In the year 1857, at the summer assizes of the county of Cornwall, an unfortunate man, said to be of unexceptionable conduct in all relations of life, was sentenced to twenty-one months’ imprisonment, for uttering, and writing on a gate, some offensive words concerning Christianity.
Today offensive words against Islam is a crime in Britain and most of the countries of the European Union.
Within a month of the same time, at the Old Bailey, two persons, on two separate occasions, were rejected as jurymen, and one of them grossly insulted by the judge and by one of the counsel, because they honestly declared that they had no theological belief; and a third, a foreigner, for the same reason, was denied justice against a thief.
This refusal of redress took place in virtue of the legal doctrine, that no person can be allowed to give evidence in a court of justice, who does not profess belief in a God (any god is sufficient) and in a future state ,,,
Meaning an afterlife in a Christian heaven or hell …
… which is equivalent to declaring such persons to be outlaws, excluded from the protection of the tribunals; who may not only be robbed or assaulted with impunity, if no one but themselves, or persons of similar opinions, be present, but any one else may be robbed or assaulted with impunity, if the proof of the fact depends on their evidence.
The assumption on which this is grounded, is that the oath is worthless, of a person who does not believe in a future state; a proposition which betokens much ignorance of history in those who assent to it (since it is historically true that a large proportion of infidels in all ages have been persons of distinguished integrity and honor); and would be maintained by no one who had the smallest conception how many of the persons in greatest repute with the world, both for virtues and for attainments, are well known, at least to their intimates, to be unbelievers.
The rule, besides, is suicidal, and cuts away its own foundation. Under pretense that atheists must be liars, it admits the testimony of all atheists who are willing to lie, and rejects only those who brave the obloquy of publicly confessing a detested creed rather than affirm a falsehood.
A rule thus self-convicted of absurdity so far as regards its professed purpose, can be kept in force only as a badge of hatred, a relic of persecution; a persecution, too, having the peculiarity, that the qualification for undergoing it, is the being clearly proved not to deserve it. The rule, and the theory it implies, are hardly less insulting to believers than to infidels. For if he who does not believe in a future state, necessarily lies, it follows that they who do believe are only prevented from lying, if prevented they are, by the fear of hell.
The quotation comes from John Stuart Mill’s On Liberty, first published in 1869.
New curbs on free speech (see the post immediately below) are taking the people of the West in the 21st century back to the 19th century.
Will the unaccountable passion among Western rulers and legislators for protecting the appalling ideology of Islam from criticism, take us all the way back to the time of Calvin’s Geneva and the Catholic Inquisition?
The answer has to be “all too possibly”.
Rick Roderick expounds John Stuart Mill:
Further to stress the supreme importance of liberty and reason, here is our summary of excellent points made in an article by Jeffrey Tayler, a contributing editor at the Atlantic.
Astonishingly, the article was published by the far-left periodical Salon. It is quite long, but it is good, and may be read in its entirety here.
Last week’s assault on the “Draw Muhammad” cartoon contest that Pamela Geller hosted in Texas proves the jihad against freedom of expression has opened a front in the United States. She and those with her came close to being murdered, yet some in the media blamed her for the gunmen’s attack.
Acceptance of the fraudulent term “Islamophobia” contributes to the generalized befuddlement on the left about the faith in question and whether negative talk about it constitutes some sort of racism. It patently does not. Unlike skin color, faith is not inherited and is susceptible to change. As with any other ideology, it should be subject to unfettered discussion, which may include satire, ridicule and even derision. The First Amendment protects our right to practice the religion of our choosing or no religion at all, and our right to speak freely, even offensively, about it. From a rationalist’s perspective, any ideology that mandates belief without evidence is a priori dangerous and liable to abuse.
The “Prophet” Muhammad transformed the Despot on High into an even more menacing, wrathful ogre, whose gory punishments meted out to hapless souls after death fill many a Koranic verse. Muhammad was a triumphant warlord leading military campaigns that spread Islam throughout Arabia. He preceded his invasions by demands that populations either convert or face the sword. Verses sanctifying violence against “infidels” abound in the Koran, and warn that Hellfire awaits those worshipping anything besides Allah. The real meaning of the word “Islam” is surrender — to Allah. Surrendering denotes groveling and humiliation.
