The Way of Completeness

To mark its approach to the 200 000 Pageviews marker, Pi is pleased to feature a Pi Special by Sifiso Mkhonto of South Africa.  Sifiso helps Pi to celebrate:

• Author diversity.  Writers from (inter alia) the UK, USA, Germany, Hungary, Russia, Ukraine, India, China, and South Africa
• Original perspectives.  In political philosophy, ethics, the philosophy of religion, metaphysics, literature, science, poetry, art and 'the trenches'
• Quality and readability.  Scholarly contributions in an accessible style, expertly edited for quality and consistency

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Colour Study Quadrate, by Wassily Kandinsky, 1913

Posted by Sifiso Mkhonto

Completeness: some regard it as a state of being, where one flourishes in his or her way of living life the way one deems fit – without any restrictions, exceptions, or qualifications which invalidate one's being. Many people search for its true meaning. Many die without finding out. Some claim to be in this state.

However, can one be complete alone? If freedom is taken as the foundational value, then a society will seek to allow individuals to maximise their life opportunities without hindrance from government, political ideologies, religious beliefs, classism, and all sub-cultures in society.

The danger with this form of completeness: it creates many truths, and we know that what is good for me might not be good for the other. How then do we answer the question: does completeness reduce or increase the harm done to one, and to society at large?

The cultures and sub-cultures of wealth, politics, pleasure, knowledge, morality, science, human rights, worship, and classism are not entirely harmless nor harmful. They are convenient to each person.

Convenience, therefore, is a language spoken and understood in each of these cultures, yet does not lead to completeness. It focuses on our own experience and prospects. We speak in reality the language of convenience – not completeness.

Allow me briefly to expand on a few cultures and sub-cultures of convenience – taking a list of points outlined by socialist clergyman Frederick Lewis Donaldson in Westminster Abbey on March 20, 1925. They are named ‘social sins’.

• Wealth without work - it leads to greed, including corruption, crime, social injustice, and colonisation.
• Pleasure without conscience – where those actions which are morally required are evaded.
• Knowledge without character – knowledge of anything without conscience and good character has often granted societies the ‘dangerous man’.
• Commerce without morality – exploits both individual and environment, to the point of social and ecological ruin.
• Science without humanity – to deny humanity in the service of science is to destroy the very thing you need to serve. You cannot deny yourself.
• Worship without sacrifice – which is the opium of the people wherever it serves to suppress the poor, to hold them in the same position.
• Politics without principle – has lost its purpose, having become politics for its own sake, and for the sake of those who use it.

The common element found in such ‘social sins’ is the convenience that leads to the illusion of completeness – in spite of the fact that we are aware of this illusion. In the interests of completeness, therefore, we should keep our mind always open to receive truth.

The logician and theologian Isaac Watts once said: ‘Be ready always to hear what may be objected even against your favourite opinions, and those which have had longest possession of your assent.’ Adding:

‘And if there should be any new and uncontrollable evidence brought against these old or beloved sentiments, do not wink your eyes fast against the light, but part with anything for the sake of truth: remember when you overcome an error, you gain truth; the victory is on your side and the advantages are all your own.’

The Way of Completeness

To mark its approach to 200 000 Pageviews, Pi is pleased to feature a Pi Special by Sifiso Mkhonto of South Africa.  Sifiso helps Pi to celebrate:

• Author diversity.  Writers from (inter alia) the UK, USA, Germany, Hungary, Russia, Ukraine, India, China, and South Africa
• Original perspectives.  In political philosophy, ethics, the philosophy of religion, metaphysics, literature, science, poetry, art and 'the trenches'
• Quality and readability.  Scholarly contributions in an accessible style, expertly edited for quality and consistency

---

Colour Study Quadrate, by Wassily Kandinsky, 1913

Posted by Sifiso Mkhonto

Completeness: some regard it as a state of being, where one flourishes in his or her way of living life the way one deems fit – without any restrictions, exceptions, or qualifications which invalidate one's being. Many people search for its true meaning. Many die without finding out. Some claim to be in this state.

However, can one be complete alone? If freedom is taken as the foundational value, then a society will seek to allow individuals to maximise their life opportunities without hindrance from government, political ideologies, religious beliefs, classism, and all sub-cultures in society.

The danger with this form of completeness: it creates many truths, and we know that what is good for me might not be good for the other. How then do we answer the question: does completeness reduce or increase the harm done to one, and to society at large?

The cultures and sub-cultures of wealth, politics, pleasure, knowledge, morality, science, human rights, worship, and classism are not entirely harmless nor harmful. They are convenient to each person.

Convenience, therefore, is a language spoken and understood in each of these cultures, yet does not lead to completeness. It focuses on our own experience and prospects. We speak in reality the language of convenience – not completeness.

Allow me briefly to expand on a few cultures and sub-cultures of convenience – taking a list of points outlined by socialist clergyman Frederick Lewis Donaldson in Westminster Abbey on March 20, 1925. They are named ‘social sins’.

