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Our Understandings Can Evolve and Complement One Another

July 15, 2018 By David Griesing 1 Comment

The heat makes everything slow down in July. Like these horses, who were excited to be let loose in a new grazing field, I’ve been slowing down and grazing on some new stories.

They argue that the stands we take on the job should be flexible, nuanced and generous—as opposed to their opposites. They counsel patience and the ability to hold competing perspectives at the same time. They build on topics that have been covered here before.

Here’s some of what I’ve been chewing on this week.

Commonly Held Views on What’s Good and Bad Are Always Evolving

As far as morality is concerned, we’re fish in a fishbowl.

We have an internal compass that determines which way to swim, when to open our mouths for food, what kind of fish we think we want to be. But we’re also in the water, in a bowl on a table, with light from a lamp or window coming in, and big faces that appear periodically above the rim or in front of the glass to look at us. As a fish, our vitality, beauty or even personality affect what happens around us as surely as the external environment we’re stuck in influences the choices that we make inside.

The first story is about how the music that we’re playing inside our fish bowl and the external forces that are judging its suitability can affect one another. It’s about American Christianity’s slow embrace of rock-n-roll, what it initially heard as “the sound of sin.”

How long it took the churches to move from condemnation to accommodation is chronicled in Randall Stephen’s The Devil’s Music. He begins with the extraordinary Sister Rosetta Tharpe, who blurred the lines between gospel and pop in the 1930’s, and ends in 2001 when Christian rock outsold jazz and classical music combined. How it eventually happened is suggested by the following quote from William Booth, the founder of the Salvation Army:

The music of the Army is not, as a rule, original. We seize upon the strains that have already caught the ears of the masses, we load them up with our great theme—salvation—and so we make the very enemy help us fill the air with our Savior’s fame.

When opposition persists, bridges between the sides get built and a middle ground with a new understanding of “what’s good” emerges. It rarely happens without pain, and usually takes a long time. If you’re interested, the link to Stephen’s book comes with a Spotify playlist that doubles as a soundtrack for rock-n-roll’s 60-year moral evolution.

In other areas, conflicting priorities between traditional religion and, say, minorities within their communities of faith, are still playing out. For example, the Mormons and the Anglicans have both subjected their LGBTQ believers to condemnation, shunning and banishment over the years. Two related stories this week come from inside these believing communities.

Places like Utah with its large Mormon population have unusually high suicide rates, particularly among young people. Some Mormons and former-Mormons have begun to insist that the seemingly irreconcilable tension between an individual’s sexual identity and his or her faith is one reason that young Mormons are taking their own lives.

A new documentary called “Believer” is about the rock band Imagine Dragons and its straight Mormon members who staged a concert in Provo, Utah last August to celebrate the LGBTQ members of the Mormon community. It’s not a great documentary, but the story behind how this massive public statement came together and the Latter Day Saints responded is consistently compelling. Both sides believe that they are championing a life or death issue (an individual’s sexual identity in this life vs. his or her eternal salvation). Moreover, individuals with personal stakes in the Church, like members of this rock band, are risking their own ostracism by trying to bridge the moral divide. The moral courage is palpable. The moral evolution is one step forward and one step back.

While several testimonials in “Believer” are moving, I wasn’t prepared for the gut-wrenching interview on BBC America with an Anglican woman who has been struggling with her faith and sexual identity for more than 30 years. It is impossible for me to describe her internal moral struggle as well as she gives voice to it; you have to hear it for yourself. It is also unclear how the Anglicans will respond. What is clear is that pain like this “from within their ranks” will be difficult to ignore and a catalyst for eventual change.

Today, where many of our moral commitments are shallow instead of deep, it can be difficult to imagine individuals who have not one but two life-or-death issues struggling inside of them. (“Why not stop being a Mormon or an Anglican?” “Well, it’s not that easy for me, because my faith is also my life.”) It may be even harder to imagine individuals who see their work as helping to bridge these kinds of moral divides.

However “post-belief” and “enlightened” we think we are, these kinds of slow and painful evolutions affect us all. Who among us isn’t challenged by the gapping moral divide between the blue Coasts and the red Heartland in America today? What are the names of this conflict’s many victims? And who is risking their standing “in their own righteous communities” to help bridge this divide so that–slowly but surely–we can begin to move forward?

Conflicting Moral Perspectives Can Enrich One Another

I’ve written here before about the tension between the perspective of science and that of the humanities when it comes to how we do our jobs. Where science aims at objective certainties, the humanities champion personal and subjective truths, for example, not just what the evidence says but also what it means. Instead of picking one or the other, I’ve argued that each perspective has its essential contributions to make. (For example: September 24, 2017 newsletter – a Yale neuroscientist seeks input from philosophers; May 6, 2018 – social scientist and philosopher Amartya Sen argues that our material needs co-exist in a moral exchange with our spiritual needs.)

I’ve also written here about how our reliance on “objective” technology and data needs to be humanized by our “subjective” priorities. As part of the work that we do, we need to ensure that these tools aren’t merely used to manipulate us as consumers or citizens but also to enrich our lives. (August 6, 2017 – we’ve gotten a vending machine from our on-line technologies instead of a banquet according to Jaron Lanier; September 10, 2017 – some designers at Microsoft start with human instead of market-driven needs when designing our mediating devices.)

