F2017 Syllabus – Texas Wesleyan University |
Instructor: Chris Ohan |
HUM 2340-07 The Human Experience |
Office: PUMC 244 Phone: 817-531-4913 |
Tuesday/Thursday 5:30-6:45 |
Office Hours: Mon/Wed 11-12; 1:30-3:30; Tues 2:30-5; Thurs 9:30-1:00, or by appt. |
PUMC 219B |
|
Web: www.historymuse.net |
E-mail: cohan@txwes.edu |
Course description: An
interdisciplinary synthesis of selected events, ideas, and expressions of the
oral, visual, and literary arts, from the emergence of civilization through the
mid-seventeenth century, emphasizing analysis of values and concerns inherited
from the past and encountered by students in their personal experiences. (Must
have completed 45 hours to take this course.)
The course is
designed to be a forum where students ought to be able to discuss openly
and intelligently anything related to the themes and topics of the course. While the goal is not to change your beliefs,
an open attitude is essential.
Details and Objectives:
The Human Prospect satisfies
a requirement in the Language Literacy group of the General Education
Curriculum by providing a “summative experience regarding the total
curriculum. The graduate should reflect
an ability to integrate the broad scope of her/his learning in a meaningful
manner.” The course fosters this
competency by providing Texas Wesleyan students and faculty the opportunity to
interact with their own values through analyzing relationships and perspectives
of values derived from "primary" sources of the Mediterranean
Cultural Matrix from its origins to the present. In so doing, students will be expected to demonstrate
Course Objectives GEC
Learning Objectives
1. Students should be able
to demonstrate written and oral communication skills as they apply the
elements of their particular discipline in course work. |
Language Literacy 1. Competency in a variety
of communication skills a. This competency includes
the ability to speak and write conventional English both clearly and
correctly. The development of individual communicative style should also be
encouraged. b. This competency also
includes the ability to speak and write interactively. This includes elements
of effective reading, listening, and analysis as well as the framing of
appropriate and intelligible responses. 2. A summative experience
regarding the total curriculum. The graduate should reflect an ability to
integrate the broad scope of her/his learning in a meaningful manner. |
2. The student should be
able to employ standard argumentative reasoning and problem solving skills in
their analyses of the Mediterranean world. |
Analytic Literacy 4. Ability to formulate a
precise, concise, logical argument concerning a wide variety of problems in
politics, science, mathematics, psychology, sociology, etc. The graduate
should be proficient in applying problem solving skills in her/his life. |
3. Students should be able to critically examine textual and artistic (visual and
auditory) sources, deriving values from each. 4. Students should be able
to identify the major themes in Western cultural history from the ancient
world through the Reformation. 5. Students should be able
to define the religious heritage and values of the Mediterranean world
(especially Jewish, Christian and Islamic religious history)
and explain and apply the moral and ethical values of each. |
Cultural Literacy 5. An appreciation of and
some direct experience with the creative arts as expressions of cultural and
artistic values. This experience should include some combination of
attendance at various art exhibits or performances, formal exposition of art
works representative of various cultural periods, and personal participation.
6. An understanding of the
history and defining character of Western culture and an appreciation of
other cultures. Cultural differences may be expressed
in terms of linguistic structures, the creative arts, religious traditions,
political values, etc. 7. Knowledge of religious
history and tradition from its written word, including an awareness of
Judeo-Christian values and ethics and an understanding of questions of moral
behavior as applied to home, professional, civic, and social life. The
student should be encouraged to formulate a clearly thought-out philosophy of
ethical and moral values. |
6. Students should be able
to explain the social influences of the Mediterranean world historically and
to their own personal values. |
Social Literacy 8. An understanding of the
social forces that influence individual and collective behavior, including
economic, political, psychological, and sociological forces. |
Required Materials. There are no texts to purchase for this
course. Required readings are posted on line—see schedule below. |
Instructional
Methods. Class meetings will be
conducted primarily by means of discussion, both full-class and in small
groups, with some short lectures by the instructor. In-class writing assignments will also be given. Thus, it is imperative that you come to
each section meeting prepared to discuss and to write about the assigned
materials. Do not hesitate to bring up
questions and comments at any moment. It
is assumed that you will complete the assigned reading
for each week. It is
also assumed that you will attend all classes.
Class
Schedule. See p. 5 below.
