LA Quaker: The Making of 20th century Quaker Peacemakers: Anna and Howard Brinton

LA Quaker: The Making of 20th century Quaker Peacemakers: Anna and Howard Brinton



The Making of 20th century Quaker Peacemakers: Anna and Howard Brinton

Howard and Anna were both deeply committed peacemakers whose example can teach us much today, as I show in my pamphlet "Living the Peace Testimony: the Legacy of Howard and Anna Brinton" (Pendle Hill, 2004). Both left the academic world to join the newly founded AFSC and do relief work after World War I. They served as volunteers, freely offering their talents as writers and organizers. Anna went to Breslau, the capitol of Lower Silesia, the southeastern part of Germany, where she became involved in the feeding program. It was there that Howard joined her. Their marriage resulted from their joint commitment to be peacemakers and relief workers.


Both remained committed to the AFSC and peacemaking throughout their lives. When Anna resigned as Administrative Director of Pendle Hill in 1949, she took a job with the AFSC international relations program. When Howard and Anna went to Japan in 1952-1954, they went as representatives of the AFSC and Pendle Hill.[1] Anna immediately became involved in the two relief centers run by Friends in Tokyo, Setagaya and Toyama Heights. Located in an old military barracks, Setagaya had been converted into housing for over a thousand families. The AFSC Neighborhood center at Toyama Heights was a childcare center. Anna was not only a frequent visitor to these centers, she also traveled to Korea to support AFSC’s program work there.


Because the Brintons had no set assignment, they felt free to do whatever they felt led to do. Howard gave talks in various parts of Japan on a wide variety of topics related to Quakerism. According to Howard, his “most important achievement in Japan was to assist a group of Nichiren monks to plan a world pacifist conference to be held at eight major cities in Japan. These monks had been bomber pilots. Their experiences as bomber pilots made them pacifists. Their leader, Nittatsu Fujii, had been in India and under the influence of Gandhi.”[2] Seven foreign Quakers attended, but none of the Christian missionaries. “Although themselves pacifists,” wrote Howard, “[these missionaries] apparently did not feel ready to work with Buddhists.”[3]

Interestingly, Howard was not able to secure support from the American Friends Service Committee for this venture because “they feared too much Communist influence.” According to Howard, the American embassy in Tokyo (no doubt under the influence of McCarthyism) had spread the word that the conference would be infiltrated by Communists.

In his first speech, Howard “tried to show that all the great religions in the world were pacifist at the beginning.” His address was mimeographed and circulated widely. The fourth and final meeting was held at Hiroshima. There he and the Mexican Quaker Herberto Sein lived in a home built by Floyd Schmoe (a Quaker pacifist and CO who built homes in areas of Hiroshima destroyed by the atomic bomb).[4] Over 80,000 people attended this final meeting and there was also an elaborate parade described in detail by Anna Brinton.[5]

Howard said that these meetings were interfered with by Communists only at the closing meeting in Tokyo. There two of the Communists, a Canadian missionary and a Buddhist monk from Ceylon, attacked the United States for using atomic weapons.

Howard also spoke out against the U.S. use of atomic weapons and was congratulated by the Japanese. “The Japanese had suffered so much that militarists were very unpopular and pacifists were welcome,” recalled Howard.

Howard’s awakening to pacifism took place in Europe after World War I. He saw Quakers as having an advantage over other religious groups because “the Society of Friends has come through the war with hands unstained by blood that sacrifices might be offered for the healing of the nations.”[6] He argued that Friends have an opportunity to make a difference in the world because they were not part of the war propaganda effort. “[Friends] have many times been able to do things impossible to a semi-official organization like the Red Cross. In Russia they have circulated freely among all factions. They have carried supplies across the barriers of hate within the old Austrian Empire, where others had failed.”[7] Howard called upon Friends to move beyond quietism into an active engagement with service and peace making.

As a Quaker, Howard had always supported the Peace Testimony as a personal witness, but in the aftermath of World War I he came to realize that another world war was inevitable unless Friends and others took positive action to promote peace. “To refuse to fight evil with evil is only the first mile,” wrote Howard. “The second is to overcome evil with good.”[8] While tutoring German students in Berlin, Howard discovered that many of them were learning English in order to prepare for the next war. They did not accept defeat. “What Hitler was to plan later,” recalled Howard, “was already having its beginnings in the minds of the students.[9] Howard’s response was to write an “Appeal to German Youth,” which was later published in the American Friend in the USA.[10]

In this essay, Howard took a philosophical view of developments in Germany. He told German students that one of Germany’s greatest periods of literature and philosophy occurred when Napoleon was sweeping over Europe and had conquered their country. Howard argued that the German idealists were instrumental in saving humanity from eighteenth-century rationalism and scientism. Kant’s great achievement was to use “the critical methods of the new science which threatened to destroy humanity’s faith in itself to build up that faith anew on a surer basis”[11]

In Howard’s view, modern critics, especially psychologists such as Freud (whom he does not mention by name), had destroyed this German idealism and replaced it with a materialistic approach that dehumanizes human beings. Howard was particularly appalled by the use of psychological techniques for war propaganda.

Howard felt that scientists bore a burden of guilt for the unprecedented destruction wrought by modern warfare. He wrote, “The war through which we have just passed, has shown that modern science, which we supposed was devised to further civilization, can be used to reduce man to a beast, and destroy what the years have built up.”

Howard concluded by observing that the spirit of service and idealism is desperately needed in the postwar world. “The world is in pain. Men have lost their way. Another war will bring a new age of darkness and yet every move of the diplomatists of Europe increases the probability of another such war.”

Howard’s idealism was tinged with realism about human weakness. For this reason, he rejected the idea of inevitable historical or spiritual progress, an idea he associated both with Hegel and with his mentor Rufus Jones. According to John Cary, when Howard was asked what he thought of Rufus Jones, he replied: “He was too Hegelian.”[12] For Howard, human progress could best be described in that old phrase: “Two steps forward, one step backward.” Having experienced first-hand the brutality of modern war, Howard was far less optimistic than Rufus Jones and his generation. Although Howard was not as “disillusioned” as those of the Jazz Generation, he could to some extent understand and empathize with their “doubt and bewilderment.”[13]

It should be noted that after World War I, pacifism was embraced by most mainline Protestant leaders, as Patricia Appelbaum explains in her book Kingdom to Commune: Protestant Pacifist Culture between World War I and the Vietnam Era (University of North Carolina Press: 2009):

Most Protestant denominations during that period [after World War I] declared themselves opposed to war. Interdenominational groups like the Young Men’s Christian Association (YMCA) fostered pacifism. Many of the more than one hundred peace organizations founded in the 1920s had significant mainline participation and leadership.[14]

Because of their historical commitment to the Peace Testimony and their distinctive beliefs and mode of worship, Quakers had a unique role to play in this movement. “While chroniclers of Quaker history have often focused on Friends’ exceptionalism,” writes Appelbaum, “I would suggest instead that Quakers occupied a sort of borderland with respect to the Protestant mainline. They had by the turn of the twentieth century moved some distance away from their original sectarianism, and over the course of the century they developed many social and theological connections with the mainline. On the other hand, their beliefs and practices remained distinctive enough that those who joined them as converts experienced Quakerism as different from other Protestant communions, and many midcentury mainliners regarded the Society of Friends as model denomination different from their own.”[15] Applebaum sees the relationship between Quaker and mainline Protestant pacifism as “dialectical.”

During the 1920s, Howard did what he could to promote pacifism at Earlham College and elsewhere. Howard’s experience during the war also made him impatient with Friends who rest on their laurels or take a passive approach to peacemaking. In a 1926 commencement address to the graduating students at Barnesville, Ohio, Howard warned about the dangers of complacency during times of peace:

You are just old enough to remember how the great war came upon us and found us unprepared for the emergency. We had been thinking too much about traditions and not enough about the world around us. Finally we rallied from the shock and discovered that our peace testimony did not mean merely that we did not do certain things, it meant that we did do other things. We found our work in helping heal the wounds of war. Now that the number is growing who believe that only evil can came out of the war, we are patted on the back and told how wonderful we are. It is time for great humility. The truth is that since the stimulus of active relief work is removed, we are drifting back to our old negative attitude and peace means only that we don’t fight, not that we are endeavoring to make a world where peace is possible.[16]

Because Howard and Anna had both seen first-hand the horrific effects of war, they never lapsed into their pre-war complacency about the need to witness and work for peace. More will be said later about how the Brintons embodied the Peace Testimony both in their actions and in their writings.

Of particular concern to Howard (and to most Quakers at this time) was pacifism. The pacifist movement spread throughout Europe and the United States in the 1920s and 1930s, but the threat of a second war world caused some to doubt whether pacifism would be enough to stop the rise of militarism in Germany and Italy.

“Friends believed that their pacifism followed so naturally and inevitably from their other more fundamental principles that little is said about it in early Quaker writings,” wrote Howard.[17] Although some might question how widespread pacifism was among early Friends, twentieth century Quakers certainly felt the need to articulate their pacifist principles. Early Pendle Hill pamphleteers included A.J. Muste (1885-67), who wrote “The World Task of Pacifism” (#13, 1941) and “War is the Enemy” (#15, 1942), and Richard Gregg, who wrote “Pacifist Program in Time of War” (#5, 1939) and “A Discipline for Non-Violence” (#11, 1941). But it was Howard who articulated the theological basis for Quaker pacifism in a way that has had an enduring influence upon Friends.

As World War II broke out in Europe, Howard began writing essays on pacifism which were collected into a Pendle Hill booklet called Critique by Eternity (1943). In this booklet, which was widely used in Quaker First Day Schools, Howard lays out what have become the seminal ideas of Quaker peacemaking.

First, Howard argued that isolationism and pacifism are polar opposites. The true pacifist is engaged with the world, and seeks to bring about a peaceful society by eliminating injustice. A pacifist is someone who has experienced inner peace, usually within the context of a supportive religious community, and then seeks to bring out peace in the world through the elimination of selfishness. The root cause of war is a sense of isolation that leads to barriers between people—borders, tariffs, armies, etc.

In “Why Are Quakers Pacifists?” Howard uses a historical approach. He discussed the faith and practice of early Friends and observed that they did not write a lot about pacifism or the Peace Testimony because they were primarily concerned not with “right action in itself but a right inward state out of which right action will arise.”[18]

In “Blitzkrieg and Pacifism” Howard takes an approach rooted in biology (Howard frequently described Quaker approach to religion as “organic” as opposed to the “mechanical”).[19] According to Howard, violence depends on quickness because its very nature is mechanical and self-destructive. Pacifism, on the other hand, works slowly because it is an organic process. “The pacifist therefore cannot depend on blitzkrieg methods,” concludes Howard. “He must abide the slowness of organic. An inanimate bomb reaches its goal swiftly, annihilating whatever is in its way. A living object is soft and pliant, slowly adjusting its environment to itself. It must always depend on small beginnings, germ cells which are perhaps invisible. The pacifist is not afraid of minute beginnings, aimed at the distant future. Violence works quickly, but in the realm of life results are never swift.”[20]

In Howard’s view, curing the unhealthy tendencies in a violence-addicted society like ours will not be accomplished quickly through some kind of pacifist “wonder drug,” but will require a slow, organic healing process.