Lastly, I’ve questioned whether economics and the “invisible hand” of the market should be trusted to deliver what people need and want. (September 24, 2017 – the human side of markets in the writings of Adam Smith; October 15, 2017 –considering how humans actually behave wins Richard Thaler the Nobel Prize in economics; April 18, 2018 – whether other economic benefits like good jobs and fair competition should weigh as much if not more than convenience and low prices: a challenge to Amazon.)

Since I’m usually arguing that the balance between these different ways of understanding needs to be restored, it’s easy to forget how beautifully these understandings complement one another. This week I stumbled upon a beautiful illustration of that complementarity.

Alan Lightman, who is a physicist at MIT as well as a novelist, has just published a new collection of essays where he wonders out loud about whether a scientific understanding of the world diminishes its emotional impact or spiritual power. In Searching for Stars from an Island in Maine, he repeatedly concludes that far from diminishing one another, these different ways of understanding amplify our sense of reverence and wonder.

While reading reviews of Lightman’s book, I discovered what his fellow physicist Richard Feynman said in a 1981 interview about an artist appreciating a flower:

The beauty that he sees is available to other people and to me too, I believe. … At the same time, I see much more about the flower than he sees. I could imagine the cells in there, the complicated actions inside, which also have a beauty. … The fact that the colors in the flower evolved in order to attract insects to pollinate it is interesting; it means that insects can see the color. It adds a question: Does this aesthetic sense also exist in the lower forms? Why is it aesthetic? All kinds of interesting questions which the science knowledge only adds to the excitement, the mystery and the awe of a flower.

The vacation months of July and August are for refreshing ourselves with the beauty, meaning and wonder of the world and the people who make our lives worth living. They’re for starting with “Feynman’s flower” –with all of those humane concerns of ours—and adding the scientific, technological and data-driven understandings that can (and should) deepen our appreciation of them in the work that we come back to do.

(This post was adapted from my July 15, 2018 Newsletter.)

Why Voice Your Dissent?

June 5, 2018 By David Griesing Leave a Comment

The pull to go along with the crowd is always present. It’s even more insidious because we’re often unaware of how strongly we’re being pulled. We simply go along with what everyone else is saying and doing.

The urge to belong is elemental. We want to be liked, respected, even protected by the shelter of the wider group. When differences arise, there is an overpowering “strain for consensus,” narrowing what divides us so we can huddle around what we agree on—even when that agreement is vague or represents the lowest common denominator.

We don’t want to be perceived as “different from everyone else,” even when we know (or at least suspect) that the herd is moving in the wrong direction. That’s because raising a dissenting voice has consequences.

Because your dissent challenges a majority’s certainty, group members almost never like it. When you speak your personal truth to the group’s collective power, they’ll ridicule you or paint you as a crank. Even when you change a group member’s private views with your logic and conviction, she’ll rarely acknowledge it publicly and almost never give you credit. Dissenting seems a thankless task.

Dissenters also have to be willing to go it alone, and that takes personal courage. As a result, thinking about his or her dissent, it’s always easier for a potential dissenter to conclude:

the group is unlikely to accept my position anyway, so why bother raising it;
the personal costs to me of speaking up are just too great; or
I just don’t care enough about the group or my point of view to speak my mind.

I’ve certainly used one or more of these excuses many times over.

Dissenters As Troublemakers

I just finished reading Charlan Nemeth’s new book In Defense of Troublemakers: The Power of Dissent in Life and Business. I picked it up for several reasons.

Troublemakers promised to discuss the impact of dissenter Edward Snowden’s disclosures about government wiretapping, the value to Lincoln and to America of having his principal rivals (a band of dissenters) as his key Cabinet advisors, the “choreography” that Henry Fonda employed in “Twelve Angry Men” to turn his lone dissent into a verdict embraced by all of his fellow jurors, and the colossal failure of groupthink in JFK’s Bay of Pigs fiasco. I picked up her book for the stories she’d be telling, but also because I’ve paid some of the costs of troublemaking over the years and wanted to see whether they were worth it.

I’d like to share with you some of Nemeth’s study-based conclusions about groupthink, consensus, dissent, enabling dissent via diversity or a devil’s advocate, and how the common presumptions about dissenters don’t have to be true.

GROUP THINK

People automatically follow the majority as much as 70% of the time, even when the majority is wrong. People do so because the group “works on you” to conform in blatant as well as subtle ways. Moreover, the remaining 30% are not unscathed by group pressure. In one study, even though the minority disagreed with the group, many reported that the majority was “probably correct” because the group must know something that they didn’t know.

CONSENSUS

Consensus changes our thinking in ways that are narrow and controlled, whereas dissent broadens and opens our thinking. Nevertheless, because of an ever-present “strain for consensus,” when most group members know the majority’s views up front, studies repeatedly show that group members want to find out more about why the majority holds its views so they are more comfortable supporting them rather than exploring grounds for disagreement when they have that choice. On this point, Nemeth writes: “Simply knowing the majority position is enough to shape and bias the search for information. We don’t just follow the majority position; we willingly search for information that corroborates it.” Other studies indicate that people are careful to share with other group members ONLY the information they hold in common while withholding information where they might differ—a result that further narrows and controls consensus’ views.

DISSENT

Even one dissenter in a group makes a profound difference in the range of issues the group considers and the creative ways that it goes about processing them. Notwithstanding the likelihood of hostile reactions, a dissenter has the floor and can argue his position because he is the focus of attention and communication. There is no question that he needs to be courageous in order to do so, but his courage can also be contagious, increasing the likelihood that other members of the group will speak up even if they don’t agree with everything he’s saying. “In witnessing dissent,” Nemeth writes, “they seem to be reminded that their actions should mirror their beliefs” and that it’s a mistake to follow the majority blindly.”

