{"id":41281,"date":"2025-03-20T11:42:59","date_gmt":"2025-03-20T18:42:59","guid":{"rendered":"https:\/\/blogs.georgefox.edu\/dlgp\/?p=41281"},"modified":"2025-03-20T11:52:14","modified_gmt":"2025-03-20T18:52:14","slug":"whos-got-the-better-fruit","status":"publish","type":"post","link":"https:\/\/blogs.georgefox.edu\/dlgp\/whos-got-the-better-fruit\/","title":{"rendered":"Who\u2019s Got the Better Fruit?"},"content":{"rendered":"

Recently, I had the privilege of hearing Dr. Lamma Mansour speak at the George Fox Woolman Peacemaking Forum on Bearing Witness: A Christian Palestinian Cry for Justice and Peace<\/em>. One moment stood out during the Q&A when a frustrated man voiced concerns about evangelical responses to the Gaza situation. Dr. Mansour, instead of offering a direct answer, asked: \u201cWhat are the fruits of this theology?\u201d<\/span><\/p>\n

Jesus warns in Matthew 7:16 (ESV): \u201cYou will recognize them by their fruit.\u201d<\/em><\/span><\/p>\n

Dr. Mansour\u2019s question has lingered with me, prompting reflection on any system of thought. This week, I\u2019ve applied it to postmodernism: What are its fruits?<\/span><\/p>\n

Stephen R.C. Hicks, in Explaining Postmodernism: Skepticism and Socialism from Rousseau to Foucault<\/em>, explores the fruits of postmodernism\u2014tracing its origins, development, and the strategies behind its modern application. Hicks writes, \u201cPostmodernism, therefore, is a comprehensive philosophical and cultural movement. It identifies its target\u2014 modernism and its realization in the Enlightenment and its legacy\u2014 and it mounts powerful arguments against all of the essential elements of modernism.\u201d[1]<\/a><\/span><\/p>\n

Hicks traces the transitions from pre-modernism to modernism, culminating in postmodernism, providing a comprehensive analysis of how each phase challenged and reshaped philosophical and cultural thought.<\/span><\/p>\n

For the sake of brevity, I will omit a discussion of pre-modernism, briefly touch on modernism, and examine postmodern ideals, particularly in relation to leadership, with a specific focus on the RARE Leadership model as an alternative framework.<\/span><\/p>\n

Modernism and the Emergence of Postmodernism<\/strong><\/span><\/h4>\n

Modernism<\/em> is deeply influenced by the Enlightenment<\/em> and rooted in the philosophies of thinkers such as Francis Bacon, Ren\u00e9 Descartes, and John Locke. Hicks notes, \u201cThe Enlightenment <\/em>developed those features of the modern world that many now take largely for granted\u2014liberal politics and free markets, scientific progress, and technological innovation. All four of those institutions depend upon confidence in the power of reason.\u201d[2]<\/a><\/span><\/p>\n

In The Thinker\u2019s Guide to Socratic Questioning<\/em>, Paul and Elder delineate what they consider universal standards for intellectual reasoning\u2014criteria by which thinking is evaluated by thoughtful and discerning individuals. They argue that these standards include, but are not limited to, clarity, precision, accuracy, relevance, depth, breadth, logic, and fairness.\u201d[3]<\/a> Furthermore, Paul and Elder emphasize that skilled thinkers actively apply these intellectual standards in their daily reasoning. They are not only capable of recognizing when others fail to adhere to them, but also when they themselves fall short in their thinking.[4]<\/a><\/span><\/p>\n

In a similar vein, Hicks describes, \u201cThe broadly Enlightenment<\/em> conception of reason\u2014 that human reason is a faculty of the individual, that it is competent to know reality objectively, that it is capable of functioning autonomously and in accordance with universal principles.\u201d[5]<\/a><\/span><\/p>\n

A detailed discussion of the Counter-Enlightenment movement is beyond the scope of this analysis; however, the perceived shortcomings of modernism\u2014particularly its emphasis on reason\u2014created a vacuum that postmodernism ultimately filled. Hicks asserts, \u201cPostmodernism is the end result of the Counter-Enlightenment attack on reason.\u201d[6]<\/a> He further contends that, in the postmodern view, reason is not only regarded as subjective but also as fundamentally inadequate.[7]<\/a><\/span><\/p>\n

As I read through Hicks\u2019 analysis, I was deeply unsettled by his portrayal of postmodern rhetorical strategies. He writes, \u201cAccordingly, postmodernism recasts the nature of rhetoric: Rhetoric is persuasion in the absence of cognition.\u201d[8]<\/a> Hicks further argues that postmodernists wield rhetoric as a tool to silence opposition, privileging emotion over reason. He describes how postmodern thought views the modern world\u2019s lessons as revealing that reality is inaccessible, knowledge is unattainable, human potential is diminished, and ethical and political ideals are hollow. The inevitable psychological response, according to Hicks, is one of anger and despair.\u201d[9]<\/a> \u00a0<\/span><\/p>\n

Looking for an alternative model<\/strong><\/span><\/h4>\n

Once again, I find myself asking: What are the fruits of postmodernism?<\/em> I am unsettled by postmodern thought, particularly Michel Foucault\u2019s expressed desire to erase himself, which he extends to humanity.[10]<\/a> While further exploration of his perspective could be valuable, my immediate reaction is one of unease, especially when contrasted with the Christian belief in the inherent dignity of each person.<\/span><\/p>\n

