Category Archives: Philosophy

Laughing Buddha: Jesus as Messiah

One of my most memorable adventures as a cultural intermediary occurred about twelve years ago when I translated for a Christian colleague who was visiting the monastery in southern India where I was living. He was there working on a translation of a Buddhist text, and I volunteered my services as interpreter. One day, in the course of his conversations with one of the senior scholars of the monestary, it came up that he was a Christian, and my teacher asked him to share some of his beliefs. My friend chose to focus on Jesus’ identity as messiah. As I finished translating the words of my colleague, my teacher broke out in a fit of laughter, much to my embarrassment. He then proceeded to question his interlocutor in a kind of pointed and unabashedly adversarial way that is typical of the Tibetan monastic debate courtyard. There ensued a lively exchange, but when all was said and done, my teacher’s basic question was this: How can the death of one individual act as the direct and substantive cause for the salvation of others?

Behind this interreligious impasse there are of course operative several Buddhist doctrinal presuppositions that are in marked contrast (at times even in opposition) to those of traditional Christianity, not the least of which is the Buddhist vision of what constitutes liberation.

Several corollaries to the Buddhist view of liberation are especially relevant as responses to the Christian confession of Jesus as messiah. (1) Each of us is responsible for our own lot in life. We each cause our own suffering, and each of us is ultimately responsible for our own liberation. (2) Our salvation is not dependent on any one historical event. Specifically, our salvation is not dependent upon the appearance of any one personage in history. True, the actions of others can help us or hinder us on the way, but no action (or lack of action) on the part of another individual—whether human or divine—can seal our fate, either as regards salvation or damnation. (3) Soteriologically, there is no end to time, no time after which sentient beings will suffer, and thus long will there be the possibility of their liberation. (4) No being has the capacity to decide whether or not we will be saved. Salvation is not granted to us, or withheld from us, by some external force. It is self-earned. (5) No single action on our part can instantaneously cause our liberation. What brings about salvation is not mere belief or faith, even a faith that is sustained throughout en entire life. Certainly, it is not the instantaneous belief in something (e.g., the belief that Jesus is Lord) that brings about salvation, but the long and arduous process of radical mental transformation, which requires more than simply belief.22

Together these various tenants make it impossible for Buddhists to accept a messianic creed of the traditional Christian sort. Jesus may have been an extraordinary human being, a sage, an effective and charismatic teacher, and even the manifestation of a deity, but he cannot have been the messiah that most Christians believe him to have been.23 (Gross et. al. 2000, 27-28, José Ignacio Cabezón, A God, but Not a Savior, Iliff School of Theology.)

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22 I am not unaware of the fact that in the history of Buddhism there have been movements that challenge this notion of the nature and path to salvation. Especially important to mention in this regard are certain schools of Japanese Pure Land Buddhism. But again, I remind my readers that I am speaking here principally from an Indo-Tibetan Buddhist doctrinal perspective.

23 Of course, if the Jesus Seminar is right, than Jesus did not make this claim of himself. See Funk et. al, The Five Gospels, pp. 32-34.

Genuinely Creative Thought

2.2 The evolution of the mind: consciousness, creativity, psychological indeterminacy

If consciousness is accepted as real, it seems reasonable that one would allow for an active consciousness, for us to be aware of the experience of thinking and to engage in that experience. If we didn’t allow for engaged and active thought in consciousness, then consciousness would seem to be a passive “ghost in the machine” sort of consciousness. Siegel (2016) would appear to be in agreement with this notion insofar as he sees the mind as a conscious regulator of energy and information flow. But if we allow consciousness to be real in this manner, we allow the possibility of thoughts which exist for no reason other than “we” (the phenomenological “I” (Luijpen, 1969)) think them consciously and actively. The existence of such a thought does not itself break the principle of sufficient reason (Melamed and Lin, 2015), but the “I” thinking them might. That the “I” brings into being a conscious thought might be the terminus of a particular chain of causation. (Markey-Towler 2018, 8)

We call such thoughts to exist “genuinely creative thought”, they are thoughts which exist for no reason other than they are created by the phenomenological “I”. The capability to imagine new things is endowed by the conscious mind. This poses a difficulty for mathematical models which by their nature (consisting always of statements A ⇒ B) require the principle of sufficient reason to hold. Active conscious thought, insofar as it may be genuinely creative is indeterminate until it exists. However, that we might not be able to determine the existence of such thoughts before they are extant does not preclude us from representing them once their existence is determined. Koestler (1964) taught that all acts of creation are ultimately acts of “bisociation”, that is, of linking two things together in a manner hitherto not the case. Acts of creation, bisociations made by the conscious mind, are indeterminate before they exist, but once they exist they can be represented as relations Rhh’ between two objects of reality h,h’. We may think of such acts of creation as akin to the a priori synthetic statements of which Kant (1781) spoke. (Markey-Towler 2018, 8)

This is no matter of mere assertion. Roger Penrose (1989) holds, and it is difficult to dismiss him, that the famous theorems of Kurt Gödel imply something unique exists in the human consciousness. The human mind can “do” something no machine can. Gödel demonstrated that within certain logical systems there would be true statements which could not be so verified within the confines of the logical system but would require verification by the human consciousness. The consciousness realises connections in this case truth-values which cannot be realised by the machinations of mathematical logic alone. It creates. The human mind can therefore (since we have seen those connections made) create connections in the creation of mathematical systems irreducible to machination alone. There are certain connections which consciousness alone can make. (Markey-Towler 2018, 9)

The problem of conscious thought goes a little further though. New relations may be presented to the consciousness either by genuinely creative thought or otherwise, but they must be actually incorporated into the mind, Rhh’g(H)μ and take their place alongside others in the totality of thought g(H)μ. Being a matter of conscious thought by the phenomenological “I”, the acceptance or rejection of such relations is something we cannot determine until the “I” has determined the matter. As Cardinal Newman demonstrated in his Grammar of Assent (1870), connections may be presented to the phenomenological “I”, but they are merely presented to the “I” and therefore inert until the “I” assents to them accepts and incorporates them into that individual’s worldview. The question of assent to various connections presented to the “I” is an either/or question Newman recognises is ultimately free of the delimitations of reason and a matter for resolution by the “I” alone. (Markey-Towler 2018, 9)

There are thus two indeterminacies introduced to any psychological theory by the existence of consciousness:

1 Indeterminacy born of the possibility of imagining new relations Rhh’ in genuinely creative thought.
2 Indeterminacy born of the acceptance or rejection by conscious thought of any new relation Rhh’ and their incorporation or not into the mind μg(H). (Markey-Towler 2018, 9)

The reality of consciousness thus places a natural limit on the degree to which we can determine the processes of the mind, determine those thoughts which will exist prior to their existence. For psychology, this indeterminacy of future thought until its passage and observance is the (rough) equivalent of the indeterminacy introduced to the physical world by Heisenberg’s principle, the principle underlying the concept of the “wave function” upon which an indeterminate quantum mechanics operates (under certain interpretations (Kent, 2012; Popper, 1934, Ch.9)). (Markey-Towler 2018, 9-10)

2.3 Philosophical conclusions

We hold to the following philosophical notions in this work. The mind is that element of our being which experiences our place in the world and relation to it. We are conscious when we are aware of our place in and relation to the world. We hold to a mix of the “weak Artificial Intelligence” and mystic philosophies that mind is emergent from the brain and that mind, brain and body constitute the individual existing in a monist reality. The mind is a network structure μ = {H g(H)} expressing the connections g(H) the individual construes between the objects and events in the world H, an architecture within which and upon which the psychological process operates. The reality of consciousness introduces an indeterminacy into that architecture which imposes a limit on our ability to determine the psychological process. (Markey-Towler 2018, 10)

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My own philosophical views differ from the assumptions underlying Markey-Towler. To say that “mind is emergent from the brain and that mind, brain and body constitute the individual existing in a monist reality,” is essentially a form of physical monism that claims mind “emerged” from matter, which really explains nothing. If the universe (and humans) are merely mechanisms and mind is reducible to matter we would never be able to be aware of our place in and relation to the universe nor would there ever be two differing philosophical interpretations of our place in the universe. The hard problem (mind-brain question) in neuroscience remains a debated and unsettled question. There are serious philosophical weaknesses in mechanistic materialism as a philosophical position, as is discussed in Quantum Mechanics and Human Values (Stapp 2007 and 2017).

