Simple?

There are most likely no simple answers to the myriad questions our world faces today, nor simple solutions to the plethora of problems confronting us.

Think of such issues as: sanctity of life, including abortion, cloning, and assisted-death; religious liberty; traditional vs. non-traditional gender roles, and how they affect such institutions as marriage and parenting; education, which determines what and how young people learn about their history; human rights, especially for the millions of displaced persons worldwide; or our right to free speech, and whether or not it includes hate-speech, pornography, and incitements to violence.

Being a somewhat simple person, I do wonder if there is a basic reason that might account for the rising discord and rancor all around us.  Would it be too simplistic of me to attribute the cause of such trials and tribulations to one fundamental factor—namely, the reluctance of so many of us to abandon the comfortable past we long for, to embrace the changes that imbue the inexorable forward march of history?

I was born in North America shortly before the end of WWII, too early to be considered a baby-boomer, too late to be thought a part of the greatest generation.  I was raised from boyhood to adolescence during a period from the late-40s to the early-60s, a time when all the so-called truths seemed self-evident.  Either that, or no one took the time to question them.

Such broadly-accepted truths have been encapsulated in Moral Foundations Theory1, which postulates five ethical categories, each with its own set of prized qualities and traits.  These are:

  • purity-based morality, anchored in sanctity and piety;
  • authority-based morality, valuing duty, deference, and social order;
  • fairness-based morality, the flip-side of authority-based, embracing equality, impartiality, and tolerance;
  • in-group-based morality, founded on loyalty to family, community, and nation; and
  • harm-based morality, embracing care, compassion, and safety.

For the purpose of my search for a simple answer in this essay, let’s assume that these categories encompass the range of behavioural virtues we live by.  Scholarly examinations of the Google Books database have shown that morality in general was a much more frequently-discussed issue of concern at the dawn of the twentieth century than it was by 1980, although that trend has slowly reversed since.

The purity-based category followed almost the same trajectory during that interval, and there was a noticeable increase in individualism-based values that placed greater emphasis on me than on us, reducing the impact of collectivism-based values.

Authority-based morality declined during the first half of that same century, rebounded dramatically when the established order was threatened in the late 60s, then resumed its decline during the 70s before levelling off.

In-group-morality charted upward throughout the twentieth century as people tended to cluster in like-minded groups, a trend that continues to this day, and is exacerbated when people feel threatened or challenged by new ideologies and practices, or by outsiders.

Harm-based morality, sometimes labelled the ‘bleeding-heart’ syndrome, has risen steeply since the 80s as moderation and tolerance have become more pronounced in daily life and, in many areas, in political ideologies.

Alone among the five categories, fairness-based morality with its egalitarian emphasis, demonstrated no significant increase or decrease during the same time period.

In my simple terms, this would indicate that, despite a general shift of viewpoint from the collective to the individual (the me-firsters), society in general has moved from routinely accepting authority to challenging it, and by so doing, has come to view the notion of wrongness in terms of suffering, maltreatment, and deprivation. There is a greater acceptance of ‘others’ among the majority, a more rational, irreligious, and scientific approach to how we confront matters of right and wrong.

In short, an evolving approach to communal society and those who populate it is underway.

There is, however, a contrary narrative embracing what has been called re-moralisation, a wish to go back to what many think of as a golden age, the ‘good-old days’.  Elements of our communal society are becoming increasingly censorious and defensive, more outraged by the changes confronting them, which is evidenced by the growing polarisation of political debate that highlights their oft-excessive self-righteous approach.

In short, the liberalizing changes to society are jeopardizing the inherent values and beliefs such people hold dear.  Hearken to the call we hear from many of them—You shall not replace us!

Simply speaking, then, fear of change is the greatest impediment to finding solutions to our problems—solutions that will satisfy the moral foundations of all of us, at least to the greatest extent possible.

Alas, despite my reading and thinking on the subject, my simple brain has yet to come up with an idea that might work.  How do we convince and reassure change-resistant people that moving with the times does not require them to bend their moral codes.  After all, in a free society, we are all at liberty to choose what to believe.

