Un.Be.Lievable. They still don’t get it. They still think they are the victims. Still! Half the world has explained it to them with one voice, and they still don’t get it!

The Pope’s preacher today likened recent attacks on the pontiff over the Catholic sex abuse scandal to the “most shameful acts of anti-Semitism”.

Not ‘attacks by priests on children’ but ‘attacks’ meaning criticism by victims and observers on the pope who helped conceal and perpetuate those very attacks by priests on children – that’s what they’re comparing to anti-Semitism! It’s – it’s – it exhausts my capacity to revile it. The self-pity, the world-blotting egocentrism, the blank inability to grasp the misery of people outside their own circle, the moral imbecility – I lack the words to express my disgust.

Father Cantalamessa, noting that this year the Jewish festival of Passover and Easter fell during the same week, said that Jews throughout history had been the victims of “collective violence” and drew a comparison with current attacks on the Church over the scandal. Speaking during a ceremony at St Peter’s Basilica commemorating Christ’s Passion, he read to the congregation, which included the Pope, part of a letter that he had received from an unidentified Jewish friend, who said that he was following “with indignation the violent and concentric attacks against the church, the Pope and all the faithful of the whole world. The use of stereotypes, the passing from personal responsibility and guilt to a collective guilt remind me of the more shameful aspects of anti-Semitism.”

Tell that to the Magdalens, to the little girls who tore up their hands making rosaries every day, to the children who were raped by the guy who was supposed to be (as Joseph Hoffmann tells us) ‘another Christ.’ Tell them you’re being treated the way Jews were treated in Poland and Germany and Russia from 1942 to 1945. Go ahead. We dare you.

Would you believe it – Gordon Brown is saying Catholicism is often the conscience of the UK. He’s saying it in a new magazine with the rebarbative title “Faith Today.” He’s also spitting on secularism while he’s about it.

Asked if religious faith is essentially “a private, personal pursuit” or has a role in the wider community, he says: “Our common realm is not and cannot be stripped of values – I absolutely reject the idea that religion should somehow be tolerated but not encouraged in public life. Our equality bill is specifically designed to protect religion and belief on exactly the same terms as race or gender or sexuality.”

God, what a dog’s breakfast. First he conflates religion with values, then he emphatically rejects secularism, then he puts religion and belief in the same category as the unwilled qualities of race and gender and sexuality. Vote Labour, vote for theocracy!

“I welcome the role that people of faith play in building Britain’s future – and the Catholic communion in particular is to be congratulated for so often being the conscience of our country, for helping ‘the least of these’ even when bearing witness to the truth is hard or unpopular.”

Total, pure, unadulterated bullshit. Could not possibly be more wrong. Flat opposite of what is the case. The ‘Catholic communion’ in particular has (in case there was any lingering doubt) been decisively revealed for throwing ‘the least of these’ to the wolves for the sake of its own reputation and ability to tell everyone else what to do, for decade upon decade upon decade. ‘The least of these’ are exactly the people the ‘Catholic communion’ has been defecating all over in Ireland for generations. ‘The least of these’ are, precisely, single mothers who lack money and status and so were imprisoned and enslavedand deprived of their own children in Magdalen laundries. ‘The least of these’ are the children of the poor and the unmarried who were imprisoned and enslaved in industrial ‘schools,’ there to be called names and humiliated and deprived and tormented in every way possible by the fucking Catholic communion. ‘The least of these’ are the children who were raped by priests and then if they complained were threatened and bullied into silence. Where does Gordon Brown get the colossal gall to call ‘the Catholic communion’ any kind of conscience? How brutally obtuse can you get? You might as well call the Mafia ‘the conscience of our country.’

At last, at last I get to go to a conference, yee-ha. I feel so included. Plus it will be so much fun – networking, and drinks in the bar, and staying up all night, and sexual gossip, and putting disgusting things in people’s beds, and singing, and sitting around the campfire – wait, I think I’m getting confused. This will be all grown-up and serious, not like summer camp. Which is good, because I hated summer camp – both day camp and go away for two weeks camp. Sending me to camp was I think part of a half-hearted effort to make me more normal and extroverted, but it never worked. If anything it made me less extroverted, being forced to spend a lot of time with a bunch of unchosen strangers.

Oh excuse me, I didn’t mean to lapse into reminiscence. Anyway the Very Big Atheist Conference of 2011 won’t be like that. No lanyards and no marshmallows, for one thing; that will mark a difference right away. And then the exciting opportunity to explain about Etiquette and Comportment for Atheist Ladies – I have so longed to do that, and I am so ideally suited for the task. Never mind the business about not being normal and extroverted, that doesn’t matter – I’m great on the theory. I’m a student of the subject. I’m nerdy and sullen and quick to take offence, but I can say how to be polite and comportful as well as anyone in the business.

