Mid-May Post_On Education and Dismay;The Death of Thinking in the Learning Process

Excuse me...?!  Dismay entered my universe yesterday morning when I read the following headline: 'Slumdog Millionaire' Professor, Sugata Mitra, Fixing Education By Bringing iPads Into Exams. Ok, he seems like a nice guy because he wants to buy iPads for disadvantaged Indian kids. Ok again, because he is a Professor of Educational Technology in the UK who has bothered to have the staggering insight that some subjects prioritized in education are no longer entirely relevant to the work-a-day world—this is certainly no “hang on, Dorothy; Kansas is going by-by” moment. Also not terribly insightful that, when you give kids new stuff, like iPads, they figure out how to make it work—then they break it. It’s one of those limited attention span things that parents and teachers learn about…  

            My dismay comes from the idea that this Professor of Educational Technology clearly seems to believe that education is a skills-based process—a kid first learns how to do a thing, then either gets about doing it, or moves on to the next skill. What, though, if Education is not really just about Learning or skills Acquisition?

            Analogy Time: It’s like I tell my wife – Language is not about Words. Words are tools, just like lego building blocks; nothing more. The real challenge with Language is using the tools in such a way that you create Ideas, and, hopefully, even Ideas that are beautiful and moving, so that you can inspire and move People. Because, says the philosopher-husband to dutifully attentive wife (DAW), Language is about People.

            Likewise, Education is not about Learning, although Learning is indeed an integral part of the process. If my DAW fails to learn her French verb tables, then that language simply will not happen for her, and her personal relationships with those autochtones qui se servent de cette langue will tend to remain rather basic. So it is with our youth in the educational  process – if they do not learn to manipulate, and hopefully master, the tools our/their society values, then Education will not happen for them. But Learning is still not the Goal of Education.

            The Goal of Education is to use the building blocks of learning to create a THINKING HUMAN. Thinking is not a skills-based kind of thing one automatically "has" or "does" at the end of the Learning process. Thinking is when you actively 1) gather together all your building blocks of Learning; 2) shuffle them around together until they make some kind of meaningful Picture that helps you to make some sense of what is going on around you; and then you 3) decide how to act for the best in the situation the world has just handed you.

            Technology, pace our Professor of Educational Technology, is just another one of the many transient skills for students to learn, manipulate, and master on their path toward being educated citizens. But the goal at the end of the path is neither learning the specific skill, nor the Education in and of itself. Rather, the end product of learning and education is a Thinking, Reasoning Human. Thus, again, the importance of the Liberal Arts model in education, where the young mind is asked to learn the myriad and diverse building blocks of the world, then invited to reassemble those blocks into an understandable, workable, and beautiful vision of the World That Can Be.
            Krugman’s latest article: How the Case for Austerity Has Crumbled, is an excellent illustration of one such Thinking Citizen.
            A former student (thank you, Shyam), provides a further example of a Thinking Citizen--the philosopher Dennett, who suggests seven fine tools for good thinking.

Marriage & the Bible

Marriage & the Bible. So… it seems that a Big Question on many minds at this moment concerns Marriage.  How often do we hear the term, the “biblical view of marriage,” in the various media? Is Marriage really only for one man and one women? It just seems that among all the variety of interesting social possibilities for Human Coupling, there should be more than just this one single possible biblical marital model that we Moderns might consider.

            Other possible cultural and religious models abound – among which is polygamy or polygyny (multiple wives); polyandry (more than one husband—really! …imagine the dirty socks! This is apparently something of a Buddhist thing, practiced in India, Bhutan, and Tibet, and legally recognized in Thailand until 2010); then there is always bigamy (two distinct marriages at the same time… count them both!); polyamory or group arrangements; endogamy, which might sometimes begin to look like incest, but which some might think of as simply keeping a close-knit family (cf. Egyptian pharaohs) -- this was the conception of marriage, in fact, that frames the Jesus parable (Matthew 22:25ff, Mark 12:20ff, & Luke 20:27-40) concerning the one woman married to the guy who had seven brothers, her husband dies, etc., etc., etc., etc.); and then, finally, there is of course the really hip “open marriage.”

Or, alternatively, there are also social Coupling practices taken from the world of Pure Nature, which we might consider adopting for our Human societies. Consider, for example, the bonobo ape, which, it seems, “is the closest extant relative to humans.” Just think, the Wiki-god suggests that there may actually be some advantages for humans seeking to couple if they would imitate the Coupling Culture of their more remote, native bonobo cousins, for whom “Sex functions in conflict appeasement, affection, social status, excitement, and stress reduction. It occurs in virtually all partner combinations and in a variety of positions.” What is not to like in this model from Nature?

