Socialism, whether named as such or not, is the philosophy, creed and gospel of the Democratic Party.

 

(Picture from Front Page)

This post is about “the false and dangerous morality of pity”

The quoted words are those of Bret Stephens, deputy editorial page editor and foreign-affairs columnist for the Wall Street Journal. He delivered a speech at Commentary’s annual dinner on June 4 at the St. Regis Hotel in New York City, from which these  extracts, from an adaptation of the speech at the Commentary website, are taken:

On the fourth of June, 1967, there were excellent reasons to side with Israel. It was a democracy besieged and assaulted by tyrannies. Its maritime rights had been violated by Egypt’s closure of the Straits of Tiran; international law was on its side. It had compelling reasons to believe it was under mortal threat. It made no territorial demands on its neighbors, much less call for their destruction. It was a net contributor, scientifically and culturally, to the march of civilization. Simply put, the Israelis were the good guys.

Yet the reason usually cited for sympathizing with Israel that fourth of June is that it was the underdog — the proverbial 98-pound weakling versus its big bullying neighbors. And this was true, albeit only partially true, because Israel quickly demonstrated that it wasn’t such a weakling after all.

And from the moment Israel won that war, thus securing its survival, it lost the sympathy of the world. We know that some newspapers had prepared Crocodile-tear editorials regretting the demise of a short-lived state of Israel. To feel for Jews suffering flattered the “feelers”; to feel for Jews triumphant did not.

It is to this deplorable weakness, this eroticism of the ego, that Christian morality and “social justice” advocacy – which means the entire ideology of the Left – pander.

Bret Stephens reasons:

But it’s hard to make a defensible case for siding with the underdog based on underdog-status alone. Was Saddam Hussein hiding in his spider hole a better man than he was in his palaces? Were the allies in 1945 less deserving of victory than they were in 1942? Was Israel’s cause less right on June 12, right after the war, than it had been on June 4? These are the kind of nonsense propositions you are bound to wind up with if you make moral judgments based on underdog – or overdog – status alone.

The instinct to side with the underdog arises, at least in part, from the guilty pleasure of pity — the feeling of superiority that the sensation of pity almost automatically confers. Pity, it turns out, is not a form of sympathy, or empathy, or a genuinely humane concern for the misfortunes of others. On the contrary, pity is really a form of self-congratulation, an act of condescension, a sublimated type of narcissism. Little wonder, then, that the politics of pity should thrive in … our culture of narcissism.

Consider the ways these politics plays out in our lives today. Remember that headline in Le Monde from September 12, 2001—“Nous Sommes Tous Américains”—“We Are All Americans”? Le Monde’s editorial pity lasted just so long as the wreckage of the Twin Towers smoldered in the ground, and then it was straight back to bashing the hyperpuissance. Or take the condemnation of the United States, by outfits such as Amnesty International, for the killing of Osama bin Laden. Poor Osama, defenseless before those marauding SEALs!

Yet nowhere do the politics of pity play out more vividly than when it comes to the Palestinians. How is it that, at least on the left, the Palestinians have become the new Chosen People? Part of the answer surely lies in the fact that Palestinians, uniquely, are the perceived victims of the Jewish state, and therefore another vehicle for castigating Jews. If you believe that Jews can do no right, you’re probably disposed to think that Palestinians can do no wrong — especially when they are attacking Jews.

But that’s not the whole answer. People who really aren’t anti-Semites or knee-jerk enemies of Israel nonetheless are disposed to make all kinds of allowances for Palestinians that can only be explained by the politics of pity. How many billions in international aid have been given to the Palestinians, and what percentage of those monies has been squandered or stolen? How often have Palestinians made atrocious political choices without ever paying a price for them in terms of international regard?

The reason Palestinians don’t have to earn global sympathy by showing themselves worthy of it is that they are the perceived underdogs and are therefore automatically entitled to the benefit of every doubt. And it is because “caring” for the Palestinians flatters the vanity of their sympathizers. I don’t think the world really loves the Palestinians. But … it does “love to love” them. Being pro-Palestinian, as that term is typically used, is not a testament to compassion. It is, more often than not, an act of self-love. It’s moral onanism.

Competing for the title of who is the most pitiable is shameful. Competing for the title of who is the more pitying is despicable. 

Bret Stephens warns mistaken friends of Israel from entering the pity-stakes:

In recent years, friends of Israel, and many Israelis as well, have sought to reengage the world’s affections by trying to portray Israel as the real underdog — in other words, to enter a contest of victimhood with the Palestinians.

Israel was not founded to serve as another vehicle for showcasing Jewish victimhood, but for ending it.

Right, right, right!

In order for one to deal effectively with the world, whether as individual or statesman, it is necessary to know the world as it is. It is a world full of danger, evil, and cruelty. Sentimentalizing it into something other than it is, pretending that human nature is “fundamentally good”, or can be changed by ideology, is to make a dumb mistake. Every human being suffers, and every human being inflicts suffering. The moral thing to do is to try not to harm others – a hard, if not impossible, task. 

