Culture

My Two Cents … on the election

by C. P. Lawrence

This is a new feature for this blog. I call it, “My Two Cents.” In this section, I will give my take on events that have taken place in our world. As is so often the case, most things are not what they seem to be at first. We live in a world that pushes us to react in our thinking and in our doing; we should avoid both. In this section, I hope to slow things down a bit and ask a few questions that force us to look at issues from a few different perspectives. Please keep in mind that this feature is only about my take on things, whether right or wrong, and nothing more. So, let’s jump right into this first post.

What just happened? I am sure many of you are shaking you head and asking yourself the same question. I think it is safe to say what did take place was not what anyone expected. I don’t pretend to be an expert, but here is my two cents on the election, which I am not even sure is worth that much.

This election cycle presented two flawed candidates with various issues, that much we know. The media and the Democrats (This election made it clear that they are on the same side.) did all that they could to ensure that this election was a referendum on the character of one of those candidates, Donald Trump. They used past tactics in some of the same ways. They called Mr. Trump names; they brought criminal charges against him; they dug up his past, spread vile fifth (some true and some not), slandered him, insulted his supporters, all with the goal always being the same … to destroy his reputation. For whatever reason, it did not work, but something else happened. The more they did, the more resolve he developed and the more people came to his side. It was quite astounding, if you ask me.

The other candidate entered the election with 107 days left in the election … not ideal. She was put into a difficult situation by her own party, which demanded some things from her that, in my opinion, she just did not have. She never campaigned in the primaries which meant that she never presented her platform. Campaigning in the primaries generally does two things for a candidate: it puts you in front of voters and it provides you valuable experience talking about your platform. She benefited from neither of those, and to make matters worse, she did not give one official press conference as the Democratic presidential candidate, which, in my opinion, was a huge mistake. By not holding a press conference, she never presented herself as presidential in any official capacity. Overcoming one of these issues would have been daunting; overcoming all of them in 107 days was almost impossible. She adopted an old campaign strategy, which I am sure was a party decision, mudslinging, thinking it would do the job. The media was glad to assist her, but the strategy failed and I think it actually made her situation worse.

So, what happened on election day? Why were so many so wrong?

I think it started four years ago with the election of President Biden; many were suspicious, right or wrong, of the results. This suspicion carried over to the policies he put into place (At least we think it was Biden who put them into place.). When these policies did not work, and they did not, the suspicion grew. Four years later, as Americans voted, they did so while experiencing inflation with record high prices. They voted while watching a world that was growing increasingly more hostile, and they voted not really knowing who was running the country. The last four years have been very hard on most Americans, and anybody who says it has not is delusional. There is a growing sense that neither Republican nor Democrat appeared aware of how hard it has been. Most Americans view both parties in a negative light and that only grew in the last four years. Senators and Representatives alike were seen as power mongers, corrupt and out of touch with the struggles of most Americans. To his credit, Donald Trump, for some reason, did not miss this; instead, he used it. He listened and connect with the struggles of Americans and his remarks always seem to resonate with a majority of Americans, especially those struggling. He did not cater to the celebrities and elites and they despised him, and this did nothing but make him more popular with most Americans. Unfortunately, for Vice President Harris and the Democratic Party, this was a big miss for them.

Another important issue that impacted this election, in my opinion, was how out of touch the Democrats’ responses were. I believe both parties are out of touch with average Americans, but it was the Democrats who continued to look out of touch. For whatever reason, they did not respond to the struggles of Americans with real answers; the insulted, lectured and blamed others. It was always someone else’s fault. Instead of looking within, they looked out, made excuses and insulted those who supported and then voted for Mr. Trump. They compounded their issue by labeled Trump supporters and voters as uneducated (see the post on this topic) and ignorant. Even after the election, they continue to scold and call Trump voters names, but here is the problem with all of that. I believe there were many who voted for Mr. Trump this time around who voted with Democrats in the last election. So, while the Democratic Party was insulting all of these voters, they were actually insulting many who had been loyal to them in the past. 