Like Gregg, Muste and others who regarded pacifism as a way of life, Howard was convinced that pacifism cannot succeed if it is based merely on facts, theories and intellectual concepts. True pacifism must be grounded in spiritual experience, and in a community where peace and reconciliation are practiced as a way of life. This “new pacifism,“ as Howard termed it, also requires discipline and training, not unlike that of a soldier. “As on the drill ground soldiers acquire the habit of obedience,” wrote Howard, “so, in the discipline and collective experience of the meeting, worshippers become wonted to heed the Captain of their souls.”[21]

Howard’s ideas about peacemaking have permeated Quaker thinking and still have relevance today. The Brintons’ commitment to the peace testimony also had an influence on their son Edward, who turned 18 one month after the Japanese attacked Pearl Harbor. Ed became a conscientious objector and served in a Civilian Public Service Camp (CPS). As a result, Anna took a special interest in the camps and wrote an essay called “Uncharted Education” for the Friends Intelligencer. In this essay, she reflected on the educational opportunities that CPS camps afforded—no doubt concerned about what might happen to young men like her son during this critical period.

Anna painted an idealistic picture of what life in a CPS camp could or should be like. Among other things, she proposed that they include adult study classes like those at Pendle Hill and the New York School for Social Research, and encouraged Friends to offer their services as lecturers and teachers. In the spring of 1943, Pendle Hill hosted a training institute for directors of CPS Hospital units. It also welcomed Friends and others involved with the Friends Ambulance Unit in China.[22]

It is characteristic of Anna that she would see the challenges of life in a CPS as an opportunity to grow spiritually and intellectually. She concluded: “The seriousness of the peace testimony in war time and the difficulty of exemplifying it in collective life under the draft bring a steady pressure on all C.O.’s. It is pressure that makes marble out of limestone. Pressure may produce from Civilian Public Service at least some superior and enduring qualities.”[23]

Her words proved prophetic. Many of the young men who served in the CPS camps, often under tremendous stress and pressure, and under conditions far from ideal, went on to become leaders in the Religious Society of Friends.

After WWII, Howard and Anna both became involved with the ecumenical movement where they became advocates for the Quaker Peace Testimony as an essential part of Christian witness.

Brinton attended the founding assembly of the World Council of Churches in Amsterdam in 1948, the year after Friends were awarded the Nobel Peace Prize for their efforts in relief and reconstruction following two world wars. Brinton wanted the assembly to adopt a pacifist stance and met with little resistance:

Those of us who were pacifists or inclined toward pacifism, found it surprisingly easy to introduce into the Report such declarations as ‘War is contrary to the will of God,’ ‘War as a method of settling disputes is incompatible with the teaching and example of our Lord Jesus Christ,’ ‘The church has always demanded to obey God rather than men.’

It was, however, disappointing to Brinton to discover afterwards that some of the delegates agreeing to these words were followers of “Christian realists” such as Reinhold Nieburh and adopted this stance with a mental reservation because it constituted “an unattainable ideal, a perfectionism impossible of achievement in this imperfect world” (390).
In Friends for 300 Years, Howard wrote a theological defense of pacifism against those such as Niebuhr and Barth who considered peace unattainable in a sinful world. Howard challenged Christian Realism with the Quaker belief in the Inward Light. Niebuhr felt that Christians had a responsibility to resist evil, even if it meant resorting to violence. As Howard explained in Friends for 300 Years, Friends believe that we must live according to the measure of the light that has been inwardly revealed to us, including Christ’s teaching that we “love our enemy.” Even though human beings are imperfect, and even though human society is flawed, we are obliged to follow Christ’s example to the best of our ability, as Spirit leads us.
“If Jesus was himself a pacifist, as even the Neo-Orthodox admit,” wrote Howard, “we must be pacifists also if we obey his command to follow him.”[24]
For Howard, the Quaker approach to Christian ethics is best summed up in a rejoinder by Joseph Hoag, a nineteenth-century peace advocate. When Hoag advocated the Quaker peace testimony in 1812, a member of the audience said, “Well, stranger, if all the world was of your mind I would turn and follow after.”
Hoag replied, “So then thou hast a mind to be the last man to be good. I have a mind to be one of the first and set the rest an example.”[25]
Anna did her bit to support peacemaking by joining the board of the AFSC in 1938 and serving for nearly 30 years. From 1958-1960 and from 1962-1965 she served as vice president of the Board. In 1965, she resigned from the Board due to old age and ill health.


At this time, Doris Darnell wrote a letter on behalf of the American Friends Service Committee in which she remembers with fondness Anna’s thirty years of service.

It is impossible to put into words what Anna Brinton meant to the AFSC. To new staff members I have said that at some point they must meet Howard and Anna Brinton. . . .

The day I most cherish in the past six months was that May Monday when the Personnel Department was to spend an hour at staff meeting interpreting our work to others. Through posters, brief comments, witty but informative flow charts we attempted to communicate some of the demands, pressures, and achievements. And then came the frosting on the cake when Anna Brinton spoke of the old days, illustrating the points she was making with humor, with telling anecdotes, with an obvious delight in having been part of it all. Her fund of stories, her interest in each person as an individual, her acceptance of human frailties made her beloved by all. We who knew her well will have a special feeling of being among the privileged many. How fortunate we all are whose lives were touched and brightened by hers![26]

In my pamphlet, “Living the Peace Testimony: The Legacy of Howard and Anna Brinton,” I address the question: What can we learn from the Brintons’ experience of peacemaking?

First, Quaker pacifism is not based upon intellectual concepts or an ideology. Rather it springs from a religious concern, inwardly felt as a “leading of the Spirit.”

Second, such leadings often involve reaching out to those who are seen by society as the enemy and building bridges of understanding.

Third, Quaker peace activism is not a profession or career, but a way of life.

Anna Brinton summed up the main elements of Quaker mission/activism as follows:

These [missions] were in no sense career activities, they were a kind of volunteering carried on without the spur of reputation. Even to assess prospects of success or failure played no real part in the effort. The important factor is obedience to an inward requirement clearly felt, and agreed to by one’s fellow members. With this impetus, ordinary men and women have undertaken extraordinary missions.

In fewer words, in a 1963 symposium on the “Spiritual Basis of AFSC Work” Anna told this anecdote: “Someone once asked a staff person at Pendle Hill if she liked her job, and the woman replied, ‘It’s not my job, it’s my life.’”

Through their writings and teaching Howard and Anna Brintons helped to clarify the spiritual, theological and historical basis for the Friends’ Peace Testimony. But it is in their lives that we see most vividly the Quaker spirit at work in the world. This legacy of peacemaking continues to be invaluable as we struggled to find our own way as Quaker peacemakers in the twenty-first century.




===
[1] Autobiography, p. 99. Much of this section is taken from Living the Peace Testimony, The Legacy of Howard and Anna Brinton, Anthony Manousos. Pendle Hill Pamphlet 372.
[2] See Brinton’s “World Pacifist Conference,” Friends Intelligencer, Sixth Month 12, 1954.
[3] “Buddhists, Quakers, Peace,” by Howard Brinton, The Friend, Sixth Month 10, 1954, p. 416.
[4] Autobiography, p. 102.
[5] Mather, p. 32: “We marched with yellow robed priests from Ceylon. Some Indians wore business suits, others their Prince Alberts. The Japanese were in stiff brocade. Priest Fujii and his monks and nuns, all newly shorn the night before so that their pates were smooth as ostrich eggs, were clad in white with yellow mantles. Many were beating fan-shaped drums. . . . The cadence of this refrain [“Hail to the Lotus of Perfect Truth”] ran through everything, greeting us on station platforms, giving a rhythm for our walking, and faintly or more loudly was heard at any hour of day or night. . . . We were feasted, flowered, and photographed, and put up at the finest of Yamagata’s Inns.”
[6] “The Present Strategic Position of the Society of Friends,” The Friend, Fourth Month 29, 1920, p. 518.
[7] Op. cit. p. 518.
[8] Op. cit. p. 518.
[9] Autobiography, p. 33-34.
[10] American Friend, Seventh Month 7, 1921, p 533.
[11] Op. cit., p. 534.
[12] John Cary, a professor of German at Haverford College, who is married to Brinton’s daughter Catharine.
[13] In “Quakerism and Progress,” written at the height of the Great Depression, Brinton wrote: “Through science we proclaim a god-like control over Nature and through science we reduce ourselves to the very nature we seek to control. The man of today is a pitiable figure. Driven back on himself because he has lost his material goods, he looks into his soul and finds it empty. It is an age of doubt and bewilderment” (Friends Intelligencer, Sixth Month 11, 1932, p. 439). Brinton argued that “my study of the evolutionary process has led me that we can go forward only by occasionally going backward.” This meant returning to a simpler, more “organic” way of life associated with Quakerism.
[14] Opus cit, p. 3.
[15] Ibid, p. 5.
[16] Delivered 6th mo. 4th, Olney Current, 1926?, pp. 16-22. Translated into German and reprinted in the German Quaker newsletter, Mittelungen fur die Freunde des Quakertums in Deutschland, January 1926. From the Howard Haines Brinton and Anna Shipley Cox Papers, Quaker Manuscript Collection, Haverford College Library.
[17] Friends for 350 Years, Wallingford, PA: Pendle Hill Publication, 2002, p. 196. Margaret Bacon in her note observed that “the expectation that members would not fight was probably less common in the seventeenth century than here stated” (p. 287).
[18] Critique by Eternity, Wallingford, PA: Pendle Hill, 1943, p. 21.
[19] Brinton’s ideas here may also have been influenced by Taoism and by the mystical works of Jacob Boehme, who was the subject of Brinton’s doctoral dissertation.
[20] Op. cit., p. 19.
[21] Op cit., p. 24.
[22] Pendle Hill Bulletin, #48, June, 1943.
[23] Friends Intelligencer, First Month 15, 1944, p. 42.
[24] Friends for 350 Years, edited by Margaret Bacon. Pendle Hill: Wallingford, PA, 2002.
[25] Ibid, pp. 196-7.
[26] Letter by Doris Darnell, Philadelphia, PA, October 30, 1969.

다석의 종교다원주의와 파니카의 우주신인론 :: 기초학문자료센터

다석의 종교다원주의와 파니카의 우주신인론 :: 기초학문자료센터

다석의 종교다원주의와 파니카의 우주신인론

Researchers have entered the information directly to the NRF of Korea research support system

Program 기초연구지원인문사회(창의주제연구)

Project Number 2006-321-A00383

Year(selected) 2006 Year

Research period 1 Year (2006년 11월 01일 ~ 2007년 10월 31일)

chief of research 김진  [ NRF 인문사회 연구책임 9회 수행 / 공동연구 4회 수행 / 학술논문 56편 게재 / 저역서 1권 저술 / 총 피인용 122회 ] 

Executing Organization 울산대학교

the present condition of Project 종료

Research Summary

Goal

현대 종교철학과 종교신학에서의 학문적인 논의 전개 방향은 인간, 신, 우주(자연)에 대한 통합적 고려를 기본으로 하고 있다. 서양철학의 경우에 하이데거 사상의 영향권 속에 있는 라이문도 파니카(Raimundo Panikkar, 1918~)가 가장 대표적인 학자로 부각되고 있다. 파니카의 종교철학은 서구 기독교에 대한 논의와 힌두교와 불교 등 동양사상권의 논의를 통일적으로 이해하려는 시도를 부각시킴으로써 자연스럽게 동서사상의 합일을 겨냥하고 있다.

