending nearly doubled in the past two years!

For critiques of measuring Government percentages of GDP, I recommend 
Dean Baker’s opinion at CEPR (Dean Baker is one of my favorite economists),
which critically discusses Lew Daly’s July 2014 essay in the New York Times, which also critiqued how GDP and government spending are considered. 





Saturday, November 22, 2014

Ten "Non-Commandments" for atheists and humanists: I reject eight of them.

Lex Bayer and John Figdor have a new book out: “Atheist Mind, Humanist Heart: Rewriting the Ten Commandments for the Twenty-First Century,” and I've just read a review of it.

I'm glad to see such a book.  I do hope non-religious persons and materialists and atheists and so forth will devote time and effort to defining their ethics and trying to live according to their ethics.  I think non-religious ethics are not likely to give us a sustainable world or a particularly good society.  But at least the attempt is important, and I wish them well. By the way, I consider myself most definitely a humanist. I'm a religious humanist, and there is no contradiction in that.

The review I read included the ten "non-commandments" for atheists and humanists, and I find I personally could only give full agreement or commitment to two of the ten.  

The Ten Non-Commandments:

I. The world is real, and our desire to understand the world is the basis for belief.

The world has an objective reality.  In that sense, it is real.  This world may be a contingent world, and its reality may depend upon a deeper reality.  In that sense, this world is less real than the deeper reality upon which it depends. For example, if this world is a projection, or analogous to a computer program running, then the source of the projection, or the source of the computer program, would exist in some “more real” reality than this world.  

Our desire to understand the world does not inform our understanding of the degree to which our sensory perceptions of “the world” are accurate and reveal to us “reality”.  The basis for our belief that the world is real is that other minds agree with us about what we perceive. Because I seem to see and experience the same things as others around me do, I believe what I perceive and experience is real. Shared perceptions are a basis for belief.




II. We can perceive the world only through our human senses.

I doubt that we are limited to the use of our human senses.  Empirically, I believe there are cases in which people have perceived the world while in comas, or while asleep, while dreaming, while unconscious, or even while in a state of temporary death.  The statement that “we only perceive through our senses” can be correct if we define “our senses” to include some of these seemingly non-physical abilities to perceive the world.  But people usually mean by “human senses” our ability to witness with eyes, ears, touch, and so forth, or our ability to witness the output from the machines we use to enhance our perceptions.  

I also believe our imagination, our creativity, and our intuition can perceive the world, and the perception of these non-sensory approaches, while less reliable than the perception of our physical senses, is also a valid and potentially accurate way to perceive the world. To rule out intuition, creativity, and imagination as methods for perception is to needlessly limit our understanding of human perception.


Someone might say that "human senses" take information from outside and imagination, creativity, and intuition are based on the generation of information from inside, not taking from the outside, but I think that we can access "outside" influences through intuition, creativity, and imagination. 




III. We use rational thought and language as tools for understanding the world.

Yes, I agree that we use rational thought and language, and ought to use these, while recognizing that there are probably limits to what can be understood about the world through thought, through rational thought, and through language. The nature of these limitations may be such that we cannot understand or accurately measure these limitations using thought, rational thought, and language. We don't know what we are missing, we can't perceive the limits.  So, in our attempts to understand the world, we may sometimes use things other than rational thought and language, such as trust in experts, intuitive insight, traditional wisdom, and other sources of understanding, as imperfect supplements to what we gain through rational thought and language.  Language, for example, could be defined broadly to include music, visual arts, movement, and so forth. Sometimes we understand the world through music, visual images, and other sources of communication and knowledge exchange that are not especially rational. 



