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How Jesus Talked

08 Tuesday Dec 2015

Posted by in Religion, Speeches

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The_Calling_of_Saint_Matthew-Caravaggo_(1599-1600)

“Biblical Hebrew developed as a desert language, and it exhibits the economy of desert people. The very opposite of Victorian English, which never uses fewer words if it can use more, Hebrew will not use three words if two will do. It will not use two words if one will do. If it can get away with silence instead of words, it will do so — and much of the meaning of the Hebrew Bible is to be found in its silences. This is because in the desert every movement is dehydrating; and desert people learn to think before they move and think before they speak. They are elegant conservers of energy.

When Amos, the great prophet of the Northern Kingdom, tries to move the people to abandon their trivial pursuit of economic status and to take account of the poor, he says most beautifully:

Ve-yigal ka-maim mishpat, ve-tsedaka k’nachal eytahn,

which I would translate, ‘Let your justice flow like water, and your compassion like a never-failing stream.’ The English takes twenty syllables, the Hebrew only fifteen — and this is Hebrew at its most expansive…

If the misplaced reverence of translators can make the people of the Bible sound as they never did in life, no one brings on attacks of reverence more often than Jesus, who was actually humorous, affectionate, and down-to-earth, who spoke to his friends and followers in a clear and bracing manner, was often blunt, sometimes vulgar, and always arresting. Never did he employ the dreary, self-righteous, even priggish sound that some of his admirers would wish for him. Despite the popularity of the King James Version, Jesus was not a 17th-century Englishman…

In Mark’s Gospel, the most primitive of the four gospels, the first words that Jesus speaks are: ‘The Time has come. The Kingdom of God draws near…’ The next word is almost always translated as ‘repent’ or ‘convert’ — which makes Jesus sound like a sidewalk freak with a placard in his hands. But the word Mark uses is metanoiete, which means literally in Greek ‘change your minds.’ For the Greeks, the mind was considerably more than it is for us. It was the core of the person, the center of his being. The word we would use is ‘heart.’ So… I have translated the Greek as ‘Open your hearts’ — a far cry from ‘repent!'”

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Excerpted from Thomas Cahill’s speech “Close Encounters with the People of the Past”.

Cahill, who has written some of the most enjoyable and broadly accessible popular history out there, has published a few books that hover around the ancient Greeks and early Christian church. I recommend starting with Desire of the Everlasting Hills: The World Before and After Jesus.

The image: a section of Caravaggio’s 1599 masterpiece The Calling of Saint Matthew.

Related reading:

Politics Is a Strong and Slow Boring of Hard Boards

07 Friday Aug 2015

Posted by in Politics

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Portrait of German political economist and social scientist Max Weber (1864 - 1920), a founder of the discipline of sociology, who called himself 'The Enemy of the Squires' and championed the cause of social and economic reform in Wilhelmine Germany, circa 1910. His most famous work is 'The Protestant Ethic and the Spirit of Capitalism' (1905) in which he explored the cultural and religious roots of Western capitalism. (Photo by Hulton Archive/Getty Images)

“Politics is a strong and slow boring of hard boards. It takes both passion and perspective. Certainly all historical experience confirms the truth — that man would not have attained the possible unless time and again he had reached out for the impossible. But to do that a man must be a leader, and not only a leader but a hero as well, in a very sober sense of the word. And even those who are neither leaders nor heroes must arm themselves with that steadfastness of heart which can brave even the crumbling of all hopes. This is necessary right now, or else men will not be able to attain even that which is possible today. Only he has the calling for politics who is sure that he shall not crumble when the world from his point of view is too stupid or too base for what he wants to offer. Only he who in the face of all this can say ‘In spite of all!’ has the calling for politics.”

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Max Weber, writing in the final paragraph of his truly edifying political-philosophical essay, “Politics as a Vocation”. You’ll find it in his Essays in Sociology. (Buy the book, but the whole thing’s here.)

Though Weber wrote his essay in German, adapted as it was from a 1919 lecture he gave to the Free Students Union in Bavaria, I can’t help but love the double entendre of “boring” in the opening sentence. Whenever there’s a showmen performing rhetorical tricks — like a magician proudly parading his assistant or waving a colored hankerchief — reach for your pocket, and see who’s pulling out your wallet.

Thanks to my friend M.S. for reminding me of this one.

There’s more:

What Is a ‘State’?

11 Wednesday Jun 2014

Posted by in Political Philosophy

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Max Weber

“But what is a ‘political’ association from the sociological point of view? What is a ‘state’? Sociologically, the state cannot be defined in terms of its ends. There is scarcely any task that some political association has not taken in hand… Ultimately, one can define the modern state sociologically only in terms of the specific means peculiar to it, as to every political association, namely, the use of physical force.