            That said, however, this little reflection is not especially about the bonobo or Left Bank Ape; but I cannot resist one last little thought -- our “extant relatives” in Nature also have been seen to do all the good stuff that humans seem to obsess about sexually, if pornography (for humans) and empirical observation (for bonobos) is any indication; but these latter also use sexuality socially, as a form of greeting, as a “means of forming social bonds, a means of conflict resolution, and post-conflict reconciliation.”

            I personally think sex as a form of social greeting has special comedic promise… but I must not let my imagination stray around loose in Nature’s playground.

Western Society could be simply reeling with the multi-dimensional diversity of possible expressions of Social Coupling and Uncoupling, if, of course, it were not so fixated on what the biblical narrative has to say about Marriage. So… what does the Bible “say” about marriage? Is there any actual biblical “teaching” that is particularly meaningful in contextualizing the question of Human Coupling? And, of course there is the entirely different question: Is there a Christian ideal for marriage for which an argument could be made using the biblical texts?

First, before entering into le vif of our subject, it seems to me that a caveat is in order: To use the Bible to substantiate any type of argument at all, reasonable or other, is not terribly reasonable. If, for example, we in the 21^st century have questions concerning with whom to “join” in the coupling act, and how the ceremonial ritual for that Coupling might possibly be practiced in this modern social context, in what way is it reasonable for us to limit our search for guidance and possible social Coupling models to those that might be found in the Bible; for this Bible only narrates the history of very specific and minor inhabitants of ancient Near Eastern time and space, and does not allow us to open up our search to include any, or all, of the other and diverse Coupling Models peppered around the countless nooks and crannies of this planet of ours?

            Did you notice what just happened? In a very slick logical move regularly used by philosophers and other well-reasoning folks, I simply turned around the slippery slope charge, which is one of the favorite arguments used by zealots protecting “the traditional institution of marriage,” and I counter-charged the zealots with cherry-picking! Because why in the world should we limit our search for possible Coupling Models to a single specific document of antiquity, which is not even culturally relevant to us Westerners? This type of zealotry argument is a nec plus ultra illustration of the fallacy of special pleading at its very best; for why not pick the Sumerian culture for guidance instead, or the Bantu cultural traditions, or even in a moment of complete desperation, heaven forbid, the bonobo ape society?

            All right… maybe not the bonobo ape society. Because despite all the interest and social promise of their sexual-social interactions, it seems obvious that the natural model provided by the bonobos must inevitably fail as a model for their less sociosexually progressed human cousins (that would be Us), because it seems that “Bonobos do not form permanent monogamous sexual relationships with individual partners. They also do not seem to discriminate in their sexual behavior by sex or age, with the possible exception of abstaining from sexual activity between mothers and their adult sons.”

            It goes without saying, of course, that with our ongoing proclivity for moralizing and religious-ifying our Social Coupling practices, we 21^st century Western humans just will not stand for anything that smacks of non-monogamous Coupling. Which brings us around full circle to our first little caveat in this reflection: that using the Bible to justify any type of Cultural Coupling is clearly special pleading and therefore unreasonable.

That first little caveat aside, though, perhaps we should also explain that some biblical arguments might actually be better than others. In general, if the intent is to win arguments instead of alienating every reasoning person on the planet, then it is better to use the Bible with contextual sensitivity, rather than to use it literally. For example, Pastor Guyton, a culturally contextualizing reader of the Bible, recently reflected on another American pastor, a literalist, who wrote a book in which he defended slavery in Civil War America, because the Bible tells him so!

            So goes the literalist argument: “the abolitionist movement was wrong and the Civil War should never have happened, because if Southern slave-owners had been allowed to implement the Bible's teachings on slavery, then a more humane transition would have taken place through ‘gospel gradualism.’” And there you have it, straight [almost] from the literalist’s mouth.

            The point of this little distinction between a culturally contextualized and a literalist reading of the Bible illustrates the problem one has when using the Bible to defend or argue any given position—it is almost always impossible to determine convincingly whether, in its capacity as historical witness, the Bible simply contains illustrations of specific ancient cultural usage, or whether, in its capacity as moral authority, the Bible is actually trying to teach us, in a timeless here and now, also to go and to do likewise.

Do you want the good news first or the bad news? First, there is just a little bit of bad news, which is that the good news about sexuality and Coupling in the Bible is not all that good.

Bestiality & the Bible. Some good news is that the Bible is not very positive toward bestiality. Germany can soon rest easy, because its Agriculture minister is set, soon, to introduce a new ban on bestiality, which will reverse a 1969 decision to legalize zoophilia. I am not quite sure how best to respond to zoophiles, German or other, “who argue that they treat animals as equals and never force them to do anything against their will.” I have also just learned that it is not illegal to rape an animal in Denmark. Really?