So see you all in Darwin City next year! No bed hair please – no deliberately torn jeans – no tongue studs. No pyjamas – no thongs – no baggy falling-down pants – no – wait, where are you going? Come back!

Hitchens coldly observes that the pope is not above the law. ‘The pathetic excuses of Joseph Ratzinger’s apologists evaporate before our eyes.’

So now a new defense has had to be hastily improvised. It is argued that, during his time as archbishop of Munich and Freising, Germany, Ratzinger was more preoccupied with doctrinal questions than with mere disciplinary ones.

So we read that New York Times article and we learn more about the pope’s preoccupations.

Cardinal Ratzinger ruffled feathers almost upon arrival in Munich by ordering priests to return to celebrating First Communion and first confession in the same year, rather than having the first confession a year later, a practice that had become established over the previous decade, and which its advocates considered more appropriate for young children. One priest, the Rev. Wilfried Sussbauer, said he wrote to the archbishop at the time questioning the change, and said Cardinal Ratzinger “wrote me an extremely biting letter” in response.

Hitchens draws out the implications.

So it seems that 1) Ratzinger was quite ready to take on individual priests who gave him any trouble, and 2) he was very firm on one crucial point of doctrine: Get them young. Tell them in their infancy that it is they who are the sinners. Instill in them the necessary sense of guilt. This is not at all without relevance to the disgusting scandal into which the pope has now irretrievably plunged the church he leads. Almost every episode in this horror show has involved small children being seduced and molested in the confessional itself. To take the most heart-rending cases to have emerged recently, namely the torment of deaf children in the church-run schools in Wisconsin and Verona, Italy, it is impossible to miss the calculated manner in which the predators used the authority of the confessional in order to get their way. And again the identical pattern repeats itself: Compassion is to be shown only to the criminals.

So the whole notion that it is invidious to hold the pope responsible for what some priests and bishops do is shown (more shown, re-shown, shown with even more emphasis) to be absurd, because the whole point of the pope is unwavering (and apparently rather aggressive) commitment and loyalty to this deeply sinister reactionary all-male closed organization and its warped way of viewing the world and its inhabitants. In the same manner a high officer in the Mafia would keep his underlings in line.

For Ratzinger, the sole test of a good priest is this: Is he obedient and discreet and loyal to the traditionalist wing of the church?…This is what makes the scandal an institutional one and not a matter of delinquency here and there. The church needs and wants control of the very young and asks their parents to entrust their children to certain “confessors,” who until recently enjoyed enormous prestige and immunity. It cannot afford to admit that many of these confessors, and their superiors, are calcified sadists who cannot believe their luck. Nor can it afford to admit that the church regularly abandoned the children and did its best to protect and sometimes even promote their tormentors. So instead it is whiningly and falsely asserting that all charges against the pope—none of them surfacing except from within the Catholic community—are part of a plan to embarrass him…This grisly little man is not above or outside the law.

Fiat justitia ruat caelum.

Josh Slocum suggested that I should flag up Alaina Podmorow’s retort to Melanie Butler’s article here, so that people who read just this page wouldn’t miss it. Good idea. So if you read this page and no other – well one, you’re a chump, because the front page is updated every day, so you’re missing news items and the occasional Flashback goody as well as a lot of very good articles – but two, don’t miss Alaina’s piece. Alaina is 13, she founded Little Women for Little Women in Afghanistan when she was 9, she has raised a lot of money for women in Afghanistan and has seen the money matched by the Canadian government. She doesn’t agree with Butler’s strictures on ‘Western’ feminists who try to support women in Afghanistan.

No one will ever tell me that Muslim women or any women think it’s ok to not be allowed to get educated or to have their daughters sold off at 8 years old or traded off at 4 years old because of cultural beliefs. No one will tell me that women in Afghanistan think it is ok for their daughters to have acid thrown in their faces. It makes me ill to think a 4 year old girl must sleep in a barn and get raped daily by old men. It’s sick and wrong and I don’t care who calls me an Orientalist or whatever I will keep raising money to educate girls and women in Afghanistan and I will keep writing letters and sending them in the back pack of my friend Lauryn Oates as she works so bravely on the ground helping women and girls learn what it is to exercise their rights. I believe in human rights so I believe everyone has the right their own opinion, I just wish that the energy that was used to write that story, that is just not true, could have been used to educate a girl in Afghanistan.

I’m happy to see that several blogs have linked to Alaina’s article; Terry Glavin’s for one. So don’t miss it.

And now, for a different take on the whole ‘why are you telling atheists to shut up when we’ve barely had time to open our mouths?’ question, we can consider how these things should be done. With a little panache, that’s how.

[F]reethought thrives on contrarian impulses. The whole “Who says so?” attitude of many secular humanists leads to purist rigor, one-upsman-ship, even soteriology: The God I don’t believe in is bigger than the God you don’t believe in. The harm religion did me was more serious than the harm religion did you. The full-frontal unbelief I represent is truer and purer than the unbelief you’re espousing. Reason saves, faith enslaves. (That’s pretty good: try it on a coffee mug.) In the past, I’ve used the word “Pharisaic” humanism to describe this posture, but because the culprits don’t know who the Pharisees were the allusion has not become…code.

