taken from The Responsive Communitarian Platform
Unfortunately, millions of American families have weakened to the point where their capacity to provide moral education is gravely impaired. And the fact is that communities have only a limited say over what families do. At best, it will take years before a change in the moral climate restores parenting to its proper status and function for many Americans.
Thus, by default, schools now play a major role, for better or worse, in character formation and moral education. Personal and communal responsibility come together here, for education requires the commitment of all citizens, not merely those who have children in school.
We strongly urge that all educational institutions, from kindergartens to universities, recognize and take seriously the grave responsibility to provide moral education. Suggestions that schools participate actively in moral education are often opposed. The specter of religious indoctrination is quickly evoked, and the question is posed: "Whose morals are you going to teach?"
Our response is straightforward: we ought to teach those values Americans share, for example, that the dignity of all persons ought to be respected, that tolerance is a virtue and discrimination abhorrent, that peaceful resolution of conflicts is superior to violence, that generally truth-telling is morally superior to lying, that democratic government is morally superior to totalitarianism and authoritarianism, that one ought to give a day's work for a day's pay, that saving for one's own and one's country's future is better than squandering one's income and relying on others to attend to one's future needs.
The fear that our children will be "brainwashed" by a few educators is farfetched. On the contrary, to silence the schools in moral matters simply means that the youngsters are left exposed to all other voices and values but those of their educators. For, one way or another, moral education does take place in schools. The only question is whether schools and teachers will passively stand by, or take an active and responsible role. . . .
Tuesday, December 30, 2008
The Islamic Social Order
| From a talk by Maulana Abul Ala Maududi | |
Equality of Mankind
Allah created a human couple to herald the beginning of the life of mankind on earth, and everybody living in the world today originates from this couple. The progeny of this couple were initially a single group with one religion and the same language. But as their numbers gradually increased, they spread all over the earth and, as a natural result of their diversification and growth, were divided into various tribes and nationalities. They came to speak different languages; their models of dress varied; and their ways of living also differed widely. climates and environments affected their color and physical features. All these differences exist in the world of reality and Islam does not seek to ignore them. But it disapproves of the prejudices which have arisen among mankind because of these differences in race, color, language and nationality. Islam makes clear to all men that they have come from the same parents and are therefore brothers and equal as human beings.
Islam says that if there is any real difference between man and man it cannot be one of race, color, country or language, but of ideas, beliefs and principles. Two children of the same mother, though they may be equal from the point of view of a common ancestry, will have to go their different ways in life if their beliefs and moral conduct differ. On the contrary, two people, one in the East and the other in the West, even though geographically and outwardly separated by vast distances, will tread the same path in life if they share the same code of moral behavior. On the basis of this fundamental tenet, Islam seeks to build a principled and ideological society very different from the racial, nationalistic and parochial societies existing in the world today.
The basis of co-operative effort among men in such a society is not the place of one’s birth but a creed and a moral principle. Anyone, if he believes in Allah as his Master and Lord and accepts the guidance of the Prophets as the law of his life, can join this community, whether he is a resident of America or Africa, whether he belongs to the Semitic race or the Aryan, whether he is black or fair-skinned, whether he speaks a European language or Arabic. All those who join this community will have the same rights and social status. They will not be subjected to any racial, national or class distinctions. No one will be regarded as high or low. There will be no untouchability. There will be no special restrictions upon them in making marriages, eating and drinking and social contracts. No one will be looked down upon because of his birth or work. No one will claim any distinctive rights by virtue of his caste, community or ancestry. Man’s merit will not depend on his family connections or riches, but only on whether he is better than others in moral conduct or excels others in piety and righteousness.
Such social order, transcending as it does geographical boundaries and the barriers of race, color and language, is appropriate for all parts of the world; on its foundations can be raised the universal brotherhood of man. In societies based on race or nationality only those people can join who belong to a particular race or nation, but in Islam anyone who accepts its creed and moral standards can become a member, possessing equal rights with everyone else. Those who do not accept this creed, while obviously not being received into the community, are treated with tolerance and humanity and guaranteed all the basic human rights.
It is clear that if two children of the same mother differ in their ideas, their ways of life will be different; but this does not mean that they cease to be brothers. In the same way, if two nations or two groups of people living in the same country differ in their fundamental beliefs, principles and ideology, their societies will also certainly differ; yet they will continue to share the common ties of humanity. Hence, the Islamic society offers to non-Muslims societies and groups the maximum social and cultural rights that can possibly be accorded.
Institution of the Family
The foremost and fundamental institution of human society is the family unit. A family is established by the coming together of a man and a woman, and their contact brings into existence a new generation. This then produces ties of kinship and community, which, in turn, gradually develop further ties. The family is an instrument of continuity which prepares the succeeding generation to serve human civilization and to discharge its social obligations with devotion, sincerity and enthusiasm. This institution does not merely recruit cadets for the maintenance of human culture, but positively desires that those who are to come will be better members of society. In this respect the family can be truly called the source of the progress, development, prosperity and strength of human civilization. Islam therefore devotes much attention to the issues relating to the family and strives to establish it on the healthiest and strongest possible foundations.
According to Islam the correct relationship between man and woman is marriage, a relationship in which social responsibilities are fully accepted and which results in the emergence of a family. Sexual permissiveness and other similar types of irresponsible behavior are not dismissed by Islam as mere innocent pastimes or ordinary transgressions. Rather, they are acts which strike at the very roots of society. hence, Islam holds all extra-marital sex as sinful and forbidden (haram) and makes it a criminal offence. Severe punishments are prescribed to deter would-be offenders.
Veil, which regulates the free association of men and women, restriction on erotic music and obscene pictures and the discouragement of the spread of all forms of pornography, are other weapons used in the fight to protect and strengthen the institution of the family.
Islam does not look on adult celibacy simply with disfavor, it calls on every young man to take upon himself the social responsibilities of married life just as his parents did in their time. Nor does Islam regard asceticism and lifelong celibacy merely as being of no benefit; it sees them as departures from the nature of man and as acts of revolt against the Divine scheme of things.
It also strongly disapproves of those rites, ceremonies or restrictions which tend to make marriage a difficult affair. Islam tries to make marriage the easiest and fornication the most difficult thing in society, and not vice versa as it is in most societies today. Hence, after debarring certain blood relatives from entering into matrimony with one another, it has legalized marriage with all other near and distant kith and kin. It has removed all distinctions of caste and community, and permitted matrimony of any Muslim with any other Muslim. It has urged that the mehr (dower) should be fixed at a figure which can be easily borne by both sides. it has dispensed with the necessity of priests and register offices. In an Islamic society marriage is a plain and simple ceremony which can be performed anywhere before two witnesses, though it is essential that the proceedings should not be kept secret. Society must know that the couple are now going to live as husband and wife.
Relatives and Neighbors
After the limited circle of the family, the next social sphere is that of kinship and blood relationship. Islam wants all those who are related through common parents, common brothers and sisters or marriage to be affectionate, cooperative and helpful to each other. In many places in the Qur’an good treatment of the near relations (Dhawi-al-qurba) is enjoined. In the Hadith of the Prophet, blessings and peace be on him, proper treatment of one’s blood relations has been strongly emphasized and counted among the highest virtues. A person who cold-shoulders his relations or treats them indifferently is looked on by Islam with great disfavor.
But this does not mean that it is an Islamic virtue to favor one’s relations. If such support or bias towards one’s relations results in injustice, it is repugnant to Islam, and is condemned as an act of Jahiliyyah (ignorance). Similarly, it is utterly against the principles of Islam for a government official or public servant to support his relations at public expense or to favor his kith and kin in his official decisions: this would actually be a sinful act. Fair treatment of one’s relations, as enjoined by Islam, should be at one’s own expense and within the limits of justice and fair-play.
