Individualism vs Community

A Selfie with Felix Adler

Because of the work that I am doing on the Bibliography of Ethical Culture, I have had the opportunity to read some of the early works of leaders in the Ethical Culture Movement.  One theme that tends to appear over and over again is the distinction between individualism and community.  That is, while Ethical Culture is based on strong commitments to freedom of conscience for the individual and and the right of all humans to be treated with dignity and respect for their inherent worth, there is an equally strong counterpoint that no individual singly and on their own can succeed in becoming the better person that we all strive to be.  The latter achievement requires accepting and working within relationships in family, Ethical Society, and community to come to understand the right way to live and work in those relationships.

The divergence of these ideas can be a fairly tough knot to untangle, especially (and perhaps ironically) for the single thinker.  Nevertheless, I want to become that better person, so I do spend a fair bit of time trying to untangle that knot.  Here's what I think I know:

• Freedom of conscience allows each individual to reach their own conclusions about what to believe about whatever matters matter in their world.  If one's concern is how humans came into existence, one has an abundance of explanations for that existence to choose from.  Those who follow the Abrahamic religions tend to think that the first man and first woman were created by a supernatural and omnipotent being in a Garden.  Other traditions in the Americas, Africa, and Asia offer other explanations.  Darwin's theory of evolution was shaking the foundation of a number of belief systems from the middle of the 19th century, offering a different explanation of human existence based on science and material evidence.  In his founding address, Felix Adler asserted "Believe or disbelieve as ye list; we shall at all times respect every honest conviction."  Many who belong to the Ethical Culture Movement are non-theists, but there is strong culture within Ethical Culture that respects those who do have theistic beliefs both within and outside of our Movement.  
• One reason why I found Ethical Culture as I was looking for a "like-minded" community was the realization that both organized atheists and organized humanists asserted their non-theism as their only positive belief and spoke in demeaning terms about those who had theistic beliefs.  I didn't like the negative emptiness that seemed to be their belief, and I really didn't like the hate speech that came out as opposition to the "honest convictions" of others.  While I don't follow the belief systems practiced by any of the world's major (and minor) religions, I do not care to be among those who attack the believers as somehow inferior for having those beliefs.  Fortunately, I found a footnote that referenced Ethical Culture and so found a like-minded and like-hearted community.
• The inherent dignity of each individual person--regardless of "value" or "character"--is essential to the ECM.  This includes everyone regardless of color, creed, national origin, gender, ability, etc.  That worth requires that we act in a manner that respects it and the person who carries it.  Even if we don't like them.  Even if we don't believe what they believe.  Even if we don't like what they do.  
• "Worth" and "dignity" seem to be used interchangeably, with "dignity" being a more modern term.  "Dignity" is also echoed in the Universal Declaration of Human Rights.
• "Value" is typically distinguished from "worth," being something that might increase or be compared from one person to another.  "Worth" simply is.  
• Respecting the worth of another person may imply a minimum standard of courtesy for all interactions, but it definitely precludes anything that is harmful or disrespectful.

Both freedom of conscience and inherent dignity/worth relate to individuals.  I have freedom of conscience.  I have inherent worth.  But so do others, which implies that I  should respect their beliefs and their dignity as a person--just as they should respect mine.  This leads rather quickly to the matter of relationships and how we treat each other.  Ethical Culture goes further, however, to value the various relationships in which we find ourselves, requiring us not only to act properly within those relationships but to consider that the relationships are an opportunity to learn about ourselves as well as others and to grow in the direction of better and more Ethical behaviors.  As we are a spouse, we should seek to become better spouses.  As we are siblings or children or parents, we should work to become better in those roles.  Similarly in our community lives as students or workers or citizens.  Each relationship requires more of our effort to become the best we can be in those roles because our roles affect the others with whom we are in relationship.

Relationships become, then, the tool that we use to become better persons.  It is not enough to isolate ourselves to study ideas and the facts of science or history.  Where there are no relationships, there are (it seems) no Ethics.  It is when we interact with others that our Ethics are applied and tested.  Where they succeed, we succeed.  Where they fail, we learn what not to do and try to do better.  In this way (it seems), community is essential to Ethical Culture because it is in our community that we learn from (and with) each other and grow together.  In this way, the freedom and worth of the individual becomes  whole only in community.

Or so it seems to me.  What do you think?

Giving Ethically

What are your reasons for giving?

Discussions now going on in the American Ethical Union suggest that there are different motives for giving to that organization; some fairly strong voices even say that AEU should be giving money to its member Societies rather than the other way around.  The Ethical Society of Austin is also in budget-making mode, trying to balance projected needs against projected income.

I had the privilege of speaking to another Ethical Culture Society a couple of years ago.  The topic was giving, and I was invited to help inspire the opening of wallets.  There just wasn't enough money to do the things that the group wanted to do unless people started contributing more than the occasional $5 bill.  It's a common problem for all our Ethical Culture Societies.

