Tag: humility

Posted on

Thanksgiving: open-hearted, open-minded gratitude

Fresno Bee, Nov. 27, 2025

Thanksgiving is a wonderful time to reflect on what we value. A useful place to start is with George Washington’s Thanksgiving Proclamation of 1789, which established the first American Thanksgiving. “It is the duty of all Nations to acknowledge the providence of Almighty God, to obey his will, to be grateful for his benefits and humbly to implore his protection and favor,” the proclamation begins.

This points toward a variety of ethical and theological musings. Washington’s theology probably had more in common with enlightenment deism than with contemporary Christian fundamentalism. Washington was committed to a general faith in “Providence,” which is the idea that there was a rational and benevolent spirit guiding progress in history.

He suggested that this providential God should be thanked for granting the American people a variety of benefits. In his Thanksgiving proclamation, he called upon Americans to be thankful to “that great and glorious Being, who is the beneficent Author of all the good that was, that is or that will be.”

Among the things Washington was thankful for was the “peaceable and rational” way that the American constitutional union was formed. Washington also thanked the “Lord and Ruler of nations” for “civil and religious liberty,” indicating that we should be thankful for the kinds of liberties we find in the First Amendment. He also offered thanks for science and technology — as Washington put it, “the means we have of acquiring and diffusing useful knowledge.”

Washington also called upon Americans to ask for forgiveness and pardon. We should humbly offer our “prayers and supplications,” beseeching God to “pardon our national and other transgressions,” as he put it.

Whether we thank the Christian God or the universe itself, there is power and value in being grateful, as well as in asking for forgiveness and admitting our own faults and flaws. Washington’s proclamation reminds us that as we think about Thanksgiving, we discover that gratefulness is related to other virtues, such as compassion, humility and truthfulness, as well as mercy and forgiveness.

The connection between gratitude and these other virtues is not always obvious, but ethicists typically view virtues as linked in a broader philosophy of life. Courage without wisdom can become reckless; honesty without empathy can become cruel; and love without prudence can end up enabling vice.

Similar connections appear in thinking about Thanksgiving. For example, gratitude without pride can be overly deferential, servile and sycophantic. It makes sense to be thankful for good things. But an obsequious kind of gratitude can be found among flatterers and slaves, who thank their masters as a way of sucking up or currying favor.

Of course, pride can also undermine genuine gratitude. To give thanks, you need a humble heart. At least you should be modest enough to acknowledge that others have contributed to your successes and well-being. Egoistic pride is an impediment to gratitude. If you believe you are so great that you deserve everything good, it is difficult to be grateful. In fact, pride is more likely to breed resentment than gratitude.

Gratitude also depends upon an open-mind that is able to recognize the good and see the beautiful. It is fairly easy to be grateful when good things come your way. It is more difficult to cultivate an attitude of gratitude when life is dark or disappointing. But even in the darkness it is important to try to see the light.

It has long been noted that gratitude is closely linked to happiness — and to the ability to see through the darkness and into the light. The great medieval theologian Thomas Aquinas linked gratitude to a cheerful temperament that is more inclined to see good than evil. Aquinas said, in reflecting on the power of gratitude, “It is the mark of a happy disposition to see good rather than evil.”

Whether we think that good things come from God, Providence or from the world itself, it is wise to acknowledge all the goodness we enjoy. In giving thanks, we should cultivate a humble, forgiving, cheerful and open mind.

At Thanksgiving, we ought to think about all that we value, why we value it, and where it comes from.

Read more at: https://www.fresnobee.com/opinion/readers-opinion/article313145486.html#storylink=cpy

Posted on

Humility and Autonomy in the Moral Life

Fresno Bee, October 29, 2023

The moral life unfolds between humility and autonomy. Should we view ourselves as limited dependent beings, who must accept our mortality and fragility? Or should we view human beings as free agents, who can and should take control of our own destiny?

Pope Francis directed our attention to humility in his recent discussion of the climate crisis called “Laudate Deum.” The pope says, “Let us stop thinking of human beings as autonomous, omnipotent and limitless, and begin to think of ourselves differently, in a humbler but more fruitful way.”

Francis is worried about humanity’s arrogant and rapacious relationship to the natural world. Our lack of humility can be applied to a number of contemporary moral problems. Arrogant self-assertion is imposing, cranky and violent. A lack of humility leads to hatred, intolerance, and war. It may explain a general erosion of sexual restraint that occurs when people view other people’s bodies as playgrounds for exploitation. It can explain consumer debt, drug use and other problems of self-restraint.

The pope warns us not to view ourselves as limitless or omnipotent. But we want to do whatever we want, whenever we want to. In doing so, we ignore the suffering we cause to others — and to ourselves. And we cut ourselves off from transcendent sources of meaning. Francis suggests that pride prevents us from finding God in the wonder of creation.

Human hubris has often been viewed as a moral and spiritual problem. Immoderate self-assertion has been criticized by other religious and spiritual traditions. Buddhists warn, for example, that desire and egocentric attachment cause suffering. The basic idea is that arrogance and self-importance get in the way of compassion and enlightenment.

But humility is not the only thing that matters in a meaningful life. A different approach focuses on the importance of autonomy, self-respect and a celebration of human power. Humility can become passive. It can leave systems of injustice in place, while deferring to the status quo. The celebration of autonomy, pride and ambition was behind the American revolution, as the revolutionaries basically said, “We’re not going to take it anymore.”

