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To understand this issue, I think it's important to understand that people reading this post are going to come to it from different perspectives and it's important for all of us to understand this point. All people are not "created equal", and every individual person's particular life experience simply cannot be used to extrapolate to how every other person experiences the world. And this lack of a universal experience is absolutely key to what I want to talk about in this post.
In my own case, I have what is called an "anxiety disorder". This came about as a result of a chaotic, violent, childhood in a dysfunctional family. What this means is that during the time when my brain was growing, outside stresses caused it to develop in one of the several potential ways the genes I inherited from my parents allowed. In other words, I might have been an "out-going", adventurous, trusting person, but because of the environment I was raised in, I instead developed into a person who is always looking for potential danger.
The way to think about this issue is to think of each person at birth being dealt a set of playing cards for a "turn-based" game like Eucre or Bridge. Those are the genes that they are given by their parents. But when it's time for your body to physically develop (or "express" those genes), it's as if your body has to decide which particular card it wants to play. Friendly, out-going, and, adventurous could be the ten of diamonds, whereas, stand-offish, introverted, and, cautious could be the ace of spades. Each of these behaviours have pluses and minuses in different given contexts. For example, in a time of prosperity where there are lots of opportunities---out-going, risk-takers have an advantage. In a time of chaos and declining prospects, in contrast---people who are cautious and avoid risks are better off.
Consider these two rabbits. Each of them has the same genetic inheritance for colouration. But because each was raised in different circumstances---namely average temperature---they developed different coloured fur. I don't know anything at all about Himalayan rabbits, but one could think of an environment where a totally white coat would be better camouflage than one with black high lites---and vice-versa. It's the same thing when we talk about people's disposition. And the average temperature would affect how much snow there in on the ground where one is hiding from things like eagles and weasels. In exactly the same way, children reared in warm, loving homes by supportive parents have brain wiring that is substantively different from those that were raised in homes where they spent a great deal of time legitimately scared for their safety.
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| Two Himilayan rabbits, raised at different temperatures. Original photo from Genetics: A Conceptual Approach from an article in Nature Used under copy-rite "fair dealing" provision |
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These different ways of experiencing the world can manifest themselves in different ways of living. For example, when most of my friends were heading out and taking risks like going overseas on development projects, starting up small NGOs, applying for grants, etc, I was looking for a secure job with benefits and a pension. That's why I got my job at the University---which is just about the only place in my town that has never laid anyone off and still has a gold-plated, defined-benefit pension with a built-in cost-of-living adjustment. As I approach retirement age, most of my friends have expressed some degree of envy to the retirement benefits that I will enjoy as compared to their situations. (To be fair to myself---many of them have received very large inheritances when their middle-class parents died---I don't expect to inherit a dime.)
How I experience the world has a huge impact on the political worldview that I find appealing. I suspect that this is why I am increasingly attracted to Confucianism. It specifically posits a world that consists of paternalistic, reciprocal relationships between different parts of society. It says that people should look out for one another instead of competing. Bosses should keep people on, even if there really isn't enough work to justify their retention---because it's the benevolent thing to do. Workers
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| Robert Frost, photo by Walter Albertin Library of Congress, c/o Wiki Commons |
In contrast to my anxiety-disorder fueled neo-Confucianism, I recently was listening to someone espousing a form of Libertarianism that suggested that we should rely upon competition to solve major social problems---such as racism. In effect, he suggested that there should be no laws against discrimination against people based on race or gender because this interferes with the constitutional right of "freedom of assembly". How this works, according to him, is that any business that doesn't hire blacks or women would be out-competed by other companies that do, either because the first one would be artificially limiting its talent pool, or, because consumers would organize boycotts against it. I won't go into why I think that this is a naive suggestion, other than by suggesting that there are historical reasons why social change has never arrived by these means, which is why governments have intervened in situations like this.
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What I'm interested in is what sort of psychology is involved in a person espousing Libertarianism versus Confucianism. Who's it going to be, Ayn Rand? Or Confucius?
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| Ayn Rand, the apostle of Libertarianism photo c/o Wiki Commons |
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| Confucius, the original proponent of the "Nanny State", c/o Wiki Commons |
This isn't to say that people are doomed to either be timid Confucians or adventurous Libertarians. I've done some very risky things---suing Walmart comes to mind---but in those instances I was pursuing social goals instead of personal ones. I was willing to risk losing my house, my pension, and, my entire life savings in order to help preserve my community. This is Confucian risk taking, not Libertarian. It is very different from, for example, someone who hops into an airplane and goes up to the far North in search of employment and ends up making big bucks in the tar sands. Or, who borrows a lot of money to start a business.
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Up until this point, I've made it sound like I'm something of a damaged individual because I support Confucianism. Actually, I don't think that this is fair, but rather an artifact of our society's language. (Another big issue for Confucius was the "rectification of language", but that's a topic for another post.) I identified myself as having an "anxiety disorder", which is quite true. I have had all the classic symptoms of PTSD---reoccurring nightmares, disassociation, flashbacks, etc---but I'm also high-functioning and it has never really caused major problems in my day-to-day life. But in this post I'm trying to work through how this issue may have affected my political worldview.