Looking through my papers I ran across a draft of that speech.  It was titled "Giving Ethically," and based on a model that I use for framing Ethical Action as Living, Giving, Serving, and Educating.  Three reasons that I cited in that speech for giving to the Ethical Culture Movement seem relevant to current discussions.  I called these the "Why" of my giving.

• First, there is still much work to be done. Democracy is in danger. The end of racism is still so far away. We do not act like a peaceful nation no matter what our leaders say. Ethical Culture’s voice–and its reason and its humane concern–are all needed in today’s public dialogue. This moral voice can lead, inspire, teach others to be better, to be their best. I would give all I can to support the voice that says that ethics is and must be central to all we do.
• Second, there are other people like me still out there, people who have never heard of Ethical Culture. These are people who long for the light of understanding, the warmth of compassion, and the fire of commitment. Those words–”the light of understanding, the warmth of compassion, and the fire of commitment”--are what we say when we light a candle at the beginning of our Sunday meeting in Austin. Those words were what first drew me into Ethical Culture. I would give all I could to turn that candle into a beacon that signals from hilltop to hilltop that here in Ethical Culture is a community of kindred spirits in which you can grow and flourish to do and be your best.
• And third, on a more practical note, I have always been one to pay attention to the basics. I’ve been known to give the kids new underwear for Christmas. Once, when I had no cash to give, I supplied a candidate’s campaign with toilet paper (I just bought extra supplies when I bought groceries). In 25 years of managing non-profit organizations, I am well aware of the dreaded administrative costs. I know from experience that the smaller the organization the higher the percentage of budget allocated to administration. Ethical Culture–to be a beacon for those who would join our Movement and to be the voice of ethics for this nation–must have a sound foundation for its daily operations. I would (and do) give to make sure that the lights stay on and there’s someone there to keep things going.

 Nothing has changed for me in the past two years.  These are still my reasons for giving.  I have to ask:  What is your "Why"?

Team Austin in Commun-I-Tree

The AEU recently held an All-Society Platform (ASP), featuring Audrey Kindred, NYSEC, as the speaker.  Her topic was Human-I-Tree, emphasizing the relationship between humans and trees (take a breath, thank a tree) and the lessons that we can learn from trees about our connection to each other.  It was an inspiring program, and I hope that we can continue to explore and expand the ideas that Audrey shared with us on New Year's Eve morning.

Team Austin played a big role in that ASP, and it's a good thing we did.  This ASP almost didn't happen.  New Year's Eve is a holiday to many Americans, and Ethical Culture Societies often make a decision not to hold a meeting that falls on a major holiday.  Since Mother's Day or Martin Luther King Day and others not known for fireworks or adult beverages don't cause the same amount of hesitation regarding our Sunday gatherings, I am led to think that this is more about the secularization and conflation of Christmas and New Year's (and the sanctification of Independence Day, but that's a topic for another day).  Indeed, the importance and treatment of any holiday in the Ethical Culture Movement will have to wait for discussion another day.  On this occasion the holiday (eve) fell on a fifth Sunday and was the unusual fifth fifth Sunday in 2023.  There was some hesitation among those now leading the AEU on preparing for this extra fifth Sunday.  The planning team--a variable group of individuals from several Societies who volunteer to plan and present these ASPs--was hesitant to push back against what seemed like the inevitability of skipping this fifth Sunday.  (We're all polite and want to be respectful of each other's ideas.)

One of us (guess who) felt strongly enough that we should have an ASP on 12/31 that she spoke up to say that she thought we ought to go ahead with planning.  Why?

• It is one of few clear programs/services of the AEU for its member Societies to sponsor a national gathering on the fifth Sunday.  This is more important than ever while many programs and committees are "on pause."
• Some of the smaller Societies (such as Austin) appreciate the relief of not having to plan programs for the four or five Sundays when a national program is provided.
• The ASPs originated (thanks to Bart Worden) during the COVID pandemic when all of our Societies had to stop meeting in person.  The ASPs became the national campfire around which we could gather during that period of crisis.
• We ended up liking the ASPs.  A survey of the Societies ranked these national platforms as one of the top five most valued--and used--AEU services by their members.
• Now that many Societies are meeting in person again, there is still a need for a "national campfire" to remind us that we do have a national community and to allow us a chance to meet and get to know each other.  

At the next meeting of the planning committee, Audrey Kindred said she had a program that she'd like to present, and things took off from there.  Sorta.  There was still the problem of how to support Audrey with the technical tools required to host a national meeting on Zoom.  Greg Bonin, the new Director of Administration for AEU, juggled many simultaneous projects to make sure that the ASP was on the calendar and eventually publicized, but he was not able to be present on the day of the event to provide technical support.