Bret Stephens looks at what is happening in the world now with clear sight:

The world as we would wish it to be is not a world in which Syria is bleeding, the Chinese are increasing the rate of annual military spending by a double-digit percentage, the Arab Spring is turning to an Islamist winter, Europe is imploding economically, and Iran is brazening its way to a nuclear bomb. That world is the real world, and it is the world the rest of us inhabit: the world of the concrete fact, the world of the worsening circumstance. It is the world in which decisions are made harder, not easier, by delay, in which delay increases the chances of failure, and of death.

It is a world choked with pity, yet pitiless.

The whole speech as it appears in Commentary is well worth reading.

We enjoy Andrew Klavan‘s columns. We often concur with his opinions. And with the column we quote today we come close to agreeing entirely.

What we cannot agree with him about today is that life came to our planet because – he implies – God put it here, and if God had not, it could not and would not have arisen.

The really strange thing about this fine and amusing article is that everything else he says argues well that the mind of man, not God, is the creative faculty in our universe and of our universe.

Here is his article at PJ Media:

Sunday was Earth Day, and in honor of the occasion, I’d like to say that as far as I’m concerned the Earth can go to hell.

The Earth — for those of you who may have fallen behind on your reading — is a piece of rock trapped in a slow death spiral into a cauldron of exploding plasma which, for lack of a better word, we’ll call the sun. Because that’s its name. There is exactly one interesting or worthwhile thing about this hunk of doomed space debris, and that is: it happens to maintain the conditions necessary for supporting life. (The odds against this would be ridiculously impossible, by the way, if there were no God — so impossible that scientists have been forced to invent all kinds of silly multi-universe scenarios solely for the purpose of convincing themselves that there is no God. But that’s their problem, and neither here nor there.)

(Let’s politely overlook that superfluous and self-contradicting interpolation.)

So the earth supports life. Whoopee. And there is exactly one interesting or worthwhile thing about life — only one — and that is the mind of man.

“Holy cannoli, Klavan on the Culture,” you may be saying to yourself, or even out loud — because, let’s face it, you’re kind of an odd person — I mean, just look at you. Anyway, “Holy cannoli or even moley,” you may be saying, “how can you say the mind of man is the only interesting or worthwhile thing about life? What about the beauty of the running gazelle? The nobility of the flying eagle? The awesome awesomeness of the spacious skies above the amber waves running to the purple mountains above the fruited plains? And how about those glazed donuts with the yellow creme inside? I love those!”

First of all, stop talking so much, this is my blog. And b, there is no beauty, no nobility, no awesome awesomeness — not even the taste of a glazed donut — outside the human mind.

Yes, yes,yes. Because there is no other mind. No mind divine beyond nature.

The science is not yet settled, but reality itself may be in part a production of the human mind as there are some aspects of the world that don’t seem to resolve themselves until we observe them. But in any case, the gazelle would be fleet for nothing, the eagle would be a winged eating machine, the skies and the waves and the mountains would be dreams without the dreamer if man were not here to know them.

Once you realize this, everything changes. You no longer worry about the earth running out of energy resources, because you realize there are no energy resources — there never were — there are only various forms of matter that our minds, the mind of man, transformed into energy resources for our pleasure and convenience. These will never run out as long as we’re here because the mind is limitless and will invent more.

You no longer worry about pollution, because you know that once free people become annoyed by it, other free people will fix it with cleaner fuel-burning methods and filters. Where are the pea soups of London? Where are the smogs of Los Angeles? Where are the snows of yesteryear? All right, I was just curious about that last one.

You no longer worry about the earth, because the earth is here for us, not the other way around. The earth is just our living space — for now. We should keep it reasonably clean and pleasant. But a carping obsession with spotless housekeeping turns you into a scolding fishwife — or an environmentalist — and makes life less comfortable for man, not more. …

The earth is not warming catastrophically. Fracking does not cause earthquakes. We should find and use every drop of oil we’ve got — there’s enough there for centuries, by which time we’ll be living on Alpha Centauri powering our flying cars with toilet paper or old pages of Barack Obama’s autobiography… but I repeat myself.

So screw Earth Day. I would like to declare today — and every day — the Mind of Man Day. Celebrate that — nurture that — glorify that — and the earth, believe me, will take care of itself.

Standing ovation.

Today, April 22, is Earth Day, the Holy Day of the present-day religion of Gaia.

She is very thirsty for human blood.

Here’s a UK government 2010 video canvassing our sympathy for the environmentalism that Earth Day celebrates:

Earth Day was begun in 1970.