After relations come one’s neighbors. The Qur’an has divided them into three categories: a neighbor who is also a relation; a neighbor who is a stranger; and a casual or temporary neighbor with whom one happens to live or travel for a certain time. All of them are deserving of sympathy, affection, kindness and fair treatment. The Prophet, blessings and peace be on him, once said that the right of the neighbor were so strongly emphasized by the angel Gabriel that he thought neighbors might even share one’s inheritance. (Bukhari and Muslim)
In one Hadith the Prophet, blessings and peace be on him, said: Anyone whose neighbor is not safe from his misdeeds is not a true Believer. (Bukhari and Muslim) Again, he said: A person who enjoys a meal while his neighbor is starving is not a true Believer. (Ahmad, Baihaqi). The Prophet, blessings and peace be on him, was once asked about the fate of a woman who performed many Prayers and fasted extensively and who was a frequent almsgiver, but whose neighbors complained of her abusive tongue. He said: Such a woman shall be in the Hell-fire. He was, then, asked about another woman who did not possess these virtues but did not trouble her neighbors either, and he said: She would be in Paradise. (Ahmad, Baihaqi) The Prophet, blessings and peace be on him, has laid so much emphasis on being considerate to neighbors that he has advised that whenever a Muslim brings home fruit for his children he should either send some to his neighbors as a gift, or at least take care not to offend them by throwing the peelings away outside their door. On another occasion he said: A man is really good if his neighbors regard him as such, and bad if they consider him so. (Ibn Majah)
Islam, therefore, requires all neighbors to be loving and helpful and to share each other’s sorrows and happiness. It enjoins them to establish social relations in which one can depend upon the other and regard his life, honor and property safe among his neighbors. A society in which two people, separated only by a wall, remain unacquainted with one another for years, and in which those living in the same area of a town have no interest or trust in one another, can never be called Islamic.
Next to these come the wider relationships covering the whole of society. The broad principles on which Islam wants people to structure their social lives are:
To co-operate in acts of goodness and righteousness and not to co-operate in acts of sin and injustice. (al-Maidah 5: 2)
One’s friendship should be only for seeking the pleasure of Allah: whatever you give should be given because Allah likes it to be given, and whatever you withhold should be withheld because Allah wishes to. (Trimidhi)
You are the best community ever raised among mankind; your duty is to command people to do good and prevent them from committing evil. (Al- ‘Imran 3: 110)
Do not think evil of each other, nor probe into each other’s affairs, nor incite one against the other. Avoid hatred and jealousy. Do not unnecessarily oppose each other. Always remain the slaves of Allah, and live as brothers to each other. (Muslim)
Do not help a tyrant, knowing him to be such. (Abu Daud)
To support the community when it is in the wrong is like falling into a well while catching the tail of your camel which was about to fall into it. (Abu Daud; Mishkawt)
No one among you shall be a true believer unless he likes for others what he likes for himself. (Bukhari and Muslim)
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This article has excerpts from a talk given by Maulana Abul Ala Maududi.
Thursday, December 25, 2008
Jesus Teaching
Matthew 5-7 (New King James Version)
Matthew 5
The Beatitudes
1 And seeing the multitudes, He went up on a mountain, and when He was seated His disciples came to Him. 2 Then He opened His mouth and taught them, saying:3 “ Blessed are the poor in spirit,
For theirs is the kingdom of heaven.
4 Blessed are those who mourn,
For they shall be comforted.
5 Blessed are the meek,
For they shall inherit the earth.
6 Blessed are those who hunger and thirst for righteousness,
For they shall be filled.
7 Blessed are the merciful,
For they shall obtain mercy.
8 Blessed are the pure in heart,
For they shall see God.
9 Blessed are the peacemakers,
For they shall be called sons of God.
10 Blessed are those who are persecuted for righteousness’ sake,
For theirs is the kingdom of heaven.
11 “Blessed are you when they revile and persecute you, and say all kinds of evil against you falsely for My sake. 12 Rejoice and be exceedingly glad, for great is your reward in heaven, for so they persecuted the prophets who were before you.
Believers Are Salt and Light
13 “You are the salt of the earth; but if the salt loses its flavor, how shall it be seasoned? It is then good for nothing but to be thrown out and trampled underfoot by men.
14 “You are the light of the world. A city that is set on a hill cannot be hidden. 15 Nor do they light a lamp and put it under a basket, but on a lampstand, and it gives light to all who are in the house. 16 Let your light so shine before men, that they may see your good works and glorify your Father in heaven.
Christ Fulfills the Law
17 “Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill. 18 For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled. 19 Whoever therefore breaks one of the least of these commandments, and teaches men so, shall be called least in the kingdom of heaven; but whoever does and teaches them, he shall be called great in the kingdom of heaven. 20 For I say to you, that unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will by no means enter the kingdom of heaven.
Murder Begins in the Heart
21 “You have heard that it was said to those of old, ‘You shall not murder,[a] and whoever murders will be in danger of the judgment.’ 22 But I say to you that whoever is angry with his brother without a cause[b] shall be in danger of the judgment. And whoever says to his brother, ‘Raca!’ shall be in danger of the council. But whoever says, ‘You fool!’ shall be in danger of hell fire. 23 Therefore if you bring your gift to the altar, and there remember that your brother has something against you, 24 leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift. 25 Agree with your adversary quickly, while you are on the way with him, lest your adversary deliver you to the judge, the judge hand you over to the officer, and you be thrown into prison. 26 Assuredly, I say to you, you will by no means get out of there till you have paid the last penny.
Adultery in the Heart
27 “You have heard that it was said to those of old,[c] ‘You shall not commit adultery.’[d] 28 But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart. 29 If your right eye causes you to sin, pluck it out and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell. 30 And if your right hand causes you to sin, cut it off and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell.
Marriage Is Sacred and Binding
31 “Furthermore it has been said, ‘Whoever divorces his wife, let him give her a certificate of divorce.’ 32 But I say to you that whoever divorces his wife for any reason except sexual immorality[e] causes her to commit adultery; and whoever marries a woman who is divorced commits adultery.
Jesus Forbids Oaths
33 “Again you have heard that it was said to those of old, ‘You shall not swear falsely, but shall perform your oaths to the Lord.’ 34 But I say to you, do not swear at all: neither by heaven, for it is God’s throne; 35 nor by the earth, for it is His footstool; nor by Jerusalem, for it is the city of the great King. 36 Nor shall you swear by your head, because you cannot make one hair white or black. 37 But let your ‘Yes’ be ‘Yes,’ and your ‘No,’ ‘No.’ For whatever is more than these is from the evil one.
Go the Second Mile
38 “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’[f] 39 But I tell you not to resist an evil person. But whoever slaps you on your right cheek, turn the other to him also. 40 If anyone wants to sue you and take away your tunic, let him have your cloak also. 41 And whoever compels you to go one mile, go with him two. 42 Give to him who asks you, and from him who wants to borrow from you do not turn away.
Love Your Enemies
43 “You have heard that it was said, ‘You shall love your neighbor[g] and hate your enemy.’ 44 But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you,[h] 45 that you may be sons of your Father in heaven; for He makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust. 46 For if you love those who love you, what reward have you? Do not even the tax collectors do the same? 47 And if you greet your brethren[i] only, what do you do more than others? Do not even the tax collectors[j] do so? 48 Therefore you shall be perfect, just as your Father in heaven is perfect.
Matthew 6
Do Good to Please God
1 “Take heed that you do not do your charitable deeds before men, to be seen by them. Otherwise you have no reward from your Father in heaven. 2 Therefore, when you do a charitable deed, do not sound a trumpet before you as the hypocrites do in the synagogues and in the streets, that they may have glory from men. Assuredly, I say to you, they have their reward. 3 But when you do a charitable deed, do not let your left hand know what your right hand is doing, 4 that your charitable deed may be in secret; and your Father who sees in secret will Himself reward you openly.[k]The Model Prayer
5 “And when you pray, you shall not be like the hypocrites. For they love to pray standing in the synagogues and on the corners of the streets, that they may be seen by men. Assuredly, I say to you, they have their reward. 6 But you, when you pray, go into your room, and when you have shut your door, pray to your Father who is in the secret place; and your Father who sees in secret will reward you openly.[l] 7 And when you pray, do not use vain repetitions as the heathen do. For they think that they will be heard for their many words.
8 “Therefore do not be like them. For your Father knows the things you have need of before you ask Him. 9 In this manner, therefore, pray:
Our Father in heaven,
Hallowed be Your name.
10 Your kingdom come.
Your will be done
On earth as it is in heaven.
11 Give us this day our daily bread.
12 And forgive us our debts,
As we forgive our debtors.
13 And do not lead us into temptation,
But deliver us from the evil one.
For Yours is the kingdom and the power and the glory forever. Amen.[m]
14 “For if you forgive men their trespasses, your heavenly Father will also forgive you. 15 But if you do not forgive men their trespasses, neither will your Father forgive your trespasses.
Fasting to Be Seen Only by God
16 “Moreover, when you fast, do not be like the hypocrites, with a sad countenance. For they disfigure their faces that they may appear to men to be fasting. Assuredly, I say to you, they have their reward. 17 But you, when you fast, anoint your head and wash your face, 18 so that you do not appear to men to be fasting, but to your Father who is in the secret place; and your Father who sees in secret will reward you openly.[n]
Lay Up Treasures in Heaven
19 “Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal; 20 but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. 21 For where your treasure is, there your heart will be also.
