Sometimes, a change in the translation of just a few Scriptural words can attest a potential cultural shift of incalculable importance. In the case I am about to discuss the change doesnβt simply βattestβ the shift, it can guide us to a deeper sense of its significance β of what may really be at stake.
I have in mind the translation of verses 3-8 of Psalm 8. So, here are the verses. I place the crucial words in bold. First, we have the Revised Standard Version (RSV):
When I look at thy heavens, the work of thy fingers,
The moon and the stars which thou hast established;
What is man that thou art mindful of him,
And the son of man that thou dost care for him?
Yet thou hast made him little less than God,
And dost crown him with glory and honour.
Thou hast given him dominion over the works of thy hands;
Thou hast put all things under his feet,
All sheep and oxen,
And also the beasts of the field.
Now here are the same verses in the New Revised Standard Version (NRSV, anglicized):
When I look at your heavens, the work of your fingers,
The moon and the stars that you have established;
What are human beings that you are mindful of them,
Mortals that you care for them?
Yet you have made them a little lower than God.
And crowned them with glory and honour.
You have given them dominion over the works of your hands;
You have put all things under their feet,
All sheep and oxen,
And also the beasts of the field.
Were we to bring these changes to the attention of the translators, we would no doubt be told that the underlying issue here is a tension between a desire to uphold the poetic qualities of the text (surely no question which scores higher on that count), and the requirements of βpolitically correct languageβ. We just have to make a βliteraryβ sacrifice in deference to contemporary political sensibilities. At all events, itβs only a matter of language.
Actually, I disagree. Or, at least, I can agree with such an analysis only once it is admitted that the term βpolitical correctnessβ, as used here, masks an issue of enormous substance β an issue that is revealingly swept under the carpet by its relegation to the category of βlanguage aloneβ.
We need to wake up to what that issue is β in short, to what is actually at stake in the βlinguisticβ substitutions of the NRSV.
For me personally, this was brought home recently, when I read an excellent text by the French writer and aviator, Antoine de Saint-ExupΓ©ry. Here is the relevant passage:
For lack of an effective method of thought (my emphasis), we have lost our grasp of Humanity founded upon Man, and slid towards that anthill which is founded upon the sum of individuals.
What could we offer against the religion of the State or the religion of the Masses? (ExupΓ©ry is writing against the background of WWII totalitarianism.) What had become of our great image of Man born of God? It was scarcely recognizable through a vocabulary drained of its substance.
Little by little, forgetting Man, we limited our ethical concerns to the problems of the individual. We required of each man that he wrong no other. Of each stone (of a metaphorical cathedral) that it wrong no other. And certainly, when they are lying jumbled in a field they do each other no wrong. But they are wronging the cathedral which they could have created, and which, in return, would have created their significance.
We continued to preach the equality of men. But having forgotten Man, we no longer understood anything of what we were saying β¦.
How apposite, I reflected, in relation to the NRSVβs mangling of Psalm 8! βHaving forgotten Man, we no longer understand anything of what we are saying!β
In other words, for St Exupery, βManβ is not just the complementary term to βwomanβ; it encompasses what is common to both terms, βmanβ and βwomanβ, and β by the same mysterious property of encompassment β a human βessenceβ that is common to each and every individual of whatever gender. The NRSV has lost what anthropologists have called the property of encompassment, that of speaking in personal terms of humanity in general. βManβ, is not just βpeople in generalβ, but βthe human beingβ: not, in other words, a mass in of individuals, but a collective human agent. On the other hand, the NRSV gains, as our writer puts it, βthat each man wrong no otherβ β the equality of all, that is, including the equality of man and woman. In short, we have strongly asserted individual βrightsβ, but at the cost of excluding from our βethical concernβ whatever transcends the human individual in the direction of a potential collective dimension of the human. This, broadly, is what we achieve through the pronominal substitutions of the NRSV! And it is no merely verbal change.
