Part III
BRINGING CHANGE HOME
With the above information in mind, I would suggest that some activities can be introduced into the Ethical Society currently which would be in line with our philosophy and would certainly be welcomed by other Americans.
1. Dance - Artistic expression has always been valued by Ethical Culturist. Interpretive dance could be used as a way of unlocking other forms of human understanding through movement. Many Ethical Culturists might be willing to participate, (at least as part of the "stage setting") in the dance if their participation could be linked to helping them to understand the plight of the human condition. The Movement might want to consider employing a choreographer who can help us to explore interpreting Ethical Culture ideals through dance. I observed just such a group for several weeks in Soho , although the text to interpret was the Torah. I was amazed at the new levels of insight which the dancers possessed AFTER letting the movement "take over them." Shall we interpret through dance "An Ethical Philosophy of Life?" Why not? Dance is an ancient activity, human, and expressive. Let's explore this route.
2. Drama - As with the above, Ethical Culturists do seem to enjoy theater as part of the Platform service. (The plays I have created for the Ethical Society have been met with tremendous support). If a method could be developed, similar to the Greek Chorus, where the audience provides some of the responses, many Ethical Culturist might appreciate the historical merit of this art form, as well as the added dimension of providing an insight into the Human condition. My experience has also been that adults are especially willing to support this activity if the supposed "intended" audience is their children. Along with Dance, Drama is an ancient activity and many Ethical Culturist appreciate its "human" quality. Drama allows the participants to explore the depth of Human character unavailable to us through historical recitation alone.
3. Movement - Although some forms of movement will forever be "taboo" for Ethical Culturists (ex. kneeling, standing during a reading, bowing, prostration, laying of hands, and other religious movements), there are some movements which would be acceptable to Ethical Culturist and may open up new doors to symbolic gesturing. These might include:
a. A Processional - Many Ethical Culturists have participated in "marches" throughout history - such as the Freedom March with Martin Luther King. If, say on Martin Luther King Day, a processional starts in the street and enters the Society, Ethical Culturist might find this both meaningful and an acceptable activity. Other processionals might be acceptable on Founders Day as many acknowledge movement as also their "moving" away from other philosophies and religions and into the Ethical Culture "Movement."
b. Greeting - most Societies currently use some form of greeting and many are experimenting with more active forms (such as embracing those in the room, etc.). Since Humanity forms the central theme for Ethical Culture, this should be elevated to a more celebratory act.
c. Lifting each other's hands up in support. While "holding hands" is an uncomfortable activity for Americans in general, the feminist concept of caring is growing within Ethical Culture. This symbolic gesture of support might be developed in some acceptable fashion.
4. Life-Cycle Celebrations as part of the Platform - Like many Leaders, I welcome the opportunity of celebrating life-cycle events during part of the Platform. Part of this reasoning is that it allows us to employ highly symbolic and personally meaningful actions if the family desires it. Few, if any prohibitions, (save to explicit religious imagery) are encountered.
5. Home Celebrations - Two committee has been set up to explore the possibility of creating more meaningful home celebrations and I am happy to report that I sit on both of those committees. Perhaps, outside the confines of the Society, a willingness to experiment with wide reaching symbolic formats will be possible. Our first test of this was the "Ethical Affirmation Day Celebration" an event which I created, which was held at the Riverdale Society this January. The Celebration has been presented at two conferences, and so far the reviews are accepting. The theme for this event is that Ethical Culturists should actively consider the values which they hold dear during a week long period of reflection. Following this week, participants were asked to prepare "paper lanterns" with their values decorated on the side. A dinner is held, and the group (family or congregation) is encouraged to discuss their values and to recognize the values of the larger group. Then, consistent with Ethical Culture thought, participants receive a public pledge from others to assist them in living up to the values which they hold dear.
This is only one suggestion, and no doubt, other home ceremonies and practices can be developed as well.
6. Alternative Services - Some of the Leaders, including myself, have been experimenting with alternative Platform styles offered at another time during the day or week. The difficulty is creating something which is meaningful, yet not contrived or hokey. I have yet to come up with an acceptable alternative.
