What Do We Mean By Rational? (4 of 4)

On many occasions, in the midst of conversation, where the other person felt compelled to announce their rationality, as what I can only assume, was an effort to establish their credibility — I’ve never been sure of how I was supposed to respond to such an assertion. Were they really contemplating being irrational, but then changed their mind? Given the fact that they don’t even attempt to make an actual contextualizing argument for what they might mean by rational, I’m left to wonder if they even know what constitutes rationality – so ironically, such a pronouncement makes me think it might just be a compensation for exactly how irrational they are. But more likely, it’s just a transparent attempt at passive aggressively marginalizing my view as irrational . . . without actually having to do the heavy lifting of making that case.

The most common false assumption about rationality is that it’s somehow self-evident – as if we all share the same cognitive reference point, in regards to how life makes sense. And it’s why under this erroneous assumption, that most of those promoting themselves as rational feel no compunction to demonstrate exactly how their views are rational – which ironically makes a rational exchange of ideas with them nearly impossible. Because truth be told, their claim of rationality is nothing more than a rhetorical device intent on creating the illusion that their opinion is intellectually superior.

This is precisely how civil discourse devolves, as most people are simply unwilling to recognize their own presuppositional bias. For those who view the meaning of life through the prism of pleasure, then the pursuit of pleasure constitutes what they find most rational. For those who believe life is best understood as a matrix of power struggles, then their framework presupposes that all competing ideas must be forced through that lens before they can ever be deemed rational. This is because there is invariably a context and criterion implicit in how each of us defines what it means to be rational. But an intellectually honest discussion about what criterion best applies the logic of rationality is hardly ever engaged.

Disagreements over what is rational are very often predicated on a false dichotomy attempting to pit empiricism against faith, as if they were diametrically opposed – when they are not. An empirical examination of information is inescapably an interpretive process relying upon a presupposed criterion of meaning and significance. It is in this presupposing of unproven beliefs where the empiricist is actually exercising their faith . . . albeit, a faith that goes largely unconfessed. While the person of faith is more than willing to announce their faith beliefs upfront, as they examine all of the available information with logical integrity and intellectual honesty.

The Christian faith presupposes the existence of a God who purposefully creates the universe, imbuing it with meaning and purpose. It is a design that gives transcendent significance to how we comprehend concepts like love and justice as meaningful. It is a redemptive narrative, ever seeking to reconcile us to our own existence. So if you believe that life has meaning, and that love and justice are transcendently sourced, and that you are meant to be in harmony with your own existence (and not just a refugee, surviving an indifferent universe) – Then you are basically embracing the Christian rationale for how reality was designed to work.

. . . a design so wonderful that it inspires us to lift praise as our most natural and reasonable response.

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