Well done, governor of Illinois. Step up, other 49 governors.

Gov. Rod Blagojevich filed an emergency rule Friday requiring pharmacies that sell contraceptives to fill prescriptions for birth control quickly, following recent incidents in which a Chicago pharmacist refused to fill orders for contraceptives because of moral opposition. “Our regulation says that if a woman goes to a pharmacy with a prescription for birth control, the pharmacy is not allowed to discriminate who they sell it to and who they don’t,” Blagojevich said in a news release. “The pharmacy will be expected to accept that prescription and fill it … No delays. No hassles. No lecture. Just fill the prescription.”

Well said. A little bluntness is welcome and necessary in this nonsensical situation. A situation in which people say things like this:

Supporters of pharmacists’ rights see the trend as a welcome expression of personal belief.

Pharmacists’ rights? Pharmacists’ ‘rights’ to refuse to do the job of a pharmacist? What ‘right’ is that? They have the right to quit, obviously, but they don’t have a ‘right’ to refuse to do their job – not and keep the job they don’t. You might as well say a restaurant chef has a right to refuse to cook pasta because it looks like worms, or a plumber has a right to refuse to insert the male pipe into the female pipe because it looks like fornication, or a bus driver has a right to refuse to let passengers get on the bus because they will only be wanting to get off again.

Pharmacists often risk dismissal to stand up for their beliefs, while shaken teenage girls and women desperately call their doctors, frequently late at night, after being turned away by pharmacists. “There are pharmacists who will only give birth control pills to a woman if she’s married. There are pharmacists who mistakenly believe contraception is a form of abortion and refuse to prescribe it to anyone,” said Adam Sonfield, of the Alan Guttmacher Institute in New York, which tracks reproductive issues…Supporters of pharmacists’ rights see the trend as a welcome expression of personal belief. Women’s groups see it as a major threat to reproductive rights and one of the latest manifestations of the religious right’s growing political reach – this time into the neighbourhood pharmacy.
“This is another indication of the current political atmosphere and climate,” said Rachel Laser of the National Women’s Law Centre. “It’s outrageous. It’s sex discrimination. It prevents access to a basic form of health care for women.”

That’s what it looks like to me. The religious right is a classic case of taking a mile after the donation of an inch. The more they are offered nervous apologetic anxious soothing ‘respect’ for their ‘beliefs,’ the more respect they demand, and the more they throw their horrible mindless coercive weight around. It’s imperative to say No. No, no, no. Your beliefs are not worthy of respect; people were pretending all this time, in order not to hurt your feelings, but the fact it it’s all nonsense, and no basis on which to tell other people what to do. Go away, shut up, have some humility. Keep your god to yourself.

It’s all quite alarming, as Paul Krugman points out.

Democratic societies have a hard time dealing with extremists in their midst. The desire to show respect for other people’s beliefs all too easily turns into denial: nobody wants to talk about the threat posed by those whose beliefs include contempt for democracy itself.

Doesn’t it just. Which is one reason I keep nagging so relentlessly at this ‘desire to show respect for other people’s beliefs’ – asking why we have it for some kinds of beliefs and not others, and why we have it at all, and the like. I mean, seriously – one reason I don’t have desire to show respect for other people’s beliefs is because people who make a fetish of their beliefs are far more coercive and intolerant and intrusive than people who have the humility and vestige of rationality to realize that mere beliefs are just that, and don’t entitle them to shove them onto other people, or try to tell other people what to do because of them. I think it’s way past time we started telling people ‘if you want to believe in supernatural entities, okay, but you have to recognize that that’s your choice and that you can’t expect anyone else to agree with you – because that’s how it is with supernatural entities: you have no way of giving us any evidence that they exist. So keep your beliefs to yourself.’

One thing that’s going on is a climate of fear for those who try to enforce laws that religious extremists oppose. Randall Terry, a spokesman for Terri Schiavo’s parents, hasn’t killed anyone, but one of his former close associates in the anti-abortion movement is serving time for murdering a doctor. George Greer, the judge in the Schiavo case, needs armed bodyguards. Another thing that’s going on is the rise of politicians willing to violate the spirit of the law, if not yet the letter, to cater to the religious right. Everyone knows about the attempt to circumvent the courts through “Terri’s law.” But there has been little national exposure for a Miami Herald report that Jeb Bush sent state law enforcement agents to seize Terri Schiavo from the hospice – a plan called off when local police said they would enforce the judge’s order that she remain there.

Jeb Bush used his office to try to break the law. (Gee, why does that have a familiar ring to it…)

Yesterday The Washington Post reported on the growing number of pharmacists who, on religious grounds, refuse to fill prescriptions for birth control or morning-after pills. These pharmacists talk of personal belief; but the effect is to undermine laws that make these drugs available.

Welcome to God’s country. Really – it’s way, way past time to stop respecting people’s beliefs and start pushing back.

Just in case you’re interested. Yet another argument about the French hijab ban at Crooked Timber, in which CT frames the issue as if all Muslims and people from majority-Muslim countries were opposed to the ban and only honky imperialists and totalitarian secularists were in favour of it. I shouldn’t be rude; the intentions are good; but there always is so much left out of this discussion, it gets up my nose. Never so much as a mention of Ni Putes ni Soumises, or the fact that a majority of Muslim women polled in France favour the ban – which you would think would be relevant to a discussion that’s premised on the idea that the ban is humiliating because it singles out a religion or ethnic group.

