Civic Morality: Part I Introduction

 

“To suppose that any form of government will secure liberty or happiness without any virtue in the people is a chimerical idea." James Madison in the Virginia Convention.

            Our current post-post-modern culture eschews any discussions of morality, personal or civic. Yet the corrosion or weakening of civic morality produces grievous effects in our cultural and civil life, and I believe a return to or strengthening of civic-morality would address many of the problems our nation faces. As a practicing Christian, I have often avoided discussions of Civic Morality, thinking any such discussions tainted by a lack of emphasis on the Bible. I was quite wrong in my approach. When we abandon the concept of civic morality and instead embrace a more nihilistic or laissez-faire approach to societal interaction, we head down a road which leads away from a well-functioning society and good governance.

Our current struggles would be eased by the embrace of civic morality. But what exactly is civic morality? As defined by PhD Herzog Civic morality is the belief that engaging in social life is good coupled with acting in ways that are intended to benefit others beyond the self and ultimately to promote public good. Patricial Herzog PhD in “Handbook of the Sociology of Morality, Volume 2” Halman and Gelissen go on to further distinguish civic morality from personal morality by describing civic morality as having to do with activities such as public law compliance, respect for public order, and obedience to norms and rules, in “Values in Life Domains in a Cross-National Perspective.” While these are excellent starting points, I believe we should go on to lay out some of the foundational beliefs and activities that make up civic morality.

I would define civic morality in the following way: Civic morality is a constellation of beliefs and behaviors shared by a society or culture that shape and undergird acceptable norms of behavior within that society and that promote the good or betterment of all its members. I’m not talking about a moral code arising from  a specific religious practice or affiliation. Instead, I want to examine core values that a culture or society seeks to inculcate from one degree to another in all its members to better facilitate the smooth functioning of society and the overall betterment of all its members. While a society or culture will not always have full consensus regarding the exact definition of civic morality, a general consensus keeps a society or culture working together for the benefit of all its members. Over the next few weeks, I will post a series of essays discussing civic-morality. In these essays, we will examine truthfulness, courageousness,  faithfulness (personal and corporate), generosity, kindness, civility, cooperation, patience, and forgiveness. While there are many others, these nine virtues, when embraced, taught, and reinforced by a society or culture, help shape a state in which the most people benefit from and grow. Examining these traits as practiced by a culture helps us understand their importance and provides insight into how we might go about encouraging them.

As we head into the coming elections, thinking through the importance of civic morality and how various candidates embrace and represent these traits weighs heavily on my mind. Our current political process, so heavily influenced by party affiliation and well-heeled and often shadowy doners, gives little thought to the moral fitness of a candidate. This is a problem that afflicts both parties, exerting a pernicious and corrosive effect on public policy and governance. Too many of our office holders, untethered to any fixed societal moral code, make decisions that effect millions of people across the nation. Frequently these policy decisions benefit a small handful of political allies and are injurious to many others, sometimes even the majority of the electorate. We need to evaluate our candidates on the fitness of their civic morality. At its best, government in a representative republic requires compromise, the give and take of our political process. Even though for many citizens compromise is a dirty word, effective and good governance requires it. Those candidates who best exemplify our civic-morality possess the character needed to navigate the often-murky waters of government. We need to evaluate candidates on their character more than their pronouncements of party fidelity. This is why a return to character matters and civic-morality is so very important. Additionally, civic-morality undergirds the smooth function of our society, culture, business. All of the values listed above enable us to work together with some degree of confidence in our neighbors and business partners. Embracing them and encouraging their growth will improve all of our lives, daily and long term.

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Regime Change Anyone Part II

 

            Regime change. Coming from President Trump and his cabinet, it sounds nice and easy, kind of like changing my socks; or on a bad day like changing my cell service provider. Our recent forays into the muddy waters of regime change raise fundamental questions about our long-term goals and reliability as a member of the global community. Politicians and pundits toss around the phrase without explaining the specifics of what takes place during a regime change. During a regime change people die, sometimes very many innocent people. Often chaos comes in to rule after our “surgical strikes” that remove the leadership we find abhorrent. We may kill the immediate leadership which has crossed us one too many times; but, the societal forces and practices that led to the evil regime remain in place and usually propel a like individual or group into positions or power and authority. If we are lucky, the new regime will be more amenable to our geopolitical whims. But we rarely stay around long enough to effect any true cultural changes, and we may not be particularly good at inculcating good change. Why this change and why now?

            No one can reasonably say that Ayatollah Ali Khamenei was a good leader. Under his rule Iranians suffered and thousands of innocents across the region died. He and his cohorts engaged in state sponsored terrorism, using violence or the threat of violence to achieve power, influence, and wealth. Where was our moral outrage then? Was it simply because he and his fellow rulers refused to give up their goal of achieving a nuclear weapon? That is a legitimate concern. Such a powerful weapon in the hands of such a reckless ruler should concern all of us. But what comes next should concern us as much.

            Who will take their place? How will Iran rebuild, or will they become the next cauldron of pain, frustration, and anger simmering until it boils over once again? I see that our President and his various mouthpieces are seeking to distance our nation from any responsibility to restore Iran to some sort of normalcy. Having participated in nation building, I understand the desire to avoid entanglement in such a difficult and long-term task. But it seems to me that we have an interest in helping Iran shed its past and take its place among the community of nations as a prosperous country with responsible leadership charting its path. By abandoning Iran now, we risk turning loose an angry bully in an already tense portion of the globe.

            Here is the worst part for us. We are at risk becoming a global bully ourselves. Many world leaders must be wondering who is next on our President’s list? Is this a new form of “gunboat diplomacy?” Are we returning to a world order in which we simply pummel weaker nations with airpower until they submit to our desires? If we embrace this style of diplomacy, we risk abandoning the higher principles to which we have historically aspired. Obviously, we have often missed the mark; however, we have at least tried to listen to our “better angels.” We castigated Ayatollah Ali Khamenei and his henchmen for years, deriding their actions as state sponsored terrorism. When we so easily resort to violence to achieve our national goals, we are dangerously close to engaging in the same type of behavior ourselves. I understand that the Iranian leadership has a long history of obfuscation to avoid compliance; yet, does killing off the leadership of the country move us toward the goal of responsible behavior? In any military operation innocents perish simply due to proximity. Even in the most carefully targeted attack, innocent bystanders are wounded, often succumbing to their wounds. Families and friends carry those scars which frequently metastasize into the next generation of terrorists bent on revenge. We cannot forget them, or the deep wound we are inflicting upon our own national psyche or spirit.

            Every bomb we drop, every missile we fire, every target we obliterate further corrodes our national psyche. As a nation we become more brutish akin to those we claim are the aggressors. There are situations in which a nation must resort to force; however, we must do so only after thoughtful deliberation and with a cogent plan for what we will do once the rounds stop going back and forth in earnest. To use our military might to force out a regime which we do not like, or causes us problems, degrades our national spirit. We already suffer from the ills attendant to modern Western culture. We must stop and think very carefully about the path we have chosen. I say that we must return to a foreign policy which embraces diplomacy and is willing to work overtime to engage our fellow global inhabitants in the practices which lead to more civilized behavior.