Posts Tagged materialism
I have previously examined the ways in which sociability and strong relational bonds can impact societal health and economic prosperity. Likewise, I have persistently emphasized that spiritual transformation through Christ and subsequent obedience to God play crucial roles in strengthening such bonds.
Without recognizing and embracing such an alignment, I have argued, we will be severely impaired in identifying real value as God sees it, and will be ill-equipped to pursue our proper mission.
Yet throughout all such considerations, I have rarely (if ever) contemplated the role of the body in the spiritual and intellectual workings that drive our stewardship. This is strange, to be sure, for despite the great importance of all the other inputs to our actions, it is the body that actually does the doing.
But alas, even this basic realization does not go far enough, says Matthew Anderson, editor of Mere Orthodoxy and author of the new book, Earthen Vessels: Why Our Bodies Matter To Our Faith.
For Anderson, the body is much more than some tool we use to move our spirits from here to there; it is an essential and inextricable part of what it means to be human, a truth affirmed and amplified by the reality that have we been created in the image of God. For Anderson, the connection is crucial, but has been largely ignored by an increasingly dualistic culture. For many of us, the body has become nothing more than a mere means for pleasure or a “prison for the soul.”
Yet for those of us who over-emphasize the spiritual side of man, Anderson argues that any such transformation will never be complete without a full understanding the bodies position therein:
The gift of God in Jesus Christ is a gift for and to human bodies, and as evangelicals, we need to attend carefully to the ways in which the Holy Spirit shapes our flesh. In a world where the body’s status is in question, we have an opportunity to proclaim that the God who saved our souls will also remake our bodies; that the body is nothing less than the place where God dwells on earth.
Anderson proceeds to tackle a number of issues through this approach, from tattoos to homosexuality to death (and beyond), yet throughout each revealing insight, my mind consistently flashed back to his chapter on how our bodies more simply relate to the other (Chapter 4). It’s easy to understand how an appropriate body-faith orientation might improve our marriages or our churches, but what about our larger socio-economic engagement and overarching earthly stewardship?
“We are social even in the womb,” says Anderson, and that sociability “is inextricable from the structure of our bodies.”
When we score a goal, we like to bump chests and give high-fives, the act of which is sometimes followed by hazardous, celebratory dives into a large piles of teammates. When socializing with friends and family, we often prefer to do so over a cup of coffee or a meal, sharing in the most basic bodily necessities as we relate to each other, pour out our hearts, and foster social bonds. These shared bodily pleasures and activities “not only curb our loneliness,” says Anderson, but are “a manifestation of our gratitude for the goodness of the created order that God has placed in us.”
Yet, as is the fundamental premise of the book, Anderson believes the distortion of the body’s place in such interactions has by and large distorted God’s created order in the process. Thanks to the rise of a self-absorbed, short-sighted, and materialistic culture, the social ties necessary for a healthy and flourishing society have largely vanished, and our views of the human body have corresponded accordingly. No longer are our bodies temples of the Holy Spirit, but rather, we have perverted them into serving as temples unto ourselves.
As Anderson explains:
In our late-modern world, the body’s basic dependency upon the world for both its sustenance and its pleasures has been distorted to the extent that what we consume has become central to our identity as persons. What we wear, what we eat (or don’t eat), what we endorse—these become the means by which we construct ourselves…
….In a consumerist society, the world is flattened out as everything becomes an instrument for the individual’s well-being. Things only have value when a consumer desires them, which means that there is no order of goods to which our desires should confirm.
At the root of this, then, is a sort of “degraded” individualism, as Anderson calls it — the type of misaligned, atomic hedonism that submits to no authority other than its humanistic God of Autonomy. Edmund Burke railed against such an approach back when we Read the rest of this entry »
The attitudes and actions of the Occupy Wall Street protesters have inspired many others to join the streets in outrage, leaving those of us at home to wonder what the point of it all may be.
And let me assure you: there is indeed a point.