Grading:
Participation
|
10% |
Notebook x3 |
30% |
|
------- |
|
100% |
Grades will
be assigned according to the following percentages: 90-100=A; 80-89=B;
70-79=C; 60-69=D; 0-59=F
Exams.
There are no exams for this course.
Portfolio:
For each unit
of the course, you are required to submit a portfolio. This will not only demonstrate your
understanding of the presentations and readings, but will also be an arena for
your personal reflections and reactions to the topics of the course.
Portfolio due
dates are listed on the course schedule.
Portfolio
components:
I.
Unit Assignment. This will be a two-page type-written
assignment involving the analysis of primary sources (written, visual, or
audio) and will be assigned for each unit.
(Note that although these are part of the Portfolio, they will be submitted in Blackboard by specific dates.) See
schedule.
II. Values Analyses.
Two Value Analyses of about one page (typed) must be
completed for each unit. Do not
write an analysis on a unit's integrating value. Each value analysis should directly relate to
the unit being studied and should consider the following:
1.
Name
the value. Define it briefly in your own
words.
2.
Discuss
the cultural/historical circumstances and how they support the value (i.e. how
does it relate to the cultural matrix being studied?).
3.
Discuss
the values that relate to it (remember that values do not exist in isolation).
4.
Does
the value transcend time (i.e. can it exist in different cultures and times)?
5.
Conclusion
3. Responses.
Three Responses of about one page (typed) must be completed
for each unit. A response is your
opinion on the relevance of a topic, issue, or value discussed during a
particular unit. While this is your
opportunity to react to something read or discussed in class, it is not an
arena to complain about the course or me.
You can, of course, do this but not in your responses.
Each Response
should contain the following elements: The subject of your response (i.e. the
topic, issue, or value your are responding to) and why you have chosen to respond to
it.
Guidelines for grading the Portfolio:
Section |
Points |
Unit
Assignment |
40 |
Values
Analysis |
30 |
Responses |
30 |
Note: Some
Portfolio components will be due in class before the final due date of the
Notebook. Failure to submit such assignments
on time will result in a letter grade point deduction per day from the
final grade for those assignments. Also, in-class writing assignments may not be made up
in the event of a student’s absence.
All written
assignments will be graded for completeness and
academic quality. There will be point
deductions for excessive misspellings, poor grammar, and lack of thought. Students are encouraged to consult with the
instructor—in person, or by phone or e-mail—early and often in the preparation
of your Portfolios.
Please note: Failure to submit all assigned work will
result in failure of the class.
Attendance is mandatory.
If you miss more than 3 classes consider the
effect on your grade. Should you miss
more, please do not offer excuses, notes or request special consideration. Keep in mind a) that “dropping a course” is
perfectly legitimate when circumstances arise that prevent you from completion,
and b) that I should not be expected to change class
expectations based on your circumstances.
I make no distinction between types of absences; an absence is simply an
absence. You are responsible for all
class assignments regardless of attendance.
Quizzes covering assigned readings may be given at any
time and factored into the course grade at the discretion of the instructor. If you are unable to complete this course,
you must withdraw from it. Please note
that if you miss more than three classes, I reserve the right to drop you from
the course. The last date to drop is
Tuesday, November 14.
Class
Participation. A large portion of class time will be devoted
to discussion. Discussions will draw
primarily on the online readings. Your
class participation will consist of my evaluation of your preparedness and the
level of your participation in these discussions. Obviously, if you are absent on a discussion
day you will be unable to participate very effectively.
Internet/Blackboard: Feel free to
send email to the address above. Please
assume I have no idea who you are so include your name and course number in the
message. Keep in mind that I will not
entertain discussion about grades, missed classes &etc over email—that’s why faculty have office
hours. In addition, this syllabus, the
lecture/reading schedule, some of the course readings and any other class
handouts will be accessed through Blackboard. Announced changes to the lecture/reading
schedule will be reflected in the schedule’s online
version. Some work will
be turned in through Blackboard.
Academic Integrity:
Familiarize yourself with Texas Wesleyan’s Student
Code of Conduct. Academics are not only devoted to learning, research, and the
advancement of knowledge, but also to the development of ethically sensitive
and responsible persons. By accepting membership in this class, you are joining
a community characterized by free expression, free inquiry, honesty, respect
for others, and participation in constructive change. All rights and responsibilities exercised
within this academic environment shall be compatible with these principles.
