Monday, November 6, 2017

Sanctury



Sanctuary –

In days past the church as an institution offered sanctuary for those fleeing the “long arm of the law”.  Recently the laws of sanctuary have all but been abolished.  Yet there persists a notion common in human persons that there ought to be a sacred space for refugees to go. The US has never adopted sanctuary laws, but still many people believe that a church is such a space of safety.

The usual definitions of sanctuary are:
1:a consecrated place: such as
  a :the ancient Hebrew temple at Jerusalem or its holy of holies
b (1) :the most sacred part of a religious building (such as the part of a Christian church in      which the altar is placed)
   (2) :the room in which general worship services are held
   (3) :a place (such as a church or a temple) for worship

2 a (1) :a place of refuge and protection
      (2) :a refuge for wildlife where predators are controlled and hunting is illegal
   b :the immunity from law attached to a sanctuary

Today sanctuary is associated with the protection of immigrants from deportation.  In our nation’s past many churches and synagogues have been involved in sanctuary movements such as the underground movement for those fleeing slavery.  In Canada many Anglican, Lutheran, and United churches have specific rules about sanctuary.  Some churches deny the authorities the power to arrest an individual until such time as one their members, who is legally empowered to do so, is willing to pro bono defend the one to be arrested.  The modern sanctuary movement began in Tucson, Arizona with a Presbyterian Church there.

While we are willing to grant safe spaces to college students where they do not have to hear anything which contradicts their view of the world, we seem unwilling to accept the notion that a church is a sacred and safe space.  The recent mass shootings in churches confirm this attitude.  Guns are an instrument of power to those who feel empowered to assert their judgment on things over the peace and tranquility of a safe space – sanctuary.  The philosopher in me feels a strong moral outrage over such heinous acts as to kill those involved in worship. 
 
Where is our moral compass today?

Is there not some space in which none but God has power?

Sunday, November 5, 2017

Hypocrites all...


The Gospel reading for today from the Common Lectionary:

1Τότε ὁ Ἰησοῦς ἐλάλησεν τοῖς ὄχλοις καὶ τοῖς μαθηταῖς αὐτοῦ
2λέγων· ἐπὶ τῆς Μωϋσέως καθέδρας ἐκάθισαν οἱ γραμματεῖς καὶ οἱ Φαρισαῖοι.
3πάντα οὖν ὅσα ἐὰν εἴπωσιν ὑμῖν ποιήσατε καὶ τηρεῖτε, κατὰ δὲ τὰ ἔργα αὐτῶν μὴ ποιεῖτε· λέγουσιν γὰρ καὶ οὐ ποιοῦσιν.
4δεσμεύουσιν δὲ φορτία βαρέα [καὶ δυσβάστακτα] καὶ ἐπιτιθέασιν ἐπὶ τοὺς ὤμους τῶν ἀνθρώπων, αὐτοὶ δὲ τῷ δακτύλῳ αὐτῶν οὐ θέλουσιν κινῆσαι αὐτά.
5πάντα δὲ τὰ ἔργα αὐτῶν ποιοῦσιν πρὸς τὸ θεαθῆναι τοῖς ἀνθρώποις· πλατύνουσιν γὰρ τὰ φυλακτήρια αὐτῶν καὶ μεγαλύνουσιν τὰ κράσπεδα,
6φιλοῦσιν δὲ τὴν πρωτοκλισίαν ἐν τοῖς δείπνοις καὶ τὰς πρωτοκαθεδρίας ἐν ταῖς συναγωγαῖς
7καὶ τοὺς ἀσπασμοὺς ἐν ταῖς ἀγοραῖς καὶ καλεῖσθαι ὑπὸ τῶν ἀνθρώπων ῥαββί.
8Ὑμεῖς δὲ μὴ κληθῆτε ῥαββί· εἷς γάρ ἐστιν ὑμῶν ὁ διδάσκαλος, πάντες δὲ ὑμεῖς ἀδελφοί ἐστε.
9καὶ πατέρα μὴ καλέσητε ὑμῶν ἐπὶ τῆς γῆς, εἷς γάρ ἐστιν ὑμῶν ὁ πατὴρ ὁ οὐράνιος.
10μηδὲ κληθῆτε καθηγηταί, ὅτι καθηγητὴς ὑμῶν ἐστιν εἷς ὁ Χριστός.
11ὁ δὲ μείζων ὑμῶν ἔσται ὑμῶν διάκονος.
12ὅστις δὲ ὑψώσει ἑαυτὸν ταπεινωθήσεται καὶ ὅστις ταπεινώσει ἑαυτὸν ὑψωθήσεται.
Matthew 23: 1-12  (NA 8)