The Lamp of the Body
22 “The lamp of the body is the eye. If therefore your eye is good, your whole body will be full of light. 23 But if your eye is bad, your whole body will be full of darkness. If therefore the light that is in you is darkness, how great is that darkness!
You Cannot Serve God and Riches
24 “No one can serve two masters; for either he will hate the one and love the other, or else he will be loyal to the one and despise the other. You cannot serve God and mammon.
Do Not Worry
25 “Therefore I say to you, do not worry about your life, what you will eat or what you will drink; nor about your body, what you will put on. Is not life more than food and the body more than clothing? 26 Look at the birds of the air, for they neither sow nor reap nor gather into barns; yet your heavenly Father feeds them. Are you not of more value than they? 27 Which of you by worrying can add one cubit to his stature?
28 “So why do you worry about clothing? Consider the lilies of the field, how they grow: they neither toil nor spin; 29 and yet I say to you that even Solomon in all his glory was not arrayed like one of these. 30 Now if God so clothes the grass of the field, which today is, and tomorrow is thrown into the oven, will He not much more clothe you, O you of little faith?
31 “Therefore do not worry, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ 32 For after all these things the Gentiles seek. For your heavenly Father knows that you need all these things. 33 But seek first the kingdom of God and His righteousness, and all these things shall be added to you. 34 Therefore do not worry about tomorrow, for tomorrow will worry about its own things. Sufficient for the day is its own trouble.
Matthew 7
Do Not Judge
1 “Judge not, that you be not judged. 2 For with what judgment you judge, you will be judged; and with the measure you use, it will be measured back to you. 3 And why do you look at the speck in your brother’s eye, but do not consider the plank in your own eye? 4 Or how can you say to your brother, ‘Let me remove the speck from your eye’; and look, a plank is in your own eye? 5 Hypocrite! First remove the plank from your own eye, and then you will see clearly to remove the speck from your brother’s eye.6 “Do not give what is holy to the dogs; nor cast your pearls before swine, lest they trample them under their feet, and turn and tear you in pieces.
Keep Asking, Seeking, Knocking
7 “Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. 8 For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened. 9 Or what man is there among you who, if his son asks for bread, will give him a stone? 10 Or if he asks for a fish, will he give him a serpent? 11 If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask Him! 12 Therefore, whatever you want men to do to you, do also to them, for this is the Law and the Prophets.
The Narrow Way
13 “Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who go in by it. 14 Because[o] narrow is the gate and difficult is the way which leads to life, and there are few who find it.
You Will Know Them by Their Fruits
15 “Beware of false prophets, who come to you in sheep’s clothing, but inwardly they are ravenous wolves. 16 You will know them by their fruits. Do men gather grapes from thornbushes or figs from thistles? 17 Even so, every good tree bears good fruit, but a bad tree bears bad fruit. 18 A good tree cannot bear bad fruit, nor can a bad tree bear good fruit. 19 Every tree that does not bear good fruit is cut down and thrown into the fire. 20 Therefore by their fruits you will know them.
I Never Knew You
21 “Not everyone who says to Me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of My Father in heaven. 22 Many will say to Me in that day, ‘Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?’ 23 And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness!’
Build on the Rock
24 “Therefore whoever hears these sayings of Mine, and does them, I will liken him to a wise man who built his house on the rock: 25 and the rain descended, the floods came, and the winds blew and beat on that house; and it did not fall, for it was founded on the rock.
26 “But everyone who hears these sayings of Mine, and does not do them, will be like a foolish man who built his house on the sand: 27 and the rain descended, the floods came, and the winds blew and beat on that house; and it fell. And great was its fall.”
28 And so it was, when Jesus had ended these sayings, that the people were astonished at His teaching, 29 for He taught them as one having authority, and not as the scribes.
Monday, December 22, 2008
Start With the Family
taken from The Responsive Communitarian Platform
The best place to start is where each new generation acquires its moral anchoring: at home, in the family. We must insist once again that bringing children into the world entails a moral responsibility to provide, not only material necessities, but also moral education and character formation.
Moral education is not a task that can be delegated to baby sitters, or even professional child-care centers. It requires close bonding of the kind that typically is formed only with parents, if it is formed at all.
Fathers and mothers, consumed by "making it" and consumerism, or preoccupied with personal advancement, who come home too late and too tired to attend to the needs of their children, cannot discharge their most elementary duty to their children and their fellow citizens.
It follows, that work places should provide maximum flexible opportunities to parents to preserve an important part of their time and energy, of their life, to attend to their educational-moral duties, for the sake of the next generation, its civic and moral character, and its capacity to contribute economically and socially to the commonweal. Experiments such as those with unpaid and paid parental leave, flextime, shared jobs, opportunities to work at home, and for parents to participate as volunteers and managers in child-care centers, should be extended and encouraged.
Above all, what we need is a change in orientation by both parents and work places. Child-raising is important, valuable work, work that must be honored rather than denigrated by both parents and the community.
Families headed by single parents experience particular difficulties. Some single parents struggle bravely and succeed in attending to the moral education of their children; while some married couples shamefully neglect their moral duties toward their offspring. However, the weight of the historical, sociological, and psychological evidence suggests that on average two-parent families are better able to discharge their child-raising duties if only because there are more hands--and voices--available for the task. Indeed, couples often do better when they are further backed up by a wider circle of relatives. The issue has been wrongly framed when one asks what portion of parental duties grandparents or other helpers can assume. Their assistance is needed in addition to, not as a substitute for, parental care. Child-raising is by nature labor-intensive. There are no labor-saving technologies, and shortcuts in this area produce woefully deficient human beings, to their detriment and ours.
It follows that widespread divorce, when there are children involved, especially when they are in their formative years, is indicative of a serious social problem. Though divorces are necessary in some situations, many are avoidable and are not in the interest of the children, the community, and probably not of most adults either. Divorce laws should be modified, not to prevent divorce, but to signal society's concern. . . .
The best place to start is where each new generation acquires its moral anchoring: at home, in the family. We must insist once again that bringing children into the world entails a moral responsibility to provide, not only material necessities, but also moral education and character formation.
Moral education is not a task that can be delegated to baby sitters, or even professional child-care centers. It requires close bonding of the kind that typically is formed only with parents, if it is formed at all.
Fathers and mothers, consumed by "making it" and consumerism, or preoccupied with personal advancement, who come home too late and too tired to attend to the needs of their children, cannot discharge their most elementary duty to their children and their fellow citizens.
It follows, that work places should provide maximum flexible opportunities to parents to preserve an important part of their time and energy, of their life, to attend to their educational-moral duties, for the sake of the next generation, its civic and moral character, and its capacity to contribute economically and socially to the commonweal. Experiments such as those with unpaid and paid parental leave, flextime, shared jobs, opportunities to work at home, and for parents to participate as volunteers and managers in child-care centers, should be extended and encouraged.
Above all, what we need is a change in orientation by both parents and work places. Child-raising is important, valuable work, work that must be honored rather than denigrated by both parents and the community.
Families headed by single parents experience particular difficulties. Some single parents struggle bravely and succeed in attending to the moral education of their children; while some married couples shamefully neglect their moral duties toward their offspring. However, the weight of the historical, sociological, and psychological evidence suggests that on average two-parent families are better able to discharge their child-raising duties if only because there are more hands--and voices--available for the task. Indeed, couples often do better when they are further backed up by a wider circle of relatives. The issue has been wrongly framed when one asks what portion of parental duties grandparents or other helpers can assume. Their assistance is needed in addition to, not as a substitute for, parental care. Child-raising is by nature labor-intensive. There are no labor-saving technologies, and shortcuts in this area produce woefully deficient human beings, to their detriment and ours.
It follows that widespread divorce, when there are children involved, especially when they are in their formative years, is indicative of a serious social problem. Though divorces are necessary in some situations, many are avoidable and are not in the interest of the children, the community, and probably not of most adults either. Divorce laws should be modified, not to prevent divorce, but to signal society's concern. . . .
Policy Positions from an Orthodox Jewish Perspective
taken from The Institute for Public Affairs
Summary of Standing Policy Positions of the Orthodox Union
Summary of Standing Policy Positions of the Orthodox Union
Saturday, December 20, 2008
Protecting Rights
taken from "Virtues in a Democracy," Oliver F. Williams, C.S.C and John W. Houck (Eds.)