Academic Dishonesty is a breach of the Student Code of
Conduct. Dishonesty includes:
Academic Dishonesty will not be tolerated in this course. Any offense will
result in an F in the class (not simply on the assignment) and be referred to the appropriate academic officials for
adjudication. If you have any questions regarding this subject
please see me. For a detailed
description and further clarification, please see the link for “Plagiarism and
Academic Dishonesty” on my website, the Texas Wesleyan Catalog, or the Student
Handbook.
Writing for this course should employ standard academic
formatting—double spaced, typed in 12-point Times
font, with 1 inch margins all around—with citations following either MLA or
Chicago style. If you need help with
this see you English writing handbook, the Wesleyan
library or the instructor. Correct use
of source information and citations is assumed on the
college level. Failure to cite or format
according to one of the styles listed will result in a lower grade. See Grading Guidelines on the class webpage
for specific grading criteria regarding written work.
Statement
of Understanding:
As a professional, I follow
the American or western model of higher education. According to this model
the instructor encourages the students to think critically. This is not merely the expression of an
opinion, but well-thought, structured and supported arguments. Do not be surprised if I voice an
unconventional argument—particularly as we get into more current events. My purpose is not to express my own opinion
but to challenge you to think critically about the topic being
considered. If you find yourself
offended by something said in the classroom, consider than in the Humanities
and Social Sciences “Truth” is at best illusive and tolerance essential.
A valid method of instruction
that has been used in the east and west for centuries, since 500 BCE, was
founded in Greece; the Socratic method is based on
rhetorical argumentation. Rhetorical
argument, in the classical sense, means the following: to inform, to convince,
to explore, to make decisions, and even to meditate, as odd that may
sound. Although arguments may at times
“pique” you emotionally, as an educated person you must learn to weigh ideas and use logic and not
emotion to counter the argument.
Scholars of pedagogy agree that we learn best when we are
confronted with a problem or, put another way, when we are humbled. Therefore you should
not consider a critique from me or anyone else in the class to be a negative
attack or an occasion for anger and vengeance, but an opportunity for critical
thought and reflection. Moreover, and
most importantly, education requires us to be tolerant of ideas that we may not
understand and to consider values that we do not embrace. Tolerance means that we allow others to
believe a certain way even though we do not believe it; it does not mean that
we have to embrace that belief. If,
however, we do not open our minds enough to understand ideas that we might
disagree with, then we all will live in shallow, ignorant worlds of like minds
and never come to agreement about anything except among people who thing just
like us. The latter is
not characteristic of a university and as a member of Texas Wesleyan’s academic
community, I assume that you agree.
I respect students who
respect learning, so please do not show disrespect to me or your fellow
students by asking to submit papers late.
Also, if you turn in writing that does not meet
the standards set for class, you will receive the grade you deserve. That grade does not reflect anything
personal; it is strictly a professional assessment of academic work. I have many years of experience on the
university level, so I am fully aware of how to score work. Although I am always happy to explain why you
earned a particular grade on an assignment, please think carefully before
asking me to change a grade; to do so is tantamount to
asking me to undermine the integrity and professional standards to which I try
to adhere. It is also
an insult to the students who earned a higher grade. I will protect the students who earned those
grades.
Miscellaneous:
·
I grade the quality
of your work rather than the amount of time and effort you spend on it.
·
I will strive to
help you perform at your best.
My Goal in teaching this class is that you develop an
understanding and appreciation of the values of the ancient, Greek and Roman,
and Early Modern periods of the Mediterranean world from multiple
perspectives. I want you to understand
the values of the period and be able to connect them to your own as you
articulate them in written and spoken form.
In
our class, ideas will hold precedence over facts, dates, and the like. It is important that you consider the
classroom an open forum for discussion—of anything related to the themes and
topics of the course. (Of course, any
argument—whether spoken or written—must be supported.) While I (or other students) may challenge
beliefs/perspectives, realize that the purpose is not to change them. That said, an
open/tolerant attitude is essential in this class. Remember—this is a college course where you
ought to be able to discuss things openly and intelligently. If you choose to be intolerant and interrupt
class discussion, I reserve the right to you to leave the classroom.
As a goal, historians strive
to be objective. Therefore, for the
purposes of this class regarding the religious beliefs that are
held by the various groups we will examine, all are equally valid. That is, while faith and organized religion
certainly affected the period, we will avoid arguments that suggest one group
or religion has any more claim to absolute “Truth” than another.
