Picking up on the "God's eye view" theme from the last post: In her seminal 1946 study of Japanese and American culture, The Chrysanthemum and the Sword, anthropologist Ruth Benedict popularized the distinction between “shame cultures” and “guilt cultures.” To oversimplify: shame cultures, like Japan (and China, though China wasn't her focus), regulate behavior through negative public and collective responses to undesirable deeds. The fear of being shamed is the primary disincentive to carry out certain actions. This check on behavior is external and collective.

In guilt cultures, such as the United States, behavior is internally and individually regulated through fear of judgment by some form of deity. Punishment for transgressions could come in this life or after death.One aspect of the psychology of members of guilt cultures is that there is no freedom from internal assessments of actions and possible actions. In a shame culture, as long as a person is reasonably sure of not being caught, there can be some measure of peace of mind. In a guilt culture, no such luck: God is always watching, assessing, judging, and ultimately, we fear, punishing.

This gives tremendous energy and power to our thoughts: if God knows even our thoughts, then “bad” thoughts alone can be grounds for punishment, as in Jimmy Carter’s famous quote in his 1976 interview with Playboy magazine:

The Bible says, "Thou shalt not commit adultery." Christ said, I tell you that anyone who looks on a woman with lust has in his heart already committed adultery. I've looked on a lot of women with lust. I've committed adultery in my heart many times.…This is something that God recognizes, that I will do and have done, and God forgives me for it.

The former President believes he has been forgiven, but the fact that he has to say so only provides further evidence for the belief that unsavory thoughts alone can be punished.The knowability of our thoughts by a perceived omniscient deity has a significant consequence when it comes to answering questions like the Rich Person question: it matters not only what we might and should do, but also what we might and should think about what we might and should do.Two of the American interviewees address this at length:

E-9 A common answer to this question would be, you should give to charity, you know, but there’s the problem of, if someone goes to help somebody while if they help them, you know if someone goes to a soup kitchen or something like that to help out and serves them food, no matter what their motives are in doing so, the person gets to eat, right?

E-10 Right.

E-9 But you know then there is the idea that if you go there with the idea that you’re helping them only so that you can feel good, that’s not necessarily the best idea, versus if you go there with the intent of helping someone.

E-10 Sincerely help.

E-9 Right.  So I have a rich godfather who is highly rich and gives a lot of his money to charity, but he always tells me, he’s an absolute capitalist and he thinks I’m not exactly, I don’t know I’m not really a socialist, but we always have this discussion and he tells me that, I’m not bad, and, capitalists aren’t bad, see I give my money away.  And so, I don’t know.  I believe they should give it away, but the motives behind it…

E-10 Yeah, yeah.  I don’t know, it’s like they justify all their bad things by giving away part of something and not, I don’t know, there’s no sincerity in it.

E-9 I mean that’s not good, however…

E-10 It does help someone.

E-9 It helps someone yeah.

E-10 I don’t know.  Well like this question though, it’s not the motive for doing whatever, it’s what you should do with your money.

E-9 Yeah, but I mean, what I’m saying is, what you should do with your money is, in theory you should give it to charity…

E-10 But do it for a good reason.

E-9 But do it for a good reason, and if you don’t do it for a good reason, like I was just saying, should you do it or not? So, if the person’s motives are good, then they should definitely give them to charity.  If their motives are not good then I think maybe I don’t know, maybe you should give it to charity, maybe you should be selfish with it. I mean you’re being selfish anyways, I don’t know exactly what a person with bad intent should do with their money.

As an American I can understand and appreciate the logic here. Hypocrisy is awful. Intentions should match words, which in turn should match deeds. It makes complete sense.

On the other hand, I’m offended by the logic: at the end of the day, if someone has food in their belly, or a roof over their head, what does it matter what the intentions are of the person who provided the food or shelter?

The tension between these two logic systems is palpable in the discussion. We saw another version of this tension earlier, in the American fascination with the “should”s of giving away or not giving away money, or of moving or not moving the tree that is blocking the road. This last discussion is probably the most extreme example of how God, or whatever invisible entity we imagine to be judging us, is constantly in the background, influencing our choices, and our evaluations of our choices. This is an American obsession.