Semantic Negligence (揚げ足)

What is at the stake is the whole structure of a discipline. Can you imagine such a thing in geology or geophysics? It is something similar to replacing modern physics by another. Probably you cannot understand the real issue of economics.

Yoshinori Shiozawa, 2/5/2018, Personal Communication

Arguments do not always wear their true purpose on their face, nor are [we] required to take them at face value.

Martha Nussbaum (2008, 343-344) in Liberty of Conscience

Logic is a subtle science. It was discovered in Classical Greece, but it was not formalized in any other areas in the classical age. Mathematics began also in Classical Greece and developed in Alexandrian age, but it did not develop as logical science in other areas until the Greek influence arrives. A typical case is East Asia which includes China, Korea and Japan. After the 17th century in Japan, geometry became a kind of intellectual hobby and many posed problems asking others to solve them. We can find very complicated problems which comprise a dozen of circles but the notion of proof did not develop in Edo period (before 1867). (Of course, this is a very rough description.)

[All this history is simply a red herring, a distraction form his real purpose, which he hides.]

In my long life with various people, I came to understand that there are many people who never understand logic. Ernst Haeckel is famous by his recapitulation theory, i.e., “ontogeny recapitulates phylogeny.” But we may not be able to apply his thesis to human thinking. It may not be correct to assume that everybody arrives at the logical stage. Some people may stay at the pre-logical stage even if they become adult. Logic is a subtle science. It was discovered in Classical Greece, but it was not formalized in any other areas in the classical age. Mathematics began also in Classical Greece and developed in Alexandrian age, but it did not developed as logical science in other areas until the Greek influence arrives. A typical case is East Asia which includes China, Korea and Japan. After the 17th century in Japan, geometry became a kind of intellectual hobby and many posed problems asking others to solve them. We can find very complicated problems which comprise a dozen of circles but the notion of proof did not develop in Edo period (before 1867). (Of course, this is a very rough description.)

My personal experience taught me that it is often useless to argue with those people. Logical persuasion never works for them. My first experience was in my college student days. We talked about syllogism. I argued that syllogism is not based on experience and cited this case:

Pig is mortal.
Socrates is a pig.
Therefore, Socrates is mortal.

My colleague never understood that this is a correct syllogism. He insisted that this syllogism is wrong because the small premise is false.

— Shiozowa Yoshinori, Real World Economic Review (RWER), 7/19/2017

Logic can be used to clarify as well as to be obfuscate; to make one’s meaning clear or to hide one’s true meaning; to illuminate truth or hide behind bullshit. Yoshinori’s purpose is to abuse logic to engage in ad hominem, a form of unethical word-play, the sole purpose of which is demean another person via arrogant intellectual intimidation by accusing them of being hopelessly pre-logical. Yoshinori is engaging in “world play” above, using a form of semantic negligence in that he could, if sincere and a descent human being, be explicit in the difference between sound and unsound logical arguments and the difference between valid syllogism, but unsound argument (i.e., the conclusion doesn’t necessarily follow from the false premises), and a valid syllogism with a sound argument (i.e., the conclusions follows necessarily from true premises). An argument that is valid is one where the premises if true necessarily lead to the conclusion. And argument that is sound is one where premises necessarily lead to the conclusion and the premises are actually true. Hence, and argument can be perfectly valid syllogism even with false premises, but an unsound argument in which the conclusion is true not by necessity, but by accident or manipulation meant to obscure truth and/or confuse or demean someone, which seems to be the purpose of Yoshinori’s argument above.

Bullshit is pretension or over-portentousness: discourse which may or may not be superficially complex but which over-intellectualises the straightforward, the obvious, sometimes even the trivial and banal. Bullshit includes evasion, elision, insincerity, procrastination and other forms of dissembling in discourse that fall short of lying, which is very common in, though hardly exclusive to, politics.

Gary Hardcastle, George Reisch. Bullshit and Philosophy: Guaranteed to Get Perfect Results Every Time (Popular Culture and Philosophy Book 24) (p. 199). Open Court. Kindle Edition.

Semantically negligent definitions are parasitical on this process [search for truth or clarity]: they foreclose argument about doubtful identities by disguising them as definitions. Hidden arguments are difficult to criticize—but also easy to ignore. Thus the semantically negligent definer may gain short-term rhetorical advantage by disguising his arguments as definitions, but risks the backfire effect, which is a direct consequence of his neglect of the full meaning of his redefined expression. For a definition to be semantically diligent any concealed arguments must be made explicit to all parties. Moreover, if the proposers hope for their definition to prevail, these arguments must be won.

Gary Hardcastle, George Reisch. Bullshit and Philosophy: Guaranteed to Get Perfect Results Every Time (Popular Culture and Philosophy Book 24) (p. 168). Open Court. Kindle Edition.

Yoshinori Shiozawa confuses sophistry with logic, equating a quest for deeper understanding with the manipulation of words for an untrue purpose merely to win an argument. He wraps insult in pseudo-history to sound erudite, as dishonest intellectuals like to do, but it is really nothing more than debased ad hominem. Shiozawa is playing a dishonest sematic word play game. The same can be said about Shiozawa’s disingenuous, manipulative, and false use of Ernst Haeckel’s biogenetic law, which he cites for rhetorical purposes even though it has long been disproven (Laubichler and Maienschein 2007: 2-3, From Embryology to Evo-Devo. Dibner Institute Studies in the History of Science & Technology Series. MIT Press.). He doesn’t even get his historical and scientific facts correct. This is not science, but scientism.

Yoshinori Shiozawa lacks the wisdom to understand that while logic is valid in the material world and mathematics is reliable when limited in its application to physical things, neither is to be regarded as wholly dependable or infallible when applied to life problems. Life embraces phenomena which are not wholly material.

Arithmetic says that, if one man could shear a sheep in ten minutes, ten men could shear it in one minute. That is sound mathematics, but it is not true, for the ten men could not so do it; they would get in one another’s way so badly that the work would be greatly delayed. Mathematics asserts that, if one person stands for a certain unit of intellectual and moral value, ten persons would stand for ten times this value. But in dealing with human personality it would be nearer the truth to say that such a personality association is a sum equal to the square of the number of personalities concerned in the equation rather than the simple arithmetical sum. A social group of human beings in coordinated working harmony stands for a force far greater than the simple sum of its parts. Quantity may be identified as a fact, thus becoming a scientific uniformity. Quality, being a matter of mind interpretation, represents an estimate of values, and must, therefore, remain an experience of the individual. When science, philosophy, and religion become less dogmatic and more tolerant of criticism, philosophy will then begin to achieve unity in the intelligent comprehension of the universe.

Yoshinori Shiozawa is afflicted with mathematical pride and statistical egotism, not to mention spiritual blindness. He engages in ” trivial, and pointless forms of mathematization” (Roi 2017, 4) while pushing a utterly useless literature-only (Payson 2017) style of so-called “economics” on daily basis on Real World Economics Review blog. He is more like a used car salesman, hawking his lemonshis pseudo-scientific literature-only papers and bookspronouncing ex cathedra a New Central Dogma (which I’ll deal with more fully in another post).

Whiggish History qua Scientism

You have gotten a good number of ardent supporters, but many of them are feeble minded people who believe that they can change economics if they denounce mathematics and natural sciences. They are simple minded anti-scientists.