Small Print:
Texas Wesleyan University Policies
· Students should read the current Texas Wesleyan
University Catalog and Student Handbook to become familiar with University policies.
· Cheating, plagiarism (submitting another person’s
material as one’s own), or completing assignments for another person who will
receive academic credit are impermissible. This includes the use of
unauthorized books, notebooks, or other sources in order to secure or give help
during an examination, the unauthorized copying of examinations, assignments,
reports, or term papers, or the presentation of unacknowledged material as if
it were the student’s own work. Disciplinary action may
be taken beyond the academic discipline administered by the course
instructor. Course exams may not be printed out. Any
person possessing a hardcopy of a course exam will be in breach of copyright
and may be held liable.]
· Texas Wesleyan University adheres to a disability policy which is in keeping with relevant federal law. The
University will provide appropriate accommodation as determined by the Director
of the Counseling Center, Dr. Michael Ellison. Students must notify instructors
of any permanent or temporary disabilities and must provide documentation
regarding those disabilities prior to the granting of an accommodation. For
assistance, students should consult with Dr. Ellison at mellison@txwes.edu
or (817) 531-7565.
· Course syllabi are intended to
provide students with basic information concerning the course. The syllabus can
be viewed as a 'blueprint' for the course; changes in the syllabus can be made
and students will be informed of any substantive changes concerning examinations,
the grading or attendance policies and changes in project assignments.
· Any course taken at Texas Wesleyan University and
repeated for a grade must be repeated at Texas
Wesleyan University. Any course taken at another university may
be repeated at Texas Wesleyan, and the most recent grade on the course
will be counted. When a course is repeated, the grade
point average will be computed using the most recent grade achieved.
· As noted in the catalog under the Unified
Discrimination and Harassment Policy, Texas Wesleyan University is committed to
providing an environment free of all forms of prohibited discrimination and
sexual harassment. If you have
experienced any such discrimination or harassment, including gender- or
sex-based forms, know that help and support are available from the following
resources:
o
Complete
online incident report at https://txwes.edu/student-life/report-a-concern/
o
Contact
Campus Conduct Hotline (24 hours a day): (866) 943-5787
o
Campus
security (24 hours a day): (817) 531-4911
o
Dean
of Students: deanofstudents@txwes.edu OR (817) 531-4872
o Please be aware that all Texas Wesleyan University
employees, other than designated confidential resources (i.e., Community
Counseling Center) are required to report credible evidence of prohibited
discrimination or harassment to the University’s Title IX Coordinator, or to
one of the Title IX Assistant Coordinators.
If you wish to speak to someone confidentially, please contact the
Community Counseling Center at (817) 531-4859 to schedule an appointment.
Fall 2017- Tentative Semester Schedule
(Portfolios are due at the start of the day/class
posted.)
Aug 22 |
Introduction to the course |
Aug 24 |
Analyzing Values (bring
Relationships and Perspectives worksheet) |
Aug 29 |
Analyzing Primary Sources
(read info
on Primary Sources) Sources:
Exploring Values in Sources guide,
Interacting
with Music, Pictures, and Text, Benton, Speech to the Senate
(1846) |
Aug 31 |
Analyzing Primary Sources (cont) Sources:
Tchaikovsky, 1812
Overture; David, Oath
of the Horatii |
Unit 1 Part 1 The Pre-Amarna Cultural
Matrix |
|
Sept 5 |
Introduction to the
Pre-Amarna CM and the Value of “Order” |
Sept 7 |
Values of Myth Sources: Myth docs |
Sept 12 |
Pre-Amarna Primary Sources Sources: The Epic of
Gilgamesh |
Sept 14 |
Value of Order Sources: Hammurabi
selection |
Unit 1 Part 2 The
Post-Amarna Cultural Matrix
|
|
Sept 19 |
Introduction to the
Post-Amarna CM and the Value of “Connections” Readings: Values
(second part on “Connections”) |
Sept 21, 26 |
Connecting to Past Cultures
(Unit
1 Assignment Due) Sources: Genesis, Exodus,
Leviticus, Hebrew Social
Justice, Isaiah,
Jonah, Job |
Sept 28 |
First Notebook Due |
Unit 2 Part 1 The
Greek Cultural Matrix
|
|
Oct 3 |
Introduction
to the Greek CM and the Value of “Inquiry
into Perfection” Sources,
Plato, Allegory
of the Cave |
Oct 5 |
