Tolerance Unfolds Good Reality

The major interest in the study of metaphysics is with the first principles of things; principles which underlie reality and the truth about things. Let me share with you just a few ideas from metaphysics applicable to intolerance in Zimbabwe. In his book on metaphysics Aristotle writes that ‘all human beings by nature desire to know.’ The channel towards knowledge is questioning, which is the starting point for all inquiry. This is unlike reckless or careless questioning, but a rational pursuit of knowledge. Why is questioning important and useful? Because every rational question is a question about reality or ‘being’, and the transcendental qualities of being which are truth, goodness, unity and beauty. In any case, the human person is a metaphysical being who aspires for the realization and enjoyment of these qualities within oneself and with others. Human societies have to evolve to their full potential by overcome imperfections by striving for the good. Seemingly, questioning assists in approaching the good. In Book 1 of the Nicomachean Ethics Aristotle relates to this matter in the statement: “Every act, every enquiry, and similarly every action and choice is thought to aim at some good at which all things aim”. Questioning is a rational act, and as an act it aims at some good. This act, annoying as it might be, demands tolerance. The ancient Greek philosopher, Socrates, is renowned for having said: “An unexamined life is not worth living” (Plato Apology 38a 5-6). How can one examine life without questioning? It is impossible. There is no way to make progress without questioning, not necessarily in order to dismiss already accepted knowledge, but to remain open to the truth. It is in the nature of human beings to reflect and yet they can misuse this

Keith Banda

ability and become brute animals. Failure to reflect has indeed destroyed many great societies and their institutions. The blame game, rushed decisions, impromptu responses, and more so, violent reactions instead of critical reflections on the reality of things can construct wide gates leading to an eventual collapse. Good life within a society is a reality, which needs to be developed. But it is tolerance that leads to progress, and the birth of genius through the beneficial exploration and responsible use of human talents in society and over the environment. Tolerance in this context demands the absence of bigotry. It is the acceptance of or patience with the beliefs, opinions or practices of others (Oxford Dictionary). Reality is the bearer of truth. We tap from it whatever it is that we claim to know. So it can be simply asserted that “… what is real is true … is factual” (Gardener, 2004, 5). It is not artificial (chidhura). Hegel says that what is real is rational, and what is rational is real. Hence, if someone tells a lie, the shallowness of the falsehood can be established, for a lie is a claim about what is not real. The unfolding of reality as a pursuit of knowledge in the intellectual and practical dimensions is important for social, political and economic development. We cannot develop unless we are keen to open horizons through questioning: “Every question presupposes certain things. … we can ask questions only if we know something already about the object of inquiry. Hence the possibility of the question contains two elements: the possibility for a question to be asked (because we know enough to ask a pertinent question); the possibility of asking the question we do not know the answer as yet.” (Coreth, E. Metaphysics, 1985, 53) The good act of posing rational

questions with an objective end should be commended. Those who have questions, must be allowed to do so because they are not ignoramuses. They should be tolerated. Through tolerance the good of reality can unfold and be observed through the manifestation of its other qualities of unity (oneness), truth, and the beauty of order. The four transcendental qualities of being are clearly opposed to anarchy, intolerance, lies, provocative propaganda, hate speech and cultic obsessions devoid of reason. The use of threats or force generally obtains ugliness and underdevelopment. To be intolerant is to stall reality from unfolding for the benefit of human beings. It is to sabotage humanity and the good life for all. Every soul on planet earth has a deeper yearning for at least better social institutions. Yet pride, hostility, corruption, divisions, verbal or armed wars, are privations that, to a greater extent, result of intolerance. Tolerance is an antidote to these vices. It is better to spend energy in pursuit of virtue than vice. Tolerance leads to Unity. That said, one recalls that “…traditionally, a being is called one when it is undivided in itself (inner unity) and divided from all others (outer unity)” (Coreth, 1985, 121). As a nation Zimbabwe can be one if we learn the art of unity through tolerance, even if the country remains a distinct entity that has its own sovereignty. People have to consider themselves as one by pursuing what unites them rather than what divides, e.g. tribalism, racism and extreme political partisanship. It is good to note that racism itself is a leprosy to reason. It fails to recognize that humanity is not defined by colour, and so does tribalism. Zimbabwe should be grateful that in spite of the grossly regrettable Gukurahundi atrocities that afflicted the country in the mid 1980s, we have not had constant tribal wars. The Unity Accord signed between ZANU PF and PF ZAPU in 1987 cannot be taken for granted. However, restitution for the victims surviving of Gukurahundi needs serious and conclusive attention. In addition it would be regrettable to think that anybody who has different views post the Unity Accord is an enemy. Equally it is clear immaturity to expend energy on making sure that the State becomes ungovernable. Such expressions are pregnant with selfish motives and intense hatred. Also, tolerance leads to the truth. Truth can mean the adequation of knowledge and being or simply, the correspondence of what is known and what is there. From the Christian perpective we know that the truth sets people free, and Jesus said so. From a metaphysical view it is asserted that “When we know a being, we grasp it with out spirit because it possesses certain properties which make it fit for the spirit. 125. A first property of spiritual activity is knowing ...” (Coreth, 1985, 125). So essentially, it is impossible to stop people from questioning because human beings are spiritual regardless of their religiosity or the lack of it; that is why tolerance remains fundamental for human coexistence. By tolerance is not meant laissezfaire. Instead tolerance is an attitude of giving due regard for the reason and truth without doing harm to others. Moral responsibility, for example, is only possible in the context of truth. Even Jesus loves the sinner, but not the sin. Freedom, political stability, and economic development can be attained when individual persons get down from high horses of arrogance, pride, egoism, hatred and corruption, and begin to recognize the other as the self (golden rule). Tolerance heals and leads to truth, that is why one can confidently say with Aristotle in his attempt to define truth, “To say of what is, that it is not, and of what is not, that it is, is false; while to say of what is, that it is, and of what is not, that it is not, is true”. The nature of rational human beings is to inquire, to question and seek answers. Hence, it is good to tolerate the self and the other for mutual upbulding, for growth and development. Furthernore, goodness is related to tolerance. Goodness is the object of the will. In a way, “the basic constituent of volition is nothing else but love – willing is willing the other not for our own sake but for its sake. Thus … to be the object of our will is to be good” (Coreth, 1985, 133). The will needs to be guided by the good. This stands in stark contrast with intolerance, which can diminish the attainment of the common good because of pursing the path of selfishness and hatred. So the people’s striving for peace, freedom, and eudaimonia (happiness) through economic, political and social development is based on the knowledge that it is an attainable reality of human life as long as there is no sworn enmity, anarchy or intolerance. Finally, beauty as a quality of the good life results from the unity of the true and the good. In metaphysics, beauty is known as the unity of the four transcendental qualities. For Thomas Aquinas, the beautiful is that which when contemplated or apprehended, produces enjoyment. The need for social, political and economic development is directly the desire to experience the beauty of life. When journalists expose corruption, they will be trying to eliminate ugliness, hence they should be tolerated for they are not enemies of progress. In the Enneads Plotinus speaks of the beauty of the virtues as reflected in the conduct of life. Tolerance is a virtue. It does not mean condoning evil or vice in the name of coexistence. Instead it is a participation in the transcendental nature of the human person who is very distinct from both domestic and wild beasts. Beauty and the genuine good life unfold where tolerance and truth abide.