Winter
Books Religion
-- doing right and resisting wrong -- key to curing incivility
CIVILITY: MANNERS,
MORALS, AND THE ETIQUETTE OF DEMOCRACY By Stephen L. Carter Basic
Books, 338 pages, $25, cloth |
By MARK CHMIEL
Perhaps it is a vain hope: that more Americans would pull
themselves away from the radio, television and newspaper, with all their sound
and fury, and, instead, spend a few hours with Stephen L. Carters new
book. For Civility: Manners, Morals, and the Etiquette of Democracy is a
timely, insightful work that the author, an Episcopalian, likens to a
prayer.
And silent time spent with this prayer might be restorative, given
the current national atmosphere of pride, bellicosity, deceit and outrage.
A professor of law of Yale University, Carter surveys how uncivil
Americans have become and advocates 15 rules that we can and ought to follow in
order to revitalize our besieged democracy. By drawing on examples from
personal experience, popular culture, legal cases and religious traditions,
Carters is an immediately accessible book free of academic jargon.
Carter points out how often we Americans are rude, ungenerous,
selfish and nasty as we wanna be. Consider television talk shows,
cyberspace, legal suits, hate speeches and the politics of belligerent attack.
Much of our incivility, Carter contends, stems from our inability and
unwillingness to discipline our desires. He thinks that contemporary America is
the reign and riot of freedom gone berserk.
Although it is easy to describe the kinds of harsh language and
intemperate behavior of our fellow citizens (and harder, to be honest, to
recognize them in ourselves), Carter does not shrink from the formidable task
of proposing a positive program. From the historical, religious and
philosophical literature on civility, he retrieves some basic concepts that can
help us reforge the link between ethics and etiquette, between the small
encounters of daily living and the big issues of world-shaking importance.
Carter sees civility as the moral obligation to make sacrifices
for the common good, live in a spirit of generosity and risk, and treat our
fellow citizens with respect even when we disagree, all of which underscores
the fact that we do not go through this life alone (as uncivil, individualistic
people seem to think).
How can renewal take place?
But, even if one agrees with Carters critique and is open to
his prescriptive program, the obvious question is How can this desired civic
renewal take place?
Carters answer is we must return to religion, to those
sacred traditions that uphold transcendence. He also sees strengthening the
family and the schools as indispensable to saving our civilization.
For the religious communities are the places where people can be
nurtured in the arts and disciplines of civility. Indeed, Carter esteems and
calls attention to the men and women of the civil rights movement as exemplary
of the civility we need to embody: their love for their bitter, vicious enemies
and their willingness to suffer for their cause. It was their courage and
self-discipline that awakened many of their fellow American citizens and helped
change the way we live our lives.
As I read Carters book, I realized that what he calls
civility is what others identify as nonviolence of
thought, word and deed. I was reminded of various programs of nonviolence and
self-purification, from Mohandas Gandhis campaigns in India to Thich Nhat
Hanhs Engaged Buddhism in Vietnam to Pax Christi USAs promotion of
the Vow of Nonviolence.
I also thought of some recent Catholics whose lives embodied this
kind of peacemaking, from Dorothy Day and Thomas Merton to Daniel and Philip
Berrigan, and the tens of thousands they nurtured and inspired.
For example, Carters 10th rule is Civility requires
resistance to the dominance of social life by the values of the marketplace.
Thus, the basic principles of civility -- generosity and trust -- should apply
as fully in the market and in politics as in every other human activity.
The founders of the Catholic Worker movement would surely agree, since their
vision was one of building a new society in the shell of the old in which it
was easier for people to be good.
Or Carters 15th rule: Religions do their greatest
service to civility when they preach not only love of neighbor but resistance
to wrong. The Catholic peace movement since Vietnam has incarnated this
principle in opposition to Americas war-making, whether in the form of
U.S. intervention in Central America or in the continuing nuclear arms
industry.
Part of the problem
Still, while religion can offer many resources to restore the
civility Carter espouses, its also fair to say that religion has been and
will continue to be part of the problems of violence, intolerance and
scapegoating. Carter calls for a religious revival. Fine, but which religions?
Judeo-Christian? Buddhism? Islam? New Age? Wicca? Are some religions more
worthy than others? And then, which wings of which religions? A revival of the
conservative wing? Or of the liberal? Isnt the United States already a
vast, open-24-hours-a-day spiritual supermarket? The religious and spiritual
status quo in the United States is complicated, but Carter doesnt try to
sort this out.
And while the author is right to remind us of the dangers of
undisciplined personal liberty, I would have liked to see comparable attention
to the unmonitored, undisciplined liberty of corporations who, in the quest for
even greater profits, go abroad to where the labor force is cheap (and
repressed), leaving unemployment and despair to stalk U.S. communities. It
would be an immense contribution to civility to insist that decent paying jobs
be created and kept here.
Perhaps in reviewing Carters rules and beginning to
implement the ones that are not our second nature, we will be lighting a few
candles rather than cursing someone elses incivility, which would be a
modest step forward in our personal lives. But for the transforming of our
violent culture with its market logic of greed and selfishness, we in our
religious tradition must also take Carter seriously by continuing to find ways
to resist the wrongs of such an established order.
Mark Chmiel is adjunct professor of theology at the Aquinas
Institute of Theology and St. Louis University in St. Louis.
National Catholic Reporter, November 6,
1998
|