Yoshinori Shiozawa, RWER: Lars Syll, New Classical macroeconomists — people having their heads fuddled with nonsense, 2/13/2018

This is not the first time Shiozawa has engaged in such sophistry and sematic negligence, as his performance on the WEA Conference forum reveals:

It is interesting to learn that, as an economist and social scientist, I must be in a “pre-Copernican” stage. Although what this means is not totally clear to me, I take it as revealing that our presuppositions about scientific practice differ. You claim to know what is the most appropriate way of investigating the subject I address, and that this way is the methods and tools of natural science. I claim to have devised a way which works, without knowing if it is the most appropriate, a thing whose decidability would seem to be quite problematic. And the way I have devised meets the conditions of a reflective epistemology of scientific practice, in natural science as well as in social science.

Your presupposition is that the application of the methods of natural science is the yardstick for social science. This is scientism.

Robert Delorme, A Cognitive Behavioral Modelling for Coping with Intractable Complex Phenomena in Economics and Social Science. In Economic Philosophy: Complexity in Economics (WEA Conference), 12/1/2017, italics added.

Yoshinori Shiozawa likes to engage in nasty ad hominem accusing others of being feeble minded while arrogantly pontificating a whig interpretation of the history of science (e.g., see Brush). Nussbaum correctly points out that we are not required to take such arguments on their face value, and neither should reasonable people take such disingenuous, ahistorical arguments seriously, let alone at face value.

Shiozawa’s ahistorical whig interpretation of history can be clearly seen in an exchange on RWER (it is assumed the exchange was deleted because of Shiozawa’s nasty ad hominem):

Do you [i.e., Ken Zimmerman] know that you are proving by yourself that your range of imagination is heavily biased…. If history of science (not the sociology of science; they are very different disciplines) focuses exclusively on the factors “from scientific training, to professionalism, to informal education, to friendships, to hunches, etc.”, you are excluding the most important entity or driver in a history of science.  A science is a system of theories (including and concerning concepts, observations, measurement, experiences, data, etc.) that seeks coherence. The internal logic of the system is much more important than all other social factors in which you are interested. The latter are by-players and cannot and should not be a main player. Your history of science is really the tragedy (or rather comedy?) without the prince of Denmark…. [Y]ou are repeating this kind of misplaced arguments. You pretend to have studied history of sciences (it may be true), but you have studied it through the looking glass of sociology of science. In the history of science there are specialists who are called externalists. They often give a new fresh air to the history of science. So I do not deny that they have some roles in the history of science(s). In the history of economic thought there are also externalists. Philip Mirowski is an example. On the opposite extreme of externalists, we have internalists. My paper on An Origin of the Neoclassical Economics is written from the internalist point of view. In this case, I questioned why John Stuart Mill was guided by an internal logic of the problem he wanted to solve (probably despite of his wish) to open a way to the neoclassical economics. If sociology of science can be included among the history of science(s), it belongs to the strand of externalists. It cannot be the core of history of science(s), because it lacks understanding of the main motive of scientific development.

Yoshinori Shiozawa, RWER: Asad Zaman’s Radical paradigm shifts, 7/17/2017

Your views on the history and sociology of science are dated. In 1970, they would have been appropriate. But not today. Formally speaking the two are separate. Separate department offices, chair persons, class schedules. But in theory and practice the two work together closely today. You seem to believe that sciences are magical. That “systems of theories” can somehow take science and scientists out of human ways of life, human culture, and human societies. That’s not possible. So, the same factors that enter these enter science as well. To use the phrase favored by many sociologists of science, science is “constructed in interactions of humans with one another and with the non-human.” That includes the systems of theories you mention, as well as the methods, tools (language, including mathematics, cultural standards, etc.) that are the basis of scientific work. It also includes every variation of logic and formal analytic philosophy, from which notions of coherence and sense-making in science emerge. Your statement, “The internal logic of the system is much more important than all other social factors in which you are interested” was rejected nearly 50 years ago by first sociologists and then historians of science. To accept it would mean accepting that science is somehow “supernatural” – beyond the bounds of human experience. Neat analogy with Hamlet. But by making it you undermine your entire argument.

The last major article on the externalism-internalism debate in historiography was in 1992 by Steven Shapin. It’s not so much as the debate was won as that sociologists and historians lost interest in it. It’s not resolvable. But since the 1980s in practice the externalist position dominates most work in the history and sociology of science. So, your paper, if written from the internalist perspective is unusual. For example, the only way we can assume that John Stuart Mill was “guided” by an internal logic is to assume that Mill never participated in human communities, never engaged with his fellow humans, or with the world around him. From going to the Pub, to dating, to attending college, etc. As to the main motive of scientific development, there isn’t one I’m or most historians/sociologists are able to identify. I’ve worked with or observed work by a few hundred physical scientists. Most have multiple reasons for pursuing and building science. Most do not agree on what those motivations are or should be. Not surprising.

Check out: Science in Action (1987), Bruno Latour; Laboratory Life (1979), Steven Woolgar and Bruno Latour.

Ken Zimmerman’s reply to Shiozawa, RWER: Asad Zaman’s Radical paradigm shifts, 7/18/2017

Underlying the externalist-internalist rhetoric is the assumption that there are “factors extrinsic to the putative value-free application of the scientific method,” while “Economic and/or social factors influencing scientific inquiry are externalist.” The idea that there exists a domain of “scientific inquiry … free of values except for the search for truth (Hook, 2002; 3-7)” is a myth of scientism.

In the last quarter of the twentieth century discussions of the interplay of science and society have outgrown the crude dictums of historical materialism, as well as transcending the incoherent dichotomy of internalist and externalist intellectual histories. To cite just a sampling, the writings on the history of science of Brush (1978), Barnes and Shapin (1979), Mackenzie (1981), Freudenthal (1986), Elster (1975), Breger (1982) Sohn-Rethel (1978), Latour (1987), Pickering (1984), Collins (1985), Markus (1987), Forman (1971), and Porter (1981a, 1985, 1986) are evidence of a great flowering of efforts all concerned with a reconsideration of the interplay of science and social forces. [We can add Hook (2002) to this long list.]

— Philip Mirowski (1989, 106-107) More Heat than Light: Economics as Social Physics, Physics as Nature’s Economics

Shiozawa’s use of externalist-internalist rhetoric is dated, anachronistic, ahistorical; he is foolishly blinded by his own hubris. He is espousing scientism, a pseudo-scientific belief about science that is blissfully ignorant of the real nature of science. Shiozawa is espousing a whig interpretation of history:

Sometimes people want to know the presently accepted “right answer” to a question before studying its history…. For the historian of science, this uncertainty about the correct answer does have one important advantage. It undermines the tendency to judge past theories as being right or wrong by modern standards. This tendency is the so-called “Whig interpretation of the history of science” that one usually finds in science textbooks and popular articles. The Whig approach is to start from the present theory, assuming it to be correct, and ask how we got there. For many scientists this is the only reason for studying history at all; Laplace remarked, “When we have at length ascertained the true cause of any phenomenon, it is an object of curiosity to look back, and see how near the hypothesis that have been framed to explain it approach towards the truth” (1966: vol. 4, 1015). Sometimes people want to know the presently accepted “right answer” to a question before studying its history….

But Whiggish history is not very satisfactory if it has to be rewritten every time the “correct answer” changes. Instead, we need to look at the [scientific theories] of earlier centuries in terms of the theories and evidence available at the time. Sometimes people want to know the presently accepted “right answer” to a question before studying its history.

Brush, Stephen G. (1996) Nebulous Earth: The Origin of the Solar System and the Core of the Earth from Laplace to Jeffreys. Vol. 1. Cambridge: Cambridge University Press.

Shiozawa, ignorant of his own pseudo-scientific interpretation of science, no doubt, would accuse Stephen G. Brush of being an externalist, despite the fact of his distinguished career as a scientists prior to turning to history. What does it say when scientists of a far greater caliber than Shiozawa categorically disagree with his whiggish interpretation of history?

A Case of Psychological Projection aka Pre-Logical Argumentum

What is at the stake is the whole structure of a discipline. Can you imagine such a thing in geology or geophysics? It is something similar to replacing modern physics by another. Probably you cannot understand the real issue of economics.