EFFECTIVE DISSENT

Research shows that a necessary requirement for effective dissent is consistency. Backsliding as well as compromise undermines it in the absence of new information. In other words, the dissenter needs to hold her ground. Group members rarely admit publically that they changed their minds because of a dissenter, but they are often persuaded privately, which liberates them to consider not only the dissenter’s opinion but also other opposing views. Writes Nemeth: “I believe that part of the reason dissent opens the mind is that it makes us question our positions. Faced with an alternative conception of reality and a different way of thinking, we are brought closer to the kind of thinking we do when developing a position rather than defending or changing one.” In other words, dissent operates like a mental re-set, allowing us to reconsider what we know and believe to be true.

DIVERGENT THINKING

The most durable problem solving considers as many issues, obstacles, perspectives and opportunities as possible before reaching a conclusion, while groupthink and the pull of consensus tend to be both shallow and brittle. Dissent also changes more minds and hearts than is publically evident, which means that when we speak up, we’re having more impact than we know. One place where the impact of a dissent is clear is at the Supreme Court. From studying the high court’s opinions with and without a dissent, a strong dissenting opinion nearly always produces more “integrative complexity” in the majority’s reasoning than is evident in its unanimous opnions. The majority is not only more aware of differing views but is far more likely to respond to them in reasonable and creative ways. The same divergent thinking is unleashed in nearly every group where even a lone dissenter presents her consistent opposition to the group’s consensus.

DEVIL’S ADVOCATES AND GROUP DIVERSITY

Nemeth also challenges efforts to take “the sharp edge” off dissent with a devil’s advocate and politically correct notions that “diversity within a group” is all you need to produce divergent thinking. She calls devil’s advocates offering dissenting viewpoints “pretend dissent” which group majorities almost uniformly disregard because of the lack of conviction behind them. Assuming that a group with gender, race or sexual-preference diversity will produce divergent thinking is similarly misguided. Divergent thinking is only enhanced when group members have “opinion diversity” based on their different skills, knowledge and backgrounds AND are willing to speak up when what they know and believe to be true is challenged by the majority.

OUR PRESUMPTIONS ABOUT DISSENTERS ARE WRONG

Nemeth wants to give dissenters “a better name.” Instead of seeing them as objects of ridicule or hostile parties, she’d prefer us to see them as not necessarly angry, argumentative, ego-driven or obstacles to the group’s moving forward. It’s where recalling the dissent voiced by the real Edward Snowden and the fictional Henry Fonda resonates. Both were tenaciously consistent and consistently earnest in their dissent. Neither raised his voice, appeared holier-than-thou or ever lost sight of what they wished to accomplish. They weren’t negative for the sake of being negative. Even when dissenters sound like voices “crying in the wilderness,” the consistent and courageous ones don’t want to offend. Instead they want to wake the others in the group out of their sleepwalking, whether that group is a jury room or the American people. When dissenters have good intentions and treat others with respect, it is hard (and hardly ever necessary) to offend.

These are some of the main points in Troublemakers, and I recommend it both for the nuance of Nemeth’s arguments and for her well-chosen stories. The benefits to group decision making are clear from her analysis. What Troublemakers doesn’t answer is why individuals “care enough” to take up the lonely mantle of dissent in the first place.

Why Voice Your Dissent?

Voicing your dissent begins with a realization about what you know and believe given your group’s deliberations. Nemeth acknowledges the power that comes from recognizing them—and how you never want to lose them—without elaborating on the deeper motivations behind your convictions. Knowing what you know and believing what you believe seems to be a form of recognition tied to personal identity, but again, Nemeth delves no deeper here.

She does talk about the courage that you need in order to dissent. While Nemeth doesn’t say, courage for her might be similar to Aristotle’s concept of courage, which is the motivation you have between acting recklessly and being afraid to act. In other words, you find your courage where feelings of recklessness and fear of acting balance one another. It’s about finding that happy medium.

Courage is easier to find in some situations, and becomes more reliable when you learn how to find it when you need it. You learn how to be courageous by being courageous, and one way is by being a dissenter when what you know and believe is challenged.

In a short essay several years ago, Gordon Marino argued that boxing is another way to find that balance, a surprising argument until you think about it. Being in a boxing match provides you with measurable doses of fear while helping you manage your reckless impulses in real time.

While Aristotle is able to define courage, the study and practice of boxing can enable us to not only comprehend courage, but [also] ‘to have and use’ it. By getting into the ring with our fears, we will be less likely to succumb to trepidation when doing the right thing demands taking a hit.

Other “jobs” provide opportunities for courage if we recognize the opportunities and act on them. It can be as close as the next community meeting where what you know and believe to be true is called into question by the group’s evolving consensus.

It is not just “knowing what you know or believing what you believe,” but also having the courage to declare it. It is caring enough about yourself to demonstrate who you are—the ever-present impulse to be “true” to yourself. Of course, the basic human desire to express your convictions in order to help the group is the other essential motivation behind dissent. It’s for me but also for you.

The motivations behind dissent are the same motivations that drive all good work.

Notes to readers: Much of the content in this post also appeared in the June 3, 2018 newsletter.