That’s pretty funny, and it’s not made any less so by the fact that I can’t entirely repudiate the picture.

I once repeated a Woody Allen joke in front of a heavily atheist audience, having just told it the week before at a local, liberal temple. “I don’t believe in an afterlife but just in case I’m taking a change of underwear.” My Jewish audience was tickled pink. My atheist friends looked at me as though to say, “Are you saying you do believe in an afterlife”? Twice-born atheists can make an outsider feel as unwelcome in the Temple of Bright as a secular humanist would feel in a tent meeting down in Tuscaloosa. (You know, where Groucho says they take the elephants because it’s easier to remove the ivory there).

Well I can entirely repudiate that picture, because that joke and that kind of joke always makes me laugh. But the whole thing is still pretty funny. If only all critics had that much wit.

The pope is such a rad rebellious dude – he doesn’t take any shit from anybody, you know? He’s his own man. He makes up his own mind. He doesn’t let the vulgar herd tell him what to say or do or think. Odi profanum et proceo kind of thing.

Addressing crowds in St Peter’s square during a Palm Sunday service, the pope did not directly mention the scandal spreading though Europe and engulfing the Vatican, but alluded to it during his sermon. Faith in God, he said, led “towards the courage of not allowing oneself to be intimidated by the petty gossip of dominant opinion”.

Yeah, man! Sing it! The pope is like Holden Caulfield or somebody – fighting the phoneys all the way. He’s got faith in God, so he’s got the cojones to not let himself be ground down by the petty trivial itty-bitty gossip about priests fucking children and bishops keeping it secret that dominant opinion keeps making such a big stinking deal about. Awesome, dude! The pope totally rocks. (You can make a Peter-petrus-rock-on this rock I will found my church joke here if you want to.)

India Knight on the other hand is not accepting the bluster. She’s not interested.

It is simply not possible, having read the papers or watched the news over the past couple of weeks, to stick with the programme. Like many of my generation, I could hardly be described as a good, or even decent, Catholic, but I’d managed to hang on in there, in the vaguest way imaginable.

Vague because it’s hard to pay lip-service to a faith that you feel hates you; a faith that would rather let you die in childbirth than have an abortion, won’t let you take the contraception necessary to prevent said abortion, hates gay people despite having many homosexual priests; a faith that talks ignorant nonsense about HIV and Aids, that would rather watch people die in Africa than let them use a condom; a faith that is unbelievably slow to say sorry about the fact that some of its members are habitual rapists of children.

Quite. And from that point of view, horribly enough, the child abuse scandal is a good thing. Damian Thompson is right in that sense. Because for a lot of people, as Knight indicates, all that other stuff isn’t enough. The fact that it isn’t enough means it just goes on. Since all that other stuff is seriously bad, it’s a good thing that some people are giving up on the church that perpetuates it.

I mean, you know, at some point you just give up. Not one of these things is defensible taken individually. Collectively, they are beyond comprehension. A faith based on central authority and infallibility must understand that failure immediately to condemn the rape of children — in Ireland, in America, in Austria, in Germany, in Italy, Spain, Switzerland, the Netherlands and Brazil, so far — is essentially to allow it.

And that therefore they have no moral standing. Period. They have been exposed for what they are, which is just human beings like the rest of us, who are more interested in their own-well being than that of outsiders. Their role in their religion hasn’t given them some special moral alertness or sensitivity that goes beyond what the rest of us have; on the contrary.

Religion — all religion, not just Catholicism — is supposed to be good for the soul, but everything I’ve written about here pollutes mine. You can’t take lessons in morality from people who disgust you.

Exactly.

Damian Thompson is still at it – still insisting that it’s all a diabolical plot against that nice man Joe Ratzinger.

There is still no good evidence that Pope Benedict XVI is seriously implicated in the atrocious child abuse scandals that are – rightly – blackening the reputation of the institutions of the Catholic Church. But still the attempts to join the dots continue.

But even if it were true – and there is apparently a lot of evidence that it isn’t – that Ratzinger wasn’t personally ‘seriously implicated’ (what would non-seriously implicated be?) in the church’s furtive way with crimes against children, he still wouldn’t be radiantly blameless, because he is the head of the organization, and one who worked his way up over a period of decades. He’s not a new head brought in from the outside to clean up the rot, he’s someone who has been part of the church machinery for a long time.

I have to ask myself: if a liberal, liturgically wet Pope was castiagted unfairly in this way, would I stick up for him? I can’t be sure, but how shameful if I did not. If I was Benedict XVI, I’d be asking myself if I even wanted to visit Britain this autumn.