As always, though, there are some French commenters chiming in and setting CT straight, or at least trying to. Yabonn, who has tried before, and François. There was a memorable version of this discussion about a year ago when Rana, who unlike any of the anti-ban commenters had actually been made to wear the damn hijab as a child, told people what a joy that was. But did they listen to her? Not that I noticed. They just…don’t. One-eared.

I mentioned Rorty. Well I’ve been reading him lately. I knew he had a habit of saying strange things – but he says even stranger things than I realized he had a habit of saying. That is, he says some things that are so strange I find myself surprised that he says them. Taken aback, disconcerted, astonished, amazed. Maybe that’s why he says them – so that people will have such reactions. That is one reward of saying things, of course. I know people who tell absurd lies for that very purpose – the fun of causing their interlocutors to splutter and wheeze and argue. Maybe that’s what Rorty is doing. He only does it to annoy, because he knows it teases.

Probably not though. At least not entirely. But then – oh well, you have a look.

Pragmatists would like to replace the desire for objectivity – the desire to be in touch with a reality which is more than some community with which we identify ourselves – with the desire for solidarity with that community.

No…I don’t think he is joking. I think he’s a disaster.

My rejection of traditional notions of rationality can be summed up by saying that the only sense in which science is exemplary is that it is a model of human solidarity.

Both of those from Objectivity, Relativism, and Truth, page 39.

The tradition in Western culture which centers around the notion of the search for Truth…is the clearest example of the attempt to find a sense in one’s existence by turning away from solidarity to objectivity. The idea of Truth as something to be pursued for its own sake, not because it will be good for oneself, or for one’s real or imaginary community, is the central theme of this tradition.

Ibid, page 21. The first two from ‘Science as Solidarity,’ the third from ‘Solidarity or objectivity?’ In the third, it’s clear in context that that tradition is a bad one that we gotta get rid of.

Susan Haack points out (Manifesto of Passionate Moderate p. 67 n. 29) ‘that Rorty doesn’t always sound this radical; just very often.’

He’s painful to read. I’ve probably had three or four transient ischemic attacks just today.

It’s one of those peculiarly gorgeous days here, when it’s difficult to stay at the desk tap-tapping. You know the kind of thing. After several days of rain, an interval, of scrubbed translucent dazzling blue sky and white clouds. So I gave up the struggle and went out for a walk along The Wall overlooking the water, islands, mountains, all that. And got a bonus. I was half-aware (my mind was elsewhere – probably musing on Richard Rorty) of hearing bird calls overhead, but I paid no heed – but then I noticed a couple of people ahead of me gazing upwards, so I looked, in plenty of time to see two large Vs of snow geese flying north. The two Vs scattered, regrouped, reformed into one V while I watched, and off they all went – maybe a hundred or so – towards the Skagit for a rest stop, then towards Canada and the Arctic. Man, it was beautiful.

[Mopping streaming eyes] This is very amusing. Over at Panda’s Thumb.

Prof. Steve Steve holds the B. Amboo Chair in Creatoinformatics at the University of Ediacara. He has been nominated five times (only twice by himself) for the Nobel Prize and has received six Barnes and Noble gift certificates.

Read the whole thing. Admire Steve’s picture, too. And there’s the one on Scientific American’s surrender to the creationists. About time – elitist bastards!

Oh just read the whole site – there’s one good item after another. What do they think, that I’ve got all day to read their posts?!

And there is the NY Times article on the Imax theatres rejecting evolooshun movies.

People who follow trends at commercial and institutional Imax theaters say that in recent years, religious controversy has adversely affected the distribution of a number of films, including “Cosmic Voyage,” which depicts the universe in dimensions running from the scale of subatomic particles to clusters of galaxies; “Galápagos,” about the islands where Darwin theorized about evolution; and “Volcanoes of the Deep Sea,” an underwater epic about the bizarre creatures that flourish in the hot, sulfurous emanations from vents in the ocean floor…Hyman Field, who as a science foundation official had a role in the financing of “Volcanoes,” said he understood that theaters must be responsive to their audiences. But Dr. Field he said he was “furious” that a science museum would decide not to show a scientifically accurate documentary like “Volcanoes” because it mentioned evolution.

The Times article apparently prompted other articles, which prompted protests, which prompted the Dallas/Ft Worth science museum to reverse its decision – so that was a useful Times article. Good. The Times irritates me often, for instance by patting itself on the back all the time, but that was useful. Props, and all that.

A bit from an essay of Susan Haack’s in Manifesto of a Passionate Moderate, page 8.

And to inquire is to try to discover the truth of some question. But pseudo-inquiry is a phenomenon no less common than pseudo-belief…Peirce identifies one kind of pseudo-inquiry when he writes of ‘sham reasoning’ [Collected Papers, I. 57-58]: making a case for the truth of some proposition your commitment to which is already evidence- and argument-proof.

Yes. A neat summing-up. Also a neat expression of the basic, the as it were foundational principle of B&W – which could be called identification of and opposition to sham inquiry.

Also a neat, succint description of how Margaret Mead went wrong. I’ve just been re-reading Derek Freeman’s book on the subject, as well as a brilliant long article on Franz Boas in The New Yorker last year (not online, unfortunately) by Claudia Roth Pierpont. It’s an interesting and somewhat conflict-inducing subject – because Boas was so right, from a moral and political view; he was so admirable, and often so isolated. And yet. From an epistemic point of view, he did get things backward. And yet – what else can one do in a situation like that? When racist ‘eugenic’ ideas are sweeping the intellectual landscape and you’re convinced they’re both harmful and false, what can you do but look for evidence to back up your conviction? And yet – if you do that, you are getting things the wrong way around, and you are very likely – you may indeed be consciously determined – to ignore any evidence you don’t want. Politically, it’s a perfectly reasonable thing to do (and I’m sure I do it all the time); in terms of inquiry, it’s just not the way to go.