— Yoshinori Shiozawa, 2/5/2018, Personal Communication

This blog is attracting all those who are emotionally frustrated in the actual economy and economics. This is a dangerous symptom.

— Yoshinori Shiozawa, RWER, The Biggest Problem in Science, 7/31/2019

It appears that subtle science of logic escapes Yoshinori in his pre-logical fallacy above. Unfortunately for Yoshinori any clear thinking and reflective person understands perfectly well what Yoshinori is doing above; he is engaging in, to use his own rhetoric, pre-Freudian unconscious psychological projection of his own deepest illogical fears upon others and then couching such projections in pseudo-intellectual sophistry and nonsense (たわごと). Yoshinori is revealing he lacks self-awareness of his own state of mind and behavior, projecting onto others his own confused and flustered state of mind (慌てふためく), his own frustration and worry (はらはらする). Probably he cannot understand the real nature of what he is doing.

Oracles of Science

[S]cientism“—an exaggerated and ideologically explainable respect for a certain mistaken image of science. Indeed, two of the most remarkable figures in thrall to “scientism” were Freud and Marx themselves. Their own theories must be reinterpreted in order to free them from this incubus.

Alexander Rosenberg, Philosophy of Social Science, 2016, p. 156.

[S]cientism is] an exaggerated and often distorted conception of what science can be expected to do or explain for us. One aspect of scientism is the idea that any question that can be answered at all can best be answered by science. This, in turn, is very often combined with a quite narrow conception of what it is for an answer, or a method of investigation, to be scientific. Specifically, it is supposed that canonical science must work by disclosing the physical or chemical mechanisms that generate phenomena. Together these ideas imply a narrow and homogeneous set of answers to the most diverse imaginable set of questions. Everywhere this implies a restriction of the powers of the human mind; but nowhere is this restriction more disastrous than in the mind’s attempts to answer questions about itself.

John Dupré, Human Nature and the Limits of Science, 2002, p. 2.

Science as Pseudo-Religion

Nobel laureate Steven Weinberg, one of the greatest particle physicists of the twentieth century, assured his readers that the universe was “pointless” in his classic The First Three Minutes, still selling briskly a quarter century after its initial publication. We look in vain, says Weinberg, for a purpose for human existence or anything else and must console ourselves selves with the knowledge that science can lift the human experience above its natural level of “farce” and give it the “grace of tragedy.” (Giberson and Artigas 2007, Kindle Locations 40-43)

[Oracles of Science argue] that outside science we cannot find respectable truth; this, of course, is scientism, not science…. Scientism is a belief that serves its adherents very well, assuring them that only science provides vides a valid paradigm for assessing knowledge claims. Scientism is, however, an obviously self-defeating ideology. Its claims about its own epistemology are not the consequence of any scientific investigation but rather reach outside itself into the very realm that it claims does not exist. The claim that there is no valuable knowledge outside science certainly cannot be supported from within science. This is an extremely simple philosophical error, akin to a child claiming that because all the people he knows are in his house, that there cannot be any people outside his house. (Giberson and Artigas 2007, Kindle Locations 565-570)

When we reflect on science—its aims, its values, its limits—we are doing philosophy, not science. This may be bad news for the high priests of scientism, who reject philosophy, but there is no escaping it. Dawkins is a good scientist and a brilliant communicator and certainly would have been an effective lawyer or politician, but he seems strangely unaware that he is an abysmal philosopher and an even worse theologian. (Giberson and Artigas 2007, Kindle Locations 570-573)

How a scientist becomes a disciple of scientism is mysterious, because science and scientism are incompatible. Science owes its success to its restricted focus—its acknowledged inability to even address questions like those raised by scientism, much less answer them. Scientists concentrate on very particular subjects, generally astonishingly narrow, and use rigorous methods to study them, submitting their hypotheses to careful scrutiny and avoiding extrapolations or unwarranted generalizations. In contrast, scientism is an unsupported generalization, bad philosophy masquerading as science or one of its consequents. This qualifies as a virus of the mind, to use Dawkins’s own terminology. Most of scientism’s disciples are casual and probably not even aware that they hold this philosophy, but when scientism is seriously adopted, it becomes a sort of pseudo-religion, providing a meaning to life, and an ideal for which one will fight. Conversion to this strong form of pseudo-religious scientism often derives from two related factors: a disillusionment with some form of traditional religion, and the discovery that science is wonderful and seems to provide meaning and values, in addition to knowledge. (Giberson and Artigas 2007, Kindle Locations 573-579)

There are indeed important values associated with scientific work, and the progress of science contributes to their spread. Progress in crucial aspects of contemporary culture reflects the spread of scientific values. But as most practicing scientists have discovered, one can work in science, easily mixing its values with unrelated extra-scientific interests. (Giberson and Artigas 2007, Kindle Locations 579-580)

Dawkins points, repeatedly and with enthusiasm, to the diversity of religions and concludes that their very diversity proves that no one of them is reliable. Of course, Dawkins’s ideas are themselves much debated among scientists, and serious disputes do indeed exist regarding the very aspects of evolutionary theory that he champions. This, however, hardly constitutes an argument that all these various points of view are equally vacuous and that there can be no serious discussion about them. Dawkins seems strangely unmoved by the large number of thoughtful scholars—including his colleagues leagues at Oxford University, like Keith Ward, Alister McGrath, and Richard Swinburne—whose religious beliefs are accompanied by serious reflection and considerations of evidence. (Giberson and Artigas 2007, Kindle Locations 580-584)

There is, to be sure, a great difference between the general unanimity of science and the diversity of religions. But there is a considered response to this. We reach the peculiar agreement and intersubjectivity of natural science only when we deal with repeatable patterns in the natural world. Scientists have the luxury of gathering together in laboratories to share common, repeatable, and predictable experiences. It is no surprise that when we pose problems related to meaning and spiritual realities, it is more difficult to reach agreement. When we insist on testability, empirical control, quantification, repeatability, and so on, we should be aware that we are confining our study to those realities that meet these criteria. This study is both wonderful and exciting, but it has absolutely nothing to do with the scientism that would impose its straitjacket on the human mind, denying the value or validity of other explorations. (Giberson and Artigas 2007, Kindle Locations 584-589)

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The Ideological Uses of Evolutionary Biology in Recent Atheistic Apologetics

Why should we be concerned about biology and ideology? One good reason is that the use of biology for non-biological ends has been the cause of immense human suffering. Biology has been used to justify eugenic programs, enforced sterilization, experimentation on living humans, death camps, and political ambitions based on notions of racial superiority, to name but a few examples. We should also be concerned because biological ideas continue to be used, if not in these specific ways, then in other ways that lie well beyond science. Investigating the past should help us to be more reflective about the science of our own day, hopefully more equipped to discern the ideological abuse of science when it occurs. (Alexander and Numbers 2010)

One of the most remarkable developments during the opening years of the twenty-first century has been the appearance of a number of high-profile populist books offering an aggressively atheist critique of religion.’ This “clustering” of prominent works of atheist apologetics in the period 2004-7 is of no small historical interest in its own right, and is widely taken to reflect a cultural reaction against “9/11”-the suicide attacks tacks in New York in September 2001, widely regarded as being motivated by Islamic extremism. (Alexander and Numbers 2010)

Yet the appearance of these works is of interest for another reason. A central theme of two of them is that developments in biology, especially evolutionary biology, have significantly negative implications for belief in God. Daniel Dennett’s Breaking the Spell and Richard Dawkins’ The God Delusion, both published in 2006, express the fundamental belief that the Darwinian theory of evolution has such explanatory power that it erodes many traditional metaphysical notions-such as belief in God-through its “universal acid.” This represents an extension of the basic lines of argument found in earlier works, in which an appeal to biological understandings of human origins, subsequently amplified to include accounts of the origins of human understandings of purpose and value based on evolutionary psychology, which was made in order to erode the plausibility of belief in God. (Alexander and Numbers 2010)