Postmodernism and Christian thought may both recognize the need for transformation, but they approach it differently. Postmodernism often focuses on deconstruction and challenging established identities, while Christianity emphasizes transformation through renewal in Christ (Romans 12:2). This raises important questions about how postmodernism intersects with leadership models like RARE Leadership, <\/em>from a Christian perspective.<\/span><\/p>\n

The RARE Leadership<\/em> model, which emphasizes four uncommon habits\u2014(1) remain relational, (2) act like yourself, (3) return to joy, and (4) endure hardship[11]<\/a> \u2014rests on the foundational equation of Identity + Belonging =<\/em> Transformation[12]<\/a>. In contrast to the traditional equation of Reason + Good Choices =<\/em> Transformation[13]<\/a>, Warner and Wilder propose that true transformation is driven by identity and a sense of belonging. They explain:<\/span><\/p>\n

Here is the paradox of belonging and identity. All human group identities are, in a sense, ‘deformed’ because we are fallen human beings. The RARE paradigm only works because we continually seek to bring our individual and group identities to a higher standard that, as Christians, we see in the life of Jesus.[14]<\/a><\/span><\/p>\n

Where postmodernism tends to focus on deconstructing identities, the RARE Leadership<\/em> model seeks to create environments where leaders, drawing from a common sense of identity and belonging, grow through relational connections. Warner and Wilder emphasize:<\/span><\/p>\n

Transformation is created when the weak and the strong interact with one another in a culture in which they can share a common identity and a common sense of belonging.[15]<\/a><\/span><\/p>\n

While postmodernism challenges identities and rejects reason, leadership models like RARE emphasize transformation through identity and belonging in Christ. RARE integrates reason with relational growth and emotional intelligence, offering an alternative to postmodern skepticism. By fostering unity and connection, RARE nurtures meaningful change and growth, encouraging reasoned engagement in the pursuit of truth\u2014this is the good fruit that leads to transformation.<\/span><\/p>\n

\n

[1]<\/a> Stephen R. C. Hicks, Explaining Postmodernism: Skepticism and Socialism from Rousseau to Foucault<\/em> (Expanded Edition; Ockham’s Razor, 2011), 31, Kindle Edition.<\/span><\/p>\n

[2]<\/a> Stephen R. C. Hicks, Explaining Postmodernism, <\/em>33, Kindle Edition.<\/span><\/p>\n

[3]<\/a> Richard Paul and Linda Elder, The Thinker\u2019s Guide to Socratic Questioning<\/em> (Thinker\u2019s Guide Library; Rowman & Littlefield Publishers, 2014), 9, Kindle Edition.<\/span><\/p>\n

[4]<\/a> Richard Paul and Linda Elder, The Thinker\u2019s Guide to Socratic Questioning<\/em>, 9, Kindle Edition.<\/span><\/p>\n

[5]<\/a> Stephen R. C. Hicks, Explaining Postmodernism: Skepticism and Socialism from Rousseau to Foucault<\/em> (Expanded Edition; Ockham’s Razor, 2011), 40, Kindle Edition.<\/span><\/p>\n

[6]<\/a> Stephen R. C. Hicks, Explaining Postmodernism, <\/em>38, Kindle Edition.<\/span><\/p>\n

[7]<\/a> Stephen R. C. Hicks, Explaining Postmodernism, <\/em>53, Kindle Edition.<\/span><\/p>\n

[8]<\/a> Stephen R. C. Hicks, Explaining Postmodernism, <\/em>48, Kindle Edition.<\/span><\/p>\n

[9]<\/a> Stephen R. C. Hicks, Explaining Postmodernism, <\/em>215, Kindle Edition.<\/span><\/p>\n

[10]<\/a> Stephen R. C. Hicks, Explaining Postmodernism, <\/em>212, Kindle Edition.<\/span><\/p>\n

[11]<\/a> Stephen R. C. Hicks, Explaining Postmodernism, <\/em>212, Kindle Edition.<\/span><\/p>\n

[12]<\/a> Marcus Warner and Jim Wilder,\u00a0Rare Leadership: 4 Uncommon Habits for Increasing Trust, Joy, and Engagement in the People You Lead<\/em>\u00a0(Chicago: Moody Publishers, 2016), 8, Kindle.<\/span><\/p>\n

[13]<\/a> Marcus Warner and Jim Wilder,\u00a0Rare Leadership,<\/em> 46, Kindle.<\/span><\/p>\n

[14]<\/a> Marcus Warner and Jim Wilder,\u00a0Rare Leadership,<\/em> 44, Kindle.<\/span><\/p>\n

[15]<\/a> Marcus Warner and Jim Wilder,\u00a0Rare Leadership,<\/em> 58, Kindle.<\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

Recently, I had the privilege of hearing Dr. Lamma Mansour speak at the George Fox Woolman Peacemaking Forum on Bearing Witness: A Christian Palestinian Cry for Justice and Peace. One moment stood out during the Q&A when a frustrated man voiced concerns about evangelical responses to the Gaza situation. Dr. Mansour, instead of offering a […]<\/p>\n","protected":false},"author":208,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"footnotes":""},"categories":[1],"tags":[3011,1764],"class_list":["post-41281","post","type-post","status-publish","format-standard","hentry","category-uncategorized","tag-dglp03","tag-hicks","cohort-dlgp03"],"acf":[],"_links":{"self":[{"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/posts\/41281","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/users\/208"}],"replies":[{"embeddable":true,"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/comments?post=41281"}],"version-history":[{"count":7,"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/posts\/41281\/revisions"}],"predecessor-version":[{"id":41288,"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/posts\/41281\/revisions\/41288"}],"wp:attachment":[{"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/media?parent=41281"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/categories?post=41281"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/tags?post=41281"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}