Value of Humanism Sources:
Pericles, Funeral
Oration; Crito, Religion as a
Human Invention; Sophocles, Lauding
Human Talents |
Oct 10 |
Discussion - Sophocles’ Antigone Sources:
Selections from Antigone |
Oct 12 |
The Greek Legacy Sources:
Plato, Apology;
Aristotle, Nicomachean
Ethics; Thucydides, Method
of Historical Inquiry |
Unit 2 Part 2 The
Roman Cultural Matrix
|
|
Oct 17 |
Introduction
to the Roman CM and the Value of “Unity” |
Oct 19 |
Roman Values Sources:
Livy, Rape of
the Sabine Women, Rape of Lucretia; Polybius, The Roman
Army |
Oct 24 |
Discussion of Roman Primary
Sources Sources: Cicero
on Caesar’s Assassination; Dio
Cassius on Caesar; Aurelius, Meditations |
Oct 26 |
Second Notebook Due |
Unit 3 Part 1 The
Byzantine-Islamic-Feudal Cultural Matrixes
|
|
Oct 31 |
Introduction
to the B-I-F CM and the Value of “Loyalty” |
Nov 2 |
Theology, Universities and
Economics Sources: Augustine, City of God,
Salisbury, On
the Liberal Arts, Feudal
Documents |
Nov 7 |
Primary Sources: Qur'an; Innocent III, On the Misery of the Human Condition; The Hammer of Witches;Saint Thomas Aquinas, Summa Theologica; |
Unit 3 Part 2 The
Renaissance Cultural Matrix
Nov 9 |
Introduction
to the Renaissance CM and the Value of “The Individual” |
Nov 14 |
Loyalty and the Individual |
Nov 16 |
Discussion of Renaissance
Primary |
Nov 28 |
Art and Music |
Nov 30 |
Discussion and Readings: Erasmus, Praise of Folly (1509); Thomas More, Utopia (1516); Shakespeare, Selections on Human Nature and HUMAN CONDITION; Luther, On Papal Power, Justification by Faith, The Interpretation of the Bible, and the Nature of the Clergy, On Christian Liberty (1520) |
Dec 5 |
|
Dec 12 |
Third Notebook Due |
1. Value. The concept of value is
familiar to all of us. It appears whenever we ask the question: "What is
something worth?" (Often, we raise this question as an economic concern!)
A value is a standard people use to judge the worth of objects,
experiences, ideas, and actions. Any standard that provides a basis for human
action is a value. A value is something that is important enough to someone
that s/he does something about it. Therefore, anything can be a value. A
value might consist of an ethical trait, an idea, or an object. To summarize: a value is anything that leads to an action by
some human being. People act the way they do because of their values, and
actions always reveal values. Here are four principles for identifying
values:
2. Value-System. Although values are often discussed in isolation, they never exist in
isolation. Values exist in systems. A value-system is a cluster of values that
are reasonably consistent with one another. The individual values in a system
interact with each other through various relationships. The
importance of a value always depends on its relationships to
other values. The means that analysis of values must consider the interplay of
at least two values. Discussing one value cannot reveal anything significant
about the value. As values are enacted through
value-systems, they reveal the perspectives, or basic attitudes,
people hold toward others. Here are three characteristics of
value-systems:
Relationships
We've said that values never
exist in isolation. Life just isn't that simple. When
people or groups act, they always act on the basis of
more than one value at a time. We use the term relationship to refer to
the way in which two or more values interact with each other. You need to focus
on this use of the term, for "relationship" often means other things.
For us, it always describes some connection between values. The one
principle to keep in mind when identifying relationships is:
Relationships between Values Only Occur in Particular Situations. Two
values in themselves do not have a "relationship" with each other.
They only relate when they are connected to each other
by the actions of a person or group in some specific circumstance. The only way
to explain or give an example of a relationship is to look at some action. Once
you observe and describe an action, you can identify the values on which the
action is based. Then (and only then) you can
determine how they are connected as shown by the action. (Remember that a
"primary" source is an action, so you can discuss the relationships
of values in, or even between, "primary" sources.)
1. Integrating Relationship. In this relationship, one
of the values acted out in a situation is higher (worth more) than the other.
The higher value "integrates" (holds together) the other value with
itself. Or we could say it pulls the other to itself.
