Okay, one of the moral imperatives I get bombarded with is to join a cause larger than myself.
And, I can’t claim to be part of Tom Brokaw’s Greatest Generation (but neither can many young adults in the not so wild West today).
In fact, as an “unbalanced personality” in the world of the Paul Rosenfels Community (or the Ninth Street Center of the 1970s through 1991) it’s very important to me to follow goals that I choose and develop myself.
That’s one reason why I don’t sign up to brand myself with “other people’s causes” or to enter contests, say selling pies for Food and Friends (instead I buy more than one and use the extras for potlucks).
And I could say I wish I had accomplished more in my life in individual sport – chess, which deteriorated for me somewhat once I became a self-published author and blogger. (I do admire Magnus Carlsen, but so does Donald Trump, from what I hear.) In chess, only your own mistakes can beat you. Giving away the opposition in an endgame isn’t the same thing as hanging a slider as a MLB pitcher.
But, we always belong to something (as Martin Fowler maintained in his 2014 book (“You Always Belonged and You Always Will: A Philosophy of Belonging”). Some of these we don’t have a lot of choice about. For example the family you are born into, or religion, or nationality, or tribe.
As we become adults we hopefully make progress in choosing our own connections, but we often find that once we do, we need to respect to “social hierarchy” of our new allegiances, however benevolent their intentions at the outset. That’s often hard for me to accept.
But “groups” serve a purpose. They give individuals support and backup, so they don’t remain accidents waiting to happen. (Marriage does that, of course, which is one reason, as Jonathan Rauch argued in the 1990s, gay marriage became important to LGBTQ people.) And they give us purposes larger than ourselves. But, these purposes come at the partial cost of loss of some independence in fine tuning our own beliefs or over-analyzing the logical inconsistences in positions taken by groups to benefit their members. An expectation that singleton individuals with some privilege (like me) will report to some sort of structured community engagement might be viewed as a major “eusocial” tool against inequality.
In practice, individuals share some of the moral responsibility and consequences, sometimes very personally, of the actions of the groups to which they belong, whether by complete free will or not.
Yet, individuals seem to find some relief in the prospect of a little “distributed consciousness”. We know this happens in other animals (even dolphins), although the modern idea of IIT or “integrated information theory” may make this hard to see.
Before (like on June 6), I’ve noted that, in the larger space-time sense of modern physics and string theory, after passing of an individual’s life, the information set produced by that life still exists indefinitely. Is that the basis for a “soul”? But if there is some sort of distributed consciousness at the group level (even family lineage), does it have access to this information set?
Music may provide a clue to “cosmic consciousness”, more so than visual art (even images of danganonpa dolls) because it requires the brain to span time. Music seems to provide an alternative outlet for the “emotional body” when it engages the brain in its own logical progressions, from Back to Beethoven to the romantics and moderns. The controversy over how to end Bruckner’s Ninth Symphony (which of two competing concepts did Bruckner intend for his coda for all his composition?) seems to engage the heart as well as mind. What, then, to make of the group experience in music like, say, hip-hop on the disco floor, or songs of praise in church, particularly singing the same verse in unison over and over again to get some sort of religious experience. There are other ways to caste the experience of sound and music, like hemi-sync at the Monroe Institute, which I have not really experienced yet.
There’s one other ancillary point here: the Paradox of Involuntary Competition. That is, once you join a group, you compete with others in the group for status, even if your purpose was “functionably” communal (Nov. 6) That could lead the powers-that-be in a group to want to keep it small and exclusive (like those “closed talk groups” at the Ninth Street Center in the 1970s, an interview for which led to a major personal confrontation in October 1974, so shortly soon after I had moved into the Village). But it’s just as often that the leadership wants the group to be so valuable that everyone else must try to get in and play – the whole “no spectators” problem like in the movie “Rebirth”). That ultimately can compare to the model particularly for left-wing authoritarianism. There’s a curious analogy to the problems I had in the dorms at William and Mary that fall of 1961. I would have thought at other boys – most of all my roommate – would be relieved that I wouldn’t provide any romantic competition for girl friends . That general expectation may have been diluted by the fact that at the time the male student body was about twice the female. But the real point was that the less secure boys (about their own “maleness” which does not always equate to masculinity, even in the eyes of Milo Yiannopoulos) wanted me to provide the reassurance that there really is someone (female, of the opposite sex) for everyone, that everyone can have a family linage and live forever however vicariously.
(Posted: Wednesday, November 8, 2017 at 9:30 PM EDT)