From its first appearance, some saw Darwinism as a potential challenge to at least some aspects of the traditional Christian view of creation. Yet it is important to appreciate that most early evolutionists, including Charles Darwin himself, did not consider that they were thereby promulgating or promoting atheism. Since the beginning of the nineteenth century, serious ous Christian thinkers had come to realize that at least some metaphorical interpretation was demanded in considering the early chapters of Genesis, so that their possible incompatibility with evolution was not the major stumbling block for the intelligentsia that might be expected (see also Harrison, Chapter 1, this volume).’ Nor is there any shortage of later significant evolutionary biologists who held that their science was consistent with their faith, such as Ronald A. Fisher, author of The Genetical Theory of Natural Selection (1930), and Theodosius Dobzhansky, author of Genetics and the Origin of Species (193’7).’ The emphasis upon Darwinism as an acid that totally erodes religious belief, though anticipated in earlier periods, appears to have reached a new intensity in the first decade of the twenty-first century. (Alexander and Numbers 2010)

This chapter sets out to explore the emergence of this focused appeal to evolutionary biology in Dennett’s and Dawkins’ recent works of atheist apologetics, both considering it in its historical context and offering an assessment of its impact on the popular understanding of Darwinism in the early twenty-first century. This appeal to biology in the defense of atheism is complex and nuanced, and there are significant differences of substance and emphasis between atheist writers who adopt such an approach. Nevertheless, some common factors emerge, which suggest that this is an appropriate line of inquiry to pursue, of no small intrinsic intellectual interest to both historians and evolutionary biologists. (Alexander and Numbers 2010, emphasis added)

As my concern in this chapter is specifically with biological issues, I shall not engage with the more general argument, also embedded within some recent atheist writings, that the natural sciences as a whole make faith in God intellectually irresponsible or risible.’ This argument occasionally reflects an implicit presumption, generally not defended by an appeal to historical scholarship, of the permanent validity of a “warfare” or “conflict” model of the historical interaction of science and religion.” It is clear that this model has continuing cultural authority, especially at the popular level. It may have been radically revised, even discredited, by academic historians; it is, however, clear that this development has yet to filter down to popular culture. While this atheist argument merits close attention, as it has relevance for the calibration of traditional Christian approaches to evidence-based apologetics, it is not a topic that I propose to address further here. My main theme is the manner in which Darwinism has been transposed in recent atheist apologetics from a provisional scientific theory to an antitheistic ideology. My focus is on the ideological use of the biological sciences, especially evolutionary biology, in recent atheist apologetics, a topic which I believe is best considered under three broad categories: (1) the elevation of the status of Darwinism from a provisional scientific theory to a worldview; (2) the personal case of Charles Darwin as a role model for scientific atheism; and (3) the use of the concept of the “meme”-a notion that reflects an attempt to extend the Darwinian paradigm from nature to culture-as a means of reductively explaining (and hence criticizing) belief in God. (Alexander and Numbers 2010)

Darwinism as an ideology

One of the most interesting developments of the twentieth century has been the growing trend to regard Darwinian theory as transcending the category of provisional scientific theories, and constituting a “world-view.” Darwinism is here regarded as establishing a coherent worldview through its evolutionary narrative, which embraces such issues as the fundamental nature of reality, the physical universe, human origins, human nature, society, psychology, values, and destinies. While being welcomed by some, others have expressed alarm at this apparent failure to distinguish between good, sober, and restrained science on the one hand, and non-empirical metaphysics, fantasy, myth and ideology on the other. In the view of some, this transition has led to Darwinism becoming a religion or atheist faith tradition in its own right. (Alexander and Numbers 2010)

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Science as a Social Activity

Most sociologists and anthropologists agree on the definition and the domain of their disciplines; the same holds true for many psychologists, political scientists, and almost all economists. The same cannot be said for philosophers and philosophy. Philosophy is a difficult subject to define, which makes it difficult to show social scientists why they should care about it—the philosophy of social science in particular…. [T]he subject is inescapable for the social scientist…. [W]hether as an economist or an anthropologist, one has to take sides on philosophical questions. One cannot pursue the agenda of research in any of the social sciences without taking sides on philosophical issues, without committing oneself to answers to philosophical questions. (Rosenberg, Alexander. Philosophy of Social Science. Boulder, CO: Westview Press; 2016; p. 1.) 

(…) Questions about what ought to be the case, what we should do, and what is right or wrong, just and unjust, are called normative. By contrast, questions in science are presumably descriptive or, as sometimes said, positive, not normative. Many of the normative questions have close cousins in the social and behavioral sciences Thus, psychology will interest itself in why individuals hold some actions to be right and others wrong; anthropology will consider the sources of differences among cultures about what is good and bad; political science may study the consequences of various policies established in the name of justice; economics will consider how to maximize welfare, subject to the normative assumption that welfare is what we ought to maximize. But the sciences—social or natural—do not challenge or defend the normative views we may hold. In addition to normative questions that the sciences cannot answer, there are questions about the claims of each of the sciences to provide knowledge, or about the limits of scientific knowledge, that the sciences themselves cannot address. These are among the distinctive questions of philosophy of science, including questions about what counts as knowledge, explanation, evidence, or understanding. (Rosenberg 2016, 2-3)

PHILOSOPHICAL PROBLEMS OF SOCIAL SCIENCE

If there are questions the sciences cannot answer and questions about why the sciences cannot answer them, why should a scientist, in particular a behavioral or social scientist, take any interest in them? The positions scientists take on answers to philosophical questions determine questions they consider answerable by science and choose to address, as well as the methods they employ to answer them. Sometimes scientists take sides consciously. More often they take sides on philosophical questions by their very choice of question, and without realizing it. The philosophy of science may be able to vindicate those choices [or undermine them]. At least, it can reveal to scientists that they have made choices, that they have taken sides on philosophical issues. It is crucial for scientists to recognize this, not just because their philosophical positions must be consistent with the theoretical and observational findings of their sciences. Being clear about a discipline’s philosophy is essential at the research frontiers of the disciplines, it is the philosophy of science that guides inquiry…. [T]he unavoidability and importance of philosophical questions are even more significant for the social scientist than for the natural scientist. The natural sciences have a much larger body of well-established, successful answers to questions and well-established methods for answering them. As a result, many of the basic philosophical questions about the limits and the methods of the natural sciences have been set aside in favor of more immediate questions clearly within the limits of each of the natural sciences. (Rosenberg 2016, 3)

The social and behavioral sciences have not been so fortunate. Within these disciplines, there is no consensus on the questions that each of them is to address, or the methods to be employed. This is true between disciplines and even within some of them. Varying schools and groups, movements and camps claim to have developed appropriate methods, identified significant questions, and provided convincing answers to them. But among social scientists, there is certainly nothing like the agreement on such claims that we find in any of the natural sciences. (Rosenberg 2016, 3)

The social and behavioral sciences have not been so fortunate. Within these disciplines, there is no consensus on the questions that each of them is to address, or the methods to be employed. This is true between disciplines and even within some of them. Varying schools and groups, movements and camps claim to have developed appropriate methods, identified significant questions, and provided convincing answers to them. But among social scientists, there is certainly nothing like the agreement on such claims that we find in any of the natural sciences. In the absence of agreement about theories and benchmark methods of inquiry among the social scientists, the only source of guidance for research must come from philosophical theories. Without a well-established theory to guide inquiry, every choice of research question and of method to tackle it is implicitly a gamble with unknown odds. The choice of the social scientist makes it a bet that the question chosen is answerable, that questions not chosen are either less important or unanswerable, that the means used to attack the questions are appropriate, and that other methods are not. (Rosenberg 2016, 4)