So, what is the alternative, implied by the authentic Psalm 8 and Saint-ExupΓ©ryβs text? What is that βeffective method of thoughtβ of which he speaks β that βmethod of thoughtβ, whose loss from paradigmatic instance of our Psalm 8, as I have argued, underlies not just the substitution of prose for poetry, but the emptying out of much of the Psalmβs religious meaning?
If you asked ExupΓ©ry (sadly, now long deceased!), he would say Catholic Christianity. This is made clear by references in the same text (Flight to Arras). From the perspective of Christianity with its penchant for teleological exegesis, the most obvious β and probably important β loss to religious sense entailed by the adoption of the NRSVβs correct language is the prefiguration of Christ as the fulfilment of βmanβ and the βson of manβ in his relationship to God. From a teleological and typological perspective, βhuman beingsβ just doesnβt cut it β while βmortalsβ is more suggestive of the world of Homer and Pindar!
But, actually, that βeffective method of thoughtβ is not just Christianity (though Christianity happens to be a good instance of it). It is hierarchy as defined by Louis Dumont and important recent studies in social anthropology. This is a properly religious phenomenon, rather than a specifically Christian one, and its progressive evacuation from contemporary secular culture places an enormous obstacle in the way of our appreciation of any religious world view β not to mention Christianity or the text of Psalm 8. In other words, before the secular world can understand βChristβ, it needs to understand βManβ.
Here, I would suggest, the social anthropology of Dumont and his disciplines can do something to help β if not to bridge the epistemic gap, then at least to assist us in identifying those strands of our developing cultural scene that present would-be Christian apologists with their greatest ideological challenge. It can be helpful, after all, to know oneβs enemies!
What, then, does Dumontian social anthropology understand β and contemporary secular thinking utterly abjure β when it uses the term βhierarchyβ?
Conveniently, for present purposes, Dumont famously explains his notion of hierarchy through precisely the instance we have just been discussing in relation to Psalm 8: namely, the opposition β the βhierarchicalβ opposition β man:womanβ. The opposition is hierarchical, he argues, because, while, at one level (a hierarchically lower one), the terms are opposites, at another (a hierarchically higher one), the term βmanβ encompasses and subsumes the term βwomenβ. In other words, at a hierarchically higher level of meaning, βmanβ means βman:womanβ. Thus, if we want to refer to the human creature in its generality, we say βmanβ; whereas we reserve the term βwomanβ for contexts in which we want to foreground her differences from βmanβ. βManβ, as the encompassing term, is, therefore, in Dumontβs parlance, the βsuperiorβ term of the hierarchical opposition, while βwomanβ is the inferior.
For hierarchical cultures, such as the world of the Old Testament and the New, this understanding of hierarchical encompassment is far from being merely verbal. St Paul, I would suspect, really does think of βmanβ as being the human being in its generality (as before God); whereas βwomanβ is βmanβ (i.e. the human in its generality) plus what differentiates us, i.e. the sexual reproductive bits! Nowadays, of course, we think of the sexual reproductive function as divided between man and woman. St Paulβs culture seems to have thought of the reproductive function as given later, and on top of, the human essence, or as a kind of supplement to it. This is signified, I take it, by the story of Eve being drawn out of Adamβs side. What is excluded by this order of generation β very importantly, I think for the Judaic and Christian religion β is the possibility of sacralising sexual difference, as the source of our (human) being. This would presumably be the implication, for St Paul, of reversing that order, and making Adam emerge from Eveβs womb!
Hierarchical oppositions tend to occur, not in isolation, but in nested chains, where the superior term at the lower level becomes the inferior term at the higher. Dumontβs examples of this tend to be taken from the Indian caste system, which happens to be the object of his ethnographic studies. But we find an excellent Christian example of the same thing in Paulβs First Letter to the Corinthians:
But I want you to understand that Christ is head of every man, and the husband is the head of his wife, and God is the head of Christ.