I’ve been struck by the moral arrogance that permeates the crowds — a sort of pretentious, self-absorbed judgmentalism, self-anointed to invade the souls of the rich and expose their moral failings. Such supposed vice, we are told, must be stopped, and it is these brave oracles of materialism and greed who shall stand in its way.
There are, of course, a few problems with this. One is that “ending corporate greed” requires privy knowledge of who is greedy and who is not. We can certainly trust the discernment of the guy smoking pot in the sleeping bag next to the sewer drain, but even if he gets it right, how might we convince Mr. Fat-Cat Richiebottoms to alter his moral outlook?
“Just take his money away,” they’ll say.
Yet if I threw Billy Goodheart’s “Everyone is greedy but me!” sign in the garbage, my hunch is that his ability to produce quality picketing art would only improve. There he’d be, the very next day, with the same attitudes, the same platitudes, and the same distasteful propensity to blame the Man.
Reality alert: You cannot change the world by blaming others, and you cannot change moral behavior by yelling.
With particular precision, David Brooks sums up the issue nicely:
If there is a core theme to the Occupy Wall Street movement, it is that the virtuous 99 percent of society is being cheated by the richest and greediest 1 percent. This is a theme that allows the people in the 99 percent to think very highly of themselves. All their problems are caused by the nefarious elite.
And problems do abound. Yes, there are structural issues with the status quo. Yes, corporatism is out of control (which is not the same as “capitalism,” mind you). Yes, banks and businesses were/are reckless. Yes, people were/are greedy. You woke up on the right planet.
The question is, “What can we do about it?”
In a free society, one thing we can control is our own lives. If we don’t want to be beholden to greedy misers or enslaved to high-interest credit cards, we can say “no.” If we don’t want to be tied to 10 years of student-loan debt that we can’t afford, we can go to a trade school or demonstrate some basic upfront frugality. If we’re looking for our dream job and can’t find it, we can continue to increase our skills and standing, no matter how frustrating the process may be.
If, however, we are trying to “be the change we want to see in the world” by sleeping in a gutter for weeks on end, we should be prepared to receive our prize.
Individualism is constantly misunderstood, which is a big reason I started this blog. To value the individual, we are told, is to disdain community.
LearnLiberty recently released a video to dispel this myth, and this week at Common Sense Concept, I provide some additional commentary. The thesis: Properly understood individualism is what makes community possible.
Watch the video here: (my comments here)
After building on Dr. Skoble’s critique of communitarianism, I examine some popular concerns over “atomic individualism,” setting forth what I believe to be the real issue: “Real individualism results in atomic communities, not isolated hermitdom, and this is what the control freaks are worried about.”
Given that many Christians seem lost on the nasty implications of communitarianism, I thought it might be a good time to connect the dots:
For the admirers of utopian scheming, the big impressive tower will never be constructed if the project is left to free individuals pursuing their petty mutual ends. Heaven on earth will never be achieved if Read the rest of this entry »
With embarrassing clarity, Lawrence O’Donnell recently illuminated the fundamental confusion among many left-leaning Christians: the belief that God is a God of coercion.
The attack is centered around a rant by Rush Limbaugh, who recently accused the Left of using Jesus as a prop for defending specific progressive policies and pet projects. Jim Wallis has demonstrated such a tendency with his legalistic “What Would Jesus Cut?” campaign, but for Rush, it all comes down to a different question: “What Would Jesus Take?”
O’Donnell’s answer is as clear as can be: “Everything. Not 35%. Not 39.6%. 100%.” Jesus did not come to make a way. He came to make you pay up.
Although Rush lacks plenty of tact in his delivery (surprise, surprise), his conclusion is spot on: Jesus did not come to force us into submission — not with an elbow, a fist, or a bolt of lightening. His love is 100% coercion-free.
