Universal Virtue
By Unique Vision/Shutterstock.com
Par Unique Vision/Shutterstock.com
Mishel Alexandrovsky
(FR) Dans The Theological-Political Treatise, Spinoza discute les effets de l'interprétation biaisée des écritures sur la possibilité d'adhérer à la vraie vertu (72). Il met l’emphase sur l’importance de la contextualisation de ces écrits pour discerner entre les directives inutiles et les enseignements sacrés de la vertu et de la moralité. D’après lui, nous avons intrinsèquement la capacité de savoir la bonne façon de vivre : harmonieusement, librement et avec respect (176, 178). Cela est le vrai mot de Dieu, et il est souvent exprimé de façon métaphorique. Les contes de grandeur et la mention d’un être supérieur et savant peuvent permettre à plusieurs qui ne s’engagent pas dans des pensées critiques d’accéder aux enseignements moraux sous-jacents. Cependant, le point de vue peut être changé, et ces histoires et mots parvenant des écrits pourraient masquer le réel sens sacré de ces œuvres. Ces interprétations erronées et ces enseignements fallacieux peuvent avoir pour conséquence que des croyants soient exploités, et sous prétexte de sainteté, se mettent à commettre de terribles actes. Peu importe les écritures qu’un individu chérisse : le message primordial est le même, et dans son universalité, il unit différentes traditions sous les mêmes valeurs de vertu (176).
In The Theological-Political Treatise, Spinoza discusses the effects of biased scripture interpretation on the possibility of adhering to “true virtue” (72). He stresses the importance of considering the different circumstances in which scripture originated for discerning between irrelevant instructions and the sacred teachings of virtue and morality. We naturally have an ability to know the right way of living: harmoniously, freely and respectfully (176, 178). That is the real word of God, and it is often metaphorically expressed. Stories of grandeur and a higher, wiser being may allow many (who do not frequently engage in critical thought) access to underlying moral teachings. Nevertheless, the focus may shift, and the stories and words of scripture may overtake the truly sacred meaning of those writings. These misinterpretations and misguidance may result in believers being taken advantage of and doing terrible things under the pretence of sanctity. Moreover, it does not matter which scriptures one holds dear: the overarching message is the same, and its universality unites different traditions under the same values of virtue (176).
Who Wrote This?
Spinoza views the interpretation of scripture as a field of study: scripture is the intersection of history, psychology, and philosophy. He argues that we should approach the study of scripture similar to the study of any other natural phenomena – by identifying “what is most universal” (171). Spinoza points to true virtue as a universal theme taught in all traditions of scripture. Sages preaching peace, kindness, and respect of thy neighbour appear in most known sacred writings. Nevertheless, there are many inconsistencies within traditions of scripture, including specific advice given by various prophets and the multiple descriptions of God, or gods. (176). God could not have possibly written the scripture himself, due to the multitude of inconsistencies and stylistic differences within the writings (253), and no one, not even prophets, can know God (261). All humans have a limited understanding of divine will, and we can only execute God’s intentions through scripture (261). Anyone who claims to know and understand God speaks out of place and disrespects God (258). Therefore, scripture cannot be taken as absolute or flawless and must be examined critically.
Think for Yourself, Even When it is Easier Not To
Spinoza suggests that one should apply one's own reason to the interpretation of scripture and weed out the outdated instructions, irrelevant opinions, and artistic descriptions of prophets (171). After all, the writers' psychology, style, surroundings, and timing all influence their writing (183-4). The teachings of one writer, while presumably relevant and valuable in their time, are often not as relevant in other times (176). They can write metaphorically, vaguely, and ambiguously (173). They often use words that have multiple meanings and are impossible to translate objectively (179). Moreover, editors of the text can be disorganized and omit parts completely (250). These human elements hinder our ability to objectively interpret scripture. We must, therefore, consider context and our own biases “in order not to confuse the true meaning with the truth of things” (173).
