Making Religion Asperger Friendly (More Texts, More Rituals and More Opportunities to be Sociable Without Having to Actually Talk to People)

There is a running debate as to the relationship between Asperger syndrome and atheism. Are Aspergers more likely than the general population to be atheists and if so why? (See John Elder Robison and James Pate) I certainly know a number of Asperger atheists and anecdotal experience indicates that people on the spectrum are more secular than the general population. I think it has less to do with religion or no religion than it does about what type of religion. The Asperger mind is not socially based like that of most people, but is more rule-based. One does not relate to people, but to abstract ideas and concepts. This creates a problem in that, not surprisingly, most religions were designed and evolved from a neurotypical perspective and to suit neurotypical needs. Particularly, they rely on social relationships as a means of forming and maintaining themselves. For the purposes of this post I will limit myself to the case of Orthodox Judaism and my own personal experience with it; I would be interested in hearing from those with practical experience with other religions as to what extent what I say here is relevant.

Judaism, as a minority and often persecuted religion, evolved a strong sense of its own vulnerability and of the need to take active measures to pass itself on to the next generation and keep its youth in the fold. What many of these methods have in common are that they rely on creating attachments to other people and, as such, are distinctively ill suited for dealing with Aspergers. Thinking in terms of my own personal experience growing up, it was no good to tell me that I was part of a link in a chain of tradition [mesorah] connecting me to my parents and grandparents and ultimately to the Exodus and the Revelation at Mount Sinai. Regardless of what I might think of the historicity of these claims, the very concept of being attached to other people was foreign to me. (As a historian let me add that the notion that you could have a tradition connecting one generation to the next to the extent that one can draw straight lines and use equal signs is an absurdity.) I was never very good at forming an attachment to a rabbi to learn from. I never found praying as part of a quorum to be spiritually uplifting. The threat of what the people around me were going to think was not going to keep me in line; I was usually blissfully unaware of what other people were thinking.

Orthodox Judaism, though, does have certain features that did speak to me; these have played a major role in keeping me within that orbit. Texts play a major role in Orthodox Judaism and, while I might not relate well to people, I do relate to texts. I might not have taken well to Talmud and being in an environment that forced me to study the subject nearly did me in. I did, though, develop an attachment to the Bible and the commentary of Isaac Abarbanel; reading him for hours on end was certainly a spiritually edifying endeavor. Something should also be said about the role of ritual; Judaism offers things for me to do every day to structure my life. If I were a Christian I do not know how I would deal with my "getting right with God;" am I a good Christian, living up to the Sermon on the Mount? As I Jew, I can wash my hands in the morning, pray, eat kosher food and believe that I am at least on the right track to forming a relationship with God. (One of the ironies of Christianity is that, while it claimed to replace the unfulfillable demands of an Old Testament deity, it is the religion that is truly unfulfillable.)

I would like to end with something that occurred to me over the previous days of Rosh Hashanah, which may sound somewhat counter-intuitive. Being stuck in a room for six hours, two straight days, reciting texts is enough to get anyone to start asking some serious questions about what he is doing and why he is doing it. My father once pointed out to me that Jewish prayer is not very interactive and, if you are an outsider experiencing it for the first time, it can prove quite boring. Most of it consists of people reciting things under their breath and a cantor to pace everyone. Ironically enough, this actually works very well for me because it allows me to be "sociable," for hours on end even, on my terms, without actually having to talk to another human being. I get to read, meditate and think about the things that I like to think about and that I normally do by myself in my room. Now, since I am doing all of this, not in my private bedroom but in a room full of other people, what was something that might have invited reprimands for being anti-social, becomes the exact opposite. Now that I have been such a good sociable person for hours on end no one should be able to deny that I have earned the right to turn back into myself to my heart's content for a few days.

This is one Asperger Jew's take on thing.

The English Language Makes Me Laugh Loudly and Immoderately

Those who have spent any significant time with me in person know that I have a rather strange laugh, something in between a hyena laughing and donkey braying. Children tend to get a kick out of my laugh, particularly when it is accompanied by me chasing after them and pontificating on the health benefits of medieval surgery and working in the mines. Adults, for some strange reason, tend to find my laugh grating and bothersome.


Recently, thanks to dictionary.com's word of the day, I discovered the word "caCHINNate."

"Cachinnate \KAK-uh-neyt\, verb: To laugh loudly or immoderately."
So the next time, someone asks me where I got such a god-awful laugh, I can respond: "Don't look at me. I am just an innocent victim of the English language."