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The reason for the everlasting interaction between science and philosophy transpires clearly. The human mind musters an admirable ability to think up equations for physical systems. But equations need to be interpreted in terms of physical models and mechanisms. Science requires conceptual understanding. This understanding employs fundamental philosophical notions. (….) The scientific enterprise comes with philosophical commitments, whether the scientist likes it or not. The scientist needs philosophical ideas, simply because amongst the experimental and mathematical tools in the toolbox of the scientist there are conceptual tools, like fundamental notions. The despairing scientist may ask: ‘Will we ever get an answer?’ The philosopher replies: ‘Not a definitive answer, but a few tentative answers.’ Recall that the philosopher (and the scientist qua philosopher) works with conceptual models. At any one time only a few of these models are in circulation. They cannot provide the definitive answers of which the scientist is fond. But this is typical of models even in the natural sciences. (Weinert, Friedel. The Scientist as Philosopher: Philosophical Consequences of Great Scientific Discoveries. Berlin: Springer-Verlag; 2004; pp. 278-279. )

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Science is not above criticism. On the contrary, because of its influence on modern society, science and scientists need careful scrutiny as much as they deserve admiration and support. As Helen Longino eloquently puts it, science is a social process, and one that is far too important to be left in the hands of scientists alone. Perhaps the most dangerous fallacy a scientist can commit, often subconsciously, is to only do science and never think about it. Yet many scientists who I know are not aware of the broad discussion about how science is done (or shouldn’t be done) that permeates the literature in philosophy and sociology of science. Worse yet, when asked, they positively sneer at the idea of doing philosophy or sociology of science. (Pigliucci 2002: 247)

This lack of understanding of philosophy and sociology of science by scientists is, of course, at the root of … scientism … [When] a scientist of the caliber of Noble Prize-winning physicist Steven Weinberg can even go so far as writing a book chapter entitled “Against Philosophy,” in which he argues that philosophy is not only useless, but positively harmful to the scientific enterprise … [we see a] sort of hubris that offends many [religionists] … (not to mention philosophers), and they have every right to be offended. (Pigliucci 2002: 247)

Golden Rule and Business Ethics

[This extensive publishing of chapter eight of Jeffrey Wattles Golden Rule was done with his permission.]

The Golden Rule of the Fatherhood of God and the Brotherhood of Man

The late nineteenth and early twentieth centuries in America were times of great economic expansion and inequality, opportunity and abuse, times of American power and of world war. Early scientific doctrines of evolution were being used to gain understanding of the human species and social life, and the result was a profound challenge to traditional religion. Does religion render a person less fit for the rigors of competition, or does real religion empower a person to deal in a progressive way with those very challenges? As that debate went on, America was a center of a dynamic, religiously motivated golden rule movement, affecting society, politics, economics, business, and interfaith relations. Many enthusiastic individuals chose the rule as their motto; a popular literature on the rule arose; many a store was called “Golden Rule Store”; it was the custom to bestow on exemplars of the rule the nickname “Golden Rule.” Authors expounding the maxims for the exercise of a given craft would dub their principles “golden rules,” and many books carried titles such as Golden Rules of Surgery. A Golden Rule Brotherhood was formed with the intention of unifying all the religions and peoples of the world. During this period the golden rule came to symbolize a wholehearted devotion to the service of humankind. (Wattles 1996, 90)

This movement, which spread beyond the boundaries of Christianity, held the conviction that all men and women are brothers and sisters in the family of God, and they formulated the essentials of religion in the gospel of the fatherhood of God and the brotherhood of man. The phrase “brotherhood of man” was used to include, not exclude women. Since the struggle to synthesize religious idealism with scientific realism had become especially urgent, the golden rule became caught up in the debate. Does living by the rule render the individual needlessly vulnerable to rugged, evolutionary competition and conflict, or is the rule itself a vehicle of evolutionary progress? (Wattles 1996, 90)

There had been a growing sense that each individual is akin to every other human being. The fabric of humanity had been torn by religious wars between Christians and Muslims during the Middle Ages and between Protestants and Catholics during the early modern period. Europeans disgusted with the slaughter turned toward tolerance, especially since it was clear that professing a religion was no guarantee of morality and that some atheists lived highly moral lives. In the eighteenth century, Hume had proclaimed that every person has a spark of benevolent sentiment toward humanity, and Kant and others attempted to distill universally acceptable basics of religion and morality. In the nineteenth century, at all levels of culture, religious and secular humanitarianism flourished. Beethoven’s Ninth Symphony used Schiller’s “Ode to Joy,” which reads, in translation: “Joy, beautiful divine spark. . . . your magic binds together what convention had strictly divided; all men become brothers where your gentle wing rests.” Leo Tolstoy (1828-1910) abandoned the life of a Russian nobleman and the privileges of literary success for a life in some ways like that of a peasant. He defined art in terms of its capacity to arouse the feeling of the fatherhood of God and the brotherhood of man. His radical application of the Sermon on the Mount and his critique of luxury and oppression stimulated the idealism of many others throughout the world. (Wattles 1996, 90-91)

Among German theologians, Albrecht Ritschl ( 1822-1889) drew on Kant for a conception of the kingdom of heaven as the organization of humanity through moral action inspired by love; Ritschl’s influential student Adolf Harnack ( 1851-1930) used historical study with the aim of separating the kernel of original Christianity from the husk of associated Greek philosophic dogma. Painstaking scholarship enabled Harnack boldly to read between the lines of the New Testament text and to discover afresh Jesus’ persistent tendency to speak of religion in terms of family life. He presented the teachings of Jesus as, in sum, the fatherhood of God, the brotherhood of man, and the infinite value of the individual soul. With this conception of religion, the golden rule would find new meaning and historical vitality. In interreligious relations, the new conception of religion reached an historic high-water mark at the World’s Parliament of Religions, organized in Chicago in 1893 by Presbyterian minister Dr. John Henry Barrows in conjunction with the Columbian Exposition. It is not surprising that the most frequently mentioned principle of morality at the parliament was the golden rule. Praise for the rule came from representatives of Confucianism, Judaism, and Christianity. The golden rule was perhaps the most widely shared commitment among all the religions; and it came to symbolize the participants’ commitment to live the warm brotherly and sisterly unity that most of them had experienced together during their days of the parliament. (Wattles 1996, 91)

FROM RELIGIOUS ETHICS TO BUSINESS ETHICS: ARTHUR NASH

Two sides of the American golden rule movement are represented by Arthur Nash ( 1870-1927) and J. C. Penney ( 1875-1971) respectively. Each wrote an autobiography from the perspective of a successful Christian business leader offering advice concerning the practical, moral, and spiritual principles of living that had proven themselves through years of personal experience in the competitive arena. Nash, whose story is recounted here in more detail, participated in the social drama of urban Christianity during the years surrounding World War I, and his application of the rule is religiously motivated from the start. Penney, by contrast, was a traditional, rural and small-town man who followed the golden rule as a moral principle and achieved success in business without religious motivation until his evangelical conversion later in life. (Wattles 1996, 97)

Is religion a sphere apart from business activity, or should there not be continuity between one’s religion and the way one conducts one’s business? As a bridge of continuity between religion and business was being built by those whose primary motivation was religious, it was found that the bridge could be traversed by others whose primary motivation was economic. In some cases, the intertwining of religious and business ideas resulted in an ambiguity that has lent itself to cynical interpretation. If Jesus could be popularly portrayed as the greatest advertiser and salesman in history in Bruce Barton 1924 bestseller The Man Nobody Knows, business writers could also promote religion as a tonic that would inspire an individual to conduct relationships in a way that should conduce to prosperity. Many unwitting secularists painted a veneer of religious idealism on their enterprises. (Wattles 1996, 97)

