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America
Character
Culture
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5 min read

What would make America great again - humility

Hubris, Hope and Humility - and how they fit together in the court of King Donald

Graham is the Director of the Centre for Cultural Witness and a former Bishop of Kensington.

Elon Musk sits next to Donald Trump on a plan, while giving the thumbs up gesture with both hands.
Office of Speaker Mike Johnson, Public domain, via Wikimedia Commons.

Over the inauguration weekend, I was in Texas. Trump-Vance flags still fluttered in the cold wind, now more in triumph than soliciting votes. This was in the middle of the biggest winter storm to hit the southern coast of the USA in 65 years, where four inches of snow ground cities to a halt. The seemingly endless cycle of American TV news channels were caught between fascination with Storm Enzo, and the return of a political hurricane in Washington DC.  

President Trump’s first few days broke upon the world rather like a fresh storm. When a new government takes over, it is customary to sound a note of hope for the future, uniting the nation, cautious anticipation for a new dawn, pledging to try one’s best for the people and so on. Yet Trump’s speech was optimism on steroids. He announced the beginning of a ‘golden age’ for America. “From this day forward” he claimed, “our country will flourish and be respected again all over the world. We will be the envy of every nation, and we will not allow ourselves to be taken advantage of any longer.” 

Elon Musk went even further. This election, he said, was a “fork in the road of human civilisation.” As a result of the good Republican voters of the USA, “the future of civilisation was secured”, as he looked forward to a day when the stars and stripes would even be planted in the soil of the planet Mars.  

There is a fine line between hope and hubris. Many commentators have contrasted the gloomy outlook of Keir Starmer with the upbeat optimism of the Republicans in Washington. American always outdo us Brits when it comes to can-do optimism, yet this was something else.  

Hope lifts people’s spirits. It gives a sense of possibility and points to an unknown but bright future. St Paul asks “who hopes for what they can see?” Hope recognises that the future is not entirely in our hands, that events - and our own stubbornness and pig-headedness - can derail the best laid set of plans. It knows that the future is uncertain and yet, because of a simple trust that the world came from goodness and will end with goodness, believes that sometimes despite, rather than because of our efforts, the future is bright.  

Hubris, however, is when human confidence goes into overdrive. In the classical world, writers such as Hesiod and Aeschylus saw hubris as the dangerous moment when a mortal claimed to be equal to, or better than a god.  

Phaeton was a teenage boy racer, a son of the sun god Helios. He took hold of his dad’s chariot for a day, thought he could steer better than his aged parent, drove too fast, too close to the earth, burning it up and thus earning a trademark lightning bolt from Zeus for his pains. Arachne was a weaver who thought his cloth more beautiful than that of Athena, the goddess of all weavers. And of course, the most famous of all, Icarus, made himself a pair of wings, soared just a bit too high, melting the wax that held them together, plunging him into the sea like a burnt-out satellite falling, falling and then sinking into the dark blue depths of the vast ocean. A trip to Mars anyone?  

Yet without a dose of humility, the modesty that recognises not everything is in their control, that they will get things wrong, and need to admit it when they do, they will only generate antagonism and disharmony. 

There are, of course, parallels in Christian literature. The Tower of Babel is the story of a civilisation that thought it could build to the skies, to reach and rival God himself. God was not impressed and confused the speech of the uppity humans so they could no longer understand one another. King Herod - grandson of the one visited by the wise men at Christmas - dressed himself in finery, smiled smugly at the acclaim of the crowds that his was ‘the voice of a god and not a mortal.’ No sooner had he said this than ‘an angel of the Lord struck him down, he was eaten by worms and died.’ 

These are ancient stories of brash and overblown self-confidence, that a human could do what only the gods can. They recur in pretty well every human strand of wisdom. Hubris usually arises from an insecure desire to be better than anyone else, better even than the gods, or God. It is essentially competitive. If greed is the desire to be rich, then hubris is the desire to be richer than everyone else. It creates comparison, jealousy, and yes – envy - in fact, that is the point - to be the envy of everyone else. Of course, social media is full of it. It is hard to like hubristic people. They generate envy or resentment, or when they fall, a delicious dose of Schadenfreude. None of which are particularly good for us.  

The opposite of hubris is humility. The root word for humility is the same as humus, humour, humanity. It derives from that ancient biblical story of the human race being fashioned by God out of the dirt. It punctures holes in our self-importance, reminds us of our lowly origins. It is the precious ability to laugh at yourself. Humility is appropriate for us precisely because we are not gods, and woe betide us if we think we are. We are instead poised between the earth and the heavens, sharing in the divine image, capable of great things, maybe one day even reaching Mars. Yet we are also capable of great cruelty and harm, frail and liable to get things badly, sometimes catastrophically, wrong. Once we forget our dual nature, made to be like God, yet moulded out of the earth; with huge potential for creativity and yet with a tendency to over-reach, a flaw within that leaves us vulnerable to temptation, we are in danger of blundering ahead like bulls in the proverbial China Shop.  

And this is the danger that Trump and Musk are flirting with. I wish them well. I really do. Maybe they will make America great again. Maybe they will usher in an age of prosperity and order. Yet without a dose of humility, the modesty that recognises not everything is in their control, that they will get things wrong, and need to admit it when they do, they will only generate antagonism and disharmony. And they will probably do more harm than good.   

Fyodor Dostoyevsky once wrote “Loving humility is a terrible force: it is the strongest of all things, and there is nothing like it.” Humility ends up being stronger and achieves more than hubris. Jesus was said to be “gentle and humble in heart.” And he changed the world more than anyone else. Donald and Elon – watch and learn. 