An example could be a person who drinks a coke with ice. The value of the coke
integrates the value of the ice, because the coke is more important than the
ice. So the person who likes ice in the coke might
settle for an "ice-cold" coke. But settling
for the ice would be drinking ice-water, an entirely different action.
2. Utilitarian Relationship. If an integrating
relationship assesses the connection between two unequal but compatible values
from the point-of-view of the higher value, a utilitarian relationship provides
one way of assessing the connection from the point-of-view of the lower value.
"Utilitarian" means "useful for some purpose." In a
utilitarian relationship the lower value supports (or helps, or assists,
or promotes) the higher value. Since the two values in the relationship
do not have equal importance, we cannot say that they support each other. (This
phrase might be used for a different relationship.)
The supporting value has less importance, and the value which
is supported has greater importance.
3. Complementary Relationship. What if
we consider an action in which the two values seem to be compatible and of
about equal importance? In such a case, we can say that the values complement
(or complete each other, or fill each other out). If we conclude that two
values support each other in an action, we would say that their relationship is
complementary. Say a person puts a shoe on each foot in order to go for a walk.
Both feet are equally important, right? The value of
having a shoe on the right foot doesn't assist or pull
together the value of having a shoe on the left foot, does it? Then the two
values are complementary. They fit together.
4. Intrinsic Relationship. This may seem like a tough
one, because "intrinsic" means "for its own sake," or
"in and of itself." So how can two values have an intrinsic
relationship if each value is an end in itself? Neither value helps the other.
Nor does either hurt the other. The answer is that although the two values
connected by an intrinsic relationship are independent of one another, a person
acts on the basis of both in a given situation. The
relationship is a matter of coincidence, and the coincidence is that both
values lead to actions in the same circumstance. Often, we may describe habits
by this relationship. Take chewing gum. Have you ever known a person who seemed
to be chewing gum all the time? The person could chew gum and drive a car. The
key phrase is "at the same time." Whatever values people act out in a
particular situation have some relationship. If the only connection is that the
person is doing two things at the same time, the relationship is intrinsic.
5. Conflicting Relationship. Sometime we have to act on the basis of a choice between two values that oppose each
other. Such choices often play a critical role in the development of our
personal value-systems, because they tend to involve the notions of
"right" and "wrong." Either-or choices, where
questions of right and wrong are involved, reveal a conflicting
relationship between values. Conflicting relationships tend to involve ethical
values, which many people wrongly consider the only values. Situations that
demonstrate conflicting relationships usually center around
some decision made by the person acting on the basis of the conflicting values.
Say a student notices another student cheating on an examination. The value of
loyalty could suggest that one should not inform on a fellow student. A value
such as self-interest (so the cheating student won't
raise the "curve") suggests that one should inform. What to do? In
this situation the values of loyalty and self-interest
both play a role because they determine courses of action. But
one can act on the basis of one value or the other, not both.
6. Competing Relationship. If conflicting
relationships involve a "right" value placed against a
"wrong" value, competing relationships involve two "right"
values about which a person has to make a decision for action. The decision
involves two values of approximately equal worth to the individual who acts,
yet the person must decide to act on only one of them in a particular
situation. Why? The two values "interfere" with each other. There
must be a factor in addition to the two values that prevents a person from
acting on the basis of both values. The most
common "outside factors" are time, energy, and money. A person may
not have enough time, or enough energy, or enough money to act on both values
in a particular situation.
Perspectives
1. Ethnocentric Perspective. Ethnocentrism is the
perspective that one's own values are true for everybody. It is grounded in the notion that one's own way of doing or
looking at things is the only logical, rational way. A phrase that captures the
essence of ethnocentrism is: "what is true for me
must be true for you." Of course this is so --
the ethnocentric person has discovered the "logical" basis for
action! Terms associated with ethnocentrism are: close-mindedness,
prejudice, bigotry, and authoritarianism.
Ethnocentrism makes judgments about the "other." The other is wrong if it's different. Ethnocentric judgments make no critical
appraisal of evidence or "facts." If "my" way of doing or
looking at things is the only logical or correct way, there is no need or
desire to examine alternatives. We act in an ethnocentric fashion whenever we
try to get others to conform to our standards without seriously considering
alternatives, or whenever we close our mind to other points-of-view, or
whenever we think ill of (and then act ill toward)
others without evidence sufficient to justify the thought or action.