Today's Gospel is one of those interesting ones which serve as a warning to us all. Like the Grammarians (οἱ γραμματεῖς -word parsers) and Pharisees, we love to sit in Moses' Seat (ἐπὶ τῆς Μωϋσέως καθέδρας)  AND we do not practice what we preach (κατὰ δὲ τὰ ἔργα αὐτῶν μὴ ποιεῖτε· λέγουσιν γὰρ καὶ οὐ ποιοῦσιν).

The Philosopher looks at this and in his despair derides the religious.  The Synagogue may just as well be the church in φιλοῦσιν δὲ τὴν πρωτοκλισίαν ἐν τοῖς δείπνοις καὶ τὰς πρωτοκαθεδρίας ἐν ταῖς συναγωγαῖς.  Ask yourself are we any different from the Jews of Jesus time, we pretend but we too as so called Christians love to dress in fine robes and make a show of our places in Church.  Is it no wonder we hear from the youth of today that "I'm not religious, but I am spiritual."  Is it any wonder that the youth see our hypocrisy and leave "organized religion"?  Everything we do is for to be seen (v.5).  

But we ought not to despair for we are left in the end with a comforting thought if we but head it.  The lofty will become our servants and if we approach our thought, our religion, our doings in the everyday world, and are humble in our "lived experiences" (Erlebnisse), we will be alright.  We have but one Rabbi and one Father, and we ought to recognize that in our doings (ποιήσατε).

Wait for it, the punch line, because there is always a punch line (a line that punches you in the face) in Jesus' sayings:"those who exalt themselves will be humbled, and those who humble themselves will be exalted." (v. 12)

But then again we already know that.  Don't we?  Perhaps we need the reminder. 
Humility is the key!

Tuesday, July 9, 2013

Shake the dust off your feet.





11 καὶ τὸν κονιορτὸν  τον κολληθέντα ἡμῖν ἐκ τῆς πόλεως ὑμῶν εἰς τοὺς πόδας ἀπομασσόμεθα ὑμῖν· πλὴν τοῦτο γινώσκετε ὅτι ἤγγικεν βασιλεία τοῦ θεοῦ. Luke 10:11

14 καὶ ὃς ἂν μὴ δέξηται ὑμᾶς μηδὲ ἀκούσῃ τοὺς λόγους ὑμῶν, ἐξερχόμενοι ἔξω τῆς οἰκίας τῆς πόλεως ἐκείνης ἐκτινάξατε τὸν κονιορτὸν ἐκ τῶν ποδῶν ὑμῶν.  Matthew 10:14


These words, allegedly from the mouth of Jesus of Nazareth, are something of an admonition to move on, as Mathew clearly indicates, if they do not hear your words.  “Move on to where” is the critical question though, isn’t it?  Can we simply move on to nowhere in particular?  Of course not!

Many, too many years ago I was dismissed from my teaching post, and the advice I was given was directly the above quote from Matthew.  Should I have received that advice?  I am not certain it was a propos, since my third child was just born, and my wife had contracted a serious illness, which prohibited moving on to the next town.  And it was not apparent what town we were to go to.  I admit that I had made many mistakes in my teaching career, and yet I loved teaching and seeing the gears turning in the heads of my students.  Some of course were stuck and did not move because they came to class with a preconceived notion of what is, and were not willing or able to adjust their noematic structures of their consciousnesses to accept the possibility that there might just be other ways of seeing the world.  Of course the subject I taught was Philosophy, and Philosophy entails concept analysis and a skeptical treatment of our preconceptions. 