Although Arthur Nash had some tendency to let the rise and fall of his business affect his confidence in the evident, practical worth of religious principles, he remains one of the most sincere of the exponents of the golden rule as the guide to business relationships. Nash was born in a log cabin in Indiana in 1870, the eldest of nine children of strict Seventh Day Adventist parents. He referred to his parents as having a “stern, rigid, uncompromising” faith and “great and sterling character.” He was educated in Adventist schools and seminary and was sent to Detroit as an instructor in a school for Adventist ministers and missionaries. His refusal to conform to denominational boundaries led to conflict and the first of his two breaks with Christianity. He left Detroit and did not return for years. When he did, however, he was touched by the plight of the unemployed there, and with the help of others was able to open a laundry in which he was able to provide many jobs for poor people. Church people began to send him their business, and he met the Christian woman who would be his wife and the mother of his three children, and who convinced him that his objections to Christianity were not to the religion of Jesus but to the very lack of it. Inspired again, he reentered the ministry with the Disciples of Christ. But when in a funeral service he eulogized a man of considerable character who had no professed religion, he was asked to resign his ministry. He then found work to support his family selling clothing—and did very well at it. In 1909 he moved to Columbus, Ohio, started manufacturing men’s clothing, began to prosper, but lost nearly everything in the flood of 1913. He then moved to Cincinnati and was able to organize the A. Nash Company in 1916 with sixty thousand dollars in capital, making made-to-order suits for individual clients. A short while after the Armistice was concluded, he acquired ownership of the small shop that had been making his garments under contract. (Wattles 1996, 97-98)

Then came the breakthrough, the pivot of this narrative. Nash took over the limping business of a man who had leased floor space in the building of the A. Nash Company. The tenant had run a sweatshop in the depressed clothing manufacturing industry of Cincinnati. When payroll time for his new employees came around, Nash realized that some fine and vulnerable people were only earning four dollars per week. He had recently become impressed with the kind of world that could result if people would only practice the golden rule, and he had been giving speeches to that effect. He thought of raising wages substantially, but his son, freshly disillusioned from having participated in the war in Europe, resisted the idea. They had lost four thousand dollars during the previous fiscal year, but Nash decided he would close up shop rather than exploit people to stay in the clothing business. The stockholders agreed to close the company, and Nash agreed to make up their losses, but he decided to pay a living wage until they went out of business; he would put whatever capital remained as a down payment on a farm where he would at least have the satisfaction of honest earnings. He went in to announce the decision to the small group of workers. The speech is worth quoting in full (Wattles 1996, 98):

“Friends, you have heard no doubt that we have bought this shop, and I have come in to get acquainted with you. No doubt, too, you have heard a great deal about the talks that I have been giving during the War about Brotherhood and the Golden Rule, while pleading the cause of Christianity and its affiliation to my conception of true Democracy. Now I am going to do a bit of talking to you. First, I want you to know that Brotherhood is a reality with me. You are all my brothers and sisters, children of the same great Father that I am, and entitled to all the justice and fair treatment that I want for myself. And so long as we run this shop [which to me meant three or four months longer], God being my helper, I am going to treat you as my brothers and sisters, and the Golden Rule is going to be our only governing law. Which means, that whatever I would like to have you do to me, were I in your place, I am going to do to you. Now,” I went on, “not knowing any of you personally, I would like you to raise your hands as I call your names.”

I read the first name. Under it was written: Sewing on buttons—$4.00 per week. I looked straight before me at the little group, but saw no hand. Then I looked to my right, and there saw the old lady I have referred to holding up her trembling hand. At first I could not speak, because, almost instantly, the face of my own mother came between that old lady and myself. I thought of my mother being in such a situation, and of what, in the circumstances, I would want someone to do for her. I hardly knew what to say, because I was aware that when I went into the shop, that after agreeing to stand all of the loss entailed by the liquidation of the company, I could not go too far in raising wages. It seemed to be my obvious duty to salvage something for the boys who were coming home from military service, and for the daughter just entering the university. But as I looked at that old lady, and saw only my mother, I finally blurted out: “I don’t know what it’s worth to sew on buttons; I never sewed a button on. But your wages, to begin with, will be $12.00 a week. (Wattles 1996, 98-99)

Nash continued through the list, giving equal 300 percent raises for those earning the least, and raising the highest wages from eighteen to twenty-seven dollars. It was not a move made out of ecstasy, but in blunt lucidity about what it would subtract from the money he would have to invest afterward in a farm. For months thereafter he gave little attention to the clothing business, but when he needed to see how it was doing financially, he was surprised: their little business was putting out three times the quantity it had done the previous year. He then learned that after his little speech the Italian presser had concluded that if he were the boss and had just spoken like that to his employees and raised their wages, he would want his employees to “work like hell.” And that is exactly what they did. Soon the shop had more orders than it could handle. Encouraged, Nash turned his business into a laboratory for the application of the golden rule, and the business prospered greatly. (Wattles 1996, 99)

Nash’s leadership with the golden rule led to many changes in his business. He proposed a profit-sharing plan; the workers chose to take their benefits in the form of higher wages. By 1923 the workers owned nearly half of the company stock. The best-paid employees petitioned to extend the distributions based not on the wages but on time worked. “The higher-paid workers, therefore, on their own motion thus relinquished their claim to a considerable sum of money in order that the lower-paid workers, whose need was greater, could be better provided for.” Nash continued to raise wages, limited the profit of capital to 7 percent, and reinvested remaining profits in the extension of the business. He lived simply. When Nash proposed to withhold bonuses from those who had worked less than six months (since an employee had joined for a short time and left right after receiving a bonus), the workers insisted that the golden rule indicated assuming sincere motivation in every employeeand they prevailed. Nash and the workers agreed that the consumer should play a role in the setting of prices, and consequently their prices were drastically cheaper than others’ (sixteen to twenty-nine dollars for a suit instead of fifty to a hundred). They also agreed to return extra profits to the customer in the form of better goods and extra trimmings. And they proposed, during a time of unemployment, to take a wage cut and make additional work for the unemployed in Cincinnati. They had abundant sunshine and fresh air and a healthy vapor heating system, and they remodeled their plant according to a schedule that the group agreed to. The work week was reduced to forty hours, and Nash was resolutely opposed to overtime. Every change was either proposed by one of the workers or thoroughly discussed in a company meeting. Nash supported labor unions; his firm unanimously agreed to make no clothes for a firm fighting a union and looked askance at someone taking a striker’s job; but he thought there was a better way to safeguard the rights of workers, and so he had no union in his plant. An experienced factory observer visited Nash’s workers and concluded that he was watching piecework, so rapid was the labor; but those people were working for an hourly wage. In one room, however, workers were taking such painstaking care with their work, the observer was sure they were on an hourly wage; but they were in fact the only one’s getting paid by the piece. Even during hard economic times they continued to grow from around $132,000 in 1918 to $3,750,000 in 1922. (Wattles 1996, 99-100)

Nash became widely known, and in 1923 he published an autobiography, proclaiming the golden rule as his cardinal principle, telling of his path to success, and reproducing two appreciative commentaries. After writing the triumphant account of his spiritual, social, and material success, the former preacher finally had a national pulpit that could not be taken from him. (Wattles 1996, 100)

In a posthumous 1930 edition of his book, completed by an associate, we learn the rest of the story. As a result of his renown, Golden Rule Nash became overcommitted to travel and speechmaking, and during the last four years of his life his business, now grown quite large, began to weaken in sustaining its original spirit. As Nash came to employ not a few hundred but 140,000 employees, the service motive did not permeate as thoroughly as before. Previously he had estimated that 90 percent of his workers identified with the spirit of his undertaking, and the other 10 percent worked alongside them faithfully. But now some people began to take advantage of the looser system of control; some subordinate executives did not keep pace with their leader. Favoritism, discrimination, and poor workmanship became noticeable, and morale slackened as Nash was away much of the time on speaking engagements with dinner clubs, lodge and church conventions, and chambers of commerce. (Wattles 1996, 100)

