Jon Thysell

Father. Engineer. Retro games. Ukuleles. Nerd.

Tag: society

Lin Yutang and why no one is going to hell

In his book The Importance of Living, Lin Yutang outlines his conversion away from Christianity toward being pagan, and explains his view on sin:

Anyway, from pursuing literary studies, I feel, like all modern Americans, no consciousness of sin and simply do not believe in it.

Continuing that particular passage, he explains why he believes no one is going to hell:

All I know is that if God loves me only half as much as my mother does, he will not send me to Hell. That is a final fact of my inner consciousness, and for no religion could I deny its truth.

When I first read that passage years ago, I was dumbfounded by its simplicity and its implications.

My conception of reality makes room for God’s existence or non-existence, without any necessary change to my beliefs or behavior. A Taoist’s behavior is based on his observations; he doesn’t need a God calling theft a sin to observe the effects of theft, and recognize that it hinders a happy and harmonious society. The Taoist has no need for God, nor his threats of eternal damnation.

But for the sake argument, let’s presume the Christian God exists. Now, regardless of our behavior on Earth, do we really believe he would send his own children to hell? Doesn’t he love his children, as all good parents do?

Some will argue that even our parents punish us for our wrong doings, but to them I ask: would that punishment ever be condemnation to eternal suffering? Would they really ever go that far?

Some people will argue that without the threat of eternal damnation, people will run amok. And so Yutang puts the argument forth:

“Why,” I reasoned with a colleague, “if there were no God, people would not do good and the world would be topsy-turvy.””Why?” replied my Confucian colleague. “We should lead a decent human life simply because we are decent human beings,” he said.

I believe that if our goal is a happy and harmonious society, then we ourselves can see what behaviors hinder that goal. What need have we for God and hell?

Yutang ends thus:

This appeal to the dignity of human life cut off my last tie to Christianity, and from then on I was a pagan.

What do you think? Leave a comment below!


An earlier draft of this article was originally published February 5, 2008 under a former pseudonym of mine. I rescued it with WXR to HTML, and I present it here revised and expanded.

/jon

Taoism and the role of human institutions

Every human institution can be broken down into two parts: its inward, primary essence and its outward, secondary accouterments. Learning to distinguish between these primary and secondary things is an important skill for Taoists.

In our society, the essence of any institution is much more important than the physical trappings that surround it. Chuangtse says:

The primary things should stand at the top and secondary things stand at the bottom.

The text gives several examples of institutions and their secondary things, such as the mourning of the dead:

Weeping and mourning and the wearing of hemp clothes and hemp hemming and the gradations in the length of mourning are secondary things in the expression of sorrow.

Though reflecting the ancient Chinese culture of the text’s origin, we can make clear parallels to the modern Western institution of mourning. Here, the wearing of black clothes, the funeral, the wake, all of these things are secondary when mourning the dead: the important, primary thing is the expression of sorrow.

On the other end of the spectrum, an example can be made of the institution of marriage. On one level we have two people committing their love to a stronger relationship, and the joining of two families. On another we have the costumes, the rings, the cake, the registry, the party, the dancing, and the ceremony. Which of the two groups is more important?

The difference is the thing and its representation. Love and commitment are the primary essence of marriage; the rings, which only represent that love and commitment, are secondary accouterments. Accouterments that aren’t instinctual:

These … secondary things require the employment of the mind and conscious planning before they can be carried out.

There is a broader Taoist thread against such materialism, something I mentioned in passing when I asserted that Taoists value direct experience over formal education. While the primary things are often emotional, experiential, and culturally agnostic (like love), the secondary things are often material, learned, and culturally specific (like the exchange of rings).

The secondary things don’t come to us naturally; such traditions are passed down from generation to generation by education, often in the form of stories. Can anyone deny the influence of fairy tales and childhood stories on our expectations of wedding ceremonies? On the whole institution of marriage?

Don’t get me wrong, this isn’t to say that our traditions, these seemingly unessential secondary things, are altogether bad. They don’t need to be discarded, just not put at the forefront of our minds:

The ancients had this body of the unessential knowledge, but they did not put it first…

This “unessential knowledge” helps define a culture, and is a part of all human societies. Problems only arise when those secondary things are held with higher importance than the primary essences which they represent.

We know this to be true, in mourning, love, and even telling stories: that when we follow traditions for traditions’ sake, and only “go through the motions”, we risk losing what’s really important.

A marriage without a strong sense of love and commitment won’t last, no matter how lavish and perfect the ceremony. Without true sorrow, going to a funeral and wearing black and acting somber is just that: acting.

We see this often in religious ceremony, and we all know people who only go through the motions. Remember, the moral values of a religion are more important than the details of their ceremonies; the meaning behind the teachings more important than the teachings themselves.

We need the secondary things because they’re an easy shorthand for us to express ourselves, and to teach our values to our children. They’re loose outlines and reminders of what’s really important in our lives. Taoism can’t and doesn’t require the elimination of such accouterments; it only asks that people understand that they are in fact secondary, and to not elevate their importance beyond the essential things which they represent.


An earlier draft of this article was originally published February 01, 2008 under a former pseudonym of mine. I rescued it with WXR to HTML, and I present it here revised and expanded.

/jon