Nevertheless, people should exercise caution in blindly trusting the opinions of others, including philosophers or religious authorities, who try to apply their reason and biases to scripture (189). Every person must attempt to think critically about scripture and the intended meanings behind the literal words, as many factors influence the interpretation of scripture and can obscure meaning. Furthermore, different interpretations of scripture may aid different people in becoming virtuous. For example, while one person may disregard a story for its outdated advice, another might find the advice applicable in some new way. Thus, every person must be free to think about virtue and scripture and to attempt to judge them to the best of their abilities. The message of all scriptures remains rooted in peace and justice, and, when thinking freely and critically, one must inevitably arrive at that same conclusion (73). That is to say, as long as one thinks sincerely and bravely, no matter which part of the scripture sparks their interest most, they will inevitably learn the true message of virtue.
Fools in Faith
Spinoza discusses commonly held prejudices against scripture: “The reason, then, why superstition arises, lasts, and increases, is fear” (67). By nature, humans fear uncertainty and the supernatural answer can alleviate that fear. Many learn to believe that understanding scripture is beyond reason. The inability to obtain objective truth amplifies one's fear of uncertainty, prevents the necessary (albeit, endless) pursuit of it, and creates a further need to believe in a supernatural wisdom behind the writings. That, of course, is in contradiction to reason. Yet, in some instances, it may be useful for some to entertain the thought of something miraculous even if it contradicts reason.
Scripture can be a comfort and a guiding force for a virtuous life, but one must remember that it can never teach absolute truth. To the untrained eye, frivolous metaphors and riveting stories can seem convincing and are simpler to internalize than an in-depth analysis of the stories that extract the message behind them. In that sense, taking scripture at face value may encourage virtue only in some; regardless of what attracts people to the story, the message for virtue is simplistic and easily understood. A problem arises when the meaning behind the texts disappears behind the stylistic choices of the writer, misinterpretations of language, and dated advice. By paying attention to the wrong details, we pay less attention to the right ones, and with diminished attention comes diminished understanding. With meaning lost, so too is true virtue.
Throughout his work, Spinoza illustrates the common acceptance-at-face-value of scripture and the imposition of biased opinions with the intention to manipulate others (170). When people do not think critically, dangerous consequences ensue. Following any doctrine blindly may result in committing sins and copying the actions of others due to learned compliance, especially in difficult times (68). Advocating for one single tradition as the right one is a divisive tool which aims to control people by pitting them against each other. The belief that one is righteous is a powerful device and can often be employed to excuse awful behaviour. In contrast, seeing scripture as separate from the interpretations of others and reading the true meaning behind the words — the call for peace and love — is a uniting power which can act across cultures and traditions.
Just Do Your Best
Spinoza is not afraid of criticism, given or received. He boldly states that "Men most thoroughly enslaved to every kind of superstition are those who immoderately desire uncertain things, and that they all invoke divine aid with prayers and unmanly tears, especially when they are in danger and cannot help themselves" (66). Since we cannot yet gauge a universal set of priorities, we cannot judge others on how they choose to deal with life. If surrendering some truth-seeking and philosophizing in favour of the comfort and inspiration derived from scripture makes a person better capable of handling the struggles of life, such practice seems to be in accordance with the moral teachings of the scriptures. There is no need to push oneself beyond what one is capable of nor beyond what makes one happy, as long as no harm comes to others. Nevertheless, some are capable of thinking critically and of living with the discomfort of uncertainty. Such individuals should aspire to question as much scripture and information as often as possible. Thoughtfulness is a tool one must use to discern manipulation from truth, to realize the universal message of scripture, and to continue trying to improve oneself. When thoughtfulness becomes thoughtlessness, we may unwittingly fall prey to the schemes of others and aid them in their quest for power. We may be living our lives in impious ways, misusing our reason, and having our priorities wrong while thinking we are right all along.