Nash’s resolution of the problem led to an expansion of his management philosophy. At first he approached a group of ministers and invited them to examine every phase of his operation and to report any situation where the teachings of Jesus could be more truly put to work. They refused, deferring to his greater experience in business. At length he decided to turn to a union. Previously, despite his sympathies with the union movement, Nash had endeavored to treat his workers so well that they would feel no need for a union. The enmity between labor and management, especially in the clothing industry, had been strong during the previous decade; now, however, in December of 1925, he turned to the Amalgamated Clothing Workers Union, on account of its sustained dedication to the skills of the trade and to the welfare of the workers. The union’s technical competence, which Nash had previously rejected as deadening, proved most helpful. New methods accounting, inventory management, and finance were introduced. Thus many techniques of scientific management that he had scorned as mere mechanical substitutes for human cooperation were introduced, and he found that they in fact constituted the very extension and application of the golden rule itself. The business weathered a slump and emerged stronger than ever; sales for 1926 were fourteen million dollars. The workers owned most of the stock. It became evident that the supreme desire to apply the golden rule did not enable Nash to discover by himself every step of forward progress that he needed to take. He needed the union to show him that techniques he had opposed were in fact required by his own purposes. Nonetheless, it was by following the golden rule that he came to the union and thus to accept ideas he had previously rejected in the name of the rule. (Wattles 1996, 100-101)

He founded the Nash Journal as a forum for popular and inspirational tidbits of wisdom, business advice, editorials, news of the company and the world. In one of his rare forays in the direction of philosophy, Nash responded to an article in which his company’s success was explained in terms of the golden rule plus other factors of business judgment. He challenged the separation of the golden rule from good business judgment. (Wattles 1996, 101)

In order to perfectly live the Golden Rule, one in business, to begin with, would be compelled to buy his merchandise in such a way that he would be dealing with the seller on the basis of the Golden Rule, as well as buying for his customers on the basis of the Golden Rule. The thought I want to bring out, is that we have left most things religious and spiritual down in the boggy swamps of sentimentalism. The efforts of the church in the past have not been directed as much as they may be toward educating and equipping men and women to live large and full lives. Whatever success has come to the A. Nash Company in living the Golden Rule has come because there has been enough business knowledge to enable us to live it to just that degree, and whenever we have failed in exercising the very highest and keenest business judgment on a truly ethical basis, it has been because we did not have sufficient insight to understand our obligation measured by the Golden Rule. . . . In other words, perfect and infallible living of the Golden Rule would require infallible mentality and undaunted courage. (Wattles 1996, 101)

Nash’s book argued that religion is needed for the socially effective practice of the golden rule. Any acceptable economic success must be based not upon profit-hungry manipulation but upon good relationships between those involved. Acting in accord with the golden rule is required in order for a business enterprise to flourish in its social relations, since the rule stimulates improved service. The practice of the rule in business should not be regarded as suicidal; often it is an aid to success. Religious motivation is usually necessary to motivate the wholehearted practice of the golden rule. Therefore, religion is essential for the flourishing of business and consequently for the flourishing of society and of civilization. In sum, Nash used the rule as a symbol of his Christian ideals of brotherhood and service and as a method to discover new ways of treating his workers and his customers well. (Wattles 1996, 102)

FROM BUSINESS ETHICS TO RELIGIOUS ETHICS: J. C. PENNEY

J. C. Penney experienced the golden rule during his early years more as a symbol of the rigorous, edifying, and self-denying morality of his “good and dedicated” father rather than as a symbol of the spiritual example of his “unselfish and saintly” mother. The son of a Primitive Baptist preacher (and the grandson of a preacher), the third child of twelve children (six of whom survived to adulthood), growing up on a farm, Penney recalls learning self-reliance by having to earn the money for his clothes beginning at age eight. He ran errands. He raised pigs. But when the neighbors complained about the smell, his father obliged him to stop raising pigs—an early lesson about the unwelcome implications of living by the golden rule. The boy turned to growing watermelons, spending the last nights before harvesting in the field with a dog and a shotgun to protect his crop. He took them to the county fair to sell them, and set up his wagon close to where the crowds were entering. Sales were becoming brisk when his father interrupted and ordered him to close down and go home. The lad had unwittingly broken the norm of selling along with other merchants who had set up inside the fair and had paid for a concession to do so. This was his second hard lesson about the implications of the golden rule. (Wattles 1996, 102)

The next phase of his life with the golden rule were his early years in business. He learned to sell dry goods. “I concentrated on two points: knowing the stock and exactly where everything was, and giving the customer the utmost in service and value, making only a small profit on each sale. I was particularly interested in the idea of keeping the store sold out of old stock.” He learned how “to add service and value from the woman’s point of view.” He stayed away from the cities, feeling that he knew “how to get close to the lives of small town people, learning their needs and preferences and serving them accordingly.” He liked working where he and those who worked with him “understood our neighbors as readily as they could understand us.” In 1902 he opened a store in Kemmerer, Wyoming, with the sign: Golden Rule Store. He and his wife worked together without any help at first, working hard, too hard, as Penney recalls, from early in the morning to late at night seven days a week. They abided strictly by the golden rule, they were extremely frugal, and they made money. As they began to hire people, Penney never hired anyone who did not have a “positive belief in a Supreme Being”; he selected people with “character, enthusiasm, and energy. ” He had large ambitions: “By our service to our customers we would create in them that spring of sparkling good will which would prompt them to want to help us to serve them.” (Wattles 1996, 102-103)

The last period of his life was marked by his religious conversion. Chronically troubled by his merely external engagement with religion, he had not been able to convince himself wholeheartedly that “it was enough for a man to lead a moral and upright life.” At the age of fifty-eight, having financially overextended himself in philanthropy when the Great Depression hit, this wealthy and successful man was brought to bankruptcy, alcoholism, and despair. Through an evangelical mission in New York City, he found God in a radiant and satisfying way and could then speak anew of the golden rule. “From our spiritual wellsprings come our capacities for unselfishness.” Penney proclaimed that the world must be transformed, would be transformed, and could only be transformed by the spiritually motivated practice of the golden rule, service to all people as one’s neighbors. (Wattles 1996, 103)

As civilization grew and horizons widened, the definition of “brotherhood” took on more exact meaning, and people came gradually to understand the golden rule as a basic principle, applicable to all relationships. In former periods business was identified as secular, and service as sacred. In proportion as we have discerned that between secular and sacred no arbitrary line exists, public awareness has grown that the golden rule was meant for business as much as for other human relationships.

Penny 1950, 52

Thus Penney joined men like Nash and Jones in holding to a religious conception of brotherhood as the basis for the replete practice of the golden rule. (Wattles 1996, 103)

CONCLUSION

The golden rule has functioned to mobilize sympathies, to sustain human dignity, and to express religious experience on a diverse planet in need of unifying ideals. Despite the follies of some of its champions, the rule, interpreted through the gospel of the fatherhood of God and the brotherhood of man, has showed itself a sturdy player in the encounter between religious idealism and scientific realism. (Wattles 1996, 103)

Evolution means progress as well as struggle. Not only does idealism need realism to make its ideals effective, but realism also needs idealism in order to keep pace in a progressive world. The fact that the rule provided a focus for the experience of harmony among members of different religions and the fact that the rhetoric of the golden rule could be an effective lever of reform give hope for the moral sense within the human heart and an incipient spiritual community. How, then, shall the golden rule be applied in practice? There is no formula for finding the proportion of legitimate self-interest in a life dominated by the service motive. There is no formula for determining when a sacrificial deed will have great leverage. Nor is the golden rule a substitute for gifted leadership, though it can contribute the moral focus for inspired leadership and teamwork. (Wattles 1996, 104)

Simply to ridicule the follies of idealism or to expose the scandals of a narrow-minded realism may make people more cynical about the prospect of combining idealism with realism. Pointing beyond cynicism, the biographies summarized here show how some, daring to treat others as they would be treated, found their way. Arthur Nash discovered that his apparently self-sacrificing wage increases won a profitable response from his workers, and they gained national attention for joining religious and moral dynamism with business progress. J. C. Penney respected the rule as a moral constraint on profit seeking and as a guide to service, and in the end also wrote of religiously motivated brotherhood. Samuel Jones, despite relative economic and political success, continued to aim, sometimes unwisely, for social and personal objectives beyond his reach. His sense of the pathos of life’s contradictions was much sharper than that of Penney or Nash. Nash and Penney showed that an individual and a company can flourish with a profound commitment to the rule. Jones, however, also showed that a society transformed by the practice of the rule is a long way off. (Wattles 1996,104)

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