Archive for the 'Ethics' category

Thoughts on Teaching Jennifer Crusie’s Bet Me

Dec 13 2011 Published by under Academia, Ethics, Genre musings

Last week, my Ethics and Fiction class (syllabus here) read Bet Me. I had prepared students the week before by assigning a chapter of Joanne Hollows (which I blogged about in 2009), and adding my own commentary and critique on the genre. I thought I’d share (with their permission) some of their reactions and some of my reactions to their reactions. Pardon me in advance for the scattershot nature of this post.

Long time readers might recall that the last time I taught this class, I attempted to teach Patricia Gaffney’s To Have and To Hold. It was a bit of a disaster. I wrote a post about it here.  This time around, I deliberately chose a novel that might prove less strange, thanks to its contemporary setting and the “romcom” feel, and also because it more obviously thwarts some of the stereotypes of romance novels featured in the Hollows reading.

The class is an advanced undergrad course, crosslisted in English and Philosophy. Almost everyone in it was either a philosophy major, English major or both. Most of the students are avid readers, and many are creative writers as well. I had six women, two of whom dropped the course midsemester, and about ten men. It was a terrific semester with this group, overall.

In terms of liking Bet Me, there was a clear gender correlation at the extremes, but not for the majority of the group. That is, the two who liked it the most, and plan to read more Crusie or more romance fiction, were women, and the two who really hated it were men. The rest were mixed.

Teaching romance fiction, especially when it is just one item on a syllabus of literary fiction, is like teaching uphill. It reminds me a little bit of teaching feminist theory as part of an ethics class as opposed to a course in feminist theory. That is, unlike virtually every other text we have read this semester, students have already passed negative judgment on the book prior to opening it, and may not be as open to seeing good writing, deft plotting, or compelling characterization when it’s there. Even when they do see something aesthetically worthwhile, it has to come up through the haze of criticism, as when one student said that “despite the romance novel’s strict guidelines, good writing can shine through.” Surprisingly, at least one student’s dislike of romance novels came directly from a rather intense dislike of romantic films.

This is a very smart group, and in most cases their criticisms were backed up with textual evidence, as in the criticism of Cynthie, the hero’s psychologist ex-girlfriend, and David, the heroine’s ex-boyfriend, as shallow characters. These two came in for almost universal condemnation in my class as cardboard plot-movers. On the other hand, a student noted both that Crusie did not seem to simply dismiss out of hand Cynthie’s “psychological” approach to love, since Cynthie functioned as a kind of Greek chorus for the development of Cal and Min’s relationship, and also that there is a long history in literature of “hilariously ineffectual” antagonists. Other students noted that Cynthie is a foil for Min: they both start out seeing relationships in terms of their respective professions, but Min grows out of that and Cynthie doesn’t.

At times, however, the criticism seemed more based on expectations than what was in the text. It also tended to be framed as a critique of the genre, despite the fact that the student would, at the same time, protest this was the first, last and only romance novel s/he would ever read. I tried to keep us textually based, and tried to contrast the ease with which some students critiqued the entire romance genre, with the reluctance with which they had criticized other novels earlier in the semester. It occurred to me that next time I might have students read two shorter romances, but completely different ones, to short circuit this tendency.

Several students lamented the lack of gravity in the novel. They felt, not that the novel had to end tragically, but that more had to be at stake, in order to make it a great novel. They noted that the one time David’s hijinks actually work to pry Min and Cal apart, after Min’s sister’s disaster of a non-wedding, Cal goes home and his next door neighbor, Shanna, explains to him (correctly) exactly what happened why it happened, and what he must do to fix it. Cal believes her almost instantaneously, so there is never any real danger to the relationship. To give another concrete example, one student a female, noted the discussion about “fairy tales” Min had with her best friend Bonnie after The Black Moment was “kind of lame… I mean, she wants to be a soccer mom.  You can have anything you want, and this is all you want?” Along these lines, one student lamented that “people would rather read a predictable ‘feel good’ story than a piece of writing that tries to say something new or expands on an idea.” Another referred to Bet Me in terms from an earlier essay, as an “emotional pep pill.”