Rebbe Judaism, the Vilna Gaon and Kupat Ha’ir

I am sitting in my room flipping through the latest Kupat Ha'ir brochure, declaring that Haredi Gedolim have ASSURED contributors "a good, sweet, year with no distress or serious ailments." Back in my day, it was enough to simply wish people a "sweet new year," a "good signing and sealing" and believe that "repentance, prayer, and charity overturn evil decrees." According to the brochure, Rabbi Chaim Kanievsky and Rabbi Aharon Leib Steinman are in the habit of meeting to discuss Kupat Ha'ir. "Why? There's no answer to this question. It's impossible for human logic to fathom." For those of us still bound by in the realm of human logic, Rabbi Kanievsky informs us that Kupat Ha'ir is the reason why we have not had a "Second Holocaust."

What really caught my attention in this brochure was the fact that it mentions the eighteenth century Rabbi Elijah of Vilna (the Vilna Gaon), comparing the crowds gathering outside to catch a glimpse of Rabbi Kanievsky and Rabbi Steinman talking about Kupat Ha'ir to the people, who supposedly gathered in the town of Meretz to catch a glimpse of Rabbi Elijah of Vilna when he visited. As anyone familiar with Jewish history will tell you, Rabbi Elijah of Vilna was a highly reclusive individual, who hardly left his house, and was hardly, during his lifetime, the sort of famous personality to attract crowds. His one major public act was the excommunication ban on the early Hasidic movement and his subsequent campaign against them.

One of the major shifts in Orthodox Judaism over the past few decades has been the "Hasidic" turn even among Lithuanian Jews, who claim ideological descent from Rabbi Elijah of Vilna. As Kupat Ha'ir is a good example of, even Lithuanian rabbis now offer blessings and claim miraculous powers; the sort of thing that used to be the province of Hasidic rebbes.

If Rabbi Elijah of Vilna were around today, he surely would point to Kupat Ha'ir as an example of how necessary it was to excommunicate Hasidim in the eighteenth century and proceed to excommunicate those presently involved with Kupat Ha'ir. So, how about it.

Isaac Asimov and the Submission to Law

In an earlier post, I spoke about the necessity of submission to Law as a form of salvation from "every man doing what is right in their eyes." I was recently reading an Isaac Asimov novel, The Stars, Like Dust, that, in its own way made a similar point.

Before I continue, I might as well say something about the novel as a whole. It is very typical Isaac Asimov, both in its strengths and weaknesses. It is a pan-galactic mystery novel with a square-jawed hero, Biron Farril, a female companion, Artemisia oth Hinriad, who serves no purpose but to be a mindless damsel in distress and fall madly in love with the hero midway through the book, and a wise old comically endearing scientist, Gilbret, to serve as the voice of reason, off on an adventure through space. Writing in 1951, Asimov did an incredible job covering the technicalities of hyperspace travel with plausible sounding jargon. That being said, he has his characters stick paper labels on ship controls, and smoke cigarettes on a space ship. One can only imagine: "Welcome aboard my spaceship. Please take a cigarette. No need to worry about such primitive diseases as lung cancer; you will be blown to bits by the exploding oxygen long before that." Asimov had this problem covered by something even more bizarre. He seemed to have assumed that it is necessary to constantly breathe in carbon so his spaceships have carbon in their atmosphere and his spacesuits have small carbon emitters. I have no idea where he got that idea. Perhaps one of my readers who know something about 1950s science could help me out here.

Our heroes, Biron, Artemisia and Gilbret are on the run in a stolen space cruiser from the evil Tyrannians (pun very much intended). Seeking to free the Nebula Kingdoms, our heroes search for the hidden rebel world. Along the way, another mystery keeps floating over their heads; there are references to a secret document from ancient Earth that if ever revealed would destroy the Tyrannians. While fighting for freedom and justice, our heroes have a problem; they are all noblemen and, as such, illegitimately rule over their subjects just much as the Tyrannians do over them. In fighting against the Tyrannians are they merely seeking to replace them? This ceases to be an idle question when they come up against a rebel leader who is trying to do precisely that.

After many twists and turns (and Asimov was nothing if not clever), our heroes finally find the rebellion and meet its leader. The leader, it turns out, has heard of the secret document from Earth and even has it in his possession. Biron breathlessly asks the leader to reveal what is in this document; how could a mere document be so powerful as to destroy an empire? The leader explains that, yes, this document, once revealed, will destroy the Tyrannians as well as the nobility, paving the way for a truly just government. He begins to recite the text by heart: "We the People of the United States, in Order to form a more perfect Union, establish Justice, insure domestic Tranquility, provide for the common defense, promote the general Welfare, and secure the Blessings of Liberty to ourselves and our Posterity, do ordain and establish this Constitution for the United States of America."

And the novel ends just like that.

