I’m writing a piece on criticism on the sedition act of 1798. Adams and Wilson fif not like criticism and prosecuted. While tolerance for others essential, how does one criticize those beyond being criticized?
Dick, you are raising the most delicate and complex issue concerning free speech: to what extent do we tolerate the intolerant? I don’t have an easy answer for it. I may write about this after I re-read J.S. Mill’s On Liberty, which is the foundational text of classical liberalism.
I address both tolerance and criticism why do some resist dialogue whereb disagreement exists as a surgeon I expected residents to question and I answer. Always listen to scrub nurse who says “ I wouldn’t”…as a student saw her save surgeon from disaster. I think it requires maturity and self awareness to learn from others critiques. Should dig up Mills from over sixty years ago
The five aspects of fairness seem, to me, to be on an equal footing, since no one of them is more important than another, and they are interdependent.
(i) Striving for magnanimity
It seems to me that having a transcendent view enables one to be magnanimous.
It’s also related to seeing the bigger picture, viewing everything that happens in context.
Endurance in particular is improved by broadening one’s perspective in time.
Maintaining one’s judgement regardless of what may befall one can be a source of strength.
(ii) Being calm and thinking deeply
The only true good is good judgement: does this mean that this judgement must be accurate, not involving assent to any false impressions?
That the purpose of morality is to make good judgments is interesting. Making good judgments comes as a result of se;f-knowledge and self-awareness.
Having the right view such things as Fortune, The Passage of Time, Pleasure, and Disappointment in Oneself can help one to keep things in perspective.
One should be careful not to make excuses when evaluating one’s behaviour.
(iii) Judging oneself fairly
One should not criticise oneself too harshly; one should not give oneself unwarranted praise, and be careful of accepting flattery from others.
Arriving at a fair assessment of oneself can be aided by: a) role models; b) journaling, and c) friendships of virtue. Knowing oneself well can lead to better relationships, probably because it shows one how one can become a better person, which makes it easier to be considerate of others.
(iv) Doing right by others
The concept of oikeiosis - considering everyone to be part of one’s household - fastracks one along the path to being more cosmopolitan. Valuing the interests of others to the extent to which we value our own involves putting oneself in others’ shoes., seeing things from their perspective.
Seneca says that when people do wrong, they don’t know what they’re doing. When is this ‘lack of knowledge’ ‘willful ignorance’?
I think it’s important to keep in mind the distinction between making excuses for one’s own behaviour, and interpreting that of others more charitably. This is warranted by the fact that we know all the factors influencing our own behaviour and decisions, whereas we cannot be aware of all such factors influencing those of others.
Another important thing is to view oneself - as Marcus Aurelius says, not as a ‘’part’ of humanity, but as a ‘limb’ of it, treating the cosmopolis like a human body (Meditations 7.13).
That the cosmopolis is the only natural community means people make arbitrary divisions of society into subsets thereof. Intentionally bringing about harmony in the entire cosmopolis (to the extent to which it depends upon oneself) is probably one of the best goals one can set.
(v) Being merciful
Truly caring for the entire cosmopolis is the only way to make sure that one is consistently merciful towards all other people.
> The only true good is good judgement: does this mean that this judgement must be accurate, not involving assent to any false impressions? <
If one is a sage, yes. For the rest of us, we strive to make our judgment as good as possible. That is why I like Cicero’s “fallibilist” approach to knowledge: we make mistakes, but we try to do better.
> Seneca says that when people do wrong, they don’t know what they’re doing. When is this ‘lack of knowledge’ ‘willful ignorance’? <
That’s a Socratic concept, best translated as lack of wisdom. People do evil because they genuinely mistake it for a good.
Thank you kindly for this column. I have not been having the best of luck (recently). Numerous happenings that are beyond my control have not gone as I would have wished. From the food delivery guy forgetting my food and only delivering part of an order, to sports, to many follow up visits after seeing a cardiologist (who said all is fine, but more testing should be done). Your columns help focus on how I respond to such things and more importantly as a reminder that these tools (many of which I was familiar with) exist and that by deploying them we can live happier and fuller lives.
I particularly liked the distinction between stoic and christian ideas about others. I think considering their interests as valuable/legitimate is healthy and likely fosters civility more effectively.
I had a cardiologist say I was fine and I told him tests nortnaccurate. I had to push to get angiogram. He persisted even telling my wife would be normal. I had surgery soon after. Y symptoms after exertion were not felt valid .he is still a friend, but had I not got test I’d have been gone
Cristian, sorry to hear about your challenges, but glad that the article provided good reminders. You are correct: the tools exist, and they work, so let’s use them!
Yes, I recall visiting a classroom in NY (11th grade). They were reading Camus and the teacher was rather forcefully shaking the pillars of the students' worldviews. After visiting that class a few times, some of the young adults were visibly concerned, worried, with some dread. They were asking questions about meaning and significance.
I remember speaking to my colleague about this episodes. I never forget the essence of what he said. He recognized that the readings and subject may disturb students, that it may make them sad, or it may make them cry. He knew some would be hurting. However, he also said these are questions and concerns all humans have and face. My job is to provide them with the best tools to be good and to live good lives.
It was beautiful and I think rather correct. We should cherish the best tools mankind has created, and learn to wield them.
I’m writing a piece on criticism on the sedition act of 1798. Adams and Wilson fif not like criticism and prosecuted. While tolerance for others essential, how does one criticize those beyond being criticized?