Many students expressed dislike of the “lack of realism” in the novel. Looking back at my Gaffney post, I see this was a major issue for my students in 2009, and I hereby berate myself for not being more prepared for it. Among the unrealistic elements of the novel are (a) coincidences (too many to mention, but the one where Cal and Min end up together at the same late night showing of a film was singled out for special criticism, as well as Cal finding Min’s missing snow globe), (b) the feral cat that bonds to Min, attacks David, and bonds to Cal, while also knowing how to turn on the stereo and play Elvis tunes, (c) the sex (one set of fireworks was ok, but every single time they kiss? As one student put it, “no one’s success rate is that high.”)

One particular student happened to be wearing an Iron Man t-shirt as he criticized the lack of realism in the novel. I could not help but point this out. He, and some others, responded that (a) the Marvel universe is more realistic than a romance novel, especially the character interactions and dialogue, and (b) the stakes are so much higher in Marvel that the lack of realism is not as bad. I didn’t push them on it, but I was not convinced.

A couple of students deliberately read Bet Me through the lens of the fantasy genre. As one student put it, “Fantasy novels deal with our fantasies about adventure and magic, about slaying dragons and freeing kingdoms. Romance novels, from reading Bet Me, seem to deal with fantasies of the heart. They are almost as unrealistic, but also almost as harmless.” Another said, “The breakthrough for me was comparing it to the fantasy genre I love.”

Of the students who were complimentary, several said things along the lines of “this is not a romance novel.” Since I had given them three definitions of the romance novel the prior week (Cawelti, RWA, and Regis), any of which work for this novel, I found this type of comment surprising. What they were saying, I think, is that it was not what they expected. In particular, Min, being self-sufficient, smart, perhaps stronger than Cal, resistant (at first) to his charms, and determinedly child-free, surprised them.   They also expected a “hot girl falling for a hot babe” narrative. One student said that the novel is “teaching girls to be unique”, while another said Crusie’s target audience is “people who feel marginalized by social image of the ideal woman.”

One thing that really took me by surprise was how much the students enjoyed the scenes with Cal’s family, and even Min’s to some extent. I always learn from my students, and I learned this time that Cal’s relationship with Bink was very important as it provided a counter-narrative to Cynthie’s explanation of his tendency to serially date. Students also really enjoyed the dinner scene at Cal’s house. For my part, I tend to find the parental dinner scenes, in this book, and in other Crusie novels like Strange Bedpersons, completely “unrealistic” set pieces Designed to Do Something. But my students really preferred the second half of the novel, and the development of Cal’s character.

There was universal agreement that Cal grew as a person, but the class was more mixed about Min. One student felt that Min was objectified, and ended up objectifying herself, for example, wearing the red lace her mother bought her when she first kissed Cal. Rather than seeing Cal’s attraction to Min as a triumph, this (male) student felt that Cal was constantly objectifying Min, and teaching her to objectify herself, conforming to her mother’s expectation that she dress up more to attract a handsome man and get married. We had a good long discussion about this point. On the issue of Min’s weight, some students (female) strongly identified with it, while others (male and female) felt that Min’s fat was fetishized in a way that made them uncomfortable. The scene at the picnic when Min exchanges bites of a Krispy Kreme donut for Cal’s lips, saying “more”, was singled out in this context. Another student wondered whether Min’s character arc had to be shorter because Crusie didn’t want to conform to stereotypes of the genre and start with a weak heroine.