The Democratic Party is another issue all its own. For many years, the party has been moving to extreme positions in agenda, message and belief. In this election, for the first time, there are clear indications that the Democratic Party has moved beyond the comfort level of many Americans, and even some Democrats. I was shocked to see prominent Democrats, some professional athletes and even some celebrities come out in support of Mr. Trump. This should scare the Democratic Party. These last four years, while many Americans have been struggling to make ends meet, the Democratic Party has continued to push extreme positions, asking struggling Americans to sacrifice yet again for a position or a policy that would seem to bring more hardship than help. Many Americans questioned these causes and expressed their frustration, but the Democratic Party’s response was to double down on them. That was a losing proposition that came to fruition on the 5th of November, but there were signs earlier of this growing unrest. The Democratic Party placed blame every where but where it belonged, with them. It was Biden; it was age; it was racism, but in the end, the people did what the party should have done and placed the blame squarely where it belongs … on them.

A third issue is one that I have already referenced, extremism. The Democratic party has been embracing extreme positions for years, but in this election, there were signs that it pushed itself so far left that it was now out of touch with most Americans. In my opinion, there were only three groups of people voting for the Democratic Party candidate this time around. The Democratic Party base, which are those who always vote Democrat no matter what, extreme liberals, as many of the agenda items and positions of the Democratic party are now extreme liberal positions and those who depended heavily on the government and need the government. Most of the Americans not falling into these three groups, in my opinion, voted for Donald Trump, despite the vilification of him. In Mr. Trump, they saw real answers to their needs and they also saw someone who would and could fight for their rights. I believe most Americans would rather a job than a handout, but all indications are that the Democratic Party believes the opposite.

One final issue is what I call the celebrity factor. I really feel this did the Democrats no favors. Many of the most vocal supporters of the Democratic party were celebrities, professional athletes and wealthy liberals. Some of the antics of these supporters in the last weeks and days were offensive and so out of touch with what most Americans had been dealing with on a daily basis that it offended many, even those who have voted for Democratic candidates in the past. Wealthy celebrities, professional athletes and liberals were seen through the very lens that the liberal left worked so hard to build for the right; they were seen as privileged, spoiled and out and of touch. I feel that their support actually hurt the party and hurt Vice President Harris. Her SNL appearance, in my opinion, was a huge factor in this race as It confirmed what many Americans had been thinking already and cemented the link between her and those living lives of luxury and privilege.

In the end, people voted practically and pragmatically. They voted with their pocket books and for their future. It is clear: the Democrats have some work to do if they are going to fix this. The Democrats lost this election not because most Americans are misogynistic or are racist, as some Democratic pundits are already saying. They did not lose this election because of uneducated, stupid or ignorant voters. They lost this election because they ran a lazy bad campaign. They lost this election because they are the now the party of the extreme left, embracing positions and policies that most Americans question. What is their next step? Well, I don’t think calling the millions of Americans who voted for Donald Trump racist bigots is a good first step, especially when they will have to win some of those voters back for the next election. This election was very personally to many and a message was sent. Did the Democrats, and for that matter, the Republicans, get the message? Time will tell.

I believe there needs to be two viable parties to keep a balance of power in this country. The Democratic Party is needed, but they need to find their way out of this malaise in order to be viable again. If they don’t, then in two years, they will fail again. The Republican Party has a mandate. Do they know what it is? If they fail to get some things done for the people then, in two years, they will fail as well. We live in interesting times.

The Uneducated Voter

by C. P. Lawrence

As the results of this election settle into the collective minds of the country, the responses we are seeing are interesting. One of the words lobbied about in reference to the Trump voter is the word, “uneducated.” The Washington Times, The Washington Post, Time Magazine and even Sunny Hostin of The View, a Notre Dame graduate, have all labeled Trump voters as uneducated. A professor at the University of South Carolina has gone as far as calling the Trump voters stupid and “holding the rest of us hostage,” which prompts the question, what do all these people mean by the term, “uneducated?”