There is a simple beauty to Asimov with his utter faith in classical liberal principles, that a free society combined with scientific rationalism could bring the salvation of society. As ironic as this might sound talking about an agnostic scientific rationalist, but, in reading Asimov, I cannot help but feel overwhelmed by the force of his faith as it demands that I too submit myself to the power of such law and put my faith in it. (See also On the Comforts of Reading Isaac Asimov.)

Staying in the Fold: Does Belief Actually Matter?

Rabbi Yakov Horowitz is in the process of writing about keeping Jewish children "on the Derech" (in the fold). So far he has written a top ten list of things parents can do to have a decent chance of being able to pass on their values to their children.


1. Belong to a kehila [community] with a Rov [rabbi] who can guide you, and live spiritual, meaningful and inspired lives where you are true role models for your children.
2. Create a happy and nurturing home environment; avoid corporal punishment and refrain from sending them to settings where it is condoned.
3. Spend quality time and nurture your relationships with your children and seek help should you find yourself exuding negative energy with them.
4. Be flexible – treat them as individuals and allow them to chart their own course in life.
5. Protect them from abuse and molestation.
6. Live in a forbearing community where the members have good Torah values and guide your children to develop friendships with peers who have good middos [character traits] and share those values.
7. Provide them with a good and broad-based education – in Judaic and general studies.
8. "Stay in the Game" – never give up on them no matter how bumpy the road educationally or socially, and professionally identify and address any learning disabilities.
9. See to it that your values and those of their schools are consistent and maintain congruence between your words and deeds.
10. See that they exercise (very) often and have varied hobbies and interests.
And … always and above all, daven [pray] to Hashem [God] for siyata dishmaya [heavenly assistance].



These are things that apply to any faith. I do not think the fundamental issues of passing Judaism along to children in this country are really that different from parents trying to pass along Christianity or Islam. What is of particular interest to me here is that nowhere on this list does Rabbi Horowitz say anything about belief, sitting down with your kids and convincing them with "powerful" arguments that certain things, like God's existence and the Exodus from Egypt, are True.

This illustrates a basic problem with how our society engages the question of religious belief. Both sides, religious and secular, like to maintain that religion is about belief. Both sides make the pretense of fealty to this myth because each side finds it useful. Religious people would have us believe that they are religious because they believe specific claims while secular people claim, as rational people, to have refuted such claims and moved beyond them. Can we be honest with ourselves that the decision to follow a religion or abandon it has nothing to do with belief? How many people have actually become atheists from reading Spinoza or even Richard Dawkins? Religion is a way of living and a society in which one chooses to live. If you wish to pursue a certain way of life and live in a certain society then you will "believe" in the accessory religion. If not then you will not "believe" and find yourself another way of life, another society, and accept their "beliefs."

Now the issue is muddled by the fact that religious people claim to believe things and secular people claim to not believe certain things and, in a certain surface sense, this is true; most religious people and their secular counterparts, in their own minds, honestly do see themselves respectively as believers and non-believers. The question is what is the basis for such beliefs. To put it simply, most people are social thinkers, not idea thinkers. Abstract ideas such as universal principles of right, wrong, true and false are not real to them and, therefore, have no meaning. What is real and meaningful to most people are relationships; you live in a specific society according to a specific code of conduct. One does not "believe" or "disbelieve" in God; one believes in parents, siblings, friends, Saturday morning Kiddush, or the Sunday church social. There are no "big questions" to be answered; people need to be born, become adults, married, and put in the ground with due ceremony and reverence. Once the decision to "believe" is made, it simply becomes its own reality, true by definition. If it so happens that this reality is challenged then arguments will be mustered in a fixed game of formulating arguments to suit a given conclusion; in essence, drawing targets around the arrows. Since most people do not have a concept of universal principles, they cannot be tied by any notion that arguments have consequences; that accepting an argument means accepting its underlying principles and their potentially undesirable conclusions when applied in other places. (See My Search for Meaning.)


Would it really be so bad if we could be honest and straightforward about things and take belief out of the picture? In the case of Orthodox Judaism, this would mean Judaism as envisioned by Moses Mendelssohn. If you are willing to make an honest effort to keep halakhah (both as to pertains to human beings and to God) you can be part of the Orthodox community. For the sake of practical argument, as with Mendelssohn, I will even throw in a general belief in God and divine providence.

Haveil Havalim #282

Founded by Soccer Dad, Haveil Havalim is a carnival of Jewish blogs -- a weekly collection of Jewish and Israeli blog highlights, tidbits and points of interest collected from blogs all around the world. It's hosted by different bloggers each week and coordinated by Jack. The term "Haveil Havalim," which means "Vanity of Vanities," is from Qoheleth, (Ecclesiastes) which was written by King Solomon. King Solomon built the Holy Temple in Jerusalem and later on got all bogged down in materialism and other "excesses" and realized that it was nothing but "hevel" (or in English, "vanity").