Several students noted the high level of genre savviness of the characters. They introduced me to a term, lampshading, defined here by Tv Tropes:

Lampshade Hanging is the writers’ trick of dealing with any element of the story that threatens the audience’s willing suspension of disbelief — whether a very implausible plot development, or a particularly blatant use of a trope — by calling attention to it… and then moving on. In simple terms – the author points out the improbable subject through some medium (character, passerby, narration, etc.) and says it exists regardless of logic. The reason for this counter-intuitive strategy is two-fold. First, it assures the audience that the author is aware of the implausible plot development that just happened, and that they aren’t trying to slip something past the audience. Second, it assures the audience that the world of the story is like Real Life: what’s implausible for you or me is just as implausible for these characters, and just as likely to provoke an incredulous response.

Min and Cal’s dialogue after the lights come up and they find themselves in the same theater, Cal finding Min’s missing snow globe, and in general secondary characters’ tendency to say exactly what the reader might be thinking about the improbable events unfolding, are examples. In other cases, we had Playing with Tropes, such as the Discussed Trope, as when the Cinderella story is discussed.

Overall, I was really delighted with our class discussions, and felt students had a lot of interesting things to say about Bet Me. Some things I haven’t even had time to mention are the ethics concerns over the bet, and over Cynthie’s determination to write about her relationship with Cal. I think this worked much better than the Gaffney and will likely use it again next year.

There’s lots more I could say, but this post is already too long. One last comment I wanted to make about the discussion, and the class in general, was the way Twilight, the books and films, hung over the course. At one point I jokingly banned Twilight references. I may have to assign that one next time, too, just to get it out of everyone’s system. I’m kidding. Sort of.

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Jean-Paul Sartre on Writing and Reading

Nov 02 2011 Published by under Academia, Ethics

Some passages from Jean-Paul Sartre’s “Why Write?” (1947) which we are discussing in Ethics and Fiction tomorrow.

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“… the literary object is a peculiar top which exists only in movement. To make it come into view a concrete act called reading is necessary, and it lasts only as long as this act can last.”

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“It is the joint effort of author and reader which brings upon the scene that concrete and imaginary object which is the work of the mind. There is no art except by and for others.”

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“You are perfectly free to leave that book on the table. But once you open it, you assume responsibility for it.”

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“… the characteristic of aesthetic consciousness is to be a belief by means of commitment, by oath, a belief sustained by fidelity to one’s self and to the author, a perpetually renewed choice to believe. I can awaken at every moment, and I know it; but I do not want to; reading is a free dream.”

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“… reading is a pact of generosity between the author and reader. Each one trusts the other; each one counts on the other, demands of the other as much as he demands of himself.”

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You can read the entire essay here (link opens a PDF)

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And here he is with Simone de Beauvoir in 1947:

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How to Use a Harlequin Presents to Teach Sexual Ethics

Oct 19 2011 Published by under Academia, Ethics, Genre musings

In Contemporary Moral Problems we’re in the middle of a unit on ethical issues relating to sexuality. Our reading for today was Thomas Mappes, “Sexual Morality and the Concept of Using Another Person.” Mappes’s basic claim is that sex is immoral when it involves using someone as a mere means, or without their informed consent. His actual formulation is:

A immorally uses B if and only if A intentionally acts in a way that violates the requirement that B’s involvement with A’s ends be based on B’s voluntary informed consent.

Mappes says there are two major types of using: deception and coercion. Deception can include lies, like “I’m on birth control”, “I’m single.”, “I’m clean”, “Yes, I love you.”, omissions, equivocations, etc. Coercion can be “occurrent” or “dispositional.” Occurent coercion is basically the use of force (physically forcing someone, as in tying them down and shoving something somewhere), and dispositional involves the use of threats of harm (for example, raping someone at knifepoint).

But, Mappes adds, there is a third type, a kind of coercion that seems problematic yet does not involves the use of force or the threat of harm. It is the coercive offer. To get at this concept, Mappes distinguishes a threat from an offer:

Gesturing to a rough and ready distinction between “wants” and “needs”, Mappes then gives an example of a coercive offer, which I will paraphrase as follows:

Mr. Troubled is a widower with three young children. He wants to stay in his home, in his town, where his extended family lives, but he has lost his job and cannot make his mortgage payment. No one can help him. Ms. Opportunistic is sexually attracted to Mr. Troubled. She offers to make his mortgage payments if he agrees to an affair. Mr. Troubled is not attracted to Ms. Opportunistic.