Well, let’s start by examining what it means to be educated. In a keynote address in 2011, J. Casey Hurley, spoke on this very issue. In his address, he gave, what many consider a solid definition of educated, he presented a six virtue definition, stating that we “know that understanding imagination, strong character, courage, humility and generosity are the six virtues of the educated person.” There are many other definitions out there and most have to do with high test scores, content, course work and degrees, but do those really define who is educated and who is not or who is intelligent and who is not?

Back to Hurley, he acknowledged that many of today’s schools “are driven by a definition that says educated people are those who score high on standardized tests.” He deems this not useful and missing the mark. Why? He goes back to the six virtue definition and acknowledges that educated people should have virtues, the question is, which ones? He proposes these six virtues for multiple reasons. They produce other virtues; they are a recipe for improving every learning situation; they provide an answer for how to teach, and finally, they are inspiring. There are many others who endorse this definition, or something like it, but the question is, are Sunny Hostin and others right in labelling Trump voters as uneducated or stupid?

Sunny Hostin was blessed to attend Notre Dame where she earned a law degree. Many of the pundits we listen to each day attended Ivy League institutions or other prestigious universities. Does attending a prestigious insitution quantify as educated? Or, does attending a prestigious institution equate to club membership? That is now a more difficult question than it used to be. In the past, the answer was clearly the affirmative due to admission and entrance requirements. These institutions were looking for the best and the brightest, but today they are merely looking for a specific ideology. Is a Harvard-educated hedge fund manager better educated than an electrician? Probably, but what about intelligence? 


The question, in my opinion, is one of equity more than intelligence. If the electrician was afforded the same opportunities as the hedge fund manager would the electrician achieve the same results? I would actually put money on the electrician to outperform the hedge fund manager. Why? Chances are the hedge fund manager was born in privilege (which is almost a prerequisite for club membership) and educated in privilege (in the club) which suggests a life with little to no struggle. How do we learn? Well, there is a good bit of evidence supporting the fact that dissonance is necessary to learning. My bet is the electrician had lots of struggle to get to the point of being an electrician, which equates to real learning, which is why I would put my money on the electrician. So, back to our issue, is it an educated thought to label all Trump voters as uneducated? Probably not; actually, the term all of these people should be using is “schooled.” Trump voters are, in general, not as schooled as Harris voters. That much is true, but that has more to do with equity than it does with intelligence.

  
Now there is something interesting about most of those connecting Trump voters to the term, “uneducated;” many of them are doing it in vile and hateful ways, which begs the question, are hateful people more intelligent than kind people. According to Psychological Science, there is research to support that those with lower cognitive abilities feel more prejudice and more bias towards others, especially those who are different, than those with higher cognitive abilities. The article summed it up with the following quote, “Hateful people are typically simple people.” Those assuming that the thoughts and motivations of those people who voted for Trump are uneducated and stupid are, in essence, exerting a prejudice and bias towards those who are different than they are … those who did not vote the same way they did. There are many idioms and metaphors to describe this but let’s just say it is hypocritical and leave it at that.

   
Are Trump voters really uneducated? Maybe, but that has nothing to do with whether they are intelligent or not. All it means is that they tend to not be educated in Ivy League institutions or prestigious institutions, which is logical considering most of these institutions hold to liberal positions and seek a liberal ideology when it comes to admissions. Sure, there may be some conservative intelligent people who attend these places, but most go elsewhere for various reasons, which brings us back to the term “schooled.” Most Trump voters probably were not schooled in Ivy League institutions or prestigious universities, but that has nothing to do with whether they are intelligent or not, which is the implication of most of those spewing these thoughts.

On matters of intelligence, when you vote for one party all the time as if that party has all the answers … well, that is a sign of something other than intelligence, and that applies to both parties. One party, one person, one ideology and even one philosophy is never right all the time. That is statistically impossible and logically improbable no matter your belief system. Pretending the dichotomy of right and wrong or true and false does not exist is not intelligent; it is actually delusional.  So, to answer the original question once and for all, the answer is no, due to a confusion of terms. The better word is schooled and the answer to that questions is yes, they are most likely not as schooled as Harris supporters, but as far as intelligence, they are as intelligent as anyone else. They may not be part of the club or afforded the opportunities of the elites, but neither issue has anything to do with their intelligence. Again, this why it is important to not let others do your thinking for you. Think your own thoughts and do your own research and you will find that your efforts will be rewarded. Thinking still matters!