To prove it isn’t, O’Donnell trots out the Read the rest of this entry »
First, here’s my quick re-cap of Clinton’s view, which is not particularly unique in the scope of human history:
Clinton’s main argument is that we need a society which meets all the needs of all its children (“Just imagine, bro!”). For Clinton, however, such ends are not to be reached by encouraging freedom, instilling dignity, or teaching the importance of self-government and charity. Instead, children are only to reach their ultimate state of nirvana if the State becomes the family itself. After all, much like those other pesky private institutions — churches, schools, businesses…that kind of thing — the private family simply cannot be trusted (fascism alert).
To illuminate the errors within such a view, I lean on economist Milton Friedman, whose widely circulated exchange on the distribution of income vs. wealth provides some good insights.
Here’s Friedman in his own words:
The thing that is amazing that people don’t really recognize is the extent to which the market system has in fact encouraged people and enabled people to work hard and sacrifice — in what I must confess I often regard as an irrational way — for the benefit of their children. One of the most curious things to me in observation is that almost all people value the utility their children will get from consumption higher than their own.
As for where I stand, I take a view quite similar to that I made in my recent post on WALL-E vs. the Jetsons:
When the material needs are met by utilizing the proper socio-political framework, we can then more easily progress as a society toward a proper spiritual orientation. If we take a different path, and attempt to Read the rest of this entry »
In my most recent post at Common Sense Concept, I build on Jeffrey Tucker’s piece on the Jetsons and innovation, focusing on the bleak alternative to healthy modernization. As I argue, the society may very well result in the misaligned World of WALL-E.
For Tucker, the Jetsons represent a healthy view of technological progress — one in which the more important human struggles still remain largely intact, with the material stuff staying secondary:
The whole scene — which anticipated so much of the technology we have today but, strangely, not email or texting — reflected the ethos of time: a love of progress and a vision of a future that stayed on course…It was neither utopian nor dystopian. It was the best of life as we know it projected far into the future.
Yet there is another possibility we all should be wary of.
Here’s an excerpt from my response:
This distinction about a society that “stays on course” is what separates the World of the Jetsons from the World of WALL-E, a realm in which humans assume the role of virtual robots, controlled by their possessions, consumed by their leisure, and subsequently doomed to an existence of myopic and self-destructive idleness.
Instead, the World of the Jetsons is one in which human potential is unleashed. There is a “love of progress,” but such a love is not detached from higher responsibilities and does not confuse or pervert the moral order. For the Jetsons, the stuff remains stuff and life moves on, whether that entails personal goals, family development, community engagement, or a relationship with God (one can only hope, George!).
So what separates the two? If both worlds experience drastic technological improvements, what changes the people within them? How can we Read the rest of this entry »
In a recent post at the Ludwig von Mises Institute, Jeffrey Tucker tries to explain why modern religious people have such a hard time grappling with economics. (“Why Religious People Struggle with Economics”)
Indeed, although the discipline was originally systemized by Catholics in the 15th and 16th centuries (as Tucker duly notes), today’s Christians — whether Protestant or Catholic, progressive or conservative — often fail miserably in their attempts to comment on the subject. This, after all, is why I started this blog in the first place.
For Tucker, the roots of the problem go much deeper than a lack of mere knowledge:
It’s not just that the writers, as thoughtful as they might otherwise be on all matters of faith and morals, do not know anything about economic theory. The problem is even more foundational: the widespread tendency is to deny the validity of the science itself. It is treated as some kind of pseudoscience invented to thwart the achievement of social justice or the realization of the perfectly moral utopia of faith. They therefore dismiss the entire discipline as forgettable and maybe even evil. It’s almost as if the entire subject is outside their field of intellectual vision.
If one exists, lives, and thinks primarily in the realm of the nonscarce good, the problems associated with scarcity — the realm that concerns economics — will always be elusive. To be sure, it might seem strange to think of things such as grace, ideas, prayers, and images as goods, but this term merely describes something that is desired by people. (There are also things we might describe as nongoods, which are things that no one wants.) So it is not really a point of controversy to use this term. What really requires explanation is Read the rest of this entry »