Two days ago (July 7, 2016), five police officers were shot dead in Dallas, Texas, and seven more wounded, all by a lone black gunman named Micah Xavier Johnson, during a “Black Lives Matter” protest.

Violence against police officers is becoming epidemic [we quote from PowerLine]. In Tennessee, Lakeem Scott shot four people, including a police officer, because he was “troubled by recent events involving African-Americans and law enforcement officers in other parts of the country”. In Georgia, earlier today, “a phony 911 caller ambushed a patrolman when he responded to the suspect’s request for help”.  The Georgia Bureau of Investigation “said a motive for the shooting is not yet clear, but did mention the similarity between the crime and the shootings in Dallas”. This morning [July 8] in suburban St. Louis, “a motorist shot an officer three times as the officer walked back to his car during a traffic stop”.  The officer is in critical but stable condition. So far in 2016, 34 police officers have been murdered in the line of duty, according to the Officer Down Memorial Page, most by gunfire and others by vehicular assault. Many more have been wounded.

So has the race war that the “Black Lives Matter” movement is agitating for begun?

The following is an extract from the transcript of a highly informative speech (which needs to be read in full), delivered on April 27, 2016, at Hillsdale College, by Heather Mac Donald:

For almost two years, a protest movement known as “Black Lives Matter” has convulsed the nation. Triggered by the police shooting of Michael Brown in Ferguson, Missouri, in August 2014, the Black Lives Matter movement holds that racist police officers are the greatest threat facing young black men today. This belief has triggered riots, “die-ins”,  the murder and attempted murder of police officers, a campaign to eliminate traditional grand jury proceedings when police use lethal force, and a presidential task force on policing.

Even though the U.S. Justice Department has resoundingly disproven the lie that a pacific Michael Brown was shot in cold blood while trying to surrender, Brown is still venerated as a martyr. And now police officers are backing off of proactive policing in the face of the relentless venom directed at them on the street and in the media. As a result, violent crime is on the rise.

The need is urgent, therefore, to examine the Black Lives Matter movement’s central thesis — that police pose the greatest threat to young black men.

I propose two counter hypotheses: first, that there is no government agency more dedicated to the idea that black lives matter than the police; and second, that we have been talking obsessively about alleged police racism over the last 20 years in order to avoid talking about a far larger problem — black-on-black crime. …

Every year, approximately 6,000 blacks are murdered. This is a number greater than white and Hispanic homicide victims combined, even though blacks are only 13 percent of the national population. Blacks are killed at six times the rate of whites and Hispanics combined. In Los Angeles, blacks between the ages of 20 and 24 die at a rate 20 to 30 times the national mean. Who is killing them? Not the police, and not white civilians, but other blacks. The astronomical black death-by-homicide rate is a function of the black crime rate. Black males between the ages of 14 and 17 commit homicide at ten times the rate of white and Hispanic male teens combined. Blacks of all ages commit homicide at eight times the rate of whites and Hispanics combined, and at eleven times the rate of whites alone. …

The black violent crime rate would actually predict that more than 26 percent of police victims would be black. Officer use of force will occur where the police interact most often with violent criminals, armed suspects, and those resisting arrest, and that is in black neighborhoods.

In America’s 75 largest counties in 2009, for example, blacks constituted 62 percent of all robbery defendants, 57 percent of all murder defendants, 45 percent of all assault defendants — but only 15 percent of the population. Moreover, 40 percent of all cop killers have been black over the last decade. And a larger proportion of white and Hispanic homicide deaths are a result of police killings than black homicide deaths — but don’t expect to hear that from the media or from the political enablers of the Black Lives Matter movement.

Twelve percent of all white and Hispanic homicide victims are killed by police officers, compared to four percent of all black homicide victims. If we’re going to have a “Lives Matter” anti-police movement, it would be more appropriately named “White and Hispanic Lives Matter”.

Standard anti-cop ideology, whether emanating from the ACLU or the academy, holds that law enforcement actions are racist if they don’t mirror population data. New York City illustrates why that expectation is so misguided. Blacks make up 23 percent of New York City’s population, but they commit 75 percent of all shootings, 70 percent of all robberies, and 66 percent of all violent crime … Add Hispanic shootings and you account for 98 percent of all illegal gunfire in the city. Whites are 33 percent of the city’s population, but they commit fewer than two percent of all shootings, four percent of all robberies, and five percent of all violent crime. These disparities mean that virtually every time the police in New York are called out on a gun run — meaning that someone has just been shot — they are being summoned to minority neighborhoods looking for minority suspects. …

This incidence of crime means that innocent black men have a much higher chance than innocent white men of being stopped by the police because they match the description of a suspect. This is not something the police choose. It is a reality forced on them by the facts of crime.

The geographic disparities are also huge. In Brownsville, Brooklyn, the per capita shooting rate is 81 times higher than in nearby Bay Ridge, Brooklyn — the first neighborhood predominantly black, the second neighborhood predominantly white and Asian. As a result, police presence and use of proactive tactics are much higher in Brownsville than in Bay Ridge. Every time there is a shooting, the police will flood the area looking to make stops in order to avert a retaliatory shooting. They are in Brownsville not because of racism, but because they want to provide protection to its many law-abiding residents who deserve safety. …

The crime victories of the last two decades, and the moral support on which law and order depends, are now in jeopardy thanks to the falsehoods of the Black Lives Matter movement. Police operating in inner-city neighborhoods now find themselves routinely surrounded by cursing, jeering crowds when they make a pedestrian stop or try to arrest a suspect. Sometimes bottles and rocks are thrown. Bystanders stick cell phones in the officers’ faces, daring them to proceed with their duties. Officers are worried about becoming the next racist cop of the week and possibly losing their livelihood thanks to an incomplete cell phone video that inevitably fails to show the antecedents to their use of force. …

As a result of the anti-cop campaign of the last two years and the resulting push-back in the streets, officers in urban areas are cutting back on precisely the kind of policing that led to the crime decline of the 1990s and 2000s. Arrests and summons are down, particularly for low-level offenses.