Alan Caruba, writing at Canada Free Press, quotes leading environmentalists of that year:

“Civilization will end within 15 or 30 years unless immediate action is taken against problems facing mankind.” – George Wald, Harvard Biologist

“We are in an environmental crisis which threatens the survival of this nation, and of the world as a suitable place of human habitation.” – Barry Commoner, Washington University biologist

“Man must stop pollution and conserve his resources, not merely to enhance existence but to save the race from intolerable deterioration and possible extinction.” – New York Times editorial, the day after the first Earth Day

“Population will inevitably and completely outstrip whatever small increases in food supplies we make. The death rate will increase until at least 100-200 million people per year will be starving to death during the next ten years.” – Paul Ehrlich, Stanford University biologist

“It is already too late to avoid mass starvation.” – Denis Hayes, chief organizer for Earth Day in 1970.

“What we’ve got to do in energy conservation is try to ride the global warming issue. Even if the theory of global warming is wrong, to have approached global warming as if it is real means energy conservation, so we will be doing the right thing anyway in terms of economic policy and environmental policy.” – Timothy Wirth, former U.S. Senator (D-CO)

“It doesn’t matter what is true, it only matters what people believe is true.” – Paul Watson, co-founder of Greenpeace.

“We have wished, we eco-freaks, for a disaster or for a social change to come and bomb us into Stone Age, where we might live like Indians in our valley, with our localism, our appropriate technology, our gardens, our homemade religion — guilt-free at last!” – Steward Brand, writing in the Earth Catalog.

Now there’s a confession! Affording us proof of a theory we’ve held about eco-freaks these many years.

“Phasing out the human race will solve every problem on earth, social and environmental.” – Dave Forman, founder of Earth First

Indeed it will. No one left to worry about anything.

“I suspect that eradicating smallpox was wrong. It played an important part in balancing ecosystems.” – John Davis, editor of the Earth First Journal

Yeah, pity about modern medicine curing diseases. Much nicer when life was hard, agonizing and short.

“The extinction of the human species may not only be inevitable but a good thing….This is not to say that the rise of human civilization is insignificant, but there is no way of showing that it will be much help to the world in the long run.” – An editorial in The Economist.

All that was way back when Earth Day was begun.

How have the predictions panned out?

Daniel Flynn, a skeptic with a taste for facts, writes at Front Page:

The world’s population on [the forty-second] Earth Day is double the world’s population on the first Earth Day. Rather than ushering in Doomsday, more people have meant a more livable Earth. Life expectancy rates in the U.S. have ballooned by about ten years for men and women since the first Earth Day. Other parts of the world have experienced even greater gains. Revolutions in travel and communications have made the globe a smaller ball. Farming techniques opposed by extreme environmentalists have shifted the conversation from “Will we have enough to eat?” to “Will we eat what’s healthy?” The more, the merrier.

But in the doom-predicting and humanity-hating business, nothing’s changed.

The following comes from an article at Infowars.com by Paul Joseph Watson:

In 2006, an environmental magazine to which Al Gore and Bill Moyers had both granted interviews advocated that climate skeptics who are part of the “denial industry” be arrested and made to face Nuremberg-style war crimes trials.

[In 2010]  “Gaia hypothesis” creator James Lovelock asserted that “democracy must be put on hold” to combat global warming and that “a few people with authority” should be allowed to run the planet because people were too stupid to be allowed to steer their own destinies. 

Writing for Forbes Magazine, climate change alarmist Steve Zwick calls [now] for skeptics of man-made global warming to be tracked, hunted down and have their homes burned to the ground, yet another shocking illustration of how eco-fascism is rife within the environmentalist lobby. … “We know who the active denialists are – not the people who buy the lies, mind you, but the people who create the lies. Let’s start keeping track of them now, and when the famines come, let’s make them pay. Let’s let their houses burn. Let’s swap their safe land for submerged islands. Let’s force them to bear the cost of rising food prices. … They broke the climate. Why should the rest of us have to pay for it?” …

It’s the argument of a demented idiot who’s obviously in the throws of a childish tantrum over the fact that Americans are rejecting the global government/carbon tax agenda for which man-made global warming is a front in greater numbers than ever before.

*

What news for this special day from the Gaian Church of Man-Made Global Warming?

This comes from an article by Daniel Greenfield at Front Page:

A University of Illinois 2009 survey [found] that 97.4% of scientists agree that mankind is responsible for global warming. This is easily debunked when one considers its selection methodology. … The Illinois researchers decided that of the 10,257 respondents, the 10,180 who demurred from the so-called consensus “weren’t qualified to comment on the issue because they were merely solar scientists, space scientists, cosmologists, physicists, meteorologists, astronomers and the like. Of the remaining 77 scientists whose votes were counted, 75 agreed with the proposition that mankind was causing catastrophic changes in the climate. And, since 75 is 97.4% of 77, ‘overwhelming consensus’ was demonstrated once again.” The real percentage of concurring scientists in the survey is less than .008%. That these 75 were … “scientists of unknown qualifications” adds yet another layer to the boondoggle.

