The Reasoning of Reason

In a recent article about deciding whether to teach intelligent design in American schools one (science?) teacher had this to say:

“I think if we look at where the empirical scientific evidence leads us, it leads us towards intelligent design.

“[Intelligent design] ultimately takes us back to why we’re here and the value of life… if an individual doesn’t have a reason for being, they might carry themselves in a way that is ultimately destructive for society.”

All italics are mine. This of course is an old argument and one that I have always felt is flawed but haven’t been able to say why… until now.

Firstly, the why are we here really isn’t a question here but an answer. So naturally his reason for being here will ultimately taint his idea of the value of life. The assumption is that the reader will all agree or sympathize with his reason for being here. But that is not always the case.

As a Chinese and a Buddhist I was never taught or told that there needed to be a reason for living. As matter of fact it has never been a point of contention or a cause for distress. It is only when I speak in English that I have to even worry or think about this. In other words, it is a culturally influenced idea and possibly a linguistic one also.

Generally one can be expected to be offended by his statement of belittlement (he basically dismissed all of non-Chiristian thought in one sentence). But getting upset would be unnecessary and futile. And it would solve nothing.

On closer inspection, here is an example of a man who wants his cake and eat it too. Because unless he convinces himself of intelligent design he would either have to give up his vocation as a science teacher or his faith in Christianity. In short, his argument is flawed so that he wouldn’t have to make that decision. And that is all I need to say about him.

Text and Scrutiny

“Texts, like dead men, have no rights”, wrote the Bible critic, Robert Morgan, suggesting that the meaning of texts today are in the hands of the readers, and out of the hands of its authors. But does that mean we can interpret it as we like and do to it as we like?

One of my favourite(?) modernist principles goes by the long name of hyper-protected cooperative principle. But really it just means that when we say or write something it follows a certain convention so that the person or people it is intended for can make sense of it. In other words, we intend such messages to have a particular meaning.

Texts, of course, are written to have particular “meaning”. They are written (I will stick with written texts for now) to either persuade or dissuade. But to suggest that we use it for no other purpose than its intended meaning is to (un)wittingly shield the text. But what exactly are we wanting to shield the text from?

For postmodern critics to suggest that texts have no rights is a way to open it up to investigation for hidden – usually more sinister – agendas and values which have been cleverly camouflaged by a textual strategy. It is precisely because the agendas and values are less palatable (if they would be known) that their writers want to hide them. Thus writers also open themselves up for scrutiny once they produce text. And this writer is not immuned from this.