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Obedience Versus Conformity: Teaching and Goals
Posted By Joe Weil On July 12, 2012 @ 5:30 am In Arts & Society | 4 Comments
Conformity is motivated by a need for communal belonging or acceptance, or to deflect the worse pains and consequences of failing to be accepted by one’s desired group. Based on the anxiety of expulsion, punishment and ostracism, or disapproval and towards the enjoyment of privilege and status. When failing to conform, or when losing face, the resulting wounded pride or shame may lead to acts of disobedience, or to acts of slinking off for comfort in groups that suffer the same fate. May also lead to a temporary “mystical” epiphany that displays the hysterical shadow of the conformist self. A species of adolescent narcissism continued into one’s dotage, and, if, not so much willed as merely assumed: beyond the possibility of true action. Literary figures associated with true conformity as I define it: Ivan Illyich and the husband of Anna in Anna Karenina. George in A Doll’s House. Ivan’s final illness is an act of grace. He dies out of the conformist self, truly desires to be something more than an appearance.
True obedience is motivated by a genuine love and admiration and passion for the principles and traditions, and innovations beyond all hope of gain or status, and even to the point of appearing to be the opposite of what one is: disobedient, prideful, and contrary. The self in spiritual or moral crisis, beyond what others may think. Not so much non-conformist, but, rather searching for what Martin Buber called total self giving. In a sense any sincere attempt to live the Shema. Based on love and true integrity to the core values and source of one’s being. Figures in literature who fit this bill: Levin and Anna in Tolstoy’s Anna Karenina, Cordelia in King Lear. Obedience does not rules out sin or error. It rules out the possibility of sin and error as utilitarian ends to acceptance. “Don’t get caught” does not exist for the obedient. It is the aphorism of the conformist.
In short: Conformity is preservation of appearances and reputation. Obedience is preservation of the spirit, and core values of the spirit beyond reputation or appearances.
Obedience is pre-moral to the degree that it seeks the origins of action based on principle and truth. Being pre-moral, it involves agon or birth pain. The obedient are capable of action in so far as they either test the moral fabric of their time not out of being contrary, but out of being passionate, or live its true spirit. They suffer, and what they suffer is detachment from the world of appearances and approval. Saints go through such persecution–very often from the church or faith that later perceives them as saints. It is not enough for the obedient to conform, and for this reason, they are capable of great mercy towards sinners, and those who are outcast. They are also the few who can challenge power without seeking to eat of the poisoned apple of power.
Even when conforming to “anti-establishment”-ism it is done with an agenda. If consciously “non-conformist” it revels in its “daring” and “evil.” If consciously conservative, it seeks always the “proper” image, and may be the first to persecute saints. Unlike the sinner, the conformist is not inept or even wounded–at least not visibly. Conformists are the gate keepers of both the establishment and anti-establishment orders. They are the successful bureaucrats of what is proper or properly improper. They are whores of the appropriate. Their goal is the power of the arbitrary, and for this very reason, that they allow no one (except themselves) to act in an arbitrary manner, but hold all accountable to whatever law serves their ends. Their shadow is strong and will often undo them. Terrified of scandal they will run from it until they run right into it. They hold the line. For them judgment is always paramount. They are incapable of true action, and are both somehow servile and untrustworthy at once. Of all the types Jesus Christ railed against, this is what he found reprehensible in the spiritual leaders of his age: this preference for conformity rather than obedience. He took a measure of them when he said: “Do what they say, for what they say comes from God, but do not do what they do, for they lay heavy burdens on others they, themselves, are unwilling to carry.”
Conformity is at all times visible. Obedience is seldom visible, but may be intuited by those who, like the obedient, wish to move beyond mere appearances.
My goals for teaching: to help students move from conformist, or conforming non-conformist to minds capable of true action within the realm of the obedient. To that end:
1. To know what mechanisms, and traditions, and limitations move them and make them creatures of mere motion, and to either test, amend, or move beyond these mechanisms to some fuller sense of true action.
2. To test all actions, all hope with a full knowledge of their imperfections, to show mercy and understanding for the imperfections of others, and to clearly delineate for themselves what they perceive to be the beautiful and the good.
3. To help my students be fearless about being troubled, uncertain, restless, and to make these states of being more than merely the hormonal or socially driven rites of youth. To make a lifelong commitment to what Martin Buber called answering relational being with one’s whole being.
4. To understand my own mechanisms and limitations and to amend, or improve where I can, and to be aware when amendment or improvement is not immediately possible.
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