We should proudly espouse, as alternatives to blind obedience to ancient texts, reason, progress, and the wonderful panoply of other Enlightenment ideals underpinning our Constitution and the liberties characterizing Western countries. We cannot wimp out and blame the victims for drawing cartoons, writing novels, or making movies. The media need to begin showing Muhammad cartoons. We must stop traducing reason by branding people “Islamophobes”, and start celebrating our secularism, remembering that only it offers true freedom for the religious and non-religious alike. And we should reaffirm our humanistic values, in our conviction that we have only one life, and need to make the most of it. There is nothing else.
This is not a battle we have chosen; the battle has chosen us. It’s time to fight back, and hard.
Our only quibble would be with this in the original article: “…some in the media on the right and the center-right have essentially blamed [Pamela Geller] for the gunmen’s attacks … ”
While it is true that Greta van Susteren of Fox News did that, and Bill O’Reilly did it too (only to be forcefully and brilliantly contradicted by Megyn Kelly), most of the “blame Geller” opinion is to be found in the left-slanted Islam-supporting media, notably the New York Times. Which is why it is astonishing that Jeffrey Tayler’s article – defending Geller, free speech, and the secular values of the Enlightenment – appeared in Salon.
Let’s listen in on a conversation the socialists are having among themselves. Brace yourselves, fellow individualists!
In the New York Review of Books, Cass Sunstein writes about a book by Sarah Conly titled Against Autonomy: Justifying Coercive Paternalism. It is the book for the Age of Obama.
“Coercive Paternalism” is a flimsy euphemism. The book argues for dictatorship.
Cass Sunstein’s review is titled It’s For Your Own Good!
Conly’s case, as the title signals, is that we ordinary mortals cannot make the “right” decisions for ourselves and so need those who work in government offices, and are by virtue of that fact superior to us in knowledge and judgment, to decide for us how we should live.
In the United States, as in many other countries, obesity is a serious problem.
For whom? If for the obese, the remedy is in their own hands. Only a socialist can think of fat people as a political problem.
New York Mayor Michael Bloomberg wants to do something about it. … In 2012, he proposed to ban the sale of sweetened drinks in containers larger than sixteen ounces at restaurants, delis, theaters, stadiums, and food courts. The New York City Board of Health approved the ban.
Many people were outraged by what they saw as an egregious illustration of the nanny state in action. Why shouldn’t people be allowed to choose a large bottle of Coca-Cola? The Center for Consumer Freedom responded with a vivid advertisement, depicting Mayor Bloomberg in a (scary) nanny outfit.
Many Americans abhor paternalism. They think that people should be able to go their own way, even if they end up in a ditch. When they run risks, even foolish ones, it isn’t anybody’s business that they do. In this respect, a significant strand in American culture appears to endorse the central argument of John Stuart Mill’s On Liberty. In his great essay, Mill insisted that as a general rule, government cannot legitimately coerce people if its only goal is to protect people from themselves. Mill contended that
“the only purpose for which power can be rightfully exercised over any member of a civilized community, against his will, is to prevent harm to others. His own good, either physical or mental, is not a sufficient warrant. He cannot rightfully be compelled to do or forbear because it will be better for him to do so, because it will make him happier, because, in the opinion of others, to do so would be wise, or even right.”
… Mill offered a number of independent justifications for his famous harm principle, but one of his most important claims is that individuals are in the best position to know what is good for them. In Mill’s view, the problem with outsiders, including government officials, is that they lack the necessary information. Mill insists that the individual “is the person most interested in his own well-being,” and the “ordinary man or woman has means of knowledge immeasurably surpassing those that can be possessed by any one else.”
When society seeks to overrule the individual’s judgment, Mill wrote, it does so on the basis of “general presumptions,” and these “may be altogether wrong, and even if right, are as likely as not to be misapplied to individual cases.” If the goal is to ensure that people’s lives go well, Mill contends that the best solution is for public officials to allow people to find their own path. Here, then, is an enduring argument … on behalf of free markets and free choice in countless situations, including those in which human beings choose to run risks that may not turn out so well.
