Three Possible Objections (Deconstructing Coercion, Pt. 6)

When I considered possible objections or qualifications to my “A Christian Answer to Coercion,” I realized that these questions led quickly into a dense thicket of some the thorniest questions of Christian ethics.  Without trying to resolve these fully or offer answers to how we ought to act in every conceivable situation, I will try to address three particularly important objections, without being more laborious than necessary:

1. Doesn’t this response amount to quietism, leaving coercive structures in power?
2. Even if we shouldn’t fear for ourselves, isn’t it legitimate to act out of fear for others?
3. Isn’t there such a thing as legitimate self-interest?  If so, doesn’t this mean that a certain amount of fear and a certain regard for my own well-being is part of an appropriate Christian response to would-be coercers?

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A Christian Answer to Coercion (Deconstructing Coercion, Pt. 5)

(Sorry it's taken so long to post this.  I was trying to anticipate certain objections and the responses to them became so complex that I've decided not to include them in this post, but to put up a sixth post, shortly, exploring various objections and qualifications)

My emphasis earlier on the subjective dimension of coercion leads me to a distinctively Christian take on all this.  “Perfect love casts out fear.”  As Christians, we ought to have our desires so reshaped that we are motivated above all by love and become immune to fear--at least to any fear of man.  This is of course a point that we will never fully attain to, but it is our calling.  If this is true, then this suggests that Christians ought to be un-coerceable, and not merely in the sense that coercion fails to persuade them (e.g., I do not blaspheme when the gun is put to my head), but that, because this is necessarily the case, coercion never enters the picture.  If I am committed to love and obey my master as if I am obeying Christ, then the fact that my master could whip me if I disobeyed is simply not relevant to me--it does not have an effect on whether I obey him--in short, he does not coerce me.  If I am committed to pay taxes to my government even though I disagree with it because I love Christ and he commands me to love my enemies and pay my taxes, then the fact that I could be jailed for tax evasion is utterly irrelevant, and I am not coerced to pay my taxes--the hypothetical presence of coercion is, so long as I am following Christ, a contrafactual hypothetical. 

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Coercion and Motivations in the Political Sphere (Deconstructing Coercion, Pt. 4)

I'm sorry it has taken so long to post this fourth installment, especially as it was already basically written up and all I had to do was tweak a couple things.  At the end of this segment, I would like to invite feedback from anyone who has been reading, so that any questions or objections can be taken into account before I proceed to the final segment--a Christian answer to coercion.

Now, having complexified our understanding of the economic realm, I’d like to turn to the political realm, which is often depicted as essentially coercive in all its operations, to see if a more complex account is necessary here as well.  The idea of the civil authority as the realm of “the sword” of course goes back at least to St. Paul, and has dominated much of the Western political tradition since.  Max Weber famously defined a nation-state as an entity which claims “a monopoly on the legitimate use of violence within a particular territory.”  Although I suggested above that the language of violence and the language of coercion are not exactly the same thing, it has been long been conventional (e.g., most notably in Marsilius of Padua and the whole tradition following from him) to describe the State’s role as essentially coercive.  While not wanting to deny the traditional identification of coercion as a modus operandi of the State, I do want to seriously question whether it is always, necesssarily, or even most often the modus operandi of the state.  Governments use coercion, yes, and the fact that they can legitimately resort to it in many different situations can often give a coercive flavoring to all their activities, and explains why this has often been viewed as their defining distinctive.  However, I want to suggest that it is not usually, and cannot long remain, their dominant tool, and that most of their activities most of the time depend on other motivations.

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Coercion and Motivations in the Economic Sphere (Deconstructing Coercion, Pt. 3)

Now that we have outlined the general motivations for human action, how do these function in different spheres of human life?  (I will not, of course, be comprehensive here and try to cover the entire scope of human life!)  

In most people’s conception, and certainly in the “Christian libertarian” (for lack of a better term) conception, the religious sphere is governed primarily by the love motivation, the economic sphere is governed primarily by the reward motivation, and the political sphere is governed primarily by the fear motivation: we obey God because we love Him, we obey our boss because he will pay us, and we obey the government because we don’t want it to kill us.  (Hate could also enter into any of these spheres, and I will give brief attention to its role in the economic sphere and a bit more attention to its role in the political sphere.) 

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The Psychology of Coercion (Deconstructing Coercion, Pt. 2)

Now, what do we mean by the concept of "coercion"?  The dictionary offers this as a definition for “coerce”: “to persuade (an unwilling person) to do something by using force or threats.”  This is a helpful starting point, I think, particularly inasmuch as it helps to free us from an overly physical mental image we might have of coercion.  My guess is that when most of us hear “coercion” we visualize policemen wielding batons, beating someone into submission, or perhaps a group of people being forced at gunpoint to do some task. 

But coercion does not necessarily consist in such bald displays of physical force.  Indeed, if we are to take the definition offered here, then pure force does not count as “coercion”--if someone is bound and hauled along on a rope, then there is no persuasion involved, but mere force (thus, it is helpful to distinguish between “violence” and “coercion” more carefully than much contemporary discourse does).  Indeed, I would suggest that the “threats” part of the definition offered above is generally much more prominent than “force,” for except in cases such as torture where overwhelming violent force is used to break down all will to resist, it is generally the threat of violent force that persuades.  If someone puts a gun to my head and tells me to blaspheme, they are attempting to persuade me to blaspheme by the threat of the violence (in this case, fatal violence) they might do to me otherwise.  In short, then, coercion operates by the tool of fear.  If I do not fear death, or if I fear it less than I fear blasphemy, then this attempted coercion fails to be coercive.   

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