metonymy4u

The 2nd amendment to the US constitution reads as follows:

“A well-regulated Militia, being necessary to the security of a free State, the right of the people to keep and bear Arms, shall not be infringed.”

This language leaves no doubt whatsoever that the right to bear arms is reserved only for members of a well-regulated militia. A militia is a military force of citizens who are not paid a regular salary and do not serve for a specified period of time, but who function to secure communities during times of war. A well-regulated militia is one that that is under control of the professional military commanders with jurisdiction in the region, during times of war and enemy incursion to homeland territories. (In fact any militia which was formed outside of the jurisdiction of the state and its professional military would be considered treasonous.) The right for citizens operating outside of such a context to bear arms does not exist. It is a fabrication of the NRA which is in their best financial interests to promulgate on a weak and ineffective government which has abrogated its responsibility to protect the public health and welfare.

Today I want to speak to you of the banality of evil. That phrase was used by the 20th century political theorist Hannah Arendt to describe her experience of the Nazi war crime procedures in Jerusalem. Although I acknowledge the controversial nature of many of her conclusions and theories, still I think the notion has its uses. What it says to me is that evil is not something special. It is not brought by men in black cloaks, riding dark horses, speaking foreign accents or wielding special dark powers. Evil is something plain, every day, unremarkable and common. Evil is our own behaviors performed in a different context. It has been said that the truth is the first casualty in war and the victors write the history books to suit their own political aims. We see the validity of these ideas all over the world every day. The victims become the oppressors and the cycle of violence and reprisal never ends. One of my teachers once told me a story of a client who had killed their own children in a delusional episode. The client was then lucid again and incarcerated for life, but working towards emotional growth and recovery. My teacher observed that “there but for the grace of god go I—because I have the same brain as my client.” Until we learn to see evil as something banal, unremarkable, every day, something we are all capable of, indeed something we have all perpetrated on one level or another, we will never be able to change our habits of stigmatization and devaluation. Until we learn to describe the problem accurately and compassionately, we will never be able to solve it.

Think about it for a minute: if words were gateways to truth, then we could never learn another language. If words somehow corresponded to some sort of firm, determinate truth out there in the world independent of the words, then we would remain forever anchored to that truth through the words of our native language. We would never be able to break free of this necessary connection. We could never learn another language but the one we were raised in. But we do learn other languages. And we learn to use our mother language in new ways. So words do not correspond to anything called truth. Words are events and follow other events in sequence, while everything else remains the same. And when my speaking is done, your listening is done. That is all. There is no problem.

Humans seem to frequently focus on differences between “objective” and “subjective.” For example, the “hard” sciences like physics and mathematics are often seen as more “objective” than “soft” sciences like sociology or psychology. Frequently I think this is ascribed to the fact that data in physical sciences is seen as precisely quantifiable whereas data in the social sciences is seen to depend on “observational judgments.” Take, for example, the measurement of the speed of light and the measurement of depression. The physicist might claim that precise instrumental observations yield exact numerical data about the speed of light and that this process is much less subject to “bias” or “error” as a human being gathering observations about a person’s affect and behavior. And yet the psychiatric mental status exam has been shown to have a high degree of reliability (inter-rater reproducibility). And so the claim to objectivity comes down to a claim of greater validity. And validity, as we all know, can never be proven. What I think we are overlooking is the fact that in both cases the performance of the behaviors we call science is dependent on a community of like-minded observers who have all trained themselves to see the world in similar ways. The physicist with her instruments is simply following different “rules” than the psychologist with her “subjective” terminology. By that I mean that the physicist has simply been conditioned by a different set of discriminative stimuli. Why on earth would we simply assume that one set of stimuli is, a priori, more valid than any other? The distinction between subjective and objective is, to my way of thinking, itself just one more set of interesting events in a distinctive language game, a game which we can choose to play or not. What I think is unfortunate about our ignorance of the principles of psychology and learning is that we fail to solve problems that have consequences like the recent events in Newtown, CT.

I am very grateful to have been born in 1967. Because it means that for a very brief period I shared this planet with my hero the late Dr. Martin Luther King, Jr. He is my light in this darkness.

The behavioral model of depression suggests that it is amplified by a lack of adequate contextual positive reinforcement. The antidote therefore is to identify those contextual events that do provide such reinforcement and increase their frequency. Of course, what is reinforcing to any given individual is somewhat idiosyncratic and requires some development of awareness skills. This is the theory behind the dialectical notion that we all must work to build a “life worth living.” The model of response contingent positive reinforcement becomes a set of recommendations for giving meaning to one’s existence. And, as Nietzsche said, “If we have our own why of life, we shall get along with almost any how.” In my own case, I have observed that whenever I do attempt to find such a reinforcing context, I am unable to fit in to it in some critical fashion, and that it finally is not reinforcing to me. This has been my predominant experience in life, and I do not believe it is a cognitive distortion to say so. What does the model say, I wonder, to a person who is starting to realize that there objectively is no “meaning” to be found in their own existence? For whom life itself is the pervasively punishing condition?

When we are young I think we live with a biological kind of faith. The hope of youth is necessary to get us out of the nest into a dangerous world to create and pro-create. And so our ancestors sent that trait on to us, and we experience it during our growing up years. But then we age, and the illusions are stripped away. Dreams die. The reality of a punishing experience sets in. We realize, as Kant pointed out, that there is no there there. And we may try, as Nietzsche suggested, to transform our stories from a “so it occurred” to a “thus I willed it.” The hope of youth being gone, I find this ineffective. For me each attempt gathers a senescence of faith, a recurrent knowledge of decay, and a greater understanding of futility. Each disappointment, each death, each squandered hope, each conformation of the world to the entropy of a meaningless universe is something that the hopeful illusions of youth are no longer able to gloss over any longer. At times I wonder if Schopenhauer was correct when he suggested that life for humans is an illness, and death the only cure. What do you think?