Welcome to the August 29, 2010 edition of Haveil Havalim. For those of you visiting for the first time, Izgad is a wide ranging blog dealing with issues from Judaism, Asperger syndrome, to medieval and early modern history with regular side trips to the world of science fiction and fantasy. The underlying theme behind all of this (beside for me being able talk about whatever interests me) is a desire to transcend the regular dead end debates between left and right, religious and secular, and seek out alternative frameworks. (See Introduction and a Word of Explanation.) With this in mind, as host, I have been somewhat selective in which submissions to accept for this carnival. I rejected pieces that I found to be simple tirades from either the left or right. If there is going to be a link to something on Izgad it should be because there is actually something, whether I agree with it or not, that is the product of some serious thought and adds to the conversation I am trying to have here and to which I invite all of you to take part in.



I would like to begin with the posts that really struck a chord with me personally, not to denigrate the other quality posts.


Elise/ Independent Patriot presents a Guide to the Perplexed for those struggling with raising children on the autism spectrum and talks about her experience with her atheist Asperger son. Posted at Raising Asperger's Kids.


As an Asperger, I was delighted to see a post about Asperger syndrome and Judaism. Elise's discussion of her son reminds me of C. S. Lewis talking about how when he was an atheist he spent a lot of time not believing in God and being angry at him for not existing. This post also talks about The Hitchhiker's Guide to the Galaxy. Hitchhiker, Maimonides and Asperger syndrome, what could be better!




 Rabbi Mordechai Torczyner reflects on the upcoming crop of rabbinical students and on the spiritual demands of blowing the Shofar. Posted at The Rebbetzin's Husband.

I found both pieces particularly touching. The former because, as someone heading toward thirty and who teaches high school and college students, I am beginning to realize that there is a generation gap between my students and me. God help me, I am one of the adults. As for the latter, I am the son of a rabbi, who always blew Shofar, but was never any good at it myself.




Getting Ready for the High Holidays


David Tzohar attempts to understand the inner meaning of Jewish prayer. Posted at Tzohar LaTeiva.


Rachel Barenblat writes about the concept of tikkun ha-sulam, Repairing the ladder, and its connection to the month of Elul. Posted at Velveteen Rabbi.


Minnesota Mamaleh gets ready for the High Holidays with the help of her family's new puppy. Posted at TC Jewfolk.


Elianah-Sharon talks about the song "Seasons of Love" from Rent in Things You Need To Know About Me - Jewels of Elul (The Thing That Changed My Life). Posted at Irresistably Me.


This post is not really connected to Judaism, but I love Rent. I cannot resist any story that is tragic, depressive, kills off main characters and has the humanism to transcend it all. My personal favorite song is "One Song Glory."


Rivster presents Thrilling Dissonance about singing the passage from Jeremiah "zacharti loch chesed niuriach," used in the High Holiday services. Posted at Frume Sarah's World.

I also have a thing for this passage. Unfortunately most people forget what comes two verses after it.


Culture

Avital Pinnick, in Henna by Sienna, talks about Noam Sienna and his efforts to preserve Jewish henna traditions. Posted at This and That. 

Harry talks about attending a production of Shakespeare's Twelfth Night in Jerusalem. Posted at Israelity.

Risa writes about her recent trip to Tel Aviv and offers pictures in Tel Aviv - Revisited and the Klezmer Music in The Abuhav Synagogue in Tzfat. Posted at Isramom.




Thought & Practice






Rabbi Josh Yuter responds to R. Broyde's recent post opposing women leading Kabbalat Shabbat. While not disagreeing with R. Broyde's decision as a matter of policy, R. Yuter addresses the question of communal confusion in the decision making process. Posted at YUTOPIA.


Hadassah Sabo Milner presents The Art of Beginning Again – Spiritual Waters | In the Pink about her experiences using the mikvah. Posted at In the Pink.


Chaviva presents Taking the (Hair) Plunge about her decision to start wearing a sheitel. Posted at Just call me Chaviva.


Susan Barnes has a pair of posts on being part of a Jewish burial society, Chevra Kadisha Seminar - The Experience and Chevra Kadisha Seminar - The Knowledge. Posted at To Kiss A Mezuzah.



Food


David Levy presents Roast Chicken Surprise, A Rosh Hashanah Recipe. Not that I recommend that anyone try this at home, but the post is funny. He also has Confessions of a Yom Kippur Slacker: I Never Fast. Posted at JewishBoston.com.