Tangential point – what is it with the British and the subjunctive? Two refusals to use it in that short passage; what’s that about? If I were his editor I wouldn’t let him get away with that. If a liberal pope were castigated; if I were Ben 16. Could do better.

The LA Times notices that the pope has a problem. The problem is that instead of just saying ‘We did a terrible terrible terrible thing, and we did it for decade upon decade,’ the Vatican is lashing out at 1) news outlets that report the terrible things the church has been doing and 2) other institutions that do terrible things. This is infantile and disgusting, and it is unworthy of an institution that (to repeat a point I’ve made a few hundred times) purports to have a higher and better morality than anyone else. It is unworthy because it persists in caring more about the self than the object of the terrible actions. This fact all by itself shows that they are if anything morally worse than the majority of reasonably good people. There’s a reason for that. The reason is this: if you become convinced – if you have good reason to realize – that you have caused appalling harm and suffering to another sentient being, then the only thing you should be feeling about that is agonized repentance. That’s all there is to it. Your angushed empathy and regret should simply inundate all self-concerned feelings, blotting them out of your awareness. This is all the more true if you’re a huge powerful age-encrusted institution that is able to command deference and obedience – right down to literal kneeling – from millions of people and even from heads of state, and the sentient beings are underage, small, weak, and defenseless. You should be grinding your head into the dirt with remorse, in the intervals of doing everything you can to repair the damage to your victims. The last thing you should be doing is even thinking about how all this will affect you. Yet the church is doing exactly that. It’s not surprising, but it damn well is shocking.

Earlier in the week, New York’s archbishop, Timothy Dolan, used his blog to dismiss the New York Times’ reports and defend the pontiff’s record by arguing that authorities outside the church also are culpable…Sadly, this latest everybody-is-responsible-so-nobody-is-to-blame defense is of a piece with a little-noticed section of Benedict’s letter to the Irish church in which he seemed to blame the crisis, in part, on “new and serious challenges to the faith arising from the rapid transformation and secularization of Irish society.”

Ah – it wasn’t little noticed around here. I noticed it, I can tell you. Jumped right on it, I did.

Behold the archbishop of New York, if you can bear to. He certainly has no problem forgetting all about the powerless victims of his powerful church, nor any hesitation about talking like a petulant nine-year-old rebuked for punching a smaller child. Moral squalor at its finest.

What adds to our anger over the nauseating abuse and the awful misjudgment in reassigning such a dangerous man, though, is the glaring fact that we never see similar headlines that would actually be “news”: How about these, for example?

– “Doctor Asserts He Ignored Abuse Warnings,” since Dr. Huth admits in the article that he, in fact, told the archdiocese the abusing priest could be reassigned under certain restrictions, a prescription today recognized as terribly wrong;

– “Doctor Asserts Public Schools Ignored Abuse Warnings,” since the data of Dr. Carol Shakeshaft concludes that the number of cases of abuse of minors by teachers, coaches, counsellors, and staff in government schools is much, much worse than by priests;

And so on and so on and so on, through Judges, Police, Lawyers, District Attorneys, Therapists, and Parole Officers. There’s Love for you, there’s Charity, there’s Agapë. There’s compassion, there’s generosity, there’s giving the shirt also. Yes we did it but so did all those other people so why don’t you yell at them too? Beautiful.

Michael De Dora has replied to his critics. He’s much more responsive than Mooney, but I still disagree with him. I disagree with the underlying ideas.

I see that we are right, philosophically speaking — but I also care about collective, democratic, evidence-based discourse and progress (just as, say, Chris Mooney cares about scientific literacy). To that end, I think rallying around atheism presents problems both inherently (the word doesn’t say much) and in presentation and interaction with the 95 percent of the public who are not atheists.

One, ‘rallying around atheism’ isn’t really the issue, or an issue. I don’t know of any atheists who are atheists to the exclusion of everything else. I suppose attending conferences could be considered ‘rallying around’ – but it shouldn’t, really, because again, it’s not to the exclusion of everything else. The idea seems to be that if too many atheists are too interested in atheism then…the other 95% of the (US) public will not like atheists. That idea appears to me to be too flimsy to be worth worrying about. Two, what is all this about presentation and interaction with the 95 percent of the public who are not atheists? Presentation of what? I’m not presenting anything. I don’t have to hone and shape and style my ideas so that they come across better to 95% of the US public. I have no ambitions to make myself acceptable to 95% of the US public. They can take me or leave me; I don’t care. I’m not interested. They’re not my problem. I’m not running for office, I don’t work in advertising – I just don’t have any occupational or social need to file myself down to a more conforming shape. Not everyone does. De Dora seems to assume (he’s like Mooney in this) that we all do. Well why? What business is 95% of the US public of ours? Most people don’t meet 95% of the US public, we just meet people we know. We don’t creep around consulting polls in an attempt to figure out if the people we know will be able to put up with us. De Dora seems to think like a very hardened and worried politician, but here’s the good news: nobody other than politicians and their helpers has to think like that. We get to just think what we think and get on with it. We don’t have to be thinking about some amorphous ‘strategy’ all the time.