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Article
Comment
Language
Politics
5 min read

Our public discourse needs responsible rhetoric before it is too late

The right turn of phrase can turn a nation, the wrong one can destroy

Tom has a PhD in Theology and works as a hospital physician.

A crowd of people stand in the side steps of the Lincoln Memorial
Easter services, Lincoln Memorial.
George Pflueger, via Unspash.

When was the last time a brilliant piece of rhetoric made the headlines? 

“Empty rhetoric.”  

“Form over function.”  

“Sloganeering.” 

These—and other accolades—are stock trade when it comes to the art of denouncing public discourse. Red flags are rightly waved in the face of baseless claims and insincere promises. Scroll through a news reel; open a newspaper: language far stronger in style than in substance is not hard to find. 

Nowadays we are sensitive to these kinds of abuses of public platforms. When Donald Trump speaks of the ‘Great Big Beautiful Bill’ or Elon Musk of the ‘Big Ugly Bill’ we know the cogs at BBC Verify are likely to be turning. Fact-checking is an established trade.  

Sometimes political turns of phrase are just careless, inadequately thought through. Granted, a politician’s public address is often put together at a pace. Time is so remarkably tight that phrasing and formulations are not interrogated as fully as they might be. (Krish Kandiah recently picked up the Prime Minister’s “island of strangers” line and its unfortunate resonance) 

But of course, the critiques I’ve listed above are themselves sharply rhetorical. They are punchy. Not drawn-out logical deductions. They aim to make us sit upright and win us over. Or move us to a course of action. 

So: is rhetoric the problem? No. Its misuse is the problem. This isn’t always clear. And it’s the reason why simply decrying “rhetoric” won’t get us very far.  

I am sympathetic to the suspicion. When efficiency and pragmatism tower high among the canons of public discourse, it is easier to trade in polarising x versus y expressions. Being guarded in the face of such potent idiom is understandable.  

And yet the most remarkable public discourses in human history have been rich in rhetoric.  

Martin Luther King at the Lincoln Memorial: “I have a dream.”  

Churchill in the House of Commons: “we shall fight them on the beaches.”  

Lincoln’s Gettysburg address: “government of the people, by the people, for the people.”  

All these speakers knew that bare understanding doesn’t typically move people to action. An impassioned speech, a plea to respond, or beautifully woven prose often serve as the tipping point for social engagement. 

Which leads me to wonder, what if a suspicion of smart speech-making ends up stunting social engagement, rather than fostering it? Perhaps political discourse today has gone too far; perhaps rhetoric is beyond repair. And yet: abuse doesn’t mean there isn’t proper use. There is a better way.

When persuasive powers are uncoupled from sound argument, then rhetoric obscures understanding and has become irresponsible. 

In the classical era, training in rhetoric was a prominent feature of an education. You might say it was the way to avoid the charge: “All substance, no style”. It was about turning a sound argument into an art form. For Aristotle, rhetoric was about making use of the tools of persuasion—substance with style. But skill in persuasion was not a virtue of itself; it never stood alone. As Roger Standing has reminded us, “the function of rhetorical skills was not to persuade in and of themselves.” Indeed, training in rhetoric was training in responsibility.  

In his classic 1950s text Ethics of Rhetoric, Richard Weaver put his finger on this. He highlighted that “rhetoric passes from mere scientific demonstration of an idea to its relation to prudential conduct.” True rhetoric, then, is this: the art of lighting up the path that leads from sound logic to good action

Today, it seems that when it comes to the rules of rhetoric, communicators are answerable to polls and popularity. These ends justify the means, which makes fancy formulations fair game. If style secures votes, then it’s a good job done. But this means the communicator has no real accountability for his or her language. Pragmatism is in the driving seat. In a sense, responsibility has been handed over to the hearer.  

This is problematic. When persuasive powers are uncoupled from sound argument, then rhetoric obscures understanding and has become irresponsible. Language is no longer illuminating, but misleading. It is trading on falsehood, or perhaps half-truths, instead of magnifying what is true for the sake of what is good. 

Take an example. In the recent parliamentary debate over amendments to the assisted dying bill, the proceedings opened with the claim that “if we do not vote to change the law, we are essentially saying that the status quo is acceptable.” I don’t for a moment doubt the good intent in this claim—securing the most compassionate care possible for terminally ill adults. But let it be said: no, those who do not advocate assisted dying are not “essentially” saying this. This claim is a non sequitur: the conclusion does not follow the premise. It is logically unsound. 

Like many tools, the art of persuasion can be wielded carelessly; sometimes maliciously. But rhetoric-free public discourse would make for a colourless and lifeless thing indeed. What we need now is rhetoric that is responsible—responsible to what is true and responsible to good outcomes. These should not be split; as soon as they are, speech-making becomes sterile or hollow. I recently heard the neat phrase: “Some people reach your mind by going through the heart, and some people reach your heart by going through your mind.” Yes, as the Christian faith has always maintained: mind and heart belong together. Give us words that awaken both, like those once spoken by that obscure wandering rabbi, Jesus of Nazareth, in one of the most studied and penetrating speeches in human history:  

Blessed are the poor in spirit, for theirs is the kingdom of heaven. 

Blessed are those who mourn, for they will be comforted. 

Blessed are the meek, for they will inherit the earth. 

Blessed are those who hunger and thirst for righteousness, for they will be filled. 

I pray for public discourse brimming with both substance and style. It might help lead us to better things. 

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