Identity Crisis

So I’ve been refreshing my Java skills, working through Deitel and Deitel’s “Java Standard Edition 8” training material. The first seven chapters have been pretty easy going, but I’ve been doing the usual – blowing out the simple coding examples so that they actually model the real world.

For example, when simulating shuffling a deck of cards, the sample code simply takes the entire deck from top to bottom, and swaps the next card with a random one below it. Of course this violates the way that a real shuffle works. In a real shuffle, the cards at the top of the two stacks of the cut end up closer to the top. So I wrote a random shuffle algorithm that simulates the cut, and merges the two by taking cards randomly from each stack until one is exhausted.

The next assignment is to capture some statistics on a set of test scores. It’s a pretty simply problem: minimum and maximum values and the average. But you know where that goes: at the end of the term, the scores for all the assignments have to be rolled up into some final grade. This seemed like an interesting problem – coming up with some general mechanism for aggregating scores into a final grade.

We all know how terms start: the teacher hands out a syllabus with a weighting for each element of the course work: homework, quizzes, mid-terms, papers and finals are typical elements. Each element is given an expected weighting to the final grade.

Of course, it never works out that way. Some midterms are harder than others, but each should contribute the same weight to the final grade. This is sometimes accomplished by weighting the test scores so that the averages are the same. And what if the students move through the material faster or slower than in prior years? Might they not complete more or less assignments than expected?

So this simple little fifty-line program became a ten module monster. I can’t entirely blame my son Gregory for the damage done by my interview with him on grading policies at the JC he’s attending. But he did bring up a really interesting point: nobody but the professor knows the actual assignment scores. She produces a final letter grade, and that’s all that the records office knows.

We were trying to decide how to model this, and came up with the idea of the professor having a grade book with a private set of identifiers that link back to the student records held by the registrar. After each assignment is graded, the instructor looks up the grade book ID for the student, and adds the grade to the book against that ID. At the end of the term, the professor combines the scores to produce a class curve, and assigns a letter grade for each interval in the distribution. In the end, then, no student knows how close they were to making the cut on the next letter grade, so nobody knows whether or not they have a right to appeal the final grade.

In my code model, therefore, I have two kinds of people: students and instructors. Now we normally identify people by their names – every time you fill out a form, that information goes on it. But sometimes names change.

In the grade book, of course, we also want identities to remain anonymous. We need mechanisms to make sure that IDs are difficult to trace back to the person being described. The NSA did this with records subpoenaed from the phone carriers – though nobody was convinced that the NSA wasn’t bypassing the restrictions that were supposed to prevent names from being linked to the phone calls until a warrant was obtained from a court. In the case of my simple gradebook model, it’s accomplished by making the class roster private to the “Instructor” class.

This all got me to thinking about how slippery “identity” is as a concept. It can be anything from the random number chose by the instructor to a birth certificate identifier to a social security number to a residence. All of these things provide some definite information about a person, information that can be used to build a picture of their life. Some of it is persistent: the birth certificate number. Other identities may change: the social convention is that a woman changes her name when she marries. And in today’s mobile world, we all change residences frequently. A surprising change in my lifetime has been that my phone number doesn’t change when I change residence, and the phone number is a private number, where once it was shared with seven people.

So as I was modelling the grade book, I found myself creating an “Instructor” class and a “Student” class, and adding a surname and given name to both. I hate it when this happens, and in the past I would have created a “Person” that would capture that information, and make “Student” and “Instructor” sub-classes of Person. But that always fails, of course, as what happens when an instructor wants to sign up for an adult education class?

And so I hit upon this: what if we thought of all of these pieces of identifying information as various forms of an “Identity”? Then the instructor and student records each link to the identity which could be a “Personal Name.” That association of “Personal Name” with “Instructor” or “Student” reflects a temporary role for the person represented by the identity. That role may be temporary, which means that we need to keep a start and end date for each role. And the role itself may be identifying information – certainly a student ID is valid to get discount passes at the theater, for example.