Police officers continue to rush to 911 calls when there is already a victim. But when it comes to making discretionary stops — such as getting out of their cars and questioning people hanging out on drug corners at 1:00 a.m.—many cops worry that doing so could put their careers on the line. …

When they are repeatedly called racist for stopping and questioning suspicious individuals in high-crime areas, they will perform less of those stops. That is not only understandable — in a sense, it is how things should work. Policing is political. If a powerful political block has denied the legitimacy of assertive policing, we will get less of it.

On the other hand, the people demanding that the police back off are by no means representative of the entire black community. Go to any police neighborhood meeting in Harlem, the South Bronx, or South Central Los Angeles, and you will invariably hear variants of the following: “We want the dealers off the corner.” “You arrest them and they’re back the next day.” “There are kids hanging out on my stoop. Why can’t you arrest them for loitering?” “I smell weed in my hallway. Can’t you do something?” … The irony is that the police cannot respond to these heartfelt requests for order without generating the racially disproportionate statistics that will be used against them in an ACLU or Justice Department lawsuit.

Unfortunately, when officers back off in high crime neighborhoods, crime shoots through the roof.

Our country is in the midst of the first sustained violent crime spike in two decades. Murders rose nearly 17 percent in the nation’s 50 largest cities in 2015, and it was in cities with large black populations where the violence increased the most. Baltimore’s per capita homicide rate last year was the highest in its history. Milwaukee had its deadliest year in a decade, with a 72 percent increase in homicides. Homicides in Cleveland increased 90 percent over the previous year. Murders rose 83 percent in Nashville, 54 percent in Washington, D.C., and 61 percent in Minneapolis. In Chicago, where pedestrian stops are down by 90 percent, shootings were up 80 percent through March 2016.

I first identified the increase in violent crime in May 2015 and dubbed it “the Ferguson effect“.  …

In August 2015, an officer in Birmingham, Alabama, was beaten unconscious by a convicted felon after a car stop. The suspect had grabbed the officer’s gun, as Michael Brown had tried to do in Ferguson, but the officer hesitated to use force against him for fear of being charged with racism. Such incidents will likely multiply as the media continues to amplify the Black Lives Matter activists’ poisonous slander against the nation’s police forces. The number of police officers killed in shootings more than doubled during the first three months of 2016. In fact, officers are at much greater risk from blacks than unarmed blacks are from the police. Over the last decade, an officer’s chance of getting killed by a black has been 18.5 times higher than the chance of an unarmed black getting killed by a cop.

The favorite conceit of the Black Lives Matter movement is, of course, the racist white officer gunning down a black man. According to available studies, it is a canard. A March 2015 Justice Department report on the Philadelphia Police Department found that black and Hispanic officers were much more likely than white officers to shoot blacks based on “threat misperception,” i.e., the incorrect belief that a civilian is armed. …

The April 2015 death of drug dealer Freddie Gray in Baltimore has been slotted into the Black Lives Matter master narrative, even though the three most consequential officers in Gray’s arrest and transport are black. There is no evidence that a white drug dealer in Gray’s circumstances, with a similar history of faking injuries, would have been treated any differently.

We have been here before. In the 1960s and early 1970s, black and white radicals directed hatred and occasional violence against the police. The difference today is that anti-cop ideology is embraced at the highest reaches of the establishment: by the President, by his Attorney General, by college presidents, by foundation heads, and by the press.

The presidential candidates of one party are competing to see who can out-demagogue President Obama’s persistent race-based calumnies against the criminal justice system, while those of the other party have not emphasized the issue as they might have.

I don’t know what will end the current frenzy against the police. What I do know is that we are playing with fire, and if it keeps spreading, it will be hard to put out.

It keeps spreading.

At last! The comment on the shooting of black men by police officers in America that the world needs to hear.

It  is from PowerLine, by John Hinderaker, who supports his case with an important quotation from Heather Mac Donald:

One of this morning’s big news stories is the fatal shooting of 18-year-old Antonio Martin by a policeman in Berkeley, Missouri – a place that, the Associated Press tells us helpfully, is “just a few miles from Ferguson.” The Antonio Martin shooting is currently the top story on Google News, and it is being headlined on pretty much every newspaper’s website.

But why? What makes this a major news story? The Michael Brown and Eric Garner stories that preceded it, obviously. But what made them worldwide news? Or, to go back in time, what made the Trayvon Martin case a cause célèbre, commented on by the President of the United States and followed breathlessly by millions?

The Antonio Martin case won’t be as big a story as Brown’s and Garner’s deaths. Rather than being your typical “unarmed” 300-pounder, Martin apparently pulled a 9 mm. pistol on the policeman who responded by shooting him. But every shooting of a civilian by a police officer is now deemed an important news story – with the critical qualification that the civilian, but not the officer, be black.

Are these shootings worldwide news because of an epidemic of racist murders being carried out by American policemen? That is what Eric Holder, Bill DeBlasio and Al Sharpton would have us believe. But it obviously isn’t true.

Heather Mac Donald writes:

Police killings of blacks are an extremely rare feature of black life and are a minute fraction of black homicide deaths. The police could end all killings of civilians tomorrow and it would have no effect on the black homicide risk, which comes overwhelmingly from other blacks. In 2013, there were 6,261 black homicide victims in the U.S. — almost all killed by black civilians — resulting in a death risk in inner cities that is ten times higher for blacks than for whites. None of those killings triggered mass protests; they are deemed normal and beneath notice. The police, by contrast, according to published reports, kill roughly 200 blacks a year, most of them armed and dangerous, out of about 40 million police-civilian contacts a year. Blacks are in fact killed by police at a lower rate than their threat to officers would predict. In 2013, blacks made up 42 percent of all cop killers whose race was known, even though blacks are only 13 percent of the nation’s population. The percentage of black suspects killed by the police nationally is 29 percent lower than the percentage of blacks mortally threatening them.