We are not, of course, free to impose our choices on those who believe otherwise, but surely there is room for all of us to co-exist.

Simple?  No, but, let us hope, not impossible.

Tick-tock!

  1. Haslam, McGrath, & Wheeler, University of Melbourne, 2007

Intelligence and Change (2)

Three-and-a-half years ago, I published a post expressing concern about our human resistance to change, and our ignoring of evidence presaging a calamity—an event which is, perhaps, now upon us with the covid-19 pandemic.

You may not have read the post at the time, but I recommend you do so now, for two reasons.  First, it may help to explain just how we have arrived in this situation, particularly the paragraphs highlighted in blue.  And second, it may point the way to a correction in our future behaviours—assuming, of course, our species survives.

– 0 – 0 – 0 – 0 –

If the history of our planet and the existence of life upon it were to be displayed as a clock-face, with its beginning at twelve o’clock, the appearance of the first humanoid beings—our distant, distant precursors—would not occur until the hands had swept around to the merest sliver of time before twelve again.

clock-681645_960_720

Life itself, however, in its earliest, most basic form, would have begun much earlier, when the hands were approaching two o’clock.  The difference in real time is about four billion years, based on the fossil record so far uncovered.  Bacteria, for example, are a subset of prokaryotes, the earliest type of life on earth.

Life existed, in other words, for four billion years before the first hominim stood up on hind-legs, discovered oppositional thumbs, and (possibly) wondered who or what (s)he was.

All this time later, modern humans claim supremacy over the planet and everything living in its embrace.  Such foolhardiness, as we shall see.

We do so, I suppose, out of a belief that we are the most highly-intelligent life-form yet evolved.  Our basic intelligence—distinct from other species because of our imagination and curiosity, which allow us to ask such questions as Why?, How?, and What if…?—varies widely among individual humans, but is demonstrably more advanced than that of other species.

If the specie-specific intelligences of all life-forms, as we measure them, were arrayed on a graph, the human sort would be a tiny triangle at the very top of a much larger triangle, the lower intelligences of inferior life-forms spreading out below ours.

But that ranking may be misleading because of the definition of intelligence we apply in order to do the grading.  If the essential purpose of every known life-form is to perpetuate the species, to survive, and if each group’s success at doing so is the ultimate measure of intelligence, then our ranking would certainly be much different on the graph.

Very recently, a study undertaken at Indiana University posited that the earth might presently host almost one trillion distinct species, of which less than one-thousandth of one percent have been identified.  We might imagine that we are one of the very few species among them to possess an awareness of the others’ existence, but that awareness may not matter much.

A parasite life-form, firmly attached to a host, may not be cognitively aware of its host, but it thrives and reproduces because of their symbiotic relationship—even as the host dies.  The trillions of bacteria that live on our bodies, most of them in the intestinal tract, may have no cognitive awareness of us, but they are essential to our survival, and they reproduce exponentially.

In fact, it has been argued that our human bodies are nothing more than carrying-cases for our microbiome, a coalition of genes from several different species, only one of which is human.

Most bacteria are beneficial to us, but certain types, pathogenic or disease-carrying, can be harmful.  They exist in three main forms—cocci, bacilli, and spirilla—and reproduce so quickly that they can overrun an otherwise-healthy organism, causing illness and even death.

covid-19

Another species posing a threat to us, perhaps the smallest and simplest life-form of any on earth, is the virus.  By themselves, viruses are inanimate, requiring a host in which to multiply and grow—which they do by invading a host-cell, causing it to produce infected cells that attack other cells, and eventually killing the host.

The drive to survive among bacteria and viruses is relentless.  Human intelligence has inspired the development of methods to combat them—antibiotics, such as penicillin, amoxicillin, and tetracycline for bacteria; vaccinations and antiviral drugs, among them acyclovir and interferon, for viruses.  For a long time, these have been effective.