Batya presents f2f With A JBlogger about her recent dining experience. Posted at me-ander.


Mirjam Weiss presents You Say It's Your Birthday. Posted at Miriyummy.



Politics

 SnoopyTheGoon has an essay defending the theory of relativity from the charge that it promotes relativism. Posted at SimplyJews.




That concludes this edition. Submit your blog article to the next edition of Haveil Havalim using our carnival submission form. Past posts and future hosts can be found on our blog carnival index page.


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From Rabbi Marc Angel: Kupat Ha’ir is Religious Charlatanism

Several months ago I posted about Rabbi Marc Angel (one of our last best hopes for sanity in Orthodox Judaism) and his denunciation of the Haredi charity organization Kupat Ha'ir. This week, in his newsletter on the Torah portion, (hat tip to Ms. S.) he is back on the topic, arguing that Kupat Ha'ir is an example of religious charlatanism.


I (like so many others) regularly receive glossy pamphlets from an organization asking us to give charity to their cause. This group must be spending a considerable amount of money to produce these glossy advertisements, filled with pictures of "saintly" looking rabbis and sages. The recent brochure tells us on the front page, in bold letters, that if we contribute to their charity, we are ASSURED of blessings. All contributors to their charity "are assured that they will merit a good, sweet year with no distress or serious ailments." The message is that those "sages" who run this charity have a direct line to God, and can give God exact orders as to who to bless and who not to bless--based, of course, on whether people contribute to this charity.  This type of solicitation of funds is a reflection of charlatanism, a profound degradation of Torah.  It astounds me how anyone would want to lend his name to such a solicitation, or would want to contribute to such a group.

 In this week's Torah portion, we read of blessings and curses--that are dispensed by God, and God alone. No human being has the right to presume that he/she knows and can control the eternal and infinite God. 

 Genuine religion rests on a foundation of humility and a sincere striving to come closer to God. It calls on us to take responsibility for our spiritual lives. Charlatanism rests on a foundation of spiritual arrogance i.e. that some few "sages" can manipulate God and guarantee how God will act. Charlatanism tries to reduce us spiritually, and to make us dependent on an inner clique of wonder workers.


So who is with me? I am very serious. Let the RCA take a break from Rabbi Avi Weiss and excommunicate all those behind Kupat Ha'ir as well as any rabbi who allows their name to be used by them. I do not care how big a Torah scholar they are. Spinoza was an up and coming Torah scholar and that did not save him. Personally I think Kupat Ha'ir is far more dangerous to Judaism than anything Spinoza thought up.

Dishware Baptizing and Tree Hugging: My Vermont Vacation

Last week I took a vacation from my summer dissertation writing vacation to go with my girlfriend and some friends to Vermont. We did lots of healthy nature things like hiking and visiting Ben & Jerry's.


Jews have a practice called "toveling," dipping new dishware in a body of water. Think of it as baptizing the dishware so at least they can get into heaven.

As an early modernist, I would point out that this practice among Culinary Jews has been the subject of heating theological debate, wars and even a defenestration of some dishware in Prague. Catholic Culinary Jews believe that the act of baptism alone can save new dishware from hellfire without the owner having faith in being able to eat from them in heaven provided that they are graced by a priest, using it to eat matzo and drink Manischewitz. Lutheran Culinary Jews believe that dishware may be saved through baptism combined with the faith of the owner followed by it being graced by any lay believer eating brisket or kugel and washing to down with some hearty beer. Calvinist Culinary Jews believe that, regardless of whether dishware is baptized, only an elect few will be saved so owners might as well stop worrying and just eat from them (or become bi-polar depressive and just eat). Anabaptist Culinary Jews believe that owners should be allowed a grace period with their dishware before baptism to eat with them so they can make an informed decision as to whether the set has the right pattern for dining in heaven.


I will say this about my girlfriend; she is assertive, intelligent and liberal. This liberalism may be rubbing off on me. Hiking up a mountain, she paused to refute intelligent design, pointing out that any intelligent designer would have had the good sense to move a tree just a few feet over and not stick it right on top of a rock.

Before I knew it I was hugging trees and concerning myself with soil erosion.

If I am not careful she might have me supporting same-sex marriage and female clergy. I will call in the RCA to find out which is a greater threat and get me least thrown out for. Well, at least my dishware will be saved.

The Libertarian Yamukah

(Start at 7:58)

Neuroscientist James Fallon suggests that libertarians might have highly developed dorsolateral prefrontal cortexes. This part of the brain is connected to rationality and it may possibly help compensate for the poor development in parts of the brain dealing with empathy. Check out how he describes the top of the brain.