Existentialism: Part VI

by C. P. Lawrence

Part VI: Living an Existential Life

With existentialism being so abstract, how does one live inside its philosophy? This is the last question I will tackle in this series in this last post. 

I begin with a quote from Le Monde, a Parisian newspaper who attempted to define existentialism in 1945. In their December edition, they admitted that “Existentialism, like faith, cannot be explained; it can only be lived.” 

A few posts back I referenced that it is indeed more a faith than a philosophy. Why is that? One of the main reasons is that it bases conduct on a belief in individual freedom more than anything else. One is free to choose one’s own conduct, but here is the difficult part, inside that freedom there is a belief that no objective moral order exists independent of the human being. It is up to each human being to create his or her own moral order by way of living it and affirming it through their own authenticity as they live. I don’t know about you, but that seems a bit daunting. 

Existentialism, you could say, is obsessed with individual authenticity—how individuals choose to live their lives. It rests on some bold ontological speculations, about what does and does not exist. One of the weightiest speculations is the belief that there is no god or entity outside of the human being; therefore, moral values do not exist outside of the human being. There are no moral absolutes nor are there universal laws or codes of ethics that apply to all of us. Values come to us as we live our lives in authentic ways. If we live our lives as if values were given to us by God or existed outside of our being, that would amount to existential sin: it would equate to living a life refusing to face the freedom you have been given to live your own authentic life, but from where does that thought come? Is it even a valid thought if it comes to us from others? You can see the dilemma we face. This individual authenticity, it is very important to the existentialist. 

Inside an existential world, every individual is responsible for deciding, on their own, how to evaluate their choices, and it is only through those individual choices given to them by the individual freedom they have that values come, but do they? An existentialist believes that it is the action rather than the principle that creates value but is the action not principled action, especially if it applies only to the individual. To value one action as more important than any other action is to prioritize it—to set it apart as an ideal, which is value, is it not? That ideal is what we strive to achieve as we live our lives. In existentialism, it is authenticity; in the Christian faith, it is the glory of God. Is there a difference? When we choose to act in a certain way, we are choosing what we think is the right as it applies to us. Inside existentialism, we are to live for ourselves; inside Christianity, we are to live for others. The only difference is the direction; in existentialism, all actions are directed inward to self, but inside Christianity all actions should be directed outward to others.

Existentialism, as we have referenced, does not believe human beings have a pre-existing nature or character, but in many ways, it instills this belief as an existing nature. We are “existentially” free to become “self-created beings” by virtue of our actions and our choices but is that not an existing nature that must take hold of us for us to live as existentially-free individuals? We are told that we possess absolute freedom … that we are free to choose and this truth is so self-evident to us, or it should be, that it never needs to be proven or argued. Again, is that not a pre-existing nature or maybe the better word is condition. 

There is acknowledgement that no one chooses who they want to be completely. Even Sartre recognized this and he also recognized that each person has a set of natural and social properties that influence who we become, which we might refer to as social conditioning. He gave them a name, “facticity.” Here is where, in my opinion, essentialism gets a little upside down. Sartre thought that one’s facticity contained properties that others could discover about us but that we would not see or acknowledge ourselves. Some examples of these are gender, weight, height, race, class and nationality. There are others but it was thought that we, as individuals, would hardly every spend time examining these ourselves and yet, today, many spend all their time lamenting them or agonizing over them. An existentialist would describe these as an objective account not capable of describing the subjective experience of what it means to be our own unique individual. As we look out at our world, what we see is the breakdown of not only society but of existential philosophy.   

Existentialism came to age between the years of 1940 – 1945, during and after WWII, which was a unique time, especially when considering the views of freedom and choice in Europe at the time. Europe, at this time, was, in my opinion, the perfect storm for existentialism to blom and grow. Its focus on individual freedom was so very appealing to those coming out of war-torn Europe who had lost all freedoms for many years. The appeal was every bit as emotional as it was intellectual. Sartre was quoted as saying, “If man is nothing but that which he makes himself then no one is bound by fate, or by forces outside their control.” He was pushing the idea that only by exercising personal freedom could people regain the civil liberties they had lost, which, was taking advantage of the situation and the state of those coming out of the war having lost everything.   