This kind of assertiveness inspires abused wives to leave their husbands. It encourages oppressed people to flee or fight back. Pride is connected to ambition. It is what causes inventors, artists and entrepreneurs to jump out of bed in the morning and get to work.

Autonomy is fundamental to a number of moral systems, ancient and modern. Defenders of human rights emphasize human freedom, creativity and self-determination. Autonomy is also linked to self-control. The ancient Stoic philosophers claimed that we have the capacity to control our emotions, our thoughts and our behavior. The world may cause us pain and suffering. But the Stoic philosophers claimed we could retreat to the “inner citadel” of the self, where self-mastery always remains possible.

Autonomy is about self-rule or self-government. This is a central idea for modern moral thinking, which encourages us to be self-governing. The great German philosopher Immanuel Kant said we have to have the courage to take control of our own lives. His motto was “sapere aude,” which means dare to be wise.

It is too easy to let others tell you what to think, what to believe, and what to do. But enlightenment demands that we figure things out for ourselves. Kant explained that we should obey moral laws not because they are given to us by some external authority. Rather, we need to obey moral laws which we give to ourselves.

Autonomy is an exciting value that is connected to pride, ambition and a creative and revolutionary spirit. But autonomy alone is insufficient. As Francis warns, there is a risk that in pursuing autonomy we will come to think that we are omnipotent and limitless. Of course, we are not. Human beings are fragile and fallible. We make mistakes. We depend on others. We suffer and die.

The resources of this world are not limitless. We are not omnipotent. We should respect our limits. But ambition and pride are sources of innovation and progress. The great challenge of human life is to weave humility and autonomy together in a way that encourages compassion and innovation, love and ambition, self-restraint and pride.

Read more at: https://www.fresnobee.com/opinion/readers-opinion/article281098058.html#storylink=cpy

Posted on

Responsibility and Fanaticism

Fresno Bee, November 29, 2020

Last week, Bishop Joseph Brennan of the Diocese of Fresno gave an ethical warning about COVID-19 vaccines. In a video message, he said that if a vaccine were “developed with material from stem cells that were derived from a baby that was aborted, or material that was cast off from artificial insemination of a human embryo, that’s morally unacceptable.”

The bishop warned that the Pfizer vaccine may be morally suspect. In response to Bishop Brennan’s warning — and a similar warning from Texas Bishop Joseph Strickland — the U.S. Conference of Catholic Bishops clarified that the Pfizer vaccine is not connected with embryonic stem cell research.

This controversy is an example of how moral conflict unfolds. It is important to get the facts right. But we disagree about fundamental values. We also disagree about the nature of moral responsibility.

The bishop begins with an assumption that most people would accept. He said that we should “always and only pursue vaccines that are ethical.” But we disagree about what counts as ethical.

Pro-life Catholics see embryonic stem cell research as unethical. Other people deny that human embryos are persons and do not see a problem with stem cell research. Others may argue that if a vaccine can save thousands of lives, it is a good thing, even if it is derived from a questionable source.

And what about individual responsibility? The bishop has a demanding sense of responsibility. If a vaccine has immoral sources, he says, we ought not use it — no matter how far away in the causal chain those immoral sources are, and no matter how beneficial the vaccine.

The bishop suggested a fascinating analogy with recent anti-racist arguments. Some anti-racists argue that since the U.S. was founded on the sin of slavery, Americans remain responsible for this today. The bishop suggested that biomedical research that is founded on the sin of abortion has a similar moral taint.

The idea seems to be that moral identity is structured by choices made within a history that is beyond our control. This is related to the activist’s slogan that silence is complicity. It is not enough to avoid actively doing evil, you must also free yourself of the moral taint of history and institutions.

This heroic moral standard has been applied in a variety of other cases by uncompromising activists.

Animal welfare activists argue that our fast food economy is based on industrialized cruelty to animals. They demand that we become vegetarian.

Anti-poverty activists argue that global capitalism is based upon systematic exploitation of the poor. They argue we should give surplus wealth to the poor.

Anti-war activists argue that the American way of life is based upon militarism and conquest. They refuse to pay taxes that support the war system.

Anti-abortion activists claim that abortion contaminates sex education and women’s liberation. They refuse to support women’s health care that includes abortion.

And so on.

Heroic responsibility asks us to take action to stand up for our values. There is something noble about this. We admire uncompromising souls who live a life based on principle.

But moral heroism is often in the eye of the beholder. The heroes we admire are those we agree with. Those who cling to other values, we call zealots and fanatics. Of course, the moral hero wears those accusations as a badge of honor.

All of this shows us the difficulty of living a good life. We disagree about basic principles. We disagree about the facts. We disagree about who has a responsibility to act and about how much each of us should sacrifice.

Realizing the depth of moral conflict can make us humbler. The moral life includes complexities, uncertainties and disagreements. We should be cautious as we proceed. But humility does not let us off the moral hook. It is difficult to be good. But that does not mean we should give up trying.

There is no ethics vaccine. There is only the preventative soul care of moral education. To live a good life requires the hard work of thinking. Get the facts. Question your values. Understand the systems, histories and institutions that you inhabit. And try to be a hero without becoming a fanatic.