values

We Are All Going to Die

I was watching a murder mystery this evening and a thought popped into my head. Joni Ernst must hate murder mysteries. Why all the fuss and drama trying to apprehend a killer, after all we are all going to die.

If you follow the news at all, you have probably heard Senator Joni Ernst’s town hall response to a constituent who was concerned about cuts to Medicaid and shouted, “People will die.” “Well,” she said, rolling her eyes, “We are all going to die.”

I would have chalked this all up to a ramp up and an unfortunate flippant response, but Ernst decided to “double down” as we say these days. In a bizarre TikTok style video Ernst responded to the uproar with mockery.

“I made an incorrect assumption that everyone in the auditorium understood that, yes, we are all going to perish from this earth. So I apologize, and I’m really, really glad that I did not have to bring up the subject of the tooth fairy as well.”

She then urged people who are silly enough to worry about death to get right with Jesus.

“It’s just human life so what’s the big deal” has not always been her position. Four months ago she issued a press release with the title “Ernst Fights for Life.” Her web page boasts “Protecting life and the most vulnerable among us is the most important measure of any society. Throughout my time in the Senate, I have supported a number of measures to protect the sanctity of life at every stage…” Every stage, it appears, except the one where you need Medicaid.

Only a few days ago Ernst was testifying before a senate committee about the “heartbreaking story” of a constituent who was killed by a drunk driver who was an undocumented immigrant. Presumably she did not shrug and tell the family, “Well, we’re all going to die,” and then urge them to embrace Jesus if death bothers them.

Ernst’s pose is not true. She does not actually believe that it is foolish to care that people will die. She believes that it is weakness to care that certain categories of people will die. There are people who are deserving of our empathy and protection and people who are not. Dying because you couldn’t afford health care is not “heartbreaking,” but dying in an accident caused by an undocumented immigrant is.

In 1867, the British Liberal reformer John Bright coined the term “the residuum” to describe the people who deserve to be excluded from the privileges of citizenship for the well being of the rest of society. Who do we include? Who are the residuum? How should we treat them?

“This was the darker side of community,” I wrote in the novel Angel, “For a group to have a sense of cohesion, a sense of being ‘us,’ it had to define what was outside of the group. It had to define a ‘them’— the excluded. Who ‘they’ are changes over time and from society to society, but the process never changes. It is part of the nature of community life. To have an inside, a tribe must have an outer boundary.”

I discussed this passage in 2016 in a post called “The Others.” Since then we have entered an era where the entire thrust of our national politics is trying to narrow our sphere of empathy, increase the definition of the residuum, and aggressively police the boundaries.

“For those who would like to see eternal and everlasting life,” Ernst said in the conclusion of her sarcastic apology video, “I encourage you to embrace my lord and savior Jesus Christ.”

I find myself thinking of Jesus the healer and the story in Luke 13:10-17 where Jesus healed a woman who had been bent over and was unable to straighten herself for 18 years. “Woman, you are freed from your disability,” he said. He laid his hands on her, and she was able to stand straight and she glorified God. The ruler of the synagogue, however, was indignant because Jesus had performed this miracle on the Sabbath. “There are six days in which work ought to be done. Come on those days and be healed, and not on the Sabbath day.” The law about healing on the Sabbath was important to the leader of the synagogue because it defined what it meant to be part of the Jewish community. The law marked the boundary between those in the community and those outside.

Then the Lord answered him, “You hypocrites! Does not each of you on the Sabbath untie his ox or his donkey from the manger and lead it away to water it?  And ought not this woman, a daughter of Abraham whom Satan bound for eighteen years, be loosed from this bond on the Sabbath day?”  As he said these things, all his adversaries were put to shame, and all the people rejoiced at all the glorious things that were done by him.

Isn’t healing someone better than not healing her? Isn’t compassion better than non-compassion? Isn’t our general humanity more important than social rules that define who is an insider and who is an outsider?

Jesus died on the cross, and the old woman he healed has been gone for thousands of years. We do all die. Jesus took the time to heal the old woman anyway.

“Truly I tell you, whatever you did not do for one of the least of these, you did not do for me.”