Rabbi Dovid Orlofsky and the Wisdom of Asking For Sources

Quite a number of bloggers have already discussed the audio clip of Rabbi Dovid Orlofsky of the Haredi outreach yeshiva Ohr Somayach attacking Rabbi Tzvi Hersh Weinreb of the Orthodox Union. I would like to add my thoughts to the matter, particularly on the matter of asking for sources. The essence of Orlofsky's tirade against Weinreb is that Weinreb apparently bothered to ask someone if he knew whether Rabbi Moshe Shapiro said anything of use in talking about a natural disaster such as the Tsunami. This qualifies Weinreb, in Orlofsky's eyes, as an idiot.

Coming from the academic world, asking other people for primary and secondary sources to follow up on for your research is expected. Academics hold conferences simply to allow scholars to present research in progress to other scholars in related fields and get feedback. No matter how great you are, you want to hear from other people, get their criticism and yes hear if they know of sources that you do not. I have been working on a doctorate on Jewish Messianism for the past several years; I make no claim to knowing everything on the topic. In fact, it is likely that you, my reader, know something about this topic that I do not. I encourage you, if you know of a book or have a thought that might be of interest, please contact me.

One of the greatest scholars that I have had the privilege to study with is Professor Louis Feldman, the Classics professor at Yeshiva University. Professor Feldman is a man who quite literally has Greco-Roman literature and the Church fathers at his fingertips. He has the practice of asking his undergraduate students to hand in paper topics and then gives them back page long single-spaced small print typed lists of source material to look at. Any issue that you can think to write about, Feldman can give you sources until they are coming out of your ears. Now Feldman, of all people, used joke with us that the problem with scholarship today is that there is too much being written and that we should pay people not to write. Even someone like Feldman, who comes closer than anyone I know to knowing everything, could still feel overwhelmed at times as to what is out there that he does not know.

In reading rabbinic letters, particularly from pre-modern times, one of the major themes that consistently come up is the need for books. "Do you have a copy of this book; can you send it to me?" This was only natural in a world where books were rare and expensive. Yes, even the greatest scholars in Jewish history did not know everything and had to ask their colleagues for help. How does someone like Rabbi Orlofsky deal with this? He probably lives in Artscroll hagiography land where every rabbi knew the entire Talmud by the age of five regardless of whether they lived within a hundred miles of a full set of it.

One of the most basic things about knowledge is that it is so vast that no single person could ever hope to master it; forget about knowing everything, even individual fields are too broad for the individual. Because of this, the pursuit of knowledge is, by definition, a collaborative effort. This leads to a collaborative view as to the nature of truth. I do not know everything. I know a few bits and pieces about something. I will, therefore, seek out other people, even and particularly people that I strongly disagree with and engage in a dialogue with them. Not because I have some Truth to convince them of, but because I believe that they have something to teach me. Whatever views of theirs I may strongly disagree with, I assume they came to those views honestly, through knowledge that I do not have. Put our two sets of knowledge together and, hopefully, we will produce something better than either of us could produce on our own.

I wonder what it does to someone to follow a fundamentalist view of religion, where there is direct divine revelation, preferably in the form of a holy book, understandable to man. Once you have this revelation you have the Truth and there is now no more need for questions; if the process of questions and answers are still used it is merely to demonstrate that all questions have been answered and are unnecessary. Such knowledge would require no collaboration; there is the Truth known to a few privileged men, everything else is error and heresy to be uprooted. In an odd twist on Nietzsche, this mode of thinking requires both that God be made human enough for his wisdom to fit into the human mind and there must be human beings godlike enough to know God and serve as purveyors of the Truth. God is thus abandoned and men, otherwise known as gedolim, are worshipped in his place. (See Rabbi Marc Angel Takes on Kupat Ha'ir.)

Da’as Torah and the Settler Movement

Da’as Torah is the notion that Jewish religious authorities have special even supernatural knowledge, giving them insight not only into the practice of Judaism, but also everyday life as well. For example, what job to pursue or what policies the government should follow. This concept is usually associated with Haredi Orthodox Judaism. Dr. Samuel Heilman, in discussing the rise of Da’as Torah in modern times, takes it as a given that this applies not only to Haredim, but to the settler movement as well. According to Heilman.  

Da'as Torah evolved into charisma and merged the scholar rabbi with the Hasidic rebbe. In spite of the efforts of the yeshiva world, particularly in its Lithuanian tradition, to remove these associations, the rebbeization of the scholars continued. Scholars became saints, or at least saintly rabbis. Thus Rabbi Zvi Yehuda Kook, head of the Merkaz Harav yeshiva in Jerusalem, and Rabbi Eliezer Schach, yeshiva head at Ponovezh in B'nai B'rak, became for their students no less charismatic figures than the Lubavitcher rebbe or the Belzer rebbe were for their Hasidic disciples. Among the Gush Emunim, some of this has transformed yeshiva heads and scholars into partisan commanders. (Samuel Heilman, “The Vision from the Madrasa and Bes Medrash: Some Parallels between Islam and Judaism” Bulletin of the American Academy of Arts and Sciences, Vol. 49, No. 4 (Jan., 1996), pg. 24.)