Steven Hayward writes at Powerline about a French intellectual, Pascal Bruckner, who explains why  –

… apocalyptic fear has gripped so many of our leaders, scientists and intellectuals … You’ll get what you’ve got coming! That is the death wish that our misanthropes address to us. These are not great souls who alert us to troubles but tiny minds who wish us suffering if we have the presumption to refuse to listen to them.

Catastrophe is not their fear but their joy. …

It is the paradox of open societies that they seem to be disordered … threatened by crime, loneliness, and drugs because they display their indignity before the whole world, never ceasing to admit their defects, whereas other, more oppressive societies seem harmonious because the press and the opposition are muzzled. “Where there are no visible conflicts, there is no freedom,” Montesquieu said. Democracies are by their nature uneasy, they never realize their ideal; they necessarily disappoint us, creating a gap between the hope they elicit and the realities they construct.

Freedom is messy, and messiness is fecund. Only where there is freedom do great things grow.

As a follow-up to our post Questions of statism, March 1, 2012, which stimulated a lively debate on the question of whether there should be a legal right for parents and/or  the state to kill unwanted children, and to what use the dead bodies might be put, we quote the greater part of Jonathan Swift’s essay, A Modest Proposal.

Please note:  it is a satire.  

Cruelty and oppression moved Jonathan Swift to fierce indignation. This was his most forceful expression of it.

*

A Modest Proposal For Preventing The Children of Poor People in Ireland From Being A Burden to Their Parents or Country, and For Making Them Beneficial to The Public

By Jonathan Swift (1729)

It is a melancholy object to those who walk through this great town or travel in the country, when they see the streets, the roads, and cabin doors, crowded with beggars of the female sex, followed by three, four, or six children, all in rags and importuning every passenger for an alms. These mothers, instead of being able to work for their honest livelihood, are forced to employ all their time in strolling to beg sustenance for their helpless infants: who as they grow up either turn thieves for want of work, or leave their dear native country to fight for the Pretender in Spain, or sell themselves to the Barbadoes.

I think it is agreed by all parties that this prodigious number of children in the arms, or on the backs, or at the heels of their mothers, and frequently of their fathers, is in the present deplorable state of the kingdom a very great additional grievance; and, therefore, whoever could find out a fair, cheap, and easy method of making these children sound, useful members of the commonwealth, would deserve so well of the public as to have his statue set up for a preserver of the nation.

But my intention is very far from being confined to provide only for the children of professed beggars; it is of a much greater extent, and shall take in the whole number of infants at a certain age who are born of parents in effect as little able to support them as those who demand our charity in the streets.

As to my own part, having turned my thoughts for many years upon this important subject, and maturely weighed the several schemes of other projectors, I have always found them grossly mistaken in the computation. It is true, a child just dropped from its dam may be supported by her milk for a solar year, with little other nourishment; at most not above the value of 2s., which the mother may certainly get, or the value in scraps, by her lawful occupation of begging; and it is exactly at one year old that I propose to provide for them in such a manner as instead of being a charge upon their parents or the parish, or wanting food and raiment for the rest of their lives, they shall on the contrary contribute to the feeding, and partly to the clothing, of many thousands.

There is likewise another great advantage in my scheme, that it will prevent those voluntary abortions, and that horrid practice of women murdering their bastard children, alas! too frequent among us! sacrificing the poor innocent babes I doubt more to avoid the expense than the shame, which would move tears and pity in the most savage and inhuman breast.

The number of souls in this kingdom being usually reckoned one million and a half, of these I calculate there may be about two hundred thousand couple whose wives are breeders; from which number I subtract thirty thousand couples who are able to maintain their own children, although I apprehend there cannot be so many, under the present distresses of the kingdom; but this being granted, there will remain an hundred and seventy thousand breeders. I again subtract fifty thousand for those women who miscarry, or whose children die by accident or disease within the year. There only remains one hundred and twenty thousand children of poor parents annually born. The question therefore is, how this number shall be reared and provided for, which, as I have already said, under the present situation of affairs, is utterly impossible by all the methods hitherto proposed. For we can neither employ them in handicraft or agriculture; we neither build houses (I mean in the country) nor cultivate land: they can very seldom pick up a livelihood by stealing, till they arrive at six years old, except where they are of towardly parts, although I confess they learn the rudiments much earlier, during which time, they can however be properly looked upon only as probationers, as I have been informed by a principal gentleman in the county of Cavan, who protested to me that he never knew above one or two instances under the age of six, even in a part of the kingdom so renowned for the quickest proficiency in that art.

I am assured by our merchants, that a boy or a girl before twelve years old is no salable commodity; and even when they come to this age they will not yield above three pounds, or three pounds and half-a-crown at most on the exchange; which cannot turn to account either to the parents or kingdom, the charge of nutriment and rags having been at least four times that value.

I shall now therefore humbly propose my own thoughts, which I hope will not be liable to the least objection.