American institutions already reflect an ingenious answer to the need to combine consensus making and the moral power of virtues with a democratic polity. Instead of allowing unrestrained sway to policies that reflect majorities, we have the well known "balancing" institutions, whose task is not only to curb one another to limit the general power of each, but specifically in order to protect the rights of individuals and minorities. The same protection is, of course, accorded by the courts, above all the Supreme Court, and the Constitution itself not only as a force that directs law enforcement, regulatory, administrative and other agencies but also as a moral/social, normative factor. (William Galston, in an important paper presented at the l991 American Political Science Meeting, provides an excellent discussion of that point, especially by pointing out the role which "supermajoritarian" requirements built into American democracy play in this country. That is, for a number of significant political measures, simple majorities cannot define what is of merit or virtue while, say, overriding a presidential veto. [Galston, 1991])
In short, the American political system is far from a simple democratic government if one means by that, as it is all too often put, the rule of the majority, or of the people by the people for the people. Constitutional democracy is, of course, characterized in part by defining areas over which "the people" or the majority may not set policies, whatever its size.
The Universal Declaration of Human Rights
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Adopted and proclaimed by General Assembly resolution 217 A (III) of 10 December 1948 |
On December 10, 1948 the General Assembly of the United Nations adopted and proclaimed the Universal Declaration of Human Rights the full text of which appears in the following pages. Following this historic act the Assembly called upon all Member countries to publicize the text of the Declaration and "to cause it to be disseminated, displayed, read and expounded principally in schools and other educational institutions, without distinction based on the political status of countries or territories."
PREAMBLE
Whereas recognition of the inherent dignity and of the equal and inalienable rights of all members of the human family is the foundation of freedom, justice and peace in the world,
Whereas disregard and contempt for human rights have resulted in barbarous acts which have outraged the conscience of mankind, and the advent of a world in which human beings shall enjoy freedom of speech and belief and freedom from fear and want has been proclaimed as the highest aspiration of the common people,
Whereas it is essential, if man is not to be compelled to have recourse, as a last resort, to rebellion against tyranny and oppression, that human rights should be protected by the rule of law,
Whereas it is essential to promote the development of friendly relations between nations,
Whereas the peoples of the United Nations have in the Charter reaffirmed their faith in fundamental human rights, in the dignity and worth of the human person and in the equal rights of men and women and have determined to promote social progress and better standards of life in larger freedom,
Whereas Member States have pledged themselves to achieve, in co-operation with the United Nations, the promotion of universal respect for and observance of human rights and fundamental freedoms,
Whereas a common understanding of these rights and freedoms is of the greatest importance for the full realization of this pledge,
Article 1.
All human beings are born free and equal in dignity and rights.They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood.
Article 2.
Everyone is entitled to all the rights and freedoms set forth in this Declaration, without distinction of any kind, such as race, colour, sex, language, religion, political or other opinion, national or social origin, property, birth or other status. Furthermore, no distinction shall be made on the basis of the political, jurisdictional or international status of the country or territory to which a person belongs, whether it be independent, trust, non-self-governing or under any other limitation of sovereignty.
Article 3.
Everyone has the right to life, liberty and security of person.
Article 4.
No one shall be held in slavery or servitude; slavery and the slave trade shall be prohibited in all their forms.
Article 5.
No one shall be subjected to torture or to cruel, inhuman or degrading treatment or punishment.
Article 6.
Everyone has the right to recognition everywhere as a person before the law.
Article 7.
All are equal before the law and are entitled without any discrimination to equal protection of the law. All are entitled to equal protection against any discrimination in violation of this Declaration and against any incitement to such discrimination.
Article 8.
Everyone has the right to an effective remedy by the competent national tribunals for acts violating the fundamental rights granted him by the constitution or by law.
Article 9.
No one shall be subjected to arbitrary arrest, detention or exile.
Article 10.
Everyone is entitled in full equality to a fair and public hearing by an independent and impartial tribunal, in the determination of his rights and obligations and of any criminal charge against him.
Article 11.
(1) Everyone charged with a penal offence has the right to be presumed innocent until proved guilty according to law in a public trial at which he has had all the guarantees necessary for his defence.
(2) No one shall be held guilty of any penal offence on account of any act or omission which did not constitute a penal offence, under national or international law, at the time when it was committed. Nor shall a heavier penalty be imposed than the one that was applicable at the time the penal offence was committed.
Article 12.
No one shall be subjected to arbitrary interference with his privacy, family, home or correspondence, nor to attacks upon his honour and reputation. Everyone has the right to the protection of the law against such interference or attacks.
Article 13.
(1) Everyone has the right to freedom of movement and residence within the borders of each state.
(2) Everyone has the right to leave any country, including his own, and to return to his country.
Article 14.
(1) Everyone has the right to seek and to enjoy in other countries asylum from persecution.
(2) This right may not be invoked in the case of prosecutions genuinely arising from non-political crimes or from acts contrary to the purposes and principles of the United Nations.
Article 15.
(1) Everyone has the right to a nationality.
(2) No one shall be arbitrarily deprived of his nationality nor denied the right to change his nationality.
Article 16.
(1) Men and women of full age, without any limitation due to race, nationality or religion, have the right to marry and to found a family. They are entitled to equal rights as to marriage, during marriage and at its dissolution.
(2) Marriage shall be entered into only with the free and full consent of the intending spouses.
(3) The family is the natural and fundamental group unit of society and is entitled to protection by society and the State.
Article 17.
(1) Everyone has the right to own property alone as well as in association with others.
(2) No one shall be arbitrarily deprived of his property.
Article 18.
Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief, and freedom, either alone or in community with others and in public or private, to manifest his religion or belief in teaching, practice, worship and observance.
Article 19.
Everyone has the right to freedom of opinion and expression; this right includes freedom to hold opinions without interference and to seek, receive and impart information and ideas through any media and regardless of frontiers.
Article 20.
(1) Everyone has the right to freedom of peaceful assembly and association.
(2) No one may be compelled to belong to an association.
Article 21.
(1) Everyone has the right to take part in the government of his country, directly or through freely chosen representatives.
(2) Everyone has the right of equal access to public service in his country.
(3) The will of the people shall be the basis of the authority of government; this will shall be expressed in periodic and genuine elections which shall be by universal and equal suffrage and shall be held by secret vote or by equivalent free voting procedures.
Article 22.
Everyone, as a member of society, has the right to social security and is entitled to realization, through national effort and international co-operation and in accordance with the organization and resources of each State, of the economic, social and cultural rights indispensable for his dignity and the free development of his personality.
Article 23.
(1) Everyone has the right to work, to free choice of employment, to just and favourable conditions of work and to protection against unemployment.
(2) Everyone, without any discrimination, has the right to equal pay for equal work.
(3) Everyone who works has the right to just and favourable remuneration ensuring for himself and his family an existence worthy of human dignity, and supplemented, if necessary, by other means of social protection.
(4) Everyone has the right to form and to join trade unions for the protection of his interests.
Article 24.
Everyone has the right to rest and leisure, including reasonable limitation of working hours and periodic holidays with pay.
Article 25.
(1) Everyone has the right to a standard of living adequate for the health and well-being of himself and of his family, including food, clothing, housing and medical care and necessary social services, and the right to security in the event of unemployment, sickness, disability, widowhood, old age or other lack of livelihood in circumstances beyond his control.
(2) Motherhood and childhood are entitled to special care and assistance. All children, whether born in or out of wedlock, shall enjoy the same social protection.
Article 26.
(1) Everyone has the right to education. Education shall be free, at least in the elementary and fundamental stages. Elementary education shall be compulsory. Technical and professional education shall be made generally available and higher education shall be equally accessible to all on the basis of merit.
(2) Education shall be directed to the full development of the human personality and to the strengthening of respect for human rights and fundamental freedoms. It shall promote understanding, tolerance and friendship among all nations, racial or religious groups, and shall further the activities of the United Nations for the maintenance of peace.
(3) Parents have a prior right to choose the kind of education that shall be given to their children.
Article 27.
(1) Everyone has the right freely to participate in the cultural life of the community, to enjoy the arts and to share in scientific advancement and its benefits.
(2) Everyone has the right to the protection of the moral and material interests resulting from any scientific, literary or artistic production of which he is the author.
Article 28.
Everyone is entitled to a social and international order in which the rights and freedoms set forth in this Declaration can be fully realized.
Article 29.
(1) Everyone has duties to the community in which alone the free and full development of his personality is possible.
(2) In the exercise of his rights and freedoms, everyone shall be subject only to such limitations as are determined by law solely for the purpose of securing due recognition and respect for the rights and freedoms of others and of meeting the just requirements of morality, public order and the general welfare in a democratic society.
(3) These rights and freedoms may in no case be exercised contrary to the purposes and principles of the United Nations.
Article 30.
Nothing in this Declaration may be interpreted as implying for any State, group or person any right to engage in any activity or to perform any act aimed at the destruction of any of the rights and freedoms set forth herein.