Department of Government Machismo

If you follow the news at all, and I would hazard that this is true regardless of what country you live in, you have probably seen footage of the oval office meeting between the presidents of the United States and Ukraine. Most of the press coverage refers to it as a “heated” or “confrontational” meeting. What I saw, however, was not an argument but a group of men pleased with their newfound political power gleefully bullying the head of state of a smaller country. You want to tell the school yard bullies to go sit in a corner, but you can’t because the room is an oval.

If you are looking for commentary on what this means for world politics there are many other places you can find this. I just wanted to circle back to an article I wrote in December on bullies and nerds. I made the case that for a lot of people the decision of who to vote for came down to a sense of whether it would be better to put the nerds or the bullies in charge. Slightly more of the people who voted chose the bully. What they thought backing the bully would get them surely differs from voter to voter*, but now the world is dealing with what Anne Applebaum at the Atlantic calls The Rise of the Brutal American.

Incidentally, while we’re on the subject, I made these charts back in December because I got tired of people talking about the “majority of Americans” who voted for Trump and speculating on what that meant “the American people” were saying. This is what it looks like when you make a pie chart of who voters selected for president on their ballots. The undervotes are people who submitted a ballot and voted in other races but left the president blank.

It’s pretty close, right? But Trump got a bit more of the vote. So he wins. This, however, is not the same as saying “half of the country” voted for Trump. This is what it looks like when you add in the people who were eligible to vote, but did not.

Didn’t bother to vote was the clear winner of the election. Put another way 69% of the American people did not choose Trump in the last election. In terms of who gets to be president, it makes no difference. But I do think it matters when pundits start trying to draw conclusions about “the American people” and what they value.

That was all an aside, but it’s been bugging me. Anyway, we were talking about bullies. It is clear over the past month that the president and his main campaign donor have been having a great time issuing orders and intimidating immigrants, academics, minorities and federal workers. Musk’s “move fast and break things” approach now extends to cancer research, air traffic control and nuclear safety. Often moving fast means having to back track and trying to rehire workers who were fired because it turns out their work is kind of important. In other cases, governors from red states take their appeals to the president asking for exemptions.

It is all confusing and chaotic if you are looking at it from the point of view of running a functioning government, let alone a functioning democracy. But if you look at it as an opportunity for the president and his campaign donor to be seen as exerting power over others in a dramatically macho fashion then it is highly effective.

Going back to my original article on bullying, I quoted Tony Volk, a specialist in bullying at Brock University. Bullying, he says, is an attempt by a stronger individual to cause harm to a weaker one in order to gain status. “It’s got to be goal directed,” Volk said, “It’s got to be something that causes harm, so it can’t be a meaningless thing. And most importantly, it has to happen in a context where the victim has a hard time defending themselves.”

If your goal was to make things more efficient, rather than to make a big show of strength against “the deep state” or some such thing, then you would not start cutting indiscriminately nor would you do things to make workers fearful and miserable. Serious companies know, as Clay Halton wrote in Investopedia last May: “…downsizing can have adverse long-term consequences that some companies never recover from. Downsizing may actually increase the likelihood of bankruptcy by reducing productivity, customer satisfaction, and morale. Firms that have downsized are much more likely to declare bankruptcy in the future, irrespective of their financial health. Losing employees with valuable institutional knowledge can reduce innovation… which can negate any theoretical gain in productivity. Losing trust in management inevitably results in less engagement and loyalty. Because severe long-term consequences can outweigh any short-term gains, many companies are wary of downsizing, and often take a gentler approach.”

There is a reason CEOs don’t hold a celebration and come out laughing and wielding chain saws when they announce big layoffs. In every layoff I have seen, the company brings in experts to try to maintain morale and to make fired workers feel as good as they can under the circumstances. They offer severance packages and thank the workers for their service.

But treating laid off workers with compassion and respect is not useful to a bully. Remember, the point is intimidation. The action has to cause harm. Instead of thanking workers DOGE includes boilerplate in the emails it sends to fire people falsely claiming that they were let go because their performance was poor. Just a soupcon of insult to injury.

There is nothing efficient about having 3 million or so federal workers spend time writing up bullet points of their accomplishments each week, nor is it efficient to have people on the DOGE end try to process that information. Efficiency is not the point. The point is to say, “We are watching you, and you’re on thin ice. You should fear us.”