The subtlety is that addresses and old phone numbers are reassigned to other people every now and then. The latter was a frequent hassle for people that got the phone number last held by a defunct pizza take-out. And it’s even worse for the family living right in the middle of America, which is the default address for every internet server that can’t be traced to a definite location. The unfortunate household gets all kinds of writs for fraud committed by anonymous computer hackers.

But I really wish that I had a tool that had allowed me to maintain a database with all of this information in it. I don’t think that I can reconstruct my personal history at this point. As it is, what I have in my personal records is my current identity: my credit card numbers (which BofA fraud detection keeps on replacing), my current address and phone number, my current place of employment. That is all that the computer knows how to keep.

With the upshot that I know far less about myself than the credit agencies do.

Beyond Evil to Good

Miguel de Unamuno, considering the road from masculine frailty to faith, observed in Tragic Sense of Life that all men desire two things:

  • To live forever.
  • To rule the world.

The obvious paradox in these impulses is that most of us (myself being a man) attempt to accomplish the second by beating the crap out of other men – which tends to advance the interruption of our seeking after the first.

Work-arounds abound, the most obvious being to have a gun at the ready whenever an altercation arises. The subtlest is the use of psychological conditioning to get others to do the beating up for us. In totalitarian states, that conditioning takes the form of propaganda against imagined enemies, but is often joined with control over basic necessities. In democratic cultures, the conditioning is typically tied to unattainable visions of sexual conquest. When progeny ensue, hypersensitivity to their vulnerability often becomes the lever used to encourage financial exploitation of others.

Obviously in these systems there will be losers – a great many losers. The power of the impulses identified by Unamuno then manifests in a terrible perversion, expressed by a friend who asserted that the world would “know about him.” He testified ominously:

“Yeah, when a man has nothing to lose, there’s nothing he won’t do. And when the world learns about me, it will be nothing like anything that it’s ever seen before.”

I tried to lighten the air, offering that I knew what he meant, and that my sons were sometimes worried that I was going to just walk off and disappear. When he asked “You mean go live on the streets?” I replied, “No, probably they’d find me out someplace like the Amazon in Ecuador helping the indigenous people deal with the mess that Texaco left behind.”

Ah, the contradictory consequences revealed by Unamuno’s observation!

Some men lose everything, and seek to rule the lives of others by ending them, thus finding immortality in notoriety. I have nothing, and so claim this little piece of the blogosphere, writing about everything for almost nobody, and imagine conquering a little part of the world with a sponge and a squeegee. Some men fear the immigrant, and extrapolate our future against Europe’s tragedies where the Muslim population is ten times proportionately larger than ours. Accepting King’s dictum that “injustice anywhere is a threat to justice everywhere,” I embrace Muslim America as an opportunity for Islamic scholarship to rediscover and reassert the original message of Mohammed (pbuh), and any acts of violence as a cross to be born in conquering fear.

Unamuno’s defense of Christian faith was that we “create this God of love and eternal life by believing in him.” I see that as heresy: we don’t create him; we rather allow his virtues to manifest in our lives. In doing so, we learn to love ourselves and accept love from others, thereby obtaining dominion over the only part of the world that really matters: ourselves. In focusing that strength to the service of loving others, we lessen the burden of their resistance to our survival, and so enter more deeply into their world.

And for those that cannot learn – either those that lash out in violence or those that consume the innocent? What do they become in the end? Not themselves any longer – they become a headline in a newspaper. The history implicit in the personal “why” is lost. They become simply a “what”: 18 in San Bernardino. 49 people dead in Orlando. 3000 dead on 9/11. 47 million during World War II. Their personal history is consumed by the violence they created.

But men like Buddha – who renounced violence to bring a system of self-control to his people – or Jesus – who died to expose the hypocrisy of the military-religious complex – their names are enshrined in the hearts of those they have liberated. They live on in us.

