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Pushing Character

People insist on trying to push character onto others when much of the real work--the work inside their own head--remains unfinished. If you think you know what to do but don't know why, you don't know character, much less how to convey it to someone else. How hard is this to admit? Seneca nailed the issue 2000 years ago:

We readily recognize in others a superiority in courage, physical strength, experience, agility, or beauty. But a superior judgment we concede to nobody.1

Character is not about applying rules. It's about being able to make complex life decisions?and to understand and justify them. This is not easy.2  Sure, people can fake character by following rules for one reason or another, but rule-based living has been described as a magnificent temple built on a foundation of mud.3 Those who live by rules have no certain criteria for determining good and evil. An act is good because of the principle that motivates it, but rules aren't principles.4

It would be nice if people could have universal rules, like Plato proposed 2300 years ago, but no one ever found proof of their universality. Churches, which typically depend on rules and examples demonstrating them, have a hard time getting the message across to anyone but those faithful who already are convinced. Religious campaigns don't convince, they compel, with no less power than Machiavelli proposed 600 years ago to coerce people to behave. More recent philosophers have resigned themselves to believe morality can't be anything but relative and therefore ineffective at organizing society.

But relativity itself is irrelevant if personal points of view are expressed in a framework that others can recognize holds true for themselves as well. Frames of reference, constructed from similar experience, while not universal, are as effective as if they were universal. Deciding how to act can then be explained in terms even the culturally distant understand and can believe.

Developing character has to be a two-step process to work: use the distant party's personal experience to develop a similar frame of reference.5 Then use that common framework for decision-making. This gives structure to a world in despair because science has put tremendous and otherwise unbridled power in that hands of anyone who cares to learn enough to use it.6 In the race for civilization, this gives character compelling momentum, and civilization deserved hope.

Developing character, then, has to be a two-step process. First, use human experience to develop a shared frame of reference. Then use that frame to develop understandable decision-making. People have to get beyond the traditions that only carry them so far. Doing anything less than developing a shared framework dangerously stalls the expansion of character.

Understanding that there is a framework that can be shared, and a process for character that uses it, puts responsibility on every individual's shoulders to master it, to make it work personally, and, for safety's sake, to teach its value to others. You make the difference when you understand why.

Besides taking care of your own life, your charge is two-fold: Yours is the important power to hint ? build safety into the system by helping people discover a mechanism to behave. Then you can help people think about thinking and, in doing that, think clearly and wisely.7

In other words, if you want to push character, do nothing more than live sensibly, and let your choices hint to others what works.

Stephen Waters
September, 2005

     --------------------
1 Seneca, Lucius Annaeus. Letters from a Stoic. Harmondsworth, Middlesex, England: Penguin Books Ltd., 1969. Pg. 218.

For who has ever considered himself lacking in sense? That would be a self-contradictory proposition. Lack of sense is a disease that never exists when it is seen; it is most tenacious and strong, yet the first glance from the patient's eye pierces it through and disperses it, as a dense mist is dispersed by the sun's beams. ... There never was a street-porter or silly woman who was not sure of having as much sense as was necessary. We readily recognize in others a superiority in courage, physical strength, experience, agility, or beauty. But a superior judgment we concede to nobody. And we think that we could ourselves have discovered the reasons which occur naturally to others, if only we had looked in the same direction.
2 Montaigne, 500 years ago, understood why:
All contradictions may be found in me. . . Bashful, insolent; chaste, lascivious; talkative, taciturn; tough, delicate; clever, stupid; surly, affable; lying, truthful; learned, ignorant; liberal, miserly and prodigal: all this I see in myself according to how I turn. . .. I have nothing to say about myself absolutely, simply and solidly, without confusion and without mixture, or in one word.
Montaigne. Michel de. Essays. Translator, Donald M. Frame. Stanford, CA: Stanford University Press., 1965. Pg. 232.
3 Descartes, writing 500 years ago. See Kreeft. What would Socrates Do. Pg. 62.
4 Kreeft. Pg. 70.
5 For instance, they can appreciate that they make decisions using a mental map of reality that may not always be correct and that, accordingly, requires openness to reconsideration. As Seneca wrote:
If a man remembers how very many times he has been wrong in his judgment, will it not be foolish of him not to mistrust it ever after? When I find myself convinced by another's argument that I have held a false opinion, I do not learn so much from the new fact he has taught me and from my ignorance on this particular point ? this would be a small gain ? as about my own weakness in general and the untrustworthiness of my own understanding. -- Seneca, Lucius Annaeus. Letters from a Stoic. Harmondsworth, Middlesex, England: Penguin Books Ltd., 1969. Pg. 355
6 Bronowski, Jacob. Magic, Science, and Civilization.
7 There is nothing so specific as to be able to think about thinking in the curriculum.

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This page was last updated: Monday, October 17, 2005 at 8:51:02 AM
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