Thursday, December 18, 2008
The New Rugged Communitarianism
taken from The Washington Post, Outlook Section, p. 1, col 1, (January 20, 1991).
For several years, on many fronts, champions of greater responsibility to the community have become something of a new force in American life. They think of themselves as “communitarians,” though so far there is no registry of communitarians and no formal association. Nevertheless, their influence is real enough, and so are their objectives: to evolve public policies, moral norms, and regulatory guidelines that will correct what they perceive as excessive, “radical” individualism.
The communitarian view can easily be understood by looking at what happened last year in Inkster, Mich., where there was an attempt to set up a traffic checkpoint to stanch the drug trade. As Roger Conner, the executive director of the centrist American Alliance for Rights and Responsibilities, recounts it, the predominantly black residents of Inkster were virtually under siege as their neighborhood was turned into one of the most active open-air drug markets in the Detroit metropolitan area.
Residents were afraid to walk the streets at night or to let their children out during the day. Many slept on their floors, alarmed by the possibility that they might be struck by a stray bullet. The local sheriff, having failed to break up the drug market using standard police measures, set up a traffic checkpoint at the entrance to the main neighborhood thoroughfare. He did not illegally search cars (most of which turned out to be from outside the neighborhood), but he did ask to see drivers licenses, registrations, and proof of insurance.
Drug dealers, reluctant to identify themselves, quickly withdrew from the area, which was reclaimed by its residents. But the neighborhood victory was shortlived. The American Civil Liberties Union (ACLU) challenged the constitutionality of the checkpoint on Fourth Amendment grounds. The sheriff agreed to suspend the checkpoint until a court could rule as to whether it constituted an illegal search. Today, drug dealers again terrorize residents on the streets of Inkster.
Communitarians are having more success on another front - that of student rights and responsibilities in primary and secondary schools. The situation is different from state to state, and many different issues are involved. These range from the right of schools to search lockers for drugs without showing probable cause, to screening students for guns, to suspending disruptive students without fulldress hearings subject to all the rules and delays of due process.
Here, a communitarian trend is discernible: For example, disruptive students can now be removed in many states without a hearing before the suspension, though they may appeal after the fact.
Still, communitarians recognize that students have real rights. Simplified procedures, for example, might be used in reviewing their cases by school authorities: Students may be notified in writing of any wrongdoing and accorded a chance to respond before major disciplinary steps are taken. But it is also becoming increasingly recognized that schools are not adversaries of students and that students are not mature litigants (with the right to cross-examine witnesses and have counsel present) but rather persons to be educated.
The debate continues on various fronts. Many civil libertarians oppose sobriety checkpoints; communitarians tend to favor them (so far, 30 states have introduced them). The ACLU has opposed job-related drug-testing, even of the engineers who drive trains. Communitarians tend to favor a test for occupations with a direct role in public safety from pilots to police, especially if there is prior consent - e.g., if such tests are part of job requirements. (Court rulings on this issue have varied a great deal.)
The communitarian perspective can be framed in two main ways. One is that Americans have acquired too many rights in an era of abundance and indulgence, before the nation fully faced the new realities of AIDS, crack, and urban warfare. These rights now need to be adjusted to make it easier to fight disease and crime. In particular, there should be more emphasis on individual responsibility to the community. This could be achieved, the argument goes, without going overboard and suspending constitutional rights wholesale, as some panic-ridden arch-conservatives would have it (e.g. by quarantining AIDS sufferers). James Fishkin, professor of government at the University of Texas at Austin and a co-editor of the new communitarian quarterly, The Responsive Community, has been critical of what he’s referred to as “ the rights industry,” wherein society recognizes ever more moral claims by various grous and individuals without concerns for the larger picture - the well-being of the community.
The other view holds that rights are subject to interpretation and thus there is no reason to accept the extreme civil libertarian view as the governing one. No one today seriously questions the federal policy that requires airplane baggage to be X-rayed and forces all passengers to pass through metal detectors. But there remains considerable opposition to drunk-driving checkpoints and Inkster-like roadblocks. Some civil libertarians suggest that these innovations not only violate the Fourth Amendment but serve the sinister purpose of “conditioning” Americans to a police state. The communitarian interpretation views the searches as quite reasonable, given the minimal intrusion they impose on travelers; moreover, they are viewed as essential to maintaining the right to free travel - free from the fear of terrorism, drunken drivers and drug dealers.
Among communitarians, this line of argument has been advanced by William Galston, a professor of political theory at the University of Maryland and co-editor of The Responsive Community.
Nowhere are the efforts to redraw the balance between individual rights and individual responsibilities to the community more evident than in responses to the deadly AIDS epidemic. As Ronald Bayer documented in his important study, “Private Acts, Public Consequences,” American moral and legal tradition had become increasingly receptive to the notion that what consenting adults do in privacy is nobody else’s business. However, since the outbreak of the epidemic, laws have been introduced in many states requiring those who are HIV carriers to notify past sexual partners of their condition. To some, these new laws seem an obvious, elementary response to a killing disease that imposes enormous economic and human costs on the community. To others, however, such laws must be vigorously opposed.
The ACLU, for one, argues that since there is no known cure for AIDS, such disclosures do not help those already infected and are therefore unreasonable. Communitarians respond that disclosure does save the lives of those not yet infected, and thus helps the community. Civil libertarians argue that HIV carriers who are identified are liable to lose their jobs, housing and insurance and hence oppose all but the most voluntary disclosure. Here, communitarians concur; but their response is to favor accompanying disclosure with measures to thwart discrimination against HIV carriers.
A communitarian such as James Childress, professor of religious studies at the University of Virginia argues for encouraging HIV carriers to come forward voluntarily. He favors community efforts to express the value of disclosure through moral exhortation and social pressure before imposing values through the legal system.
Not all the issues flagged by communitarians are matters of either trimming or reinterpreting rights. Mary Ann Glendon, a Harvard Law School professor, outlines the merit of a new obligation that entails no such reinterpretation: that of good samaritan. According to present U.S. law, if an Olympic-class swimmer, say, sees a child drowning and can save the child without risk, he is not obligated to do so. Glendon would favor following the European example that mandates being a good samaritan under such conditions.
Particularly popular is the idea of national service, a kind if return to John F. Kennedy’s exhortation, “Ask not what your country can do for you; ask what you can do for your country.” Benjamin Barber, of Rutgers University, is playing an active role not only in advocating the idea but in introducing it as part of the curriculum. Teaching young Americans that giving to the community is a good in itself and helps expand their social horizons.
Communitarians, careful to avoid implications of authoritarianism, tend to favor making any national service voluntary, although most would go along with William F. Buckley’s recommendation to provide incentives. These might range from tuition credits to GI-type loans to finance higher education. Robert Bellah, in his book “Habits of the Heart,” sees communitarianism mainly as a change of moral orientation, toward greater recognition of the importance of the community rather than a matter of legal rights and responsibilities.
Perhaps nothing more clearly defines the communitarian view - and the concerns of communitarians - than the future of the American family. Liberals have systematically shied away from the topic because (among other reasons) their constituents include many who maintain that single-parent families are as effective as two-parent families, that divorce is not necessarily detrimental for children and that gay couples can bring up children successfully.
While the conservative view of the traditional family often includes a call for women to return to the home to bring up children, communitarians tend to emphasize the idea that two-parent families may be irreplaceable sociological units, vital for the character formation of the young and hence necessary for the moral and civic order of the community. (Jean Elshtain, of Vanderbilt University, writes about the moral imperative of the family). Communitarians are inclined to endorse equality between men and women with regard to who works full or part-time - and who stays home during the children’s formative years.
Who, you may ask, are these communitarians? Though there is no formal organization, those who might be called communitarians, even if they dislike the label, include several leading thinkers widely considered liberal, e.g. Philip Selznick, a sociologist at the University of California at Berkeley, Terry Pinkard of Georgetown University, Martha Minow at the Harvard Law School, and several scholars known for their neo-conservative leanings such as Nathan Glazer, a co-editor of the Public Interest and professor at Harvard University and Ilene Nagel of Indiana University.
It is too early to tell how much influence these communitarians will have in the coming years, but if one judges by the amount of concerned opposition they are encountering from organizations such as the ACLU, they are well on their way to making their mark.