Mill’s claim has a great deal of intuitive appeal. But is it right? That is largely an empirical question, and it cannot be adequately answered by introspection and intuition. In recent decades, some of the most important research in social science, coming from psychologists and behavioral economists …
Collectivists all …
… has been trying to answer it. That research is having a significant influence on public officials throughout the world. Many believe that behavioral findings are cutting away at some of the foundations of Mill’s harm principle, because they show that people make a lot of mistakes, and that those mistakes can prove extremely damaging. …
Or because they, being socialists, have to try and defeat Mill’s argument for individual freedom.
Leaving aside the need to define a mistake, let’s look at what we now know the book is assuming: that there are beings on this earth, outside the category of “people”, who will never make mistakes; who are infallible in their judgment, and as omniscient as “God” is reputed to be. And Conly/Sunstein think that therefore we should try to summon up enough good judgment to put ourselves in their hands. The hands of those who are angels of selfless kindness, motivated entirely and exclusively by consideration for us.
People may, for example, delay enrolling in a retirement plan, starting to diet or exercise, ceasing to smoke, going to the doctor, or using some valuable, cost-saving technology. Present bias can ensure serious long-term harm, including not merely economic losses but illness and premature death as well. …
So how is it anybody’s business except their own?
To those who have the mind-set of a collectivist, that question will never occur. If it is put to collectivists they will find it meaningless. You may as well be addressing them in a strange language. If they hear you at all they may get the impression that you are reacting with anger, but that will only be proof to them that you are too selfishly wrapped up in your own feelings to pay attention to their wise council.
A great deal of research finds that most people are unrealistically optimistic, in the sense that their own predictions about their behavior and their prospects are skewed in the optimistic direction. In one study, over 80 percent of drivers were found to believe that they were safer and more skillful than the median driver. Many smokers have an accurate sense of the statistical risks, but some smokers have been found to believe that they personally are less likely to face lung cancer and heart disease than the average nonsmoker. Optimism is far from the worst of human characteristics, but if people are unrealistically optimistic, they may decline to take sensible precautions against real risks. …
See in that paragraph how the very idea of the individual as a world in himself is lost to the sociological mind.
Emphasizing these and related behavioral findings, many people have been arguing for a new form of paternalism …
In the United States, behavioral findings have played an unmistakable part in recent regulations involving retirement savings, fuel economy, energy efficiency, environmental protection, health care, and obesity. In the United Kingdom, Prime Minister David Cameron …
… who, make no mistake about it, is a man of the Left …
… has created a Behavioural Insights Team, sometimes known as the Nudge Unit, with the specific goal of incorporating an understanding of human behavior into policy initiatives. In short, behavioral economics is having a large impact all over the world, and the emphasis on human error is raising legitimate questions about the uses and limits of paternalism.
Can they not suspect that the Nudgers (and for the invention of such “nudging” Sunstein takes credit in the review) may be as humanly susceptible to poor judgment as everybody else? Wait – Sunstein does come to that. But he really, really likes paternalism.
Until now, we have lacked a serious philosophical discussion of whether and how recent behavioral findings undermine Mill’s harm principle and thus open the way toward paternalism.
As if every tyrant in history, every king, every chief, every dictator has not seen himself as the Father of his people!
Sarah Conly’s illuminating book Against Autonomy provides such a discussion. Her starting point is that in light of the recent findings, we should be able to agree that Mill was quite wrong about the competence of human beings as choosers. “We are too fat, we are too much in debt, and we save too little for the future.”
You (possibly overweight and improvident) persons who pursue your private unexceptional ends invisibly; or who aim high, investigating our universe; inventing new technologies; working in advanced mathematics; exploring new territories of the earth and the imagination, going boldly where no man has gone before; composing, discovering … You for whom one crowded hour of glorious (perhaps gluttonous) life is worth an age without a name … You who wish to die … Take your minds off your vocation, your vision, your inspiration, your personal drama or despair. Concentrate on being one of the herd. Be like the rest. Obey the masters in office. Be thin. Live austerely. Do as you’re told – or “nudged”?