These stories about the killings of African-American men by police officers (or by a “neighborhood watch captain,” in Trayvon Martin’s case) are … plucked from a nearly endless supply of sad events that occur daily in a nation of 315 million, and are promoted because they further a political narrative.

An unholy alliance of activists and newspaper reporters and editors tries to distort our perception of reality by giving undue emphasis to them. Then, of course, reality begins to catch up with perception, and we have riots, murders of police officers, and so on. But understand that the decision to promote these stories, in preference to others that are equally or more newsworthy, is a choice that is consciously made by people with a political agenda.

When a whole whimper of western women sex-changed into feminists – starting in the 1960s – they did not give up dependency, they simply switched from being dependent on a husband to being dependent on the state.

It was a bad move. It is generally far easier to negotiate for your wants with a single person whose life and comfort is bound up with your own, than with an indifferent bureaucracy.

Feminism is a Leftist movement – the ideology or faith of the Left being the belief that government, like a god who commands all the resources of the world and can forever pluck more out of the infinite, must and will supply your every need: cradle you, coddle you, teach you, care for you, shelter and protect you, and so give you joy.

The model American “woomin” in this dreary long age of Obama, is a fictitious feminist named Julia. Julia Government is her married name. Her channel of communication with her remote, powerful, immaterial spouse is gov dot com. She signals her needs to him, and he responds with grants and services throughout her life.

She has a child with his indirect assistance. She does not have to stay at home to care for it as women used to do. Government raises and educates it in the Faith. And to keep her occupied and in pocket, Government grants her a little business of her own – not too lucrative, nothing that would make an obscene private-sector type profit!

Generations of children have now grown up nurtured in the cold bosom of the state. Each generation is smaller than the last. “Wimmin” don’t see the point of having them, actually. And Government provides almost free contraception. And Planned Parenthood provides cheap abortions. So let the human species dwindle. It’s bad for the planet anyway.

And besides – life, the feminists say, is not all it’s cracked up to be.

So why don’t you try going back to the old ways, wimmin? Share a marriage bed with a person? Bear more children, raise them, teach them, enjoy making them happy and letting them make you happy?

No, no!, the feminists reply, we would be housebound. We would have to give the best years of our lives to changing diapers, and cooking, and putting clothes in washing machines!

Instead of?

Instead of what we’re doing now.

Which is?

Copulating with anyone we want when we want; accusing men of rape whether they’ve done it or not; having the occasional abortion; running a little business on a grant; or working for our master, the Government. You know – all that.

No downside to all that?

Well, (the wimmin tell us, deeply resenting our hostile questioning), even if being married to the state has its drawbacks, at least (they say, singing in their chains like the sea) – at least we’re free!

*

It profits me but little, after all, that a vigilant authority always protects the tranquility of my pleasures and constantly averts all dangers from my path, without my care or concern, if this same authority is the absolute master of my liberty and my life. – Alexis de Tocqueville

Bruce Thornton quotes that wise saying in an article at Front Page, from which we extract these points:

California recently passed a law requiring that sexual encounters between students in universities and colleges can proceed only on the basis of “affirmative, conscious and voluntary agreement”. Failure to resist or to ask the partner to stop the encounter can no longer be taken as consent. Institutions that wish to receive state funds or financial aid must adhere to this standard when investigating charges of “sexual assault”, a phrase redefined to include behaviors once considered boorish or insensitive, but not legally actionable. The California law follows on the 2011 Department of Education’s Office of Civil Rights’s “dear colleague” letter that instructed schools investigating sexual assault complaints to use the “more likely than not” or “preponderance of the evidence” standard of evidence rather than the “clear and convincing” one.

The dangers to individual privacy and accountability that follow such regulatory intrusions into sexual intimacy between legal adults have been well documented, not the least being the violation of the rights of the accused, who now enter a hearing with a presumption of guilt rather than of innocence. Also problematic is the double standard inherent in such rules, particularly when both accuser and accused are drunk or otherwise incapacitated. …

The feminists’ championing of sexual autonomy for women reached a head in the 1960s. Before the modern age, sex was seen as a necessary but dangerous force that, if left uncontrolled, not just impaired the mind, but also destroyed whole civilizations. It was the illicit sexual passion of Paris and Helen that “burnt the topless towers” of Troy, as Christopher Marlow wrote. As such, sex had to be contained and channeled by social practices and cultural institutions. Virtues, taboos, and especially marriage all attempted to direct sexual energy to its most socially important goal, procreation and the family. …

By the late nineteenth century, many social and cultural developments had undermined this traditional sexual realism. Over the following decades, in the work of Richard von Krafft-Ebing, Sigmund Freud, Margaret Mead, Alfred Kinsey, Masters and Johnson, Norman O. Brown, Herbert Marcuse, and numerous others, sex was [regarded as] a natural phenomenon that science could understand and hence make more enjoyable and less damaging. The destructive effects of sex, in this view, were not inherent, but the consequence of repressive social institutions …

In the sixties, Cultural Marxism interpreted traditional limits on sexual behavior as the instruments of oppression and conformity, reinforcing the “false consciousness” that perpetuated the ruling class and its power.

Breaking sexual taboos and experiencing sexual pleasure thus became acts of liberation, leading to self-fulfillment and personal freedom.

Feminism embraced this notion of sexual liberation. The autonomy of women depended on their casting off the shackles of patriarchal misogyny most evident in male control of women’s sexuality – “our bodies, ourselves” became the battle cry. Women should have the equal power to choose sexual experiences and pleasure, and the unjust double standards that gave men but not women sexual autonomy should be discarded. The biological differences between men and women, especially nature’s subjection of women’s bodies to the relentless imperatives of procreation, were now discarded as arbitrary, unjust impediments to women’s freedom and autonomy. This process was moved along by the new technologies of reliable birth control and accessible and safe abortion.

