“Not so with you.”
During last week’s discussion I mentioned the natural temptation to categorize people into groups. I continually caught myself trying to pin down Francis Fukuyama’s political affiliation in his book Identity with little success. While reading I would think, he must be a democrat…well… maybe he is a republican…. libertarian?
People who can critique and call out both the strengths and limitations of different political parties, religious organizations, or philosophies immediately have my attention and respect, regardless of if I agree with all they claim. Fukuyama had me guessing, which gave more weight to what he said and kept me interested. At least on the surface, I didn’t feel an overwhelming loyalty or agenda to a particular political party or religious group, but rather a conviction to help nations and governments avoid political policies and governing regimes that diminish human dignity.
Three key words and definitions that Francis gives to help understand his arguments are:
Thymos– “…the part of the soul that craves recognition of dignity.”
Isothymia – “…the demand to be respected on an equal basis with other people.”
Megalothymia – “…the desire to be recognized as superior.”[1]
Fukuyama lays a good argument that people are desperate to be recognized and treated as human beings. One heart wrenching example that sat heavy with me for a while was Mohamed Bouazizi. Mohamed lit himself on fire in the street after he was humiliated, ignored, and his livelihood (a cart with produce) was confiscated without explanation. Fukuyama explains, “…no one would listen. The state was not treating him like a human being: that is, a moral agent worthy of a minimum amount of respect…” [2]
While in Oxford, Martyn Percy sang the praises of The Rule of St. Benedict, a book that begins with the words, “Listen”.[3] Listening is becoming a common theme for our leadership journey.
Percy also touched on a metaphor of an iceberg. He advised us as leaders to dive below the surface of things like societal outrage and public aggression. Percy said the things we are not seeing are likely more upsetting than the things we are. The issues, possibly around identity, that are not always visible can be deep systemic injustices or ideologies manifesting publicly in the form of anger, violence, and even self-harm due to some type of human need not being met. Which begs the question at this junction, what historical, political, religious, etc. issues are below the surface with Israel and Hamas? This is the first time I’m seriously considering how much identity plays into this kind of conflict.
(To be clear, the next bit is NOT attempting to connect to current issues in the Middle East)
According to Fukuyama, humans, and even our particular groups, have a need to be seen as equals, but that is not always enough, which leads to megalothymia. This was the first I had heard of this word, but I’m determined to remember how to say it (even with a TN accent). This word, is a powerful and fairly convicting one, and put a question in my head.
What is the line between being or feeling special and wanting to be recognized as superior?
This question had me thinking of the passage in Luke 4:14-30 when a group in Jesus’ hometown attempted to throw him off a cliff early in his ministry. They do this right after he mentions two instances in the Hebrew Scriptures when God sends prophets (Elijah and Elisha) to people who were outside Israel. This idea sends them into an outrage. Luke says they were furious.
Leading up to this Jesus had just read a passage in Isaiah announcing the day had arrived, one Israel had been anticipating for generations. The messiah was present. However, according to most Jewish expectations, if the messiah had arrived, it meant Rome would be overthrown, Israel would be delivered, healed, and vindicated. This also meant they would be put on top spiritually and politically throughout the world. Maybe it’s a stretch, but did some have a hard time thinking they would not be the only ones God desires to help, deliver, and favor? Did megalothymia, that Fukuyama claims is inevitable for some, creep into Israel at some points? If so, Jesus had different plans.
Scripture, history, and countless noble prizes to date, attest that there is something very special and unique about Israel. However, when Abraham is given the promise by God in Genesis 12:2-3, that he will make a great nation from him, it is so “all peoples on earth will be blessed through you” the special calling and status is for the benefit of the rest of the world. Most people, Christian or non-Christian, will admit Jesus was special which makes what he says in Matthew 20:25-26 even more powerful.
25 Jesus called them together and said, “You know that the rulers of the Gentiles lord it over them, and their high officials exercise authority over them. 26 Not so with you. Instead, whoever wants to become great among you must be your servant,
Jesus admits their existing government and leadership approach was not one of service and compassion, but he says, “Not so with you.”