This statement struck me as odd as I am used to thinking of the settler movement as a form of modern orthodoxy. Granted, the settler movement is strongly messianic and even apocalyptic, but I have never seen any tendency to venerate their leaders. It would be one thing for settlers to disobey the Israeli government under orders from their leaders because they believed that Jewish law forbade them to give up land or because intellectually they believed that giving up land was bad policy. But when have settlers claimed that their leaders were, in opposing the government, acting under direct divine inspiration? I am putting a shout out to my readers, some of whom I presume are more knowledgeable about the settler movement than I am. Do you see the settlers as venerating their leaders as a form of Da’as Torah or is Heilman simply talking nonsense here?   

Education as Sociability Versus Education as Regurgitating Information: An Asperger Dilemma

James Pate ran with my post on Asperger sociability, contrasting it with a valedictorian speech by Erica Goldson. Goldson expresses her own frustrations about being declared valedictorian by her school:

… in retrospect, I cannot say that I am any more intelligent than my peers. I can attest that I am only the best at doing what I am told and working the system. Yet, here I stand, and I am supposed to be proud that I have completed this period of indoctrination. I will leave in the fall to go on to the next phase expected of me, in order to receive a paper document that certifies that I am capable of work. But I contend that I am a human being, a thinker, an adventurer – not a worker. A worker is someone who is trapped within repetition – a slave of the system set up before him. But now, I have successfully shown that I was the best slave. I did what I was told to the extreme. While others sat in class and doodled to later become great artists, I sat in class to take notes and become a great test-taker. While others would come to class without their homework done because they were reading about an interest of theirs, I never missed an assignment. While others were creating music and writing lyrics, I decided to do extra credit, even though I never needed it. So, I wonder, why did I even want this position? Sure, I earned it, but what will come of it? When I leave educational institutionalism, will I be successful or forever lost? I have no clue about what I want to do with my life; I have no interests because I saw every subject of study as work, and I excelled at every subject just for the purpose of excelling, not learning. And quite frankly, now I'm scared.


Reflecting on this issue, James notes:


I like the idea of reading things outside of my school assignments, something that I didn't do too much until about three years ago. Yes, I think that I was right to go to school and learn stuff that didn't interest me. That's the case right now, for I need to know certain things that I consider boring in order to navigate my way through life effectively. But it's enjoyable to learn for the sake of learning.

At the same time, as a person with Asperger's (and there are people with Asperger's who may have different impressions on this), I enjoyed the structure of school. You study, learn facts, regurgitate them back to your teacher, and thereby succeed.


Like James, I have mixed feelings about education as a process of absorbing information and spitting it back out. Let me say right off that I do not endorse such a mode of education and, like most people, agree that, in of itself, such an education is pointless and only serves to teach children how to play the system and ultimately hate learning. That being said, my younger self did have a very high regard for this process and was quite good at it at least in so far as this information pertained to a field of interest, mainly history. My younger self saw knowledge as the ultimate good; the more information you had in your head the smarter you were and the closer you were to understanding reality. It was only when I got into college that I started to seriously think about the purpose of studying history and the underlying methods by which one does so. My view of knowledge shifted from knowledge as self-evident and objectively true facts to be passively received to methods of analysis to be used to make sense of subjective pieces of information, meaning nothing in of themselves. Today, the history courses I teach are less about historical facts than a method with which to analyze the period incidentally listed in the title of the course. (See The Challenge of Skeptical Relativism.)


Despite having moved away from my earlier attitude toward education I still have not completely rejected it. Even in retrospect, I do not see the time I spent memorizing historical facts as being wasted. On the contrary, I see it as a necessary stage in my intellectual development, without which I could not be the method thinker that I am today. It was in reading Daniel Willingham's Why Student's Don't Like School that the two sides of my thinking clicked together. Willingham offers a defense of rote learning, particularly in the early stages of education as a necessary foundation for any serious intellectual education. In any field, there are just certain things you are going to have to know cold before you move on and there is no way around simply having to grimace and swallow. A conversation about critically understanding the history of western civilization is going to mean nothing to people who lack a basic awareness of Caesar, Charlemagne, and Napoleon. (Unfortunately, this includes a fair number of college students who supposedly passed European history in high school.) So a process of memorizing and spitting back information does have its limited place. Think of it is capital to be earned and then spent in order to acquire a real education.