I murmured some of this, and Michael answered:

I am admittedly thinking about all of this through the eyes of a diplomat (that’s at least what I’ve been called), so that might be creating the room of disagreement between us. I have no interest in trying to stop people from critiquing beliefs; I do have an interest, however, in trying to set the conditions in which that is best done.

Aha; a diplomat. That could explain it. But why? Why think about atheism through the eyes of a diplomat, unless you are in fact a diplomat? We don’t all have to act like consular staff. We don’t have to tiptoe around, we don’t have to apologize for opening our mouths, we don’t have to placate and mollify and soothe. And as for trying to set the conditions in which people critique beliefs – that seems to me to be merely presumptuous. It’s not up to anyone to set the conditions in which people critique beliefs; we get to do that ourselves, each of us.

It’s a mug’s game. It’s just conformity and majoritarianism, that’s all. 95% of people don’t like the kind of thing you say, so stop saying it. No. One, 95% is way too high, and two, I don’t care anyway. We really are allowed to say things even if the majority dislikes them.

I like what Jack Szostak, Nobel laureate, wrote to the NAS about its hosting of the Templeton prize party.

It is inappropriate and counter-productive for the NAS, a scientific organization, to interact in this way with an overtly religious group such as the Templeton Foundation.

We are not a faith-based organization – we ask questions and seek the answers in evidence. In a country plagued by ignorance and superstition, the NAS ought to be a beacon of coherent rational thinking and skeptical inquiry. If science is, as George Ellery Hale stated, our guide to truth, then religion is clearly incompatible with science, as should be apparent from considerations of faith versus inquiry.

But since it’s one of their own who won, they probably won’t be much moved. That’s unfortunate.

Religious belief thought experiment still stuck in the same place. The author isn’t dealing with the real objections.

…is it “reasonable” for the fella to believe in the monster (if it is then it shows that epistemic warrant is not a necessary condition of reasonable belief). Too right it is… You say that the perception is real, but it does not follow there’s a physical correlate to that perception. Well, of course, it doesn’t follow (how could it given the possibility of hallucination, etc). Our fella is well aware of this point (he is a good sceptic, after all). But the point is that it also doesn’t follow that something doesn’t exist simply because there is no epistemic warrant to support a belief in its existence. And this, of course, is crucial. Our fella believes because his experience is verdical, the monster is not ruled out by logic, and the belief is of pressing and utmost personal sigificance (he cannot take evasive action unless he believes). This is reasonable – i.e., not contrary to reason.

Suddenly ‘you’ are a fella, which is odd, because in the post ‘you’ are just ‘you.’ But anyway – all of that simply ignores the distinction between whether it is reasonable to believe the monster is real during the experience of its crashing through the bathroom window, and whether it is reasonable to go on believing the monster is real after the experience is over. (We were never told how it ended, by the way. What happened? Did it crash back out the window? Did it fade from view? Did it open the bathroom door and exit, closing the door behind it? Did ‘you’ swoon dead away and awake to find it gone? Did ‘you’ simply close your eyes and open them to find no monster, no broken window, no smell, no nothing? This all makes a difference, frankly.)

Over here, at least, I think we’ve all agreed that it’s reasonable to believe the monster is real while it seems to be sharing the bathroom with you – not that anything really deserving the name ‘belief’ is involved, but call it belief for the sake of argument. We get that. But what we don’t buy is that it goes on being reasonable afterwards. As I said, apart from anything else, it would be a good deal more reasonable to worry about a giant brain tumor and try to find a good neurologist. All the questions about physical evidence and inquiry and what floor the bathroom is on and whether, on reflection, ‘you’ might not wonder if a real monster would have avoided contact – all those have been ignored.

I guess ultimately people might just have different intuitions about what’s reasonable in that situation.

No. It’s not a matter of just having different intuitions – it’s a matter of perfectly reasonable (yes reasonable) questions about physical evidence and objections about believing hallucinations forever as opposed to at the instant they occur.

As a side-note: two or three days ago (I can’t remember if it was before I wrote the first post on this or not) I was reading an old New Yorker from last August and found a Barsotti cartoon that might as well have been done to illustrate the thought experiment. Two little guys are racing down the street followed by a large toothy monster; the guy in front is saying, ‘You’re the therapist – you make it go away.’ Is that apt or what?!

Aha – you’re in luck. I assumed the postcolonial article on (re)production of bullshit was unavailable online, but in fact it is, so you get to find out who the author is and you also get to read the whole dang thing if you want to.

So. Since a flood of people, which is to say, two people, have requested more extracts, I shall oblige.

