Virtuous Judging of Others

"Judging individuals and organizations is not inherently wrong, but doing so out of bigoted prejudice, is. Yes, too many authority figures are actually bad and too many people are actually criminals or racists. But, the first step in solving any problem is being aware of it and giving it a name."
~ David Satterlee

The Power of Human Development at All Levels

"We must be open to continual growth and development as individuals, communities and societies. Our shared ability to accept changing situations and create new responses is our greatest survival resource."
~ David Satterlee

Essay: Confucius, Emerson, and Ginsberg

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Confucius, Emerson, and Ginsberg

From the book: Chum for Thought: Throwing Ideas into Dangerous Waters by David Satterlee

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Chum For Thought:
Throwing Ideas into Dangerous Waters

Confucius, Emerson, and Ginsberg

The classic tenants of Confucianism and Taoism take disparate, but not mutually-exclusive, views of existence. While only Confucians would seek to give advice for improving society, elements of both views are important to a balanced and healthful existence within a society.

Confucianism is all about improving society. Individuals are expected to yield to established laws and the greater good of the community. The fundamental concept for maintaining society is the competence and fairness of public servants, which earns respectful honor and loyalty (for others, family, ancestors, public servants, and tradition). Law and tradition are looked to for guidance. The Stanford Encyclopedia of Philosophy explains:

Confucius' social philosophy largely revolves around the concept of ren, “compassion” or “loving others.” Cultivating or practicing such concern for others involved deprecating oneself. … Learning self-restraint involves studying and mastering li, the ritual forms and rules of propriety through which one expresses respect for superiors and enacts his role in society in such a way that he himself is worthy of respect and admiration. A concern for propriety should inform

Essay: Stages of psychosocial consciousness and culture

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Stages of psychosocial consciousness and culture

From the book: Chum for Thought: Throwing Ideas into Dangerous Waters by David Satterlee

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Integral

Chum For Thought:
Throwing Ideas into Dangerous Waters





Stages of psychosocial consciousness and culture




The 19^th century German philosopher, Georg Hegel, noted that conflict enables transformation to higher states of organization. This idea was reinforced by research in the 20^th; particularly in Developmental Psychology. These states have developed sequentially through human history as increasingly organized world views—for both individuals and cultures.

As we develop through childhood we experience this transformation and change as our thoughts and feelings become more complex. Developmental psychology demonstrates that this kind of staged development continues through adulthood. Leading researchers have supported this concept of developmental stages: Jean Piaget, Lawrence Kohlberg, Jane Loevinger, Abraham Maslow, and Robert Kegan.

Hierarchical structures seem judgmental to many and too-easily reflect a prejudicial bias toward people like themselves. Kegan concluded, and carefully defended the objectivity of a staged developmental model, which is generally now considered indisputable.




The work of American psychologist Clare W. Graves extended the concept of cross-cultural staged psychological development. He described these stages as part of a

Essay: A rant on the use of violence

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A rant on the use of violence

From the book: Chum for Thought: Throwing Ideas into Dangerous Waters by David Satterlee

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Read or download this essay as a PDF file at: https://docs.google.com/file/d/0B4eNv8KtePyKU1RBYzBSZThWN3M/edit?usp=sharing


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Chum For Thought:
Throwing Ideas into Dangerous Waters

A rant on the use of violence

Although good fences may be said to “make good neighbors,” hatred, blood-feuds, violent lust for revenge, and terrorism do not make good neighbors. Terrorism is often considered to be the use of violence by disenfranchised (not yet victorious) organizations or individuals against non-combatants to coerce political, social, or economic change.

Similar violence by established authorities is often considered “counter-terrorism” and “collateral damage.” Similar violence by successful “freedom fighters” is often considered heroic. In any event, targeting civilians is generally considered bad sportsmanship and should be frowned upon and viewed as unworthy of true gentlemen.

Likewise, Westerners may prefer to discuss the “ignominious French-Algerian War,” while North Africans refer to the glorious “Algerian War of Independence.” In any event, this war ran from 1954-1962, after over 120 years of French “international support” (or “imperialist colonial occupation and subjugation.”) History records similar atrocities committed by, and against, both sides during this war, regardless of issues of just or unjust causes.

Because history tends to repeat itself, thoughtful men have carefully examined this paroxysm of French-Algerian violence to learn lessons so as to avoid confrontation (or to prevail) in the case of similar circumstances arising again. One hopes that the motive in examining past terrorism is not isolated to refining more-effective