Well, no. Nudging might not be enough.
With that claim in mind, Conly insists that coercion should not be ruled out of bounds. She wants to go far beyond nudges. In her view, the appropriate government response to human errors depends not on high-level abstractions about the value of choice, but on pragmatic judgments about the costs and benefits of paternalistic interventions. Even when there is only harm to self, she thinks that government may and indeed must act paternalistically so long as the benefits justify the costs.
“Benefits” in whose estimation? Costs to whom?
Conly is quite aware that her view runs up against widespread intuitions and commitments.
Not to say against the highest aspirations of mankind and the Constitution of the United States.
For many people, a benefit may consist precisely in their ability to choose freely even if the outcome is disappointing. She responds that autonomy is “not valuable enough to offset what we lose by leaving people to their own autonomous choices.” Conly is aware that people often prefer to choose freely and may be exceedingly frustrated if government overrides their choices. If a paternalistic intervention would cause frustration, it is imposing a cost, and that cost must count in the overall calculus. But Conly insists that people’s frustration is merely one consideration among many. If a paternalistic intervention can prevent long-term harm — for example, by eliminating risks of premature death — it might well be justified even if people are keenly frustrated by it.
Apparently it has not occurred to those who nudge or coerce us for our own good that some among us may reject life long before old age.
Conly does concede, however, that people should be allowed to do certain things they may in their foolishness want to do. By a wild leap of imagination she arrives at stamp-collecting as an example of what might be permitted – 0r so Sunstein reports or suggests:
If people really love collecting comic books, stamps, or license plates, there is no occasion to intervene.
She describes the adverse reaction people may have to coercion by a dictatorial government as “frustration’. She seems to be unaware of the intense suffering those have endured who have had to live under dictatorships. And she seems to think that persons granted the power to force you to do such nice little things as to eat only what a government allows, put money away in savings accounts, and refrain from smoking will never, never use that power to lock you up or kill you. We itch to send her a long list of books that would inform and enlighten her if we had the least hope she would read them. But we are skeptics, and have no such hope.
We said that this is the theme of a conversation within the Left. The discussion in the review comes down to a small difference of opinon between the advocate of “nudging” (Sunstein), and the advocate of force (Conly). Sunstein does acknowledge differences of taste, and even the possibility of “official errors” – and fears repercussions:
Conly is right to insist that no democratic government can or should live entirely within Mill’s strictures. But in my view, she underestimates the possibility that once all benefits and all costs are considered, we will generally be drawn to approaches that preserve freedom of choice. … Our ends are hardly limited to longevity and health; our short-term goals are a large part of what makes life worth living. …
Freedom of choice is an important safeguard against the potential mistakes of even the most well-motivated officials. … Officials may well be subject to the same kinds of errors that concern Conly in the first place. … We might be inclined to favor freedom of choice as a way of … providing a safety valve in the event of official errors.
But having raised these few points of disagreement with Conly, Sunstein concludes that she –
… convincingly argues that behavioral findings raise significant questions about Mill’s harm principle. When people are imposing serious risks on themselves, it is not enough to celebrate freedom of choice and ignore the consequences.
If Sunstein, Conly, and their fellow socialists are not persuaded by John Stuart Mill, they will almost certainly not take account of what contemporary individualists have to say. But we can remind one another that among the consequences of freedom of choice are all the highest achievements of our history.
Arguments for totalitarianism are crowding thick and fast on one another as the Left grows daily more arrogant, and at the same time more afraid that its days in power may be coming to an end.
The latest to reach our ears issue insistently from a Princeton professor, Peter Singer. He has worked himself up, like Michelle Obama, over the shape of other people’s bodies, how much they eat, and what they weigh. Also over manmade global warming. Also over an itch he has to redistribute your money to foreigners.
The aim of people who think like Professor Singer is to set up a global Politburo, consisting of control freaks like him, to keep the rest of us doing what they know is right for … for what or whom? For the planet. Yes. And for … for … whatever. Never mind for what or whom. The point is you must be controlled by those who know better than you what’s best for you. Your betters.