우리 한국 사상계의 경우에 파니카에 견줄 수 있는 대사상가가 바로 다석(多夕) 유영모(柳永模 1890~1981) 선생이며, 그는 서양철학이 한국에 채 소개되기도 전에 기독교 사상에 대한 동양철학적 해석을 주도하면서, 동양의 고유사상적 지평 속에서 서구 기독교가 어떻게 해석될 수 있는가를 극명하게 보여주었다.

이와 같은 다석 유영모의 독특한 기독교 이해는 사실상 최치원의 풍류사상으로부터 이어지는 한국고유사상, 즉 ‘한사상’을 기저에 두고 있으며, 원효와 서경덕, 율곡의 독특한 철학적 이해 못지않게 의미 있는 시도라고 볼 수 있다.

따라서 본 연구는 현대 종교사상에서 괄목할만한 위치에 있는 파니카의 사유 경향성을 토대로 하여 우리의 고유한 종교철학적 사상 형성과 그 발전에 가장 큰 역할을 해 왔던 다석 유영모의 사유 경향성을 비교 분석함으로써 서구의 기독교 사상이 우리의 고유사상과 어떻게 융합될 수 있는 가를 중점적으로 살펴보기로 할 것이다.

이러한 논의를 통하여 필자는 유불선 사상과 근대후기에 유입된 기독교사상이 어떻게 조화적으로 해석될 수 있는가를 살피면서 우리의 고유한 종교다원주의적 관점이 한사상과 연관되어 있다는 사실을 밝히고자 한다.

다석 유영모는 기독교적 사유지평 위에 서서 유ㆍ불ㆍ선을 창조적으로 해석하고 있는데, 이와 같은 그의 종교적 이해의 깊이에는 한사상이 자리잡고 있다. 다석의 종교다원주의적 관점은 최치원이 제시한 우리 고유의 종교 이해 틀이 동학(천도교), 증산사상, 대종교 등에서 보다 구체적이고 확장적인 방식으로 전개되고 있는 사실을 그대로 계승하고 있다. 다석의 종교다원적 통일사상은 우리 고유의 한사상에 기반을 두고 있는 것이다. 따라서 본 연구에서는 유영모의 시각에서 우리의 고유 종교사상들에 대한 기존의 논의들을 체계적으로 다시 조망할 수 있는 해석의 틀을 확보할 수 있을 것이라고 낙관하면서, 유영모와 파니카가 신과 세계(우주)와 인간의 문제를 어떻게 통일적으로 풀어가는 지에 연구의 초점을 맞추어 나가고자 한다.

다석 유영모는 주로 일제 강점기에 활동했던 종교사상가로서 우리 고유의 사상을 바탕으로 그 자신만의 독특한 신학적 이해틀을 구축하기 위하여 고심했던 창의적인 사상가이다. 우리는 그의 종교철학 내지 종교신학적 통찰에 담겨 있는 가치를 오늘에 이르러서야 깨닫기 시작하였으며, 특히 캔트윌 스미스, 존 힉, 라이문도 파니카와 같은 종교사상가들과 견줄 수 있는 매우 독보적인 종교사상가라는 사실을 알게 되었다. 따라서 그의 사상에 대한 다양한 학제적인 접근 노력이 요구되고 있으며, 특히 지금까지 주도적으로 이루어져 왔던 다석 유영모에 대한 종교신학적 차원을 넘어서는 종교철학적 논의가 이루어질 수 있도록 정책적 고려와 지원이 시급하게 요구되고 있다.

다석 사상은 그의 제자였던 김흥호, 박영호, 함석헌 등에 의하여 소개되기 시작하였으며, 김흥호는 󰡔다석일지󰡕를 해설하여 출판하였고, 박영호 역시 다석의 유고와 강의록 등을 정리하여 󰡔다석전집󰡕을 간행함으로써 후대의 연구가 가능하도록 기반을 구축하였다. 다른 한편 다석기념사업회가 창설되어 체계적인 연구작업을 진행하고 있다.

본 연구에서는 유영모의 동양적 기독교 사상이 파니카의 우주신인론 사상과 매우 근접한 관계에 있다는 사실에 착안하여 두 사상가의 사유지평을 비교 분석한 다음에 동양에서의 기독교적 사유지평이 보다 풍요롭게 전개될 수 있는 가능성을 살펴보기로 할 것이다. 이러한 논의는 동서사상 모두에 대한 풍부한 이해를 전제하지 않고서는 의미 있게 수행할 수 없을 것이다. 그리고 이러한 논의를 성공적으로 수행하기 위해서는 우리의 고유사상에 대한 이해가 전제되지 않으면 안 된다.

Expectation Effectiveness

다석 유영모에 대한 선행연구로서는 김흥호, 이기상, 정양모, 심일섭, 이정배, 최인식, 오정숙, 강돈구 등의 학자들이 펴낸 "동양사상과 신학: 동양적 기독교 이해"(솔 2002)가 있으며, 다석 유영모의 동양적 또는 한국적 기독교 해석이 주류를 이루고 있으며, 종교다원주의 관점에서 접근하기도 하였다. 유영모의 제자들 가운데서 김흥호, 박영호, 함석헌의 활동이 가장 두드러진다(참고문헌 참조). 특히 김흥호의 "다석일지"(솔 2001)는 다석의 사상에 대한 집대성이라고 할 수 있으며, 박영호가 펴낸 "다석전집"(문화일보사, 두레 간) 역시 필수적인 자료이며, 최근에 다석학회가 펴낸 "다석강의"(현암사 2006)는 그의 대표적인 강의록이다.

지금까지 다석에 대한 연구는 주로 신학자, 종교학자들에 의하여 수행되었다. 본 연구에서는 이와 같은 논의를 바탕으로 다석사상을 종교철학적, 동서비교철학적 관점에서 새롭게 조망할 생각이다. 이미 이기상 교수가 시도한 것처럼 다석사상은 하이데거의 후기사상과 깊은 연관을 맺고 있으며, 이러한 사실에서 하이데거의 직접적인 영향을 받은 라이문도 파니카의 종교철학과 보다 긴밀한 관계가 있다는 사실을 간파할 수 있다. 비록 그 두 사상가의 유사성이 직접적인 상호교류의 산물은 아니지만, 동서사상의 융합을 통하여 합일과 조화점를 추구하려는 현대철학자들의 노력과 요청을 감안할 때, 본 연구는 동서사상의 상호이해에 매우 유익한 결과를 기대할 수 있게 한다.

- 학문발전 공헌도, 연구결과의 학문적ㆍ사회적 기여도

본 연구는 지금까지 철학적인 측면에서는 검토되지 않았던 다석 유영모의 종교사상을 하이데거 철학의 영향을 받은 라이문도 파니카의 종교 다원주의 사상과 비교 검토함으로써, 한국고유사상에 대한 접근로를 개척하고 확장할 수 있을 것이다. 다석 유영모의 종교사상연구를 통하여 우리는 한국학 및 한사상의 사유모델을 보편화하고 일반화하는 데 기여할 수 있을 것이다. 다석 유영모는 유불선을 비롯한 전통적인 동양사상의 관점을 가지고 기독교 사상을 독특하게 해석한 점에서 한국의 고유사상의 현대적 전개 선상에 있으며, 기존의 신학적, 종교학적 연구성과를 바탕으로 철학적 연구를 가미함으로써 우리사상에 대한 학제적, 다학문간 연구의 촉매제가 될 수 있을 것이다. 특히 현대의 서양사상가들과의 폭넓은 비교연구를 통하여 한국고유사상의 연구지평을 확대하고 논의적 가치의 일반성과 보편성을 획득하는데 기여할 수 있을 것이다.

- 교육과의 연계 활용 방안

철학 및 종교 교육에서 우리사상의 보편성과 수월성 등을 교육과정에 직접 반영할 수 있으며, 한국고유사상 또는 한사상과 서양철학의 비교연구 등을 내용으로 하는 독립적인 교과과정 개발에 활용할 계획이다. 그 외에 논문 발표를 통하여 학계의 연구자료, 교육용 참고자료, 한국학의 확산보급을 위한 고급자료 등으로 활용할 수 있을 것이다.

Summary

본 연구는 문헌을 중심으로 두 사상가에 대한 비교연구의 형태로 수행될 것이다. 다석의 1차문헌들과 파니카의 저서들을 비교 분석하고, 두 사상가의 동일성과 상이성, 그리고 융합 가능성에 대한 연구를 진행할 것이다.

1) 다석과 파니카의 인간론

다석의 물음은 ‘나는 누구인가?’에서부터 시작된다. 진정한 나를 발견하기 위해서는 우주를 알아야 한다. ‘참나’[眞我]는 우주의 중심이고 나의 주인이다. 이 우주를 알기 위해서 종교가 생겨난 것이다.

다석은 각 종교의 얼생명을 얻은 자들은 그들에게 주어진 바탈(性)을 그대로 잘 살려나간 이들로서 공자, 노자, 석가, 예수, 맹자, 장자가 바로 그들이라고 보았다. 그들은 큰나(얼나)로서 하느님과 성신과 불성에 통함으로써 그것과 자신을 하나로 일치시켰던 사람들이다. 그리하여 다석은 예수와 석가와 공자와 노자를 믿는 것이 중요한 것이 아니라 그들과 통하여 하나되는 것이 관건이라고 말한다.

파니카(Panikkar)의 경우에 인간 이해는 그의 우주신인론(宇宙神人論, Kosmotheandrismus)에 기초하고 있다. 파니카에 의하면 인간은 언제나 개인 이상으로 존재한다. 고립된 개인은 시체와 다름이 없고, 개인화(Individualisierung)는 인류가 자신을 수태한 탯줄을 스스로 잘라버리고 하느님과 세상으로부터 고립된 상태를 의미한다. 다석에서 큰나와 제나의 관계를 비교할 수 있다. 다석에서 우주의 중심이 큰나 또는 참나인 것처럼 파니카에서도 인간은 위로는 하늘, 아래로는 땅, 그리고 자기 주변의 모든 동료들과 더불어 존재할 경우에만 인간이라고 할 수 있다. 하느님과 이 세상이 없으면 인간도 있을 수 없다는 것이 파니카의 인간 이해이다. 더 나아가서 모든 실존은 의식과 연결되어 있으며, 이러한 관계를 통하여 인간은 실재와 온전한 관계를 유지하고 있다.

