Wittgenstein, Foucalt, Derrida, Rorty, and Compass Psychotheology

Analytic philosopher Ludwig Wittgenstein (1889-1951), in his influential book, Philosophical Investigations, portrays philosophy solely in terms of linguistic analysis. It is no longer the task of the philosopher to investigate the nature of reality or explore the meaning of human experience, but rather to clarify the meaning of language. 

Wittgenstein

This narrow focus lops off the exploration of metaphysics, ethics, and religion, because such things as human feelings and human values, or spiritual experiences, are considered indefinable and therefore nonsensical.

In A History of Western Philosophy, W. T. Jones reveals the spiritual bankruptcy of the analytic position when he summarizes their conclusions: “We must learn to live in a world in which God is dead; we must learn to get along without Truth, or rather, we must learn to live with the one truth that there is no Truth.” 

With Wittgenstein and the analytic philosophers, the human soul is eclipsed by secular thinking devoid of spiritual realities.

Postmodernism persists in this approach by arguing that there is no way to get outside language and thought to some deeper reality. Michel Foucault (1926-1984) sees language as offering no fundamental role in knowledge, that language can be nothing more than a higher-order instrument of thought, a physical representation of ideas, with no meaning except in relation to these ideas. 

Foucault

Jacques Derrida (1930-2004), the founder of deconstruction, uses this term to indicate how the “accidental” features of a text betray, even subvert, its supposedly “essential” message, thereby rendering philosophy, concepts, words themselves, suspect at every level. The theory of deconstruction attempts to show that all pairs of opposite concepts in philosophical systems are in fact self-refuting. 

Derrida

This post-structuralism position common to both Derrida and Foucault therefore contends that forms of expression such as novels and philosophical texts are completely closed systems and only possess meaning from whatever the reader brings to the material. Postmodernist concerns move beyond the world of philosophy to examine such fields as literature, art, music, theater, and architecture. 

Pragmatist philosopher Richard Rorty (1931-2007) looks forward to a pragmatic utopia where people can divest themselves of the worship of anything. He rejects the notion that there are “essences” to things, such as a “true nature of the self” or a universal moral law discoverable by human reason. Persons are only confronted with “contingency,” with the ever-presence of “chance” that is surmountable through constant self-transformation or self-creation, thereby, among other consequences, rendering the autonomous self as myth. 

Rorty

Postmodern philosophy is immersed exclusively in the fragmentary and chaotic currents of change, seeing the constraints of culture everywhere, because the whole history of searching for a unified meaning of things is utterly flawed.

How to respond to these developments? 

Dan and Kate Montgomery's Compass Psychotheology affirms the existential search for meaning at every level of thought—the postmodernists’ interest in breaking down barriers between philosophy and the arts, psychology, and science; and their interest in taking language seriously, breaking down linguistic interpretation, and exploring the effects of words on cultural application. 

Dan & Kate Montgomery

The problem is that once begun on a process of breaking down, without the transcendent or even immanent presence of the Trinity to encompass such exploration, the search only spirals into further dissolution and lack of ability to draw any conclusions because no words suffice, since no word has meaning, no unity exists, no overarching, explanatory theory, all is fragmented, nothing is sure. No center that holds. 

All is undone. All leads to a single human being left with one’s own thoughts, if they are thoughts, one’s own body, if there is a body, no way to communicate clearly with another human being, for no language is trustworthy, and certainly nothing as extravagantly unnecessary and nonsensical as a Creator, let alone one who is three Persons, a Triune God who made this human being in God’s image, for loving friendship and ongoing dialogue. No, nothing like that.

How The Scriptural Self Compass Challenges Churches

Why do you suppose Jesus Christ encountered his churches with so specifically in Revelation 2? The Bible tells us why: So that “all the churches will know that I am he who searches hearts and minds," Jesus says, "and I will repay each of you according to your deeds” (Rev 2:23).

In the final analysis local churches don’t belong to a denominational headquarters, but are living components of the Body of Christ, and as such do well to develop the balance found in Christ’s personality. Paul concurs, “so that they may have the full riches of complete understanding, in order that they may know the mystery of God, namely, Christ, in whom are hidden all the treasures of wisdom and knowledge” (Col 2:2-3).

To that end, compass personality theory suggests that churches, as temporal expressions of God’s community on earth, can with good benefit discern and correct any tendencies to exaggerate one or more Self Compass points to the exclusion of others.

Scriptural Self Compass

By purposefully initiating congregational stretches into lesser used compass points, Christ’s personality wholeness becomes more fully manifested “to equip his people for works of service, so that the body of Christ may be built up until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ. Then we will no longer be infants, tossed back and forth by the waves, and blown here and there by every wind of teaching and by the cunning and craftiness of people in their deceitful scheming” (Eph 4:12-14).