PROMISES
Although change will occur slowly, the Ethical Culture Movement is poised to allow for change. We need to actively continue the dialogue to discover our own potentials which as yet lie dormant within the membership. Much of our wrestling over meaningful symbolic forms and Platform styles seems co-linked to a growing confusion over identity. Who are we as Ethical Culturist, and how do we present our message to a 21st century audience? Luckily, this debate is in full swing. Once our identity becomes clearer, the forms should emerge. If given a little push, we might even be capable of developing meaningful symbolic actions which are consistent with our philosophy and which address the needs of other contemporary Americans.
In addition, we need to continue the discussion of Ethical Culture aesthetics. I believe that a clear philosophical construct for grounding aesthetics is essential for meaningful change. Artificially imposed changes are destined to fail, if we fail to grasp the nuances of our own beliefs. I would hope that this paper gets challenged by others in printed form, so that we may begin the dialogue. I would request that our ideas remain in printed form, as our current responses are essential for a future understanding of who we are and where we came from. I would also suggest that we consider creating a number of conferences as a public forum for the exchange of philosophical ideas. These "caucuses" would be helpful in moving Ethical Culture philosophical debate out of the arena of "sloganeering" towards real polemics and consensus. Al
The English writer and Philosopher Marshall McLuhan once argued that the "medium is the message37." Meaning that the medium chosen to express an idea effects how the message is received. Thus the medium of film is capable of expressing an idea such as "peace" differently than the medium of music. Both are valid ways of expressing "peace" but the forms differ widely. In addition, the forms themselves make subtle changes to the meaning, be that for better or worse. Allowing new mediums could have an invigorating effect on Ethical Platforms.
Modern neuro-linguistic theory has shown that the brain has several different modalities for performing functions and processing information. Thus we have a modality for listening, one for thinking, one for reading, etc. Each time we employ a different modality, our brain accesses a wide variety of motor engrams (movement patterns), memories, and reasoning functions which are tied specifically to that area of the brain. When we experiment with new modalities (such as was popularized by the book "Drawing from the Left Hand Side of the Brain") we unlock new levels of meaning previous unknown to us and find new levels of creativity. Experimenting with new patterns in the Ethical Culture Platform, such as through movement which employs a different modality from our usual "passive listening mode", may indeed have stimulating consequences.
As Ethical Culture experiments with new mediums for expressing its ideas about Humanity, it may discover new levels of meaning previously closed to us. Yet this very effect, the gaining of new meaning through experience, is the heart of so much of what we believe. If we keep our eye on that notion alone, the possibilities for a Renaissance of religious expression within the Ethical Culture Movement is enormous...and greatly anticipated.
1 Otto, Rudolf. The Idea of the Holy. London: Oxford University Press, 1958.
2 Adler, Felix. Founding Address, May 15, 1876. (reprinted 1992 by Columbia Publishing Company).
3 Adler, Felix. "Dedication of the Meeting House." As reported in . Toward Common Ground, by Howard Radest.
4 The paternal influence of Samuel Adler on young Felix has often been understated in historical texts. Samuel Adler was quite the reformer himself, as I shall review later. The congregants of Temple Emanuel were highly active in the formation of the Pittsburgh Planks which has shaped Reform Judaism to this day.
5 Radest, Howard. Toward Common Ground: The Story of the Ethical Societies of the United States. Fieldston Press, 1987. (pg. 76).
6 Adler, Felix. Some Characteristics of the Ethical Movement. (reprinted in The Standard, vol. XII, no. 2) 1925.
7 Adler, Felix. Founding Address, May 15, 1876. (reprinted 1992 by Columbia Publishing Company).
8 Ericson, Edward. The Humanist Way: an Introduction to Ethical Humanist Religion. Continuum Books. 1988. (pg. 75).
9 Muzzey, David Saville. Ethics as a Religion. Reprinted 1988. Continuum Publishing.
10 Radest, Howard. Toward Common Ground: The Story of the Ethical Societies of the United States. Fieldston Press, 1987. (pg, 31).
11 (A good summary explanation of Plato's view can be found in chapter 10 of Donald Palmer's "Does the Center Hold: An Introduction to Western Philosophy. Mayfield Printing, 1996).