2) 다석과 파니카의 신론

다석의 ‘하느님’ 사상 역시 매우 독특하다. 하느님 또는 하나님은 나와 우주의 근원이 되는 절대자에 대한 호칭이다. 하느님은 예수의 아버지는 물론이고 부처와 노자, 공자의 아버지도 될 수 있다. 다석의 하느님 이해는 근본적으로 한사상의 틀 안에 있는 것이다. 큰 하나이면서 모든 것을 뜻하기도 하고 그 각각의 존재에서 드러나는 측면을 보이기도 하는 것이 바로 한사상에서의 ‘한’ 개념이기 때문이다. 파니카의 신 개념은 다석의 신관과 매우 흡사하다. 그는 세계 속에 존재하는 모든 것을 신적 차원으로 이해한다. 그것은 초월 내적이고 한계지울 수 없는 차원이다. 신적 차원은 단순히 존재를 위한 외적 토대가 아니며, 모든 존재의 본질적인 원리이다. 신적 차원에서 보면 어떤 존재이든지 그것은 영원하고, 그 개방성, 신비, 자유가 서로 소통될 수 있다. 신적인 차원을 통해서만 어떤 존재이든지 그 연속성과 변화를 동시에 가질 수 있다. 신적 차원은 인간과 자연을 동시에 아우를 수 있으며, 무한하게 자신의 존재를 만들어 가는 과정에 있는 그런 존재이다.

3) 다석과 파니카의 우주(자연)론

다석과 파니카의 경우에 신은 곧 자연이자 우주이다. 무와 무극, 도와 하느님의 존재는 서로 상통한다. 자연과 우주는 신의 다른 이름에 지나지 않으며, 인간과 신이 거할 수 있는 존재론적 거주 장소이다. 하느님의 존재는 특정할 수 없으며 이름으로 한정할 수도 없는 존재이다. 파니카에 의하면 자연과 우주는 고립된 물질이 아니라 살아 움직이고 팽창하는 에너지이다. 모든 존재는 세계 안에 있고 그 세속성을 공유하고 있다. 신적 차원조차도 우주적 차원 없이 존재한다고 볼 수 없다. 인간적 차원과 신적 차원은 우주적 차원과 더불어 본질적인 존재 계기를 이루고 있는 것이다. 파니카에 의하면 신은 물질이나 시간, 공간, 몸과 같은 물질적인 것 없이 존재하지 않는다.

4) 다석과 파니카의 종교다원주의 사상

다석의 종교사상은 현대의 종교다원주의 사상과 너무나도 유사하다. 세계의 대종교들은 영원한 일자에 대한 자신들의 인식만을 절대적인 것으로 간주하려는 경향이 있으나 그것은 각각의 종교에 공통적으로 드러나는 근원적인 실재에 대한 진리를 드러내고 있다. 다석 역시 동양사상과 서양사상을 굳이 구별하지 않으려고 하였다. 모든 사상은 하느님을 찾고 있다고 생각했기 때문이다.

이상에서와 같은 다석사상의 문제유형들에 기반을 두고 본 연구에서는 다석의 종교다원적 통합사상의 근거가 라이문도 파니카(Raimundo Pannikar)에 이르는 종교다원주의 사상가들과 어떤 유사성과 차이성을 가지고 있으며, 그의 한사상적 이해 구조의 틀이 현대적인 담론구조 속에서 철학적 보편성을 획득할 수 있는가에 대한 논의들을 중점적으로 점검하게 될 것이다.

Korean Keyword

유영모,파니카,존 힉,종교신학,종교다원주의,우주신인론,하이데거,캔트웰 스미스,다석

English Keyword

Religioeser Pluralismus,Kosmotheandrismus,Daseok,Heidegger,Yeong Mo Ryou,Religionstheologie,John Hick,Cantwell Smith,Panikkar

Research Summary

Korean

다석의 종교사상에서는 파니카의 우주신인론적 사유가 이미 선구적으로 수행되고 있다. 다석은 기독교를 동양사상으로, 동양사상을 기독교적으로 해석함으로써 자연스럽게 다원주의를 대변하고 있다. 다석은 예수와 석가와 노자와 공자가 결국은 같은 진리를 제시한다고 보았다. 다석과 파니카의 종교사상은 우주신인론이라는 사실에서 공통적이다. 다석의 신, 인간, 우주론은 하나의 전체이면서 유기적으로 연결된 구조를 가지고 있다. 파니카의 우주신인론 구조와 매우 유사하다. 두 사상가의 유사성은 그리스도론에서 절정에 이른다. 다석은 예수 그리스도 이외에도 다른 그리스도가 가능하다고 주장한다. 진정한 종교는 하느님의 존재와 일치하는 모든 사람이 그리스도라는 사실을 선포해야 한다고 보았다. 파니카 역시 예수는 그리스도이지만 그리스도는 예수만이 아니라고 강조한다. 그 역시 모든 만물이 그리스도의 현현이라고 보았다. 다석은 하느님의 존재는 하나이면서 모든 것인 절대인 동시에 절대적인 빔으로서 무로 보았으며, 그것은 한사상에서의 한 개념과 상통한다. 파니카의 경우에는 인도 힌두교를 정점으로 하는 동양사상과 로마 가톨릭 사상을 정점으로 하는 서양사상이 회통함으로써 인간과 우주와 신이 상즉상입하는 파노라마를 연출하고 있으며, 다석의 경우에 동서사상은 새로운 문명적 신 개념을 잉태하고 있다.

English

Die kosmotheandrische Denkmethode trifft sich im religioesen Gedanken bei Daseok in vorlaufender Weise als bei Panikkar. Daseok versucht das Christentum mit dem asiatischen Gedankengut zu interpretieren, auch die Ostenphilosophie mit der christlichen Perspektiven. Dadurch charakterisiert sich Daseok's Religionsphilosophie als "Religioeser Pluralism". Daseok sieht, daß die Wahrheit bei Jesus, Buddha, Laotze, Konfuzius einerlei ist und repraesentiert sich in der gleichen Weise. Die religioesen Gedanken von Daseok und Panikkar sind kosmotheandrisch. Daseok schieldert Gott, Mensch, Kosmos als ein in einer vereinenden Ganzheit organisch-dynamisch fungierendes System. Diese Ansicht ist sehr aehnlich mit der kosmotheandrischen Struktur Panikkars. Mit der Christologie der beiden Philosophen erreicht solche Aehnlichkeit den Hoehepunkt. Daseok behauptet, der Christ ist mehr als nur ein historischer Christ, so dass die wahre Religion lehren muss, wer, wenn er sagt, "Ich und der Vater sind eins!", ist der Christ. Panikkar sagt auch, Jesus ist ein Christ, aber der Christ nicht nur ein historischer Jesus. Er siehet, aber Alles ist die Christophanie. Das Sein Gottes bei Daseok ist nicht nur das Absolutum sondern das Nichts als Eins und Alles, es bezieht sich mit dem Begriff "Han", "All-Einheit" im Han-Gedanken. Bei Panikkar vereinigen sich der Osten-Gedanke im Beispiel des indischen Hinduismus mit dem Westen-Gedanken im Beispiel des roemischen Katholizismus, damit versteht er Gott, Mensch, Kosmos in der Erfahrung der kosmotheandrischen Intuition. Bei Daseok wird ein neuerlei formulierter Begriff des Kultur-Gottes durch seine Interpretation der Ost-Westen-Gedanken hervorgebracht.

Research result report

Abstract

다석의 종교사상에서는 파니카의 우주신인론적 사유가 이미 선구적으로 수행되고 있다. 다석은 기독교를 동양사상으로, 동양사상을 기독교적으로 해석함으로써 자연스럽게 다원주의를 대변하고 있다. 다석은 예수와 석가와 노자와 공자가 결국은 같은 진리를 제시한다고 보았다. 다석과 파니카의 종교사상은 우주신인론이라는 사실에서 공통적이다. 다석의 신, 인간, 우주론은 하나의 전체이면서 유기적으로 연결된 구조를 가지고 있다. 파니카의 우주신인론 구조와 매우 유사하다. 두 사상가의 유사성은 그리스도론에서 절정에 이른다. 다석은 예수 그리스도 이외에도 다른 그리스도가 가능하다고 주장한다. 진정한 종교는 하느님의 존재와 일치하는 모든 사람이 그리스도라는 사실을 선포해야 한다고 보았다. 파니카 역시 예수는 그리스도이지만 그리스도는 예수만이 아니라고 강조한다. 그 역시 모든 만물이 그리스도의 현현이라고 보았다. 다석은 하느님의 존재는 하나이면서 모든 것인 절대인 동시에 절대적인 빔으로서 무로 보았으며, 그것은 한사상에서의 한 개념과 상통한다. 파니카의 경우에는 인도 힌두교를 정점으로 하는 동양사상과 로마 가톨릭 사상을 정점으로 하는 서양사상이 회통함으로써 인간과 우주와 신이 상즉상입하는 파노라마를 연출하고 있으며, 다석의 경우에 동서사상은 새로운 문명적 신 개념을 잉태하고 있다.

Research result and Utilization method

본 연구는 지금까지 철학적인 측면에서는 검토되지 않았던 다석 유영모의 종교사상을 하이데거 철학의 영향을 받은 라이문도 파니카의 종교 다원주의 사상과 비교 검토함으로써, 한국고유사상에 대한 접근로를 개척하고 확장하는 성과를 얻었다. 다석 유영모의 종교사상은 파니카의 우주신인론을 선구적으로 수행하고 있으며, 다석과 파니카의 비교연구를 통하여 한국학 및 한사상의 사유모델을 보편화하고 일반화하는 데 기여하고자 하였다. 다석 유영모는 유불선을 비롯한 전통적인 동양사상의 관점을 가지고 기독교 사상을 독특하게 해석한 점에서 한국의 고유사상의 현대적 전개 선상에 있으며, 기존의 신학적, 종교학적 연구성과를 바탕으로 철학적 연구를 가미함으로써 우리사상에 대한 학제적, 다학문간 연구의 촉매제가 되고 있다. 특히 현대의 서양사상가들과의 폭넓은 비교연구를 통하여 한국고유사상의 연구지평을 확대하고 논의적 가치의 일반성과 보편성을 획득하는데 기여할 수 있다고 본다.

본 연구는 종교교육에 중요한 자료로 활용될 수 있다. 철학 및 종교 교육에서 우리사상의 보편성과 수월성 등을 교육과정에 직접 반영할 수 있으며, 한국고유사상 또는 한사상과 서양철학의 비교연구 등을 내용으로 하는 독립적인 교과과정 개발에 활용할 계획이다. 그 외에 논문 발표를 통하여 학계의 연구자료, 교육용 참고자료, 한국학의 확산보급을 위한 고급자료 등으로 활용하고자 한다.

Index terms

다석, 유영모, 파니카, 우주신인론, 종교철학, 종교다원주의, 종교대화, 예수, 그리스도, 기독교, 유교, 불교, 도교, 신, 하느님, 인간 우주, 자연, Buddhismus, Christ, Christemtum, Daseok, Gott, Jesus, Konfuzianismus, Kosmos, Kosmotheandrismus, Mensch, Natur, Panikkar, Religionsphilosophie, Religiöser Pluralismus, Taoismus, Yeong Mo Yoo

조던 피터슨 - 위키백과, 우리 모두의 백과사전

조던 피터슨 - 위키백과, 우리 모두의 백과사전

조던 피터슨

위키백과, 우리 모두의 백과사전.