Haack goes on,

He has in mind philosophers who devise elaborate metaphysical underpinnings for theological propositions which no evidence or argument would induce them to give up. I think of Philip Gosse’s tortured efforts to reconcile the evidence Darwin adduced in favour of the theory of evolution with the literal truth of the book of Geneisis – and of the advocacy ‘research’ and politically motivated ‘scholarship’ of our own times. The characteristic feature of sham inquiry is the ‘inquirer’s’ prior and unbudgeable commitment to the proposition for which he tries to make a case.

Something to watch out for.

It’s good to have idiots deciding what people get to see at the science museum, isn’t it. Well, that’s the market for you.

Some IMAX theaters are refusing to carry movies that promote evolution, citing concerns that doing so offends their audience and creates controversy – a move that has some proponents of Darwinism alarmed over the influence of “fundamentalists.”…A dozen science centers rejected the 2003 release, “Volcanoes,” because of it speculation that life on Earth may have originated in undersea vents, says Dr. Richard Lusk, an oceanographer and chief scientist for the project. Because a only small number of IMAX theaters show science films, a boycott by a few can reduce the potential audience to the point that producers question whether projects are financially worthwhile…

And that’s that. Whereas it probably doesn’t work the other way. A few intellectually curious people who want to see more movies with speculations about the origins of life on earth probably don’t inspire producers to make such movies. So the easily offended get to decide.

When the Fort Worth Museum of Science and History played the movie for a test audience, the responses were sufficiently negative for the museum to drop it from its offerings. Responses like “I really hate it when the theory of evolution is presented as fact,” or “I don’t agree with their presentation of human existence” doomed the film’s chances. “Some people said it was blasphemous,” says Carol Murray, the museum’s director of marketing.

And if some people say it was blasphemous, well, away with it then.

The film’s distributor says other science museum officials turned him down “for religious reasons” and because “Volcanoes” had “evolutionary overtones” – a claim that makes Hyman Field, a former National Science Foundation official who played a role in its financing, “furious. It’s very alarming,” he says, “all of this pressure being put on a lot of the public institutions by the fundamentalists.”

Yup.

Wow. Cool. Look – Huxley.

Let us understand, once for all, that the ethical progress of society depends, not on imitating the cosmic process, still less in running away from it, but in combating it. It may seem an audacious proposal thus to pit the microcosm against the macrocosm and to set man to subdue nature to his higher ends; but I venture to think that the great intellectual difference between the ancient times with which we have been occupied and our day, lies in the solid foundation we have acquired for the hope that such an enterprise may meet with a certain measure of success.

The things one can find on the Internet. (Is it, or is it not, God’s will? If it is, why didn’t he give Voltaire and Hazlitt and Seneca and Protagoras the pleasure? Witholding bastard.)

Excellent. Hazlitt again. Say what you will about the Guardian – they do have a good books section, and they do keep having articles on Hazlitt. More than you can say for the New York Times!

I’ve said it before so why not say it again (especially since the article is saying much the same thing). Hazlitt is the most inexplicable case of undeserved literary obscurity that I know of in the case of an Anglophone author. Absolutely the top one. To be sure, there are Elizabethans and 17th century people who are well worth reading, who don’t get read all that much any more – Sidney, Nashe, Browne, Burton. But the barriers to reading them are easily understandable. But Hazlitt? Hazlitt?? Hazlitt is so readable it’s absurd, and the genre he writes in, unlike the genres that Nashe, Browne and Burton wrote in, is still very much current. He wrote essays and reviews. Big leap, huh? Nobody reads essays and reviews any more!

So why is Hazlitt so damn gone? Why was I made to read Lamb essays in school while I never so much as heard of Hazlitt? Why, why, why? I have no idea. I mean I really don’t – I don’t have a lurking suspicion of something or other; I have no clue; it makes no sense.

Because here’s the thing. He’s a brilliant stylist. Brilliant. Not just pretty good, not just very good; brilliant. One of the very, very best. He makes Orwell look lame. And nobody reads him. It’s tragic! And in case being a brilliant stylist is not enough, he’s no slouch as a thinker. And he’s politically interesting, and he’s good on literature, and he has an interesting mind and personality and take on things. There’s just no downside to reading Hazlitt. But no one does.

A reasonably well-educated friend noticed this book peeping out of my pocket one morning and remarked that it was rather heavy reading for such a time of day, or indeed for any time. I do wish people would stop doing this. Because Hazlitt died 170-odd years ago and is not as famous as Wordsworth or Coleridge, they assume that he cannot be an easy read, or even less of an easy read than W&C, or that to read him is more of a duty than a pleasure.
If you want a depressing lesson in contemporary cultural memory, go to any average-sized branch of a chain bookstore and ask for anything by Hazlitt. You will notice that it will take the person at the counter four or five goes to get the spelling right…

Terrible. Hazlitt rules. Down with archbishops and up with Hazlitt. Happy Easter.

Right. Let’s get down to it. With some help from Polly Toynbee.

But here the usefulness of faith ends, for it is mainly the power of the religious lobby that forces people to die in pain and indignity due to beliefs on the nature of life and death shared by very few. For 20 years now, every poll on the subject shows that 80% of people want the right to be helped to die at a time and in a way of their own choosing. But that kind of “choice” is not on the agenda.

