A spiral is a symbol of inclusive enclosure. It can be seen as an enclosing line or as an opening circle. 

Enclosed, but not closed. Supplely conservative. 

Inclusive, but not borderless. Discriminately liberal. 

If Levinas is right — and I believe he is — it is no accident that the person I know whose formula for intellectual victory was to “contain and comprehend” the other was also among the most amoral people I’ve known. Whether he behaved admirably or despicably, the only judgment that weighed on him was how his soul experienced his own soul as he acted before it.

Neither argument nor morality are about self-satisfaction of reason, and when this basic fact is misunderstood all other highfalutin “spiritual” concepts and practices become solipsistic puppet play. 

You cannot vault over the ordinary transcendence of other people’s minds and arrive at some communion with superhuman Transcendence. The failure to make the leap, and the fall into the abyss of immanent dreaming of transcendence is “experienced” by oneself as spiritual success.

The desire to reduce all phenomena to the terms of self and to protect these terms from whatever attempts to impinge by effecting repentence (metanoia) is, if not the origin of all evil, at least one key tributary. 

According to Wikipedia “when the term the Other is used as the verb Othering, it labels (distinguishes and identifies) someone as belonging to a category defined as the Other. The practice of Othering is the exclusion of persons who do not fit the norm of the social group, which is a version of the Self.”

It is interesting that of all words, we use this word to designate reduction of other individuals to mere instances of categories, which are mental extensions of one’s own self. It is precisely otherness — that of their being that transcends our minds — that we deny others. Seen this way, it would make more sense to call it Selfing.

It is also interesting that many so-called “religious people” are the quickest to reduce everything to the terms of their doctrine, which, contrary to their doctrines, is precisely denial of transcendence, not its affirmation. The greatest reduction of all is the ultimate Other, God, who becomes a personal possession — a mental idol worshiped as God in place of God.

*

I see two categories of othering. The usual negative othering (or anti-othering), such as racism, sexism or xenophobia is contemptuous disregard of those categorized as instances of despised groups. The disregard will be underpinned by different styles of justification, usually essentialist on the illiberal right and sociological on the illiberal left.

Positive othering (or philo-othering) is the same reduction of individuals to instances of categories (and in the process, depriving the other of otherness), but the value assigned to the other is affirmative. This process still denies the transcendent reality of the affirmed other, but awards the dehumanized other favorable status. By this way of thinking, reverse-racism should not be used to designate hatred of white people by black people (that’s simply racism), but rather that strong inclination of white leftists to view all people classifiable as “people of color” in a favorable light, instead of approaching individuals as the individuals they are.

*

Liberalism seeks conditions to allow each individual to self-classify — to choose they groups they represent — and to adopt whatever intersectional identity they wish to have, not those imposed by others. As long as these classifications are imposed, liberalism still has work to do. It is unclear to me that philo-othering or affirming equal-but-opposite anti-othering is helpful to this cause.

*

Fundamentalist philo-othering of God denies God’s reality at least as much as atheist anti-othering of God. When I hear debates between fundamentalists and atheists see anti-otherers and philo-otherers collaborating on a worldview where religion has no place.

I’ve been working on this aphorism for years, and I think I’ve found the best way to say it:

The bartender who politely listens to your story is not interested in who you are, but the bar brawler picking a fight with you is.

Americans generally believe it is good not not care what other people think.

Saying “I don’t care what you think” is often seen as a sign of independence, toughness and spirit. We say it with a tone of pride, as if we have demonstrated a virtue. When we are bothered that someone thinks poorly of us, we scold ourselves for caring so much what others think. We shouldn’t care about that.

But not caring what others think is a formula of disrespect — almost its definition. Look at the etymology of re-spect: back + look. If I look at you and I see someone who looks back and sees me, I respect you. If I look at you and see something whose seeing is irrelevant, I disrespect you.

When we say someone has disrespected us, what we mean is that they have *demonstrated* disrespect. But the disrespect was there prior to the act, and the suspicion that we are not respected is profoundly alienating. The sin of disrespect is committed in the heart before it is committed with word or action.

I find this exaltation of disrespect alarming. I am alarmed not only because disrespect is painful to the disrespected and degrading to the disrespectful, but because the institutions most vital and essential to our way of life are all ones that depend on respect to function and flourish. How is it that a nation so utterly dependent on respect has embraced disrespect as admirable? Can we really adhere to an ethic of disrespect and hope to thrive as a nation?

