The Seven Slightly Harmful Quite Bad Things

The Seven Deadly Sins are quite an odd thing amongst western culture; a list of traits ostensibly meant to represent the worst features of humanity, but that is instead regarded as something of a humorous diversion, and one, moreover, that a large section of the population have barely heard of. The sins of wrath (originally spelt ‘wroth’, and often represented simply as ‘anger’), greed (or ‘avarice’), sloth (laziness), pride, lust, envy and gluttony were originally not meant as definite sins at all. Rather, the Catholic Church, who came up with them, called them the seven Capital Vices (their original religious origin also leads to them being referred to as ‘cardinal sins’) and rather than representing mere sins in and of themselves they were representative of the human vices from which all sin was born. The Church’s view on sin is surprisingly complex- all sinful activity is classified either as venial (bad but relatively minor) or mortal (meant to destroy the inner goodness of a person and lead them down a path of eternal damnation). Presumably the distinction was intended to prevent all sinful behaviour from being labelled a straight ticket to hell, but this idea may have been lost in a few places over time, as might (unfortunately) be accepted. Thus, holding a Capital Vice did not mean that you were automatically a sinful person, but that you were more naturally predisposed to commit sin and should try to exorcise them from you. All sin falls under the jurisdiction (for want of better word) of one of the vices, hence the confusion, and each Deadly Sin had its own counterpart Heavenly Virtue; patience for wrath, charity for greed, diligence for sloth, humility for pride, chastity for lust (hence why catholic priests are meant to be chaste), kindness for envy and temperance for gluttony. To a Catholic, therefore, these fourteen vices and virtues are the only real and, from a moral perspective, meaningful traits a person can have, all others being merely offshoots of them. Pride is usually considered the most severe of the sins, in that one challenges your place in comparison to God, and is also considered the source of the other six; Eve’s original sin was not, therefore, the eating of the fruit from the forbidden tree, but the pride and self-importance that lead her to challenge the word of God.

There have been other additions, or suggestions of them, to this list over the years; acedia, a neglect of ones duty based on melancholy and depression, was seen as symptomatic of a refusal to enjoy god’s world, whilst vainglory (a kind of boastful vanity) was incorporated under pride in the 14th century. Some more recent scholars have suggested the addition of traits such as fear, superstition and cruelty, although the church would probably put the former two under pride, in that one is not trusting in God to save you, and the latter as pride in your position and exercising of power over another (as you can see, ‘pride’ can be made to cover a whole host of things). I would also argue that, whilst the internet is notoriously loath to accept anything the Christian church has ever done as being a remotely good idea, that there is a lot we can learn by examining the list. We all do bad things, that goes without saying, but that does not mean that we are incapable of trying to make ourselves into better people, and the first step along that road is a proper understanding of precisely where and how we are flawed as people. Think of some act of your behaviour, maybe something you feel as being good behaviour and another as a dubiously moral incident, and try to place its root cause under one of those fourteen traits. You may be surprised as to what you can find out about yourself.

However, I don’t want to spend the rest of this post on a moral lesson, for there is another angle I wish to consider with regard to the Seven Deadly Sins- that they need not be sins at all. Every one of the capital vices is present to some degree within us, and can be used as justification for a huge range of good behaviour. If we do not allow ourselves to be envious of our peers’ achievements, how can we ever become inspired to achieve such heights ourselves- or, to pick a perhaps more appropriate example, if we are not envious of the perfectness of the Holy Trinity, how can and why should we aspire to be like them? Without the occasional espousal of anger and wrath, we may find it impossible to convey the true emotion behind what we care about, to enable others to care also, and to ensure we can appropriately defend what we care for. How could the Church ever have attempted to retake the Holy Land without the wrath required to act and win decisively? Greed too acts as a driving force for our achievements (can the church’s devotion to its vast collection of holy relics not be labelled as such?), and the occasional bout of gluttony and sloth are often necessary to best aid our rest and recuperation, enabling us to continue to act as good, kind people with the emotional and physical strength to bear life’s burden. Lust is often necessary as a natural predisposition to love, surely a virtuous trait if ever there was one, whilst a world consisting solely of chaste, ‘proper’ people would clearly not last very long. And then there is pride, the deadliest and also the most virtuous of vices. Without a sense of pride, how can we ever have even a modicum of self-respect, how can we ever recognise what we have done well and attempt to emulate it, and how can we ever feel any emotion that makes us seem like normal human beings rather than cold, calculating, heartless machines?

Perhaps, then, the one true virtue that we should apply to all of this is that of temperance. We all do bad things and we may all have a spark of the seven deadly sins inside us, but that doesn’t mean necessarily that the incidences of the two need always to coincide. Sure, if we just embrace our vices and pander to them, the world will probably not end up a terribly healthy place, and I’m sure that my description of the deadly sins is probably stretching the point as to what they specifically meant in their original context. But, not every dubiously right thing you do is entirely terrible, and a little leeway here and there can go an awfully long way to making sure we don’t end up going collectively mental.