I have been assured by a very knowing American of my acquaintance in London, that a young healthy child well nursed is at a year old a most delicious, nourishing, and wholesome food, whether stewed, roasted, baked, or boiled; and I make no doubt that it will equally serve in a fricassee or a ragout.

I do therefore humbly offer it to public consideration that of the hundred and twenty thousand children already computed, twenty thousand may be reserved for breed, whereof only one-fourth part to be males; which is more than we allow to sheep, black cattle or swine; and my reason is, that these children are seldom the fruits of marriage, a circumstance not much regarded by our savages, therefore one male will be sufficient to serve four females. That the remaining hundred thousand may, at a year old, be offered in the sale to the persons of quality and fortune through the kingdom; always advising the mother to let them suck plentifully in the last month, so as to render them plump and fat for a good table. A child will make two dishes at an entertainment for friends; and when the family dines alone, the fore or hind quarter will make a reasonable dish, and seasoned with a little pepper or salt will be very good boiled on the fourth day, especially in winter.

I have reckoned upon a medium that a child just born will weigh 12 pounds, and in a solar year, if tolerably nursed, increaseth to 28 pounds.

I grant this food will be somewhat dear, and therefore very proper for landlords, who, as they have already devoured most of the parents, seem to have the best title to the children.

Infant’s flesh will be in season throughout the year, but more plentiful in March, and a little before and after; for we are told by a grave author, an eminent French physician, that fish being a prolific diet, there are more children born in Roman Catholic countries about nine months after Lent than at any other season; therefore, reckoning a year after Lent, the markets will be more glutted than usual, because the number of popish infants is at least three to one in this kingdom: and therefore it will have one other collateral advantage, by lessening the number of papists among us.

I have already computed the charge of nursing a beggar’s child (in which list I reckon all cottagers, laborers, and four-fifths of the farmers) to be about two shillings per annum, rags included; and I believe no gentleman would repine to give ten shillings for the carcass of a good fat child, which, as I have said, will make four dishes of excellent nutritive meat, when he hath only some particular friend or his own family to dine with him. Thus the squire will learn to be a good landlord, and grow popular among his tenants; the mother will have eight shillings net profit, and be fit for work till she produces another child.

Those who are more thrifty (as I must confess the times require) may flay the carcass; the skin of which artificially dressed will make admirable gloves for ladies, and summer boots for fine gentlemen.

As to our city of Dublin, shambles may be appointed for this purpose in the most convenient parts of it, and butchers we may be assured will not be wanting; although I rather recommend buying the children alive, and dressing them hot from the knife, as we do roasting pigs.

A very worthy person, a true lover of his country, and whose virtues I highly esteem, was lately pleased in discoursing on this matter to offer a refinement upon my scheme. He said that many gentlemen of this kingdom, having of late destroyed their deer, he conceived that the want of venison might be well supplied by the bodies of young lads and maidens, not exceeding fourteen years of age nor under twelve; so great a number of both sexes in every country being now ready to starve for want of work and service; and these to be disposed of by their parents, if alive, or otherwise by their nearest relations. But with due deference to so excellent a friend and so deserving a patriot, I cannot be altogether in his sentiments; for as to the males, my American acquaintance assured me, from frequent experience, that their flesh was generally tough and lean, like that of our schoolboys by continual exercise, and their taste disagreeable; and to fatten them would not answer the charge. Then as to the females, it would, I think, with humble submission be a loss to the public, because they soon would become breeders themselves; and besides, it is not improbable that some scrupulous people might be apt to censure such a practice (although indeed very unjustly), as a little bordering upon cruelty; which, I confess, hath always been with me the strongest objection against any project, however so well intended.

But in order to justify my friend, he confessed that this expedient was put into his head by the famous Psalmanazar, a native of the island Formosa, who came from thence to London above twenty years ago, and in conversation told my friend, that in his country when any young person happened to be put to death, the executioner sold the carcass to persons of quality as a prime dainty; and that in his time the body of a plump girl of fifteen, who was crucified for an attempt to poison the emperor, was sold to his imperial majesty’s prime minister of state, and other great mandarins of the court, in joints from the gibbet, at four hundred crowns. Neither indeed can I deny, that if the same use were made of several plump young girls in this town, who without one single groat to their fortunes cannot stir abroad without a chair, and appear at playhouse and assemblies in foreign fineries which they never will pay for, the kingdom would not be the worse.

Some persons of a desponding spirit are in great concern about that vast number of poor people, who are aged, diseased, or maimed, and I have been desired to employ my thoughts what course may be taken to ease the nation of so grievous an encumbrance. But I am not in the least pain upon that matter, because it is very well known that they are every day dying and rotting by cold and famine, and filth and vermin, as fast as can be reasonably expected. And as to the young laborers, they are now in as hopeful a condition; they cannot get work, and consequently pine away for want of nourishment, to a degree that if at any time they are accidentally hired to common labor, they have not strength to perform it; and thus the country and themselves are happily delivered from the evils to come.