This brings me back to Zalensky. Remember that bullies pick on people they perceive of as weaker. They do not punch up. Trump repeatedly said to Zalensky that he was “in a bad position” and did not hold any cards. In a person with empathy, this would be a reason to offer help. To a bully, it is a reason to start attacking. This person can’t do anything for you except serve as a punching bag.

As Volk said, “If you take the belief that you’re better than other people, you deserve more than other people, and you’re willing to act on that belief, then that sets you up for saying [to your victim], ‘Sorry, this is the way the world works. It’s dog eat dog, nothing personal. But I’m better than you, and I’m going to show people it. And if you weren’t such a crappy kid, or it’s stupid, slow, ugly, you know, no friends, then this wouldn’t be happening to you.’”

That was exactly the position Trump and his cheering section took towards the leader of a smaller nation. During the meeting J. D. Vance and some of the members of the loyalist press corps had an opportunity to get in on the bullying fun. In a normal meeting on international affairs, world leaders discuss the fine points behind closed doors. It is ironic that Vance accused Zalensky of propaganda when it was the White House that was performing for the cameras. Bullying, as I noted in my previous article, requires an audience.

That is why quietly deporting illegal immigrants is not an option and the administration instead wanted to send a message by transporting them in military planes that cost five times what it would have to shuttle them in first class. Do you see how tough they are?

Elon Musk reportedly dehumanizes people who disagree with him by referring to them as non-player characters, a term from the gaming world for the computer generated characters who have no free will and exist only to populate the game for the actual players. They are not real and not deserving of compassion. In fact, Musk believes that empathy is weakness. He told Joe Rogan: “The fundamental weakness of Western civilization is empathy, the empathy exploit. “They’re exploiting a bug in Western civilization, which is the empathy response.”

I am not going to counter this with an argument that empathy is not weakness, it is strength. I am tired of having to frame everything as if the most important values were strength and power. Love makes you vulnerable, it is true. And it also makes you a good human being.

Why are so many people attracted to the bullies? Why do they want to be on their side? I have to assume they think that they are aligning themselves with strength and that by doing so that strength will be used to their benefit. The thing is, you can’t count on someone who does not feel empathy, thinks of it as a weakness, to be consistent or loyal. A person who thinks doing things for others is a weakness is, by definition, not going to do anything because they think it will benefit you.

I discovered a term in a Psychology Today article on workplace bullying from 2023: Betrayal Trauma Theory. The term was introduced by a scholar named Freyd, founder of the Center for Institutional Courage, and I think it describes something a lot of us are feeling.

Inside betrayal trauma, the initial abuse, such as workplace bullying, is amplified as the organization, which the employee expected to act with integrity and counted on for professional and financial support, pushes her out of the plane without a parachute… In the workplace, a social contract exists, embedded within employees’ expectations… When the system breaks down… a deep sense of betrayal sets in, and the initial harm is magnified, resulting in significant physical, emotional, and professional derailment…

[I]nstitutional betrayal is more likely to occur within organizational structures that resist change and that practice denial, blame, and shame reactions when problems arise. Moreover, organizational cultures that normalize abusive behavior, ignore reports of problems, and retaliate against whistleblowers tend to exhibit high instances of institutional betrayal.

As Musk gleefully brandishes his chainsaw and mocks the pain of those his actions harm, it is normal to feel betrayed.

According to the Center for Institutional Courage’s web page: “Institutional betrayal follows a number of predictable patterns.It’s easy to spot one particular pattern—DARVO (Deny, Attack, & Reverse Victim and Offender)—once you know how it works.”

Those letters that claim the people who were fired from government jobs were fired because they were incompetent are an example of DARVO. You are not the victim of an ideologically based slashing of the social contract, you are the offender for having the temerity to be working for the government in the first place. You are wasteful and fraudulent, and if you’re not, it doesn’t matter because you’re a non-player character.

Bullies are predictable and they are loud. But do not forget that bullying is morally wrong and empathy is morally right.

*I can’t say with any certainty, but my guess is that the priorities were not making it easier for U.S. officials to accept bribery, fast tracking clear cutting in national forests, allowing more raw sewage to be dumped in waterways, higher prescription drug costs, and higher overdraft fees. I could be wrong.

Why Ought I to Be Unselfish?