And furthermore, even if the beliefs were shared by very many, even if they were indeed universal, they would still be both wrong (in the sense of inaccurate) and disgusting. (Which is the same problem that always comes up in discussions of for instance ‘honour’ killing and the like. I heard an example on the BBC World Service the other day, talking about the murder of Hatin Surucu in Berlin recently: the reporter said that clerics are telling the people in their mosques that ‘honour’ killing is not in the Koran. Well, clearly that’s one useful precaution under the circumstances, but the fact remains that even if it were in the Koran it would still be disgusting, contemptible, reprehensible. That the question to ask about a social practice that does obvious, radical, extreme harm to some people is not ‘Is it condoned or recommended or mandated in the Holy Book?’ but ‘Is it a good or acceptable or justifiable practice? Is it a cruel savage domineering controlling practice with no shred of justification?’) They would no doubt be much, much harder to get rid of; indeed they would probably be impossible to get rid of, if they were universal; but they would still be bad and wrong.

What kills you in the end if you have cancer or other terminal diseases? Not often the cancer itself. Nor the morphine that people innocently imagine will one day waft them away on a cloudy pillow of dreams to some opium-fuelled nirvana. What people actually die of, like Terri Schiavo, is dehydration when they can no longer swallow enough water to live – and it takes time. Enough morphine to die quickly is very rarely administered these days. Instead, cautious doctors, extra wary after Harold Shipman, give just enough morphine to kill people by degrees. It is enough, in the very end, to render them unable to drink so they die, semi-conscious, of thirst. Hospices don’t put up drips to keep people alive, but they don’t give out death-dealing injections either. The legal compromise is death by dehydration or sometimes slowly and gasping for breath by morphine-induced chest infection – “old man’s friend”. That is the great unspoken truth.

There. That’s nice, isn’t it. Something to look forward to. Read it all. Read about morphine-induced constipation and hallucinations.

Good though palliative care can be – my mother had the NHS at its very best – its own practitioners admit they often watch people die in great mental and physical anguish. People clutch at doctors’ sleeves, begging for an injection: “Can’t you do something?” How easy it is to slip into death-like unconsciousness under an anaesthetic, gone into oblivion before you can count to five. That little death in the operating anteroom is a paradigm for how the good death could be for those who want it.

Let’s hope the law is changed in the UK. And here – though it obviously won’t be any time soon, with these unspeakable bastards imposing their ‘culture of life’ on the rest of us even though we don’t want it. Because of their sick pathetic delusional beliefs.

As the Pope rasps out his last breaths, his bishops are using his final suffering as a testament to the religious requirement to endure whatever quality of life God sends. Both C of E and Catholic archbishops here will fight any attempt to change the law. Politicians have taken their cue from the churches.

The religious requirement to endure whatever quality of life God sends – what complete raving nonsense! If there is a requirement to ‘endure’ then doctors and medicine are illegitimate, right? Or, if the requirement to ‘endure’ somehow means the requirement to endure both illness and what medicine and doctors are able to do about it, then why does it rule out medical decisions that it’s time to put out the light? Because religion is a diseased imposition on human life, that’s why. What requirement? What kind of God is this that wants people to suffer as much as possible at the end of their lives? What is the matter with archbishops that they believe this kind of crap and impose it on everyone else? Serial killers and torturers go to prison (and in the US are executed) for causing that kind of suffering, but archbishops are respected for it.

Do archbishops live outside? Do they shiver in the cold and get wet in the rain? Do they blunder about in the dark, bumping into things? Do they eat all their food raw? Do they abjure clothes, books, transportation, medicine? If they have a headache do they not take aspirin? If you prick them do they not apply a band-aid? What is this hypocritical incoherent inconsistent sadistic mindless drivel about ‘what God sends’?

Go, archbishops, and sin no more.

Oh, Florida, Florida, Florida. What is your problem.

I mean for one thing there’s this winner.

Republicans on the House Choice and Innovation Committee voted along party lines Tuesday to pass a bill that aims to stamp out “leftist totalitarianism” by “dictator professors” in the classrooms of Florida’s universities…According to a legislative staff analysis of the bill, the law would give students who think their beliefs are not being respected legal standing to sue professors and universities.
Students who believe their professor is singling them out for “public ridicule” – for instance, when professors use the Socratic method to force students to explain their theories in class – would also be given the right to sue.

Is that a clever idea? I mean…what if students believe ‘God’ made the earth a few years before their parents were born? What if they believe 11 plus 2 equals 957,853? What if they believe Napoleon invented the automobile and Hitler was a Notre Dame football star?

What do students go to university for at all, if it’s not to have their beliefs not respected? They go there to find out that some of the things they believe are wrong. Dang – they even go there to find out that beliefs aren’t about ‘respect’. Well, except in Florida, maybe. (And, if Horowitz has his way, in Ohio and a few other states and pretty soon all fifty and I have to go pack my trunk now.)

And then there’s the Jebster.

Mr Bush’s brother, Jeb, meanwhile, has suggested doctors might have misdiagnosed Mrs Schiavo’s condition, which he says might be one of minimal consciousness rather than vegetative.
According to the Associated Press news agency, the governor and the state’s social services agency say they have filed a petition with a Pinellas County trial court seeking to take custody of Mrs Schiavo.