            Also noteworthy on the question of animal sex in the Bible is that men and women are treated with absolute equality—everybody and anybody who does it with an animal “must be put to death.” Perhaps it needs to be clarified that the injunctions against animal love are only in the Hebrew Bible; the Christian Testament is silent on this question. At this point, we are left to determine whether the Bible’s attitude toward animal love is simply a reflection of specific ancient cultural usage, or whether it is actually trying to teach us also to go and to do likewise. This may not be good news for zoophilic groups in Denmark, Finland, Germany, Hungary, and Sweden—user beware!

Incest & the Bible. More semi-good news is that incest of one sort or another is generally frowned upon in the Bible, although it is not always frowned upon. It seems clear, after all, that if things really started from one man and one women, an Adam and Eve type of story, then it could not have taken too long before the sociological situation evolved into “family fun games” (an expression that I borrow from my grandmother).

            So, on the question of incest and the Bible, as the tempus has fugited [tempus fugit = times flies], so have definitions of incest—one man’s incest is another man’s endogamy, and that sort of thing. Abraham, to name perhaps the most famous/notorious example in the Bible (Genesis 12:10-20), marries his half-sister, Sarai/h. So when famine drives Abraham, Sarai, et al into Egypt, and the princes of Pharaoh see the very beautiful Sarai, Abraham had a really nifty built-in excuse when the Egyptians threaten to kill him for the girl: that he is willing to trade Sarai, his sister, to the Pharaoh in return for safe-passage. Pharaoh, though, nobody’s fool, “Upon discovering that Sarai was a married woman, Abram's wife as well as his sister, […] demanded that they and their household leave immediately, along with all their goods.” Does this narrative teach us about incest, or about badly lying about incest?

            In the Deuteronomic texts, there is a rather straightforward list of forbidden relationships, which forbids intercourse between male [implied] members of family, and daughter/sister, father’s wife, and mother-in-law. However there are also some notable exceptions in the Bible to this general rule of thumb, such as, again, Abraham who shares a common father with his wife Sarai, and Jacob, who married Rachel, the younger sister of his first wife, Leah.

            More on Incest & the Bible. (This information is derived from Wiki sources, but has been verified for accuracy.)

·      Noah and his son Ham (Genesis 9:20-27), who was checking out his father’s nakedness. The Babylonian Talmud suggests that the son may have sodomized the father (Sanhedrin 70a).

·      Nahor, Abraham’s brother, marries one of his nieces (Genesis 11:29).

·      Lot’s two daughters (Genesis 19:32-35) got their father intoxicated in order to sleep with him. Both girls conceived sons, who became sons/grandsons, and half-brothers. This is certainly one-up on old Oedipus!

·      There are numerous examples of cousins, 1^st, 2^nd, and so on, marrying in the Bible – Isaac to Rebekah, Esau to Mahalah, Jacob to Leah and Rachel.

·      Reuben, eldest son to Jacob (Genesis 35:22), slept with Bilhah, Jacob’s concubine/mistress.

·      Judah, another of Jacob’s sons, “went into” Tamar (Genesis 38), his daughter-in-law.

·      Amnon, eldest son to King David, raped his half-sister Tamor (II Samuel 3).

            Just a wee bit more on Incest & the Bible. I was comforted to learn from a Christian website that incest in the Bible was not wrong before God issued his command against incest in Leviticus 18:6-18. “Until God commanded against it, it was not incest. It was just marrying a close relative.” Nothing more need be said.

            

 Perhaps it again needs to be clarified that when there are injunctions against incest in the Bible, it is only in the Hebrew Bible, and that the Christian Testament is again silent on the question. And that again we are left with the interpretative question – which is how to determine whether the Bible’s somewhat inconsistent attitude toward incest is simply a reflection of specific ancient cultural usages, or whether the Bible is actually trying to teach us also to go and to do (and/or not do) likewise.

Polygamy & the Bible. Now the bad news for the Bible debate team on the question of Marriage & the Bible: polygamy is the normative biblical relationship for the period. Besides all the evidence from the Hebrew Bible, which is coming up in the following little section, there is also New Testament evidence (finally) to consider in the form of Paul’s 1^st letter to Timothy. A first comment: the consensus of most modern scholarship is that the Letter to First Timothy is pseudepigraphical, which is to say that most scholars are pretty sure that Paul did not write the letter. Make of this what you wish.

            The text of interest in First Timothy is 3:1-13. The author, “Paul” if you will, is speaking to Timothy of those who would aspire to the offices of church bishop (pastor) and church deacon, both of which the author considers noble callings. For either of these offices, Paul counsels Timothy that the candidate should be the husband of (only) one wife (3:2 & 3:12), and that how the candidate rules his own family is a reflection of how the candidate will rule the flock of faithful. Again a caveat: some translations, such as the NRSV, translate our passage of interest as “married only once.” But the Greek clearly reads for both candidates that they should be a “man of one woman (mia◊ß gunaiko\ß a‡ndra).” Read and weep.

