One of the persisting problems of philosophy is how to bring together the idea of universal truth with the idea of personal truth. At their extremes, each idea tries to eliminate any room for the other.
At one extreme, the idea of universal truth excludes those who do not accept a particular doctrine. The intolerant, linear, controlling intellect operates in isolation from a broad scientific base and spiritual horizon.
At the other extreme, the idea of relativism asserts that, in effect, truth is just a matter of individual opinion; whatever I believe is true for me, and that’s the end of the matter. For one person to “presume” to criticize anyone else is “cramming their beliefs down someone’s throat.” No discipline, no higher standard, no adventure of inquiry distinguishes truth from opinion.
In theory, the problem is solved by acknowledging that we can indeed recognize truth, although what we can realize is limited to the length, breadth, and depth of our experience.
In practice, our greatest concepts unite personal and universal dimensions. Our greatest concepts, central to our lives, are the product of struggle, perhaps years of struggle. The struggle focuses on a problem that we experience as a person in our particular circumstances. Universal elements come into the picture since other people share our circumstances in some important respects. Some of our particulars are shared by all humanity; for example, our basic dignity, capacities, and needs are universally shared.
During the struggle we grow new virtues. Those virtues are ingredients in our concept. Socrates’ life of adhering to his highest concept of what is right was an ingredient in his concept of justice.
Do you have an example of a concept that you have birthed through struggle? Is there a concept that you can see emerging in your struggle with a problem? Can you identify virtues that you need to develop as you ascend the challenge that faces you?
Vs. Avenmouth 3-4-10-018 by Jusben http://mrg.bz/J98375
Between the extremes of fixed dogma and opinionated concepts must lie a concept of truth that remains. And this concept of truth is experienced more or less by all, admittedly our concept of it is conditioned by the depth of our experience, our biases, intellectual keenness, cultural environment, degree of self honesty.
In arriving at the truth of my life, I have had to examine all of these factors in trying to determine just what is the truth of my life. As I have entered the last phase of this life, I feel the pressure more and more to put it all together. As I look back I see that there were a lot of episodes in my life that I considered true at the time, but as time progressed they remained no longer true. What I considered truth at age 20 was not necessarily true at age 40, nor at age 60 or 70. But through all of those experiences, I have found that there were certain qualities that remained true.
When I joined the Army at age 18, my primary purpose was economic, not patriotic nor the desire to serve nor duty, nor loyalty nor discipline, nor courage. And though the Army was not helpful in a lot of areas in my life, I have found that the concepts of duty, service, loyalty, discipline, courage, and sacrifice have remained valid and have served me well. And though I have had to redefine the meanings of these qualities as I have progressed, I consider them my personal truth and I believe others have found the same thing who have had similar experiences.
Throughout all of these struggles and the ones that I am engaged in now, I have also found that faith, trust, hope, determination, and abiding faith in God have cemented these qualities together. I pray that these qualities will increase in proportion to the degree of the struggle.
I have free will, and I can follow the glean n my soul that I identify as the will of God, or I can construct a purely humanistic system to follow. It all up to me.
Dr Perry
Your remark about virtues developed through your experience in the Army is particularly interesting. On the one hand, I’m skeptical about character building programs; on the other hand, I believe that the experiences that the Army puts you through do tend, in a large number of people, to conduce to growth. (I asked a soldier about this, and that was his report–not much in the way of empirical evidence). It’s also interesting that you gave new meaning and direction which shaped these virtues as you embraced spiritual truth later in life.
Could you say something about the differences between the virtues before and after that transformation?
Between the extremes of fixed dogma and opinionated concepts must lie a concept of truth that remains. And this concept of truth is experienced more or less by all, admittedly our concept of it is conditioned by the depth of our experience, our biases, intellectual keenness, cultural environment, degree of self honesty.
In arriving at the truth of my life, I have had to examine all of these factors in trying to determine just what is the truth of my life. As I have entered the last phase of this life, I feel the pressure more and more to put it all together. As I look back I see that there were a lot of episodes in my life that I considered true at the time, but as time progressed they remained no longer true. What I considered truth at age 20 was not necessarily true at age 40, nor at age 60 or 70. But through all of those experiences, I have found that there were certain qualities that remained true.