Mr Bush’s brother suggested that based on what, exactly? His own medical knowledge and familiarity with the case and personal examination of the patient? Intuition? Something he saw on tv? A fairy whispering in his ear? Hmm. I wonder if I can do that. [closes eyes, thinks hard] Okay, let’s see. There’s a car in the shop in Wichita, Kansas, that the mechanics have said has transmission problems, but I, sitting at my desk here in Seattle, suggest that the mechanics might have misdiagnosed that car’s condition, and actually what it has is ugly upholstery. I mean, my opinion is as good as theirs, right? It’s disrespecting my beliefs to say it’s not. It’s hell’s own arrogant for those stupid doctors to think they know more about Terri Schiavo’s condition than Jeb Bush does, just because they’ve examined her and he hasn’t and they know how a brain works and he, to put it mildly, doesn’t.

Well, great. What the hell. Let’s let legislators decide what college teachers should teach, and let’s let governors decide when doctors have made boo-boos. Peachy. Three cheers for minimal government. Not only micromanaging hospital care and university teaching, but also claiming universal competence. Brilliant.

Whatever. Maybe when Jeb gets custody of Schiavo he’ll have his parents move in so they can babysit for her and give him some time off. That would be sweet. Family values kind of thing.

This is a dispiriting read. They win. Bullying wins, death threats win, force wins, violence wins, pushing people around and beating them up and killing them wins. Interesting situation, isn’t it. People who have some capacity for moral reflection and awareness make some effort not to oppress and dominate and bully other people; people who don’t, don’t; so the people with some capacity lose to the people who have none. Familiar paradox. People who don’t give a rat’s ass about the freedom and rights of anyone but themselves are, of course, at a similar sort of advantage over people who do. People who think, like Callicles in the Gorgias, that people who can win because they’re stronger should go right ahead and do just that, often get their way. (Would he have thought so if he’d been small and puny and weak and sickly? Probably not. Hence the use of the Veil of Ignorance. But of course the Callicleses of the world don’t mess around with any old veils of ignorance, because they’re not small and puny and weak and sickly, so why should they.)

The decision by Wilders and Hirsi Ali to reveal their secret lives, one in a jail cell, the other on a naval base, has raised a question that is troubling many Dutch: is it acceptable for legislators in a Western democracy to be forced to go into hiding, to live like fugitives on the run in their own land?
Abram de Swaan, a prominent sociologist, said: “Of course this is an outrage. It’s not bearable. The government must come up with better solutions, like putting them in protected homes. That’s the way it happens in other countries.” The NRC Handelsblad, a leading daily newspaper, ran an editorial recently headlined “Unacceptable”. A situation in which legislators are “hampered in carrying out their tasks puts democracy in question and makes terror successful…”

Is it acceptable? That’s an easy question to answer. No, it’s not.

It was Hirsi Ali, though, who first decided to go public with her own and Wilders’ hiding places, out of frustration at the government’s seeming foot-dragging over finding appropriate housing. Her own proposals were regularly rejected as unsafe, she said.
Her bodyguards, she said, have deposited her on many weeknights on a naval base in Amsterdam, or hustled her off to sleep in different hotels. “They are keeping me alive, but I cannot concentrate on my work,” she said. “I need a place where I have my desk, my books, my papers, a home where I can meet with people.”…Hirsi Ali concedes she is struggling with the question of how long she can continue in politics, denouncing what she regards as the excesses of Islam. In the past she has shown she is not easily cowed, but she said a deep fatigue was setting in. “I am willing to sacrifice a great deal, but I don’t know if I can live like this for a lot longer.” She put her inexorable quandary this way, “The real problem is, I cannot stop because that will only serve and stimulate the terrorists.”

I find that dispiriting because I can imagine it so well – I can imagine going stark raving mad being forced to live in hotel rooms or on a naval base all the time, away from my desk, books, papers, own living space. Hirsi Ali is tired of it. She doesn’t want to live that way. And why the hell should she? How could she? So they’ve already won – even if she does persist. They’ve won by spoiling her life and making her work impossible. The mindless sexist bullying thugs who can’t stand to see women who are not under the thumb of a man, get to win. It makes me crazy.

And another thing.

By now most people who read liberal blogs are aware that George W. Bush signed a law in Texas that expressly gave hospitals the right to remove life support if the patient could not pay and there was no hope of revival, regardless of the patient’s family’s wishes. It is called the Texas Futile Care Law. Under this law, a baby was removed from life support against his mother’s wishes in Texas just this week. A 68 year old man was given a temporary reprieve by the Texas courts just yesterday.

I didn’t know that until I read it on a blog. It doesn’t surprise me – of course Bush would sign a law like that. What else would he do, support ‘socialized medicine’? That would take away the whole point of being rich, talentless, lazy, and well-connected. It doesn’t surprise me, but it does disgust me that little bit more. All that sanctimony – that crap about the presumption in favour of life. What did he do, whisper so softly that the mikes didn’t pick it up ‘if you have the money, that is‘? Mark Kleiman has more.

I know. Why’s she so quiet all of a sudden? you’ve been thinking. What’s the deal? Did something very heavy sit on her or what? Has she gone prancing off on a trip again? Is she at the mall shopping for new spring outfits? Getting her hair done? Training for a marathon? In prison? What?

Since it’s not as if I fall silent in the normal course of things, is it. No. No, it’s none of those, just a death struggle with my computer. So I finally shot it (I had to) and got a new one. Which means I have to go from three meals of cat food a day to two, for the rest of my life – either that or get an actual paying job, and we wouldn’t want me to do that, now would we.

So I’m not going to say a lot about it, because I gather the right-wing talking heads have pretty much talked themselves into puddles of exhausted steam doing so. But I do want to say just one thing. It’s this business of ‘only God can decide.’