Mappes claims that Ms. Opportunistic is attempting to use Mr. Troubled in the immoral manner defined above. Mr. Troubled has a genuine need, and Ms. Opportunistic is attempting to exploit it for her sexual gain. She is making a “coercive offer.” To be precise, it is not so much that she coerces him (and nothing hangs on our use of the word “coercion” here), but that she takes advantage of the fact that he is already “under coercion.” If Mr. Troubled accepts, he is likely to say something like, “I had no choice.” and that response would, Mappes asserts, make some sense to most people. Ms. Opportunistic is taking advantage of Mr. Troubled’s desperate situation, a situation in which his consent is so constrained by his desperate need, that it would not be fully voluntary.

Contrast this with another case (from Mappes), one in which a movie mogul offers a starlet a big movie part for a sexual favor. There may be other immoral aspects of the offer (perhaps the mogul is married), but the offer itself is not coercive. It is the starlet’s want, but not her need to have the big part. Her acceptance, if it happens, is voluntary.

My students had a good discussion of the question of whether it is fair to say Mr. Troubled has a “need” while The Starlet only has a “want.” Many of them seemed to want to say either they both have wants, or they both have needs.

At any rate, being a romance reader, I was sure I had seen a plot like the Mr. Troubled/Ms. Opportunistic one, only way sexier, and it took about .0008 seconds to find several Harlequin Presents that fit the bill. I chose The Italian’s Mistress, a 2005 Harlequin Presents by Melanie Milburn.

 

Here’s the blurb:

 

Back in his bed…with a vengeance!

When it comes to Anna Stockton, Lucio Ventressi knows he has an offer she can’t refuse….

Anna needs money — Lucio has it! His deal? Become his mistress for three months and he’ll pay for her son’s operation. Anna has no choice but to agree to being bedded by Lucio. But she finds that his passion is sweet — even if it is born of revenge….

 

Now, knowing that sometimes the blurb is misleading, I actually purchased and read this book. And … it is not misleading.

Here’s how it all goes down: Anna is in her native Melbourne, working a day shift as a hotel housekeeper (and a night shift as a dishwasher), and Lucio, who normally lives in Rome, is occupying the penthouse. Anna had been engaged to Lucio years ago, but ended up in bed with his brother, who took pictures to prove it. Anna was kicked to the curb, pregnant. She now lives in poverty with her gravely ill son and her deaf sister. Anna, in housekeeper mode, happens to walk in on Lucio, and they have this exchange.

‘Sammy needs…an operation,’ she said. ‘I don’t have private insurance but if I wait until it’s his turn on the public waiting list…it might be too late.’

‘What’s wrong with him?’

‘He has a heart condition.’

‘Serious?’

She took a painful breath. ‘He needs the surgery to survive into adulthood.’

He swore again. ‘How much is this…operation?’ he asked after a short pause.

She told him and he didn’t even flinch, which somehow annoyed her. It was such a pittance to someone like him, pin money really, and yet it could save a child’s life. Her child’s life. She watched him out of the corner of her eye. He was thinking…no—calculating…planning.

‘I might be able to help you,’ he said after another one of his strategically timed pauses.

‘Why would you want to do that?’ Suspicion crept into her tone as she lifted her eyes back to his.

‘I have my reasons.’ His expression gave nothing away.

‘A loan, you mean?’

‘No.’

‘No?’

He shook his head. ‘No.’

‘What, then?’ Her stomach tightened.

‘I will pay for Sammy’s health care, but I have some conditions on the deal.’

‘Conditions?’ She swallowed the restriction in her throat. ‘What sort of conditions?’