Naturally I did not follow precisely the advice given, but I did shake the dust off my feet and instead of going on to the next town, I embarked on a journey of several careers.  My first career was to work as a carpenter for the father of one of my students.  It was an exciting career, not only because one built and building is rewarding in its own way, but because the carpentry trade was in my blood, so to speak.  From my genealogical studies I learned that since the time of Napoleon my ancestors and their relatives were carpenters.  Next I embarked on building and contracting on my own, and then when the economy slowed down I went to work as a cabinetmaker for a good friend.  From there I moved on to mill-shop foreman, all of which involved the same type of work - building and wood.

I then moved on to re-educating myself in the field of computer assisted drafting, and went to work as the drafting manager for a design firm.  I had opportunity in this area to teach and that in itself was rewarding.  Having next reached the required age, I retired.  I was retired for a whole 10 days, and my wife told a dean at the college she worked at that I could perhaps fill the position of a philosophy instructor who was unfortunately ill.  So I went back to teaching philosophy – full circle if you like.  I have now been teaching as an adjunct, Philosophy, for nigh on 10 years.

Yesterday, after visiting with the oncologist and learning that, despite the ill effects of chemotherapy, the tumor is, in fact, shrinking, I met the wife of a former colleague.  She invited me to visit with her husband who was down the hall having his chemotherapy treatment.  So I did.  The people were wondering about me wandering down the hall and I told them I was going to visit a friend in treatment room 3.  It was a pleasure and privilege to visit with my former colleague.  We had such a wonderful conversation. It was as though 41 years had melted away and we were in fact again colleagues.  I guess we are and always will be.  We talked of many subjects and did not skip a beat in discussing almost anything possible in our symphony of becoming reacquainted, though ‘reacquainted’ is the wrong term for what transpired.  I felt that all the mistakes I had made while we were colleagues were suddenly forgotten and forgiven, almost as if the burden of the dust from my feet had been wiped off (see Luke quote above).  There was hope also in our conversation, and as Theognis says:  Ἐλπὶς ἐν ἀνθρώποις μούνη θεὸς ἐσθλὴ ἔνεστιν.

When reading Scripture it is advisable to not take words and phrases too literally, or you might miss the point.  Jesus taught in parables, metaphors, and similes.  We ought not to miss their meaning.  Luke tells us elsewhere that the Kingdom of God is internal (ἰδοὺ γὰρ ἡ βασιλεία τοῦ θεοῦ ἐντὸς  ὑμῶν ἐστιν. - Luke 17:21).  But here in Chapter 10 we not only get the message that the dust is wiped off our feet, but that the Kingdom of God is near.  Let me suggest that the tense of ἤγγικεν (perfect active indicative) gives us the force of meaning that the Kingdom is here and now, presently.

I certainly felt the presence of that Kingdom in my conversation with my former colleague yesterday.  It was there at hand and nigh unto the two of us.  We ought to thank the Lord for that glimpse into the eternity that we are both bound; I do and I will.



Tuesday, June 11, 2013

My Ancestry

Immigration:

158 years ago today, the ship Farvlinta (Thomas Smith Captain) from Rotterdam, docked in the port of New York. On board were a Dutch farmer and carpenter, Pieter Janszoon Kooij, and his wife Guurtje Gerbrandsdochter Klaverblad from Aagtdorp near Schoorl in Noord Holland, NL. They came with three children Jan (6), Jannitje (2), and Gerbrand (1), but Gerbrand did not make the passage and passed away (May 29) and buried at sea. They were headed for Upstate New York, but found themselves in September living in the immigrant colony known as Hooge Prairie (later Roseland), Illinois now a part of the city of Chicago. Guurtje was pregnant during the passage, and while they were taking up residence in a barn belonging to Pieter DeJonghe the Schoolmaster from Warmenhuizen, NL, my great grandfather was born. As was the custom they named him Gerbrand for the deceased child they lost at sea. They came for economic betterment, as many immigrants in that time did, because a virus effecting root and tuber crops, had caused farms all over Europe to fail. But the Kooys (Kooijs) never give up so… they left their relatives their friends and their land to embark on a new adventure in the New World with these words in their heart, if not on their lips:

