Michael Gerson asks, “Why, other than upbringing, should we be civil in the first place?” He cites two different and competing reasons:
In the Western tradition, one answer has been rooted in epistemology – the limits of knowledge. Citizens, in this view, should not be arrogant or intolerant about their political, moral and religious views because no one has the right to be certain of his or her views. What our public life needs is more ambiguity, agnosticism and detachment. The humble are less strident, more peaceful.
This argument is made by a certain kind of campus relativist, who views the purpose of education as the systematic cultivation of doubt. But it is also reflected in the conservative tradition, which is suspicious of ideological certainties that lead to radical social experiments. Both the liberal and conservative variants of this epistemological modesty can be traced back to classical liberal thinkers such as John Locke, whose overriding concern was to prevent wars of opinion, particularly religious wars. If no one believed their opinions were absolutely true, there would be less incentive to attack or coerce others. In the absence of harmful certainty, society would operate by barter and compromise.
But there is a second, very different argument for civility – this one rooted in anthropology. The Christian and natural law traditions assert that human beings are equal and valuable, not because of what they think but because of who they are. Even when they are badly mistaken, their dignity requires respect for their freedom and conscience. A society becomes more just and civil as more people are converted to this moral belief in human dignity and reflect that conviction in their lives and laws.
Without a doubt, doubt is useful and needed at the margins of any ideology. The world is too complex to know completely. Many of our judgments are, by nature, provisional. Those who are immune to evidence, who claim infallibility on debatable matters, are known as bores – or maybe columnists.
Yet doubt becomes destructive as it reaches the center of a belief and becomes its substitute. A systematic skepticism may keep us from bothering our neighbor. It does not motivate a passion to fight for his or her dignity and rights. How do ambiguity and agnosticism result in dreams of justice, in altruism and honor, in sacrifices for the common good? What great reformers of American history can be explained by their elegant ambivalence?
So one is a negative reason (we can’t know anything for sure, so we have to be tolerant of all views and the people who hold them). The other is a positive reason (human beings have an intrinsic value by virtue of their creation by God and so should not be mistreated).
It seems to me that the first view will NOT be civil or tolerant to those who do have beliefs they are sure of. Whereas the second view will be civil or tolerant to skeptics as well as believers.