The reason this speaks so much to me in the context of Fukuyama’s theme of human thymos, and even government, is how powerful service is in restoring and recognizing dignity in a person. When someone, and especially a government or leader, looks at you, listens to you, takes time with you, and goes out of their way for you, it signals that you have worth and value as a human. If an officer would have taken five minutes to listen to Mohamed Bouazizi would that have saved his life? I believe so. Francis Fukuyama’s real-life examples and ideas further reinforces that Jesus’ approach to leadership (less ego, more service) works and the world is literally desperate for it.
[1] Fukuyama, Francis. Identity: The Demand for Dignity and the Politics of Resentment, (New York: Farrar, Straus and Giroux, 2018), 44.
[2] Ibid., xiii.
[3] Benedict, and Carolinne White, The Rule of Benedict, (London: Penguin, 2008), 7.
About the Author
Adam Harris
I am currently the Associate Pastor at a church called Godwhy in Hendersonville, TN near Nashville. We love questions and love people even more. Our faith community embraces God and education wholeheartedly. I graduated from Oral Roberts University for undergrad and Vanderbilt for my masters. I teach historical critical Biblical studies at my church to help our community through their questions and ultimately deepen their faith. I love research, writing, learning, and teaching. I oversee our staff and leadership development. Before being at Godwhy I worked as a regional sales coach and director for Anytime Fitness. I've been married for over 13 years to my best friend and we have two amazing boys that keep us busy.7 responses to ““Not so with you.””
Leave a Reply
You must be logged in to post a comment.
Once again, a post that made me think. Thank you Adam.
While reading your post I kept thinking, “Oh, I want to ask about that! Or, “Oh, I’ll comment on that.” So this could be a reeeealllly long comment. But I won’t do that to you.
What I am left pondering is…the megalothymia thing. We talked some about this on Zoom during our syntopical meeting but I’m still thinking about it. Yes, we are called to be servants to one another. Yes, Jesus showed us a better way – we can be special without being better than. But, what about the identity groups that are saying, “Enough is enough. We are tired of being treated as less than!” Instead of those traditionally in power saying, “Oh, let me listen and learn from you!” Many are instead freaking out and basically saying, “You can’t take away my power!” So, I guess my question is, who are we talking to when we are saying, be a servant, be equal to, not greater than? Because I don’t think we can (should?) tell people who have long been silenced to be satisfied with being equal to. Also, this is me thinking out loud – and I do realize it is not exactly coherent. 🤯
Thanks for the response, I love the questions and think they are needed. For me at least, that message of being a servant is aimed at all people, but especially those with power, influence, and privileges. Especially when it is to the degree that other human beings are being silenced, devalued, ignored, or harmed. Realistically, as Fukuyama says, many may not listen, but this is the type of posture we want to encourage for the upcoming generations. I believe it is happening and there is more of a sensitivity to these things in modernized area, but it can also get taken overboard. Should we look at marginalized or victimized people as superior? How are we defining superior? When I think of that term I think of what Francis said as recognizing the inherent value of each human being. Every person has the right to life, liberty, and the pursuit of happiness.
There are all types of people groups that have been treated less than throughout human history. Those at the bottom in the caste system in India, immigrants all over the world, slaves, women, the poor, certain ethnicities (Jews, blacks, certain European groups, etc.), LGBTQIA+, the disabled, the list goes on. I think you mentioned “the priest and the prophets”, this is where prophetic voices rise up and say, “something has to stop here”.
Jesus did eat with the poor and excluded, but he also ate with the affluent who contributed to poverty, class, and religious issues in Israel (Zacchaeus the tax collector) and religious leaders (Nicodemus). I’m realizing that Jesus seems to challenge everyone. Christ’s type of love does that. He tells those who have influence and power to serve others who don’t and he tells those who have been oppressed, hurt, and marginalized to love their enemies, pray for them, and bless them. Those who are hurt will have to deal with resentment, rage, and bitterness that can do more harm to themselves than their oppressors.