Why are you cast down, O my soul?
And why are you disquieted within me?
Hope in God;
For I shall yet praise Him,
The help of my countenance and my God. [Psalm 42: 11]

They had hope above all else and by the census of 1860 they were listed as “well-off”. They were not educated though they were self taught and prized learning. Their descendents, however, did become educated and among them may be counted Doctors, Lawyers, Teachers, Musicians, Physicians, Philosophers, Engineers and Clergymen and women, but most of their descendents practiced farming and the wood-working trades which run deep in their blood. 

We should all remember that all of us are immigrants or descendents thereof, and though we have been Americans for perhaps many generations, we should honor and welcome those who come to this nation seeking economic betterment.  Immigrants are an added value to our nation.
 

Friday, August 17, 2012

I have discovered that:

If you believe Corporations are the paragons of virtue and take personal responsibility for their actions, and individuals are mostly irresponsible if they are given a chance, then you vote Republican.

If you believe that virtue can only apply to individual persons, and that the objective of corporations is profit and expedience, and members of corporations hide their liability for their actions in the fact that they are incorporated and therefore not personally responsible, then you vote Democrat.

If you believe workers don’t deserve the wages they are given, and “there sure as hell would be  a lot more money in business, if we didn’t have to pay people,” then you vote Republican.

If you believe that without your workers you wouldn’t be able to make profits, and the hard work the workers expend on your behalf is earned, therefore deserved, then you vote Democrat.

If labor and money are commodities like any other, then you vote Republican.

If all wealth stems from labor and without it you can achieve nothing, even natural resources involve labor to extract them, then you vote Democrat.

If you believe taxes are a burden on your bottom line and you get nothing or very little from them, then you vote Republican.

If you believe that the pleasures of wilderness, national parks are enjoyable and the highways to get to them, and to transport your goods to and fro are good for society, because without taxes you would not get to enjoy those things, then you vote Democrat.

If you believe a bridge ostensibly built to go to an airport is a bridge to nowhere, because you no longer wanted to pay for it, then you vote Republican.

If you believe that once a project such as a bridge is finished, it should be maintained and replaced after its life expectancy is over, then you vote Democrat.

If you believe that there are far too many people who abuse the social safety net (say 2 for every thousand or so), and it would be a good idea to seriously curtail the expenditures for such a safety net, then you vote Republican.

If you believe Government’s fundamental duty is to protect its citizens and one of those protections should be from economic exploitation, then you vote Democrat.

If you believe there is massive voter fraud and massive illegal immigration and these result in unemployment for Americans, then you vote Republican.

If you believe there should be free and open competition for goods and services and that includes jobs, then you vote Democrat.

If you believe that Business, Accounting, Engineering and Money and Banking are the only worthwhile subjects to study in college, because they enhance your business, then you vote Republican.

If you believe that the Liberal Arts (Arts and Sciences) are worthwhile pursuits in themselves and that they contribute to the overall health of society, then you vote Democrat.

If you believe that taxes are for little people and you should not pay taxes or at least a lot less taxes, then you vote Republican.

If you believe that taxes are the shared burden of any society and that the taxes for those more able to pay should be greater than those less able to pay, then you vote Democrat.

If you believe that Capital Gains should be tax free because they are a hedge against the devaluation of your money through inflation, then you vote Republican.

If you believe that unearned income should be taxed more than earned income, except for the safety net, that idle gain is less worthy than gain from work, then you vote Democrat.

If you believe purity of  ideological truth, is more important than empirical facts or logical argument, then you vote Republican.

If you believe that empirically verifiable facts and truths of logic may occasionally require you to change your belief system, then you vote Democrat.