His eyes held hers determinedly. ‘You can save your son’s life but you must agree to do something for me in return.’

‘I will do anything to save my son’s life,’ she said. ‘Anything.’

The corner of his hard mouth lifted in a slight smile. ‘I’m very glad to hear that as I was expecting much more resistance on your part.’

The fingertips of fear tickled along her spine. ‘What do you want me to do?’

He gave her another contemplative look. ‘I thought you would have guessed by now, cara.’

His eyes burned as they came back to hers, the line of his normally firm mouth now so tight it hinted at cruelty.

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‘I will pay for my nephew’s surgery but in exchange I want you back in my bed.’

Her eyes widened in alarm. ‘No!’ ‘

No?’ The eyebrow rose once more. ‘I didn’t think that was a word you were accustomed to using a great deal.’

She closed her eyes so she didn’t have to see his derision. ‘I can’t do it.’

‘All right.’ He dismissed her with a step away.

‘Finish the room and get out.’

He was halfway out of the door when she came to her senses. This was about Sammy, not her.

‘Lucio…’

‘Yes?’ He turned to face her, his expression one of extreme boredom. She found it hard to hold his gaze and lowered her eyes to the floor at his feet, the collapse of her pride making her shoulders slump in defeat.

‘I’ll do it,’ she said hollowly. ‘I’ll do what you ask.’

‘Good.’

Giving Lucio the benefit of the doubt — because he so clearly deserves it — I read on, to see if he indeed would exact his sexy revenge. Maybe it’s an idle threat, and he’s really a big ‘ol softie? But no, he does. Over and over and over. Lucio is obviously a complete fucking asshole making a coercive offer here. But what makes this situation different from Ms. Opportunistic and Mr. Troubled is that Anna is sexually attracted to Lucio, and still kind of in love with him. Well, ok, Anna’s mind hates him, but her body — oh treacherous flesh! — can’t resist him.

So, it makes a good case to discuss on the topic of immoral sexual coercion.

Now, for romance readers curious about this book, I do understand the allure of the over the top Presents line, but even so, I can’t recommend this one. To take just one example, Anna and Lucio are both convinced the child is his brother’s (because Lucio always wore a glove). Despite this, a nanosecond after the above chat, with absolutely no discussion of how they are going to present this little arrangement to the child, here is what happens (click to enlarge):

There is no development whatsoever in the relationship, Anna is a doormat, Lucio is a complete jerk, and the whole thing is based on a Big Misunderstanding which gets resolved in the last paragraph. See, Anna did not actually have sex with Lucio’s brother. The brother just gave her a roofie, stripped her naked, and took pictures, to make it look like they had sex. Why? Don’t ask stupid questions. They are Italian magnates! This is what they do.

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Are We Having Sex Yet?

Oct 16 2011 Published by under Academia, Ethics

Tomorrow in my contemporary moral problem class, we begin a new unit, on sexual ethics. Before getting into the ethical questions, we’re spending some time, first, trying to define sex. It’s not as easy as one might think.

We start with a conservative religious definition:

sex … refers “either to the biological aspects of being male or female (i.e., a synonym for one’s gender) or to the expressions of sexuality, which have physical, emotional, and spiritual dimensions, particularly genital actions resulting in sexual intercourse and/or orgasm” (“Human Sexuality: A Catholic Perspective for Education and Lifelong Learning”, US Conference of Catholic Bishops, (1990,9)).

Lovemaking is an expression of vulnerability and intimacy, a two-in-one-flesh encounter, demanding a deep level of commitment and love for its natural fulfillment.

“Prior to or separated from the marital commitment, sexual intercourse ceases to be an expression of total self-giving” (Human Sexuality, 33). The bishops conclude that “outside of this ‘definitive community of life’ called marriage, however personally gratifying or well intended, genital sexual intimacy is objectively morally wrong” (Human Sexuality, 33).