IV. All truth is proportional to the evidence.

The sort of “truth” that we can agree upon amongst ourselves is proportional to the evidence.  There may be better, more accurate truths that lack evidence (the sort of evidence we find through our senses and rational thought).  There may be truths that exist in a way that defies our ability to accumulate evidence to support those truths. For such truths that lack the evidence we are capable of gathering, the truth is “weaker” only in the sense that we are less likely to reach agreement amongst ourselves about those truths. We ought to have lower expectations that people will reach a consensus about such truths.  Those truths about which we can reach consensus will be the truths that have evidence that is most widely available and acceptable. 



V. There is no God.
The term people use for “God” is a term used by human minds to refer to something beyond the ability of the human mind to grasp.  If you can narrow “God” by applying definitions and conditions to what God is, than that “God” you have imagined is, by definition, a thing that you have “created” through your thought (your definitions, conditions, your imagination, your language), and may or may not correspond to whatever “God” actually is.  When a person says, “there is no God” they mean: 
I do not accept or believe in any of the evidence that God (any "god" I can imagine) exists, and I cannot conceive of the possibility that I could be open to a hypothesis that God exists, and I hold that my attitude toward belief in God is correct, accurate, and closer to truth than the attitudes of those who believe through faith or trust in authorities who reveal truths rather than reaching truths through sensory evidence and rational thought. 
I am not such a person.  I believe that there certainly is an Unknowable Source of reality beyond our abilities to comprehend and understand. I am willing to take, (with some slight reservations), testimony of persons who claim to have direct intuitive understanding of the reality of a “God” as equally valid or even superior to the lack of evidence in what my physical senses and rational thought can give me.  So, I simply don’t agree with this commandment.  And, I do not see why it is necessary.  Certainly agnosticism is the more rational and logical approach to God, rather than disbelief.

At any rate, this all boils down to Occam's Razor and whether that particularly useful tool of logic and rational thought ought to become an object of worship to replace God.  I'm generally in favor of logic and Occam's Razor, but I don't feel obliged to deify it.

VI. We all strive to live a happy life. We pursue things that make us happy and avoid things that do not.
But the sort of happiness that is associated with good moods and emotional well-being is not the only thing we pursue.  We also pursue value, connection, achievement, engagement, accomplishment, growth, right action, good reputations, perfection, beauty, intimacy, and knowledge, and we may sacrifice happiness to achieve these things.  Happiness may be the central and core thing we pursue, but it is not the only thing, and value, connection, achievement, engagement, accomplishment, growth, correctness, reputation, perfection, beauty, intimacy, and knowledge may in many cases be more important than happiness, and we may trade happiness (accept a degree of unhappiness) in order to achieve these other things.


VII. There is no universal moral truth. Our experiences and preferences shape our sense of how to behave.

There probably are universal moral truths.  Even an atheist might be able to accept them as emergent properties of the universe that, when recognized and followed by intelligent beings, increase long-term chances for survival, while maximizing happiness, growth, development, intimacy, beauty, connection, etc.  Aside from these moral maxims that probably hold true as principles that might be discovered from experiment and evolution and computer simulation or game theory, I personally believe that there are probably universal moral truths embedded in this reality by our Creator. Most of human “morality” is relative, and our experiences and preferences do shape our unconscious ideas about ethics and morality, and most of our logical argument about what is moral is an after-the-fact attempt to justify our intuitive sense of what is right and wrong. That intuitive sense of justice or morality is unconscious, and is also likely to be biased in our personal favor.  But, despite the fact that moral truth is relative, at least in general, I still think there are probably deeper moral truths in this universe that are universal, and simply emerge in slightly different forms according to different situations. 


VIII. We act morally when the happiness of others makes us happy.
We are more likely to act morally when our own happiness is enhanced by the happiness of others. However, we may also act morally when the growth, wisdom, knowledge, achievement, accomplishment, engagement, connection, intimacy, etc. of others increases our own happiness.  Sometimes other people need something other than happiness. 

IX. We benefit from living in, and supporting, an ethical society.
Yes.  We do.  I totally agree with this point.

X. All our beliefs are subject to change in the face of new evidence, including these.

Yes.  I agree.  This is the second point I agree with.