There is a problem and a price to be paid for the freedom to do whatever you want when every you want, which existentialism advocated, and that price was steep. In such a culture, everyone gets to have that same freedom, even those who oppose your right to freedom. Coming out of a war that took everyone’s freedom, individual freedom was embraced and even needed to repair and restore, but with came a burden that we are no just realizing. There is really no such thing as individual freedom unless you live alone on a remote island. Any type of freedom, especially one advocating that every choice that is ours is ours alone will eventually affect others. There is just no way around this. 

In the situation coming out of a long war, the burden was light as our individual choices were directed at restoring those individual freedoms lost, but eventually those individual freedoms would move beyond our own individual freedoms and seek other things beyond us. The desires would extend beyond what we had and seek what we were owed and what we deserved. It is in those times that this light individual burden became heavy and hard. Sartre recognized these times and presented an explanation. He said it is in these hard times that we adopt a cover of sorts to escape the pressures of choices that extend beyond us, which he called those choices “bad faith.” He said that we used “bad faith” when the pressure of choice was so overwhelming that one pretends there was no freedom after all. Sartre would say that this is a special kind of self-deception or a betrayal of who one really, but there is also evidence that this “bad faith” was a personal betrayal of existentialism. It was a desire for more … more freedom … more liberties and more rights. Sartre would claim that this “bad faith” was merely a denial of the freedom afford to us, but who will deny freedom? He claimed that one common form of deny one’s freedom was to present excuses for one’s behavior, but is not an excuse presented in a situation as a means of justifying a wrong action knowing the right one? Again, this is another sizable hole in existentialism.

As I close this series, let me summarize the main tenets of existentialism and present a few questions to consider in response to each. 

First, true existentialists believe individuals should embrace their own freedom, and that everyone has the freedom to make their own choices and these choices will and should define who we are. The problem with individual freedom, as I have referenced, is that it often comes at the expense of someone else’s freedom, unless, again, one lives as a hermit or in paralysis. The other issue of freedom is this one: There is no such thing as individual freedom. Everyone lives in some sort of community where are choices infringe upon others, which makes most of our choices not individual.  

Second, true existentialists acknowledge the absurdity of life. They believe that life is absurd and devoid of inherent meaning which, for them, prompts individuals to create their own meaning and values through their own choice, but is this absurdity pre-existing either in culture or as a thought? It is presented as ever-present which is pre-existing unless it comes from the individual living freely in a world where everyone is living their own different life, which does make absurdity a reality. My question is this, does this individual freedom contribute to the absurdity or create it?

Third, true existentialists believe in accepting responsibility for one’s own actions. They believe, and rightly so, that with freedom comes responsibility and one should own one’s decisions and the consequences that come as the result of them. They believe doing this will empower one to live authentically and with integrity, which I am in full support of living with both, but the question is will living an existential life produce both? What we have seen is that living authentically does not necessarily lead one to live with integrity, which also suggests something else is involved in life. In most cases, integrity never reveals itself in isolation as there is no opportunity to put it in practice. Most of the time we put integrity into practice in our interactions with other when we place them as more important than ourselves. How can we do that if living our best existential life is to live an authentic individually-free life?  

And, finally, true existentialists believe in living authentically at all costs. They strive to be true to themselves and to avoid conforming to cultural or societal expectations and norms. The key to authenticity to an existentialist is to understand one’s desires and values and live in accordance with them to the best of one’s ability. This is existentialism, but is it, really? As I have pointed out there are some real issues of consistency and causation that must be addressed to make sense of this world in which we live, whether we are existentialists, Christians, atheists, agnostics or aliens.  