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A Bioethics “Case” is Always A Person’s Story

Oct 06 2011 Published by under Academia, Bioethics, Ethics

I’ve been teaching and working in bioethics for over a decade now, and like any bioethicist, I can rattle off a list of canonical cases: Quinlan, Cruzan, Conroy, Elizabeth Bouvia, Tarasoff, Baby M, Baby Jane Doe, Adam and Molly Nash, Tuskegee, Willowbrook, etc. etc. They each are slotted in to a different ethical lesson, be it about patient rights, informed consent, respect for patient autonomy, or the ethics of research on human subjects.

In bioethics class this week, we discussed the “case” of Don Cowart, a Texas man who was badly burned in a propane explosion in 1973. Cowart begged to be killed or allowed to die, from the moment he was discovered lying in the dirt, third degree burns over 65% of his body, and for months and even years afterwards, during the painful intensive care and rehabilitation process. The Cowart case is usually understood in the context of patient rights. In our textbook, it appears in the section on “Decision Making for Once Competent Patients”, and indeed, it is presented as a textbook case of failure to respect patient autonomy. Cowart may not have had decision making capacity in the initial minutes or days, but surely, his right to determine the course of his own medical care should have been restored shortly thereafter.

The author of the case in the textbook is Dr. Robert White, the first psychiatrist to declare Cowart competent, and more importantly, the one person who was willing to find outside legal help to end Cowart’s nightmare of being treated as a nonperson.

White is one of the few good guys in the story, and his account is interesting and well-written. It’s followed by two bioethcists’ analyses. But like every clinical ethics case, the narrative reflects the viewpoint of the writer, including what he takes to be important, and omitting what he doesn’t.

For this reason, I had my students view a video of Cowart discussing his experience filmed at the University of Virginia in 2002. It’s not just that Cowart has access to a perspective on experiences others lack — which of course, he does — but the details he chooses to include add a dimension of meaning lacking in White’s account. For example,

They did not want an attorney involved so they would not allow me to use the telephone. I ask them to take me to a pay phone on the floor and they said we don’t have any on the burn ward floor. I said, okay, let’s go to the lobby. Every hospital has pay phones in the lobby. They said no. Burn patients can’t leave the burn ward. I said okay, I will use the one at the nurse’s station. I know you got a phone there because I can hear it ringing all the time. And they said, no that is just for hospital staff. Patients aren’t allowed to use it. I said fine. At my own expense I will pay for the local telephone company to put a telephone in my room. And I will call from my room. And they said no, you can’t do that.

To many of my students, who can’t imagine being out of touch for a nanosecond, this is an especially chilling part of the story (although it can’t match Cowart’s descriptions of the gruesome, excruciatingly painful, and often ineffective burn “treatments” which he was forced to undergo). It’s a small detail, the telephone, but it seems to symbolize the powerlessness and dearth of human connection he experienced for so long.

The UVa video (transcript here) is a wonderful resource, because it offers up this “case”, not as a case only, but as, first and foremost, a compelling human story. I don’t think the form of presentation dictates our ethical responses. The moderator at UVa suggested that hearing Cowart tell his own story (one of triumph over adversity, a life well lived despite great odds) might make a listener more apt to think the medical staff was right to keep him alive. It had the opposite effect on me and many of my students. But every case study is a kind of “fiction”, as Tod Chambers has written, and exposure to more perspectives can help deepen our understanding.

Wryly observing that he never thought he would take up poetry as a hobby, Cowart concludes with a poem he wrote himself:

Embrace the day -
hold it close to you -
like the fire and passion of a vibrant, beautiful woman,
feel its warmth and energy flow through you.

Listen with the spirit, and you will hear the emotions of your brother’s heart.
Speak with the spirit, and your brother will hear the emotions of your heart.
And when you and your brother speak and listen to each other with the spirit,
your spirits will touch.

Be real;
step into yourself.
Cling to all that is you;
release all that is not.
For it is here, in the deep blue heaven of these high places,
that we soar on wings that are our own
and ride the currents of our soul.