Two conclusions are patent. Primo, the author’s recommendation that the candidates should be men of only one woman extends only to those seeking to fill certain offices in the church, and is not in any way advanced as a general or normative family standard for all men of that day. The author is not trying to start any kind of social revolution in the family. Secondo, the reminder that the candidate should have only One woman (+ attendant children) clearly suggests the following hypothetical situation: that church overseers with the more normative type of polygamous families would have a much harder time keeping “order in the roost”; and it is precisely this quality of orderliness in the roost which the candidate is supposed to be able to demonstrate in order to qualify for the overseeing offices of the church. Therefore only one woman.

            This is clearly one of those “oops” moments in modern and populist biblical interpretation—sic transits the glorious “biblical” argument [sic transit gloria mundi = thus passes the glory of the world], because the “biblical” view of marriage that everyone is talking about, that the Bible teaches a one man, one woman model of marriage, falls in the face of actual textual evidence. The dominant model for Social Coupling in the ancient biblical period, both Hebrew Bible and New Testament, is one man and many women. 

(Much of the following information comes from www.biblicalpolygamy.com/)

·      Perhaps a first occurrence of an extreme form of alternative Coupling in the Bible is in Genesis 6, where sons of God, commonly thought to be angels, took human wives to themselves. As you read further along in the story, you will see that this did not do much to impress the Deity, and resulted in gigantic offspring, floods and rainbows. It is not quite clear whether this Coupling was in fact polygamous.

·      Abraham, father of the Hebrew nation, had 3 wives.

·      Jacob, father of the twelve patriarchs of the tribes of Israel, had 4 wives.

·      Esau had 3 wives.

·      Moses, of Pentateuch fame, had only 2 wives.

·      Saul, king, had only 2 wives.

·      David, king of Israel and man after God’s own heart, had 18 wives and 10 concubines.

·      Solomon, son of King David, had 1,000 women at his disposal, which included “seven hundred wives, princesses, and three hundred concubines: and his wives turned away his heart." (1 Kings 11:3) Because Solomon was tolerant in his choice of women, choosing from among Sidontans, Tyrians, Ammonites, and Edomites, it appears that he began to wander from the religion of his Fathers, whence his later problems.

·      Ezra, of Ezra and Nehemiah fame, had only 2 wives.

·      Gideon (Judges 6-8), one of the judges of Israel, "had threescore and ten sons of his body begotten: for he had many wives." Case closed.

Other biblical illustrations of ancient cultural usage. Remember another one of the favorite arguments used by zealots protecting “the traditional institution of marriage,” is that in Genesis God brings “them” together, Adam and Eve, not Adam and Steve. The too-convenient-to-forget part of that clever language rhyme is that Marriage was not part of the equation. There was no ritual performed – Adam wakes up from the nap, naked Eve is snoozing right next to him, and the rest is history.

            There is also the biblical illustration from the life of Hosea, one of the twelve minor prophets in the Hebrew Bible. In and of itself, the Book of Hosea can rightly be read as a metaphor, which is certainly plausible; but the story line is, nonetheless, that God commands the prophet Hosea to go out and marry a “working girl,” which, in the metaphor, would represent the world gone whoring after other gods. This is when biblical interpretation, and the to-contextualize or to-literalize question becomes interesting. Because if the biblical literalist is to take his sacred text seriously, then based on Hosea’s story he should go out and marry a working girl, and advise others of their moral imperative to do likewise. If, however, the Hosea story is simply to be contextualized, because it seems clear that the story is not simply a reflection of normative ancient cultural usage, nor is it to be interpreted as some sort of moral imperative, then the story looses all meaning to today’s world. 

Which brings us to the question of Gay Marriage & the Bible. I have written elsewhere in the Nonimprimatur blogspot about homosexuality and the Bible. The biblical texts, both Hebrew Bible and New Testament, are explicit, and seconded by a long and consistent interpretative tradition in the Church Fathers. The answer is no. Get over it.

            Fortunately, though, we have once again come full circle to the original caveat of this essay – that using the Bible to justify any type of Cultural Coupling is clearly special pleading and therefore unreasonable. The Enlightenment in Europe, which oversaw the birth of a Land whose governing body is an Idea called We the People, and whose governing principle is an Idea called Human Reason, called this People out of Tyranny, both political and religious, and into the public arena of reasoned debate and consensus.  In this New World of ours, the informed opinion is informed precisely by debate and reflection, and not by religion. If this is to remain true about America, then the public conversation about Gay Marriage, and any other type of social change that will occur in the dynamic future of this Land of the Free, may only and ultimately hinge on the question of guaranteeing for all citizens equal standing before the Law. Religious opinions, although freely guaranteed to all men as part of their inalienable rights in this Land, are inadmissible as evidence in the courts of American Public Debate.