When I joined the Army at age 18, my primary purpose was economic, not patriotic nor the desire to serve nor duty, nor loyalty nor discipline, nor courage. And though the Army was not helpful in a lot of areas in my life, I have found that the concepts of duty, service, loyalty, discipline, courage, and sacrifice have remained valid and have served me well. And though I have had to redefine the meanings of these qualities as I have progressed, I consider them my personal truth and I believe others have found the same thing who have had similar experiences.
Throughout all of these struggles and the ones that I am engaged in now, I have also found that faith, trust, hope, determination, and abiding faith in God have cemented these qualities together. I pray that these qualities will increase in proportion to the degree of the struggle.
I have free will, and I can follow the glean n my soul that I identify as the will of God, or I can construct a purely humanistic system to follow. It all up to me.
Dr Perry
Your remark about virtues developed through your experience in the Army is particularly interesting. On the one hand, I’m skeptical about character building programs; on the other hand, I believe that the experiences that the Army puts you through do tend, in a large number of people, to conduce to growth. (I asked a soldier about this, and that was his report–not much in the way of empirical evidence). It’s also interesting that you gave new meaning and direction which shaped these virtues as you embraced spiritual truth later in life.
Could you say something about the differences between the virtues before and after that transformation?
Further remarks:
And though the name the War Department has been changed to Department of Defense, and though the policy of the government may be the use of military for only for defensive purposes, the purpose of the army is destruction of the enemy. Thus the Army especially the combat branches which I was a member of train continually for that purpose. The virtues aforementioned are used exclusively for the purpose of destroying the enemy. And the exercise of these virtues are enforced by contract and an oath and severe penalties for not exercising them, especially during the times of war. And experience has shown that soldiers do exercise these virtues even to the point of giving up their life in defense of their mission.
When I joined the army at 18, I had never seriously given thought to any of these qualities. I was adrift and primarily concerned with survival. And being of impressionable mind at an early age, I was susceptible to the propaganda of the warrior. And these attitudes were constantly reinforced with the recital of the history of the combat unit. I was in the 82nd airborne division at that time, and constantly reminded of the glories of that unit during World War II. During our running exercises we would chant phrases like this:
Blood, Guts, Blood and Guts,
Be there! Be there!
Going to die, never cry.
After three years of this influence, I really believed the propaganda.
Thus during the first three years of my military career, these virtues were mostly used to enforce the physical nature of my training, used to push our bodies to the limits as far as possible in a non combat situation. There was some intellectual aspect of the training but for the most part it, was physical.
During my second four years of military training, I left the 82nd Airborne Division, and received training of a more technical nature. It was mostly intellectual with some technical skill requirements. During this phase the virtues were used to master the intellectual technical skills associated with the training. It was during this period, that I realized I was intellectually able to attend college, if I could ever get the resources to do so.
After leaving the military, after seven years, these virtues were used primarily for intellectual mastery, the nature of the profession that I eventually entered continued to call forth these qualities. There was always some intellectual challenge that required these qualities.
After my spiritual transformation these qualities took on a hold new meaning and purpose. Before my spiritual transformation, I had very little tolerance or patience with those closely associated with me who did not display these qualities. It did not matter that they were unable to reach the levels that I had reached. During the period before my spiritual transformation, the qualities were used for material and intellectual purposes only, but after my spiritual transformation they were used for spiritual purpose. They became extremely valuable in my efforts to discern and execute the Father’s will which I had dedicated and consecrated my life to doing.
Ultimately the difference between before and after my spiritual transformation was that before these qualities were totally devoid of love and mercy; afterward love and mercy became the substance of them indeed the life of them.
It was a long and tortuous journey, but perhaps it required all of that starting where I was to get to where I am-sincerely dedicated and consecrated to doing the Father’s will.
Dr Perry.
Further remarks:
And though the name the War Department has been changed to Department of Defense, and though the policy of the government may be the use of military for only for defensive purposes, the purpose of the army is destruction of the enemy. Thus the Army especially the combat branches which I was a member of train continually for that purpose. The virtues aforementioned are used exclusively for the purpose of destroying the enemy. And the exercise of these virtues are enforced by contract and an oath and severe penalties for not exercising them, especially during the times of war. And experience has shown that soldiers do exercise these virtues even to the point of giving up their life in defense of their mission.