Wednesday, August 8, 2012

In defense of Leo Strauss

The late University of Chicago Political Philosopher has taken a goodly amount of heat lately as the "Godfather" of the Neo-Con take-over of the American Political scene.  Strauss has been seen as:

"The high priest of ultra conservatism"

"Disturbingly elitist and antidemocratic"

"Fascist Godfather of the Neo-Cons"

He is characterized as believing:

"Lying is not a sin, but a necessity"

The leader should "use the language of morality to mask [his] real interests, which are his own survival in power and his ability to continue to exert dominance over the populace"

"A strong and wise minority of humans have to rule over the weak majority through deception and fear, rather than persuasion or compromise"

In short Strauss is blamed for all the woes wrought on the USA by the Bush-Cheney Administration and its Neo-Con, Neo-Fascist Elites which ruled by deception, secrecy and outright lies and misrepresentations. Perhaps with a look to the possible Romney Administration, American politics has become a battle between the Neo-Liberal desire for government protection of the masses, and Neo-Conservative elevation of the moneyed elite. But to blame Strauss for the near Fascist predicament in which we find ourselves, is akin to blaming Richard Wagner or Nietzsche for Nazism, or Dostoevsky for Stalinism.   It hardly seems fair to blame a Jewish émigré  from the excesses and openness of the Weimar Republic,  the rise of National Socialism, and European turn to the right, for the new Fascism; he certainly cannot be blamed for the Fascism of the 1930's.  But the charges go on and often the people, who were Strauss's students, at one time or another, are cited as proof of the charges. 

"They include Deputy Defense Secretary Paul Wolfowitz, Abram Shulsky of the Pentagon's Office of Special Plans, Richard Perle of the Pentagon advisory board, Elliott Abrams of the National Security Council, and the writers Robert Kagan and William Kristol.” One might also want to include among the above Allan Bloom, and Justices Alito, Scalia, and Thomas.

Now it is not altogether clear exactly where the source of the current blame on Strauss for the Neo-Con movement and its entanglements with the Bush-Cheney Administration lies, but Shadia Drury a Canadian Political Scientist has surely been one of the main blamers with her book Leo Strauss and the American Right.  It is also not clear that Strauss deserves all the blame, if any, when Ayn Rand would appear to be a better candidate.  But then again, Ms. Rand was a Kerensky-ite and one can almost understand her intense individualism and The Virtue of Selfishness which plays so big a part in American culture today and the aftermath of the Bush-Cheney Administration in light of her Kerensky-ism.  Drury has been reported to claim that "the Straussian cabal in the [Bush] administration lied about the real motivation for the invasion of Iraq, which was reorganizing the balance of power in the Middle East in favor of Israel."

It is not, in any sense, clear how any one particular Political Philosophy or Philosopher can be saddled with the blame for all the failures of the Neo-Conservative Ideology and its application in the Bush-Cheney Administration.  Perhaps a combination of Strauss and his fellow University of Chicago professor Milton Friedman along with Ayn Rand would do it, but clearly a professor cannot be blamed for the excesses of his students, nor should he/she be blamed for their distortions.  Anyone who has lectured in a college classroom surely knows that the lecture notes of student A differ widely from the lecture notes of Student B and even more widely from the intent of the Professor and what that Professor actually said.  In fact I often have wondered if the student listened to the professor at all, considering the distortions from the student.

As for defenders of Leo Strauss, perhaps Yale Professor Steven Smith's book Reading Leo Strauss might present an adequate antidote to the Drury charges.  One anticipates his Cambridge Companion to Leo Strauss which might prove farther reaching.  Stanley Rosen, Borden Parker Bowne professor at Boston University a student of Strauss may present one with a better understanding of Strauss than any of Strauss' Neo-Con students.  At the very least Rosen sees Strauss as a Philosopher and through a Philosopher's eyes rather than as a politician or demagogue.