At the heart of the relationship between feminism and imperialism is an
Orientalist logic that posits Western women as exemplary and emancipated in relation to
“Other” (Afro-Asian/colonized) women, thereby charging the former with the
responsibility of saving the latter from their backwards (i.e. Muslim), uncivilized
cultures.

Right. Tell that to the little girls in Ethiopia who don’t want to be raped into marriage at age eight. Tell them it’s an Orientalist logic that thinks they should have something better. Tell Boge Gebre.that – if you have the gall.

By deliberately
attempting to mask the problems that are always associated with representation, 9and the
inconsistencies that inevitably arise within categories of experience, CW4WAfghan’s use
of personal anecdotes both confirms and conceals their own ideology. Reproducing the
oppressive gesture of imperialist feminism, their homogenous image of Afghan women
reduces them to the role of “generalized native informants”, who Spivak asserts, “sometimes appear in the Sunday supplements of national journals, mouthing for us the answers that we want to hear as our confirmation of the world.”

I repeat. Tell that to the little girls of Ethiopia, and the women who used to be little girls and remember what happened to them. Tell them they are ‘mouthing for us.’

There. That’s only page 16, and it’s only a selection. It’s all like that. It’s arrogant patronizing crap. It’s insulting. I wish you joy of it.

Once again, some people in the UK seem to have a shaky grasp on the concept of free speech.

A Tory MP was investigated by police after he said in Parliament that the niqab and the burqa is the ‘religious equivalent of going around with a paper bag over your head with two holes for the eyes.’ He was questioned over the telephone by officers and a file was sent to the Crown Prosecution Service, but he was later told that no action would be taken.’ That’s nice, but how odd that he was questioned at all. It was the Northamptonshire Rights & Equality Council that thought he needed to be shopped.

Anjona Roy, the REC’s chief executive, said she contacted police by email after her organisation received complaints about the MP’s comments. She also said that the incident had been raised at a meeting of the County Hate Incident Forum, whose members include local authority and police representatives, and it had been agreed that a complaint was appropriate. Ms Roy said she took offence at Mr Hollobone’s likening of the head-to-toe Muslim covering known as a burka to a paper bag. “I think the majority of people would find that quite offensive. If you disagree with people wearing burkas, there are other ways of putting it.”

[through gritted teeth] Yes but ‘quite offensive’ is not a police matter. Mere ‘offensiveness’ is not illegal. The fact that the majority of people would (according to one person) find something ‘quite offensive’ is not enough to make that something a matter for the Crown Prosecution Service. If the only free speech is speech about which no one will say ‘I think the majority of people would find that quite offensive’ then there is no free speech at all. Speech that has to pass the test that no officious head of a so-called Rights & Equality Council will call it offensive is about as far from free as speech can get. ‘Quite offensive’ speech is not against the law except in benighted oppressive stupidity-ridden theocracies and tinpot dictatorships.

When people who don’t get that, but in fact think the very opposite – think that speech that they find ‘quite offensive’ should be reported to the police – are the heads of Rights & Equality Councils, then there’s a problem.

Religious bodies have been demonstrating their virtue again. They’ve quit Labour’s ‘advisory group on religion’ in a huff because the secularists there resisted their demands to be allowed to ignore equality laws.

Muslims had already stopped attending the group…Hindus, Baha’is and secularists are still represented but the Church of England, Salvation Army, Methodist Church and Roman Catholic Church have all left.

Because they don’t want no stinkin’ equality. How impressive.

Peter Vlachos, the National Secular Society delegate, said he was appalled and accused the church groups of “abusing” the forum. He said: “Rather than supporting and championing equality and human rights, the Churches have tried to use the consultative process to try to gain further exemptions from equalities legislation. They wanted the freedom to discriminate and they didn’t get it so now they’ve walked away.”

So – generosity, compassion, justice, equality – all spurned by the churches. So that’s what they’re like, is it? Well I knew that, but I’m a little surprised they’re so open about it.

The Pope recently intervened in the debate over equality legislation in Britain. Benedict XVI is expected to use his visit to Britain in September to preach moral virtue. Leaders across the churches continue to defend the right of Christians and other religions to discriminate against women, gays and others according to their religious beliefs.

Right. The pope, who spent years enforcing secrecy about child abuse in his church, will be preaching ‘moral virtue,’ which takes the form of defending the ‘right’ to discriminate against various groups of people ‘according to one’s religious beliefs.’ Well the hell with that – that’s not moral virtue. The pope wouldn’t recognize moral virtue if it grabbed him between the legs.

I’ve been reading an article called ‘Canadian Women and the (Re)Production of Women in Afghanistan.’ I do not like it.