The language of head and body is a classic give-away so far as hierarchy is concerned. What we find in this passage is the distinction of different hierarchical levels, each of which demonstrates an analogical pattern. In other words, what Christ is to man, at the higher level, man is to his wife, at the lower. βManβ is the superior term at the lower level, where opposed to woman, but at the higher, where βmanβ encompasses and subsumes βwomanβ, becomes the inferior term in of hierarchically higher-level opposition that places him in relation to Christ.
Relationships of this kind are not just a feature of the kind of societies we think of as particularly hierarchical or βpatriarchalβ, but of religious cultures and societies pretty much everywhere, as has been brilliantly demonstrated by the recent work of βDumontianβ social anthropologists focussing indigenous groups we might be tempted to think of as relatively more egalitarian such as in Melanesia. Moreover, the language of hierarchy and encompassment is by no means exclusive to the professed followers of Dumont, but emerges in a surprisingly wide range of anthropological work, such as that of Marilyn Strathern.
Granted all this, then, how, as Christian apologists, are we to respond?
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ΠΠ»ΠΈΠ½ΠΈΠ½Π³ Π² ΠΠΎΡΠΊΠ²Π΅ Ρ Π΄ΠΎΡΡΠ°Π²ΠΊΠΎΠΉ ΠΌΠΎΡΡΠΈΡ ΡΡΠ΅Π΄ΡΡΠ² Π² ΠΏΠΎΠ΄Π°ΡΠΎΠΊ: ΠΠΎΠΌΠΏΠ»Π΅ΠΊΡΠ½Π°Ρ ΡΠ±ΠΎΡΠΊΠ° ΠΏΠΎΠ΄ ΠΊΠ»ΡΡ Π·Π° ΡΠ°Π·ΡΠΌΠ½ΡΠ΅ Π΄Π΅Π½ΡΠ³ΠΈ
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Π£ΡΡΠ°Π»ΠΈ ΠΎΡ ΡΠ±ΠΎΡΠΊΠΈ? ΠΠ»ΠΈΠ½ΠΈΠ½Π³ Π² ΠΠΎΡΠΊΠ²Π΅ Π²ΠΎΠ·ΡΠΌΠ΅Ρ Π²ΡΠ΅ Π·Π°Π±ΠΎΡΡ Π½Π° ΡΠ΅Π±Ρ
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ΠΡΠΎΠΏΡΡΠΊ Π½Π° ΠΠΠΠ Π΄Π»Ρ ΠΊΡΡΡΠ΅ΡΠΎΠ² ΠΈ ΡΠ°ΠΊΡΠΈ: Π‘ΠΏΠ΅ΡΠΈΠ°Π»ΡΠ½ΡΠ΅ ΡΡΠ»ΠΎΠ²ΠΈΡ ΠΈ ΠΊΡΡΠ³Π»ΠΎΡΡΡΠΎΡΠ½Π°Ρ ΠΏΠΎΠ΄Π΄Π΅ΡΠΆΠΊΠ°
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ΠΠ»ΠΈΠ½ΠΈΠ½Π³ Π±Π΅Π· ΠΏΠ΅ΡΠ΅ΠΏΠ»Π°Ρ: ΠΌΠΎΠΉΠΊΠ° ΠΎΠΊΠΎΠ½, Ρ ΠΈΠΌΡΠΈΡΡΠΊΠ° ΠΈ Π΄Π΅Π·ΠΈΠ½ΡΠ΅ΠΊΡΠΈΡ Π² ΠΎΠ΄Π½ΠΎΠΌ Π·Π°ΠΊΠ°Π·Π΅
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Π‘Π°Π½ΡΠ΅Ρ Π½ΠΈΠΊ Π‘ΠΠ± β ΠΏΡΠ°ΠΉΡ ΠΈ ΡΠΊΠΈΠ΄ΠΊΠΈ Π½Π° Π²ΡΠ΅ Π²ΠΈΠ΄Ρ ΡΠ°Π±ΠΎΡ
ΡΠΊΠΎΠ»ΡΠΊΠΎ ΡΡΠΎΡΡ ΡΡΠ»ΡΠ³ΠΈ ΡΠ°Π½ΡΠ΅Ρ Π½ΠΈΠΊΠ° santeh1-montazh-price.ru .