As for Strauss himself, he was an Academic, a student of Ancient and Modern Political Philosophy, and scarcely a promoter of an Aristocracy of Money, Power and Inheritance.  There is an important sense in which he saw the populism of his day as eerily similar to the faults of Weimar.  A student of Plato he was wary of the populists who would deceive by sophistry the masses into an illusion of what might be best for them (the masses) through false egalitarian ideals.  Plato's myth of the cave where the masses are chained to their fears and prejudices, can see only shadows on the wall, and believe them to be reality is the point of departure for the Strauss view.  Strauss was not so arrogant to believe the myth to be prescriptive (what one ought to do) as opposed to descriptive (what politicians do in fact do).  Clearly the Myth of the Cave recalls the deceptive populism which gave rise to such tyrannies as Nazism for Strauss, as much as the actions of the tyrannoi of ancient Athens gave Plato concern for the welfare of the masses.  The Philosopher king is not the one who would act for the masses, grab power and by deception hold it in favor of his continuance in power.  Bush was no Philosopher King in any meaningful sense, and Romney’s secrecy precludes kingship.  They much more closely resemble the sophists and tyrannoi of Athens and the National Socialists of 1930's Germany.  What Strauss saw as a danger in liberalism was its egalitarianism, populism and openness to the possibilities of future tyrannies.  Plato like Strauss feared the rule of individuals and groups who would manipulate the masses for their own gain (both power and wealth) through deception, fear and prejudice.  In other words both Plato and Strauss would have been opposed to the Bush tactical agenda and not in favor of it.  Strauss's students learned their lessons in the positive not the negative, perhaps taking ’what is’ for ‘what ought to be’. How else can one explain how they duped the masses into voting against their (the masses') own interests. They learned how to govern through what Strauss feared.  They learned that deception worked, that secrecy was power and lies were virtue, not the fear that the populace might actually believe in the deceptions, secrecy or lies.  They wanted to be kings, without being philosophers.  They looked to their own power, their own virtue of selfishness, rather than the true needs of the masses. They maintained their power through the chains of fear and prejudice, of which they constantly remind the public, creating an Aristocracy of Secrecy and an Oligarchy of Wealth at the expense of the interests to whom they serve.  They saw Plato’s myth of the cave as virtue and forgot the one who escapes the chains and shadows on the wall their sophistry created.

As for the open society, it is clear from Karl Popper that Plato is chief among its enemies, and perhaps even Strauss should be on the list.  But is a society open, which is a society easily swayed by prejudice open in any sense at all. The only rational sense of 'open' here is 'open to tyranny'. Can a society which substitutes for reality video clips, distorts truth into sound-bytes and turns prejudice into values have any claim to openness?  The American experiment is an Aristocracy of Education, Talent and Work not an Aristocracy of inheritance (Bush, Romney) money, power and cronyism.  When a society becomes open to the degree that anyone, no matter how incapable, is open to membership in an elite group, that society is corruptible.  The new sophistry is nothing more than the notion that value is to be had in whom we are and with whom we network, not in what we can and have accomplished.  Bush, Romney and their team of Neo-Cons are the embodiment of what can go wrong with the open society, how open markets can be manipulated, how the masses of workers can be manipulated by fear, prejudice and a false religious ideology.

As for the use of the religious value, Strauss, we should be reminded, preferred Athens to Jerusalem.  It has been a long time since I read Liberalism Ancient and Modern, but I nowhere remember any inculcation of religious ideology over philosophic scrutiny.  Bush, Romney and the manipulation of the Religious Right would no more be countenanced by Strauss than by Plato or Aristotle.  In fact one might make a good case that Spinoza (admired by Strauss) would be the promulgator of Religious Liberalism, and that "the Gospels, when understood correctly, assert the need for freedom, toleration, and equality". The Bush-Cheney ideology would clearly keep the masses chained to religious mythology of intolerance and the inequity of "I found Jesus, so I'm better than you".  Can a society that is open support an Aristocracy of the "saved", or can a society that is open support any form of Aristocracy or Oligarchy of Wealth.  The question is rhetorical, but the answer is clearly Jeffersonian.  Only an educated society can be open, tolerant, free, and workable.  So far there is no evidence that Strauss or any Political Philosophy which questions the abilities of the masses is responsible for the Bush-Cheney Administration.  For, it is the uneducated and ill educated populace which put and sustained the Neo-Cons in power, and may bring them back to that power they so naturally crave.  Strauss advocated for a philosophy of the Great Books and the ideas therein, and not a technology of Economics, Accounting, and the art of profit taking.