Having admitted this, I want to suggest that our society "loads the language" against the Confucianist worldview. In the language I used above, I described a person from a non-dysfunction family as being "friendly, out-going, and, adventurous". These are all positive attributes. But all of them can be part of a personality that is shallow, self-centred, and, egotistical. Being friendly and out-going can be shallow and insincere---nothing more than the old "would you like a cherry pie with your Big Mac?" script. And being "adventurous" can be nothing more than running away from the obligations that would hold someone in a specific place.
Years ago I lived in an old townhouse with a student from Shanghai. We had a neighbour named Lena, who was in her eighties and had (as near as we could tell) no friends or family. Her flat stank like sewage, and was over-run with cockroaches (I looked at her recycling container once---it was literally covered with the things.) The only time we ever saw her was twice a day when she went out to buy a local and national newspaper. The last we saw of her was a police officer breaking in her door in order to get her into an ambulance and off to the hospital. My student boarder was with me when this happened. He said to me "this would never happen in China". You could tell he was absolutely disgusted with Canadian society. (I suspect that this sort of scenario is much more common in China now than it was back then---progress?)
Would someone from a future era or different society identify Libertarians as suffering from "freedom poisoning", or, being a "borderline psycho-path", because of their indifference to the problems of the people around them? How would people who really, really, really care about their communities or the natural environment feel about people who set out on "adventures" without considering the consequences for the community or natural environment? Would they be disgusted by people who unleash huge amounts of carbon into the atmosphere for unnecessary jet airplane trips? Would they think anyone who put the ideal of "freedom" ahead of the real, concrete problems facing other people as being somewhat sick in the head?
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One last point. Confucianism is more than just a philosophic theory, it is a practical way of living your life. To this end, it prescribes a practice that helps you integrate it's insights into your day-to-day living. It puts forward benevolence as an ideal, but the way it suggests that a person can really learn to manifest this behaviour is through study and ritual. As for study, I'd suggest that the sort of self-analysis I've done in this blog post would fit that framework. But as for ritual, I'm a little hard-pressed to come up with an example. I recently listened to a podcast that helped explain why this is. It comes from a Western apologist for Confucianism by the name of Michael Puett. In it, he argues that what Confucian ritual does is train a person to understand the importance of inter-personal habits and patterns of interaction, and sculpt them to be able to create harmonious interactions. Unfortunately, translations of Confucian texts---like the Analects---have tended to edit out the descriptions of ritual because Western scholars have tended to think of them as irrelevant. As a result, I've never had much chance (as a non-Chinese reader) to expose myself to Confucian ritual.
As a result, it's hard to come up with an example that I can put on a blog post, but one example does come to me from a delightful Japanese television show that I recently binge-watched on Netflix: the Samurai Gourmet.
This is a strange show to describe to others, so I'm going to let the YouTube clip above at least introduce readers to it's bizarre quality. One particular episode involved a flashback to when the retired "salary-man" (who is the hero of this show) was starting out. As a young man, he had wanted to quit his job and go do something else---which would have been career suicide for him. He hands in his letter of resignation to his boss, who instead of accepting it takes him out to his favourite restaurant.
When they are there, the boss suggests that the young man take a good, careful look at the people working there. He points out the tremendous attention to detail that everyone is manifesting in every aspect of their work---from the chef to the busboys. Indeed, the owner spends some time training a young person in how to carefully clear and clean a table so not a spot of dirt is left from one customer to the other. The boss then tells the young man something to the effect that it isn't important what a person does to make a living, it's the attitude that they bring to the job that makes her a success or a failure. Moreover, the implication is that a "success" or "failure" comes from within---a person can be a tremendous success in a failing business, or, a complete failure even if they are making a ton of money.
The point I want to raise isn't the wisdom of the specific message, but rather how it is conveyed. The boss took his underling out for a special meal to make the point. This is actually a very common thing in both Japanese and Chinese society, where meals are an integral part of the relationship between managers and employees. In effect, this is a ritual that is used to get people to stop and reassess exactly what they are doing in their work culture and to build a sense of "community" that transcends a mere economic activity. Moreover, it is important to realize that the boss wasn't just trying to convince his young employee about how he should approach the job---he was also illustrating how much the boss considered it his duty to do everything he could to help the new guy adapt to the "salary-man" culture that he had just been accepted into. This is the two-way sense of social obligation and community that is the essence of Confucianism.
If this sounds a bit far-fetched, consider how common communal meals are in other cultures to build a sense of solidarity. In the early Christian church communion literally was a real meal---the body and blood of Christ were not just a sip of wine or a cracker, they were literally a big meal where even the poorest person could get a full belly. Sikhs still do something like this at their temples. They have a communal meal, called "langar" where absolutely anyone---regardless of race, religion, or, anything else---can have a free, vegetarian meal. The Sikhs in my town---even in far away Canada---serve it even here. And many were the times I ate together with the other members of the taijiquan school where I was initiated into Daoism.
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OK. Time for the begging bowl. If you like what I write, consider supporting me through either a regular "dollar a month" contribution through Patreon or a one-time donation. Just to let you know I practice what I preach, here's list of the people I regularly support: "the C-Realm Vault Podcast", "Canadaland", and, "Guelph Politico". I've also given one-time donations to "The Professional Left Podcast", "The C-Realm", and, "The Number One Janitor". I've also bought podcast downloads from "Hardcore History". I've spent far, far more money supporting other creative people on the Internet than I've ever made. I just wanted to suggest that this is what needs to be the new normal. If you can afford to help people create content, you really should consider it "just part of the gig". I do.
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