둘러보기로 이동검색으로 이동

조던 피터슨

보수주의
상징 및 표어[보이기]
핵심 요소[전근대][보이기]
핵심 요소[근대 이후][보이기]
영향[보이기]
관련 조직[보이기]
분파[보이기]
주요 운동가[보이기]
주요 이론가[보이기]
주요 정치인[보이기]
v t e

조던 피터슨(Jordan Bernt Peterson, 1962년 6월 12일 ~ )은 캐나다의 임상심리학자이자 토론토 대학교의 심리학 교수이다. 주 연구 분야는 이상심리학, 사회심리학, 성격심리학 등이며, 종교적·이념적인 믿음에 대한 심리학이나 성격 및 생산성의 평가와 향상에 대해서도 깊이 관심을 기울이고 있다.

피터슨은 앨버타 대학교에서 심리학을 전공하여 학부를 마쳤고, 그 후 맥길 대학교에서 심리학 박사 학위를 취득하였으며, 박사 학위 취득 후 연구원(post-doctoral fellow)으로 2년 간(1991~1993) 맥길 대학교에서 더 머물렀다. 그 이후 하버드 대학교 심리학부에서 조교수와 부교수를 역임하였다. 그는 이후 1998년에 모국인 캐나다로 돌아와서 토론토 대학교 심리학부 교수가 되었다.

목차

• 1저술
• 2같이 보기
• 3참고 자료
• 4참고
• 5외부 링크

저술[편집]

피터슨의 첫 번째로 저술한 책인 <Maps of Meaning: The Architecture of Belief>(의미의 지도: 믿음의 구조)^[1][2]는 1999년 출판되었으며, 믿음과 미신 체계의 구조를 설명하기 위해 여러 학문 분야를 살펴본 책이다. 감정의 통제, 의미의 창조, 집단학살에 대한 동기부여 등에서의 믿음과 미신의 역할을 중점적으로 다루었다.

그의 두 번째 저서 12 Rules for Life: An Antidote to Chaos'(12가지 인생의 법칙:혼돈의 해독제)^[3][4]는 2018년 1월에 출판되었는데, 삶에 대한 간단한 도덕 원칙을 생물학, 문학, 종교, 미신, 임상 경험, 과학적 연구 등으로부터 이끌어 낸 책이다. 이 책은 그의 첫 번째 저서인 'Maps of Meaning' 보다 더 읽기 쉬운(접근성이 높은) 스타일이다.

한편 2016년에 유튜브에 일련의 비디오를 게시하기도 하였는데, 표현의 자유의 함의에 근거한 정치적 올바름과 캐나다 정부의 Bill C-16 법안에 대한 비판이 주 내용이다. 동영상 게시 이후 상당한 미디어 매체에서 보도가 되었고 많은 지지자들이 생겨났다. 이때를 기점으로 수많은 강연들과 강의들을 하기 시작했고 현 시점에서 가장 영향력 있는 지식인 중 하나란 평도 받았다.[1]

같이 보기[편집]

위키미디어 공용에 관련된 미디어 분류가 있습니다. 조던 피터슨

• 인지과학
• 노엄 촘스키

참고 자료[편집]

• 수잔 블랙모어와의 토론(2018)[2]

참고[편집]

1. ↑ (조던 피터슨, 의미의 지도 (Maps of Meaning) - 남자로서의 삶의 의미) https://www.yousubtitles.com/-Maps-of-Meaning--id-2186395^{[깨진 링크(과거 내용 찾기)]}
2. ↑ (조던 피터슨의 Maps of Meaning의 개선된 버전 제공자)https://joeclark.org/peterson/
3. ↑ (예스24)12가지 인생의 법칙 :혼돈의 해독제-http://www.yes24.com/Product/Goods/66360714
4. ↑ (리얼뉴스-조던 피터슨이 말하는 혼돈의 해독제 ‘12가지 인생의 법칙’)https://realnews.co.kr/archives/14757 Archived 2019년 5월 13일 - 웨이백 머신

• (Maps of Meaning: The Architecture of Belief-영문PDF공개버전)https://archive.org/details/peterson_mapsofmeaning-ru

외부 링크[편집]

• 조던 피터슨  - 공식 웹사이트

==

Jordan Peterson

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Jordan Peterson
Peterson in Dallas, Texas, in June 2018
Born	Jordan Bernt Peterson 12 June 1962 (age 59) Edmonton, Alberta, Canada
Nationality	Canadian
Education	University of Alberta (BA) McGill University (MA, PhD)
Spouse(s)	Tammy Roberts   ​ (m. 1989)​
Children	2
Scientific career
Fields	Psychology
Institutions	McGill University (1985–1993) Harvard University (1993–1998) University of Toronto (1998–present)[1]
Thesis	Potential psychological markers for the predisposition to alcoholism (1991)
Doctoral advisor	Robert O. Pihl
Influences	Dostoyevsky Jung[2] Nietzsche Orwell[3] Piaget[4] Solzhenitsyn
Website	jordanbpeterson.com
Signature

This article is part of a series about Jordan Peterson
Social criticism (Bill C-16 · Postmodernism and identity politics) Maps of Meaning: The Architecture of Belief (1999) 12 Rules for Life: An Antidote to Chaos (2018) Beyond Order: 12 More Rules for Life (2021) YouTube channel Personal life University of Toronto Conservatism in Canada  Psychology portal
v t e

Jordan Bernt Peterson (born 12 June 1962) is a Canadian professor of psychology, clinical psychologist, YouTube personality, and author. He began to receive widespread attention in the late 2010s for his views on cultural and political issues, often described as conservative.^[5][6][7]

Born and raised in Alberta, Peterson obtained bachelor's degrees in political science and psychology from the University of Alberta and a PhD in clinical psychology from McGill University. After teaching and research at Harvard University, he returned to Canada in 1998 to join the faculty of psychology at the University of Toronto. In 1999, he published his first book, Maps of Meaning: The Architecture of Belief, which became the basis for many of his subsequent lectures. The book combined information from psychology, mythology, religion, literature, philosophy, and neuroscience to analyze systems of belief and meaning.

In 2016, Peterson released a series of YouTube videos criticizing the Act to amend the Canadian Human Rights Act and the Criminal Code (Bill C-16), passed by the Parliament of Canada to introduce "gender identity and expression" as a prohibited grounds of discrimination.^[a] He argued that the bill would make the use of certain gender pronouns into compelled speech, and related this argument to a general critique of political correctness and identity politics. He subsequently received significant media coverage, attracting both support and criticism.

Afterwards, Peterson's lectures and conversations—propagated especially through podcasts and YouTube—gradually gathered millions of views. He put his clinical practice and teaching duties on hold by 2018, when he published his second book, 12 Rules for Life: An Antidote to Chaos. Promoted with a world tour, it became a bestseller in several countries. Throughout 2019 and 2020, Peterson's work was obstructed by health problems in the aftermath of a severe benzodiazepine withdrawal syndrome. In 2021, he published his third book, Beyond Order: 12 More Rules for Life, and returned to active podcasting.

Contents

• 1Early life
• 2Education
• 3Career
• 4Works
  • 4.1Books
    • 4.1.1Maps of Meaning: The Architecture of Belief (1999)
    • 4.1.212 Rules for Life: An Antidote to Chaos (2018)
    • 4.1.3Beyond Order: 12 More Rules for Life (2021)
  • 4.2YouTube channel and podcasts
  • 4.3Biblical lectures
  • 4.4Self-Authoring Suite
• 5Political views
  • 5.1Academia and political correctness
    • 5.1.1Postmodernism and identity politics
  • 5.2An Act to amend the Canadian Human Rights Act and the Criminal Code
  • 5.3Gender relations and masculinity
• 6Religious views
• 7Influence
• 8Personal life
  • 8.1Health problems
• 9Bibliography
  • 9.1Books
  • 9.2Select publications
  • 9.3Films
• 10Notes
• 11References
• 12External links

Early life

Peterson was born on 12 June 1962, in Edmonton, Alberta,^[8] and grew up in Fairview, a small town in the northwest of the province.^[9] He was the eldest of three children born to Walter and Beverley Peterson. Beverley was a librarian at the Fairview campus of Grande Prairie Regional College, and Walter was a school teacher.^[10][11] His middle name is Bernt (/ˈbɛərənt/, BAIR-ənt),^[12] after his Norwegian great-grandfather.^[13]

In junior high school, Peterson became friends with Rachel Notley and her family. Notley became leader of the Alberta New Democratic Party and 17th premier of Alberta.^[14] Peterson joined the New Democratic Party (NDP) from ages 13 to 18.^[15][16]

Education

After graduating from Fairview High School in 1979, Peterson entered the Grande Prairie Regional College to study political science and English literature,^[17] studying to be a corporate lawyer.^[3] During this time he read The Road to Wigan Pier by George Orwell which significantly affected his educational focus and worldview.^[17][3] He later transferred to the University of Alberta, where he completed his B.A. in political science in 1982.^[15] Afterwards, he took a year off to visit Europe, where he began studying the psychological origins of the Cold War; 20th-century European totalitarianism;^[17][18] and the works of Carl Jung, Friedrich Nietzsche, Aleksandr Solzhenitsyn,^[10] and Fyodor Dostoevsky.^[18] He then returned to the University of Alberta and received a B.A. in psychology in 1984.^[19] In 1985, he moved to Montreal to attend McGill University. He earned his Ph.D. in clinical psychology under the supervision of Robert O. Pihl in 1991, and remained as a post-doctoral fellow at McGill's Douglas Hospital until June 1993, working with Pihl and Maurice Dongier.^[17][20] While at McGill University and the Douglas Hospital, he conducted research into familial alcoholism and its associated psychopathologies, such as childhood and adolescent aggression and hyperactive behavior.^[21][22][23]

Career

From July 1993 to June 1998,^[1] Peterson lived in Arlington, Massachusetts, while teaching and conducting research at Harvard University, where he was hired as an assistant professor in the psychology department, later becoming an associate professor. During his time at Harvard, he studied aggression arising from drug and alcohol abuse^[21] and showed great readiness to take on research projects, even unconventional ones.^[15] Still while there, he switched his primary area of research from familial alcoholism to personality. After the change of focus, he has published extensively.^{[24][25][26][27][28][29]} Author Gregg Hurwitz, a former student of Peterson's at Harvard, has cited Peterson as an inspiration of his, and psychologist Shelley Carson, former PhD student and now-professor at Harvard, recalled that Peterson's lectures had “something akin to a cult following," stating, “I remember students crying on the last day of class because they wouldn’t get to hear him anymore.”^[30] Following his associate position at Harvard, Peterson returned to Canada in July 1998 and eventually became a full professor at the University of Toronto.^[1][19][31]

Peterson's areas of study and research within the fields of psychology are psychopharmacology,^[32][33] abnormal,^[34] neuro,^[35] clinical, personality,^[36][37] social,^[37] industrial and organizational,^[1] religious, ideological,^[17] political, and creativity.^[38] Peterson has authored or co-authored more than a hundred academic papers^[39] and was cited almost 8,000 times as of mid-2017; at end of 2020 almost 15,000 times.^[40][41]