In the ensuing decades, however, the malign consequences of sexual liberation became increasingly manifest – the proliferation of sexually transmitted diseases, the wider access to demeaning pornography, and the explosion of out-of-wedlock childbirth and the attendant social dysfunctions that follow from children being raised without fathers.

Even for more privileged women, there were psychological costs to be paid for contending with male sexual predators and absolving them of responsibility for their behavior, given that now men and women were equally in control of their sexual choices, and that the traditional mores once enshrining male responsibility, such as chivalry, had been dismissed as patronizing and sexist.

But as the years passed, many women began to discover that there are indeed differences between men and women and their experiences of sex. Liberation did not lead to the sexual utopia of carefree and cost-free pleasure, but to the guilt, regret, and humiliation that follow being used as an object for somebody else’s transient enjoyment.

The response to these ill effects was to create rules and codes designed to eliminate the negative consequences of sexual freedom. But contrary to the assumptions of lawmakers who want to regulate sexual behavior, sex is not a game like tennis that can be pleasurable for the players provided the rules are followed. As Camille Paglia has pointed out, when it comes to sex, the more appropriate metaphor is to the old Roman arena, where there was no law. An act that is so physically and psychologically complicated, and that exposes our most intimate longings and hidden selves, cannot be rationalized and made cost-free, or its unpleasant effects neutralized, by reducing it to a “voluntary agreement” in which the terms and conditions are spelled out and followed as in a contract. …

Faced with the costs of sexual liberation, [feminists chose] to demand that the state use its coercive power to protect women not just from insensitive men, but from the consequences of their own choices. Sexual harassment law is the most widespread expression of this impulse to use the tutelary state to defend women from a “hostile and intimidating” environment. The vulgar joke or boorish innuendo is now not just a violation of social decorum, but a crime subject to law and punishment.

But nothing infantilizes women more than the sexual codes promulgated by numerous universities. Obviously, sexual assault properly defined is a crime that should be investigated and the guilty punished. But getting drunk and then sleeping with an equally intoxicated partner is not a crime. It’s a learning experience about taking responsibility for one’s actions, and practicing the virtues of prudence and self-control. …

At the same time that feminists still call for unlimited sexual freedom, they treat women as Victorian maidens who lack agency and resources of character, and thus must be defended against sexual cads and bounders. As the Manhattan Institute’s Heather Mac Donald puts it, this “new order is a bizarre hybrid of liberationist and traditionalist values. It carefully preserves the prerogative of no-strings-attached sex while cabining it with legalistic caveats that allow females to revert at will to a stance of offended virtue.”

This strange demand for absolute freedom without responsibility for one’s choices is not just a symptom of feminism. It reaches into our broader culture. It has become the enabler of the entitlement state, which justifies its growing size and regulatory power over people’s lives by promising to protect them not just from the vicissitudes of life, but from the consequences of their own choices … Thus the feminist demand for government-subsidized birth control and abortion is of a piece with government bailouts for homeowners who over-borrowed on the equity of their homes or lied on their mortgage applications.

The demand for personal freedom without accountability contradicts the foundational philosophy of our republic. The right to liberty is not the right be absolved from the consequences of one’s actions. Taking that responsibility is what makes one worthy of freedom and equal to others who likewise must be accountable for their actions.

How deeply has the Democratic Party sunk into immorality and lawlessness?

Out of many possible examples of its descent into both, this is one.

We quote part of an article by Heather Mac Donald at the Wall Street Journal:

The Rev. Al Sharpton once epitomized New York’s bad old days of the 1980s, when the then-corpulent, gold-medallion-bedecked tub thumper inflamed racial hatred and courted violence. Today, against all expectations and at least 100 pounds lighter, he has been rehabilitated into the Democratic Party’s civil-rights leader of choice. Has Mr. Sharpton changed or simply outlasted his critics?

President Obama ’s embrace of Mr. Sharpton has been particularly intense this year. On Monday he called Mr. Sharpton’s radio show to discuss the Nov. 4 elections. In April the president appeared at a political rally organized by Mr. Sharpton’s National Action Network. Mr. Obama’s closest adviser, Valerie Jarrett, conferred with Mr. Sharpton in August about the police killing of an unarmed black teenager in Ferguson, Mo., as Mr. Sharpton led protests against the Ferguson police.

The Democratic establishment is just as obsequious. It turned out in force earlier this month to celebrate Mr. Sharpton’s 60th birthday party at New York’s tony Four Seasons restaurant. Hillary Clinton phoned in with best wishes. Barack and Michelle Obama sent a congratulatory letter. New York Gov. Andrew Cuomo gushed: “He’s the nation’s Rev. Sharpton—and the nation is better for it.” New York Attorney General Eric Schneiderman , Sen. Kirsten Gillibrand , and Reps. Charles Rangel and Jerry Nadler rushed to pay their respects.

Obeisance to this louse, from the most powerful in the land! Such is the character of these Democrats.

Worrying as it might be for America to see Mr. Sharpton catapulted into the national limelight, that is nothing compared with the alarm felt by many New Yorkers now witnessing his emergence as a political power in their city.

When New Yorkers elected Bill de Blasio as mayor last year, they knew they were getting a self-styled “progressive” who pledged to soak the rich and shackle the New York Police Department. What they didn’t know was that they were also voting to bring Al Sharpton and his influence into the very heart of City Hall. The mayor’s alliance with the racial provocateur is now creating the biggest crisis of his mayoralty.

So far Mr. de Blasio is pretending not to notice. As the crisis escalated, involving a former Sharpton aide now working for the mayor’s wife, Mr. de Blasio ladled on the praise at the Four Seasons. “Al Sharpton has been a blessing for this city,” the mayor enthused. “He’s been a blessing for this nation. And the more people criticize him, the more I want to hang out with him. Because a lot of times, just look who’s doing the criticizing and the way they’re saying it—it makes you realize the Rev must be doing something right. You know, sometimes, your enemies are the best endorsers of the righteousness of your actions.”

