More from Camp Unistar...
Possible Study Question #3B (From the CSW Moral Values Study Guide): How might we build ever more compassionate bridges across differences and avoid temptations to exploit…differences
in the service of being “right”?
Avoid Stereotypes.
A social stereotype is a model, widespread in a culture, for making snap
judgments—judgments without reflective thought—about an entire category, by virtue of suggesting that the stereotype is the
typical case. (Lakoff)
Exercise on Stereotypes. Review Sixties Liberal Stereotypes. Discuss other liberal stereotypes conservatives have (Lovers of Bureaucracy, Defenders of Special Interests, and Advocates
of Only Rights and No Responsibilities).
What are some of the Stereotypes liberals have of conservatives?
Selfish, Abusive Fascists, Tools of the Rich.
Today, we’ll look at the specifics of the Nurturant Parent model and (if time allows) the Strict Father model.
We'll look at the different kinds of liberals, including
Classical Theoretical Liberals: Individuals are, or should be, free, autonomous
rational actors, each pursuing their own self-interest. (WE SHARE THIS WITH CONSERVATIVES IN BOTH OUR RELIGION AND OUR POLITICS.)
Libertarians: Claim to be a distinct category (neither Liberal or Conservative)--their
advocacy of civil liberties overlaps with liberals, but the values behind their stance tends to be conservative--mature citizens
should be left to take care of themselves, self-discipline, self-reliance, and individualism over interdependence, and they
do not give priority to Nurturant Parent values such as empathy, nurturance, interdependence, fairness, and responsibility
toward others.
Liberal Strict-Father Academics: Much of the academic world and academic institutions
are run according to Strict-Father morality. Intellectuals who accept this view of the academic world may be political liberals,
but they are intimately acquainted with Strict Father morality and practice it in their everyday professional lives.
I believe it’s important to be aware of these variations of liberals when we
think about the second Possible Study Question: How are dissenting voices within the congregation honored while the majority
speaks out?
I said we would pay close attention to the different kinds of progressives
and the way they prioritize their values, and suggested that centering our faith around the spiritual progressive category
may be a way to get a handle on our values.
All types of progressives adhere to the central moral values of empathy and responsibility. The differences
from different priorities are from other values.
Socioeconomic progressives believe that the most important considerations involve money and class. The
best solutions are therefore economic and social class solutions.
These progressives believe that economic inequality lies at the heart of most societal problems, and therefore that redressing
economic inequality is the best solution. Crime, infant mortality, low education levels — most, if not all, social maladies
— would be greatly reduced if people were more equal economically.
Fairness is the key value here, along with equality and opportunity: Fairness fundamentally
demands that every American be given an equal chance at economic success.
Identity Politics progressives are those who either belong to or identify with a particular oppressed
group who desires their liberation and an end to oppression.
All progressives agree on the importance of liberation for such groups. It doesn't matter whether the focus is on correcting
the injustices of the past or taking a more global stance that oppression is wrong regardless of group affiliation. All oppression
is wrong, and to right the wrongs means extending rights to everyone in society equally.
The shared values of responsibility, fairness, trust, cooperation and community-building all figure prominently in extending rights to all.
Environmentalists focus on the sustainability of the earth and the natural environment, the sacredness
of nature, and protecting native peoples.
At the heart of environmentalism is the value of sustainability. We want all life to continue on this planet,
and this means that we must stop doing damage to it. This is the only way to ensure that future generations will be able to
live healthy, fulfilling lives. It is also the only way to show proper respect for the source of all life. Furthermore, we
have to protect the rights of native peoples.
To live sustainably means being good stewards. This in turns means:
- Doing as little damage as possible to the planet: selective logging, using renewable energy, minimizing
pollution.
- Finding ways to undo the damage we do: recycling, permaculture, reseeding of logged forests.
Looking at these commitments in terms of broader progressive values, environmentalism is about nurturance and the future:
nurturance of the planet and of future generations. Empathy and protection are the primary values.
Civil libertarians: These progressives focus on the notion that human beings have a fundamental right
to live their lives without harassment and harm being inflicted on them by arbitrary power. Issues of freedom, liberty,
democracy (equal sharing of power), and individual rights are paramount.
Government, as the ultimate holder of power, is the greatest potential threat to these freedoms. Thus, civil libertarians
believe, we must be on guard at all times for even small threats to our civil liberties, because the slope down to authoritarianism
is very slippery. Thomas Jefferson’s famous quote sums up the central commitment of civil libertarians: “The price of freedom
is eternal vigilance.”
Protection is the central value here. Individuals are vulnerable to mistreatment, and should be protected, and
freedoms themselves must be protected. Responsibility, Fairness, and Opportunity are also important: with freedom comes the imperative to use that freedom responsibly,
and it is essential that freedom be available to everyone in a fair and equal manner.
Spiritual progressives focus on the nurturant aspects of religion and spirituality. Service,
compassion, and community, connects spiritual progressives to other people and the world, and are central
to their spiritual practice.
Nurturant spirituality comes in many forms: for Christians, a nurturant God transmits nurturant values through grace and
love; for Jews, Tikkun olam—a duty to heal the world; for Buddhists, a vow of compassion for all beings.
For spiritual progressives, empathy is the paramount value and responsibility is central to the spiritual
practice of maintaining communities and service to others. Spiritual progressives, of course, seek meaningful fulfillment
in life for themselves and others.
Anti-authoritarians: Civil libertarians and anti-authoritarians share a deep distrust of authority. Where
civil libertarians specifically emphasize the interplay between the government and individual freedom, anti-authoritarians
point to the larger problem of authority in general: how people and organizations with more power can threaten and harm those
with less power. Authority figures here are broadly conceived: they can be large corporations, police departments, even parents.
The central values for anti-authoritarians are fairness, freedom from
oppression, and protection of those oppressed. It’s just plain wrong to use power to harm or oppress others, regardless
of the particular societal arena in which the power dynamic plays out. Anti-authoritarians also pursue honesty and open communication as a defense against the control
of information by anti-authoritarian forces.
I suggest that when we gather in religious community to talk about moral values,
we need to consider ourselves first and foremost spiritual progressives, and that we should try to uphold those values when
discussing issues that are important to us.
I also believe that we need to instill in our children spiritual progressive
values within the context of our religious communities. For those of us who are Unitarian Universalists, that means linking
our family values to our religious values. Later in the week, when we work on answering the question “How are the children?”,
we’ll talk about ways to make that link, that connection. For now I’d like to offer what is probably the single most important
thing every UU family can do to make the connection between family and congregation—lighting a chalice every day, or at least
once a week.
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