ΠΠΊΡΠ°Π½ Π΄Π»Ρ ΠΏΡΠΎΠ΅ΠΊΡΠΎΡΠΎΠ² Ρ ΠΌΠ΅Ρ Π°Π½ΠΈΡΠ΅ΡΠΊΠΈΠΌ ΡΠ°Π·Π²ΠΎΡΠ°ΡΠΈΠ²Π°Π½ΠΈΠ΅ΠΌ β ΡΠ΄ΠΎΠ±ΡΡΠ²ΠΎ ΠΈΡΠΏΠΎΠ»ΡΠ·ΠΎΠ²Π°Π½ΠΈΡ Π² Π»ΡΠ±ΠΎΠΌ ΠΌΠ΅ΡΡΠ΅
ΡΠΊΡΠ°Π½ ΠΏΡΠΎΠ΅ΠΊΡΠΎΡΠ° http://www.proekcionnye-ehkrany0.ru .
ΠΠ°ΡΠ΅ΡΡΠ²Π΅Π½Π½Π°Ρ ΠΌΠ΅Π΄ΠΈΡΠΈΠ½ΡΠΊΠ°Ρ ΠΏΠΎΠΌΠΎΡΡ Π² Π½Π°ΡΠΊΠΎΠ»ΠΎΠ³ΠΈΡΠ΅ΡΠΊΠΎΠΉ ΠΊΠ»ΠΈΠ½ΠΈΠΊΠ΅ β Π·Π΄ΠΎΡΠΎΠ²ΡΠ΅ Π±Π΅Π· Π·Π°Π²ΠΈΡΠΈΠΌΠΎΡΡΠΈ
ΠΊΠ»ΠΈΠ½ΠΈΠΊΠ° Π΄Π»Ρ Π½Π°ΡΠΊΠΎΠ·Π°Π²ΠΈΡΠΈΠΌΡΡ https://www.platnaya-narkologicheskaya-klinika-01.ru/ .
Π‘Π°Π½ΡΠ΅Ρ Π½ΠΈΠΊ Π² Π‘ΠΠ± Ρ Π³Π°ΡΠ°Π½ΡΠΈΠ΅ΠΉ β Π΄ΠΎΡΡΡΠΏΠ½ΡΠ΅ ΡΠ΅Π½Ρ Π½Π° Π²ΡΠ΅ Π²ΠΈΠ΄Ρ ΡΠ°Π±ΠΎΡ
ΠΏΡΠ°ΠΉΡ Π»ΠΈΡΡ ΡΠ°Π½ΡΠ΅Ρ Π½ΠΈΠΊΠ° http://www.24-santehniki-price.ru/ .
ΠΡΡΠ³Π»ΠΎΡΡΡΠΎΡΠ½ΡΠΉ Π²ΡΠ·ΠΎΠ² ΡΠ°Π½ΡΠ΅Ρ Π½ΠΈΠΊΠ° Π² Π‘ΠΠ± β Π½ΠΈΠ·ΠΊΠΈΠ΅ ΡΠ΅Π½Ρ, ΠΎΠΏΠ΅ΡΠ°ΡΠΈΠ²Π½ΡΠΉ ΡΠ΅ΠΌΠΎΠ½Ρ
ΡΠ΅Π½Ρ Π½Π° ΡΡΠ»ΡΠ³ΠΈ ΡΠ°Π½ΡΠ΅Ρ Π½ΠΈΠΊΠ° http://remont-santehniki-price.ru/ .