There is some evidence, however, that pathogenic bacteria and viruses are evolving into organisms with an immunity to the drugs we administer.  This comes as no surprise, really, because all living things evolve over time through a process of random mutation and selection.  The alarming thing is that these ‘superbugs’ may be outstripping our ability to develop new drugs to combat them.

Imagine, for instance, if all our defenses against bacterial infections and viral illnesses were to be rendered useless.  Which species would survive, the highly-intelligent one of which we are a part, or the simple, ruthless ones that have existed for the better part of four billion years?

In that context, which of the species is truly the most intelligent?  The human one that spawned Newton and Marie Curie, Mozart and Dylan, Indira Gandhi and Mother Teresa?  Or the simple ones that have ensured their survival over billions of years on the planet?

Einstein once wrote, “The measure of intelligence is the ability to change.”

But history tells us that, although humans are not naturally resistant to every bacterial and viral infection that might assail us, we are naturally resistant to change.

That is a problem.

Being the Same

The highlight of the last spring-break holiday for two of our granddaughters was, unquestionably, a week-long visit from a friend of theirs.  They hadn’t seen each other since her family moved from their old neighbourhood more than two years ago, to one of the middle-east oil states where her parents are both employed.

Iraq oil facility AFP

The visit had been arranged months in advance—a period of time which passed like centuries, I’m sure, for our granddaughters.  During the weeks leading up to the arrival, the girls became quite concerned about something, and it simmered inside for a while.  Nana and I happened to be with them when they decided to talk about it.

“Gramps,” the youngest began, “do you think when Susie gets here, she’ll be just the same as she was?”

I tried to respond honestly, but without causing undue concern.

“No, I don’t think she’ll be exactly the way you remember her, because she’s been gone for quite awhile.  She’ll probably be a little different, just as you guys are a bit different than you were then.  You’re older now, you’ve experienced things without Susie, and all of that has changed who you used to be.  And remember, she’s had a whole lot of different experiences, too, since you last saw her.”

“But, Gramps,” declared the eldest, “I don’t want her to be different!  I want her to be the same!”

It’s an old dilemma, one I recognize from my own life.  I often find myself wishing something could be the same as it used to be.  Usually, it’s something nostalgic, and generally, I’m remembering it more fondly than I should.  The arc of the universe, for me, seems to curve towards rose-coloured glasses.

nostalgia 2

My memories frequently play tricks on me, and I tend to believe things were better way back when.  But in fact, I probably had more things to worry about, and not as many blessings to be thankful for, as I have at present.

“Why don’t you wait ‘til Susie gets here,” I suggested to our granddaughters, “and see for yourself if anything’s changed with her?  I bet you’ll find everything’s okay.”

Their apprehensive faces told me they weren’t feeling reassured, but they gamely accepted my counsel.

Well, the big day finally arrived.  According to their mother, our granddaughters’ worries seemed to evaporate in the heat of joy and excitement when they met Susie and her parents at the airport.  There was a good deal of kissing and hugging, some surreptitious sizing-up on the part of all three girls, and a great deal of nervous giggling.

Their first few hours together were spent asking and answering questions—the questions tumbling out almost more quickly than the ensuing answers.  My daughter told us later that, at first, the questions appeared to focus on similarities, the things the kids still had in common.  Only later, after these had been confirmed—a comfort level established—did the questions turn to what Susie’s new home was like, what was different about her school, and who her new friends were.

friends 2

By the second day, apparently, they were thick as thieves, just as they had always been.

The next time I saw our granddaughters, I asked how the visit had gone, and how they felt, now that they’d seen their old friend again.  I wondered aloud if they felt their fears had been warranted.

“You were right, Gramps,” the eldest replied.  “Susie was different than she used to be.  But she was sort of the same, too.”

“Yeah,” her sister chimed in.  “And she thought the two of us had changed, too.  But, that’s okay.”

“We figure it’s like this, Gramps,” the eldest said.  “Always being the same isn’t so important when you’re still friends.”