From the abstract, so that you can get the big picture:

Focusing on
the prominent group Canadian Women for Women in Afghanistan (CW4WAfghan), this
paper looks at the role its advocacy assumes in the context of the “War on Terror”. In
Canada as in the United States, government agencies have justified the military invasion
of Afghanistan by revitalizing the oppressed Muslim woman as a medium through which
narratives of East versus West are performed. While CW4WAfghan attempt to challenge
dominant narratives of Afghan women, they ultimately reinforce and naturalize the
Orientalist logic on which the War on Terror operates, even helping to disseminate it
through the Canadian school system. Drawing on post-colonial feminist theory, this
paper highlights the implications of CW4WAfghan’s Orientalist discourse on women’s
rights, and tackles the difficult question of how feminists can show solidarity with
Afghan women without adhering to the oppressive narratives that permeate today’s
political climate.

Then from the main body:

Building on Krista Hunt’s analysis of feminist
complicity in the War on Terror (Hunt 2006), this essay draws attention to Canadian feminists’ role in (re)producing neo-imperialist narratives of Afghan women. Focusing specifically on the NGO Canadian Women for Women in Afghanistan (CW4WAfghan),
it shows how their use of feminist rhetoric and personal first-hand narratives, together
with national narratives of Canada as a custodian of human rights, add to the productive
power of the Orientalist tropes they invoke.

If within Canada, constructions of Afghan women remain one of the most
powerful means by which knowledge about the “War on Terror” is produced,
CW4WAfghan are among the most active and powerful disseminators of such
knowledge. CW4WAfghan express the importance of this role in their twofold mandate:

1) to raise awareness in Canada of the need to secure and protect human rights
and opportunities for Afghan women and, 2) to support the empowerment
efforts of Afghan women in education, health care and skills development
(CW4WAfghan 2008a).

By explicitly focusing on how the second half of this mandate is pursued, my aim is not
to discredit what CW4WAfghan may have accomplished in Afghanistan, but rather, to
see how this work might be undemiined by becoming part of the War on Terror’s neo-
imperialist project of knowledge construction.

And so she does. She wants to get her Master’s degree, so she proceeds with her project of saying invidious things about an NGO working for Afghan women’s rights, for another forty pages. She leans heavily on Foucault and Said, she talks much of knowledge-power and Orientalism, and she ploughs her academic furrow. Meanwhile the women who work for CW4WAfghan do that. I know which I admire.

I might give you more extracts later. It’s replete with interesting items. The sad part is it was published in the Cambridge Review of International Affairs.

There’s a post at Talking Philosophy called In Defence of Religious Belief. I would comment on it there but I can’t because I’m banned from commenting, so (since I want to say something) I’ll do it here.

It’s a thought experiment. You’ve been having hallucinations of a monster following you. You believe the shrink who tells you you’re mentally ill. ‘You’re a logical sort of person. If you weren’t too classy, you’d even consider becoming a New Atheist.’ But the experiences feel real.

And then it happens. It’s late at night. You’re alone in your bathroom, and the monster comes crashing in through the window – at least this is what you experience – and it’s on you. It doesn’t attack, but it’s right in your face, and you can smell rotting flesh on its breath. You close your eyes hoping it’ll just disappear, but you can hear its breathing, sense its malevolence, and in your head there’s this insistent thought: What if it’s real?

Well of course there is, with an experience like that.

At this point, given how high the stakes are, isn’t it reasonable to believe that the monster is real? Imagine yourself in that situation. What would you say to somebody who told you it was unreasonable or irrational to take evasive action? You wouldn’t be impressed, I suspect. Moreover, it’s not simply that you wouldn’t be impressed at the time – which is not particularly interesting, since you’re in a freaked out state – you wouldn’t be impressed afterwards either, you wouldn’t be impressed on calm reflection (with the claim that you were unreasonable to believe then).

That last parenthesis is important – I overlooked it at first, and objected, but then I went back and saw the parenthesis and my objection became superfluous. But given the parenthesis, the overall claim is a pretty narrow one – too narrow for the rest of the work it’s supposed to do. No, I wouldn’t be ‘impressed,’ or convinced, by anyone who told me I was unreasonable to be terrified by the hallucination while it was going on. That would be absurd. But I don’t think I know anyone who would say that. Of course a terrifying convincing hallucination is terrifying while it is happening.

But so what? That doesn’t translate to the claim that I would be reasonable to go on thinking the hallucination was real after it was over – which I thought was the claim itself, until I noticed that last parenthesis. That’s not the claim – but then what is the claim?

Well maybe it is the claim.

Clearly belief in the monster isn’t epistemically warranted: the perilousness of a situation is not part of that story (though this is not to accept that the belief is entirely without epistemic warrant – the fact that the experience has a verdical quality surely counts for something). But the belief is warranted in a certain kind of rationally defensible way. You’re not making a cognitive mistake if you believe: given how high the stakes are, given the fact that the experience seems to have a veridical quality, it’s reasonable for you to believe it.

