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Answer:
Considering the context of its creation, the “Letter from Birmingham Jail” is remarkably restrained in tone. Throughout his career, many critics of Dr. King argued that he was too deferential to the white authorities that facilitated segregation and other racist policies, but the tone here seems to serve several purposes. First, it conforms to his ultimate purpose of justifying his cause as being in the name of justice. He does not wish to validate his audience’s deep-seeded fears - that the black movement is an extremist set that will engender violence. Therefore, by utilizing restraint, he earns a sympathetic ear to which he then declares his proud embrace of extremism and tension. His difficult arguments end up practically unimpeachable precisely because he has presented them through logos as well as through pathos. However, the restraint also allows him to reinforce one of the letter’s central themes, the interconnectedness of man. There are times when he distinguishes himself and his cause from that of his opponents, particularly in terms of race. However, he for the most part suggests that all men are responsible for all others, an idea that would not be as effective if the tone of the argument was too fiery and confrontational.
Explanation:
Considering it was written in a situation so infused with racial issues, the “Letter from Birmingham Jail” is often strangely divorced from explicitly racial issues. Obviously, Dr. King cannot avoid the topic, but much of his argument, especially in the letter’s first half, is presented in universalist terms and through abstractions like “justice” and the interrelatedness of man. He argues that the clergymen, and his larger audience, should support his cause not because the victims are black but because it is the right thing to do. However, this passionate but restrained argument ultimately sets the stage for a declaration of what scholar Jonathan Rieder calls “a proclamation of black self-sufficiency” (94). Once he establishes the definitions of justice and morality, Dr. King argues that the black man will succeed with or without the help of white moderates because they operate with the just ideals of both secular America and divine guidance. Further, he implicitly suggests that by continuing to facilitate the oppression of the black man through moderation, his audience is operating in sin and will ultimately be on the losing side.
In Dr. King’s argument, moderation is a reflection of the moderate’s ignorant and unwitting sinfulness. In terms of the former, the white moderate operates under an illusion that patience will be more effective towards ending segregation than tension will be. Through a variety of legally-structured arguments, Dr. King illustrates the fallacy of both these assumptions. He argues that moderation is but a handy disguise for cowards who fear upsetting the status quo more than desire to pursue justice. However, because he stipulates that his audience is ostensibly interested in the virtue of justice, he argues that moderation allows them license to live in a sinfulness of inaction. To view the suffering of others but to remain silent facilitates a world where men are “separate,” which he equates with sinfulness. Through a variety of unambiguous comparisons – the just crusader to Jesus, and the moderates to those who did not protect the Jews of Nazi Germany – Dr. King decries moderation as the largest obstacle towards equal rights in America at the time.
One recurring idea that supports Dr. King’s arguments is that group mentality supports and enables immorality, and that the individual must therefore act for justice even when the group does not share that goal. He makes this point explicitly in the early part of the “Letter.” This argument supports his defense of civil disobedience, allows him to criticize the church for supporting the status quo rather than empowering crusaders for change, and supports the idea that law must reflect morality since it might otherwise be designed solely for the comfort of the majority. Overall, the discussion of group immorality supports his purpose of encouraging individual action in the face of injustice, and criticizing those who do not support such individual action for fear of upsetting the status quo.
Answer:
Explanation:Answer:
Considering the context of its creation, the “Letter from Birmingham Jail” is remarkably restrained in tone. Throughout his career, many critics of Dr. King argued that he was too deferential to the white authorities that facilitated segregation and other racist policies, but the tone here seems to serve several purposes. First, it conforms to his ultimate purpose of justifying his cause as being in the name of justice. He does not wish to validate his audience’s deep-seeded fears - that the black movement is an extremist set that will engender violence. Therefore, by utilizing restraint, he earns a sympathetic ear to which he then declares his proud embrace of extremism and tension. His difficult arguments end up practically unimpeachable precisely because he has presented them through logos as well as through pathos. However, the restraint also allows him to reinforce one of the letter’s central themes, the interconnectedness of man. There are times when he distinguishes himself and his cause from that of his opponents, particularly in terms of race. However, he for the most part suggests that all men are responsible for all others, an idea that would not be as effective if the tone of the argument was too fiery and confrontational.
Explanation:
Considering it was written in a situation so infused with racial issues, the “Letter from Birmingham Jail” is often strangely divorced from explicitly racial issues. Obviously, Dr. King cannot avoid the topic, but much of his argument, especially in the letter’s first half, is presented in universalist terms and through abstractions like “justice” and the interrelatedness of man. He argues that the clergymen, and his larger audience, should support his cause not because the victims are black but because it is the right thing to do. However, this passionate but restrained argument ultimately sets the stage for a declaration of what scholar Jonathan Rieder calls “a proclamation of black self-sufficiency” (94). Once he establishes the definitions of justice and morality, Dr. King argues that the black man will succeed with or without the help of white moderates because they operate with the just ideals of both secular America and divine guidance. Further, he implicitly suggests that by continuing to facilitate the oppression of the black man through moderation, his audience is operating in sin and will ultimately be on the losing side.
In Dr. King’s argument, moderation is a reflection of the moderate’s ignorant and unwitting sinfulness. In terms of the former, the white moderate operates under an illusion that patience will be more effective towards ending segregation than tension will be. Through a variety of legally-structured arguments, Dr. King illustrates the fallacy of both these assumptions. He argues that moderation is but a handy disguise for cowards who fear upsetting the status quo more than desire to pursue justice. However, because he stipulates that his audience is ostensibly interested in the virtue of justice, he argues that moderation allows them license to live in a sinfulness of inaction. To view the suffering of others but to remain silent facilitates a world where men are “separate,” which he equates with sinfulness. Through a variety of unambiguous comparisons – the just crusader to Jesus, and the moderates to those who did not protect the Jews of Nazi Germany – Dr. King decries moderation as the largest obstacle towards equal rights in America at the time.
One recurring idea that supports Dr. King’s arguments is that group mentality supports and enables immorality, and that the individual must therefore act for justice even when the group does not share that goal. He makes this point explicitly in the early part of the “Letter.” This argument supports his defense of civil disobedience, allows him to criticize the church for supporting the status quo rather than empowering crusaders for change, and supports the idea that law must reflect morality since it might otherwise be designed solely for the comfort of the majority. Overall, the discussion of group immorality supports his purpose of encouraging individual action in the face of injustice, and criticizing those who do not support such individual action for fear of upsetting the status quo.