I’m teaching future physicians in this class. What good is a bioethics course if our case studies eschew personal meaning, push human emotion to the margins, and ignore the importance of human connection?

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Ursula Le Guin, The Ones Who Walk Away From Omelas

Sep 09 2011 Published by under Ethics

I assigned Ursula Le Guin’s short story, “The Ones Who Walk Away from Omelas” in my undergraduate Ethics and Fiction course this week. It was first published in 1973 in a science fiction anthology, but it is best known from Le Guin’s The Wind’s Twelve Quarters (1975), as well as the dozens of other books and textbooks in which it has been anthologized.

We’re in the section of the course where we’re thinking of one specific way fiction can help us in our task as moral philosophers: by illustrating philosophical ideas in a way that takes hold. I started teaching this story a decade ago, in a regular ethics course, and that’s exactly how I used it. To explain, I’ll say something about the story:

It’s short, even for a short story. The unnamed and undescribed narrator introduces Omelas (a word Le Guin says came to her as she saw a road sign for Salem, Oregon) in utopian terms:

With a clamor of bells that set the swallows soaring, the Festival of Summer came to the city Omelas, bright-towered by the sea.

Le Guin describes Omelas (and specifically its Festival of Summer) in a way that invokes a kind of innocent past. She describes a festival, a procession, music. But this is not exactly the Macy’s Day Parade. Music is not recorded, but gong, tambourine, flute. Children are not hunched over plastic or electronic toys, but “naked in the bright air, with mud-stained feet and ankles.” Even the horses “wore no gear at all but a halter without bit.” Le Guin knows that Omelas sounds “like a city in a fairy tale”, but warns us not to assume the people, just because they don’t have lots of laws, a police force, or cars, are simple:

Yet I repeat that these were not simple folk, not dulcet shepherds, noble savages, bland utopians. There were not less complex than us.

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There is Only One Story

Sep 07 2011 Published by under Ethics

 

I believe that there is one story in the world, and only one, that has frightened and inspired us, so that we live in a Pearl White serial of continuing thought and wonder. Humans are caught—in their lives, in their thoughts, in their hungers and ambitions, in their avarice and cruelty, and in their kindness and generosity too—in a net of good and evil. I think this is the only story we have and that it occurs on all levels of feeling and intelligence. Virtue and vice were warp and woof of our first consciousness, and they will be the fabric of our last, and this despite any changes we may impose on field and river and mountain, on economy and manners. There is no other story. A man, after he has brushed off the dust and chips of his life, will have left only the hard, clean questions: Was it good or was it evil? Have I done well—or ill? (East of Eden, John Steinbeck)

Nina Rosenstand uses this quote, or part of it, to make her case for ethical criticism in her essay, “Stories and Morals”, which my students and I are working through this week. Rosenstand is the author of a popular textbook, The Moral of the Story, which uses narrative (from fiction, film, Tv, etc.) to teach ethics.

Rosenstand claims that being story tellers and story listeners defines the human condition. She suggests that stories bring order to our unpredictable lives, help us make sense of the world and our place in it, serve as a cultural glue (and cultural challenge), and help us connect with others.

According to Rosenstand, “it’s hard to come up with a good story that doesn’t somehow emphasize choice between good and evil, altruism and self-sacrifice, the hard path versus the easy.” Each story teaches us that we are not merely pawns, but choosers, and that we bear responsibility for those choices. They don’t need to offer a specific “moral”: it is enough that they serve as “moral laboratories”, throwing out ideas to see how they play.

She gives a lot of examples, mostly drawn from science fiction (Gattaca, Brave New World, etc.) to support the claim that stories can “put meat on the bones” of dry theoretical arguments, helping us to see the human beings behind the statistical probabilities. Repeating what has become lore in bioethics, she says that Huxley’s book actually led to the moratorium on human reproductive cloning. I have my serious doubts about that (I actually think, if anything, it is the “paratext” of Huxley, not the Huxley itself), but I get the point.