Private Gain, Public Gain

May 11, 2018 By David Griesing Leave a Comment

Every day I’m surprised at how much the daily shock wave that used be “the news” sucks the air out of whatever room I’m in. It takes an effort to listen for what’s truly interesting and get to the bottom of it before the latest scandal or outrage gets in the way.

Somehow, I’ve managed to follow some of those threads this week.

Paying taxes last month and being involved in a neighborhood controversy has gotten me thinking about what we “hold in common” as neighbors, as citizens and even as human beings. But finding that commonality (in spite of my value judgments, obliviousness and indifference) depends on understanding who’s coming together and what’s important, both to me and to them.

Whatever the community—Philadelphia, Pennsylvania, America—understanding means getting below the surface clutter to the problems that really matter. A couple of these reality checks got through this week. The commons that we share is in very bad shape.

Mending these tears in the fabric of my communities requires a new frame of reference. Seeing myself and my work as being only about the pursuit of my private profit and personal gain fails to accommodate other ways that I need to flourish in terms of my personal development and the kinds of communities where I want to live and work. It’s locating capitalism within a broader range of human concerns.

There are some practical ways to think about expanding what we value individually and collectively. While selling our time and skills seems to be “the American way,” increasingly so is the value of “commons-based production” where the primary motivation isn’t getting paid but solving a problem that is important to you and to others. Unpaid, skill-based contributions provide alternate ways of encouraging and valuing problem-solving efforts that are undertaken in common.

Some Reality Checks

I work with kids who have lost parents or caregivers to violence, suicide and illness. It hard for them to deal with the anger of being “abandoned” and the grief they feel around the person that they’ve lost. We try to provide a space for both.

My kids are between 8 and 10 years old. Some are adopted. They come from large, often scattered families. Some have trouble coping in school. All seem grateful to be with other kids facing similar challenges. It’s almost impossible for me to imagine their lives or their futures and feel good about them.

In the week between seeing them again, the controversy around two black men being arrested at a Philadelphia Starbucks was all that anyone could talk about. There are problems in this city when it comes to bias and policing, but to me anyway, they seem less important than the day-to-day challenges facing my grieving kids. They also seem far less important than the challenges facing vulnerable black communities in neighborhoods near this Starbucks store. In terms of problems that need solving, it’s a question of priorities.

In an opinion piece this week, Robert Woodson, who is a community development leader, writes as follows:

Although many of the young protesters may authentically believe they are rallying for racial justice, they are in fact playing the role of the decoy. They are a useful diversion for those who reap the profits of the race-grievance industry. Similarly, the continuing mantra of racism serves as a shield for black officials in cities where black neighborhoods have declined and decayed.

While the media focuses on exaggerated instances of presumed racist discrimination, such as the plight of the two nonpurchasing “customers” at the coffee shop, far more grievous problems are ignored. I was born in Philadelphia, not far from where that Starbucks now stands. Back then it was a community that hundreds of low-income black families called home. My father died when I was 9, and I saw how the neighbors and the local fraternal organizations provided buffering support for my mother, who was striving to take care of her five children.

Gentrification in recent decades has brought not only Starbucks but an influx of upscale residents. As in most areas of Central South Philadelphia, low-income families have had to move out of their former neighborhoods. No voice has been raised in their defense, given that this shift was a result of housing policies in a city controlled for decades by black elected officials. But these developments have had serious consequences for low-income blacks: Most have had to move to areas without the supportive community institutions that once provided them stability and resilience. The few families left behind live among the signals of their coming displacement—like the opening of another Starbucks.

Distracted by the surface commotion, I was missing the more serious issue and I suspect that almost everyone else was too.

Another wake-up call was about Pennsylvania. After the 2016 election, many commentators talked about the forgotten voters here who voted for Trump, but this week, those same forgotten communities received a different kind of attention. Pennsylvania has more “deaths of despair” (from suicide, alcohol and drug abuse) than any other state in the U.S.

No one who lives in “a commons” is forgotten and allowed to die like this. At least some of the despair that has caused this death spiral comes from their falling outside of and not belonging to any real community.

We are as divided by indifference as we are by our politics.

A Different Frame of Reference

Because “the business of America is business,” we have come to see what we need most in America as material plenty: at least enough for ourselves and our families, and hopefully a lot more than that. It’s resulted in what many would argue is one of our central problems today: the unequal distribution of America’s material plenty. It’s the 1% against everyone else.

But as Amartya Sen, an economist and philosopher reminds us, the need for material plenty is not the only need that we have and redistributing it may not be the best way to solve our problems. Our material needs co-exist in a system of moral exchange with our “spiritual” needs, such as having the freedom to flourish as individuals. For Sen, our material needs are never favored over the non-material ones. But in determining what we should do when confronting a problem or opportunity, he simply provides a broader array of questions to ask and answer about both of these needs in the struggle to reach a “durable” solution.

For example, in his groundbreaking Poverty and Famines: An Essay on Entitlement and Deprivation (1981), Sen recasts the usual (material) critique of the problem, namely that famine is caused solely by what people lack (namely food and how to pay for and deliver it) by proposing the removal of impediments to the victims’ freedom to provide for themselves (by, or example, changing the ways that society distributes food producing resources in the first place). Almost alone among modern economists, Sen’s system makes difficult economic choices by considering both material and non-material human needs.