Where to start in evaluating what a “blessing” Al Sharpton has been to New York and America? …

Heather Mac Donald recalls some of the worst instances of Al Sharpton’s supporting, condoning, inciting and personally directing criminal acts, from false accusations of rape to anti-Semitic riots in which people were beaten and burnt to death.

For a full history of Al Sharpton ‘s iniquitous career of race hustling, defying court orders, and generally flouting the law and getting away with it, go here.

In 2008 the Associated Press reported that Mr. Sharpton and his business entities owed nearly $1.5 million in taxes and penalties, as well as tens of thousands of dollars in fines for unpaid workers’ compensation and unemployment insurance. By this year Mr. Sharpton’s tax liabilities had ballooned to $4.7 million, according to the New York Post. He still owes the Federal Election Commission $208,000 for the improper use of campaign money during his 2004 presidential bid.

Not relevant, apparently, to Mr. Sharpton’s increasing reach into Democratic circles. Mr. Sharpton believes that New York’s mayor owes him his job — a belief shared, it seems, by Mr. de Blasio himself. Mr. Sharpton pointedly declined to endorse the sole black candidate in the Democratic primary last year. That left the field open for a late-surging Mr. de Blasio, who had run a demagogic campaign against the New York Police Department, denouncing its stop-question-and-frisk policies as racist. Candidate de Blasio also pandered to black voters by prominently featuring his biracial son in campaign ads. “We won the election,” Mr. Sharpton later told CBS New York.

Mr. de Blasio’s first offering of thanks was to hire Mr. Sharpton’s longtime public-relations adviser as his wife’s $170,000-a-year chief of staff. Such a position was unprecedented, but the choice of Rachel Noerdlinger to fill it was even more startling. It put an Al Sharpton confidante at the center of city power.

Next, Mayor de Blasio implied that Mr. Sharpton was a major player in police affairs. In late July the mayor convened a meeting of “community advocates” to discuss the death of a black man following the man’s arrest for selling untaxed loose cigarettes. Mr. Sharpton’s inevitable protests against the NYPD had blamed the death on the enforcement of public-order laws, including the ban on selling loose cigarettes. Such enforcement is key to “broken windows” policing—stopping minor crimes as a way of preventing major ones.

Mr. Sharpton was led in to the mayor’s community meeting by his former aide, Ms. Noerdlinger, and seated on Mr. de Blasio’s left, with Police Commissioner William Bratton, serving his second tour as New York’s top law officer, on the mayor’s right. The symbolism was lost on no one, least of all police officers. The next day, a mock NYPD identification card circulated through police headquarters showing Mr. Sharpton as commissioner.

By the time of the Four Seasons birthday blowout, the mayor’s Noerdlinger-Sharpton connection was turning toxic. As the local press reported, the 43-year-old single mother had failed to disclose in her City Hall background check that she was living with an unemployed ex-convict who had served time for fatally shooting a man over a jacket and for drug dealing. The boyfriend, Hassaun McFarlan, had referred to the police as “pigs” on his now-vanished Facebook page.

Ms. Noerdlinger had received a waiver of the city’s residency requirement by citing her teenage son’s need to continue a physical-therapy regime in New Jersey following a traffic accident. She didn’t mention that he was fit enough to play linebacker on his high-school football team. Like Mr. McFarlan, that son has referred to the police as “pigs” on social media, and he has tweeted: “I’m convinced all white people are the devil.”

Ms. Noerdlinger has a federal tax lien against her, typical of the Sharpton inner circle, but failed to report it to the city’s conflict of interest board. She has been involved to varying degrees in McFarlan-related dust-ups with the law, including hundreds of dollars in unpaid traffic tickets issued to her Mercedes-Benz since her City Hall job began.

Mayor de Blasio has refused to discuss the implications for his administration of these and other revelations. Nor has he disciplined Ms. Noerdlinger for her multiple omissions on city background checks.

Police morale is plummeting, given the mayor’s stubborn allegiance to a former Sharpton aide and the seeming elevation of Mr. Sharpton to near-parity with Police Commissioner Bratton. Cops in certain high-crime precincts have all but abandoned pedestrian stops, which candidate de Blasio had so fiercely criticized.

As for Mr. Sharpton, he portrays the Noerdlinger fiasco as a conspiracy to bring down the de Blasio mayoralty and Mr. Sharpton’s connection to it. After leading a few rounds of “no justice, no peace” on a recent Saturday at his National Action Network headquarters — still little more than a shabby storefront despite the millions shoveled into it by supplicant corporate donors — Mr. Sharpton told his supporters: “They will keep trying to prevent [the mayor] from transforming this city, whether it’s Rachel”—Ms. Noerdlinger—“or it’s someone else. When Mayor de Blasio and his wife reached out and said they wanted Rachel to come, I said: ‘Don’t think that they won’t put a target on your back. They’ll find something. They gonna think I cut some deal.’ ”

The longer Mayor de Blasio sticks by Ms. Noerdlinger, the more it will appear that the mayor did cut a deal. But firing her would invite Mr. Sharpton’s wrath, jeopardizing Mr. de Blasio’s hopes for a second term. Worse, Mr. Sharpton is demanding an end to broken-windows policing, while Commissioner Bratton has vowed to continue it. Mayor de Blasio cannot satisfy both men.

Despite Mr. Sharpton’s current mainstream patina … he still peddles the dangerous lie that police officers are the greatest threat facing young black men and that racial discrimination is the main force holding blacks back.

In fact, it is other young black men who are responsible for the high homicide risk faced by black teens, and it is proactive policing that has dramatically reduced that risk, saving thousands of young lives in places like New York City.

Mr. Sharpton’s longevity as a public figure rests on the enduring power of racial grievance to elevate those politicians who accede to it, while distracting attention from the family and social breakdown afflicting the black community.

Al Sharpton embodies the spirit of the Democratic Party. So does Mayor de Blasio, for whose sleazy political biography go here.