The Vatican newspaper, L’Osservatore Romano, on Monday condemned the withdrawal of the feeding tube, saying only God can decide whether a person should live or die. “Who can judge the dignity and sacredness of the life of a human being, made in the image and likeness of God? Who can decide to pull the plug as if we were talking about a broken or out-of-order household appliance?” the paper said in a commentary. A year ago, Pope John Paul II said that feeding and hydrating a patient in a persistive vegetative state was “morally obligatory” and called withdrawal of feeding tubes “euthanasia by omission.”

Thus illustrating yet again why one doesn’t turn to god-botherers for clarity of thought. I mean…if only ‘God’ can decide whether a person should live or die, then Terri Schiavo died fifteen years ago, remember? As did a great, great many of the rest of us and our parents and grandparents and so on. If only God can decide then we’re not supposed to do anything, right? Somebody has a fever, an infected cut, TB, cholera, tetanus, whatever – we’re supposed to just let God do what it will. Or else we’re not – but then the Vatican doesn’t get to pick arbitrary points where we’re obliged to let the deity do the deciding. Either humans intervene all along the way or they don’t.

This business about the appliance. The Vatican newspaper seems to think this God of theirs issued Schiavo with a feeding tube – a special feeding tube, apparently, that materialized only after she’d had the brain damage. But it must have looked to bystanders as if humans were involved with the appearance of the feeding tube. So why couldn’t it work the other way? This God of theirs dematerializes the feeding tube, and to bystanders it looks as if humans are involved in the process but in fact it’s the deity doing it all. That makes just as much sense as the other version, in which humans are perfectly entitled to perform medical interventions, they’re just not permitted to decide to end them when (actually, long after) it’s clear that the upper cortex has been destroyed.

And what is all this crap about compassion. (Oh look, I said I would only say one thing. But – oh well, two then.) Compassion. Is it. Is that why sane people are so filled with dread? Is that why we’re all imagining ourselves lying around like department store mannequins, bodies without minds, propped up like dolls, dead but still kept hanging around? Right to life my ass. It’s not right to life, it’s no right to death.

I try to be reasonable (sometimes) but this country looks like such a loony bin these days. It scares me.

Okay, I know I’m being bad. But some nonsense is just so nonsensical it just cries out for it. ‘And if the children cry out for rebuke shall we walk on the other side?’ I bet you don’t know what part of the Bible that’s from. Neither do I.

Anyway. They’re schlepping around with their tongues hanging out, begging us to laugh at them. So let’s laugh at them. First let’s laugh at Jesus-sniffing.

You can find candles with just about every fragrance imaginable, from blueberry to ocean mist to hot apple pie. Now there’s a candle that lets you experience the scent of Jesus, and they’ve been selling out by the case…”You can’t see him and you can’t touch him,” says Bob Tosterud. “This is a situation where you may be able to sense him by smelling. And it provides a really new dimension to one’s experience with Jesus.”

Next let’s laugh at the hilarious idea of a Catholic cardinal worried that people will believe lies and fables and things that aren’t true not nohow.

Mr Arcolao confirmed that the cardinal told an Italian newspaper: “It astonishes and worries me that so many people believe these lies.”
The archbishop told Il Giornale: “The book is everywhere. There is a very real risk that many people who read it will believe that the fables it contains are true.”

The book is everywhere! The president of the US has a group to study it every day in the White House! The Gideons give it away free in motels so that everyone will have one! Oh, wait, that’s a different book with fables in it. Still, it’s good that the cardinal is so vigilant, isn’t it.

And then there’s all the risible (and rather disgusting) drivel from the French Jesus-sniffers. (What price laïcité eh.)

The display was ruled “a gratuitous and aggressive act of intrusion on people’s innermost beliefs”, by a judge…Italy’s advertising watchdog said the ad’s use of Christian symbols including a dove and a chalice recalled the foundations of the faith and would offend the sensitivity of part of the population…”When you trivialise the founding acts of a religion, when you touch on sacred things, you create an unbearable moral violence which is a danger to our children,” said lawyer Thierry Massis.

So they can’t even tease doves and chalices? The Church has a monopoly even on them? So…if I say rude unkind things to the pigeons in Trafalgar Square next time I’m mincing and plodding around central London, and some little tiny Catholic children on their way to the National Gallery under the protection of their teacher overhear me – what will happen to me? Will I be extradited to France for punishment? Yet another thing to worry about.

And finally there’s an item that isn’t actually funny, but quite…blood-chilling. Eugene Volokh, whom I never read but whom I’m always seeing linked to and quoted as a rare example of the reasonable, rational conservative. Saying some very strange things.

I particularly like the involvement of the victims’ relatives in the killing of the monster; I think that if he’d killed one of my relatives, I would have wanted to play a role in killing him. Also, though for many instances I would prefer less painful forms of execution, I am especially pleased that the killing — and, yes, I am happy to call it a killing, a perfectly proper term for a perfectly proper act — was a slow throttling, and was preceded by a flogging…I am being perfectly serious, by the way. I like civilization, but some forms of savagery deserve to be met not just with cold, bloodless justice but with the deliberate infliction of pain, with cruel vengeance rather than with supposed humaneness or squeamishness. I think it slights the burning injustice of the murders, and the pain of the families, to react in any other way.

That ‘but’ after ‘I like civilization’ is interesting. Sometimes a ‘but’ can say such a lot.

Well. There’s not much to say. I’ll just quote a little. From International Spiegel Online.