In a world of scarce resources, Sen’s approach allows for moral choices that are more nuanced and realistic than merely redistributing material wealth from those who have it to those who don’t. People whose lives are broken by either gentrification or despair might also solve their own problems if society made fundamental economic choices (about matters like taxes, zoning, or the availability of medical care and job training) by acknowledging the role that these victim’s need to flourish could play in the allocation of limited resources.

An essay published this week describes Sen’s singular accomplishment by returning to his consideration of famine.

Every major work on material inequality in the 21st century owes a debt to Sen. But his own writings treat material inequality as though the moral frameworks and social relationships that mediate economic exchanges matter. Famine is the nadir of material deprivation. But it seldom occurs – Sen argues – for lack of food. To understand why a people goes hungry, look not for catastrophic crop failure; look rather for malfunctions of the moral economy that moderates competing demands upon a scarce commodity. Material inequality of the most egregious kind is the problem here. But piecemeal modifications to the machinery of production and distribution will not solve it. The relationships between different members of the economy must be put right. Only then will there be enough to go around. (the italics are mine)

If you’re interested in reading more about Sen, this article in The Guardian a few years back offers an overview of his ideas and how they contribute to the uniqueness of his approach to the future today.

The Joy of Contributing to a Common Effort

Adam Smith was not merely the poster-boy for capitalism as we know it. In addition to The Wealth of Nations (the first modern book about economics), he also wrote The Theory of Moral Sentiments (which argued that our self-interests should always be balanced by our sympathies for others).

Amartya Sen isn’t opposed to capitalism. He simply attempts to overcome some of its limitations by defining human needs more broadly where resources are limited.

Similarly, an essay this week about “commons-based production” from two scholars visiting Harvard from Estonia is not, in their words, merely “small-scale, bucolic, catering to an Arcadia, a dream-world for Leftie intellectuals.” What their argument does is provide one, already-operational template to harness Smith’s and Sen’s desire to solve economic problems in more human-centered (and less self-interested) ways.

The essay’s authors begin by noting the revolution in information and communications technology that has given rise to cooperative endeavors like freely contributing to the base of general knowledge in Wikipedia and to the open-source programming of software like Linux. These web-based possibilities have not changed who we are as human beings, but they do allow us “to develop in ways that had previously been blocked, whether by chance or design,” according to the authors. Sen would say that they provide new avenues for human flourishing in the economic sphere because there are considerations beyond buying, selling and material gain.

The author’s write:

There are many reasons to contribute beyond or beside that of receiving monetary payment. CBPP [or Commons-based Peer Production] allows contributions based on all kinds of motivations such as the need to learn or to communicate. However, most importantly, a key incentive is the desire to create something mutually useful to those contributing. This also generally means that people contribute because they find it meaningful and useful, and they believe the resulting product worthwhile. Wikipedians and hackers primarily want to create something useful for themselves, and for other people, not for the market or for short-term profit.” (again, the italics are mine)

Rising technologies like block-chain, which can remove banks or governments as intermediaries to economic transactions will make possible additional kinds of collaboration and unlock new kinds of empowerment and wealth creation. In a February newsletter (“Innovation Driving Values”), I wrote about a platform that gives poor people the ability to publish clear title to their land via blockchain. In a newsletter last October, I talked about a social media hybrid called Steemit, where contributors are paid for their “involvement” on the site as writers, commenters, and likers instead of giving away “their involvement” in exchange for “free” use of, say, Facebook’s platform and Facebook’s sale of their information to advertisers. In other words, these technologies make it possible to consider not only new ways of cooperating but also of new ways of profiting from cooperative exchanges.

Not changing the whole world, just the parts of it that touch us.

We are all motivated by more than how much money we make, how much it can buy, and how well it insulates us from everyone else.

Our “spiritual,” non-material, cooperative and collaborative motivations provide ways to bridge some of what divides us in each commons of our public lives, from our neighborhoods, to the states where we live, and finally within America itself.

We can elevate our problem solving by acknowledging that everyone who shares a public commons with us wants the freedom to flourish. The economic choices we make as stakeholders will be more durable and satisfying when we learn how to do so.

Without the need to make money, we can leverage the technological innovation that is making it possible to collaborate with one another to create products that are useful and worthwhile because of the joy in doing so. Moreover, it’s a cooperative approach to problem solving that can be utilized in the public commons that we also share.

I still have a long way to go in thinking through these ideas. I know that they don’t come together in a perfect argument, or even a very good one. On the other hand, I fear that what divides us from one another over what is necessary and important poses the single greatest risk that we face today in each of our communities.

Deaths of despair, a persistent preoccupation with lesser problems as a way to avoid the more serious ones that are staring us and our leaders in the face: these are canaries in the coalmine where we find ourselves, and more of them keep dropping.

Thinking more broadly about what we value and bringing that perspective into new kinds of problem-solving in the commons seems the most fruitful way forward—however cobbled together my current game plan. If you’ve been thinking about what divides us today and what can be done to bring us together, I’d love to hear from you.

For our own sake, we urgently need to find more common places where what’s important to us overlaps.

Note to readers: in a different form, this content was included in my May 6, 2018 Newsletter.

An Awesome Table

January 7, 2018 By David Griesing Leave a Comment

Awe can be expected, but never planned because there’s always an element of surprise—before being floored.

You can set the table for surprise, but never serve it to yourself.

For me, Rome is one of the world’s most splendid tables—and once again, it didn’t disappoint.

Work Life Rewards

When you’re open enough to be surprised by a human touch or the meaning below the surface, the relief of them is like water on dry ground. They enable the next effort and opportunity. They’re how what’s brown becomes green.