• Wealth without work - it leads to greed, including corruption, crime, social injustice, and colonisation.
• Pleasure without conscience – where those actions which are morally required are evaded.
• Knowledge without character – knowledge of anything without conscience and good character has often granted societies the ‘dangerous man’.
• Commerce without morality – exploits both individual and environment, to the point of social and ecological ruin.
• Science without humanity – to deny humanity in the service of science is to destroy the very thing you need to serve. You cannot deny yourself.
• Worship without sacrifice – which is the opium of the people wherever it serves to suppress the poor, to hold them in the same position.
• Politics without principle – has lost its purpose, having become politics for its own sake, and for the sake of those who use it.

The common element found in such ‘social sins’ is the convenience that leads to the illusion of completeness – in spite of the fact that we are aware of this illusion. In the interests of completeness, therefore, we should keep our mind always open to receive truth.

The logician and theologian Isaac Watts once said: ‘Be ready always to hear what may be objected even against your favourite opinions, and those which have had longest possession of your assent.’ Adding:

‘And if there should be any new and uncontrollable evidence brought against these old or beloved sentiments, do not wink your eyes fast against the light, but part with anything for the sake of truth: remember when you overcome an error, you gain truth; the victory is on your side and the advantages are all your own.’

Seeking Reformers

Torture by Kevin (DJ) Ahzee

Posted by Sifiso Mkhonto

Unity has a mixed reputation, in South Africa.  It was under apartheid that the motto ‘unity is strength’ became the tool of exclusion.  Yet even under our new constitutional democracy, with the motto ‘Working together we can do more’, unity became an illusion.

Today we find ourselves with different kinds of unity: political party unity, religious unity, and cultural unity. Yet rather than uniting us, these ‘unities’ exist in menacing tension, and instead of being united, we seem isolated. Furthermore, as the contours of these ‘unities’ have become more apparent, they have revealed parallel power structures in our society:

•  Political party unity has promoted ‘party first’, and cadre deployment.
•  Religious unity has served religious leaders, who have consorted with political power, and
•  Cultural unity has divided society through tribalism.

Over time, each of these unities has polarised us into captives and captors, and united us in bondage. Our ‘unities’ have become what I shall call ‘civilised oppression’. The dynamic is simple, on the surface of it. The major tool which is used to secure our captivity is patronage. Patronage is the support, encouragement, privilege, or financial aid that an organisation or individual bestows on another. It indicates the power to grant favours – but also, importantly, the need to seek them.

Underlying this dynamic, at both extremes, is the cancer we call greed. This greed then becomes institutionalised, and oppression, in the words of Iris Marion Young, becomes ‘embedded in unquestioned norms, habits, and symbols, in the assumptions underlying institutions and rules, and the collective consequences of following those rules’. Chains and prison cells are a mere shadow of the chains and prison cells of mental oppression such as this. ‘The most potent weapon in the hands of the oppressor,’ wrote the South African anti-apartheid activist Steve Biko, ‘is the mind of the oppressed.’

Since greed is embedded in each of us, and this greed has become institutionalised, we cannot eliminate the attendant oppression by getting rid of rulers or by promulgating new laws – because oppressions are systematically reproduced in the major economic, political and cultural institutions. To make matters worse, in the words of the American social psychologist Morton Deutsch, ‘while specific privileged groups are the beneficiaries of the oppression of other groups, and thus have an interest in the continuation of the status quo, they do not typically understand themselves to be agents of oppression’. They, and we, are blind.

Contrast this now with the fact that we do, in fact, live in a constitutional democracy, with a bill of rights and the rule of law. People have lost the will and the desire to insist on law because they are cowed through the dynamics of patronage. Despondency has increased – or rather, our leaders have increased our despondency – as the dynamics of greed have gained the upper hand. Iris Marion Young describes our oppression ‘as a consequence of often unconscious assumptions and reactions of well-meaning people in ordinary interactions that are supported by the media and cultural stereotypes as well as by the structural features of bureaucratic hierarchies and market mechanisms’.

The cancer is within most of us. Now where do we look for restoration? Our greatest need is for Reformers who will press for merit systems, insist that lawmakers respect the law and find strategies to eliminate patronage. They will seek unity under one constitution, one bill of rights, one law. However, this cannot be done by Reformers who do not have the cure for the cancer. I believe that freedom will flourish, citizens will emancipate themselves from mental oppression, and patronage won’t be the big elephant in the room, as soon as we implement this cure.

It is time to turn our house into a home. Find a cure for the cancer. Seek knowledgeable and principled Reformers who won’t give society the cold shoulder when symptoms of the cancer are identified even in them. Now is the time to act on the diagnosis of the cancer, and take the medication that will cure us. Those who are controlled by the disease need to repent and find their way, instead of being sidetracked by patronage.

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Also by Sifiso Mkhonto: Breaking the Myth of Equality.