When I joined the army at 18, I had never seriously given thought to any of these qualities. I was adrift and primarily concerned with survival. And being of impressionable mind at an early age, I was susceptible to the propaganda of the warrior. And these attitudes were constantly reinforced with the recital of the history of the combat unit. I was in the 82nd airborne division at that time, and constantly reminded of the glories of that unit during World War II. During our running exercises we would chant phrases like this:
Blood, Guts, Blood and Guts,
Be there! Be there!
Going to die, never cry.
After three years of this influence, I really believed the propaganda.
Thus during the first three years of my military career, these virtues were mostly used to enforce the physical nature of my training, used to push our bodies to the limits as far as possible in a non combat situation. There was some intellectual aspect of the training but for the most part it, was physical.
During my second four years of military training, I left the 82nd Airborne Division, and received training of a more technical nature. It was mostly intellectual with some technical skill requirements. During this phase the virtues were used to master the intellectual technical skills associated with the training. It was during this period, that I realized I was intellectually able to attend college, if I could ever get the resources to do so.
After leaving the military, after seven years, these virtues were used primarily for intellectual mastery, the nature of the profession that I eventually entered continued to call forth these qualities. There was always some intellectual challenge that required these qualities.
After my spiritual transformation these qualities took on a hold new meaning and purpose. Before my spiritual transformation, I had very little tolerance or patience with those closely associated with me who did not display these qualities. It did not matter that they were unable to reach the levels that I had reached. During the period before my spiritual transformation, the qualities were used for material and intellectual purposes only, but after my spiritual transformation they were used for spiritual purpose. They became extremely valuable in my efforts to discern and execute the Father’s will which I had dedicated and consecrated my life to doing.
Ultimately the difference between before and after my spiritual transformation was that before these qualities were totally devoid of love and mercy; afterward love and mercy became the substance of them indeed the life of them.
It was a long and tortuous journey, but perhaps it required all of that starting where I was to get to where I am-sincerely dedicated and consecrated to doing the Father’s will.
Dr Perry.
The older I grow the more convincef I seem to become that “truth” like the good resides only in God expressed in this incarnate dimension as Jesus Christ (“I am the yruth, the life, and the way…” from John’s
gospel).
From the point of view of philosophy, however, seeking Truth is a venerable project. In today’s NYTIMES.COM
thefollowing is offered on the op. ed. page from The Stone regarding the method of (primarily European, but I suspect, most) philosophical systems:
“The exclusionary self – conception, finally, prevents the development of the project of comparative ontology, which would take seriously the widest possible range of ways of making sense of the world, and take the broadest possible measure of these beliefs, without concern for institutional affiliations, the literacy, or the geographical niche of their holders.” (Justine H. Smith)
This lofty ideal, of course, repudiates real life in real time and place of the seeker
Elaine, thank you so much for your frank and stimulating comment! I, too, increasingly find that insight into truth is a divine gift, not the product of intellectual inquiry.
Having found truth, I find it everywhere; I find him everywhere, so to speak. The complementary side of the story (for me it is a both/and rather than an either/or) includes the fact that, on my journey, I learned from Taoism what I had not learned from my own Christian heritage, the importance of receptivity in the spiritual life. Now my receptivity has a different flavor, personal and interactive, expectant and trusting–dimensions I did not learn from Taoism.
My remark here parallels an earlier post about meaning as interpreted and as discovered. The openness to learning from anyone and everyone (which I take to be the point of the quote from Justine H. Smith) is part of the interpretive phase of seeking.
When I had classes of students doing projects on these topics, I would continually find in their writing insights that had not occurred to me. To find such treasures here and there (and in comparative studies in the world’s wisdom traditions) is for me a lovely experience of the brotherhood of man, our human kinship; the Spirit poured out on all flesh makes truth available to sincere seekers everywhere. As a teacher I remembered what an Army captain once told me: “You can’t lead from the rear.” I always tried to be on my own cutting edge of growth, doing projects with the students; but these topics are so rich that I could never be a leader on every facet of the kaleidoscope. There were always students who were ahead of me in one way or another.