I have too long digressed, and therefore shall return to my subject. I think the advantages by the proposal which I have made are obvious and many, as well as of the highest importance.

For first, as I have already observed, it would greatly lessen the number of papists, with whom we are yearly overrun, being the principal breeders of the nation as well as our most dangerous enemies; and who stay at home on purpose with a design to deliver the kingdom to the Pretender, hoping to take their advantage by the absence of so many good protestants, who have chosen rather to leave their country than stay at home and pay tithes against their conscience to an episcopal curate.

Secondly, The poorer tenants will have something valuable of their own, which by law may be made liable to distress and help to pay their landlord’s rent, their corn and cattle being already seized, and money a thing unknown.

Thirdly, Whereas the maintenance of an hundred thousand children, from two years old and upward, cannot be computed at less than ten shillings a-piece per annum, the nation’s stock will be thereby increased fifty thousand pounds per annum, beside the profit of a new dish introduced to the tables of all gentlemen of fortune in the kingdom who have any refinement in taste. And the money will circulate among ourselves, the goods being entirely of our own growth and manufacture.

Fourthly, The constant breeders, beside the gain of eight shillings sterling per annum by the sale of their children, will be rid of the charge of maintaining them after the first year.

Fifthly, This food would likewise bring great custom to taverns; where the vintners will certainly be so prudent as to procure the best receipts for dressing it to perfection, and consequently have their houses frequented by all the fine gentlemen, who justly value themselves upon their knowledge in good eating: and a skilful cook, who understands how to oblige his guests, will contrive to make it as expensive as they please.

Sixthly, This would be a great inducement to marriage, which all wise nations have either encouraged by rewards or enforced by laws and penalties. It would increase the care and tenderness of mothers toward their children, when they were sure of a settlement for life to the poor babes, provided in some sort by the public, to their annual profit instead of expense. We should see an honest emulation among the married women, which of them could bring the fattest child to the market. Men would become as fond of their wives during the time of their pregnancy as they are now of their mares in foal, their cows in calf, their sows when they are ready to farrow; nor offer to beat or kick them (as is too frequent a practice) for fear of a miscarriage.

Many other advantages might be enumerated. For instance, the addition of some thousand carcasses in our exportation of barreled beef, the propagation of swine’s flesh, and improvement in the art of making good bacon, so much wanted among us by the great destruction of pigs, too frequent at our tables; which are no way comparable in taste or magnificence to a well-grown, fat, yearling child, which roasted whole will make a considerable figure at a lord mayor’s feast or any other public entertainment. But this and many others I omit, being studious of brevity.

Supposing that one thousand families in this city, would be constant customers for infants flesh, besides others who might have it at merry meetings, particularly at weddings and christenings, I compute that Dublin would take off annually about twenty thousand carcasses; and the rest of the kingdom (where probably they will be sold somewhat cheaper) the remaining eighty thousand.

I can think of no one objection, that will possibly be raised against this proposal, unless it should be urged, that the number of people will be thereby much lessened in the kingdom. This I freely own, and ’twas indeed one principal design in offering it to the world. …

As to my self, having been wearied out for many years with offering vain, idle, visionary thoughts, and at length utterly despairing of success, I fortunately fell upon this proposal, which, as it is wholly new, so it hath something solid and real, of no expence and little trouble, full in our own power, and whereby we can incur no danger in disobliging England. For this kind of commodity will not bear exportation, and flesh being of too tender a consistence, to admit a long continuance in salt, although perhaps I could name a country, which would be glad to eat up our whole nation without it.

After all, I am not so violently bent upon my own opinion as to reject any offer proposed by wise men, which shall be found equally innocent, cheap, easy, and effectual. But before something of that kind shall be advanced in contradiction to my scheme, and offering a better, I desire the author or authors will be pleased maturely to consider two points. First, as things now stand, how they will be able to find food and raiment for an hundred thousand useless mouths and backs. And secondly, there being a round million of creatures in human figure throughout this kingdom, whose whole subsistence put into a common stock would leave them in debt two millions of pounds sterling, adding those who are beggars by profession to the bulk of farmers, cottagers, and laborers, with their wives and children who are beggars in effect: I desire those politicians who dislike my overture, and may perhaps be so bold as to attempt an answer, that they will first ask the parents of these mortals, whether they would not at this day think it a great happiness to have been sold for food, at a year old in the manner I prescribe, and thereby have avoided such a perpetual scene of misfortunes as they have since gone through by the oppression of landlords, the impossibility of paying rent without money or trade, the want of common sustenance, with neither house nor clothes to cover them from the inclemencies of the weather, and the most inevitable prospect of entailing the like or greater miseries upon their breed for ever.

I profess, in the sincerity of my heart, that I have not the least personal interest in endeavoring to promote this necessary work, having no other motive than the public good of my country, by advancing our trade, providing for infants, relieving the poor, and giving some pleasure to the rich. I have no children by which I can propose to get a single penny; the youngest being nine years old, and my wife past child-bearing.