Hatin’s crime, it appears, was the desire to lead a normal life in her family’s adopted land. The vivacious 23-year-old beauty, who was raised in Berlin, divorced the Turkish cousin she was forced to marry at age 16. She also discarded her Islamic head scarf, enrolled in a technical school where she was training to become an electrician and began dating German men. For her family, such behavior represented the ultimate shame — the embrace of “corrupt” Western ways.

And because ‘her family’ own her, it’s not enough just to dislike or disapprove of her behavior – they have to turn her into nothing. She can’t just decide what to do with her own life, because it doesn’t belong to her, any more than she belongs to herself.

Tens of thousands of Turkish women live behind these walls of silence, in homes run by husbands many met on their wedding day and ruled by the ever-present verses of the Koran. In these families, loyalty and honor are elevated virtues and women are treated little better than slaves, unseen by society and often unnoticed or ignored by their German neighbors. To get what they want, these women have to run. They have to change their names, their passports, even their hair color and break with the families they often love, but simply can no longer obey.

And from BBC News.

“Women must make their own decisions,” read one of the banners at her shrine. Mrs Surucu’s killing has led to an unusually strong public reaction – with Turkish women taking to the streets to protest. “This tragedy has shaken us awake. We’ve been very surprised by the response,” says Eren Unsal from the Association of Secular Turks.

But don’t get too optimistic.

But not everyone shares the outrage. On a school playground, just yards from where the killing occurred, children were heard praising it. The victim, they said, had lived like a German…”I heard a young Turkish lady said on a Turkish radio station ‘she deserved it because she took off her headscarf’. This is incredible,” says Ozcan Mutlu, one of the few Turks sitting on the Berlin city council.

See? See why I’m not rejoicing that Shabina Beghum won her case? See why I’m not convinced when people claim that the hijab is a matter of choice and freedom? Because it isn’t, that’s why. It’s mandatory, and seen as mandatory, and seen as grounds for murder if treated as optional.

He says the problem has been exacerbated by the German authorities turning a blind eye to it.
“For instance, when a Turkish man beat his wife, he didn’t get the same punishment as when a German did it. They tried to explain it with the culture, the traditions, and with the religion.
“That’s stupid, you cannot do that. There is no cultural or religious excuse for beating women, and there can be no less punishment for honour killings. But in Germany it was the fact in the past years.”

Go, Ozcan Mutlu. You rock.

Honour killings are, she says, just the most extreme form of repression faced by the people who come to her. “All these girls who come to us are locked in, in the house, by their families. They only go to school because they have to by law – otherwise they wouldn’t be allowed. They have to stay at home and cook, and care for the sisters and brothers. The parents don’t accept that the girl decides anything by herself.”

And it’s not only the Berlin cops who turn a blind eye. As we’ve noticed, it’s also a lot of fuzzy lefties – who mean well, but who for some reason seem to be immovably convinced that it’s more important never to say a critical word about Islam or the practices of some Muslims than it is to criticise the murder and total subordination of women. I can think of some fuzzy lefty blogs that will, I can predict with fair confidence, never say a word about all this. Not a syllable. Hatun Surucu will not be mentioned. I find that chronically depressing. (You know who you are. Go on, prove me wrong. I’d love to be wrong.)

I hope you’ve all read the interview with Rebecca Goldstein – because it’s so good, and interesting, and full of ideas. Not my doing, obviously, but Goldstein’s. I’ve been an admirer of her fiction for years – ever since The Mind-Body Problem came out, in fact, I think, which is more than twenty years ago. It’s a brilliant novel. I’ve always thought so, so I was pleased to see Steve Pinker tell her “Your first novel, The Mind-Body Problem, is a classic among people in my field” in that conversation between the two of them I posted in Flashback a few days ago. I hope you’ve also read that, because it’s fascinating. I hadn’t read it before I wrote the interview questions, so I was interested to see Steve Pinker asking some of the same ones. For instance about storytelling and empathy.

SP: We are getting less cruel, and the question is how. The philosopher Peter Singer offers a clue when he notes that there really does seem to be a universal capacity for empathy, but that by default people apply it only within the narrow circle of the family or village or clan. Over the millennia, the moral circle has expanded to encompass other clans, other tribes, and other races. The question is, why did it happen? What stretched our innate capacity for empathy? And one answer is mediums that force us to take other people’s perspectives, such as journalism, history, and realistic fiction.

RG: Storytelling does it.

SP: By allowing you to project yourself into the lives of people of different times and places and races, in a way that wouldn’t spontaneously occur to you, fiction can force you into the perspective of a person unlike yourself, who might otherwise seem subhuman.

RG: There’s a fundamental role that storytelling is always playing in the moral life. To try to see somebody on their own terms, which is part of what it is to be moral, is to try to make sense of their world, to try to tell the story of their life as they would tell it. So in our real life, just in making sense of people’s actions and in seeing them in the moral light, we’re involved in storytelling.

SP: So you agree that fiction can expand a person’s moral circle?

And then – Pinker talked about much the same thing last week on Start the Week. The idea of the expansion of empathy from the immediate circle to include larger and larger proportions of Other People. So, read the interview, read the conversation, listen to Start the Week, and you’ll see how it all joins up.

It’s everywhere. Well it would be, wouldn’t it. Tocqueville said as much, and Mill reviewed both volumes of his book, each as it came out, and was as worried as Tocqueville, and wrote On Liberty as a result. But they might as well have saved their breath to cool their corn flakes. Only yesterday I was expressing some reservations about the idea of the of the ‘self-conscious reorganisation and administration of scientific disciplines for democratically chosen goals’ – and here we are again. This time at the Supreme Court, of all places where it doesn’t belong, or shouldn’t belong.