To the church in Pergamum, Christ offers this salute: “I know where you live—where Satan has his throne. Yet you remain true to my name. You did not renounce your faith in me, not even in the days of Antipas, my faithful witness, who was put to death in your city—where Satan lives. Nevertheless, I have a few things against you: There are some among you who hold to the teaching of Balaam, who taught Balak to entice the Israelites to sin so that they ate food sacrificed to idols and committed sexual immorality” (Rev 2:12-14).

The Pergamum congregation has manifested the Love and Weakness compass points, being faithful witnesses to Christ and enduring the vulnerability of severe persecution. Now Jesus wants them to round out their compass virtues by confronting false teachers (Assertion) and standing firm in the Gospel (Strength).

Standing Firm

A church that exaggerates the Love compass point takes on people-pleasing and theatrical-histrionic traits. There will be much friendliness, tolerance, and even service to the community through caring projects. The services will be warm, compassionate, and enthusiastic. So what’s wrong with this? 

Assertion is missing, which can cause interpersonal naivety about sin, people not knowing how to handle negative emotions and darker realities of human nature like egotism, aggression, and swindling. 

Christ in his earthly life knew the essence of human nature and didn’t trust people’s perceptions carte blanche. He cared for the disciples but sometimes reproved them. He didn’t court people’s favor or placate them, but spoke the truth in love. Following in his footsteps, the Love-stuck church learns to teach and live the whole Word of God, including learning how to diplomatically confront unrighteousness, stand fast against eroding cultural influences, and balance Love with Assertion in order to deepen often superficial relationships.

For more, read: 

Christian Personality Theory: 

A Self Compass for Humanity 

Christian Personality Theory

Auguste Comte, Humanism, and the Christian Faith

It's a bit odd for me to single out one person in the history of western philosophy, and say, "Look at this and you foresee America's future." Especially when this man lived from 1798-1857. That's around the time Beethoven was dazzling Europe with his nine symphonies.

Auguste Comte, a Frenchman, lived in that transitional time when Christianity was being uprooted and replaced by science and the scientific method. He coined the term "altruism," and came to be called the father of sociology and the father of the philosophy of science -- no small accomplishment.

Why is his thought so important in 21 century America? I'll tell you in capsule summary what beliefs he championed, and then perhaps you can judge for yourself if this view has purchase in America today.

Comte believed that Christianity was finished, done, kaput.

Humanity no longer needed fairy tales and superstitions to grant meaning to life. Yet he knew people had an instinctual need, a passion even, to worship what he called Grand-Etre, the Supreme Being. So in God's place he substituted Humanity itself. He instituted a calendar of saints to celebrate the new humanism, mostly renowned scientists and intellectuals. He also created a catechism, near the end of which he says, "Humanity definitely occupies the place of God."

The sacraments of humanism included Initiation at the age of 14, then Admission at the age of 21 when a person becomes able to serve humanity. Destination or career choices takes place at 28, and Retirement at age 63.

Since Comte realized that Reason itself could not carry the day on such a proposed new direction, he added Feeling and Activity as an afterthought. Altruistic service to humanity would be fostered through an education process that hero worshiped all who brought prosperity, scientific advances, and social progress to society. Even a flag was designed to inspire love and loyalty to Humanity.

Who would create human values and resolves ethical issues? Why, experts, of course. Certainly not the people themselves, who could never represent the most disciplined and highly trained minds. Certainly not God, who never existed in the first place. And certainly not the Bible, which needed replacement by thousands of scientific studies, journal articles, and books showing people how to conduct every aspect of existence, helping all of life become "a continuous and intense act of worship," focused from birth to the grave on the truly human moral standard of "living for others."

In place of the theological notion of Providence—or divine guidance to nations and individuals—Comte stressed human effort and good intentions. He states that "we must look to our own unremitting activity for the only providence by which the rigor of our destiny can be alleviated."

Above all, there must be the supremacy of the intellectual elite, because only experts can understand the technical problems of administering a complex mass society. Though he had unmitigated positive optimism for the worship of Humanity, he died too soon to see his theories made real. But made real they were, and many in America and Europe draw their perceptions of life's meaning from experts in science and technology, the humanities, and the sociopolitical governance of Western nations.

But Comte was wrong about his primary assumption. He was wrong that Christianity had died and needed replacing with sociology and humanism. In fact, during the next century and a half there came an outpouring of the Holy Spirit greater than the world has ever known, affecting a billion people, according to Harvey Cox at Harvard Divinity School. Thus Christianity is still a major force in the world today, now about 1/4 of the world's population, and a recent Gallup poll reporting that 78% of Americans declare themselves Christian. 

Compass psychotheology suggests that God's plan for humanity always includes a remnant of believers who are not assimilated into the humanistic social matrix of their day, but who derive their identity from Christ and their values from Scripture. These individuals respect experts in modern fields of human endeavor, but retain the right to define the purpose of their lives through worshipping the Holy Trinity and look beyond contemporary society to the coming transcendent-eternal Kingdom of God.

Indeed, a major distinction between Auguste Comte, the father of sociology and the founder of the philosophy of science, and Jesus Christ, the Son of God the Father and the founder of Christianity, is that Comte is dead and Jesus is alive.