Okay, so maybe you won’t like it. No one is promising you that you’ll like it. Why should you? Stop being so selfish as to believe you have a right to pursue your personal happiness. You must do what you’re told for the Greater Good, for Society, for the human and geographical world as a whole.
This is from Front Page, by Daniel Flyn:
Flyers feeling violated by airport x-ray scanners or TSA pat-downs may find a new proposal just too heavy an intrusion. A professor wants to add scales to airports for carriers to weigh passengers. The pounds on the scale would determine the price of the ticket.
“Is a person’s weight his or her own business?” Peter Singer asks in a Project Syndicate article. “Should we simply become more accepting of diverse body shapes? I don’t think so. Obesity is an ethical issue, because an increase in weight by some imposes costs on others.” The Princeton bioethicist notes that a plane’s load factors into the fuel it consumes.
But some 747s weigh 1,000,000 pounds. Does the 230-pound woman sitting in 11C really make such a big difference?
Singer tacitly admits it doesn’t by shifting the discussion away from the ostensible subject of the piece, fat passengers weighing us down with heavy fuel costs, to eclectic matters more germane to his interests. The bioethicist argues that the increased fuels burned to propel large people to their destinations emit a spare tire of greenhouse gases around the earth, which contributes to global warming. He further justifies elephantine ticket prices for rotund travelers by noting the corpulent health-care costs of obesity. Singer reasons, “These facts are enough to justify public policies that discourage weight gain.”
The unfocused reasoning is a staple of the Australian’s argumentation. He finds no “ethical distinction between a Brazilian who sells a homeless child to organ peddlers and an American who already has a TV and upgrades to a better one” since the money for the better television could have been used to help homeless Brazilian children.
What a reasoner he is! You have to admire the breadth of his vision, his capacity to connect widely separated and apparently disparate events.
He argues for a $30,000 cap on income to pay for life’s necessities but not its luxuries.
Who will decide what is necessary? They will.
Luxuries – ugh! (Remember, for all their talk of tolerance in sexual matters, they are the new puritans.)
He wants to take away the right to bear arms, to smoke tobacco, and even the right to life for babies.
Babies are a luxury?
In Rethinking Life and Death [!], he writes that “in the case of infanticide, it is our culture that has something to learn from others, especially now that we, like them, are in a situation where we must limit family size.”
He hasn’t noticed, or has chosen to ignore the fact that fertility rates are sinking so low that whole nations – Russians, Italians, Spaniards … – are dwindling to extinction.
While he advocates legalizing the murder of newborns, Singer condemns eating hamburgers, imprisoning whales at Sea World, and what he describes as the Auschwitz-like conditions of chicken coops.
Feeling sorry for chickens has been an emotional staple of the anti-human lobby for the last half century or so.
“Many of us are rightly concerned about whether our planet can support a human population that has surpassed seven billion,” Singer concludes in the Project Syndicate piece. “But we should think of the size of the human population not just in terms of numbers, but also in terms of its mass. If we value both sustainable human well-being and our planet’s natural environment, my weight — and yours — is everyone’s business.”
If such a private matter as one’s weight is the public’s business, then the question arises as to what, precisely, remains one’s private business? One’s finances, one’s weight, one’s choice of doctor, one’s plasma-screen television, and even the meat on one’s plate all become the business of Big Brother in Singer’s expansive vision of the state. Singer’s is the logic of totalitarianism. Since any private action can be rationalized as having a public consequence, all becomes the interest of the government. Singer advocates copious limits on private behavior. Where are the checks on the state’s gargantuan appetite?
The enormous arrogance required to force people onto scales as a prerequisite to boarding a flight is a natural consequence of Singer’s philosophy. The Ivy League philosopher is an heir to the utilitarianism of Jeremy Bentham and John Stuart Mill …
“The greatest happiness of the greatest number” is the phrase used to sum up utilitarianism. But you can’t achieve a compilation of a commodity where there isn’t any of it to compile.
If everyone in the grand scheme is personally unhappy – except of course the members of the Politburo who will have their dachas, their special stores, their limos, their engorged egos – there won’t be a general happiness. But never mind. Thing is, the rest of us will be equally unhappy.
Ah, drab new world that has such monsters in it!