Winston Churchill, speaking in the House of Commons on November 11 (Remembrance Day), 1947, said:

“Democracy is the worst form of government, except for all those other forms that have been tried from time to time.”                                                                                                                                                                                                                                                                                                                                                                

Is democracy the best form of government?

Does it have any drawbacks, and if so what are they?   

Should all adults have the vote, and if not who should be the exceptions?

Should there be qualifications for voting, and if so what should they be? 

Debate is invited.                                                                                                                                                                                                                                                                                                                                     

As an answer and antidote to St. Paul who spoke on our front page yesterday, here’s Ayn Rand speaking against self-sacrifice, and against loving everybody:

This essay follows A man named Jesus or something like that (September 23, 2011) and The invention of Christianity (October 28, 2011) in our series outlining the early history of the Christian religion.

*

St. Paul is one of very few persons who have single-handedly set the course of history. In the last two thousand years, human affairs have been to a large extent shaped by what he thought and said. Yet very little is known about him: his background, his birth-name, the religion he was raised in. Those are subjects for a later essay. What is known is that he invented a new god, a new religion, and a new morality.

He gave out his moral instructions in letters to congregations of Greeks in the eastern Roman Empire. How many letters he wrote is not known. Of the thirteen letters ascribed to him in the Christian bible, only seven [1] are believed by most contemporary scholars to have actually been written by him. From these seven we learn how Paul wanted followers of his Christ Jesus to live and behave.

It must be remembered that Paul started spreading his new religion and writing his letters before the gospels were composed to narrate a life story of Jesus of Nazareth and report what he said. Paul himself shows little or no interest in Jesus’s life before the crucifixion. He says that “he was rich and became poor for your sake”. [2] But he claims to be repeating actual words of Jesus only when he tells the story of “The Last Supper”, in which he has Jesus breaking bread and instructing his disciples that it is his body, and taking a cup of wine and instructing them that the wine is his blood, and bidding them eat his body and drink his blood in memory of him. But that event and those words, Paul admits or boasts, were made known to him by revelation [3] in the same mystical way that his apostolic appointment and Jesus’s divinity were made known to him. In other words, he made up the whole thing; the entire dramatic episode and the commandments in obedience to which the rite of the Eucharist was instituted by the Christian church.

What Paul taught was his own prescription for how human beings should live and conduct their relations with others. He wanted his converts to believe that it was what Jesus asked of them, implying in his letters that that was the case. [4] But it is his own, original, moral teaching that founded and formed the greater part of what came to be known as “Christian morality”. [5]

Briefly, but including all salient points, here is Paul’s moral teaching:

We are the filth of the world, the scum, the muck that is scoured from things. [6] The lowest of the low. [7]

Let us abase ourselves; be fools [8]; be humble, and associate with the lowly. [9]

Do only the most menial work for a living. [10]

Bear affliction with patience [11], even with joy. [12]

You must consider all others to be greater than yourselves. [13]

Love one another, love all. [14] Then you will be harmless and blameless. [15] That is what I ask you to do to make me proud of you. [16]

Present your bodies as a living sacrifice. [17] Bless those who persecute you. [18] Let them do the most evil things to you, and return only good to them. [19] We glory in our suffering. [20] However hard your life is, rejoice and give thanks. [21] Never seek revenge. [22]

Obey the government. [23] Pay your taxes. [24]

Women, be silent in church. [25]

Marry if you must, but I would rather you remained unmarried and chaste as I am. [26] All of you should imitate me, as I imitate Christ. [27]

No matter how poor you are, no matter how hard you must toil, give all you can to me to take to the saints in Jerusalem. [28] Remember that when I was with you I worked night and day so as not to be a burden to any of you. [29]

Pray constantly. [30] Never feast or carouse, and stay sober. [31] Do not commit sexual immorality. [32] Attend quietly to what you must do, and mind your own business. [33] Be patient always, even when you need to admonish those among you who do not work hard enough. [34]

Share all you have so that you’ll all be equal in worldly possessions. [35]

Do all this for the sake of Christ. Because he died for you, because he suffered on the cross for you, you must bear all things for his sake. You belong to him because he bought you for a price. [36]

It is a morality that demands and glorifies self-abasement and self-abnegation, as a perpetual repayment of a debt imposed on all humanity by Jesus’s “self-sacrifice”.

It scorns talent, disregards personal ambition, forbids individual self-fulfillment.

So when conservative Christians claim – as they often do – that Christianity initiated and promotes individualism, they are plainly wrong. To the contrary: from its inception Christianity has been the enemy of individualism.

It planted the perverse value of subservience in Western culture; a value that was to re-emerge as an ideal in other collectivist ideologies. Paul’s idea that it was greatly good for the individual to subjugate himself to the community contributed even more profoundly to the ideology of Communism than did his doctrine of sharing and equality.