As I close, the idea of existentialism tends to scare most when they hear the term, but the reality is that it is another philosophy trying to make sense of the world in much the same way we are. At the end of the day, I think we all want the same thing … for the world to make a little more sense to us than it did yesterday. I hope this has been a fruitful experience for those who have joined me on this journey. I hope this has pushed you think a little deeper and to spend a little more time considering different thoughts. I hope you don’t see difference as threat, but as that friend that sees the world differently than you do. You may not agree with him, but he makes you better because he pushes you to think about the things you want even stop and think about with his prodding. Difference is not something to be afraid of if you can think. This why thinking matters … always! Blessings! 

Do We Still Have Common Sense?

by C. P. Lawrence
Common Sense sign card

The other day, in the middle of a conversation, the idea of common sense was presented as something all but gone in our culture. The subject came and went too quickly. It was only after, upon reflection of the conversation, that it came to my mind, and I couldn’t dismiss it. It stayed with me, prompting me to do a little digging as to its origins and to its current reality.

Let’s establish, first, that common sense is not a liberal or a conservative mindset. It is not a particular worldview or political position. I think many of us look at the absence of common sense as positional; to have it one must hold a certain position, usually a position that aligns with our position. That is not common sense.  

The origin of the phrase is found with a school of philosophy, which is said to hold the notion that we should begin our thinking with the fixed beliefs of mankind and move on from there. This phrase or notion, whatever you want to call it, was first penned by Aristotle who believed that all living beings have nourishing souls, but it was only human beings who possessed a rational soul. He believed it was only this rational soul that perceived. Aristotle proposed that every act of perception involved a modification of one of the five senses that then interacted with one’s entire being, when engaged with one of the fixed beliefs associated with all human beings.

Aristotle saw one’s perception as provinces of sensation and believed that human beings perceive by means of difference between the polar extremes contained within each sense. For example, he saw these provinces of sensation as a “kind of mean” between two extremes as in the difference between soft and loud in sound or bitter and sweet in taste. His inference was that human beings perceive by means of difference, but he believed that one sense cannot perceive itself. According to a host of theorists, Aristotle speculated that there must be an additional sense or a “common sense” that coordinated the other senses. He suggested that this “common sense” instituted a perception that is common to all the other senses yet one condensable to none of them. 

Most theorists agree that this common sense, referenced by Aristotle, was not a sixth sense or an additional sense; instead, it was more a sense of difference or a unity of the senses that manifests together when considering something of significance, a fixed belief, if you will, engaging all five senses, which in turn act collectively on one’s being. 

Mention common sense today and most default to the ideas of practical judgement and social awareness as both relate to an individual being living in a world with all beings, but there is a deeper implication … the one with which we started. Do most still have common sense? Or is there still a need for common sense? Both questions have implications socially and culturally. 

First, are there any commonly accepted fixed beliefs to which almost everyone, even in their differences, agree or acknowledge? It is thought that agreement or acknowledgement of these fixed beliefs manifest common sense but if there are a dwindling number of fixed beliefs … what happens to common sense? I am proposing that culturally there is indeed a diminishing number of commonly accepted fixed beliefs but that is due to all individual beliefs being given positions of acceptability. The question not yet answered is this one: does the acceptance of all individual beliefs still produce common sense in the same way a communal acceptance of a fixed belief did in the past?  

When was the last time you heard common sense referenced? I can’t say that I have heard the phrase in quite some time. As I look out at our world, I see an absence of common sense but does anyone else? Common sense seems, to me, to be an individual trait produced by communal membership. Does the absence of common sense signal an absence of community or an absence of something else? I am thinking of submission or empathy, two areas I see less of these days. 

The idea of common sense was the sense that kept you “in the middle of the road,” if you will, kept you connected with all others with your differences intact. It was this “common” amid all your differences that you shared with your fellow men and women in ways of connect-ability. It connected you with others and allowed you to keep your differences while connecting with others who were themselves different. It was “common sense” that tolerated individual differences for the sake of the collective whole. Over time, some individual differences became acceptable to our collective common sense, but what happens when all differences are given equal status of acceptability? Well, first, we lose the need for common sense, and second, I am not entirely sure, but my sense is that we lose something important … something communal … something distinctly human.    

I would love to hear your thoughts? Hit the comment section with them because thinking matters!