12 Adler, Felix. The Sources of Undying Inspiration. Reprinted in The Standard. Vol. XII, no. 9. May 1926.
13 Radest, Howard. Toward Common Ground: The Story of the Ethical Societies of the United States. Fieldston Press, 1987. (pg. 10).
14 Radest, Howard. Toward Common Ground: The Story of the Ethical Societies of the United States. Fieldston Press, 1987. (pg. 48).
15 Fromm, Erich. Marx's Concept of Man. Friedrich Ungar Press, 1960.
16 I would recommend Arturo Fallico's book "Art and Existentialism." Prentice-Hall. 1962.
17 Sarno, Nahum/Potok, Chaim editors. JPS Torah Commentary. Exodus. Jewish Publication Society. 1991
18 The presence of the "ner tamid" is confusing to some non-Jewish visitors. This is not a representation of the presence ("shechinah") of God, but is representational instead of the seven branched menorah which burned in the ancient temple.
19 Is the Reform "pendulum" swinging backwards? This June, the Central Conference of American Rabbis (Reform) will be returning to Pittsburgh to consider revising the Planks once again (the last time was in 1976). Perhaps indicative of the overall American shift towards "spirituality" this years agenda will be to consider the radical reversal of Reform practices as advocated by Rabbi Richard Levy. Rabbi Levy is suggesting the return of such practices as kashrut and more Hebrew during services. Opposed to his views are many rabbis who feel these rituals distract from Reforms central message which is, according to Rabbi Levy's challenger Rabbi Robert Seltzer, to "elevate and sanctify our lives." (A quote which he took from the original Pittsburgh Planks). For those of us who are Ethical Culturists the debate is interesting as it provides an insight into another "rational" religion which is struggling with the shifting religious "cravings" of the American population. A good source to follow this debate is the Winter 1998 edition of "Reform Judaism," (the Union of Hebrew Congregations' periodical), or you can access their website about the debate at http://uahc.org/rjmag/1198.html.
20 Schwartzman, Sylvan. Reform Judaism Then and Now. Union of Hebrew Congregations. 1971.
21 Paul. First Corinthians. Harper-Collins Study Bible. NRSV. Society of Biblical Literature. 1989.
22 Barraclough, Geoffrey Ed. The Christian World: A Social and Cultural History. Abrams Publishers, 1981.
23 Barraclough, Geoffrey Ed. The Christian World: A Social and Cultural History. Abrams Publishers, 1981.
24 McManners, John Ed. Oxford Illustrated History of Christianity. Oxford Press. 1990.
25 McGrath, Alister. The Intellectual Origins of the European Reformation. Blackwell Publishers, 1987.
26 Wright, Conrad. A Stream of Light: A Short History of American Unitarianism." Skinner House Books. 1989.
27 Radest, Howard. Toward Common Ground: The Story of the Ethical Societies of the United States. Fieldston Press, 1987. (pg. 58).
28 28 Ericson, Edward. The Humanist Way: an Introduction to Ethical Humanist Religion. Continuum Books. 1988. (pg. 21).
29 29 Ericson, Edward. The Humanist Way: an Introduction of Ethical Humanist Religion. Continuum Books. 1988. (pg. 22).
30 Muzzey, David Saville. Ethics as a Religion. Frederick Ungar Publishing. 1967.
31 Published by Center for Applications of Psychological Type. Gainsville, Florida, 1995.
32 Myers-Briggs, Isabel. Introduction to Type. 5th edition. Consulting Psychologist Press, Inc. 1993.
33 Richardson, Peter Tufts. Four Spiritualities: Expressions of Self, Expressions of Spirit. Consulting Psychological Press. 1996.
34 I would like to thank Rabbi Daniel Cohen from Temple Sharrey Tefilo Israel in West Orange, New Jersey for providing me with this information.
35 In Hoffman, Lawrence. The Art of Public Prayer: Not for Clergy Only. Chapter 6 "Sacred Space: Messages of Design. Paulist Press. 1988.
36 Radest, Howard. Toward Common Ground: The Story of the Ethical Societies of the United States. Fieldston Press, 1987. (pg. 75).
37 McLuhan, Marshal. Understanding Media: The Extensions of Man (1964). In Charles van Doren's "A History of Knowledge: Past, Present, and Future." Ballantine Books, 1992.