Dick, you are raising the most delicate and complex issue concerning free speech: to what extent do we tolerate the intolerant? I don’t have an easy answer for it. I may write about this after I re-read J.S. Mill’s On Liberty, which is the foundational text of classical liberalism.
I address both tolerance and criticism why do some resist dialogue whereb disagreement exists as a surgeon I expected residents to question and I answer. Always listen to scrub nurse who says “ I wouldn’t”…as a student saw her save surgeon from disaster. I think it requires maturity and self awareness to learn from others critiques. Should dig up Mills from over sixty years ago
The five aspects of fairness seem, to me, to be on an equal footing, since no one of them is more important than another, and they are interdependent.
(i) Striving for magnanimity
It seems to me that having a transcendent view enables one to be magnanimous.
It’s also related to seeing the bigger picture, viewing everything that happens in context.
Endurance in particular is improved by broadening one’s perspective in time.
Maintaining one’s judgement regardless of what may befall one can be a source of strength.
(ii) Being calm and thinking deeply
The only true good is good judgement: does this mean that this judgement must be accurate, not involving assent to any false impressions?
That the purpose of morality is to make good judgments is interesting. Making good judgments comes as a result of se;f-knowledge and self-awareness.
Having the right view such things as Fortune, The Passage of Time, Pleasure, and Disappointment in Oneself can help one to keep things in perspective.
One should be careful not to make excuses when evaluating one’s behaviour.
(iii) Judging oneself fairly
One should not criticise oneself too harshly; one should not give oneself unwarranted praise, and be careful of accepting flattery from others.
Arriving at a fair assessment of oneself can be aided by: a) role models; b) journaling, and c) friendships of virtue. Knowing oneself well can lead to better relationships, probably because it shows one how one can become a better person, which makes it easier to be considerate of others.
(iv) Doing right by others
The concept of oikeiosis - considering everyone to be part of one’s household - fastracks one along the path to being more cosmopolitan. Valuing the interests of others to the extent to which we value our own involves putting oneself in others’ shoes., seeing things from their perspective.
Seneca says that when people do wrong, they don’t know what they’re doing. When is this ‘lack of knowledge’ ‘willful ignorance’?
I think it’s important to keep in mind the distinction between making excuses for one’s own behaviour, and interpreting that of others more charitably. This is warranted by the fact that we know all the factors influencing our own behaviour and decisions, whereas we cannot be aware of all such factors influencing those of others.
Another important thing is to view oneself - as Marcus Aurelius says, not as a ‘’part’ of humanity, but as a ‘limb’ of it, treating the cosmopolis like a human body (Meditations 7.13).
That the cosmopolis is the only natural community means people make arbitrary divisions of society into subsets thereof. Intentionally bringing about harmony in the entire cosmopolis (to the extent to which it depends upon oneself) is probably one of the best goals one can set.
(v) Being merciful
Truly caring for the entire cosmopolis is the only way to make sure that one is consistently merciful towards all other people.
This is a beautiful aspect of Stoicism.
Sibbs,
> The only true good is good judgement: does this mean that this judgement must be accurate, not involving assent to any false impressions? <
If one is a sage, yes. For the rest of us, we strive to make our judgment as good as possible. That is why I like Cicero’s “fallibilist” approach to knowledge: we make mistakes, but we try to do better.
> Seneca says that when people do wrong, they don’t know what they’re doing. When is this ‘lack of knowledge’ ‘willful ignorance’? <
That’s a Socratic concept, best translated as lack of wisdom. People do evil because they genuinely mistake it for a good.
Thank you kindly for this column. I have not been having the best of luck (recently). Numerous happenings that are beyond my control have not gone as I would have wished. From the food delivery guy forgetting my food and only delivering part of an order, to sports, to many follow up visits after seeing a cardiologist (who said all is fine, but more testing should be done). Your columns help focus on how I respond to such things and more importantly as a reminder that these tools (many of which I was familiar with) exist and that by deploying them we can live happier and fuller lives.
I particularly liked the distinction between stoic and christian ideas about others. I think considering their interests as valuable/legitimate is healthy and likely fosters civility more effectively.
I had a cardiologist say I was fine and I told him tests nortnaccurate. I had to push to get angiogram. He persisted even telling my wife would be normal. I had surgery soon after. Y symptoms after exertion were not felt valid .he is still a friend, but had I not got test I’d have been gone
Cristian, sorry to hear about your challenges, but glad that the article provided good reminders. You are correct: the tools exist, and they work, so let’s use them!
Yes, I recall visiting a classroom in NY (11th grade). They were reading Camus and the teacher was rather forcefully shaking the pillars of the students' worldviews. After visiting that class a few times, some of the young adults were visibly concerned, worried, with some dread. They were asking questions about meaning and significance.
I remember speaking to my colleague about this episodes. I never forget the essence of what he said. He recognized that the readings and subject may disturb students, that it may make them sad, or it may make them cry. He knew some would be hurting. However, he also said these are questions and concerns all humans have and face. My job is to provide them with the best tools to be good and to live good lives.
It was beautiful and I think rather correct. We should cherish the best tools mankind has created, and learn to wield them.
It is very kind of you to respond.
I admire the teacher you refer to. Nowadays he would have a hard time teaching that sort of thing in most American classrooms. Unfortunately.
Wonderful review. Thank you very much!
🙏