Exuberant Faith

In The Soul Comes First, in assessing the crippling effects of the heresy of Original Sin, I conclude:

The more serious fault […] is the conclusion that Humanity is a flaw in Creation. This is completely in opposition to the actual truth. Humanity is an essential and valued part of Creation, an element that is [be]held with the most tender concern and honored regard in recognition of the difficulty and importance of the work that we must perform, the pain and sacrifice involved in accomplishment of that work, and the joyous consequences of its eventual completion.

When I wandered with the Boy Scouts on backpacking trips, I would feel this shouted at me from the wilderness – the trees, birds and animals begging for relief from drought. When I paused to bless the land, raising my hands to remind the heavens that they suffered, one of the fathers snapped “Would you stop doing that?”

In my dialogs with those of conventional faith – once principally dogmatic Christians, but today including atheists – I am often dismayed by the energy they invest in running from the truth offered in that opening excerpt. I have come to understand that their rejection is rooted in the privilege of flesh that resists the primacy of spirit. For it is the flesh that suffers, and the spirit that reaps the joy.

Even Jesus struggled with that paradox, testifying at Gethsemane:

The sprit is willing, but the flesh is weak. [NIV Matt. 26:41]

This comment, at the end of his long journey of surrender to the limitations of his age, was prefaced by:

My Father, if it is possible, may this cup be taken from me. Yet not as I will, but as you will. [NIV Matt. 26:39]

In that moment of weakness, with Simon Peter dosing nearby, I wonder if Jesus heard the echoes of the apostle’s complaint on the lake of Gennesaret. The fisherman, weary from his fruitless night and irked by Jesus’ commandeering of his boat as a podium, grudgingly responds to an encouragement to lower his nets in the deep water:

Yet if you say so, I will let down the nets. [NIV Luke 5:5]

And thus unfolds the little charade that Jesus had organized with the fishes, those quiet denizens of the waters that wait so patiently for us to assume our stewardship of the earth. Recognizing the Man that had come to show us the way, they spent the night lurking in the depths of the lake, teasing the fisherman. When the net enters the water at Jesus’ command, they surged exuberantly upwards, each calling to his fellows: “Come! Leap into the net! Show these fishermen his glory!”

But did Simon follow? No, condemned by religious teaching to believe that the sinner eclipses the saint, Simon falls to his knees and begs:

Go away from me, Lord; I am a sinful man! [NIV Luke 5:8]

This is the second great obstacle to faith: the conviction that we are unworthy to serve love.

Simon Peter, by nature extravagant in all things, expresses this with physical extravagance. Again at the temple, he cannot just deny Jesus once and then depart; he must amplify his shame by lurking in the shadows, watching impotently so that he may deny Jesus twice more. What would have happened if, recalling the fish, he had stepped forward brazenly to cast his arm around Jesus’ shoulders and proclaimed, “Look at the dignity of this man! How could he not be God?”

Instead, Jesus went to the cross, bearing the weight of the dependence of all flesh upon sin, and caught Humanity in the net of his heart. Some still fight to escape that embrace, but I for one hunger for the company of those that leap exuberantly into faith.

Terms of Debate

I excerpt a conversation out at Dandelion Salad that illustrates the challenges of engaging dialog with well-meaning people that are scandalized by the things done in God’s name. James was responding to my earlier comment.


James of the Commons offers:

would it not have been possible for at least a portion of humanity to love a perfect creation, the perfect creator of the perfect creation, and the perfect will of that perfect creator ? I would argue that a perfect god would have in fact created a perfect world; a world in which every action ,reaction and phenomenom was in some sense of the word, perfect.

You have stated that love requires an object in order to exist. If this is what you believe then I must assume that you are not a bible believer. The bible clearly states that god is love. From the bible we also learn that god existed before all else. Surely you do not claim to be a bible believer?

You have stated that sin occurs when we oppose our own will upon others. If this is the case, it seems then we are instructed by even the bible to sin. There is a certain bible verse that commands believers to not allow witches to live. Perhaps like the elite of socioeconomic realm, the self prescribed elite of the spirit realm,” the believers,” are not held to the same laws as everyone else? I suppose I should not be asking you, because you after all, as I have already stated, most certainly not, a bible believer. Besides that point, I am fairly confident that you believe that there are times when one individual has a moral obligation to prevent another individual from acting upon their will. Indeed you would agree that it is good for a person to impose their will upon another, when say, the other intends to harm a child, or perhaps commit murder ?

