Saturday, September 13, 2014

Is There an Essential Affinity Between A Typolical Reading of the Biblical Story and a Providential View of History?

I am reading a nifty manuscript on civil religion.  The author emphasizes that one of the great traditions of American civil religion - Martin Luther King's, for example - reads the Bible narrative as provides types of the themes that we also see in our national narrative.  This is not the same as seeing the Bible as providing literal prophetic markers of current events, as 'End Times' readings do.  Rather, the belief that history has an arc, which we see signs of in the biblical story and in our own, connected-but-different story, is a deep and fruitful way of seeing history as meaningful.

I have also long believed that life has a providential form, which is a way of seeing historical events as a meaningful narrative.

It has only struck me now, though, that these two kinds of readings - a typological reading of the Bible and a providential reading of history - are intimately connected. My intuition is that they are really just different ways of doing the same thing.

But I can 't quite flesh out the argument to prove that intuition.  Any help from you smart readers to make the argument or set me straight?

Sunday, September 07, 2014

It Is Always True That 'Reality Is More Complex Than Your Social Theory'. And That Argument Is Never Helpful.

I have loved social theory since I started reading it in high school because it reveals something of the underlying structure of reality - the reasons behind the human world that we see on the surface.

And when talking about social theory, I often run across someone who dismisses the whole project because "reality is more complex than that."


But the same is true of a map.  A map simplifies, but shows the relations of the main elements.  A map that showed everything in its true proportions, in a 1"=1" scale, would be more accurate than any simpler map.

But it would be useless.

The alternative to social theory is not a completely complex picture of society.  The alternative to the simplifications of social theory is to argue that reality has no underlying structure at all.

Saturday, September 06, 2014

Does Every Discipline Have a Worldview-Changing Idea?

The college is up for re-accreditation.  In addition to showing that we are doing the usual things well, we are also supposed to come up with a big idea of something new to try - a Quality Enhancement Plan. We have decided that this big idea should be to improve critical thinking, and/or creative thinking - somehow.  I am on the committee charged with coming up with a good idea of how, exactly, to do this, so I have been pondering the problem.

One of the hardest things to teach in sociology is to get students to move from thinking about society in terms of individuals, to thinking about society in terms of groups.  I start many classes with Marx in part to plant this seed. The actors in Marx' account of society are not individual workers and individual owners, but whole classes of workers and owners.  Similarly, when we talk about the patterns of gender relations, it is hard to keep students from immediately translating that into how a man and a woman interact - usually meaning the student him- or herself. Likewise, seeing social structures is a qualitatively different idea than seeing how one person habitually acts in relation to another.  We expend a great deal of creativity in trying to get students to think critically about social structures and social groups.

In other words, it is a persistent problem in teaching sociology to transform a student's perspective from the individual imagination to the sociological imagination.  Once you get it, you see the world differently.  The sociological imagination is a vital tool in critical thinking about society.

So here is the beginning of an idea: suppose every discipline has a fundamental shift in thinking that it is trying to teach - a new lens for seeing the world that it is trying to fit students with.  If so, then the college as a whole might fruitfully work together on the shared or meta-issues in teaching these disparate worldview-changing ideas.  We would be working creatively and critically as a faculty, and helping students to see the world creatively and critically with these new lenses of several kinds.  That would be a Quality Enhancement Plan worthy of a liberal arts college.

So the question is, does every discipline have a core idea that is hard to get students to see, but once achieved, fundamentally changes the way they think?

Thursday, July 24, 2014

A Gallup Poll of Unattractive Women

In reading Gallup Poll data on happiness I came across this eyebrow-raiser from 1943:

So far as you personally are concerned, do you think the chances are that the next ten years of your life will be exciting ones, just average, or rather dull?  (Asked of a national cross-section of women from twenty to thirty-five years old.)

National total:

Exciting 43.3%
Average 43.6%
Dull 9.3%

Single women (20 - 24 years):

Exciting 53.8%
Average 35.0%
Dull 6.5%

Unattractive women:

Exciting 26.1%
Average 44.9%
Dull 21.7%

No, I do not know how they determined the sample for that last question.  My guess is that this was the interviewer's judgment.

I take this as further evidence for the 'feminine mystique,' which Betty Friedan would locate specifically in this time period.

I also think that the 1940s were a cultural revolution ago.

Monday, July 21, 2014

A Quick Thought on Calvinist Energy

Many at the time of the Reformation thought the doctrine of predestination would lead to quietism.  It was surprising that it led to the opposite.  Max Weber, in The Protestant Ethic and the Spirit of Capitalism, shows why.

Calvinist activity in the world was not aimed at happiness.  But it produced happiness, because meaningful work is essential to happiness.

Wednesday, July 16, 2014

Is There a Theological Doctrine Against Exaggerating Dangers?

I am reading William Bouwsma's excellent portrait of John Calvin.  Bouwsma emphasizes that Calvin was a rhetorician, not a cool scholar.  He was a pastor, trying to persuade his listeners to change their lives.  Calvin also read the Bible as rhetoric of the same kind.

One of the main tools of persuasive rhetoric is to exaggerate the dangers that the audience faces if they continue their present lives.

In my work on happiness, I have concluded that the main solvent of the happy society is fear.  Fear mongers are a great danger to a happy society, because they undermine trust, and obscure how much the good actions of most people make the world better.

Which leads me to look for a religious limit to fear-mongering.  There is, of course, the general commandment against lying.  But I can't think of a specific religious doctrine or practice the guards against overstating the dangers of this world.

Overstating dangers is bad for the credibility and legitimacy of religious organizations, as we can see from the short life-span of doomsday cults. As a practical matter, most religious institutions that last more than a couple of generations do learn to tone down the end-times rhetoric, and start to build for the indefinite future.

Still, I can't think of a religious justification that I have run across for telling the strict truth about dangers and fears. 

Saturday, July 12, 2014

What Does the Contrast of Baking and Fermenting Mean? (A Half-Thought on Reading Michael Pollan's Cooked)

For our annual Centre sociology alumni study group we are reading Michael Pollan's Cooked: A Natural History of Transformation.

In this very interesting study of the basic elements of food and culture, Pollan treats four elemental ways of transforming natural goods into human food under the heading of the four classical elements.  Under 'fire' he discusses roasting over a fire, under 'water', braising in a pot, under 'air', baking bread, and under 'earth', fermenting in many forms.

Pollan's account brings out the ways in which roasting is very masculine and braising very feminine.  This spectrum is not central to Pollan's analysis, but he notes this contrast as many others before have, notably the anthropologist Claude Levi-Strauss.

This has made me wonder if baking and fermenting form another pair of contrasts, perhaps cross-cutting the first.  Pollan does not directly contrast the two.  He does, though, note the association of fermentation with death - that we pause putrefaction long enough to eat the tangy middle phase.  Which suggests, then, that perhaps baking is the staff and symbol of life.  This certainly works in Christian mythology. 

Still, I have a nagging sense that there is a more down-to-earth pair that the making of 'air' and 'earth' foods is like.

Suggestions welcome.