2. Relativistic Perspective. Relativism is the
perspective that values are only true in certain cultural or social settings.
For a relativist, nothing is true for everybody all the time. A phrase that
captures the essence of relativism is: "what is
true for me may or may not be true for you." Other phrases are: "live and let live"; "see no evil, speak
no evil, hear no evil"; and "I'm ok, you're ok."
The term most closely associated with relativism is open-mindedness,
usually understood in the sense of "non-judgmental." This association
is so strong that a refusal to make judgments is often mistaken for freedom
from prejudice.
3. Tolerant Perspective. Tolerance is the
perspective grounded in the belief that there are universal standards for
human behavior. However, there is no way to describe the standards with
precision or confidence. You really should pause and think about this for a
moment! These are the twin pillars of the perspective of
tolerance -- a) universal standards b) that are unknown.
Critical judgment plays a crucial role in considerations of tolerance. The
starting-point of tolerance is to consider more than one point-of-view. To
consider another point of view is to encounter the "other." Like
ethnocentrism, tolerance makes judgments about the "other." The
difference is that ethnocentrism makes judgments based solely on the
point-of-view of the ethnocentric person. Tolerance, on the other hand, bases
its judgments on a rational consideration of all available evidence. Tolerance
knows that its judgments are provisional, because all the
evidence is not in. Ethnocentrism knows that its judgments are right,
because they represent the only "logical" way of thinking. Tolerance
uses logic to question all judgments, especially its own.
From its starting-point assumption about standards that are unknown,
the perspective of tolerance goes on to ask a question: what is the acceptable
amount of variation from these standards? This question provides the key to
linking the idea of tolerance (as a perspective) to the many definitions of
"tolerance" in the dictionary. "Variation from a standard"
is an important meaning for the word "tolerance." Now you might be
thinking it's really crazy to ask about the amount of
legitimate variation from standards that one can't even define. If you do
entertain this thought, you have hit on both the appeal and the difficulty of
the idea of tolerance.
Here are three (somewhat overlapping) "rules" for the
practice of tolerance:
1. Although tolerance may
involve the analysis of other groups by comparing their values with the values
of one's own group, practicing tolerance seems to function most fully
when it involves meaningful communication between individuals. The
failure to achieve meaningful communication generally rests on the inability of
the persons involved to respect and trust each other. True dialog and honest
encounter mean willingness to respect each other and to share deep and
controversial ideas without an attempt to minimize disagreements.
2. Accepting other beliefs and
values as valid for the "other" simply because they belong to the
"other" is relativism. Tolerance may accept, reject, or suspend
judgment about the "other," but only after a rational analysis of the
"other" and by a rational comparison with one's own viewpoint.
Tolerance is trying to enlarge one's own view by examining alternative views
and making critical judgments. To be tolerant, people have to be willing to
change if they encounter data that shows them they need to change.
3. We should refuse to make
naive claims about "universal" values -- this would be ethnocentrism
-- but we can practice tolerance by trying to enlarge our own views through
honest, empathetic, and compassionate dialog with different views. This doesn't necessarily have to occur through personal
conversations, though personal conversations are one way of achieving such
dialog. We could engage in dialog with "primary" sources -- such as
art, music, and writings -- from the past. Both tolerance and relativism imply
respect for alternate viewpoints. The difference is that tolerance requires us
to ask if the beliefs and values of others might be useful in our own lives.
The phrase that captures the essence of tolerance is:
"what is true for everyone must be true for me." It's
easy to misunderstand this phrase. It DOES NOT MEAN "going along with the
crowd." In the phrase "everyone" means
"everyone," not some particular group.
The term most closely associated with tolerance is inclusiveness,
but again one must beware of misunderstanding the concept. Tolerance never
means accepting other beliefs and values simply because they belong to someone
else. And it is not a matter of "political
correctness" (as the idea of inclusiveness has often come to imply).
Tolerance is trying to enlarge one's own view by examining other beliefs and
values, and making critical judgments about them.
We hear the word "tolerance" used all the time. Usually we
hear it as a synonym for "relativism." In this
we encounter a final, widespread misunderstanding. "I can tolerate
that," or "I have a lot of tolerance," or "I am a very
tolerant person." In all these phrases the term
"tolerance" is used as a quasi-substitute for relativism, that is for
a perspective that tries to avoid ethnocentrism by assuming a non-judgmental
position.