I had to learn this lesson over and over in the town where I grew up. Some didn’t like me and devalued my identity solely because I had brown skin. I felt “less than” for years. I remember a pivotal moment in my life around 16 years old when I heard through the grapevine, what a pastor (that I thought a lot of and respected) said about me when he found out his daughter was interested in me. I was embarrassed and a bit devastated. That still small voice gently said: “forgive him”.
All in all, I am not just saying, “live and let live”, “whatever”, “just forgive and love each other and all will work out.” I think there is a place to raise our voice, make stands, and continue knocking on the doors of power. As I mentioned in the interview, our church made a transition that came with a cost, but we felt it was the right thing to do for the sake of those who have felt “less than” especially in faith communities. Part of that transition came when myself and our senior pastor stopped talking so much, prioritized people over ideals, stopped assuming things, and started really listening to the voices of those hurting.
Hopefully that kind of answers your question, or maybe it leads into more questions. lol. Appreciate the conversation!
Adam,
NOT SO WITH YOU.
I think I want to tattoo that somewhere I can see it every day.
If I really want to be a Kingdom person, I am called to give up my rights and privileges, pick up my cross and follow Jesus into suffering.
I believe it also means I have to fight to recognize and support the inherent value in the marginalized and outsiders.
To fight for the rights of others (even others I may disagree with), and to give up my own rights.
Seems like the way of Christ to me.
Thanks for the post!
Maybe we can find a tattoo shop in DC! I could not agree more with your response and perspective, that does seem like the “way of Christ” to me as well.
Hi Adam,
Wonderful post! You said, “The issues, possibly around identity, that are not always visible can be deep systemic injustices or ideologies manifesting publicly in the form of anger, violence, and even self-harm due to some type of human need not being met.” As you unpack that what unmet needs are you noticing in your community and with regards to your NPO?
The unmet needs I am noticing right now regarding my NPO is not dismissing legitimate concerns people have with certain theologies, doctrines, and belief systems. People want their questions heard and legitimized even if it makes Christian leaders uncomfortable.
On the other side, when people do question biblical or theological issues it feels like a challenge to people’s identity, because it is in a lot of ways. Faith and identity are intimately woven. I think that is why it can be so emotional on both sides. These are some of the things we discovered in our workshop. Great question, I actually never thought to connect Fukuyama’s point on identity to our discoveries until this moment!
Adam, your post beautifully delves into the innate human desire for recognition and dignity, drawing inspiration from Francis Fukuyama’s book, Identity. Your candid reflections touch on how people tend to categorize individuals into political groups and the challenge of pinpointing Fukuyama’s political leanings, which, in itself, adds intrigue to his words.
Your admiration for those who can critique and appreciate the strengths and limitations of various political parties or philosophies is relatable. And Fukuyama’s ability to keep you guessing about his own political affiliation adds weight to his ideas, demonstrating his commitment to a higher cause – the preservation of human dignity.
Fukuyama’s terms, “thymos,” “isothymia,” and “megalothymia,” offer a fascinating framework for understanding human behavior. Your reference to Mohamed Bouazizi’s tragic self-immolation underscores the devastating consequences when individuals are denied basic respect and recognition. This story reminds us that every person craves acknowledgment as a moral agent worthy of respect.
Finally, your connection to a biblical context and Jesus’ teachings on humility and service in leadership is compelling. It highlights that genuine leadership isn’t about seeking superiority but serving others. In a world where people grapple with both a desire for equality and megalothymia, this message becomes all the more relevant.
I found your ability to tie these philosophical ideas to real-life scenarios and historical events made Fukuyama’s work relatable and applicable. It encourages me to consider these concepts in my everyday life, and the world could undoubtedly benefit from leadership that values service and respects the dignity of every individual.