But however much we try to sustain ourselves and resist the tug of preoccupation, these recognitions about life tend to slip away, and the doors that let in the fresh or even fragrant air are opened less frequently.

Life and work begin to seem petty, predictable and ungrateful; the political discourse nothing more than coarse, small and insulting, with nary a grace note. Of course, you shut yourself in, but it’s barren and unrelieved with too little life.

Making yourself available to awe flings open the doors and windows.

Aren’t vacations for letting the amazing pull you out of your rut and catapult you towards heaven?

Looking up into the dome of Borromini’s San Carlo alle Quattro Fontane

“Beam Me Up, Scottie”

Even the best trans-Atlantic flights leave you disoriented on arrival. Little did I know that my imbalance was about to enter the spin cycle on the cab ride from Fiumicino to my hotel.

The mom of a high-school son and college daughter who drove me immediately talked about her 12 shifts on/2 off, back and forth at 48E, for those arriving in Rome or departing at very high speeds through its swirl of traffic. I asked: “So what do you do when you’re not working?” and she said matter-of-factly: “Defensive shooting.” As it was dawning on me that this was “using a gun to protect yourself” she was fastening her iPhone to a dashboard mount and launching videos of her darting through an obstacle course, firing at random shapes as they emerged from behind trees or around corners. Something like the FBI training center at Quantico.

“Who took these?” I asked. “Oh, my coach gets a keek out of me,” she said (which I rapidly translated from the Italian) “so he is always taking them.” He must have had a crush on her, and I could certainly see why as she whipped through an intersection at an impossible speed and I gave myself over to the ride. “Do Italian men like their women to use guns?” I couldn’t translate what she said in response, but some of it was “there are not too many of us,” and the rest of it was something other than “No.” Doors that had been closed were already opening, and I’d barely just gotten there.

We talked about ancient pissoirs we were passing, the easiest way to get an audience with the pope, the visiting time with the best weather and fewest tourists (before Easter), hand gun regulations in the EU, a particularly egregious assault on a woman she seemed to know, something about “immigrants from the south,” how guns are treated unfairly and knives are not, what was most exceptional about her son, and where she liked to travel most (the Middle East). Like Bernini’s David whom I met a few days later, I was fully locked and loaded by the time I got out of her cab and dove into my first afternoon.

Ciao Roma!

Santa Prassede

Between the jet lag and the cab ride, I was primed for awe but never realized how much until afterwards.

Rome’s seven hills make it anything but flat, so it was down to Barberini Plaza from the hotel and up to the intersection of two narrow streets where, in each direction, there’s a clear view of the obelisks and monuments of four distant plazas (“a masterpiece of Baroque city planning”) if you can brave looking amidst the racing traffic.

I was headed towards Santa Maria Majore, a 4^th Century basilica that was another down-then-up walk away. It felt good to get the blood flowing.

The basilica was vast, golden and humming with a life that included stand-up confessions being heard from open windows in the side aisles and the murmurs of afternoon mass from a hidden chapel. The pictures I’d seen in art class now had a context. I could appreciate the distinctiveness of the church’s soaring, rectangular space and spiraling, cosmatesque floors. I’d finally stopped for long enough to realize that this wasn’t Kansas anymore.

I knew there was another ancient church nearby and got directions. As I approached Santa Prassede, I might have seen the chance of being thunderstruck if I’d been thinking about anything other than finding my way to its simple doorway in the suddenly fading light. The place announces itself so softly, you barely know that it’s there.

You cross into St. Prassede from the side, expecting a similarly modest vestibule within. At first, it is hard to tell. There is more light from its candles than its electricity and it takes time for my eyes to realize how much it soars. There are mosaics on every surface of the apse that looms to the right behind the main altar, their tiny squares of gold and glaze not quite resolving into pictures in the half-light.

This space is also a hive of visitors, but here they’re more hushed and reverential as they cluster in groups or wander into alcoves. Their reserve tells me to approach more gingerly this time, and I sit in a pew to figure out how. An organ below the altar begins to trumpet through the gorgeous fragments of an unfamiliar hymn. He’s practicing I realize, and his repetitions and variations cushion us all with sound as the shadows lengthen and the sun sets. The dusk is rarely as hopeful as the dawn, and more mysterious.

Roman churches are often dark when you enter them, particularly on late fall afternoons, but a euro in a light box can usually be counted on to illuminate the Caravaggio painting or Bernini sculpture that you’ve come to see. You pay as you go when lighting candles as well. I had noticed such a box with its 1E sign in the front as I looked around but didn’t know what it would light.

A young man and woman came in just after me. As I watched them, she seemed tentative and stood off to the side, but he was more purposeful, kneeling and crossing himself at various stations before lying prostrate on the floor before the main altar for 30 seconds or maybe a minute. My own reasons for being there seemed inadequate in the face of his, but then he walked to the light box.

I took in a breath the way you do when the water suddenly goes over your head. The room had changed that much. Everyone looked towards the light with hungry eyes including the young man, his arms stretched out in an embrace. The volume of space, the envelope of music, and how we shared them were so ravishing as to be unnerving. This picture only gestures towards its suddenness and three-dimensionality.

Awe overtakes and sometimes overwhelms you. You feel you know something bigger and truer without being sure of exactly what it is. It engages your head but also your heart. You might also call it delight, amazement or wonder. It’s a channel that suddenly opens and disrupts you with a sense of deeper possibilities.

