Every human action gains in honor, in grace, in all true magnificence, by its regard to things that are to come. It is the far sight, the quiet and confident patience, that, above all other attributes, separate man from man, and near him to his Maker; and there is no action nor art, whose majesty we may not measure by this test. Therefore, when we build, let us think that we build for ever. Let it not be for present delight, nor for present use alone; let it be such work as our descendants will thank us for, and let us think, as we lay stone on stone, that a time is to come when those stones will be held sacred because our hands have touched them, and that men will say as they look upon the labor and wrought substance of them, ‘See! this our fathers did for us.’
— John Ruskin
(via more than 95 theses)
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(If you want the full context read Alan Jacobs’ essay at Harper’s Magazine and then read Owen Stachan’s response. This comes from Jacobs’ rejoinder)
[F]or about thirty years now I have listened to my fellow Christian scholars lament their marginalization in the academy. I have heard them complain that the leading journals of their fields and leading scholarly presses routinely reject their work, and I have heard them attribute such rejection to anti-Christian prejudice. But often when they have shown me that work, I have read it and thought: This isn’t very good. You’re not making a strong argument. You seem only to have read what your fellow Christians have to say on the subject, and are unaware of the larger scholarly conversation. Had I been the editor of that journal, I would have rejected this too.
After several experiences of this kind, I came to the conclusion that one of the best services I could provide to my fellow Christian scholars was to get them to repeat to themselves as a kind of mantra: When my work is rejected, that’s because it’s not good enough. Now, to be sure, this isn’t always true. Sometimes the work of Christians is rejected for ideological reasons, and I think there are also forces at work that prevent thoughtful Christians from entering the academy in the first place. But it is never good for you as a scholar, or as a follower of Jesus, to jump immediately to blaming others for your disappointments. It is much healthier to go back to the drawing board and redouble your efforts, reading scholars you don’t like and don’t approve of and trying to articulate thoughtful responses to them. That kind of discipline can only make your work better, and harder to reject. You won’t thereby escape the consequences of anti-Christian bias, but you’ll have a better chance of limiting its force, and in the meantime you will become a better thinker and better scholarly craftsman.
That attitude has been my watchword for decades now, and I think it has served me well, and I hope it has been helpful to others also. Insofar as my essay was written for non-Christians, I wanted them to hear a Christian voice that doesn’t just complain about marginalization, and insofar as I meant to be heard by my fellow Christians, I wanted to reinforce this message of blaming yourself first.
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The social and economic pressures that favor overconfidence are not restricted to financial forecasting. Other professionals must deal with the fact that an expert worthy of the name is expected to display high confidence. Philip Tetlock observed that the most overconfident experts were the most likely to be invited to strut their stuff in news shows. Overconfidence also appears to be endemic in medicine. A study of patients who died in the ICU compared autopsy results with the diagnosis that physicians had provided while the patients were still alive. Physicians also reported their confidence. The result: “clinicians who were ‘completely certain’ of the diagnosis antemortem were wrong 40% of the time.” Here again, expert overconfidence is encouraged by their clients: “Generally, it is considered a weakness and a sign of vulnerability for clinicians to appear unsure. Confidence is valued over uncertainty and there is a prevailing censure against disclosing uncertainty to patients.” Experts who acknowledge the full extent of their ignorance may expect to be replaced by more confident competitors, who are better able to gain the trust of clients. An unbiased appreciation of uncertainty is a cornerstone of rationality— but it is not what people and organizations want. Extreme uncertainty is paralyzing under dangerous circumstances, and the admission that one is merely guessing is especially unacceptable when the stakes are high. Acting on pretended knowledge is often the preferred solution.
— Daniel Kahneman, Thinking, Fast and Slow
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Since God is blessed, omnipotent, sovereign and creative, there is obviously a sense in which happiness, strength, freedom and fertility (whether of mind or body), wherever they appear in human life, constitute likenesses, and in that way proximities, to God. But no one supposes that the possession of these gifts has any necessary connection with our sanctification. No kind of riches is a passport to the Kingdom of Heaven.
At the cliff’s top we are near the village, but however long we sit there we shall never be any nearer to our bath and our tea. So here; the likeness, and in that sense nearness, to Himself which God has conferred upon certain creatures and certain states of those creatures is something finished, built in. What is near Him by likeness is never, by that fact alone, going to be any nearer. But nearness of approach is, by definition, increasing nearness. And whereas the likeness is given to us— and can be received with or without thanks, can be used or abused— the approach, however initiated and supported by Grace, is something we must do. Creatures are made in their varying ways images of God without their own collaboration or even consent. It is not so that they become sons of God. And the likeness they receive by sonship is not that of images or portraits. It is in one way more than likeness, for it is union or unity with God in will; but this is consistent with all the differences we have been considering. Hence, as a better writer has said, our imitation of God in this life— that is, our willed imitation as distinct from any of the likenesses which He has impressed upon our natures or states— must be an imitation of God incarnate: our model is the Jesus, not only of Calvary, but of the workshop, the roads, the crowds, the clamorous demands and surly oppositions, the lack of all peace and privacy, the interruptions. For this, so strangely unlike anything we can attribute to the Divine life in itself, is apparently not only like, but is, the Divine life operating under human conditions.
— Lewis, C. S.. The Four Loves
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