This video is one of a series – a pleasure to watch in its entirety – in which Charles R. Kesler of the Claremont Institute interviews Heather Mac Donald. She thinks clearly and speaks plainly. Her ideas are genuinely profound.

Very rare, that. Most intellectuals are not very intelligent, and seem to hold to the precept: “I cannot be profound so I’ll be unintelligible – and trust that few who hear me can tell the difference.”

Heather Mac Donald is an atheist and a conservative. We expect most of our readers will be in agreement with what she says here:

The Golden Rule: Treat others as you want them to treat you.

Or (better): Don’t treat others as you’d hate to be treated yourself.

It is worth noting that belief in the Golden Rule is not common to all religions. Not even to all the “moral religions”.  There is nothing in the teaching of Islam that approximates to it, even with the most liberal interpretation of Muhammad’s less offensive doctrines.

The Golden Rule is, however, reasonable. Sensible human beings don’t need a message from a mystical sphere to see that it makes good sense.

The organizers of an important Conservative conference have banned an atheist organization from attending it and setting out its stall.

The Conservative Political Action Committee, the largest and oldest gathering of conservatives, is run by the American Conservative Union and will be held at the Gaylord National Resort & Convention Center in Maryland’s National Harbor from March 6 to 8. Last year, the event brought together thousands of activists to listen to dozens of Republican leaders speak about everything from economics and foreign policy to social issues. The event has long been considered a required stop for Republican presidential hopefuls.

That and what follows we quote from CNN’s “belief blog”.

Organizers for the 2014 Conservative Political Action Conference will not allow American Atheists to have an exhibition booth …

The decision comes just hours after American Atheists, the outspoken organization that advocates for atheists nationwide, announced that it would have a booth at the event. David Silverman, president of American Atheists, tells CNN that a groundswell of opposition from high-ranking members of CPAC compelled the group to pull the invite.

Meghan Snyder, a spokeswoman for CPAC, said in a statement to CNN that “American Atheists misrepresented itself about their willingness to engage in positive dialogue and work together to promote limited government.”

“I’m surprised and I’m saddened,” Silverman said in response to the announcement. “I think this is a very disappointing turn of events. I was really looking forward to going … It is very obvious to me they were looking for a reason to say no,” Silverman added. “Christianity is bad for conservatism and they did not want that message out there.” …

Silverman said his group [had] planned to use the booth to bring conservative atheists “out of the closet” and said he was not worried about making the Christian right angry because “the Christian right should be threatened by us.”

Snyder said CPAC spoke to Silverman about his divisive and inappropriate language.

He pledged that he will attack the very idea that Christianity is an important element of conservatism. People of any faith tradition should not be attacked for their beliefs, especially at our conference. …

But yes, Ms Snyder, it is precisely beliefs that ought to be attacked. Continually. Forever.

The critical examination of ideas is the essential task of civilized humankind. 

When [earlier] Snyder had confirmed to CNN that American Atheists would be at CPAC, she said in a statement that they were allowed to display at the confab because “conservatives have always stood for freedom of religion and freedom of expression.”

“The folks we have been working with stand for many of the same liberty-oriented policies and principles we stand for,” Snyder said. …

And so, she had thought, did American Atheists. But the decision to include them had outraged some conservatives.

Tony Perkins, president of the Christian conservative think-tank Family Research Council, expressed outrage at the decision, stating that the American Atheists did “not seek to add their voice to the chorus of freedom”. [He said] “CPAC’s mission is to be an umbrella for conservative organizations that advance liberty, traditional values and our national defense.” 

But –

Does the American Conservative Union really think the liberties and values they seek to preserve can be maintained when they partner with individuals and organizations that are undermining the understanding that our liberties come from God? Thomas Jefferson warned against such nonsense. If this is where the ACU is headed, they will have to pack up and put away the “C”‘ in CPAC!” …

The first “C” for “Conservative” we suppose is the one he meant. But why would it need to be packed away if atheists are allowed to have their say? Perhaps Perkins thinks it stands for “Christian”.

American Atheist is well known for its controversial billboards and media campaigns and is considered the in-your-face contingent in the world of atheist activists. The group’s members pride themselves as being the “Marines” of the atheist movement. …

In explaining why the group decided to join CPAC on Monday, Silverman cited a 2012 Pew Research study that found 20% of self-identified conservatives consider themselves religiously unaffiliated. While that does not mean they are atheists, Silverman believes learning more about atheism will make it more likely conservatives will choose to identify with those who believe there is no God.

Just as there are many closeted atheists in the church pews, I am extremely confident that there are many closeted atheists in the ranks of conservatives. This is really a serious outreach effort, and I am very pleased to be embarking on it.

The group has long targeted Republican lawmakers, although Silverman considers the organization nonpartisan.

In 2013, American Atheists launched a billboard campaign against three Republican politicians: former vice presidential candidate Sarah Palin, former House Speaker Newt Gingrich and former Pennsylvania Sen. Rick Santorum. All three Republicans have spoken at CPAC in the past.

On one billboard, Santorum is pictured to the left of a quote attributed to him. “Our civil laws have to comport with a higher law. God’s law,” the quote reads. Underneath the graphic is a tagline: “GO GODLESS INSTEAD.”

Comment on this affair comes from National Review, by Charles C. W. Cooke: :

Yesterday, in response to one of the many brouhahas that CPAC seems always to invite, Brent Bozell issued the following statement:

The invitation extended by the ACU, Al Cardenas and CPAC to American Atheists to have a booth is more than an attack on conservative principles. It is an attack on God Himself. American Atheists is an organization devoted to the hatred of God. How on earth could CPAC, or the ACU and its board of directors, and Al Cardenas condone such an atrocity?

So Brent Bozell thinks that issuing the invitation was an attack on conservative principles. More, it was “an attack on God Himself”.  As such, it was a veritable “atrocity“!