*”It is sweet and right to die for your country”

Patriotism is one of humankind’s odder traits, at least on the face of it. For many hundreds of years, dying in a war hundreds of miles away from home defending/stealing for what were, essentially, the business interests and egos of rich men too powerful to even acknowledge your existence was considered the absolute pinnacle of honour, the ultimate way to bridge the gap between this world and the next. This near-universal image of the valiance of dying for your country was heavily damaged by the first world war, near-crushing “the old lie: Dulce Et Decorum Est/Pro Patria Mori*” (to quote Wilfred Owen), but even nowadays soldiers fighting in a dubiously moral war that has killed far more people than the events it was ‘payback’ for are regarded as heroes, their deaths always granted both respect and news coverage (and rightly so). Both the existence and extent of patriotism become increasingly bizarre and prevalent when we look away from the field of conflict; national identity is one of the most hotly argued and defended topics we have, stereotypes and national slurs form the basis for a vast range of insults, and the level of passion and pride in ‘our’ people and teams on the sporting stage is quite staggering to behold (as the recent London 2012 games showed to a truly spectacular degree).

But… why? What’s the point? Why is ‘our’ country any better than everyone else’s, to us at least, just by virtue of us having been born there by chance? Why do we feel such a connection to a certain group of sportspeople, many of whom we might hate as people more than any of their competitors, simply because we share an accent? Why are we patriotic?

The source of the whole business may have its roots in my old friend, the hypothetical neolithic tribe. In such a situation, one so small that everybody knows and constantly interacts with everyone else, then pride in connection with the achievements of one’s tribe is understandable. Every achievement made by your tribe is of direct benefit to you, and is therefore worthy of celebration. Over an extended period of time, during which your tribe may enjoy a run of success, you start to develop a sense of pride that you are achieving so much, and that you are doing better than surrounding others.

This may, at least to a degree, have something to do with why we enjoy successes that are, on the scale of countries, wholly unconnected to us, but nonetheless are done in the name of our extended ‘tribe’. But what it doesn’t explain so well is the whole ‘through thick and thin mentality’- that of supporting your country’s endeavours throughout its failings as well as its successes, of continuing to salvage a vestige of pride even if your country’s name has been dragged through the mud.

We may find a clue to this by, once again, turning our attention to the sporting field, this time on the level of clubs (who, again, receive a level of support and devotion wholly out of proportion to their achievements, and who are a story in their own right). Fans are, obviously, always proud and passionate when their side is doing well- but just as important to be considered a ‘true’ fan is the ability to carry on supporting during the days when you’re bouncing along the bottom of the table praying to avoid relegation. Those who do not, either abandoning their side or switching allegiance to another, are considered akin to traitors, and when the good times return may be ostracized (or at least disrespected) for not having faith. We can apply this same idea to being proud of our country despite its poor behaviour and its failings- for how can we claim to be proud of our great achievements if we do not at least remain loyal to our country throughout its darkest moments?

But to me, the core of the whole business is simply a question of self-respect. Like it or not, our nationality is a huge part of our personal identity, a core segment of our identification and being that cannot be ignored by us, for it certainly will not be by others. We are, to a surprisingly large degree, identified by our country, and if we are to have a degree of pride in ourselves, a sense of our own worth and place, then we must take pride in all facets of our identity- not only that, but a massed front of people prepared to be proud of their nationality in and of itself gives us a reason, or at least part of one, to be proud of. It may be irrational, illogical and largely irrelevant, but taking pride in every pointless achievement made in the name of our nation is a natural part of identifying with and being proud of ourselves, and who we are.

My apologies for the slightly shorter than normal post today, I’ve been feeling a little run down today. I’ll try and make it up next time…

Who is most impressive?

As one or two of you may have noticed, the Olympics are almost over, prompting the requisite large party and giving some Brazilians a chance to wear odd clothes, dance about and generally play to stereotypes (probably- I’m feeling a little cynical today). However, in not too long a time that other, perhaps more understated, tetrannual sporting party will get underway: the Olympics’ disabled cousin, the Paralympics.

In some ways this will be a spiritual homecoming for the Paralympic Games- founded in 1948 for ex-servicemen with spinal injuries after the Second World War, it was the brainchild of Dr. Ludvig Guttmann of Stoke Mandeville Hospital, Great Britain (the sports centre at Stoke Mandeville is still called the Guttmann centre in his honour, and one of the two mascots for London 2012 is called Mandeville). Guttmann was a Jew, and had emigrated from his native Germany in 1939 to escape persecution from the Nazi government of the time. He founded the National Spinal Injuries Centre at Stoke in 1944, and founded the ‘Stoke Mandeville Games’ (to coincide with the 1948 London Olympics) in response to his feeling that sport could be use as a form of therapy for the seriously disabled, giving them purpose and self-respect. His vision was a great success, ballooning in size and popularity until, in 1960, it became officially tied to the Olympics proper (it wasn’t called the Paralympics until 1984). Guttmann himself was showered in praise for his work, being awarded (among other things) a CBE, OBE, and a knighthood in 1966.