‘Every state is founded on force,’ said Trotsky at Brest-Litovsk. That is indeed right. If no social institutions existed which knew the use of violence, then the concept of ‘state’ would be eliminated, and a condition would emerge that could be designated as ‘anarchy,’ in the specific sense of this word. Of course, force is certainly not the normal or the only means of the state — nobody says that — but force is a means specific to the state. Today the relation between the state and violence is an especially intimate one. In the past, the most varied institutions — beginning with the sib — have known the use of physical force as quite normal. Today, however, we have to say that a state is a human community that (successfully) claims the monopoly of the legitimate use of physical force within a given territory. Note that ‘territory’ is one of the characteristics of the state. Specifically, at the present time, the right to use physical force is ascribed to other institutions or to individuals only to the extent to which the state permits it. The state is considered the sole source of the ‘right’ to use violence.”

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Sociologist Max Weber, writing in his seminal 1919 essay “Politics as a Vocation”.

This is the best definition of the state that I’ve read. It is also, in a nutshell, what we Americans have never understood about our guns — that although we may have the right to violently defend our selves and our property, we ultimately cede to the state the right to legitimately exercise force.

Read on:

  • Andrew Jackson elaborates on the importance of the rule of law
  • Martin Luther King outlines when and how you should break the law
  • Chief Justice Robert Jackson argues why the state must let people think freely

Sidney Morgenbesser’s Sense of Humor

10 Thursday Oct 2013

Posted by in Humor, Philosophy, Psychology

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Sidney Morgenbesser

Sidney Morgenbesser was a prominent figure at Columbia University throughout the latter half of the twentieth century. As the University’s John Dewey Professor of Philosophy, he taught classes on epistemology and the philosophy of science which were consistently packed with students eager to hear him lecture — but not because of his academic prestige or reputation as a generous grader.

Morgenbesser was widely known as one of the wittiest men of his age. His caustic irreverence and razor-sharp tongue produced an unmistakable — and inimitable — sense of humor. Through freewheeling intellectual banter that could be compared to sportive Socratic dialogues, he influenced generations of students, among them the philosopher Robert Nozick, who once claimed that he “majored in Sidney Morgenbesser.”

Harry Frankfurt, professor emeritus of philosophy at Princeton, struggled to find the words to describe Morgenbesser, resorting to an image from nature: “You don’t ask what the wind does. It’s just power and self-sustaining energy.”

Noam Chomsky called him, “One of the most knowledgeable and in many ways profound thinkers of the modern period… a philosopher in the old sense — not so much what’s on the printed page, but in debate and inspiring discussion.”

The New York Times called him, “Socrates with a Yiddish accent”; I suggest Groucho Marx with a PhD in philosophy.

Here are some of his most famous rejoinders:

  • In the early 1950′s, the esteemed Oxford philosopher J. L. Austin came to Columbia to present a paper about the structural analysis of language. He pointed out that, in English, although a double negative implies a positive meaning (i.e. “I’m not unlike my father…”), there is no language in which a double positive implies a negative. “Yeah, yeah,” scoffed Morgenbesser from the back of the auditorium.
  • In the 1970′s, a student of Maoist inclination asked him if he disagreed with Chairman Mao’s saying that a proposition can be true and false at the same time. Dr. Morgenbesser replied, “I do and I don’t.”
  • Morgenbesser became something of a legend at the time of the 1968 student uprising for being beaten up when he joined a human chain protesting the police. When confronted about the incident, Morgenbesser was asked whether he had been treated unfairly or unjustly. His response: “It was unjust, but not unfair. It’s unjust to hit me over the head, but it’s not unfair because everyone else was hit over the head, too.”
  • Once during a heady philosophy lecture, Morgenbesser was asked to prove a questioner’s existence. He shot back, “Who’s asking?”
  • A colleague once challenged Morgenbesser’s tenure at Columbia, saying he had not published enough material to deserve a tenured position. Morgenbesser responded: “Moses wrote one book. Then what did he do?”
  • Morgenbesser was leaving a subway station in New York City and put his pipe in his mouth as he was ascending the steps. A police officer told him that there was no smoking on the subway. Morgenbesser pointed out that he was leaving the subway, not entering it, and hadn’t lit up yet anyway. The cop again said that smoking was not allowed in the subway, and Morgenbesser repeated his comment. The cop said, “If I let you do it, I’d have to let everyone do it.” Morgenbesser replied, “Who do you think you are, Kant?” Due to his accent, the word “Kant” was mistaken for a vulgar epithet and Morgenbesser was hauled off to the police station. He won his freedom only after a colleague showed up and explained the Categorical Imperative to the unamused cops.
  • In response to Heidegger’s ontological query “Why is there something rather than nothing?” Morgenbesser answered “If there were nothing you’d still be complaining!”
  • A central subject of Morganbesser’s investigations was the independence of irrelevant alternatives. Once while ordering dessert, Morgenbesser was told by the waitress that he could choose between apple pie and blueberry pie. He ordered the apple pie. Shortly thereafter, the waitress came back and said that cherry pie was also an option; Morgenbesser responded: “In that case I’ll have the blueberry pie.”
  • When asked his opinion of the philosophy of pragmatism, Morgenbesser said, “It’s all very well in theory but it doesn’t work in practice.”

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I found several of these quips and many other gems in Jim Holt’s stunningly clever and often very funny book Stop Me If You’ve Heard This: A History and Philosophy of Jokes.

Sidney Morgenbesser