Beginning in 2003,^[42] Peterson appeared in various TV productions, speaking on a range of subjects from a psychological perspective. On TVOntario, he appeared on Big Ideas in 2003 and 2006,^[43][44] and in a 13-part lecture series based on Maps of Meaning, aired in 2004.^[19][44] In the 2007 BBC Horizon documentary, Mad but Glad, Peterson commented on the connection between pianist Nick van Bloss' Tourette syndrome diagnosis and his musical talent.^[45][46] From 2011, TVOntario's The Agenda featured Peterson as an essayist and panelist on psychologically-relevant cultural issues.^[47]

For most of his career, Peterson maintained a clinical practice, seeing about 20 people a week. He has been active on social media, and in September 2016 he released a series of videos in which he criticized Bill C-16.^[14][48][49] As a result of new projects, he decided to put the clinical practice on hold in 2017^[50] and temporarily stopped teaching as of 2018.^[11][51] In February 2018, Peterson entered into a promise with the College of Psychologists of Ontario after a professional misconduct complaint about his communication and the boundaries he sets with his patients. The college did not consider a full disciplinary hearing necessary and accepted Peterson entering into a three-month undertaking to work on prioritizing his practice and improving his patient communications. Peterson had no prior disciplinary punishments or restrictions on his clinical practice.^[52][53]

Regarding the topic of religion and God, Bret Weinstein moderated a debate between Peterson and Sam Harris at the Orpheum Theatre in Vancouver in June 2018. In July, the two debated the subject again, this time moderated by Douglas Murray, at the 3Arena in Dublin and The O2 Arena in London.^[54][55] In April 2019, Peterson debated Slavoj Žižek at the Sony Centre in Toronto over happiness under capitalism versus Marxism.^[56][57]

Works

Books

Maps of Meaning: The Architecture of Belief (1999)

Main article: Maps of Meaning: The Architecture of Belief

In 1999, Routledge published Maps of Meaning: The Architecture of Belief, in which Peterson describes a comprehensive theory about how people construct meaning, form beliefs, and make narratives. The book, which took Peterson 13 years to complete, draws concepts from various fields including mythology, religion, literature, philosophy, and psychology, in accordance to the modern scientific understanding of how the brain functions.^{[15][58][59][60][61][62]}

Peterson at the University of Toronto in March 2017

According to Peterson, his main goal was to examine why individuals and groups alike participate in social conflict, exploring the reasoning and motivation individuals take to support their belief systems (i.e. ideological identification)^[15] that eventually result in killing and pathological atrocities such as the Gulag, the Auschwitz concentration camp, and the Rwandan genocide.^[15][61][62] Influenced by Jung's archetypal view of the collective unconscious in the book,^[30] Peterson says that an "analysis of the world's religious ideas might allow us to describe our essential morality and eventually develop a universal system of morality."^[62]

In 2004, a 13-part TV miniseries based on Peterson's book aired on TVOntario.^[10][19][44]

12 Rules for Life: An Antidote to Chaos (2018)

Main article: 12 Rules for Life

In January 2018, Penguin Random House published Peterson's second book, 12 Rules for Life: An Antidote to Chaos, in which abstract ethical principles about life are provided in a more accessible style than his previous Maps of Meaning.^[30][50][63] The book topped best-selling lists in Australia, Canada, France, Germany, the US, and the United Kingdom.^[64][65][66]

To promote the book, Peterson embarked on a world tour.^[67]

Beyond Order: 12 More Rules for Life (2021)

Main article: Beyond Order

Peterson's third book, Beyond Order: 12 More Rules for Life, was released on 2 March 2021.^[68] On 23 November 2020, his publisher Penguin Random House Canada (PRH Canada) held an internal town hall where many employees criticized the decision to publish the book.^[69]

YouTube channel and podcasts

Jordan B Peterson
YouTube information
Years active	8
Genre	psychology & religion lectures, interviews on science, personal growth, culture
Subscribers	3.84M
Total views	245,644,707
Associated acts	Joe Rogan, Bret Weinstein, Dave Rubin, Rebel Wisdom, Akira the Don, Russell Brand, Jocko Willink, Holding Space Films
show Creator Awards
Updated: 8 July 2021

In 2013, Peterson registered a YouTube channel named JordanPetersonVideos,^[70] and immediately began uploading recordings of lectures and interviews. The earliest dated recordings are from Harvard lectures in 1996. By the end of 2013, content on the channel included the lectures from Harvard, some interviews, and additional special lectures on two defining topics: "Tragedy vs Evil" and "Psychology as a career".

From 2014, uploads include recordings from two of his classes at University of Toronto ("Personality and Its Transformations" and "Maps of Meaning: The Architecture of Belief"),^[71] special lectures ("Potential" for TEDx, "Death of the Oceans"), interviews, experiments in Q&A format, and video essays.

In March 2016, after three years of basic uploading of course videos, Peterson announced an interest to clean existing content and improve future content,^[72] including a new experiment in crowdfunding through Patreon.^[72]

The channel gathered more than 1.8 million subscribers and his videos received more than 65 million views as of August 2018.^[49][73] By January 2021, subscribers on JordanPetersonVideos numbered at 3.4 million and total views reached over 200 million.^[70]

From early 2017, funding for projects dramatically increased through his use of Patreon. Peterson hired a production team to film his 2017 psychology lectures at the University of Toronto. Donations received, range from $1,000 per month in August 2016 to $14,000 by January 2017; more than $50,000 by July 2017; and over $80,000 by May 2018.^{[14][49][74][75]} With this funding, a number of projects and lecture series were proposed: more interviews, regular live Q&A sessions, public lecture series on the Bible (Genesis through Revelation), conversations with Muslims in Canada and US, and an online university. From May through December 2017, a lecture series on biblical stories was recorded and released on YouTube. A series of live Q&A events, appearing approximately monthly, were released beginning April 2017, through January 2018, then shifting to an irregular schedule through 2019. Regular donations for the YouTube channel were interrupted in January 2019, when Peterson deleted his Patreon account in public protest to the platform's controversial banning of another content creator.^[76][77] Following this, Peterson and Dave Rubin announced the creation of a new, free speech-oriented social networking and crowdfunding platform.^[78] This alternative had a limited release under the name Thinkspot later in 2019, and remained in beta testing as of December 2019.^[79]

Peterson has appeared on many podcasts, conversational series, as well other online shows.^[73][80] In December 2016, Peterson started The Jordan B. Peterson Podcast.^[81] In March 2019, the podcast joined the Westwood One network with Peterson's daughter as a co-host on some episodes.^[82] Peterson defended engineer James Damore after he was fired from Google for writing Google's Ideological Echo Chamber.^[63]

Biblical lectures

Jordan Peterson speaking in front of St. Stephen's Basilica, Budapest, Hungary, in May 2019.

In May 2017, Peterson began The Psychological Significance of the Biblical Stories,^[83] a series of live theatre lectures, also published as podcasts, in which he analyzes archetypal narratives in Book of Genesis as patterns of behavior ostensibly vital for personal, social and cultural stability.^[63] In October 2020, Peterson announced plans for a lecture series on the Book of Exodus and the Book of Proverbs.^[84]

In March 2019, Peterson had his invitation of a visiting fellowship at Cambridge University rescinded. He had previously said the fellowship would give him "the opportunity to talk to religious experts of all types for a couple of months", and that the new lectures would have been on Book of Exodus.^[85] A spokesperson for the university said there was "no place" for anyone who could not uphold the "inclusive environment" of the university.^[86] After a week, Vice-Chancellor Stephen Toope explained that it was due to a photograph with a man wearing an Islamophobic shirt.^[87] The Cambridge University Students' Union released a statement of relief, considering the invitation "a political act to…legitimise figures such as Peterson" and that his work and views are not "representative of the student body".^[88] Peterson called the decision a "deeply unfortunate...error of judgement" and expressed regret that the Divinity Faculty had submitted to an "ill-informed, ignorant and ideologically-addled mob".^[89][90]

Self-Authoring Suite

In 2005, Peterson, with colleagues Daniel M. Higgins and Robert O. Pihl, established a website and company to deliver an evolving writing therapy system called The Self-Authoring Suite.^[91] It consists of a series of online writing programs: the Past Authoring Program (a guided autobiography); two Present Authoring Programs, which aids analysis of personality faults and virtues; and the Future Authoring Program, which aids in developing a vision and planning desired futures.

To understand the statistical benefits of the suite academic trials have been conducted, and several studies published. Peterson states that more than 10,000 students have used the program, with drop-out rates decreasing by 25% and GPAs rising by 20%.^[10]

The Future Authoring program has been used with McGill University undergraduates on academic probation to improve grades, and since 2011 by the Rotterdam School of Management, Erasmus University.^[92][93]

A 2015 study published by Palgrave Communications^[b] showed a significant reduction in ethnic and gender-group differences in performance, especially among ethnic minority male students.^[93][94] In 2020, the Higher Education Quality Council of Ontario (HEQCO) published a study^[95] within its Access and Retention Consortium.^[96] As HEQCO (with ARC) is an agency of Ontario government, this study represents published research for broader public awareness and application. To support this, several institutions were represented in the research: Mohawk College, University of Ottawa, University of Toronto, Queens University.^[97] The program was tested at Mohawk College, and found similar results as with other studies.^[c]

Political views

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Peterson has characterized himself politically as a "classic British liberal",^[18][98][99] and as a "traditionalist".^[100] He has stated that he is commonly mistaken to be right-wing.^[73] The New York Times described Peterson as "conservative-leaning",^[6] while The Washington Post described him as an "aspiring conservative thought leader".^[101] Yoram Hazony wrote in The Wall Street Journal that "[t]he startling success of his elevated arguments for the importance of order has made him the most significant conservative thinker to appear in the English-speaking world in a generation."^[5] Wall Street Journal editorial page writer Barton Swaim wrote, "I wouldn't describe [Peterson] as a conservative—his interest lies in individual rather than societal order, and he says little about public policy. But it's true that he not infrequently winds up holding conservative viewpoints on cultural matters."^[102] The American Conservative wrote that, while Peterson has "abjured any connection to modern liberalism or conservatism ... the biggest tell that Peterson is a conservative is simply that his general disposition toward life and society is conservative."^[103] In the Los Angeles Times, libertarian journalist Cathy Young commented that "Peterson's ideas are a mixed bag. [...] But you wouldn't know this from reading Peterson's critics, who generally cast him as a far-right boogeyman riding the wave of a misogynistic backlash."^[104] Nathan J. Robinson of the left-wing magazine Current Affairs opines that Peterson has been seen "as everything from a fascist apologist to an Enlightenment liberal, because his vacuous words are a kind of Rorschach test onto which countless interpretations can be projected."^[105]

Academia and political correctness

Peterson suggests that universities are largely responsible for a wave of political correctness that has appeared in North America and Europe,^[49] saying that he had watched the rise of political correctness on campuses since the early 1990s. Peterson believes the humanities have become corrupt and less reliant on science, in particular sociology. He contends that "proper culture" has been undermined by "post-modernism and neo-Marxism."^[18]