Does Support for Gay Rights Entail Discrimination against Aspergers?

Ultimately, I can accept the neurotypical status quo, despite its inconveniences, because even when it "discriminates" against me, in its "discrimination" there is a larger equality. Those in the majority are not truly discriminating against me as their actions are in keeping with universal law. In our society, each person is free to attempt to fashion society as they see fit. As such, I am equal in society, as an individual, to any neurotypical, with an equal vote; I am simply fated to lose this vote. That being said, nothing in this process necessitates an acknowledgment of the superiority of the neurotypical position. This is no different than in a political democracy where the passage of the liberal expansion of government in no way implies the superiority of liberal positions. (This is one of the advantages of democracy; one can "lose" while still maintaining one's legitimacy, thus eliminating the need to turn to violence.) Furthermore, as an Asperger, I am simply one of many outsiders to society with the exact same problem; as we live in a society not designed with us in mind we are all at the disadvantage of having to suffer daily reminders of that fact. Ironically enough, this is comforting because we are all equally disadvantaged. Of course, this position only works if all outside groups are truly equally disadvantaged. The moment one outsider group is protected and given, as a "civil right," the right not to feel like outsiders then this all collapses. Thus, any attempt to give one outsider group such "civil rights" is actually an act of discrimination against all other groups as it implies that one group is "more equal" than others in deserving such rights.

At its core, the gay rights movement is about defining civil rights not just as protection against direct physical harm, but also against indirect harm or anything that results in the placing of homosexuals as outsiders. For example to say that attempts to define marriage as something between a man and woman discriminates against homosexuals requires the assumption that civil rights do not just mean that homosexuals are to be protected against laws that say things like "only heterosexuals shall be allowed to marry," (see How to Practice Discrimination against Homosexuals) but also against anything that incidentally puts them at a disadvantage. It is plausible that one can support a traditional definition of marriage simply because, in one's own mind, one believes that marriages between men and women accomplish something specific of importance to society without ever intending alienate homosexuals. Heterosexual marriage long predates the rise of the gay rights movement just as neurotypical friendship long predates society's awareness of Asperger syndrome. This is in contrast to racial discrimination laws like separate water fountains which have only existed in the presence of a racial minority and with the explicit purpose of alienating such groups. It is irrelevant to the guy rights movement whether supporters of traditional marriage are consciously acting against homosexuals. The fact that such a definition of marriage de facto harms homosexuals automatically makes it discrimination.

When Judge Walker decided that Proposition 8 discriminated against homosexuals, but left intact public school report cards and even government employee evaluations offering tangible physical rewards to those who "work well with others" (others, in this case, meaning neurotypicals), he denied my humanity and the humanity of every Asperger person. Somehow my suffering due to being forced to socialize and being penalized for failing to do so is not important, but the suffering of homosexuals in a traditional marriage society is. (Note that I am not denying the reality of homosexual suffering nor am I trivializing it.) The fact that Judge Walker likely never considered the issue of Asperger syndrome is irrelevant since he himself does not deem this to be relevant when applied to homosexuals. There are real consequences to this; homosexuals now have the force of law behind them as they negotiate with the rest of society. How can I claim to be different but equal if the government does not officially endorse that equality, particularly when the government is willing to endorse the equality of homosexuals? Clearly, unlike homosexuals whose alternative lifestyle is equally valid, the Asperger information based lifestyle is really a mental illness of not being able to relate to other people. As such, Aspergers must submit to the care of neurotypicals who clearly know better than they do and help "educate" and "cure" them. Those Aspergers who are stubborn and refuse to be "educated" and "cured" must suffer societal censure to make them see the error of their ways.

I have nothing against the practical objectives of the gay rights movement just as long as I get my "rights" as well. You want government endorsed gay marriage? I wish we could get rid of the concept of government endorsed marriage to begin with. People on the spectrum are statistically less likely to ever marry; thus, government marriage serves to place an undue tax burden on us as well as a means of alienating us by implying that our non-married lives are of less value. Perhaps we could have a form of "Asperger" marriage to acknowledge our special relationship to our fields of study. This could take the form of special tax breaks to help me complete my doctorate, discounts on museums, Renaissance fairs, and Comic-Con. You want to stick Heather has Two Mommies in public schools? Fine, I just want the entire concept of friendship and any other social relationship as an innate good removed from the curriculum. This is to say nothing of every other group of social outsiders, who must be given their "rightful" recognition. Anything less is bigotry.

I charge Judge Walker, the gay rights movement as well as their allies with the theft of the human rights of Aspergers as well as every outsider group. More importantly, I charge them with hypocrisy.