And I’d found it on my first day away.

The Bonus Round

As I’m writing this post, there’s a knock at my door and it’s a neighbor with cookies. Our friendship goes back decades to when her marketing company designed a logo for a company I was starting. Our work together made her friend as well as colleague.

She said this will be her happiest Christmas in years. She’d had a child 40 years ago as a college freshman, gave him up for adoption, had gone on to marry and have a family, and in September this son had found her, after searching for more than five years.

He is “amazing, successful, handsome, writes beautifully, is insightful, has his own beautiful children” and now has returned to her, a gift she’d never expected. He became a surgeon but could never have known that he came from a long line of doctors and surgeons, including her father and his grandfather.

The wonder of it was all over her face. She didn’t know she could still be this surprised. She was lit from inside with awe, and it had changed everything.

The Shortest Day of the Year

Last Thursday was the winter solstice, the shortest day of the year. From here on, every day until the summer solstice (6 months from now) is longer and a little brighter. It’s the backstory of the season’s holidays. These are the days for new beginnings and for miracles like Christmas.

The authors of our calendars knew what they were doing when they began each year with a measure of awe.

Note to readers: in a different form, this content was included in my December 24, 2017 Newsletter, the second of what turned into three posts about awe.

An Antidote is Awe

January 7, 2018 By David Griesing Leave a Comment

I’m about to fly out to a place that filled me with awe before, both as a teenager and as a parent. So I’ve been thinking a lot about that mix of wonder and apprehension that you only feel when you face something that’s exponentially vaster and less comprehensible than the realities you struggle to manage every day.

As much as I’ve poked fun at friends this year that “Your sky is not falling Chicken Little,” it seems undeniable that we’re in the most unsettled time since the early Seventies when I first took this trip. So once again I’ve been thinking about antidotes like awe (and its sidekicks beauty and timelessness). As the following observations attest, you don’t necessarily need a plane to get there.

Awe Can Come From the Sounds of the Words

As part of his project “to re-wild” our language, one of Robert MacFarlane’s recent “words of the day” on Twitter was “roke,” for the thick morning mist that rises like smoke from the ground and water. This picture of it was taken by John & Rosamund MacFarlane

Robert MacFarlane is a naturalist and the author of a new children’s book called The Lost Words.

The book is his and illustrator Jackie Morris’ response to a controversy that, at first, sounds peculiarly British. In 2007, the kid’s version of the Oxford English Dictionary announced that it was adding words like “broadband” to its new edition while removing a host of other words that it found to be “less in use.” Many of those words—including acorn, blackberry and bluebell—put names to things that are experienced in the natural world. Did their removal from the dictionary signal a deeper loss about what we know and don’t know?

Philosopher A.J. Ayres has argued that without a word for something, you are unable to conceive of it. Your imagination, your ability to conceptualize, and your vocabulary are closely intertwined. As a word like “acorn” departs the lexicon, it becomes harder for you to imagine that nut which falls out of oak trees to the delight of squirrels and other managers of their winter stores. Surely, the dictionary’s culling would contribute to these words’ disuse and eventual oblivion.

In the controversy that followed, MacFarlane, Morris and others wrote an open letter to the dictionary’s editors that stated in part:

“There is a shocking, proven connection between the decline in natural play and the decline in children’s wellbeing.”

The editorial changes marked a alarming shift from the natural playground outside to the screen-centered world inside. To repair some of the broken connections, MacFarlane and Morris decided to collaborate on The Lost Words, each one of which had been removed from the dictionary.

With gorgeous illustrations and poems that are meant to be read by children or to them out loud, The Lost Words is intended to operate like a “spell”—as in leaving you spellbound or in awe of a word and where your imagination takes it.

These are some of MacFarlane’s poetic conjurings around the lost word “otter”:

Otter enters river without falter—what a supple slider out of holt and into water.

This shape-shifter’s a sheer breath-taker, a sure heart-stopper—but you’ll only ever spot a shadow-flutter, bubble-skein and never (almost never) actual otter….

In one interview, MacFarlane said:

We wanted to make a spell-book in two senses—in that children spelt these words but that there was also this great sense of enchantment; that old magic of speaking things aloud.

MacFarlane is often asked whether he is hopeful about the future. “The bigger picture is dismal,” he says, mentioning plastic pollution, climate change and extreme weather events. But he’s also concerned about feeling paralyzed in the face of it.

Small acts of care are crucial—grass-roots charities, individuals, books, words, [all] are doing magic work—so to say there’s no point is an abandonment of everything. Hope is a greater agent for change than despair.

You can follow his hopeful words on Twitter too @RobGMacFarlane

Great Teachers Share Their Awe

The shortest path to continuous learning comes from cultivating the desire to be surprised and amazed. The best teachers have this desire, and their life’s work is sharing their intoxication with others who want to have it too. For them, it’s an essential part of completing who you are.

A teacher can stimulate a compulsive kind of curiosity by recounting how a book, an experiment, a theory or an equation is still exciting to him or continues to affect her. “Thrilling.” “Gorgeous.” “Amazing.” “It can still send shivers down my spine.” Students can always follow scents of engagement like this because they can feel how they bring their teacher to life.

Why math, history, chemistry or English actually matter requires witnesses who have already been convinced and can share their belief. For teachers like this, the goal is not to transfer content into rows of empty boxes but to foster “a quality of mind” that inspires students to pursue their own questions while showing them how to satisfy their thirst for knowledge. It’s releasing the intrinsic sense of wonder in every learner instead diverting it into the extrinsic search for grades or the approval of others.