The Presbyterian Church (U.S.A.) Social Creed
taken from Presbyterian Church (USA) (6.27.08)
A SOCIAL CREED FOR THE 21st CENTURY
We Churches of the United States have a message of hope for a fearful time. Just as the churches responded to the harshness of early 20th Century industrialization with a prophetic “Social Creed” in 1908, so in our era of globalization we offer a vision of a society that shares more and consumes less, seeks compassion over suspicion and equality over domination, and finds security in joined hands rather than massed arms. Inspired by Isaiah’s vision of a “peaceable kingdom,” we honor the dignity of every person and the intrinsic value of every creature, and pray and work for the day when none “labor in vain or bear children for calamity” (Isaiah 65:23). We do so as disciples of the One who came “that all may have life, and have it abundantly” (John 10:10), and stand in solidarity with Christians and with all who strive for justice around the globe.
In faith, responding to our Creator, we celebrate the full humanity of each woman, man, and child, all created in the divine image as individuals of infinite worth, by working for:
•Full civil, political and economic rights for women and men of all races.
•Abolition of forced labor, human trafficking, and the exploitation of children.
•Employment for all, at a family-sustaining living wage, with equal pay for comparable work.
•The rights of workers to organize, and to share in workplace decisions and productivity growth.
•Protection from dangerous working conditions, with time and benefits to enable full family life.
•A system of criminal rehabilitation, based on restorative justice and an end to the death penalty.
In the love incarnate in Jesus, despite the world’s sufferings and evils, we honor the deep connections within our human family and seek to awaken a new spirit of community, by working for:
•Abatement of hunger and poverty, and enactment of policies benefiting the most vulnerable.
•High quality public education for all and universal, affordable and accessible healthcare.
•An effective program of social security during sickness, disability and old age.
•Tax and budget policies that reduce disparities between rich and poor, strengthen democracy, and provide greater opportunity for everyone within the common good.
•Just immigration policies that protect family unity, safeguard workers’ rights, require employer accountability, and foster international cooperation.
•Sustainable communities marked by affordable housing, access to good jobs, and public safety.
•Public service as a high vocation, with real limits on the power of private interests in politics.
In hope sustained by the Holy Spirit, we pledge to be peacemakers in the world and stewards of God’s good creation, by working for:
•Adoption of simpler lifestyles for those who have enough; grace over greed in economic life.
•Access for all to clean air and water and healthy food, through wise care of land and technology.
•Sustainable use of earth’s resources, promoting alternative energy sources and public transportation with binding covenants to reduce global warming and protect populations most affected.
•Equitable global trade and aid that protects local economies, cultures and livelihoods.
•Peacemaking through multilateral diplomacy rather than unilateral force, the abolition of torture, and a strengthening of the United Nations and the rule of international law.
•Nuclear disarmament and redirection of military spending to more peaceful and productive uses.
•Cooperation and dialogue for peace and environmental justice among the world’s religions.
We—individual Christians and churches--commit ourselves to a culture of peace and freedom that embraces non-violence, nurtures character, treasures the environment, and builds community, rooted in a spirituality of inner growth with outward action. We make this commitment together—as members of Christ’s body, led by the one Spirit--trusting in the God who makes all things new.
A SOCIAL CREED FOR THE 21st CENTURY
We Churches of the United States have a message of hope for a fearful time. Just as the churches responded to the harshness of early 20th Century industrialization with a prophetic “Social Creed” in 1908, so in our era of globalization we offer a vision of a society that shares more and consumes less, seeks compassion over suspicion and equality over domination, and finds security in joined hands rather than massed arms. Inspired by Isaiah’s vision of a “peaceable kingdom,” we honor the dignity of every person and the intrinsic value of every creature, and pray and work for the day when none “labor in vain or bear children for calamity” (Isaiah 65:23). We do so as disciples of the One who came “that all may have life, and have it abundantly” (John 10:10), and stand in solidarity with Christians and with all who strive for justice around the globe.
In faith, responding to our Creator, we celebrate the full humanity of each woman, man, and child, all created in the divine image as individuals of infinite worth, by working for:
•Full civil, political and economic rights for women and men of all races.
•Abolition of forced labor, human trafficking, and the exploitation of children.
•Employment for all, at a family-sustaining living wage, with equal pay for comparable work.
•The rights of workers to organize, and to share in workplace decisions and productivity growth.
•Protection from dangerous working conditions, with time and benefits to enable full family life.
•A system of criminal rehabilitation, based on restorative justice and an end to the death penalty.
In the love incarnate in Jesus, despite the world’s sufferings and evils, we honor the deep connections within our human family and seek to awaken a new spirit of community, by working for:
•Abatement of hunger and poverty, and enactment of policies benefiting the most vulnerable.
•High quality public education for all and universal, affordable and accessible healthcare.
•An effective program of social security during sickness, disability and old age.
•Tax and budget policies that reduce disparities between rich and poor, strengthen democracy, and provide greater opportunity for everyone within the common good.
•Just immigration policies that protect family unity, safeguard workers’ rights, require employer accountability, and foster international cooperation.
•Sustainable communities marked by affordable housing, access to good jobs, and public safety.
•Public service as a high vocation, with real limits on the power of private interests in politics.
In hope sustained by the Holy Spirit, we pledge to be peacemakers in the world and stewards of God’s good creation, by working for:
•Adoption of simpler lifestyles for those who have enough; grace over greed in economic life.
•Access for all to clean air and water and healthy food, through wise care of land and technology.
•Sustainable use of earth’s resources, promoting alternative energy sources and public transportation with binding covenants to reduce global warming and protect populations most affected.
•Equitable global trade and aid that protects local economies, cultures and livelihoods.
•Peacemaking through multilateral diplomacy rather than unilateral force, the abolition of torture, and a strengthening of the United Nations and the rule of international law.
•Nuclear disarmament and redirection of military spending to more peaceful and productive uses.
•Cooperation and dialogue for peace and environmental justice among the world’s religions.
We—individual Christians and churches--commit ourselves to a culture of peace and freedom that embraces non-violence, nurtures character, treasures the environment, and builds community, rooted in a spirituality of inner growth with outward action. We make this commitment together—as members of Christ’s body, led by the one Spirit--trusting in the God who makes all things new.
Monday, December 15, 2008
Christian Democracy Diagram
I find this to be helpful when trying to explain to people where I stand.
Sunday, December 14, 2008
Blame Both The Left and The Right
taken from Stanford Encyclopedia of Philosophy (Communitarianism)
Political communitarians blame both the left and the right for our current malaise (Bell 1997).
The political left is chastised not just for supporting welfare rights economically unsustainable in an era of slow growth and aging populations, but also for shifting power away from local communities and democratic institutions and towards centralized bureaucratic structures better equipped to administer the fair and equal distribution of benefits, thus leading to a growing sense of powerlessness and alienation from the political process. Moreover, the modern welfare state with its universalizing logic of rights and entitlements has undermined family and social ties in civil society by rendering superfluous obligations to communities, by actively discouraging private efforts to help others (e.g., union rules and strict regulations in Sweden prevent parents from participating voluntarily in the governance of some day care centers to which they send their children), and even by providing incentives that discourage the formation of families (e.g., welfare payments are cut off in many American states if a recipient marries a working person) and encourage the break-up of families (e.g., no-fault divorce in the US is often financially rewarding for the non custodial parent, usually the father).
Libertarian solutions favored by the political right have contributed even more directly to the erosion of social responsibilities and valued forms of communal life, particularly in the UK and the US. Far from producing beneficial communal consequences, the invisible hand of unregulated free-market capitalism undermines the family (e.g., few corporations provide enough leave to parents of newborn children), disrupts local communities (e.g., following plant closings or the shifting of corporate headquarters), and corrupts the political process (e.g., US politicians are often dependent on economic interest groups for their political survival, with the consequence that they no longer represent the community at large). Moreover, the valorization of greed in the Thatcher/Reagan era justified the extension of instrumental considerations governing relationships in the marketplace into spheres previously informed by a sense of uncalculated reciprocity and civil obligation. This trend has been reinforced by increasing globalization, which pressures states into conforming to the dictates of the international marketplace.
Political communitarians blame both the left and the right for our current malaise (Bell 1997).
The political left is chastised not just for supporting welfare rights economically unsustainable in an era of slow growth and aging populations, but also for shifting power away from local communities and democratic institutions and towards centralized bureaucratic structures better equipped to administer the fair and equal distribution of benefits, thus leading to a growing sense of powerlessness and alienation from the political process. Moreover, the modern welfare state with its universalizing logic of rights and entitlements has undermined family and social ties in civil society by rendering superfluous obligations to communities, by actively discouraging private efforts to help others (e.g., union rules and strict regulations in Sweden prevent parents from participating voluntarily in the governance of some day care centers to which they send their children), and even by providing incentives that discourage the formation of families (e.g., welfare payments are cut off in many American states if a recipient marries a working person) and encourage the break-up of families (e.g., no-fault divorce in the US is often financially rewarding for the non custodial parent, usually the father).
