(This post is a modified version of one originally published on 18 January
2007.) Dr. Martin Luther King, Jr. was one of the most, if not the most, important and inspiring leaders of the 20th century, perhaps in all American history. The reason: Dr. King was one of the last great ethical holist living in a decidedly partialist age. His rejection of ethical partialism reveals a decidedly American aspiration toward “liberty and justice for all.” No American can rest until she does whatever is possible to give all Americans the chance at a genuinely gratifying life.
An ethical partialist is not a bad person. She doesn’t lie, steal, and so forth. She works hard to make a good living in order to live a full life. An ethical partialist never forgets to give to charities at Christmas. She tries to do right and to improve society. However, an ethical partialist realizes there’s just so much a person can do, and sees her quest as distinctly separate from and dissimilar to the quest of others. Ethical partialists see their connection to other human beings as important, but not sufficiently important to redirect their lives on behalf of others. After all, BMWs are really cool. I suspect most people are ethical partialists.
Martin Luther King, Jr. eschewed ethical partialism. Consider his words:
I can never be what I ought to be until you are what you ought to be. And you can never be what you ought to be until I am what I ought to be.
These words express the interconnectedness between and among people. Interconnectedness is not static. Rather, it is a dynamic process that never ends and requires a commitment to values transcending oneself. It captures the importance of recognizing that our identities are mutually interdependent. Cruelty, suffering, pain, and injustice anywhere threaten satisfaction and justice everywhere. Human beings exist in an “inescapable network of mutuality, tied in a single garment of destiny.” Whatever touches one, touches all. One must choose between a life committed to giving one’s best to improve the plight of others or remain detached, committed only to one’s private “perfection.”
That’s why racism, poverty, and war, among other horrors, are so wrong. These evils strike at our mutual identities. Racism says: “You can’t be like me.” Poverty says: “You are not like me.” And war rejects our interconnectedness entirely.
Dr. King rejected ethical partialism because he could not rest until racism, poverty, and war were eradicated. Ultimately, Dr. King’s journey was predicated on “Whatever you do to the least of my brethren, you do to me.” If others were not all they ought to be, Dr. King could not be what he ought to be. The ethical holist cannot rest in a world driven by injustice and oppression. Throughout the ethical holist’s life the motive to move society closer to liberty and equality remains primary.
Consider the words of another giant of the 20th century who eschewed ethical partialism, Mahatma Gandhi:
Whenever you are in doubt, or when the self becomes too much with you, apply the following test. Recall the face of the poorest and the weakest [person] whom you may have seen, and ask yourself, if the step you contemplate is going to be of any use to him [or her.] Will [that person] gain anything by it? Will it restore [that person's] control over his [or her] own life and destiny?
Eschewing partialism speaks of what we ought to be and what we ought to do. This is an “ought” of reflection, criticism, deliberation, and action. It
rejects being absorbed with one’s own self-interest, the ideology of the “me-generation.” In this Dr. King was quintessentially American. He recognized that the true spirit of the American experiment was a continual process of deliberating over the shape and content of the American character. He embraced ethical holism as a religious imperative and urged others to embrace it, even on secular grounds. Dr. King excluded no one from the interconnected fabric of the human community.
One wonders how Dr. King would have reacted to the Jena Six incident. In all likelihood he would have journeyed to Jena, Louisiana with love and respect to both parties. Doubtlessly, he would have attempted to explain why nooses are symbols of hatred and tear at the very fabric of a society still riven with racism. It’s difficult to imagine how he would have responded to a prosecutor who felt free to tell the assembled students “See this pen in my hand? I can end your lives with a stroke of a pen.” And despite his love for everyone, even those who thought hanging a noose was merely a prank, or rather especially because he loved those who thought this, he would have not hesitated to character noose hanging as the despicable act it is and such conduct is tied to the terrible role racism has played in America from the start.
There’s one authentic way to celebrate Martin Luther King’s journey, and one way only. We must try to realize Dr. King’s holistic commitments in our own lives with more persistence than we do anything else.
Credit for Images: Various Places on the Internet