Peterson's critiques of political correctness range over issues such as postmodernism, postmodern feminism, white privilege, cultural appropriation, and environmentalism.^[80] His social media presence has magnified the impact of these views; Simona Chiose of The Globe and Mail wrote that "few University of Toronto professors in the humanities and social sciences have enjoyed the global name recognition Prof. Peterson has won."^[49] Writing in the National Post, Chris Selley said that Peterson's opponents had "underestimated the fury being inspired by modern preoccupations like white privilege and cultural appropriation, and by the marginalization, shouting down or outright cancellation of other viewpoints in polite society's institutions",^[106] while Tim Lott stated, in The Spectator, that Peterson became "an outspoken critic of mainstream academia".^[18]

According to his study—conducted with one of his students, Christine Brophy—of the relationship between political belief and personality, political correctness exists in two types: "PC-egalitarianism" and "PC-authoritarianism", which is a manifestation of "offense sensitivity".^[107] Jason McBride claims that Peterson places classical liberals in the former, and so-called social justice warriors, who he says "weaponize compassion", in the latter.^[10][17] The study also found an overlap between PC-authoritarians and right-wing authoritarians.^[107]

Psychologist Daniel Burston has critiqued Peterson's views on academia. On Marxism, postmodernism, feminism, Burston faults Peterson's thought as oversimplified.^[108] On the general state of academia, Burston generally agrees^[109] with Peterson's criticisms of identity politics in academia,^[112] as well as Peterson's charge that academia is "riddled with Left-wing bias and political correctness".^[109] On summarizing the decline of the university, Burston disagrees with Peterson's critique against the Left, arguing that Peterson overlooks the degree to which the current decline of the humanities and social sciences are due to university administration focus.^[109]

Postmodernism and identity politics

Peterson says that "disciplines like women's studies should be defunded", advising freshman students to avoid subjects like sociology, anthropology, English literature, ethnic studies, and racial studies, as well as other fields of study that he believes are corrupted by "post-modern neo-Marxists".^{[113][114][115]} He believes these fields to propagate cult-like behaviour and safe-spaces, under the pretense of academic inquiry.^[114][113] Peterson had proposed a website using artificial intelligence to identify ideologization in specific courses, but postponed the project in November 2017 as "it might add excessively to current polarization".^[116][117]

He has repeatedly stated his opposition to identity politics, stating that it is practiced on both sides of the political divide: "[t]he left plays them on behalf of the oppressed, let's say, and the right tends to play them on behalf of nationalism and ethnic pride". He considers both "equally dangerous", saying that what should be emphasized, instead, is individual focus and personal responsibility.^[118] He has also been prominent in the debate about cultural appropriation, stating that the concept promotes self-censorship in society and journalism.^[119]

Peterson's perspectives on the influence of postmodernism on North American humanities departments have been compared to the Cultural Marxism conspiracy theory, including his use of "Cultural Marxism" and "postmodernism" as interchangeable terms and his take of postmodern philosophy as an offshoot or expression of neo-Marxism.^{[64][120][121][122][123]}

Several writers have associated Peterson with the so-called "intellectual dark web", including journalist Bari Weiss, who included Peterson in the 2018 New York Times article that first popularized the term.^{[124][125][126][127][128]}

An Act to amend the Canadian Human Rights Act and the Criminal Code

Main article: An Act to amend the Canadian Human Rights Act and the Criminal Code

On 27 September 2016, Peterson released the first installment of a three-part lecture video series, entitled "Professor against political correctness: Part I: Fear and the Law".^{[14][129][48]} In the video, he stated that he would not use the preferred gender pronouns of students and faculty, saying it fell under compelled speech, and announced his objection to the Canadian government's Bill C-16, which proposed to add "gender identity or expression" as a prohibited ground of discrimination under the Canadian Human Rights Act, and to similarly expand the definitions of promoting genocide and publicly inciting hatred in the hate speech laws in Canada.^{[a][130][129][131]}

Peterson speaking at a Free Speech Rally in October 2016

Peterson stated that his objection to the bill was based on potential free-speech implications if the Criminal Code were amended, claiming he could then be prosecuted under provincial human-rights laws if he refuses to call a transgender student or faculty member by the individual's preferred pronoun.^[131][132] Furthermore, he argued that the new amendments, paired with section 46.3 of the Ontario Human Rights Code, would make it possible for employers and organizations to be subject to punishment under the code if any employee or associate says anything that can be construed "directly or indirectly" as offensive, "whether intentionally or unintentionally".^{[133][better source needed]} According to law professor Brenda Cossman and others, this interpretation of C-16 is mistaken, and the law does not criminalize misuse of pronouns,^{[132][134][135][136]} though commercial litigator Jared Brown has described a scenario (albeit one he thinks unlikely) in which a person could end up in prison for contempt of court for persistently refusing to comply with a court order to refer to another person by their preferred gender pronouns.^[137]

The series of videos drew criticism from transgender activists, faculty, and labour unions; critics accused Peterson of "helping to foster a climate for hate to thrive" and of "fundamentally mischaracterising" the law.^[138][14] Protests erupted on campus, some including violence, and the controversy attracted international media attention.^{[134][139][140]} When asked in September 2016 if he would comply with the request of a student to use a preferred pronoun, Peterson said "it would depend on how they asked me.… If I could detect that there was a chip on their shoulder, or that they were [asking me] with political motives, then I would probably say no.… If I could have a conversation like the one we're having now, I could probably meet them on an equal level."^[140] Two months later, the National Post published an op-ed by Peterson in which he elaborated on his opposition to the bill, saying that gender-neutral singular pronouns were "at the vanguard of a post-modern, radical leftist ideology that I detest, and which is, in my professional opinion, frighteningly similar to the Marxist doctrines that killed at least 100 million people in the 20th century."^[141]

In response to the controversy, academic administrators at the University of Toronto sent Peterson two letters of warning, one noting that free speech had to be made in accordance with human rights legislation, and the other adding that his refusal to use the preferred personal pronouns of students and faculty upon request could constitute discrimination. Peterson speculated that these warning letters were leading up to formal disciplinary action against him, but in December the university assured him he would retain his professorship, and in January 2017 he returned to teach his psychology class at the University of Toronto.^[14][142]

In February 2017, Maxime Bernier, candidate for leader of the Conservative Party of Canada, stated that he had shifted his position on Bill C-16, from support to opposition, after meeting with Peterson and discussing it.^[143] Peterson's analysis of the bill was also frequently cited by senators who were opposed to its passage.^[144] In April 2017, Peterson was denied a Social Sciences and Humanities Research Council (SSHRC) grant for the first time in his career, which he interpreted as retaliation for his statements regarding Bill C-16.^[40] However, a media-relations adviser for SSHRC said, "Committees assess only the information contained in the application."^[145] In response, Rebel News launched an Indiegogo crowdfunding campaign on Peterson's behalf,^[146] raising C$195,000 by its end on 6 May, equivalent to over two years of research funding.^[147] In May 2017, as one of 24 witnesses who were invited to speak about the bill, Peterson spoke against Bill C-16 at a Canadian Senate Committee on Legal and Constitutional Affairs hearing.^[144]

In November 2017, Lindsay Shepherd, the teaching assistant of a Wilfrid Laurier University first-year communications course, was censured by her professors for showing, during a classroom discussion about pronouns, a segment of The Agenda in which Peterson debates Bill C-16 with another professor.^{[148][149][150]} The reasons given for the censure included the clip creating a "toxic climate", being compared to a "speech by Hitler",^[16] and being itself in violation of Bill C-16.^[151] The censure was later withdrawn and both the professors and the university formally apologized.^{[152][153][154]} The events were cited by Peterson, as well as several newspaper editorial boards^{[155][156][157]} and national newspaper columnists,^{[158][159][160][161]} as illustrative of the suppression of free speech on university campuses. In June 2018, Peterson filed a $1.5-million lawsuit against Wilfrid Laurier University, arguing that three staff members of the university had maliciously defamed him by making negative comments about him behind closed doors.^[162] As of September 2018, Wilfrid Laurier had asked the court to dismiss the lawsuit, saying it was ironic for a purported advocate of free speech to attempt to curtail free speech.^[163]

Gender relations and masculinity

Peterson has argued that there is an ongoing "crisis of masculinity" and "backlash against masculinity" in which the "masculine spirit is under assault."^{[9][164][165][166]} He has argued that the left characterises the existing societal hierarchy as an "oppressive patriarchy" but "don't want to admit that the current hierarchy might be predicated on competence."^[9] He has said men without partners are likely to become violent, and has noted that male violence is reduced in societies in which monogamy is a social norm.^[9][164] He has attributed the rise of Donald Trump and far-right European politicians to what he says is a negative reaction to a push to "feminize" men, saying "If men are pushed too hard to feminize they will become more and more interested in harsh, fascist political ideology."^[167] He attracted considerable attention over a 2018 Channel 4 interview in which he clashed with interviewer Cathy Newman on the topic of the gender pay gap.^[168][169] He disputed the contention that the disparity was solely due to sexual discrimination.^{[169][170][171]}

Peterson's holds the view that the concept of cosmic "order" is masculine, while "chaos" is characterised as feminine. He believes that these traits exist inherently and beyond any temporal constraints, not as results of societal or cultural structures.^{[citation needed]} To Peterson, "culture" is "symbolically, archetypally, mythically male," while "chaos — the unknown — is symbolically associated with the feminine." He has expressed that while it may be considered "unfortunate" that this is the case, any attempt to change or subvert these traits would result in a loss of humanity, saying, "You know you can say, 'Well isn't it unfortunate that chaos is represented by the feminine' — well, it might be unfortunate, but it doesn't matter because that is how it's represented. [...] And there are reasons for it. You can't change it. It's not possible. This is underneath everything. If you change those basic categories, people wouldn't be human anymore. [...] We wouldn't be able to talk to these new creatures."^[172][173]

Religious views

Peterson has favourable views on the teachings of the Orthodox Church.^[174][175] However, Eastern Orthodox artist Jonathan Pageau who has worked with Peterson in several dialogues about art, beauty and faith (including the "Logos" forum in Toronto) claims that Peterson is not a Christian ("He has flirted with that, but pulled back").^[176]

In a 2017 interview, Peterson was asked if he was a Christian; he responded, "I suppose the most straight-forward answer to that is yes."^[177] When asked if he believes in God, Peterson responded: "I think the proper response to that is No, but I'm afraid He might exist."^[50] Writing for The Spectator, Tim Lott said Peterson draws inspiration from Jung's philosophy of religion and holds views similar to the Christian existentialism of Søren Kierkegaard and Paul Tillich. Lott also said that Peterson has respect for Taoism, as it views nature as a struggle between order and chaos and posits life would be meaningless without this duality.^[18]

Writing in Psychoanalysis, Politics and the Postmodern University, Daniel Burston argues that Peterson's views on religion reflect a preoccupation with what Tillich calls the vertical or transcendent dimension of religious experience but demonstrate little or no familiarity with (or sympathy for) what Tillich termed the horizontal dimension of faith, which demands social justice in the tradition of the Biblical Prophets.^[178]

