SerPolUS_IDES

"Rational deliberation is not a switch to be thrown on or off. It is a process, and therefore many of its effects would have to be measured over time. Tellingly, the participants in Haidt's original harmless taboo studies study had little time to deliberate. But as other studies have suggested when people are given more time to reflect, they can change their beliefs to fit the evidence, even when those beliefs might be initially emotionally uncomfortable to them. "To engage in democratic politics means seeing your fellow citizens as equal autonomous agents capable of making up their own minds. And that means that in a functioning democracy, we owe one another reasons for our political actions. "Giving up on the idea that reason matters is not only premature from a scientific point of view; it throws in the towel on an essential democratic hope. Politics needn't always be war by other means; democracies can, and should be places where the exchange of reasons is encouraged. This hope is not a delusion; it is an ideal - and in our countdown to November, one still worth striving for."

Dostoevsky's great virtue as a writer is to be so utterly convincing in outlining what he doesn't believe and so deeply unconvincing in defending what he wants to believe. As Blake said of "Paradise Lost," Satan gets all the best lines. The story of the Grand Inquisitor places a stark choice in front of us: demonic happiness or unbearable freedom? And this choice conceals another, deeper one: truth or falsehood? The truth that sets free is not, as we saw, the freedom of inclination and passing desire. It is the freedom of faith. It is the acceptance - submission, even - to a demand that both places a perhaps intolerable burden on the self, but which also energizes a movement of subjective conversion, to begin again. In disobeying ourselves and obeying this hard command, we may put on new selves. Faith hopes for grace.

cf ABSimpson - focus is on building community

Challenge of declining evangelical membership (by evangelical minister)

Until very recently, technology had a clear, if boring, purpose: by taking care of the Little Things, it enabled us, its human masters, to focus on the Big Things. "Unless there are slaves to do the ugly, horrible, uninteresting work, culture and contemplation become almost impossible," proclaimed that noted connoisseur of contemplation Oscar Wilde. Fortunately, he added a charming clarification: "Human slavery is wrong, insecure and demoralizing. On mechanical slavery, on the slavery of the machine, the future of the world depends." ...Alas, most designers, following Wilde, think of technologies as nothing more than mechanical slaves that must maximize efficiency. But some are realizing that technologies don't have to be just trivial problem-solvers: they can also be subversive troublemakers, making us question our habits and received ideas. Recently, designers in Germany built devices - "transformational products," they call them - that engage users in "conversations without words." My favorite is a caterpillar-shaped extension cord. If any of the devices plugged into it are left in standby mode, the "caterpillar" starts twisting as if it were in pain. Does it do what normal extension cords do? Yes. But it also awakens users to the fact that the cord is simply the endpoint of a complex socio-technical system with its own politics and ethics. Before, designers have tried to conceal that system. In the future, designers will be obliged to make it visible. While devices-as-problem-solvers seek to avoid friction, devices-as-troublemakers seek to create an "aesthetic of friction" that engages users in new ways. Will such extra seconds of thought - nay, contemplation - slow down civilization? They well might. But who said that stopping to catch a breath on our way to the abyss is not a sensible strategy?