If you doubt that our national institutions all assume and require respect, here is a list of some key examples:

• Our market, at least when it functions properly, is a place where companies work to develop products and services that customers prefer over other possibilities. When competition gets fierce enough, companies will go to extreme lengths to figure out exactly how their customers see the world in order to do a better job of appealing to them. This is an extreme kind of respect.
• Our democracy, when it functions properly, forces candidates to figure out what their constituents want from them and to explain to them how they intend to deliver results. The incumbents must demonstrate how they have delivered or explain persuasively why they did not deliver or risk being voted out of office. The candidates must care how their constituents think and what they think of them. In a healthy democracy, disrespect costs a politician their job.
• Our judiciary system also requires persuasion. A lawyer attempting to persuade a jury of peers is by proxy attempting to persuade the public of the truth of her case. Again: respect.
• Our legislative process, despite what so many Americans have come to think is a collaborative design process performed legislators of differing opinions. All design processes require extreme respect among collaborators, each of whom looks for novel resolutions to apparent obstacles which permit miraculous possibilities of alignment where before there was only mutual objection and frustration. But our public — who believe a good politician is one who already knows what is best, who grandstands on Uncompromising Principles, and obliterates opposition through sheer force of will, and who doesn’t care what anyone thinks of it — elects leaders who exemplify the disrespect ethic, effectively hurling human monkey-wrenches into our delicate political mechanisms. Is it any wonder things have stopped working in Washington? And it seems that many of us think the solution to this problem is to find new, even more potent forms of disrespect so overpowering that they can just sweep aside what remains and get things done autocratically in the manner of a sole proprietor of a private business, who calls all the shots, makes hard calls and… doesn’t have to care what anyone thinks about it. “My way or the highway.” (Where is the highway in a nation? Deportation? Jail?)

These are some of our key liberal-democratic institutions, but it is not even a complete list.

Can we  afford to continue to exalt disrespect? Is it possible America’s worst troubles are symptoms of disrespect? Are we perhaps even dying of disrespect?

And can an individual citizen do anything about this?

I think much of the damage is done individual-to-individual. Like it or not, when we converse with other people, we represent our political positions. When we show someone disrespect, we do so on behalf of who they think we represent. When you converse as a member of a political party, a religion, a race, a profession, a generation, a philosophy, a stance on some issue, or whatever — you represent a group. You become a concrete experience — a touch-point, as we call it in the design business — of something otherwise abstract and intangible. To represent your group is an enormous responsibility if you think about it.

If you are persuaded at all by what I am saying, you might want to meditate on three questions:

1. How often do you catch yourself admiring disrespect?
2. Have you reflected on whether disrespect is a good thing to admire?
3. How many times a day do you feel or show disrespect, versus feel and show respect — especially to those who disagree with you?

I think this is the most important thing I have to say right now. Struggling with disrespect and overcoming it is more complex and difficult than it seems on its face — it is, in fact, a discipline on the order of religion — but simply questioning the ethic of disrespect is a crucial first step.

Our national elections are no longer about which person is most qualifed to lead or which candidate’s policies will work best in our pluralistic but unified nation. 

Increasingly, our elections are referendums to determine whose worldview defines our national identity, and consequently which of us are real Americans and which of us are imposters who wish to degrade or pervert it. 

Perception can miss a reality because of darkness, blindness, distraction, hiddenness, or remoteness. 

• Darkness is obsurement due to absence of medium. Absence of light makes dark. A vacuum makes silent. 
• Blindness is a failure of reception. Failure of sight is blindness. Failure of hearing is deafness. 
• Distraction is a failure of attention. The eye is stimulated but vision doesn’t see. The ear is stimulated, but hearing doesn’t hear. 
• Hiddenness is a concealment of a reality by other realities. An object is hidden behind another object. A sound is masked by noise. 
• Remoteness is a vanishing in distance. A faraway object is too tiny to see. A faraway sound is too faint to hear.

Understanding can also miss a reality because of darkness, blindness, distraction, obscurity, or remoteness. 

• Darkness is an absence of medium — ignorance — lacking language or concepts needed to comprehend. 
• Blindness is a failure of reception — stupidity — mental weakness. 
• Distraction is a failure of attention — inattention — non-detection of patterns and connections. 
• Hiddenness is a concealment of realities by other realities — confusion –interference between unconnected concepts and confusion of categories.
• Remoteness is a concealment by distance — incuriosity — failure to see relevance. 

Liberal democratic institutions stand on a foundation of liberal democratic popular philosophies. The liberal democratic philosophical foundation is sheltered by the liberal democratic institution built upon it. This structure is the home of liberal democratic life, the place that sustains the life of its inhabitants, but also a place maintained by them.

In theory, Yogi Berra should have said “In theory, there is no difference between theory and practice, but in practice there is.” In practice, however, he did not say it. 

Nobody is the person you think they are; they are the person they actually are. Only the latter is a being who can be loved. Emotion toward the former, however intense, however positive, is not love. 

The root cause of today’s conflicts is what has been the root cause of conflict since the dawn of human existence: we do not know how to relate ourselves intellectually, practically or morally to that whom we are not. We do not understand metaphysical relation. 

Because we do not understand metaphysical relation we do not know how to think metaphysics, and we make the dire category mistake of thinking about metaphysics. Because… how else do you think anything besides thinking about it? And with mistaking failure to answer for receiving an answer we are trapped in transitivity, like a chicken trapped behind a chalkline. We do not know how to know otherwise, so we know the only way we know how, and that way is utterly inadequate. We cannot step over this chalkline, so we stand with our backs to it and look in the other direction. 

That is, we turn our backs on God. 

That is, we succumb to fundamentalism, that miscarriage of religion that cannot imagine it is not the epitome of religion. 

I am paraphrasing Levinas again. 

Micro-omniscience is knowing everything there is to know within a worldview with a frisbee-sized horizon.

ex. “There is no arguing with the micro-omniscience of a 23-year old libertarian.”