Bob Schwartz

The majority of Americans think that Trump is a threat to civility, to honesty, to American values, democracy and institutions, and to American and global peace and progress. As one new and untried tactic, we should simply, politely and plainly ask him to resign.

This is not a replacement for any of the other ongoing approaches, including investigation of his wrongdoing, ridicule, humor, and calls for impeachment or action under the 25th amendment. And of course, voting.

It is, however, a civilized way of doing something it is increasingly hard to do: be a better and more civilized person than Trump himself. It is hard not to fall into the sinkhole of being as terrible as our worst nemesis—that is an ancient theme. The pragmatic fact is that it is sometimes unavoidable, if the better is to triumph over the lesser. But when that happens, we are in danger of being just as bad, and our remaining upright and our job of healing and recovering is made that much more difficult.

So let us ask Trump to resign, politely explaining the many reasons it is best for America and Americans, and for the world. Of course he will not do it or consider it, and will mock it, since in his mind any show of decency and quiet reason is a show of weakness. Instead, though, it is a small demonstration that we still believe that decency is a show of strength. Which is something we are understandably starting to forget.

Note:

As is my practice, I asked the I Ching about this proposal. It is appropriate to do that for two reasons. The I Ching itself is in part a philosophical response to centuries of national political changes in China, cataclysms that make a few years of Trump look like a picnic. Second, China itself in 2018 still uses the I Ching for guidance. So why shouldn’t we?

The I Ching says (Alfred Huang translation):

59
Huan • Dispersing

NAME AND STRUCTURE

Originally Huan meant ice breaks, melts, and vanishes. Later on, it came to mean to separate and scatter.

Sequence of the Gua: After happiness and joyfulness, there comes dispersing. Thus, after Joyful, Dispersing follows.

The ideograph of Huan expresses its original meaning. The image on the left represents water. It resembles the primary gua for Water, turned vertically. On the top right is a knife, and on the bottom are two hands with fingers and arms. In the middle are two pieces of ice. Taken as a whole, this ideograph pictures a knife used to break up the ice, with two hands separating the pieces of ice. The ice melts and becomes water, at last dispersing and vanishing. The structure of the gua is Wind   above, Water   below. The wind blows over the water and disperses the waves. The inner gua is Water; its attribute is danger. It symbolizes one’s vital energy blocked within. The outer gua is Wind; its attribute is penetration. Penetrating and breaking the blockage leads to dispersion.

Decision

Dispersing.
Prosperous and smooth.
The king arrives at the temple.
Favorable to cross great rivers.
Favorable to be steadfast and upright.

Commentary on the Decision

Dispersing.
Prosperous and smooth.
The firm comes without hindrance.
The yielding is at the proper place.
It goes out to meet its similarity above.
The king arrives at the temple.
He is in the central place.
Favorable to cross great rivers.
The merit comes from mounting on the wood.

Commentary on the Symbol

The wind moves over the water.
An image of Dispersing.
In correspondence with this,
The ancient king offers sacrifice to the Lord of Heaven
And establishes temples.

SIGNIFICANCE

The gua takes the image of the wind moving over the water to demonstrate the act of dispersing people’s resentment. During the time of dispersing, having a leader with wisdom and foresight is crucial. The king approaching his temple gives us an image of his connection with the spiritual world. Crossing great rivers signifies the hardship and difficulty of the work. Steadfastness and uprightness should be the virtue of a great leader. He has self-confidence, so he is able to live and work in peace. The host of the gua is the solid line at the fifth place. This line represents the king who approaches his temple to connect himself with the Lord of Heaven. During the time of dispersing he is the only one who, in the honored place, is able to establish order throughout his nation. The fourth line represents the king’s minister, while the second line is his officer. They faithfully assist the king to unite the people in the time of dispersing.

During King Wen’s sitting in stillness he meditated upon joyfulness and dispersion. After people had been joyful, their energy dispersed, and their focus was scattered. At such a time, a leader with wisdom and foresight was needed. He arrived at his temple and communicated with the deity. His sincerity and trustworthiness encouraged people to work in full cooperation and with unity of purpose. The Duke of Zhou narrates that to be of help at such a time, one should have the speed of a strong horse. Dispersing self-serving groups led to a union as solid as a mound.