The Truth That Lies Within

Sometimes, when reading childrearing-advises, the etiquettes of baby-food, all those leaflets about breastfeeding, I feel like taking a slice of white bread (that kind of bread you can squeeze like chewing gum), cover it very thickly, generously, with marshmallow-spread, and eat it and feed it. I feel as if I should start smoking also, drink more coffee, and stop breastfeeding immediately.

fafa0ad004da70af1f8f1c2f4cf3ea92This is because I have to fight nature: A birth is good, when it is natural. Breast-feeding is good, because it is natural. Carrying a baby in a baby-sling is good, because it is natural. Co-sleeping, organic food, organic cotton clothes: good, because natural. Nature hovers over pictures of more or less naked, spotless, porcelain-white bodies of babies, modern variants of medieval portraits of baby Jesus: Pristine, pure bodies undistorted by the artificial, external interventions of culture. How much organic cotton or self-made pumpkin-soup do I need in order to atone for a circumcision, I ask myself. How much nature outweighs all that pollution induced by bottle-milk and food in little glass-tins? (And how much good, exactly, has ever come out of arguments of “nature” for women?)

The creation of a human being as natural and organic as little white Jesus in his crib is ideologically inseparable from the notion of a truth that lies within. According to this notion, whatever is brought upon a child by external forces (such as religious authorities or a law, a societal convention etc.) is essentially inferior to the truth that lies within: in the heart. That which you think, because your free reason has induced you to think so, that which you do, because you feel this the right thing to do, is better, “more true,” then that, which you do because of “submission.” Children, that are being “indoctrinated” into a particular tradition/knowledge-system, for example, are thus not only deemed not free, they are also stripped of the capability to see the truth that lies within their essence, their own “true” being. They can neither truly belief, nor truly think. They cannot even truly love: Without having discovered their individual, untainted, undistorted essence, they are emotionally immature slaves – a trope that currently finds its most widespread expression in representations of Muslim men (> “religion”) as unable to cope with their suppressed desires.

The assumption of an inner truth’s superiority, its very existence even, is not a primordial, universal characteristic of humankind. In as far as the history of thoughts is concerned, it was most prominently Paul, the Apostle, who differentiated between a text’s “outer body” and its “inner meaning,” and set them into a hierarchical relation.

477e0d23cfa1def0c9a5b8ab1ad4180cTo Paul, the law given to Moses at Mount Sinai was Scripture’s “outer meaning,” associated with flesh and slavery, and represented by Hagar and Ishmael – whereas the new covenant of Jesus Christ came to uncover Scripture’s “inner meaning,” the truth, to be associated with spirit and freedom, and represented by Sarah and Isaac. Through differentiating between “slavery” based on the fear of law/the performance of ritual, and “freedom” based on an inner yearning for morality, Paul could interpret God’s promise to Abraham – the continuity of Israel that is – as resting not with the Jews and their “carnal” law, but with universal, non-bodily spirit, set free by faith in Christ and available to all of humankind. This is obviously not to suggest a direct dependency or a straight line leading from Paul’s exegetical moves to advertisements of toddler’s food, yet it is to point out that advertisements of toddler’s food entail notions of “the good” and “the truth,” that are culturally specific.

The discovery of one’s “inner truth” is usually not described as a process that involves a loss, let alone a loss to be mourned: it is just about shucking off false fears, freeing belief from law, love from submission, abandoning that, which stops us from realizing our potential.

According to its own account, therefore, secular education cultivates nothing but the very natural order of things: it enables us to discover our selves, what we “really are,” deep down inside our hearts. It never exerts force, is never violent, or unreasoned, and if it interferes, it is well-meant advice, it reacts, it saves: its interests are always good. We have overcome formal religion – the primary cause of bloodshed – and are now taking upon ourselves to help those, who have not yet overcome religion, to be educated into critical thinking and freedom: How can all human beings strip off their fears, their false beliefs, and dwell in universal spiritual bliss? This is not violence, it simply prevents fanaticism from taking over and secures children’s capability of independent reasoning and critical thinking. It is all in everybody’s very best interest – even if some might sense a dull discomfort sneaking into their hearts, a whiff of dread, when their selves, their collectives, their memories, their bodies are being destroyed in the course of their cultural elevation.


Der Maler von dem Loch, George Grosz (1839-1959)

The human being whose truth rests inside “happens” to be the ideal participant of capitalist economies: An individual, freed from the conventions of the collective, someone who has an “essence,” and will sense bliss when this “essence” is realized. The pricier a product is, the more it is, accordingly, individualized: marketed as something not related to mass production, but as a product that “is you,” and is “being made especially for you”: hand-picked, watered by moon-light, designed individually from scratch paper, each needle’s stich pierced with love into hand-colored linen, elevating you through giving you the opportunity to show-case your own, individual being – which of course finds itself in constant need of something that is “even more you” than the stuff you already call your own. A minor coincidence it is, that those who cannot enact their individuality through individualized consumption, but are struggling to keep their bodies alive through gaining access to food, water and medical care, are also those who will find their lives more likely to end as collateral damage.

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