On the most basic level, infectious curiosity becomes a part of every learner’s agency. You complete yourself by your continuing willingness to be surprised and amazed.

To be awestruck.

Awe Follows Invitations to Get Lost in Something Bigger Than Yourself

I recommend Casper Henderson’s A New Map of Wonders: A Journey in Search of Modern Marvels. It’s a rambling, lively and insightful discourse on the wonders that are all around us.

Like MacFarlane (another Brit), Henderson is careful with his words. “I prefer the term ‘wonder’ to ‘awe,’ he writes in a short essay about his new book in The Guardian:

For me, awe, even in its everyday clothes, is redolent of something that almost overwhelms us. Wonder, by contrast, is a state in which we remain in possession of our intellectual faculties as well as feel emotionally elevated. It has much in common with awe, but it also overlaps with curiosity. ‘When experiencing wonder,’ writes the scholar Matthew Bevis, ‘it feels as if we know something without quite being sure of what we know.’

Wonder is a state of deep attention in which we feel good and think clearly, and connect to phenomena beyond ourselves.

For me, whether you’re mindful or just about to lose it, what’s interesting about these phenomena is not just the mental focus they invite but also the unconstrained emotions they unleash.

For example, when considering rainbows, full-moons and meteor showers, Henderson notes how little the scientific explanations for these occurrences interrupt our experience of their majesty. Whatever our minds tell us, we are still delighted, amazed and almost lost to reverie when we see them.

There is also tremendous emotional gravity around our knowledge that world leaders in America, Russia and even North Korea have the power to launch a nuclear attack. Musing about a president’s access to the nuclear codes, Henderson manages to co-mingle our consideration of this awesome destructive power in his hands with its tragic and very human consequences by citing a jaw-dropping proposal that was made early in the Cold War:

[I]nstead of having launch codes in an attaché case carried by a young officer constantly at the President’s side, the codes [could] be surgically implanted in a capsule beneath the officer’s heart. Then if the President decided that the murder of tens of millions of people was necessary, he would himself have to access the codes by using a butcher’s knife to gouge out the young man’s heart.

For me, anyway, the wonders (like this) that Henderson describes are always on the cusp of lapsing into deep and uncontrollable awe. While becoming more mindful of the wonders around you may be exactly what you need to counter your screens’ addictive attractions, what makes his book so fascinating is its many invitations to get lost in contemplations that are so much bigger than yourself.

The Awesome Edge

Some really interesting things can happen when you leave the familiar behind and inhabit—if only in your mind for a limited time—what lies beyond it.

Victor Turner called this a liminal space, where the reality between the familiar and the unfamiliar tend to blur. From looking at rites of passage or transition rituals in many cultures—such as transforming a boy into man—Turner believed that when you are at the tipping point between one state and another, the dividing line between your individuality and a wider sense of shared meaning gets blurred. You are not only a boy, but also a vital part of a tribe. Not one organism, but united with the entire natural world.

It’s very trippy stuff, but Turner also argues that liminal spaces provide access to thoughts and emotions that can’t be accessed in any other way.

I had one of those experiences several years ago, when I left my freshman year in college for bootcamp in the Coast Guard. One of the short stories in my book describes the edge of my known world this way:

The Coast Guard’s training center juts into the Atlantic churn at the tip of New Jersey, and its southwest watch station sits on a ghostly beachhead whose brow meets the whitecaps when the moon is out. The watcher’s charge is to look out for anyone who is trying to infiltrate our clambake (or escape from it) when a gate of sorts opens between the fence that extends to the high water mark and the retreating tide.

During my duties at this station during “the mid-watch” from 2-6 a.m. one February morning, I could see:

the stern markers of passing trawlers, somebody on watch there too. There were buoys in the straits, candles that I’d learn to keep to my right when following a channel. Under the torn up dark there were even planes on their way to Newark or Philly, their taillights dipping beneath the clouds and their pilots looking down to see where the water turned to land.

I was sick, sleep deprived, feeling sorry for myself, 19 and wondering what I had to hold onto. I knew where I was coming from, but not what I wanted to go back to.

You have to go out—sometimes very far out—and experience something like awe before you can come back in to reassemble the pieces. It may be the only way to refresh what’s really important.

Place Settings for Awe

Shortly after this post, I am flying out for a week in Rome.

I’ve experienced place-induced awe more than once when travelling.

Looking out over the rooftops in East Jerusalem, descending the slick rocks behind a waterfall in Venezuela, drowning in the flower clogged prairie of western Colorado in late June. I’ve also experienced it in Rome. Like Jerusalem, it’s a place where one layer of history is piled on top of another while at the same time it is intensely lived in—through daily use—by everyone who’s there now.

Because they are living so hard and so well, no one in Rome is interested in turning the city into a theme park, so the immensity of time and lived experience is almost everywhere.

I can’t believe how much I’m looking forward to the pageant of it, the food, and the vistas that keep opening up and down its seven famous hills. When the jet lag has been slept away, or maybe while I’m still in its hazy focus, I might even feel its special kind of awe again.

Note to readers: in a slightly different form, this content was included in my December 10, 2017 Newsletter, the first of what turned into three posts about awe.

Our Understandings Can Evolve and Complement One Another

Why Voice Your Dissent?

An Awesome Table

An Antidote is Awe

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