I liked that observation.  And I told them so.

friendship-day

Intelligence and Change

If the history of our planet and the existence of life upon it were to be displayed as a clock-face, with its beginning at twelve o’clock, the appearance of the first humanoid beings—our distant, distant precursors—would not occur until the hands had swept around to the merest sliver of time before twelve again.

clock-681645_960_720

Life itself, however, in its earliest, most basic form, would have begun much earlier, when the hands were approaching two o’clock.  The difference in real time is about four billion years, based on the fossil record so far uncovered.  Bacteria, for example, are a subset of prokaryotes, the earliest type of life on earth.

Life existed, in other words, for four billion years before the first hominim stood up on hind-legs, discovered oppositional thumbs, and (possibly) wondered who or what (s)he was.

All this time later, modern humans claim supremacy over the planet and everything living in its embrace.  Such foolhardiness, as we shall see.

We do so, I suppose, out of a belief that we are the most highly-intelligent life-form yet evolved.  Our basic intelligence—distinct from other species because of our imagination and curiosity, which allow us to ask such questions as Why?, How?, and What if…?—varies widely among individual humans, but is demonstrably more advanced than that of other species.

If the specie-specific intelligences of all life-forms, as we measure them, were arrayed on a graph, the human sort would be a tiny triangle at the very top of a much larger triangle, the lower intelligences of inferior life-forms spreading out below ours.

But that ranking may be misleading because of the definition of intelligence we apply in order to do the grading.  If the essential purpose of every known life-form is to perpetuate the species, to survive, and if each group’s success at doing so is the ultimate measure of intelligence, then our ranking would certainly be much different on the graph.

Very recently, a study undertaken at Indiana University posited that the earth might presently host almost one trillion distinct species, of which less than one-thousandth of one percent have been identified.  We might imagine that we are one of the very few species among them to possess an awareness of the others’ existence, but that awareness may not matter much.

A parasite life-form, firmly attached to a host, may not be cognitively aware of its host, but it thrives and reproduces because of their symbiotic relationship—even as the host dies.  The trillions of bacteria that live on our bodies, most of them in the intestinal tract, may have no cognitive awareness of us, but they are essential to our survival, and they reproduce exponentially.

In fact, it has been argued that our human bodies are nothing more than carrying-cases for our microbiome, a coalition of genes from several different species, only one of which is human.

silhouettes-of-man-and-woman_23-2147505840

Most bacteria are beneficial to us, but certain types, pathogenic or disease-carrying, can be harmful.  They exist in three main forms—cocci, bacilli, and spirilla—and reproduce so quickly that they can overrun an otherwise-healthy organism, causing illness and even death.

Another species posing a threat to us, perhaps the smallest and simplest life-form of any on earth, is the virus.  By themselves, viruses are inanimate, requiring a host in which to multiply and grow—which they do by invading a host-cell, causing it to produce infected cells that attack other cells, and eventually killing the host.

The drive to survive among bacteria and viruses is relentless.  Human intelligence has inspired the development of methods to combat them—antibiotics, such as penicillin, amoxicillin, and tetracycline for bacteria; vaccinations and antiviral drugs, among them acyclovir and interferon, for viruses.  For a long time, these have been effective.

There is some evidence, however, that pathogenic bacteria and viruses are evolving into organisms with an immunity to the drugs we administer.  This comes as no surprise, really, because all living things evolve over time through a process of random mutation and selection.  The alarming thing is that these ‘superbugs’ may be outstripping our ability to develop new drugs to combat them.

Imagine, for instance, if all our defenses against bacterial infections and viral illnesses were to be rendered useless.  Which species would survive, the highly-intelligent one of which we are a part, or the simple, ruthless ones that have existed for the better part of four billion years?

And if not us, then which of the species is truly the most intelligent?  The human one that spawned Newton and Marie Curie, Mozart and Dylan, Indira Gandhi and Mother Teresa?  Or the simple ones that have ensured their survival over billions of years on the planet?

As Einstein once wrote, “The measure of intelligence is the ability to change.”

But history tells us that, although humans are not naturally resistant to every bacterial and viral infection that might assail us, we are naturally resistant to change.

That is a problem.