I agree, it is usually unproductive to challenge the faith of the faithful. I have found that the faithful are so insecure in their faith as to often become enraged when reminded of the absurdity of what it is they know deep down inside, is not true.

Thanks for your well thought out comments Brian.


My response:

James:

I would agree that my understanding of the Bible is not that of common belief. I have published a book that presents that understanding (See The Soul Comes First on the side-bar of my blog).

The essential distinction is that I do not see love’s perfection manifested in creation, but in healing. The Almighty did not create all the personalities in his realm, but – faced with the evidence of their pain – chose to create this reality in which healing could occur.

To the extent that I would countenance the imposition of will upon others, it would be to separate predators from their prey (I believe that covers your examples). However, that is a strategy favored by people, trapped in our limited, linear view of time. The Divine, perceiving the preconditions that cause the predator to reject the fruits of loving relationships (See Cozolino’s The Neuroscience of Human Relationships) prefers the Law of Natural Consequences. Thus Cain was allowed to live, and Jesus offers this plea at Calvary: “Father, forgive them.”

One of the most significant episodes in the Bible, often overlooked, is the covenant with Noah in which God gives Mankind responsibility for the administration of human justice. Thus the Mosaic Law should be seen as a human construct. Its purpose was to foster the development of reason in the Hebrew people. The Law was deprecated by Jesus in the New Testament. In effect, he encouraged: “You have learned to think. Now think about love.”

Your observation regarding the common reaction to challenges to closely held beliefs is not unique to people of faith. I find that many atheists tend to use linguistic violence, denigrating the intelligence and moral integrity of people of faith, rather than seeking the common ground so essential to marshalling the will to address the enormous problems we face in attempting to avoid destruction of the biosphere that sustains us.

Coming Clean on Student Absenteeism

Daily Kos reports that allowing poor students access to washing machines at school decreased absenteeism in 90% of cases – as well as improving student enthusiasm and participation.

People facing challenges in life test the effectiveness and fairness of the systems designed by those granted opportunity. When something so basic as personal dignity can be addressed so simply, with such a profound impact, it’s hard to argue that we shouldn’t do what we can to understand their condition.

The Better Half

As a member of the afflicted sub-population, I may admit freely that the Bible is all about men’s problems. As I observe in The Soul Comes First, Jesus obviously had a rich ministry to women, but there are few writings that address their unique concerns. I consider it a terrible loss that Jesus’ teachings to women are not available to us.

Some might doubt the existence of such teachings, but a number of the encounters in the Bible make it clear that Jesus recognized the oppressed status of women, and Luke records an encounter with two sisters [Luke 10:38-42] in which Martha becomes irate because her sister Mary sits and listens, foregoing her obligations as a hostess.

The recorded parables, however, are mostly about men. In the modern era, the context of business and financial probity is more relevant to women, but I would imagine that in their day they would have been hungry for stories that related more directly to their concerns.

How would they have understood the parable of the wise and foolish bridesmaids? As related in Matthew [25:1-13], ten bridesmaids await the arrival of the bridegroom to be received at the wedding feast. They bring their lamps, but fall asleep until midnight when the bridegroom is announced. The five foolish bridesmaids depart to by more oil for their depleted lamps, while their wiser peers enter the feast with the vials they thought to bring in advance. Upon their return, the foolish women are turned away by the bridegroom with “I do not know you!”

The imagery of the story is not obvious. The lamps could be souls or wisdom, but I believe the story holds together better if we think of them as virtue. The wise maids store their virtue, conserving it for the afterlife. The foolish maids do not. In their contemporary religious practice, the loss of virtue could be recouped by alms and sacrifice at the temple. What Jesus warns, however, is that that practice carries no weight in the kingdom of heaven.