Your own journey, beloved Elaine, has been nourished by broad and diverse experience, a Ph.D., and years of travel and teaching. Now you are coming to a beautiful simplicity and unified devotional focus. For me to say anything against that would injure my own relationship with my center, our center, the center; but it would short-circuit inquiry to quickly say, on any question of truth, turn to the one who is the way, the truth, and the life. It is profoundly true, “If any lack wisdom, let them ask” [in prayer]; but to pray as a substitute for proper inquiry could not be sincere, would not be able to receive the gifts awaiting a fuller prayer process. The happy thing is that even as we take the human steps that prepare the fullness of prayer, we can walk together in companionship with the divine. I see your joyous smile, anticipate a keen discussion probing these things, and encourage you to say more here if you like.
Yes! Yes! I am in accord. (I had to rush off before completing my previous reply re: Smith’s “lofty ideal”. ) Yes, truly, ‘both/and,; ‘all/everywhere’. The great simplicity you mention is, indeed, a precious gift. And yet the inclusivity Smith aims for in philosophic inquiry is perhaps too lofty. The tension you prompt us to inquire into pertaining to the integration of universal and personal truth is, I think, in itself, a kind of virtue. In the classical sense, this virtue – the predisposition to struggle with/for Truth – is formed by the opposite of complacency; complacency in sight; complacency in “knowing”; complacency in prayer. Yes! I agree. To rest in undisciplined habits of mind and spirit is to commit fraud. But to pursue “virtuous struggle” for its own sake may also be a false path. (This seems to be an occupational hazard for clergy, in particular.)
I believe that it is only in commune-ity that one can gain enough self-displacement to integrate the vectors of universal and personal truths that produce a glimpse of that sublime and enduring Truth given by God. Your description of your interaction with your students is a good description of what I mean to say. Dr. Perry’s description of his spiritual transformation is another.
My own recent experience in gaving regained a precious thirty year old friendship that has wanned, as relationships sometimes do is a case in point for me. I am now uninterested in moral and ethical disputation but keenly interested in discovering new dimensions of my own and others moral and ethical richness. My reunion with my old, dear skeptical friend is a gift that comes just at the right time now. I anticipate with joy the chance to revisit our now antiquated intellectual jousting without weapons (at least on my part) but with the sympathetic tools of a loving inquiry. I wonder what will happen when we meet in a few weeks? [I think I hear the click-clack of the Glory Train coming ’round the bend…]
Elaine, my prayer is launched for this meeting in a few weeks. May your friend hop on the Glory Train!
I celebrate another thing in your comment: as far as I can recall, you are the first one to refer to another commenter! No surprise, given your experience in, and commitment to, community. This past few months I’m just beginning to give community its due: it was a visit to one of Cleveland’s Breakthrough Schools (breakthroughschools.org) that taught me the importance of a social system and what it could do for minority middle school students who otherwise would have much less hope for excellence. I also did a study relevant to scientific living and ran into a large pile of material on sociology that I had somewhat neglected as a category in the past. I find clergy to be very helpful in highlighting the importance of community; the only thing that I occasionally find occasion to add is to remember the encompassing community of humankind (a.k.a. brotherhood of man). For example, your experience of transcendent community in the New York subway goes beyond what many people would regard as their community.
The older I grow the more convincef I seem to become that “truth” like the good resides only in God expressed in this incarnate dimension as Jesus Christ (“I am the yruth, the life, and the way…” from John’s
gospel).
From the point of view of philosophy, however, seeking Truth is a venerable project. In today’s NYTIMES.COM
thefollowing is offered on the op. ed. page from The Stone regarding the method of (primarily European, but I suspect, most) philosophical systems:
“The exclusionary self – conception, finally, prevents the development of the project of comparative ontology, which would take seriously the widest possible range of ways of making sense of the world, and take the broadest possible measure of these beliefs, without concern for institutional affiliations, the literacy, or the geographical niche of their holders.” (Justine H. Smith)
This lofty ideal, of course, repudiates real life in real time and place of the seeker
Elaine, thank you so much for your frank and stimulating comment! I, too, increasingly find that insight into truth is a divine gift, not the product of intellectual inquiry.