Libertarian solutions favored by the political right have contributed even more directly to the erosion of social responsibilities and valued forms of communal life, particularly in the UK and the US. Far from producing beneficial communal consequences, the invisible hand of unregulated free-market capitalism undermines the family (e.g., few corporations provide enough leave to parents of newborn children), disrupts local communities (e.g., following plant closings or the shifting of corporate headquarters), and corrupts the political process (e.g., US politicians are often dependent on economic interest groups for their political survival, with the consequence that they no longer represent the community at large). Moreover, the valorization of greed in the Thatcher/Reagan era justified the extension of instrumental considerations governing relationships in the marketplace into spheres previously informed by a sense of uncalculated reciprocity and civil obligation. This trend has been reinforced by increasing globalization, which pressures states into conforming to the dictates of the international marketplace.
Five Social Teachings from Southern Baptists
Taken from Southern Baptists Basic Beliefs
Education
The cause of education in the Kingdom of Christ is co-ordinate with the causes of missions and general benevolence … there should be a proper balance between academic freedom and academic responsibility. …The freedom of a teacher in a Christian school, college, or seminary is limited by the pre-eminence of Jesus Christ, by the authoritative nature of the Scriptures, and by the distinct purpose for which the school exists.
Stewardship
God is the source of all blessings, temporal and spiritual; all that we have and are we owe to Him. Christians have a spiritual debtorship to the whole world, a holy trusteeship in the gospel, and a binding stewardship in their possessions. They are therefore under obligation to serve Him with their time, talents, and material possessions.
Cooperation
Christ's people should … organize such associations and conventions as may best secure cooperation for the great objects of the Kingdom of God. Such organizations have no authority over one another or over the churches. …Cooperation is desirable between the various Christian denominations.
The Christian & the Social Order
All Christians are under obligation to seek to make the will of Christ supreme in our own lives and in human society... in the spirit of Christ, Christians should oppose racism, every form of greed, selfishness, and vice, and all forms of sexual immorality, including adultery, homosexuality, and pornography. We should work to provide for the orphaned, the needy, the abused, the aged, the helpless, and the sick. We should speak on behalf of the unborn and contend for the sanctity of all human life from conception to natural death...
Religious Liberty
Church and state should be separate. The state owes to every church protection and full freedom in the pursuit of its spiritual ends. …A free church in a free state is the Christian ideal.
Family
God has ordained the family as the foundational institution of human society. It is composed of persons related to one another by marriage, blood or adoption. Marriage is the uniting of one man and one woman in covenant commitment for a lifetime. The husband and wife are of equal worth before God, since both are created in God's image. A husband is to love his wife as Christ loved the church. He has the God-given responsibility to provide for, to protect, and to lead his family. A wife is to submit herself graciously to the servant leadership of her husband even as the church willingly submits to the headship of Christ. She, being in the image of God as is her husband and thus equal to him, has the God-given responsibility to respect her husband and to serve as his helper in managing the household and nurturing the next generation... Children, from the moment of conception, are a blessing and heritage from the Lord. Parents are to demonstrate to their children God's pattern for marriage.
Education
The cause of education in the Kingdom of Christ is co-ordinate with the causes of missions and general benevolence … there should be a proper balance between academic freedom and academic responsibility. …The freedom of a teacher in a Christian school, college, or seminary is limited by the pre-eminence of Jesus Christ, by the authoritative nature of the Scriptures, and by the distinct purpose for which the school exists.
Stewardship
God is the source of all blessings, temporal and spiritual; all that we have and are we owe to Him. Christians have a spiritual debtorship to the whole world, a holy trusteeship in the gospel, and a binding stewardship in their possessions. They are therefore under obligation to serve Him with their time, talents, and material possessions.
Cooperation
Christ's people should … organize such associations and conventions as may best secure cooperation for the great objects of the Kingdom of God. Such organizations have no authority over one another or over the churches. …Cooperation is desirable between the various Christian denominations.
The Christian & the Social Order
All Christians are under obligation to seek to make the will of Christ supreme in our own lives and in human society... in the spirit of Christ, Christians should oppose racism, every form of greed, selfishness, and vice, and all forms of sexual immorality, including adultery, homosexuality, and pornography. We should work to provide for the orphaned, the needy, the abused, the aged, the helpless, and the sick. We should speak on behalf of the unborn and contend for the sanctity of all human life from conception to natural death...
Religious Liberty
Church and state should be separate. The state owes to every church protection and full freedom in the pursuit of its spiritual ends. …A free church in a free state is the Christian ideal.
Family
God has ordained the family as the foundational institution of human society. It is composed of persons related to one another by marriage, blood or adoption. Marriage is the uniting of one man and one woman in covenant commitment for a lifetime. The husband and wife are of equal worth before God, since both are created in God's image. A husband is to love his wife as Christ loved the church. He has the God-given responsibility to provide for, to protect, and to lead his family. A wife is to submit herself graciously to the servant leadership of her husband even as the church willingly submits to the headship of Christ. She, being in the image of God as is her husband and thus equal to him, has the God-given responsibility to respect her husband and to serve as his helper in managing the household and nurturing the next generation... Children, from the moment of conception, are a blessing and heritage from the Lord. Parents are to demonstrate to their children God's pattern for marriage.
Thursday, December 11, 2008
First Contact
The first person who said anything to me about the site gets a post about him (and because I want to address some of his thoughts to everyone). His name ddjango his blog is P! And this is some of what he had to say.
"I discovered your new blog with immediate excitement, followed quickly by disappointment.
The excitement: I have been convinced for several years that the human race is rapidly and dangerously devolving. Liberalism and capitalism, with their core elevation of the individual over society and cooperative community, have generated a fatal narcissism. I believe we are experiencing the result of that, full force, in every aspect of our lives. Except at the local level, American electoral politics offers no solution. It is, I believe, a matter of necessity and urgency, to find solutions in small, localized, purposeful communities and economies based in values and principles.
The disappointment: as an atheist (but decidedly not an anti-theist), I found your foundational principles based in Catholicism immediately off-putting. Since I have used the term "communitarian" to define my own philosophy, I feel both co-opted and disenfranchised at the same time."
and here is part of my response
"Thank you so much for you comments and excitement. As for your disappointment let me assure you that my foundational principles are not Catholic nor am I. today I added The Six Principles of United Methodist Social Teaching. The goal of the posts on social teaching is to share those teachings from a verity of groups that have formal social teachings. As for me including the Rerum Novarum the Centesimus Annus and the Bible in the Documents worth thinking about section, its because a) they are worth thinking about b) I was turned on to communitarianism by looking into the Christian Democracy movement so I see strong links between the two and these documents are foundational to that movement."
but the most important thing I said was "I want all people who care about their communities to feel welcome here." the line below the title of the blog is true (This is a site dedicated to communitarian ideals and those who support them). If any of you have any thoughts, suggestions, or words of encouragement please E-mail me or even better post in the comments.
"I discovered your new blog with immediate excitement, followed quickly by disappointment.
The excitement: I have been convinced for several years that the human race is rapidly and dangerously devolving. Liberalism and capitalism, with their core elevation of the individual over society and cooperative community, have generated a fatal narcissism. I believe we are experiencing the result of that, full force, in every aspect of our lives. Except at the local level, American electoral politics offers no solution. It is, I believe, a matter of necessity and urgency, to find solutions in small, localized, purposeful communities and economies based in values and principles.
The disappointment: as an atheist (but decidedly not an anti-theist), I found your foundational principles based in Catholicism immediately off-putting. Since I have used the term "communitarian" to define my own philosophy, I feel both co-opted and disenfranchised at the same time."
and here is part of my response
"Thank you so much for you comments and excitement. As for your disappointment let me assure you that my foundational principles are not Catholic nor am I. today I added The Six Principles of United Methodist Social Teaching. The goal of the posts on social teaching is to share those teachings from a verity of groups that have formal social teachings. As for me including the Rerum Novarum the Centesimus Annus and the Bible in the Documents worth thinking about section, its because a) they are worth thinking about b) I was turned on to communitarianism by looking into the Christian Democracy movement so I see strong links between the two and these documents are foundational to that movement."
but the most important thing I said was "I want all people who care about their communities to feel welcome here." the line below the title of the blog is true (This is a site dedicated to communitarian ideals and those who support them). If any of you have any thoughts, suggestions, or words of encouragement please E-mail me or even better post in the comments.
Moral Voices
taken from The Responsive Communitarian Platform
America's diverse communities of memory and mutual aid are rich resources of moral voices--voices that ought to be heeded in a society that increasingly threatens to become normless, self-centered, and driven by greed, special interests, and an unabashed quest for power.