The relationship of stories to moral philosophy emphasized in the text is of handmaiden to lady. I think it’s true that many philosophers use narratives in this way, i.e. to teach philosophy, or to illustrate (not make) a philosophical point. But I also think those uses don’t begin to capture the complexity of the relationship, so I’m glad we are reading some other takes later in the term.

The next article, “The Absence of Stories: Filling the Void in Ethics”, by Marianne Jennings, a finance professor who has taught and written in business ethics, follows along the same lines, this time with a focus on how the teaching of stories can make business students better people, but not merely by learning ethical theory. Rather, students have to apply the theory to stories. (As a method of making people ethically better, the teaching of ethics is remarkably ineffective, but I digress.)

Jennings says that her business students rarely recall the definition of psychological egoism, or deontology, but they can usually recall at least one story she used in her class. As someone who teaches ethics, I have no doubt of that.

 

One example of the kind of “story” Jennings is talking about is actually a true story, “The Parable of the Sadhu”, by Bowen H. MCoy, published in 1997 in the Harvard Business Review (just Google it to find a copy). In this story, McCoy, an investment banker, is attempting a Nepal summit he has failed to reach once before. On his way up, his party comes across a religious pilgrim who is inappropriately dressed and suffering from altitude sickness. The only way to be sure the “sadhu” (as he is called in the text) survives is to escort him back to the base camp, but no one in McCoy’s party wants to do that, because it would mean giving up the summit (due to impending storms, etc.). So they do what they can short of abandoning their goal: they (and by “they”, I mean the Sherpas, of course) walk him back below the snow line, the give him some clothing, try to show him where the base camp is, and basically hope for the best. McCoy never knows what became of the pilgrim. McCoy asks, “Our goal was accomplished, but at what cost?” He then applies the lessons of the experience to corporate ethics (mainly insights about group dynamics).

I actually find the parable somewhat distasteful, given the context of who is telling it and who it is about, and my distaste is something I will bring up with my students tomorrow. I think “the sadhu” deserved his own paper, without becoming fodder for a lesson in American management. I would like to know more about sadhus. For example, McCoy says the pilgrim had no shoes on and few clothes. Was that part of his religious tradition? Without investigating this question, the American reader is led to think the guy is an idiot.  I would also want to investigate McCoy’s claim that it was no use taking the injured man down to the village because “they would not help him” either. Really? How does McCoy know? And what kinds of questions does McCoy’s self-referential perspective foreclose about other ethical issues — and here there are so many — surrounding privileged tourists’ uses of the people and natural resources of Nepal in order to have their “once in a lifetime” experiences?

In sum, while I like what Jennings has to say in broad terms, I think we need to be very careful about thinking stories are the equivalent of a spoonful of sugar to help the medicine go down. At least in the context of a college course on ethics, we need to look very closely at what this “medicine” is, who made it, and for what purpose, before swallowing it whole.

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Ethics and Fiction Syllabus Fall 2011

Aug 30 2011 Published by under Academia, Ethics

In case anyone is interested, here’s what I am teaching this term. I made a number of changes from last year’s syllabus. I can’t seem to help doing that, even though I know there are good reasons not to make frequent changes to a course. If you are interested in assignments, or have any questions about what I am trying to accomplish, just ask.

Ethics and Fiction (PHI 351/ENG 419)

Books:

Stephen K. George, Editor, Ethics, Literature, & Theory: An Introductory Reader

Leo Tolstoy, The Death of Ivan Ilych

Hermann Hesse, Steppenwolf

Oscar Wilde, The Picture of Dorian Gray

Jennifer Crusie, Bet Me

 

8/30            Introduction to Course

9/1            John Gardner, “Premises on Art and Morality” (George); Abraham B. Yehoshua, “The Moral Connections of Literary Texts” (George)

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