C.S. Lewis in Mere Christianity made an argument for the existence of God based on our internal sense of morality. We know that certain behaviors are right and certain ones are wrong, Lewis argues, not because of cultural conditioning but because of an internal compass of some kind. This intuitive sense of what is good and right is consistent across cultures. We believe certain behaviors and attitudes to be right and moral even when we fail to live up to them and even when it is not in our self-interest to follow them. Lewis called this the Moral Law. He believed that this intuition is put in us by God.

There have been differences between their moralities, but these have never amounted to anything like a total difference… I need only ask the reader to think what a totally different morality would mean. Think of a country where people were admired for running away in battle, or where a man felt proud of double-crossing all the people who had been kindest to him. You might just as well try to imagine a country where two and two made five. Men have differed as regards what people you ought to be unselfish to—whether it was only your own family, or your fellow countrymen, or every one. But they have always agreed that you ought not to put yourself first. Selfishness has never been admired…

If we ask: ‘Why ought I to be unselfish?’ and you reply ‘Because it is good for society,’ we may then ask, ‘Why should I care what’s good for society except when it happens to pay me personally?’ and then you will have to say, ‘Because you ought to be unselfish’—which simply brings us back to where we started. You are saying what is true, but you are not getting any further. If a man asked what was the point of playing football, it would not be much good saying ‘in order to score goals’, for trying to score goals is the game itself, not the reason for the game, and you would really only be saying that football was football—which is true, but not worth saying… Consequently, this Rule of Right and Wrong, or Law of Human Nature, or whatever you call it, must somehow or other be a real thing—a thing that is really there, not made up by ourselves. And yet it is not a fact in the ordinary sense, in the same way as our actual behaviour is a fact. It begins to look as if we shall have to admit that there is more than one kind of reality; that, in this particular case, there is something above and beyond the ordinary facts of men’s behaviour, and yet quite definitely real—a real law, which none of us made, but which we find pressing on us.

When I read this in 2011, I found the idea of a universal law of right and wrong to be compelling. Not as an argument for the existence of God, but because I wanted to believe that there were some universal human values that go beyond any particular culture or legal code. Lately, however, I have found it harder to believe.

Lewis wrote that when someone is confronted with breaking a moral law “the other man very seldom replies: ‘To hell with your standard.’ Nearly always he tries to make out that what he has been doing does not really go against the standard, or that if it does there is some special excuse…”

Yet in public life now we have endless examples of high powered people saying “to hell with your standard.” If the election of our current president is anything to go by, selfishness is admired, as are vindictiveness and rudeness, at least by a fair number of people.

I would have thought, for example, that there would be widespread agreement that as guiding principles diversity, equity and inclusion are better than uniformity, unfairness and exclusion. Until recently, I felt confident that this was akin to Lewis’s moral law. Likewise you shouldn’t need to explain why compassion is better than cruelty. That should be beyond debate.

I have reflected here in the past on the question of whether we are becoming an honor-shame culture rather than a guilt-innocence culture. As I put it in a previous post: “In individualistic Western culture, we generally operate as a guilt-innocence culture. We talk about people having individual rights and make clear laws defining our responsibilities. Honor-shame cultures are more collectivist. They operate more on social norms. You acquire honor by doing things that are seen as valued by your community and if you are shamed if you do not conform to those values. In a guilt-innocence culture you are expected to play by the rules and as long as you do so you have the right to do more or less what you please. A good person should have an internal sense of right and wrong, try to do what is moral, and feel guilt when transgressing. Honor is bestowed by the social group. In an honor-shame culture, your responsibility is less to an abstract notion of right and wrong than fidelity to the demands of the community.”

Honor/shame seems to be the fastest way to get people to adopt certain behaviors and ideas, but persuading them that certain values are fundamental is the more enduring route. The “honorable” person goes along with whatever group he wants to be accepted by.

In the past few weeks we’ve seen institutions and organizations from universities to corporations go from championing their diversity to scrubbing all mentions of inclusion. “Oh, we’re not doing that any more?” This is not behavior that points to deeply held internal values. Taking a cue from Vaclav Havel, they should really update their web pages to read “I am afraid and therefore unquestioningly obedient.”

Over the long term it is the people who stand up for their true core values that are honored. History does not remember the people who named names during the McCarthy hearings as the good guys, even though the act brought them temporary benefits.

I am thinking of a song by John Flynn. “Hope sleeps,” he sings. “Hope sleeps, but not forever.”