Moral voices achieve their effect mainly through education and persuasion, rather than through coercion. Originating in communities, and sometimes embodied in law, they exhort, admonish, and appeal to what Lincoln called the better angels of our nature. They speak to our capacity for reasoned judgment and virtuous action. It is precisely because this important moral realm, which is neither one of random individual choice nor of government control, has been much neglected that we see an urgent need for a communitarian social movement to accord these voices their essential place.
America's diverse communities of memory and mutual aid are rich resources of moral voices--voices that ought to be heeded in a society that increasingly threatens to become normless, self-centered, and driven by greed, special interests, and an unabashed quest for power.
Moral voices achieve their effect mainly through education and persuasion, rather than through coercion. Originating in communities, and sometimes embodied in law, they exhort, admonish, and appeal to what Lincoln called the better angels of our nature. They speak to our capacity for reasoned judgment and virtuous action. It is precisely because this important moral realm, which is neither one of random individual choice nor of government control, has been much neglected that we see an urgent need for a communitarian social movement to accord these voices their essential place.
The Six Principles of United Methodist Social Teaching
Excerpt from The United Methodist Member's Handbook, revised by George Koehler (Discipleship Resources, 2006), pp. 88-89.
The natural world
The natural world
We affirm that we're responsible for the way we use the Lord's creation. We support social policies that promote the wise use of water, air, soil, minerals, and plants. We support the conservation of energy and oppose energy-using technologies that threaten human health. We're concerned for the humane treatment of animals and the respectful use of space.
The nurturing community
We affirm the family and work to strengthen its relationships. We affirm the sanctity of marriage and shared fidelity between a man and a woman. We recognize divorce as regrettable and intend to minister to the members of divorced families. We affirm the integrity of single persons. We recognize that sexuality is a good gift of God and that sex between a man and woman is only to be clearly affirmed in the marriage bond. We recognize the tragic conflicts of life with life that may justify abortion and urge prayerful consideration by all parties involved. We assert the right of every person to die with dignity.
The social community
We affirm all persons as equally valuable in God's sight. We reject racism and assert the rights of racial minorities to equal opportunities in employment, education, voting, housing, and leadership. We urge social practices that will uphold the rights of religious minorities, of children, youth, young adults, and the aging, of women, and of disabled persons. We affirm our long-standing support of abstinence from alcohol and illegal drugs, and we support the rehabilitation of drug-dependent persons.
The economic community
All economic systems are under the judgment of God. We believe the private ownership of property is a trusteeship under God and must be responsibly managed. We support the right of employees and employers to organize for collective bargaining. We affirm the right of safe and meaningful work and creative leisure. We support efforts to ensure truth in pricing, packaging, lending, and advertising; and we urge people to evaluate their consumption of goods in the light of the quality of life. We call on Christians to abstain from gambling and to be in ministry with persons who are the victims of this societal menace.
The political community
We hold governments responsible for the protection of people's basic freedoms. We believe that neither church nor state should attempt to dominate the other. We call for freedom of information and quality education. We defend the right of individuals to practice conscientious, non-violent civil disobedience. We support government measures to reduce crimes consistent with the basic freedoms of persons; and we urge the creation of new systems of rehabilitation.
The world community
God's world is one world. We hold nations accountable for unjust treatment of their citizens. We affirm the right of people in developing nations to shape their own destiny; and we applaud efforts to establish a more just international economic order. We believe war is incompatible with the teachings of Christ, and we claim that it is the primary moral duty of every nation to resolve disputes peacefully. We endorse the United Nations and commend all who pursue world peace through law.
Monday, December 8, 2008
Communitarian Beliefs
communitarians believe with America’s Founding Fathers that it is possible to build the good society based upon the core values of the American people as defined by the Declaration of Independence, the Constitution, and the Bill of Rights. The values that define the American community include the belief that the society should provide its citizens with equality of opportunity, material well being, and the opportunity for individual self-fulfillment, and that it should operate on the principles of fairness, justice and compassion.
Communitarianism springs from the recognition that the human being is by nature a social animal as well as an individual with a desire for autonomy. Communitarians recognize that a healthy society must have a correct balance between individual autonomy and social cohesion. Much recent thinking has focused on an assumed conflict between the rights of the individual and the responsibilities of the government. When you put "community" back into the equation, you find that the apparent conflict between the individual and the government can be resolved by public policies that are consistent with core American values and work to the benefit of all members of our society.
Norton Garfinkle
Chairman,
George Washington University
Institute for Communitarian
Policy Studies
Communitarianism springs from the recognition that the human being is by nature a social animal as well as an individual with a desire for autonomy. Communitarians recognize that a healthy society must have a correct balance between individual autonomy and social cohesion. Much recent thinking has focused on an assumed conflict between the rights of the individual and the responsibilities of the government. When you put "community" back into the equation, you find that the apparent conflict between the individual and the government can be resolved by public policies that are consistent with core American values and work to the benefit of all members of our society.
Norton Garfinkle
Chairman,
George Washington University
Institute for Communitarian
Policy Studies
The Seven Themes of Catholic Social Teaching
this taken from http://www.usccb.org/sdwp/catholicteachingprinciples.shtml#1
- Catholic Teaching on the Life and Dignity of the Human Person: Every human person is created in the image and likeness of God. Therefore, each person’s life and dignity must be respected, whether that person is an innocent unborn child in a mother’s womb, whether that person worked in the World Trade Center or a market in Baghdad, or even whether that person is a convicted criminal on death row. We believe that every human life is sacred from conception to natural death, that people are more important than things, and that the measure of every institution is whether it protects and respects the life and dignity of the human person. —USCCB Administrative Committee, Faithful Citizenship: A Catholic Call to Political Responsibility, p. 13
- Catholic Teaching on the Call to Family, Community, and Participation: The human person is not only sacred, but social. The God-given institutions of marriage— a lifelong commitment between a man and a woman—and family are central and serve as the foundations for social life. Marriage and family should be supported and strengthened, not undermined. Every person has a right to participate in social, economic, and political life and a corresponding duty to work for the advancement of the common good and the well-being of all, especially the poor and weak. —USCCB Administrative Committee, Faithful Citizenship: A Catholic Call to Political Responsibility, p. 13
- Catholic Teaching on Solidarity: We are one human family. We are our brothers’ and sisters’ keepers, wherever they may be. Pope John Paul II insists, “We are all really responsible for all.” Loving our neighbor has global dimensions in a shrinking world. At the core of the virtue of solidarity is the pursuit of justice and peace. Pope Paul VI taught that “if you want peace, work for justice.” The Gospel calls us to be “peacemakers.” Our love for all our sisters and brothers demands that we be “sentinels of peace” in a world wounded by violence and conflict. —USCCB Administrative Committee, Faithful Citizenship: A Catholic Call to Political Responsibility, p. 15
- Catholic Teaching on the Dignity of Work: The economy must serve people, not the other way around. Work is more than a way to make a living; it is a form of continuing participation in God’s act of creation. If the dignity of work is to be protected, then the basic rights of workers, owners, and others must be respected—the right to productive work, to decent and fair wages, to organize and choose to join a union, to economic initiative, and to ownership and private property. These rights must be exercised in ways that advance the common good. —USCCB Administrative Committee, Faithful Citizenship: A Catholic Call to Political Responsibility, p. 15
- Catholic Teaching on Rights and Responsibilities: Every person has a fundamental right to life— the right that makes all other rights possible. Each person also has a right to the conditions for living a decent life—faith and family life, food and shelter, education and employment, health care and housing. We also have a duty to secure and respect these rights not only for ourselves, but for others, and to fulfill our responsibilities to our families, to each other, and to the larger society. —USCCB Administrative Committee, Faithful Citizenship: A Catholic Call to Political Responsibility, p. 14
- Catholic Teaching on the Option for the Poor and Vulnerable: Scripture teaches that God has a special concern for the poor and vulnerable. The Church calls on all of us to embrace this preferential option for the poor and vulnerable, to embody it in our lives, and to work to have it shape public policies and priorities. A fundamental measure of our society is how we care for and stand with the poor and vulnerable. —USCCB Administrative Committee, Faithful Citizenship: A Catholic Call to Political Responsibility, p. 15
- Catholic Teaching on Caring for God’s Creation: The world that God created has been entrusted to us. Our use of it must be directed by God’s plan for creation, not simply for our own benefit. Our stewardship of the Earth is a form of participation in God’s act of creating and sustaining the world. In our use of creation, we must be guided by a concern for generations to come. We show our respect for the Creator by our care for creation. —USCCB Administrative Committee, Faithful Citizenship: A Catholic Call to Political Responsibility, p. 15
Getting Started
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