In praise of our moral inheritance

The conventional division between conservatives and progressives obscures an obvious truth: everybody wants to conserve some things, while few are against any kind of progress. The crucial questions are what is worthy of conservation, and what constitutes genuine and desirable progress.

The answers often lead to more complicated political identities, such as ‘socially progressive but economically conservative’, ‘cultural conservative’ and various, often conflicting senses of ‘liberal’. When we fall back on simplistic terms like conservative and progressive, it suggests a lack of depth to our political debates.

One question that often complicates political allegiances, and has the potential to add depth to our politics, is that of what schools should teach children. This is the subject of a 1943 book by CS Lewis, The Abolition of Man: reflections on education with special reference to the teaching of English in the upper forms of schools. As the main title indicates, Lewis believed our approach to education has consequences far beyond the classroom. Disarmingly, though, his book begins as a polemic against a particular textbook.

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Taking conscience seriously

In an essay published as part of the Academy of Ideas’ Letters for Liberty series, I write that we must not simply defend conscience from overt censorship, but champion it as a bulwark against groupthink and moral conformism.

Letters on Liberty: Taking conscience seriously

From debates about abortion to Black Lives Matter, Brexit to gay cakes, there is little belief that some deeper questions are best given space away from the hurly-burly of politics – even if that’s never easy in practice. Conscience is not an alternative to public debate, but an invaluable supplement to it, and one we should cherish – not even when it challenges a moral and political consensus, but especially when it does.

Read Taking Conscience Seriously.

Taking Dante’s Hell seriously

Seven-hundred years on, the first part of the Divine Comedy continues to express a very human sense of justice.

Imagine Hell were real, and you were condemned to suffer eternity there. Just for the sake of argument, where exactly do you think you would end up? We’ll assume you haven’t done anything truly monstrous. Not yet. So would you join the lustful? The gluttonous? If you feel strongly about the non-existence of Hell and turn out to be badly mistaken, maybe you’ll burn with the other heretics. Or is it something worse than that? Are you capable of complicity in unspeakable horrors? Could you betray a sacred trust?…

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The Reformation: a secular enchantment

If you ask most people with only a passing knowledge of Christianity to explain the differences between Roman Catholicism and Protestantism, they’ll probably mention communion. Catholics believe the bread and wine literally turn into the body and blood of Jesus Christ, while for Protestants the ritual is merely symbolic. Something like that? Martin Luther would have been horrified.

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Love your enemies… but don’t let them eat you

Sam Harris on the science of good and evil, Intelligence Squared, London, 11 April 2011

American philosopher and neuroscientist Sam Harris, author of The Moral Landscape: How Science Can Determine Human Values, is on a mission to break down the longstanding philosophical distinction between facts and values. Continue reading “Love your enemies… but don’t let them eat you”

The politics of secularism

Taming the Gods: religion and democracy on three continents, by Ian Buruma (Princeton University Press, 2010)

Ian Buruma’s short book is a kind of sequel to Death in Amsterdam, his book about the murder of Theo van Gogh and the limits of tolerance. It goes beneath the superficial counterpositions of today’s religion debates – religion versus secularism, multiculturalism versus intolerance – to identify some more interesting dynamics at work. Perhaps most usefully, Buruma shows that ideological disorientation within Western culture is at least as important as tensions between West and East, or even ‘secular liberalism’ and radical Islam. Continue reading “The politics of secularism”