This is in the present tense, so apparently the claim is after all that it’s reasonable to believe in the monster in general – not just during the hallucination but indefinitely afterward. I don’t think that claim is right. It could be right if ‘you’ had no knowledge of brain science, but the implied ‘you’ has gone to a psychiatrist and knows what hallucinations are, so that’s ruled out. So no, I don’t think it is reasonable for you to believe it, despite the veridical quality. At least not without asking a few questions first.

The monster came ‘crashing in through the window’ – so there would be broken glass if it were real. Is there any broken glass? Is there any physical evidence at all? Have you looked?

What about the fact that there was no contact? That’s very odd, isn’t it, if the monster is real? It’s ‘in your face’ but it doesn’t actually touch you? It goes to the trouble of crashing through the window (what floor is your bathroom on, by the way?) but it doesn’t attack you or touch you – well what kind of creature is that? Maybe not a real one? Eric MacDonald makes the same objection over there.

And then – if there is no physical evidence, and it didn’t touch you, then it certainly looks as if you had a very powerful hallucination. If that’s the case – there could well be something very wrong with you. You could have one hell of a brain tumor. The reasonable thing to do is go to a specialist, it’s not to go on thinking the monster is real as you did while it was (it seemed) breathing in your face.

The rest of the post of course makes an analogy with religion, but since the monster thing, as written, doesn’t work, I won’t bother with that.

The church isn’t giving an inch – on the contrary, it’s fighting like a starving tom cat.

The Catholic Church is being unfairly singled out for criticism of sexual abuse of children by priests and will not tolerate campaigns to discredit it, the powerful head of Italy’s bishops said on Monday.

Oh right – it’s all so terribly unfair. The church sets itself up as a moral arbiter for the entire world, and then it’s surprised and wounded when we get cross with it for its settled habit of hiding priestly child-rape from the police. Yes indeed, that is like so unfair. And it ‘won’t tolerate’ – what does it mean it won’t tolerate? What’s it going to do? What’s it threatening everyone with? Who do they think they are?

Oh it’s a stupid question. They think they’re the holy version of the Mafia, and of course they’re right, except for the holy part.

Speaking two days after Pope Benedict apologised to victims of sexual abuse in Ireland, Bagnasco said the Church was “not afraid of the truth, however painful and detestable” but would not accept any “generalised campaigns to discredit it.”

Well, chum, the church is just going to have to accept it, isn’t it. It has no way of preventing it, and it has no moral standing with which to deflect it. So go ahead and tell each other what you won’t tolerate or accept, but nobody else (apart from Damian Thompson) will pay much attention.

Fergus Finlay hasn’t much sympathy.

[R]eading the letter as a layman, I have to say it was terribly disappointing, and chillingly dishonest in parts…[T]here was no sense, where victims of abuse are concerned, that the church will in future, at the direction of the Pope himself, abandon the adversarial tactics that have characterised all their dealings with people who have been abused in the past…And right from the beginning of the letter, there is a sense that the Pope has chosen to distance himself and the Vatican from what happened in the church in Ireland. There is an air throughout the letter that he is somehow only just discovering what happened in Ireland and that he is “deeply disturbed by the information that has come to light”. The tone of this early part of the letter is deeply offensive because everyone knows the concealment of abuse, and the refusal to cooperate in any open way with investigation, has been a Vatican tactic from the very beginning. The notion that the Pope has had to chastise the Irish bishops for their conduct – as if their conduct wasn’t deeply embedded in church policy – is thoroughly dishonest.

There now, Cardinal Bagnasco, you see how it’s going? People don’t believe you. It isn’t working. The bluffing, the threatening, the pretending to be surprised, the distancing, the claims that everybody does it – none of it is working. You’re deep in the weeds. You will still have your church, but it will be smaller; fewer young men will sign up to be priests; even fewer people will let the Vatican tell them what to do; deference will be a lot scarcer.

If you guys had any sense you would stop bluffing and threatening and distancing, and at least try to claw back a few shreds of integrity from the wreckage. But clearly you’re determined to make things even worse for yourselves. Whatever.

From the Murphy Report:

In addition to their clerical education, many of those in authority in the Archdiocese had civil law degrees or occupied prestigious appointments in third level education…Despite their participation in civil society, it was not until late 1995 that officials of the Archdiocese first began to notify the civil authorities of complaints of clerical child sexual abuse. In this context it is significant, in the Commission’s view, that every bishop’s primary loyalty is to the Church itself. At his consecration every bishop, as well as making a profession of faith, must take an oath of fidelity to the Apostolic See. [p 7]

As can be seen clearly from the case histories, there is no doubt that the reaction of Church authorities to reports of clerical child sexual abuse in the early years of the Commission’s remit was to ensure that as few people as possible knew of the individual priest’s problem. There was little or no concern for the welfare of the abused child or for the welfare of other children who might come into contact with the priest. [p 10]

And so on. I recommend reading the first 28 pages, at least, if you haven’t already. The whole horrible mess is laid out there. They protected the institution at the expense of raped children.