Since then, the Paralympic movement has continued to inspire and amaze. Since 1960 non-war veterans have been eligible to compete, and multiple categories of disability have been entering since 1976. For many, the very existence of the Games has been a beacon of hope for lives torn apart by accident or injury, something to focus their otherwise unspent athletic energies upon, and thus fulfilling Guttmann’s vision of sport as a therapy. For a special few, they have been a springboard to their being able to compete amongst able-bodied counterparts, in sports ranging from sprinting to shooting to swimming.

Paralympians, obviously, do not have the physical capacity to match able-bodied competitors in the majority of situations, and as such, on a purely numerical basis, they are ‘less impressive’. Human nature dictates that we thus find them less interesting and compelling to watch for an extended period of time, a problem compounded by the sheer number of different classifications, leading to a huge number of medals and competitions and thus a confusing and some might say unfocused set of events that becomes impossible to keep track of (there are, for instance, six different classes of cerebral palsy 100m sprinting, giving the athletes concerned 6 times less attention, 6 times less focus and interest and making their medals seem only a sixth as valuable).  All this means that the amount of funding and (especially) media coverage offered to the Paralympics is significantly less than the Olympic equivalents, despite a great advance in recent years, and that they are simply not taken quite as seriously as Usain Bolt & Co.

All of which begs the obvious question: are Olympians really better than their disabled counterparts, or do the mental battles, financial struggles, and management of trying to hold down a paying job before we even consider the crippling physical impairment enough to render Paralympic Athletes even more impressive?

This question ultimately boils down to a question of which is more impressive- being the best in the world, or being merely far, far better than the rest of us mere mortals despite having to overcome. To consider an example, the world record for 100m sprinting in the most severe class of blindness is 11.03 seconds, less than a second and a half slower than Usain Bolt’s fastest ever time and far faster than anyone I happen to know- and this is done whilst entirely unable to see where you are going.

OK, you might say, but blindness doesn’t actually affect physical capability, so what about something that does. Consider the shot put, which involves throwing a large metal ball weighing 16lb (7.26kg) as far as possible with a rigidly monitored technique. 7kg is a surprisingly ungainly mass at the best of times, but when compacted into a small, dense ball thrown in one hand it becomes even harder to handle. I have thrown a shot in school, much lighter than an Olympic one, and got it about 2 metres. Karmel Kardjena is quadriplegic, as in all limbs severely damaged to the point of muscles not working properly, and can throw it 11.

These are just examples I can find on Wikipedia that make for a good comparison- I’m sure a dedicated student of the Paralympics could quote dozens more. Perhaps the most famous Paralympian of all, South African sprinter Oscar Pistorius (aka Bladerunner) won a silver medal in the 2011 World Championships INSERT BIT ABOUT 2012 WHEN HE’S DONE IT (competitions he entered despite a 2008 ruling, which he later successfully appealed, that the carbon fibre replacements for his amputated forelegs were giving him an unfair advantage). He is competing amongst the very best in the world, regardless of the fact that he has no calves or feet, and he is representative of the sheer quality that is surely present among Paralympians.

However, in order to judge our argument effectively, we must still consider how impressive our able bodied athletes are. I have already dedicated an entire post to just how superhuman these people are, but it’s worth taking another look around at the plethora of talent on display over the last fortnight to truly comprehend that. To take a parallel with Kardjena, let us consider the equivalent men’s shot put record. We must, of course, bear in mind that able bodied athletes are capable of not only taking a hopping run-up but also twisting the full trunk of their body, but even so, their achievements are staggering- the world record is over 23 metres (interestingly enough still shorter than the shortest discus throw in Olympic history, at 25).

So then, which is better? Well, to be honest it really comes down to a matter of opinion. Some may believe that the sheer quality of Olympic athletes cannot be made up for by the disabilities of Paralympians, whilst others will say that they more than cover for it and that the Paralympics is the home of real sporting greats. But, in many ways, this argument is entirely irrelevant, if only because we could argue until the end of time and not reach an answer. The real fact to acknowledge is simply that these Paralympians are clearly not here ‘just to take part’- they are serious athletes going in serious competition and capable of seriously amazing things. Whether Oscar Pistorius is better or worse than Usain Bolt matters not so long as we are all agreed that both of them are so great, so beyond what any of the rest of us can do, that they deserve every ounce of admiration we can muster. As the father of the modern Olympics, Pierre de Coubertin, famously said: “The important thing in life is not the victory but the contest; the essential thing is not to have won but to have fought well”

And sorry for the rather lame cop-out