How To Choose Christ's Will for Your Life

With full access to the Self Compass, comes more freedom to choose Christ's will for your life.  

Instead of a single compass point rigidly exaggerated, there are four that rhythmically embrace the entire personality, yielding 360 degrees of creative choice in intrapsychic and interpersonal behavior. You find a freedom to choose which compass point is needed in a given situation. 

You recognize manipulative behavior and grow a “pure heart” in Christ, relatively free of ulterior motives (1 Pet 1:22).

Self Compass Living

Take, for example, a person choosing to outgrow the Narcissistic Boaster personality pattern by movement into the Weakness compass point:

• “Maybe I am not quite the prize I like others to think I am.”
• “Perhaps others are as entitled as I am to a seat on the subway.”
• “I could tell my co-worker what a good job he did on his presentation.”

This mobilization of love and humility allows them to feel a gentler pride in their accomplishments, now freed from the craving to be admired.

Out of this process surfaces the virtue of autonomy: a sense of independent self-governance without the edge of narcissism. With it evolves a more democratic leadership style that encourages others by offering constructive input.

• Redeemed Boasters use the self-confidence so evident in their own behavior to show esteem for others: building them up, rather than disdaining them. 
• The value of interdependence grows clear as they receive appreciation for group contributions, and in turn affirms and compliments others.
• Self-regard and poise grow more out of surrender to God than to our former conceit.

For every redeemed personality pattern, then, Self Compass living offers a rich behavioral repertoire grounded by the LAWS of personality as evidenced in Christ’s earthly life. 

The growing person functions within the certainty of these LAWS and grows more Christlike in the process. Yet each individual is free to uncover the unique stamp of his or her ineffable style.

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How comforting to know there is a compass of righteousness that clearly defines growth and wholeness in the Lord. Jesus says, “Those who do what is true come to the light, so that it may be clearly seen that their deeds have been done in God” (Jn 3:21). 

This is done imperfectly. Indeed, the self-correcting polarities of Love/Assertion and Weakness/Strength account for such fallibility. But when combined with a core reliance on the Father, Son, and Holy Spirit, these rhythmic polarities yield a Self Compass for living, the Trinity way.

For more, read: 

COMPASS PSYCHOTHEOLOGY:

Where Psychology & Theology Really Meet 

 

How Compass Virtues Replace Personality Patterns

There is a curious paradox rooted in our personality patterns (personality disorders). Every one of these patterns possesses a particular virtue unique to that pattern. Yet it is only accessible by embracing your whole Self Compass. If you have been stuck on the Assertion compass point in the Rule-breaker pattern, for example, it is only by embracing the caring of the Love compass point that you reap the virtue of creativity inherent in the Antisocial Rule-breaker pattern. 

Virtue of Creativity

 

Why? Because true creativity requires caring for others. Without it, creativity deteriorates into manipulative ploys to deceive. But once Rule-breakers reach for the Love compass point, energy used for deception shifts to creative enhancement of other’s lives as well as sincere self-expression.

As rigid patterns fall away, in their stead comes the harvest of your labor: Compass virtues. Virtues that can now sprout forth as fruits of the Holy Spirit (Gal 5:22). This is because you are surrendering your patterns to the Lord.

The Dependent Pleaser and Histrionic Storyteller patterns yield to the Love compass point virtues of charity and good cheer. The Paranoid Arguer and Antisocial Rule-breaker patterns give way to the Assertion compass point virtues of courage and creativity. The Avoidant Worrier and Schizoid Loner patterns transform into the Weakness compass point virtues of empathy and objectivity. And the Narcissistic Boaster and Compulsive Controller patterns find wholeness in the Strength compass point virtues of autonomy and discipline.

Compass Virtues

 

The rhythmic and self-correcting polarities of Love, Assertion, Weakness and Strength—combined with a deep reliance on Christ—support your transformation from the inside out. Notice how a person’s trust in God replaces the fear produced by personality patterns when you “trust in the Lord with all your heart” (Prov 3:5).

For The Dependent Pleaser Pattern

When nurturing others' well-being is combined with the willingness to stand up for your needs and confront unfairness, the capacity for healthy love, untinged with resentment, grows. 

By exercising the Strength compass point, you develop confidence in your personal power and loving concern for others, realizing that you really count in the world. Instead of automatically disowning compliments, recovering Pleasers are finally comfortable receiving them. You humbly accept your imperfections, knowing that God and others love you as you are.  

With the full use of the Self Compass comes the authentic virtue of charity, uniquely expressed by each redeemed Pleaser:

• Sensitive and sympathetic.
• Doesn’t need the limelight.
• A good listener and follower.
• Tender and talented in care for children.
• Quick to forgive. 
• Compromises easily.
• Is kind and helpful.             

For more, read:

COMPASS PSYCHOTHEOLOGY"

Where Psychology & Theology Really Meet