Saturday, July 21, 2012

The Horrific Act In Colorado

The horrific act attributed to James Holmes in an Aurora Colorado theatre is bad enough, but we should consider his character before we make an adequate judgment.  Was he an Athlete a football, basketball, or baseball star? Was he a wrestling champion?  Was he from a wealthy heritage, did he drive a fast sports car, was he popular and sought after amongst the cheerleader set?  Did he have dates with the beautiful girls?  Was he a guitarist in a rock band?  Did he exhibit any talent for being an attractive man for whom there was an irresistible charm about him which made the girls silently scream with desire?  Was he thought particularly brilliant by his classmates and teachers?   Did he participate in the popular pastimes of his classmates, and display leadership in that regard?  No!  In fact we can say that on the contrary he was the quiet loner, the studious type who spent his time reading and imagining.  He more than likely had an opinion of himself which did not match the opinions of his peers.  In fact we might think that his peers wanted to have nothing to do with him.    I’m not saying that his peers knew somehow beforehand that he would commit such an act.  What I’m, saying is that his peers knew what type of person he was, and that was the very reason they would have nothing to do with him.  That in short, made of him a loner.  Maybe that did not make him commit such a horrific act, but it certainly contributed to his character which precipitated such an act. 

But then again it perhaps is not his character that is in question, but our character in our treatment of him.  Perhaps before we go off and attribute character flaws to this man, we stop and think on our flaws in our treatment of others.  Perhaps if we distinguish character from psychology, we can see the issue more a matter of psychology and less a problem of moral character.  The persistent and determined isolation of an individual may eventually contribute to a person’s character flawed or not.  Perhaps we will see the persistent isolation as a contributing factor in the person’s psychology.  Perhaps the psychology and our contributions to that psychology are the conditions under which a flawed character may develop.  Perhaps the isolation contributes to the conditions under which a psychology of continual isolation creates a character flaw, if there is such.  But one’s moral character may not be of import here at all.  Perhaps it is only the psychology, and a consistently moral person may under persistent isolation commit horrific acts without giving those acts moral consideration at all.  This is not to say that the act in question was not morally reprehensible, only that one cannot attribute the act to a flaw of the person’s moral character.  Perhaps we can attribute it to a person’s psychology, but not to a person’s moral character flawed as it may be. After all who among us does not have flaws of character?  Can a perfectly good man do, in a moment of stress, an act of a horrific nature?  Can a perfectly moral man lose control of his psychology and become psychotic? Can a person with twisted psychology do an act without moral consideration?  ‘Of course!’ are the correct and natural answers.  Perhaps if, before we get on our moral high horse and attribute a character flaw to a person, we sit back and think on how our treatment of that person contributes to his/her psychology, we can leave our judgments as to the person’s moral character, to those whom they rightfully belong – the person him/herself and God.   Perhaps the morality of the act in question is not a matter of character and virtue at all.  Perhaps it is an oversimplification to think that the horrific act in question is a matter of character and virtue ethics.  Perhaps we should only consider it a matter of action and conduct ethics. Perhaps on utilitarian grounds we should consider the act in question a failure to consider the greatest happiness and least pain for the most persons.  Perhaps on deontological grounds we should consider the act in question a failure to live up to the categorical imperative to “Act in such a way that you treat humanity, whether in your own person or in the person of any other, never merely as a means to an end, but always at the same time as an end.”  Perhaps we should not only consider the actor in this horrific incident, but also our complicity in the act as a failure to live up to our duty to others, and our treatment of the humanity of others as ends unto themselves.