The particular merits of the American Atheists group to one side, this is a rather astounding thing for Bozell to have said. In just 63 words, he confuses disbelief in God for “hatred” for God — a mistake that not only begs the question but is inherently absurd (one cannot very well hate what one does not believe is there); he condemns an entire conference on the basis of one participant — not a good look for a struggling movement, I’m afraid; and, most alarmingly perhaps, he insinuates that one cannot simultaneously be a conservative and an atheist. I reject this idea — and with force.

If atheism and conservatism are incompatible, then I am not a conservative. And nor, I am given to understand, are George Will, Charles Krauthammer, Anthony Daniels, Walter Olson, Heather Mac Donald, James Taranto, Allahpundit, or S. E. Cupp. There is no getting around this — no splitting the difference: I don’t believe there is a God. It’s not that I’m “not sure” or that I haven’t ever bothered to think about it; it’s that I actively think there isn’t a God — much as I think there are no fairies or unicorns or elves. The degree to which I’m confident in this view works on a scale, certainly: I’m much surer, for example, that the claims of particular religions are untrue and that there is no power intervening in the affairs of man than I am that there was no prime mover of any sort.

Rrrreally, Mr Cooke?

But, when it comes down to it, I don’t believe in any of those propositions.

Tha-at’s better!

Am I to be excommunicated from the Right?

One of the problems we have when thinking about atheism in the modern era is that the word has been hijacked and turned into a political position when it is no such thing. The Oxford English Dictionary defines an “atheist” as someone who exhibits “disbelief in, or denial of, the existence of a god.” That’s me right there — and that really is the extent of it.

Okay, you can have a booth at any conference we ever organize.

Or have we spoken too soon? Repeat what you were mumbling, please?

No, I don’t dislike anyone who does believe that there is a God; no, with a few obvious exceptions, I am not angry at the religious; and no, I do not believe the devout to be in any way worse or less intelligent than myself. Insofar as the question inspires irritation in me at all it is largely reserved for the sneering, smarmy, and incomprehensibly self-satisfied New Atheist movement, which has turned the worthwhile writings of some extremely smart people into an organized means by which a cabal of semi-educated twentysomethings might berate the vast majority of the human population and then congratulate one another as to how clever they are.

What New Atheist movement? If it exists, we want to join it. What is incomprehensible about it? What suggests that “it” is self-satisifed? What worthwhile writings would those be? Who are these beraters? And are they not – in that they are atheists – cleverer than “the vast majority of the human population”?

Which is to say that, philosophically speaking,  I couldn’t really care less … and practically speaking I am actually pretty warm toward religion — at least as it is practiced in America. True or false, American religion plays a vital and welcome role in civil society, has provided a number of indispensable insights into the human condition, acts as a remarkably effective and necessary check on the ambitions of government and central social-planners, is worthy of respect and measured inquiry on the Burkean grounds that it has endured for this long and been adopted by so many, and has been instrumental in making the United States what it is today.…

We would dispute almost every one of those propositions, especially that religion is “worthy of respect” – though of “measured inquiry”, yes, it is worthy, and should be subjected to it mercilessly.

We like most of what he goes on to say next. And he provides some interesting information:

None of this, however, excuses the manner in which conservatives often treat atheists such as myself. George H. W. Bush, who was more usually reticent on such topics, is reported to have said that he didn’t “know that atheists should be regarded as citizens, nor should they be regarded as patriotic[because] this is one nation under God”.

Whether Bush ever uttered these words or not, this sentiment has been expressed by others elsewhere. It is a significant mistake. What “this nation” is, in fact, is one nation under the Constitution — a document that precedes the “under God” reference in the Gettysburg Address by more than seven decades and the inclusion of the phrase in the Pledge of Allegiance by 165 years. (“In God We Trust,” too, was a modern addition, replacing “E Pluribus Unum” as the national motto in 1956 after 174 years.)

Indeed, given the troubled waters into which American religious liberty has of late been pushed, it strikes me that conservatives ought to be courting atheists — not shunning them. I will happily take to the barricades for religious conscience rights, not least because my own security as a heretic is bound up with that of those who differ from me, and because a truly free country seeks to leave alone as many people as possible — however eccentric I might find their views or they might find mine. In my experience at least, it is Progressivism and not conservatism that is eternally hostile to variation and to individual belief, and, while we are constantly told that the opposite is the case, it is those [leftists] who pride themselves on being secular who seem more likely and more keen to abridge my liberties than those who pride themselves on being religious. That I do not share the convictions of the religious by no means implies that I wish for the state to reach into their lives. Nevertheless, religious conservatives will find themselves without many friends if they allow figures such as Mr. Bozell to shoo away the few atheists who are sympathetic to their broader cause.

As it happens, not only do I reject the claim that the two positions are antagonistic, but I’d venture that much of what informs my atheism informs my conservatism also. I am possessed of a latent skepticism of pretty much everything, a hostility toward the notion that one should believe things because they are a nice idea, a fear of holistic philosophies, a dislike of authority and of dogma, a strong belief in the Enlightenment as interpreted and experienced by the British and not the French, and a rather tenacious refusal to join groups.

Yes, a conservative should logically be skeptical of ideology as such. And impatient with the irrational. And religions are among the most irrational of ideologies.

Occasionally, I’m asked why I “believe there is no God,” which is a reasonable question in a vacuum but which nonetheless rather seems to invert the traditional order of things. After all, that’s not typically how we make our inquiries on the right, is it? Instead, we ask what evidence there is that something is true. …

A great deal of the friction between atheists and conservatives seems to derive from a reasonable question. “If you don’t consider that human beings are entitled to ‘God given’ liberties,” I am often asked, “don’t you believe that the unalienable rights that you spend your days defending are merely the product of ancient legal accidents or of the one-time whims of transient majorities?” Well, no, not really. As far as I can see, the American settlement can thrive perfectly well within my worldview. God or no God, the Constitution, the Bill of Rights, and the Declaration of Independence are all built upon centuries of English law, human experience, and British and European philosophy, and the natural-law case for them stands nicely on its own.