A number of the justices declared–dispositively, as they like to say–that “we are a religious nation.” The implication was that there is a quantitative answer to a philosophical question. But what does the prevalence of a belief have to do with its veracity, or with its legitimacy? If every American but one were religious, we would still have to construct our moral and political order upon respect for that one. In its form, the proposition that “we are a religious nation” is like the proposition that “we are a white nation” or that “we are a Christian nation” or that “we are a heterosexual nation,” which is to say, it is a prescription for the tyranny of a majority.

Well said, Mr Wieseltier. What indeed does the prevalence of a belief have to do with either its veracity or its legitimacy. And isn’t that the kind of distinction that Supreme Court justices are really supposed to be particularly sharply aware of? Isn’t that what they’re there for? To protect the minority from the tyranny of the majority? Not that they’ve always done anything like that, of course – the little matter of slavery leaps to mind, what with Dred Scott and all – but that is what they’re supposed to do. They’re not supposed to say things like ‘we are a religious nation.’

The morning’s disputations confirmed me in my view of Antonin Scalia’s lack of intellectual distinction…Scalia does not recognize the difference between a denunciation and a demonstration. At the court last week, he dripped certainties. “Government draws its authority from God.” “Our laws are derived from God.” “The moral order is ordained by God.” “Human affairs are directed by God.” “God is the foundation of the state.” These are dogmas, not proofs. Scalia simply asserts them and moves on to incredulity and indignation. But how does he know these things?

He doesn’t, of course, he just asserts them. That’s why religious people of that type are so exasperating and also why they are such a danger when they are in positions of power – because not only do they have a huge excess of certainty, they also consider that a virtue rather than a disastrous handicap. So it’s not possible to reason with them, because they know they’re right and they don’t even think they ought to pay attention to conflicting opinions. And that’s a Supreme Court justice. Perfect. Absolutely ideal.

This is a good read. At least if you’re interested in social constructivism – and how could you not be? It’s quite reflexive – a review of a book about Steve Fuller’s social epistemology. So we have three levels here: the reviewer, the book being reviewed, and the subject of the book being reviewed, which is the work of Steve Fuller. You need to know that to understand the quotations.

The framework of the book is outlined in the Introduction and further elaborated in Chapter 1. “Kuhn’s questioning of legitimation has become a central problem for discussion in the philosophy of science. The question that arises from Kuhn’s work is: What legitimizes scientific knowledge claims if science does not have a method to yield truth?” (2) Needless to say, this is a tendentious way of putting matters: what is meant by “if science does not have a method to yield truth”? Unobjectionable if it were to indicate the mere fallibilism of knowledge claims, discussable if it were to suggest instrumentalist anti-realism towards theoretical entities, interpretations become highly problematical when they deny the applicability of epistemological standards to the cognitive efforts of scientists.

Yup, that’s a tendentious way of putting matters all right. I wonder if social constructivists ever put matters in any other way. ‘If science does not have a method to yield truth’…Feh. Yeah I could put it better but Thomas Uebel did it for me, so I’ll just go with Feh.

“If science does not have the right method, a method that would guarantee access to truth, then it does not have privileged authority.” (11) That’s like saying that unless knowledge entails certainty, any belief is as good as any other. Yet no better argument for taking the radical problematic seriously is ever given

That ‘privileged authority’ trope is very popular. As, for that matter, is the slide from fallibilism to anything goes.

Again it is hard to discern an argument in Remedios’ review of Fuller’s tu quoque responses to various critics beyond the insistence that “normatively constituted groups” lie behind the “‘oversocialized individual who is a microcosm of the entire social order to which she belongs” (18). Instead, things begin to fall into place when Remedios observes that Fuller is not interested in “traditional problems of knowledge such as justified true belief” but rather “in how texts become certified as knowledge” (ibid.) and in “the material embodiment of knowledge”(19)…[I]ssues pertaining to epistemological justification are simply dropped from the discussion. Certainly Remedios’ affirmation that Fuller pursues the normative project as a “rational knowledge policy” with the goal of the “self-conscious reorganisation and administration of scientific disciplines for democratically chosen goals” (20) and his defense of Fuller against criticisms that he fails to address epistemological concerns do not allay the worry.

Uh oh. ‘self-conscious reorganisation and administration of scientific disciplines for democratically chosen goals’ is it. Have people like Fuller never heard of little items like ‘Intelligent Design’? Do they not realize that if it were put to a vote in the US, ID would replace biology in a great many public schools? Or do they know that perfectly well and think it’s only fair? Social constructivists are scary…

Remedios is aware that “philosophers may find Fuller’s rhetoric of inquiry unsatisfactory, for they may accuse Fuller of changing the subject to sociology and leaving problems of epistemic justification unanswered.” His response in Fuller’s voice, however, is equally unsatisfactory: “traditional notions of knowledge and justification are contested notions and cannot be assumed to be valid”. (7) The paucity of this response should be readily apparent. Calling notions contested does not absolve us from the task of providing defenses of the alternatives put forward. It is no good, therefore, to dismiss demands for explanations of why the replacement of epistemological concerns with political ones should help answer the original problem.

Especially since they’re the ones doing the contesting. That move is way too easy. Hey, I contest the traditional notion that the moon is a satellite of the earth, so it’s a contested notion, therefore the traditional notion that it is a satellite of the earth cannot be assumed to be valid. Period. On my say-so alone.

There’s a lot more. Check it out.