The last leaves me to consider whether this isn’t just another dig at the priesthood, but in comparison with the parable of the landowner, I do see some special meaning for the women of the era. Masculine personalities are active, dynamic and at times brutal. Feminine personalities express their virtues in merging. I don’t think that it’s an accident that we have two groups of women, for it is in community that women find their strength.

More might be extracted from the parable if I better understood the marital traditions of the era. Clearly, the lamps are carried for some purpose other than to light the way to the celebration. Some sense of the special purpose of women in heaven is suggested in John’s vision of the New Jerusalem [Rev. 21 and 22]. The masculine virtues, represented by the twelve tribes, stand guard at the walls, while the feminine virtues manifest as the tree of life with leaves that heal the nations and twelve crops to feed them. I have an intuition that Jesus also is offering an insight in Matthew 25 that would be revealed by study of the marriage rites.

I once characterized Jesus’ stories as the “WTF parables,” meant to draw sharp contrasts between the retribution expected of men and the forbearance of a loving God. In this case, a literal interpretation of the story leads in the other direction. Why are the wise maids so harsh with their sisters, in contradiction to the practice of Jesus himself on the cross? Why are the lamps necessary at all to enter heaven, when the prodigal son brings nothing but his humbled spirit? It is here that we again see this as a story targeted to women: men were used to lording it over people, and as the prodigal sons they needed to learn humility. Women had different priorities – first and foremost the preservation of their virtue in a society so devoted to their diminution and degradation.

Steven Fry’s Challenge

Rocket Kirchner addresses Steven Fry’s critique of God out at Dandelion Salad. Fry interprets the existence of suffering as proof that the Christian God is a fantasy. My response to one skeptic follows:


Here is the conundrum: If the “fantasy God” made a perfect world in which everything unfolded according to his will, then there would be nothing to love, because his will would be all. Since love requires an object to exist, the creation of such a universe would be a form of self-annihilation.

So we are granted the option to not heed the will of God – we are allowed our own free will. Unfortunately, many of us chose to play at being gods ourselves, and it is in imposing our will upon others that sin occurs.

The Christian proposition is that if we learn to submit ourselves in service to one another, we obtain access to enormous amounts of power. I won’t bother you with how that manifests in the New Testament – you’d simply assert that science disproves the possibility of the events that transpired. But to the person of faith, the healing accomplished by Jesus and the Apostles indicate that many ills that we suffer are not of God’s will. In fact, if we surrendered ourselves to the dictates of love as Jesus did, those ills would be unable to obtain purchase upon us.

So Rocket is right: we are misguided to refuse (or worse, misuse) the gift of love and then decry the consequences of its absence. And it is hypocrisy for Fry to say “God, you didn’t intervene to save the children!” when God created Fry and gave him wealth to so intervene. We were made in God’s image, which can be interpreted as “we are his intervention.”

And, given the huge amount of charitable work and giving provided by people of faith, to challenge faith is also counter-productive. The faithful understand that the world is imperfect. We simply choose to keep on giving, in part because we feel our hope sustained by the endless love that arises in our hearts.

Soul Cultivation

The parable of the vineyard [Matt. 20:1-16] begins:

For the kingdom of heaven is like a landowner who went out early in the morning to hire workers for his vineyard.

And ends with the non-sequitur:

So the last will be first, and the first will be last.

I call it a non-sequitur because the bulk of the parable is a caution against the assumption of religious privilege. At the very least, after doing our work for the landowner (Christ and the Father), we don’t want to screw up the relationships by challenging the generosity shown to those that come later. But in that context, the final line seems a little harsh to the Hebrews. Are they really to expect that as the original subscribers to God’s burdens, they are going to be lesser than the Gentiles brought into the fold through Jesus’ ministry?

That doesn’t seem fair.

To make sense of the final line, I recommend treating it as a bookend to the first. Jesus is suggesting the process by which God prepares fallen souls to enter the kingdom of heaven. Early in the “day,” when the spiritual condition of the “field” is most rugged, the strongest workers are brought in to uproot the weeds and remove the stones. They enlarge the perimeter in which cultivation can be done. As the day progresses, less hardy souls are brought in to plant and irrigate. As the crop develops, gentle and sensitive spirits are brought in to prune and guide the growth. Finally, at the very end of the process, the final workers are brought in to gather the harvest – in Jesus’ metaphor, to guide the cultivated souls into heaven.