Having found truth, I find it everywhere; I find him everywhere, so to speak. The complementary side of the story (for me it is a both/and rather than an either/or) includes the fact that, on my journey, I learned from Taoism what I had not learned from my own Christian heritage, the importance of receptivity in the spiritual life. Now my receptivity has a different flavor, personal and interactive, expectant and trusting–dimensions I did not learn from Taoism.
My remark here parallels an earlier post about meaning as interpreted and as discovered. The openness to learning from anyone and everyone (which I take to be the point of the quote from Justine H. Smith) is part of the interpretive phase of seeking.
When I had classes of students doing projects on these topics, I would continually find in their writing insights that had not occurred to me. To find such treasures here and there (and in comparative studies in the world’s wisdom traditions) is for me a lovely experience of the brotherhood of man, our human kinship; the Spirit poured out on all flesh makes truth available to sincere seekers everywhere. As a teacher I remembered what an Army captain once told me: “You can’t lead from the rear.” I always tried to be on my own cutting edge of growth, doing projects with the students; but these topics are so rich that I could never be a leader on every facet of the kaleidoscope. There were always students who were ahead of me in one way or another.
Your own journey, beloved Elaine, has been nourished by broad and diverse experience, a Ph.D., and years of travel and teaching. Now you are coming to a beautiful simplicity and unified devotional focus. For me to say anything against that would injure my own relationship with my center, our center, the center; but it would short-circuit inquiry to quickly say, on any question of truth, turn to the one who is the way, the truth, and the life. It is profoundly true, “If any lack wisdom, let them ask” [in prayer]; but to pray as a substitute for proper inquiry could not be sincere, would not be able to receive the gifts awaiting a fuller prayer process. The happy thing is that even as we take the human steps that prepare the fullness of prayer, we can walk together in companionship with the divine. I see your joyous smile, anticipate a keen discussion probing these things, and encourage you to say more here if you like.
Yes! Yes! I am in accord. (I had to rush off before completing my previous reply re: Smith’s “lofty ideal”. ) Yes, truly, ‘both/and,; ‘all/everywhere’. The great simplicity you mention is, indeed, a precious gift. And yet the inclusivity Smith aims for in philosophic inquiry is perhaps too lofty. The tension you prompt us to inquire into pertaining to the integration of universal and personal truth is, I think, in itself, a kind of virtue. In the classical sense, this virtue – the predisposition to struggle with/for Truth – is formed by the opposite of complacency; complacency in sight; complacency in “knowing”; complacency in prayer. Yes! I agree. To rest in undisciplined habits of mind and spirit is to commit fraud. But to pursue “virtuous struggle” for its own sake may also be a false path. (This seems to be an occupational hazard for clergy, in particular.)
I believe that it is only in commune-ity that one can gain enough self-displacement to integrate the vectors of universal and personal truths that produce a glimpse of that sublime and enduring Truth given by God. Your description of your interaction with your students is a good description of what I mean to say. Dr. Perry’s description of his spiritual transformation is another.
My own recent experience in gaving regained a precious thirty year old friendship that has wanned, as relationships sometimes do is a case in point for me. I am now uninterested in moral and ethical disputation but keenly interested in discovering new dimensions of my own and others moral and ethical richness. My reunion with my old, dear skeptical friend is a gift that comes just at the right time now. I anticipate with joy the chance to revisit our now antiquated intellectual jousting without weapons (at least on my part) but with the sympathetic tools of a loving inquiry. I wonder what will happen when we meet in a few weeks? [I think I hear the click-clack of the Glory Train coming ’round the bend…]
Elaine, my prayer is launched for this meeting in a few weeks. May your friend hop on the Glory Train!
I celebrate another thing in your comment: as far as I can recall, you are the first one to refer to another commenter! No surprise, given your experience in, and commitment to, community. This past few months I’m just beginning to give community its due: it was a visit to one of Cleveland’s Breakthrough Schools (breakthroughschools.org) that taught me the importance of a social system and what it could do for minority middle school students who otherwise would have much less hope for excellence. I also did a study relevant to scientific living and ran into a large pile of material on sociology that I had somewhat neglected as a category in the past. I find clergy to be very helpful in highlighting the importance of community; the only thing that I occasionally find occasion to add is to remember the encompassing community of humankind (a.k.a. brotherhood of man). For example, your experience of transcendent community in the New York subway goes beyond what many people would regard as their community.