A morality that makes cruel and unnatural demands on human nature will nurture hypocrisy and breed despair: hypocrisy because sustained self-denial is impossible, so lip-service is substituted for obedience; and despair because to strive for the impossible is to ensure failure.

How then did a moral philosophy that requires men and women to be as worms in the dust succeed in attracting throngs of enthusiastic followers? That is a question for another essay on Paul and Christian morality.

 

Jillian Becker    December 22, 2011

*

[1] Romans, 1&2 Corinthians, Galatians, Philippians, 1 Thessalonians, Philemon

[2] 2 Cor 8:9

[3] 1 Cor 11:23-26

[4] Rom 15:15, 1 Cor 14:37, 1 Thess 4:2, 5:18

[5] Paul’s morality, but Jewish moral law remains in the background, with a shift of emphasis towards the sentimental, as in Rom 13:9

[6] 1 Cor 4:13

[7] Phili 2:3

[8] 1 Cor 4:10

[9] Rom 12:16

[10] 1 Thess 4:11, 1 Cor 4:12

[11] Rom 12:12-14

[12] 1 Thess  5:16,18

[13] Phili 2:3

[14] 1 Thess 4:9 , Rom 13:8, 1 Cor 13

[15] Phili 2:15

[16] Phili 2:16

[17] Rom 12:12

[18] Rom 12:14, 1 Cor 4:12

[19] 1 Thess 5:15, 1 Cor 4:12-13

[20] Rom 5:3

[21] 1 Thess 5:16-18, Rom 5:3

[22] Rom 12:19-21

[23] Rom 13:1-5

[24] Rom 13:6

[25] 1Cor 14:34,35

[26] 1 Cor 7:1-9.

[27] 1 Cor 4: 6 & 11:1

[28] 2 Cor 8:1-7 & 9:5-13, 1 Cor 16:1-3

[29] 1 Thess 2:9

[30] Rom 12:12

[31] 1 Thess 5:8, Rom 13:13

[32] 1 Cor 6:18

[33] 1 Thess 4:11,12

[34] 1 Thess 5:14

[35] 2 Cor 8:14, Rom 12:13

[36] 1 Cor 6:20

In response to some lively comments on our post God and scientific enquiry (December 12, 2011), we contribute the following for our readers’ entertainment.

*

Contrary to common belief, the Hebrews were not the only people in the ancient world to postulate  the existence of one and only one god. They may have been the first, but there were others, some known to us among the Greeks, who believed (philosophically, while usually remaining in practice faithful to the many gods of their culture) in a singular divinity – or a divine singularity. They reasoned their way to it thus:

Of every sort of thing there is the appearance of it in our base world, and the essence of it in a higher immaterial world. The higher world is the true reality. So our world is a kind of illusion. Most people observe it without knowing that what they see is the mere shadow of the higher reality.

Though there may be many samples of anything you care to name  in our world, there can only be one essence of it. For example, there’s an essence of trees – treeness. There’s an essence of hamburgers – hamburgerness. And there’s an essence of abstract things, such as love. Many may love in many different ways, but there is an essence of love – loveness. Or to put it another way, since loveness is the reality and examples of it in the world only the appearance of it, that essence is Love Itself.

Now take existence. Many things exist. But the essence of existence is Existence Itself.

So how did many manifestations of existence come out of Existence Itself?

Existence Itself is unchangeable. Unmoving and unmoved. Yet something happened that brought about our world of appearances.

What happened was a process that went like this: Existence had a thought. So then there was another aspect of existence, Thought,  which was still part of the Essential Existence. And Thought extended itself with Reason, or Word. So then there was a third aspect of existence which was also still part of the Essential Existence. The three together were – are eternally, the philosophers held  – the Godhead.

So there we have the first Trinity. The Source – or Depth, as it was sometimes called (there were many other names for it, and for its first emanations) – and Thought and Reason: Bythos, Nous, Logos.

As they were hypostasized, that is personified as beings, Being in its fullness consisted of three Beings.

The pair of emanated beings or hypostases, Nous and Logos, begat (not “emanated”) other pairs of beings, which in turn begat other pairs – a pair being called by the enchanting word syzygy – in a long line of descent. In some schema they are male and female. Among the low descendants was an immortal demiurge, or artisan, and he it was who created this material world of ours. 

Logical flaws in these ideas have been pointed out by many generations of philosophers. But they had their effect not only on almost all subsequent philosophy – they have to be dealt with even if only to be dismissed – but also on religion, including Christianity (as we’ll explain in a later essay).

This idea of a Godhead is purely philosophical. There is nothing scientific about it. If you believe that the stone you stubbed your toe on is unreal, and the pain you feel is unreal, and only the essence (or “ideal”) of toe and stone and pain is “real”, science can do nothing about it except mark that you say you believe it.

 

Jillian Becker   December 14, 2011