The first workers are spiritual pioneers. Not only do they clear the land, they prevent corruption of the crop. If they were called in first, the efforts of the later workers would be overwhelmed. Thus they must stay out in the field, performing their roles, until the workers brought in later in the “day” are safe in the kingdom of heaven. Only then can the pioneers enjoy the fruits of their shared labor.

Will there be no honor in heaven accorded to those early workers? In this parable, Jesus is silent on that point. It is in the parable of the talents that the point is made that those that do the work accrue the gratitude of their fellows, and will receive honor in heaven. Here, Jesus is attempting more to give them strength not to carry privilege and pride back with them when they come to heaven. That corruption cannot be allowed through the gates. If they receive honor, it will be because their fellows grant it to them, and privilege and pride are the surest way to lose that boon.

More Chemical Attacks in Syria Highlight Costs of Inaction

While I recognize that the situation in Syria is terrible, my response to a Hungarian critic of the Obama Administration’s policy was to point out that fifty years ago, a conflict in such a critical part of the world, with foreign provocateurs such as Putin stirring the pot, would have led to a world war.

The Obama Administration has not done nothing. It has pursued a disciplined policy of containment that has limited the spread of the disease to Turkey, Israel, Iran, Europe and Africa. That is nothing to sneer at. Has it prevented the destruction of Syria? No, but you see similar consequences in Venezuela, for example. A government predisposed to destroy a country can’t be prevented from doing so, at least so long as leaders choose to settle every disagreement by pointing a gun at the opposition.

Robert Christian's avatarMillennial

The use of chemical weapons continues in Syria, as the international norm against their use crumbles through a lack of enforcement:

For the third time in just two weeks, chemical weapons were reportedly used against civilians in northern Syria. The United Nations is investigating the most recent case, which came Wednesday when barrel bombs thought to contain chlorine gas dropped on the rebel-controlled neighborhood of Zubdiya in eastern Aleppo, killing at least four people, including a mother and her two children, and wounding around 60 more.

Both the Assad regime and opposition forces have denied responsibility, but several witnesses and monitoring groups have said that helicopters dropped explosive barrel bombs on the affected neighborhood. Opposition forces, it bears noting, do not have helicopters….

Chlorine gas is classified as a choking agent, and when inhaled, fills the lungs with liquid and can lead to asphyxiation. Using it in a weapon is banned…

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Walking with Grace

Reply to this post by Caralyn out at Beauty Beyond Bones:


Hey, Caralyn-

Great post. I hope that somebody takes the time to stop you on the street and share what a light you are. I know that you get that here, but sometimes that affirmation doesn’t transfer until it’s expressed in the specific context.

This came to mind: a friend told me that one day she saw Princess Diana walking from her hotel to a limo in NYC. Diana stopped and simply waved her hand slowly along the street. My friend said that she felt the grace wash over her.

We can do that. We can call God into the world and allow his love to wash over others in a way that they can feel palpably. The trick is to only let go of the angels that are guided by our love when they land on somebody that will employ them to love others. Otherwise we need to pull them back into our hearts. As they come to trust our judgment with greater and greater certainty, they gather around us more densely. This is what Jesus meant when he said “To those that have, more will be given. And to those that have not, even what they have will be taken from them.”

I realize that for women this can be a little like walking off the end of the pier. Some men will misinterpret. But you don’t have to be visible to make it happen. You can be looking out a window, riding by in a car, or passing in a train.

I hope that you don’t mind my writing a sermon. I know that you’ve experienced this. I just want others to join in the process. When the joining of our little bubbles persists, the world will be changed. People will realize that they have a choice between the pain of the world the live in and the joy that surrounds those blessed by grace (which is to be given the support of angels in loving others).

Wishing joy, grace and love upon you in all things,

Brian