ΠΡΠ΅ ΡΡΠ°ΠΏΡ ΡΠΎΠ·Π΄Π°Π½ΠΈΡ ΡΠ΅Ρ Π½ΠΎΠ»ΠΎΠ³ΠΈΡΠ΅ΡΠΊΠΎΠΉ ΠΊΠ°ΡΡΡ Π½Π° ΠΏΠΎΠ³ΡΡΠ·ΠΎΡΠ½ΠΎ-ΡΠ°Π·Π³ΡΡΠ·ΠΎΡΠ½ΡΠ΅ ΡΠ°Π±ΠΎΡΡ Π² ΠΎΠ΄Π½ΠΎΠΌ ΠΌΠ΅ΡΡΠ΅
ΡΠ΅Ρ Π½ΠΎΠ»ΠΎΠ³ΠΈΡΠ΅ΡΠΊΠΈΠ΅ ΠΊΠ°ΡΡΡ Π½Π° ΠΏΠΎΠ³ΡΡΠ·ΠΎΡΠ½ΠΎ ΡΠ°Π·Π³ΡΡΠ·ΠΎΡΠ½ΡΠ΅ ΡΠ°Π±ΠΎΡΡ https://www.tekhnologicheskie-karty.ru .
ΠΡΠ±ΠΈΡΠ°ΠΉΡΠ΅ ΠΌΠ΅Π±Π΅Π»Ρ Π΄Π»Ρ ΠΊΠ°ΡΠ΅ β Π½Π°Π΄Π΅ΠΆΠ½ΡΠ΅ ΠΏΡΠΎΠΈΠ·Π²ΠΎΠ΄ΠΈΡΠ΅Π»ΠΈ ΠΈ Π³Π°ΡΠ°Π½ΡΠΈΡ ΠΊΠ°ΡΠ΅ΡΡΠ²Π°
ΠΌΠ΅Π±Π΅Π»Ρ Π΄Π»Ρ Π±Π°ΡΠΎΠ² ΠΈ ΡΠ΅ΡΡΠΎΡΠ°Π½ΠΎΠ² https://mebel-dlya-kafe.ru/ .
Π Π΅ΠΉΡΠΈΠ½Π³ ΠΊΠΎΠΌΠΏΠ°Π½ΠΈΠΉ ΠΏΠΎ ΡΠ΅ΠΌΠΎΠ½ΡΡ ΠΊΠ²Π°ΡΡΠΈΡ β Π»ΡΡΡΠΈΠ΅ ΡΠΏΠ΅ΡΠΈΠ°Π»ΠΈΡΡΡ Π΄Π»Ρ Π²Π°ΡΠ΅Π³ΠΎ Π΄ΠΎΠΌΠ°
ΠΊΠΎΠΌΠΏΠ°Π½ΠΈΠΈ ΠΏΠΎ ΡΠ΅ΠΌΠΎΠ½ΡΡ ΠΊΠ²Π°ΡΡΠΈΡ Π² ΠΌΠΎΡΠΊΠ²Π΅ ΡΠ΅ΠΉΡΠΈΠ½Π³ https://www.remont-kvartir-reiting.ru .
ΠΠ΄Π΅ Π·Π°ΠΊΠ°Π·Π°ΡΡ ΠΊΠ°ΡΠ΅ΡΡΠ²Π΅Π½Π½ΡΠ΅ ΠΏΠ»Π°ΡΡΠΈΠΊΠΎΠ²ΡΠ΅ ΠΎΠΊΠ½Π°? Π Π΅ΠΉΡΠΈΠ½Π³ Π»ΡΡΡΠΈΡ ΠΊΠΎΠΌΠΏΠ°Π½ΠΈΠΉ
Π»ΡΡΡΠΈΠ΅ ΠΊΠΎΠΌΠΏΠ°Π½ΠΈΠΈ ΠΏΠΎ ΡΡΡΠ°Π½ΠΎΠ²ΠΊΠ΅ ΠΎΠΊΠΎΠ½ https://www.top-okon.ru/ .