In his video posted in October 2020, Peterson mentioned, "...with God's grace and mercy I'll be able to start generating original material once again and pick up where I left off."^[179]

Influence

In 2018, Kelefa Sanneh wrote in the New Yorker that Peterson "is now one of the most influential — and polarizing — public intellectuals in the English-speaking world."^{[167][180][181]}

Personal life

Peterson married Tammy Roberts in 1989;^[14] the couple have a daughter, Mikhaila, and a son, Julian.^[10][14]

Following Peterson's rise to fame, his daughter Mikhaila has built an online following herself and offers dietary advice of only eating meat.^[182][183]

Starting around 2000, Peterson began collecting Soviet-era paintings.^[16] The paintings are displayed in his house as a reminder of the relationship between totalitarian propaganda and art, and as examples of how idealistic visions can become totalitarian oppression and horror.^[30][51] In 2016, Peterson became an honorary member of the extended family of Charles Joseph, a Kwakwakaʼwakw artist, and was given the name Alestalagie ("Great Seeker").^[16][184]

Health problems

In 2016, Peterson had a severe autoimmune reaction to food and was prescribed clonazepam.^[185] In late 2016, he went on a strict diet consisting only of meat and some vegetables, in an attempt to control his severe depression and the effects of an autoimmune disorder including psoriasis and uveitis.^[11][100] In mid-2018, he stopped eating vegetables, and continued eating only beef (carnivore diet).^[186]

In April 2019, his prescribed dosage of clonazepam was increased to deal with the anxiety he was experiencing as a result of his wife's cancer diagnosis.^{[187][188][189]} Starting several months later, he made various attempts to lessen his intake, or stop taking the drug altogether, but experienced "horrific" benzodiazepine withdrawal syndrome, including akathisia,^[190] described by his daughter as "incredible, endless, irresistible restlessness, bordering on panic".^[191][187] According to his daughter, Peterson and his family were unable to find doctors in North America who were willing to accommodate their treatment desires, so in January 2020, Peterson, his daughter and her husband flew to Moscow, Russia for treatment.^[192] Doctors there diagnosed Peterson with pneumonia in both lungs upon arrival, and he was put into a medically induced coma for eight days. Peterson spent four weeks in the intensive care unit, during which time he allegedly exhibited a temporary loss of motor skills.^[187][193]

Several months after his treatment in Russia, Peterson and his family moved to Belgrade, Serbia for further treatment.^[185] In June 2020, Peterson made his first public appearance in over a year, when he appeared on his daughter's podcast, recorded in Belgrade.^[185] He said that he was "back to my regular self", other than feeling fatigue, and was cautiously optimistic about his prospects.^[185] He also said that he wanted to warn people about the dangers of long-term use of benzodiazepines (the class of drugs that includes clonazepam).^[185] In August 2020, his daughter announced that her father had contracted COVID-19 during his hospital stay in Serbia.^[194] Two months later, Peterson posted a YouTube video to inform that he had returned home and aimed to resume work in the near future.^[84]

Bibliography

Books

• Peterson, Jordan B. (1999). Maps of Meaning: The Architecture of Belief. Routledge. ISBN 978-0-415-92222-7.
• Peterson, Jordan B. (2018). 12 Rules for Life: An Antidote to Chaos. Penguin Random House. ISBN 978-0-345-81602-3.
• Peterson, Jordan B. (2021). Beyond Order: 12 More Rules for Life. Penguin Random House. ISBN 978-0-735-27833-2.

Select publications

• Peterson J. B.; Rothfleisch J.; Zalazo P.; Pihl R. O. (1990). "Acute alcohol intoxication and cognitive functioning". Journal of Studies on Alcohol. 51 (2): 114–122. doi:10.15288/jsa.1990.51.114. PMID 2308348.
• Pihl R. O.; Peterson J. B.; Finn P. R. (1990). "Inherited Predisposition to Alcoholism: Characteristics of Sons of Male Alcoholics". Journal of Abnormal Psychology. 99 (3): 291–301. doi:10.1037/0021-843X.99.3.291. PMID 2212280.
• Pihl R. O.; Peterson J. B.; Lau M. A. (1993). "A biosocial model of the alcohol–aggression relationship". Journal of Studies on Alcohol, Supplement. 11 (11): 128–139. doi:10.15288/jsas.1993.s11.128. PMID 8410954.
• Stewart S. H.; Peterson J. B.; Pihl R. O. (1995). "Anxiety sensitivity and self-reported alcohol consumption rates in university women". Journal of Anxiety Disorders. 9 (4): 283–292. doi:10.1016/0887-6185(95)00009-D.
• Peterson J. B.; Smith K. W.; Carson S. (2002). "Openness and extraversion are associated with reduced latent inhibition: Replication and commentary". Personality and Individual Differences. 33 (7): 1137–1147. CiteSeerX 10.1.1.996.7108. doi:10.1016/S0191-8869(02)00004-1.
• DeYoung C. G.; Peterson J. B.; Higgins D. M. (2002). "Higher-order factors of the Big Five predict conformity: Are there neuroses of health?". Personality and Individual Differences. 33 (4): 533–552. CiteSeerX 10.1.1.548.5403. doi:10.1016/S0191-8869(01)00171-4.
• Carson S. H.; Quilty L. C.; Peterson J. B. (2003). "Decreased Latent Inhibition Is Associated With Increased Creative Achievement in High-functioning Individuals". Journal of Personality and Social Psychology. 85 (3): 499–506. doi:10.1037/0022-3514.85.3.499. PMID 14498785.
• DeYoung C. G.; Peterson J. B.; Higgins D. M. (2005). "Sources of openness/intellect: Cognitive and neuropsychological correlates of the fifth factor of personality". Journal of Personality. 73 (5): 825–858. CiteSeerX 10.1.1.495.418. doi:10.1111/j.1467-6494.2005.00330.x. PMID 15958136.
• Carson S. H.; Quilty L. C.; Peterson J. B. (2005). "Reliability, Validity, and Factor Structure of the Creative Achievement Questionnaire". Creativity Research Journal. 17 (1): 37–50. doi:10.1207/s15326934crj1701_4. S2CID 146304521.
• Mar R. A.; Oatley K.; Hirsh J. B.; Paz J. D.; Peterson J. B. (2006). "Bookworms versus nerds: Exposure to fiction versus non-fiction, divergent associations with social ability, and the simulation of fictional social worlds". Journal of Research in Personality. 40 (5): 694–712. doi:10.1016/j.jrp.2005.08.002.
• DeYoung C. G.; Hasher L.; Djikic M.; Criger B.; Peterson J. B. (2007). "Morning people are stable people: Circadian rhythm and the higher-order factors of the Big Five". Personality and Individual Differences. 43 (2): 267–276. doi:10.1016/j.paid.2006.11.030.
• DeYoung C. G.; Quilty L. C.; Peterson J. B. (2007). "Between Facets and Domains: 10 Aspects of the Big Five". Journal of Personality and Social Psychology. 93 (5): 880–896. doi:10.1037/0022-3514.93.5.880. PMID 17983306.
• Mar R. A.; Oatley K.; Peterson J. B. (2009). "Exploring the link between reading fiction and empathy: Ruling out individual differences and examining outcomes". The European Journal of Communication Research. 34 (4): 407–429. doi:10.1515/COMM.2009.025. S2CID 16953763.
• Hirsh J. B.; DeYoung C. G.; Xu X.; Peterson J. B. (2010). "Compassionate Liberals and Polite Conservatives: Associations of Agreeableness with Political Ideology and Moral Values". Personality and Social Psychology Bulletin. 95 (2): 655–664. doi:10.1177/0146167210366854. PMID 20371797. S2CID 15424276.
• Morisano D.; Hirsh J. B.; Peterson J. B.; Pihl R. O.; Shore B. M. (2010). "Setting, elaborating, and reflecting on personal goals improves academic performance". Journal of Applied Psychology. 36 (5): 255–264. doi:10.1037/a0018478. PMID 20230067.
• Hirsh J. B.; Mar R. A.; Peterson J. B. (2012). "Psychological Entropy: A Framework for Understanding Uncertainty-related Anxiety". Psychological Review. 119 (2): 304–320. doi:10.1037/a0026767. PMID 22250757.

Films

• The Rise of Jordan Peterson (2019)^[195]
• No Safe Spaces (2019)^[196]

Notes

1. ^ Jump up to:^a b The phrase "a prohibited ground of discrimination" means it is illegal to discriminate against an individual or groups of people on the grounds of (based on) race, national or ethnic origin, colour, religion, age, sex, sexual orientation, gender identity or expression, etc.
2. ^ In 2020, the journal Palgrave Communications changed its name to Humanities and Social Sciences Communications.
3. ^ Examining some statistics from Using Future Authoring to Improve Student Outcomes, the study found the Future Authoring component of Self Authoring "had a decreasing effect on the overall leaving rate (14.8% for control group) of participants by 3.3 to 4.3 percentage points", "the estimated effects tend to be larger in magnitude for students who typically have higher leaving rates (e.g. males vs. females, certificate vs. advanced diploma...) For example, males in the treatment group had leaving rates 5.9 to 8.0 percentage points lower than those in the control group (17.1% leaving rate), while the difference in leaving rates between the experimental groups for females is small and statistically insignificant".

References

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2. ^ Jordan Peterson (1999). "Preface: Descensus ad Infernos". Maps of Meaning. Routledge. p. xvii. ISBN 978-0415922227. I read something by Carl Jung, at about this time, that helped me understand what I was experiencing. It was Jung who formulated the concept of persona: the mask that "feigned individuality." Adoption of such a mask, according to Jung, allowed each of us- and those around us - to believe that we were authentic. Jung said...
3. ^ Jump up to:^a b c Jordan Peterson (1999). "Preface: Descensus ad Infernos". Maps of Meaning. Routledge. pp. xiii, xiv. ISBN 978-0415922227.
4. ^ Rowson, Jonathan (1 March 2019). "Cultural Indigestion: What we learned and failed to learn from Jordan Peterson's rise to fame". Medium. Retrieved 4 May 2020.
5. ^ Jump up to:^a b Hazony, Yoram (15 June 2018). "Jordan Peterson and Conservatism's Rebirth: The psychologist and YouTube star has brought the concepts of order and tradition back to our intellectual discourse". The Wall Street Journal. Archived from the original on 1 September 2019. Retrieved 1 September 2019.
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33. ^ Assaad, J-M; Peterson, Jordan B (2004). "Combined effects of alcohol and nicotine on memory". Pharmacology, Biochemistry and Behavior. 3 (57): 609.
34. ^ DeYoung, Colin G; Peterson, Jordan B; Séguin, Jean R; Tremblay, Richard E (2008). "Externalizing behavior and the higher order factors of the Big Five". Journal of Abnormal Psychology. 117 (4): 947–53. doi:10.1037/a0013742. PMID 19025240.
35. ^ DeYoung, Colin G; Peterson, Jordan B; Higgins, Daniel M (2005). "Sources of openness/intellect: Cognitive and neuropsychological correlates of the fifth factor of personality". Journal of Personality. 73 (4): 825–858. doi:10.1111/j.1467-6494.2005.00330.x. PMID 15958136.
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External links

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