Psychoanalysis is an extremely taxing treatment and people who enter such treatment require significant cognitive abilities. It is not enough to have an excellent language facility and affect tolerance; it also requires the ability to tolerate ambiguity and to confront and tolerate one's own irrationality. Working in the field, the reality of our basic irrationality is hard to miss, though one often wishes to deny and avoid the recognition. I bring this up now because I think too many people misunderstand our ability to reason as being equivalent to being rational.
When Freud first began to promulgate his theory of the mind, the reaction of horror and fury was focused on his proposition that children are sexual beings and that their libidinal struggles and fixations, often reinforced by overt and/or covert abuse, continued to influence adult behavior and relationships. While most sophisticated people would agree that the existence in children of libidinal drives is no longer in dispute, there was always an underlying tenet to Freud's work that remains a source of tremendous anxiety and dispute. What so many found most threatening in his work was the idea that the rationality upon which our civilization rests is merely a thin veneer over deeper strata of our much more powerful irrationality. In fact, Neuroscience and Psychoanalysis are increasingly coming into agreement that our Conscious minds represent a tiny fraction of what transpires in our cognitive apparatus and further, that rational explanations for our behavior (so often fueled by unconscious motivations) most often represent post facto rationalizations rather than the careful, logical explications based on prior reasoned positions we imagine them to be. (In other words, we most often use our reason to justify our emotionally charged feelings rather than mobilize our emotions in the service of our reasoned thoughts; ie, feeling precedes reason, rather than the other way around.)
Pope Benedict's recent challenge to Islam must be understood as emerging from just such a recognition. Reason is not enough, since it can be so easily harnessed by the forces of unreason.
Lee Harris offers some historical perspective for the Pope's words in Socrates or Muhammad? Joseph Ratzinger on the destiny of reason:
Ratzinger is troubled that most educated people today appear to think that they know what they are talking about, even when they are talking about very difficult things, like reason and faith. Reason, they think, is modern reason. But, as Ratzinger notes, modern reason is a far more limited and narrow concept than the Greek notion of reason. The Greeks felt that they could reason about anything and everything--about the immortality of the soul, metempsychosis, the nature of God, the role of reason in the universe, and so on. Modern reason, from the time of Kant, has repudiated this kind of wild speculative reason. For modern reason, there is no point in even asking such questions, because there is no way of answering them scientifically. Modern reason, after Kant, became identified with what modern science does. Modern science uses mathematics and the empirical method to discover truths about which we can all be certain: Such truths are called scientific truths. It is the business of modern reason to severely limit its activity to the discovery of such truths, and to refrain from pure speculation.
Because people can reason, they believe they are rational, yet the message of science is that the irrational contaminates all thought, which is why science is conducted under such stringent rules. Harris adds:
Modern reason cannot hope to prove these postulates to be scientifically true; but it must recognize that a refusal to adopt and act on these postulates will threaten the very survival of modern reason itself. That is the point of Ratzinger's warning that "the West has long been endangered by [its] aversion to the questions which underlie its rationality, and can only suffer great harm thereby." Because it is ultimately a community of reasonable men that underlies the rationality of the West, modern reason is risking suicide by not squarely confronting the question: How did such a community of reasonable men come into being in the first place? By what miracle did men turn from brute force and decide to reason with one another?
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