And he then turns to Thomas Jefferson, who penned the Declaration, and, far from “warning against undermining the understanding that our liberties come from God” as Tony Perkins claims …

… rejected revealed religion because revealed religion suggests a violation of the laws of nature. For revelation or any miracle to occur, the laws of nature would necessarily be broken. Jefferson did not accept this violation of natural laws. He attributed to God only such qualities as reason suggested.

Which, as the quoted passage goes on to explain, are none:

“Of the nature of this being,” Jefferson wrote to John Adams in 1817, “we know nothing.”

Logically then, not even its existence, though Jefferson is not recorded as ever having said so.

Arizona’s newly passed act enabling the police to enforce the law against illegal immigration has been condemned as ‘misguided’ by the president, and ‘racist’ by Hillary Clinton and a chorus of Democratic politicians.

How much more bizarre a scenario could be imagined than that the head of the executive branch of the federal government, members of his cabinet, and legislators, should object to the law of their country being enforced?

Conservative and atheist Heather Mac Donald , whose opinion is always well-informed and persuasive, writes in City Journal:

Supporters of Arizona’s new law strengthening immigration enforcement in the state should take heart from today’s New York Times editorial blasting it. “Stopping Arizona” contains so many blatant falsehoods that a reader can be fully confident that the law as actually written is a reasonable, lawful response to a pressing problem. Only by distorting the law’s provisions can the Times and the law’s many other critics make it out to be a racist assault on fundamental American rights.

The law, SB 1070, empowers local police officers to check the immigration status of individuals whom they have encountered during a “lawful contact,” if an officer reasonably suspects the person stopped of being in the country illegally, and if an inquiry into the person’s status is “practicable.” The officer may not base his suspicion of illegality “solely [on] race, color or national origin.” (Arizona lawmakers recently amended the law to change the term “lawful contact” to “lawful stop, detention or arrest” and deleted the word “solely” from the phrase regarding race, color, and national origin. The governor is expected to sign the amendments.) The law also requires aliens to carry their immigration documents, mirroring an identical federal requirement. Failure to comply with the federal law on carrying immigration papers becomes a state misdemeanor under the Arizona law.

Good luck finding any of these provisions in the Times’s editorial. Leave aside for the moment the sweeping conclusions with which the Times begins its screed—such gems as the charge that the law “turns all of the state’s Latinos, even legal immigrants and citizens, into criminal suspects” and is an act of “racial separation.” Instead, let’s see how the Times characterizes the specific legislative language, which is presumably the basis for its indictment.

The paper alleges that the “statute requires police officers to stop and question anyone who looks like an illegal immigrant.” False. The law gives an officer the discretion, when practicable, to determine someone’s immigration status only after the officer has otherwise made a lawful stop, detention, or arrest. It does not allow, much less require, fishing expeditions for illegal aliens. But if, say, after having stopped someone for running a red light, an officer discovers that the driver does not have a driver’s license, does not speak English, and has no other government identification on him, the officer may, if practicable, send an inquiry to his dispatcher to check the driver’s status with a federal immigration clearinghouse.

The Times then alleges that the law “empower[s] police officers to stop anyone they choose and demand to see papers.” False again, for the reasons stated above. An officer must have a lawful, independent basis for a stop; he can only ask to see papers if he has “reasonable suspicion” to believe that the person is in the country illegally. “Reasonable suspicion” is a legal concept of long-standing validity, rooted in the Constitution’s prohibition of “unreasonable searches and seizures.” It meaningfully constrains police activity; officers are trained in its contours, which have evolved through common-law precedents, as a matter of course. If the New York Times now thinks that the concept is insufficient as a check on police power, it will have to persuade every court and every law enforcement agency in the country to throw out the phrase—and the Constitution with it—and come up with something that suits the Times’s contempt for police power.

On broader legal issues, the Times is just as misleading. The paper alleges that the “Supreme Court has consistently ruled that states cannot make their own immigration laws.” Actually, the law on preemption is almost impossibly murky. As the Times later notes in its editorial, the Justice Department ruled in 2002, after surveying the relevant Supreme Court and appellate precedents, that “state and local police had ‘inherent authority’ to make immigration arrests.” The paper does not like that conclusion, but it has not been revoked as official legal advice. If states have inherent authority to make immigration arrests, they can certainly do so under a state law that merely tracks the federal law requiring that immigrants carry documentation.

The Times tips its hand at the end of the editorial. It calls for the Obama administration to end a program that trains local law enforcement officials in relevant aspects of immigration law and that deputizes them to act as full-fledged immigration agents. The so-called 287(g) program acts as a “force multiplier,” as the Times points out, adding local resources to immigration law enforcement — just as Arizona’s SB 1070 does. At heart, this force-multiplier effect is what the hysteria over Arizona’s law is all about: SB 1070 ups the chances that an illegal alien will actually be detected and — horror of horrors — deported. The illegal-alien lobby, of which the New York Times is a charter member, does not believe that U.S. immigration laws should be enforced. (The Times’s other contribution today to the prevailing de facto amnesty for illegal aliens was to fail to disclose, in an article about a brutal 2007 schoolyard execution in Newark, that the suspected leader was an illegal alien and member of the predominantly illegal-alien gang Mara Salvatrucha.) Usually unwilling for political reasons to say so explicitly, the lobby comes up with smoke screens—such as the Times’s demagogic charges about SB 1070 as an act of “racial separation”—to divert attention from the underlying issue. Playing the race card is the tactic of those unwilling to make arguments on the merits.

The Arizona law is not about race; it’s not an attack on Latinos or legal immigrants. It’s about one thing and one thing only: making immigration enforcement a reality. …

(See our other posts quoting Heather Mac Donald: ‘Conservative Atheists’, November 18, 2009; Romancing the criminal, January 5, 2010; What the have-nots do not have, January 20, 2010.)