Well, it was kinda my "push" that kept this program going, so I kinda had to step up to "take the lead" on tech support.  If you've seen me on Zoom, you know I can't hear, I get the buttons messed up, I talk to myself (and everybody else) while I try to find the right buttons, and and and.  This was now scary--for me and for the ASP.  I did ask for help from other Societies (folks from the now disbanded Ethical Action Committee--and others that I knew had done tech support for AEU meetings), but, sadly, no one was available.  Well, my only choice was to go to Team Austin and tell them the situation.  Well (again), my faith in my community was more than validated (again).

• Hans said he had the week off and would be glad to help (and attend rehearsals).
• Cortney and Nathan were committed elsewhere but could show up on the day.  O Happy Day when they were available the day before the event to join our rehearsal.
• Adam was committed elsewhere but could show up on the day.  And he did.

And we did it.  We managed everything we needed to do.  And I felt so supported by the Ethical Society of Austin that these young folks (you're all young to me!) would be so willing to help.  

It doesn't hurt that 8 other members of the Society also attended the ASP.  Indeed, the Ethical Society of Austin was 10% of the audience for this fifth fifth Sunday with the AEU that almost didn't happen--and, with Audrey and the Kahns from Brooklyn,  we made it happen.  We were indeed part of the Commun-I-Tree.

Shake those branches!

Time for Commitments

 

When I go for physical therapy, the exercise bike on which I am expected to "warm up" is placed facing a window that looks across the parking lot at a wonderful tree--Chinese tallow maybe--which has absorbed my attention for many "steps" on that bike.  On the wall next to the window is a framed poster:  Commitment to Commitments.  Now and then I read through these statements and compare them to our own Commitments in Ethical Culture.  The list at Texas Physical Therapy Specialists (a fine and caring group of folks) includes a commitment statement followed by a second clarifying statement followed by a paragraph of amplifying examples and scenarios.  The TPTS list goes like this (without the paragraph of amplification):

1. I commit to Rabid Responsibility.  I own my commitments.
2. I commit to Confidentiality and Alignment.  I keep confidences.
3. I commit to Empathy.  I picture myself in the other person's shoes.
4. I commit to Authenticity.  I acknowledge that I am an intrinsically valuable person.
5. I commit to Gratitude which Reinforces Humility:  What I appreciate, appreciates.  We rise when we rest on the foundation of Humility.  
6. I commit to Life-long Learning.  The learning never stops.
7. I commit to Perspective.  Playfulness and fun make people better.
8. I commit to Do What's Right.  Very, very Simple:  Would mom approve?
9. I commit to Serve with Passion.  My passion drives me to make meaningful differences in lives and business.  
10. I commit to Sisu:  I will face challenges head-on.

Our Eight Commitments are very similar.  We make doing what's right central in our lives and acknowledge that doing so begins with a choice--every day, every time.  We commit to treat each other with integrity, which includes keeping our word, keeping confidences, being authentic and honest.  We commit to treat each other as an end, not a means.  We commit to life-long learning--and democratic processes.  Overarching these commitments, we have the Supreme Ethical Rule:  Act so as to elicit the best in others and thereby in thyself--empathy, gratitude, humility, perspective, and passion.  

The one thing I can't immediately see shared in common in these lists is sisu.  I had to Google that one.  It turns out to be a concept originating in the Finnish language (and culture) that is now becoming more common in English.  It is an amalgam of the concepts embedded in courage, fortitude, stoic determination, and endurance in the face of overwhelming odds.  

At first, it is rather hard to place this within the context of Ethical Culture.  However, when I think about what I am learning about the history of Ethical Culture and Felix Adler's role in nurturing the Movement from its earliest days, I suspect that Adler had more than a little bit of sisu to carry him forward.  From the moment he delivered his first address at Temple Emanu-El, Adler faced challenges and opposition from those who disagreed with him.  As I work on the Bibliography for Ethical Culture, I find articles and commentaries that paint him (and the Ethical Culture Movement) as ignorant or blasphemous or both.  Yet Adler continued to work for the Movement until he died in 1933.  Throughout these many years, he developed and refined his concept of Ideal Ethics and the paths (manifold) we need to take to seek that Ideal, patiently explaining over and over again that our goal is to become better humans and that we do so by working to make the world a better place for other humans to do the same.  As far as I can tell, he didn't give up, nor did he back down.

As we begin a new year, we are faced with some daunting challenges.  Climate change is not a joke.  The possibility that Donald Trump might win the presidency again is a nightmare.  We keep getting closer and closer to nuclear war.  Racism, sexism, inequalities in so many realms--the list goes on and on.  It would be easier to retreat from these issues, to avoid thinking about them.  The thing is:  Ethics is central.  And we need to tell people that integrity matters and how we treat each other matters and that peace is something we make.  It could be time for sisu in Ethical Culture.  Where shall we start?