DC Week in Review: Talk is Not Cheap

Responding to the disaster in Japan, Elzbieta Matynia reminded us that our politics and our conflicts all are overshadowed by our need for human solidarity in supporting our common world, which crucially includes our natural environment. Yet, this doesn’t mean turning away from politics. It’s through politics that such solidarity, rather than enforced unity, is constituted. It is through deliberate discussion, informed intelligent talk, that such politics becomes successful. Difficult issues must be discussed and acted upon. Action without discussion results in tyranny, with or without good intentions. DC is dedicated to informed discussion about exactly this issue, which we have considered from a number of different concerns and viewpoints this week.

Andrew Arato’s analysis of the democratic prospects in Egypt involved careful examination of the prospects for revolutionary change. His is a sober account, drawing upon years of research and political experience. When he notes that under dictatorship “revolutions rarely can bring about a democratic transformation,” yielding either mere coups or new forms of authoritarian rule, he is underscoring the dangers of monologic action. When he argues that “it is negotiated transitions based on compromise among many actors” that most likely will yield a constitutional democratic government, pointing to the successful endings of dictatorships of our recent past, he is showing how central deliberate discussion is. “It is very important that in Poland, Hungary, Bulgaria, the East Germany and South Africa oppositions demanded not the fall of a government, but comprehensive negotiations concerning regime change: its timing, rules, procedures, and guarantees.”

As he did last week, Gary Alan Fine again provoked an interesting discussion, showing how humor can be a very serious matter. Drawing upon the insights of Pope Benedict XVI and Lenny Bruce, considering the cases of the Jewish complicity of the murder of Christ, Jared Lee Loughner, James Earl Ray and this week’s House investigation of American Muslim radicalization, he examines the relationship between collective guilt and individual responsibility, showing that this is not an easy issue. I found his argument both interesting and . . .

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Jesus, King, and Collective Guilt

The Crucifixion of Christ by Simon Vouet, 1636-1637 © oeuvre du XVIIe siècle du musée des beaux-arts de Lyon, France

Last week Pope Benedict XVI brought delightful news for the Jews. In his new book the pope personally exonerated Jews for being responsible for the crucifixion of Jesus Christ, denying that Jews shared collective guilt for the death of Their Lord. In this, he reiterated the repudiation of collective guilt by the Vatican, nearly fifty years ago, in 1965. On this matter, at least, there is to be no retreat.

Those of us who can remember the earlier repudiation will also remember the brilliant conniptions of Lenny Bruce. As Bruce admitted, “Alright, I’ll clear the air once and for all, and confess. Yes, we did it. I did it, my family. I found a note in my basement. It said: “We killed him, signed, Morty.” Tonight Morty can rest serenely.

The debate over Jewish complicity in the death of Christ, in contrast to the complicity of certain Jews, is a matter of no small significance, even if, as Bruce slyly commented the statute of limitations should be running out. Ultimately the issue is not about Jews and Jesus, but about the assignment of blame for creating a climate of violence.

When I teach freshmen, I begin my seminar on Scandal and Reputation by explaining to these students that sociology is the most dangerous of disciplines. We are the academic subject that through its very birthright trades in stereotypes. Our lineage demands that we discuss race, class, and gender. We do not – or do not only – talk about one black barber, a wealthy stockbroker, a woman of ill-repute, or some malevolent rebbe. Our call is to talk about people, and not persons. Social psychologists push the discipline to gather data from persons, but we analyze what we gathered as if it came from people.

This means that when Jared Lee Loughner went on a shooting rampage, we asked how he got that way. And when Jesus was nailed, we ask who is responsible for a climate of crucifixion. As a sociologist, . . .

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