Showing posts with label politics. Show all posts
Showing posts with label politics. Show all posts

Saturday, February 20, 2016

Calm Down and Discern the Truth

Tell me if this sounds familiar...

Pope Francis has a press conference on a plane trip. The religiously illiterate media, which generally disagrees with Catholic teaching, rushes to get a scoop on something he says and gets it wrong, reporting that the Church is changing her teaching. Catholics read this religiously illiterate news report and assume it is true. They either get excited or get angry over the news. The Catholic apologists begin researching the issue and discovers the media reports are garbage, providing information to the actual translations of the transcripts. The media and the excited Catholics ignore these and continue to repeat the misrepresentation. The angry Catholics claim that the apologists are blind Pope worshippers “explaining away” the actual words of the Pope. Repeat the next time the Pope makes a trip.

When it comes to the Catholic Church in the pontificate of Pope Francis, there are two vocal factions that tend to drown out everyone else. One faction is those people who desperately want the Church to change things from saying “X is a sin” to “X is not a sin.” The other side is convinced the Pope is a menace out to give the first faction everything they want. Basically both factions look at Vatican II. The faction that wants to change things thinks that Vatican II didn’t change enough and needs to go further. The faction that mistrusts the Pope thinks Vatican II has gone too far and needs to be rolled back.

They’re not the only factions. I don’t think they’re even the largest factions. But they are the loudest and tend to be the most influential on social media. Why? Because when things are stated forcefully, people tend to believe them. So the faction that wants impossible change leads people who agree with them to false hope, and the faction that dislike the Pope leads others to worry that perhaps there is something to their claims. People trying to be faithful Catholics see this fight and begin to wonder whether at least part of the problem is with how the Pope says things or whether he is truly faithful.

It’s a danger which affects Catholics who seek to be faithful to the Church by attacking their faith in the Church. Either they begin to doubt the mercy of the Church (if they’re swayed by those who think the Church should change her teaching) or begin to doubt that the Church is protected from teaching error (if they’re swayed by those who believe the Pope is a heretic). Once these concerns are established, they become the way in which these Catholics view what the Pope says. They tend to start trusting the reports of those who fall into one of these factions and stop reading the actual transcripts or documents.

We do not want to be under the sway of either faction because neither faction speaks the truth about the Church. To use Aristotle’s definition of truth (join in and say it with me boys and girls), To say of what is that it is, and to say of what is not that it is not, is to speak the truth. Since these groups say of what is that it is not, and say of what is not that it is, they do not speak the truth.

So, the next time the Pope appears to say something contrary to the teaching of the Church, the Catholic seeking to be faithful needs to ask a few questions.

  1. Did the Pope, in fact, say what the Media claims he said?
  2. Do I, in fact, properly understand what the Pope actually said?
  3. Do I, in fact, properly understand what the Church has taught in the past compared to what the Pope says today?
  4. Do I, in fact, properly understand that a freaking press conference is not an ex cathedra (or any other kind of) Papal teaching?
  5. Do I, in fact, make sure my political views and personal preferences are not prejudicing my assessment of what the Pope said?

Most of the time, the person who hopes or fears that the Church is changing teachings never considers the possibility of being mistaken. They assume they are correct and that the Church must be in the wrong, concluding that the Church must embrace what they hold to get out of error. In other words, such people trust in themselves more than in the Church God promised to protect. But that is precisely how we must not think!

Because we believe that God has promised to protect His Church, we can trust that the Pope will not invent some binding teaching which will contradict the previous teaching of the Church. We don’t believe the Pope won’t teach error because we believe that the Pope is flawless. We believe it because we believe that God protects His Church. Yes, we’ve had bad Popes in the past (and I reject the claim Pope Francis is one), but such Popes have never taught that evil is good nor that good is evil. They’ve simply not behaved like Popes. We’ve never had a heretical Pope. Even Pope John XXII (commonly cited by those questioning Papal authority) never taught error as Pope. He merely gave a regrettable homily. Yes, he had some wrong ideas about the Beatific vision, but he never intended those ideas to be considered Catholic teaching.

I think that if we honestly consider the list of questions above when we hope or fear that the Pope is “changing” Church teaching, I think we will find that we have to answer at least one of those questions with “No.” I believe that if we recognize that God watches over His Church and can answer the above five questions with “Yes,” we will not have a problem with hoping or fearing that the Pope is going to change Church teaching. We might wish he said things differently perhaps, but we won’t be misled by false hope or fear.

Tuesday, January 5, 2016

Speaking Truth and Avoiding Falsehood and Rash Judgment

Regular readers of mine probably know my favorite quotation of Aristotle, his definition of truth by heart, but it’s time to cite it again:

To say that what is is not, or that what is not is, is false; but to say that what is is, and what is not is not, is true; and therefore also he who says that a thing is or is not will say either what is true or what is false.

 

 Aristotle, Aristotle in 23 Volumes, Vols.17, 18, Translated by Hugh Tredennick. (Medford, MA: Cambridge, MA, Harvard University Press; London, William Heinemann Ltd., 1933, 1989).

What brings up this citation this time is my seeing a growing number of people on the internet willing to impute motives to people based on their own interpretation of the quoted words, without concern as to whether the author intends those interpretations or not. It’s an important thing to keep in mind. If we want to speak truthfully about a person, we must make sure that our interpretation of his or her words are what the author intends before we praise or criticize the author/speaker in question. If we don’t do this, then we speak falsely about the person and our criticism is either wrong or, if it’s right, it’s only right by coincidence. 

This is especially a problem when personal preferences and beliefs color the meaning of words. For example, I have had to defend St. John Paul II when he used the word “feminism” from detractors who assumed he was using it in the sense of the American meaning of radical feminism. From this interpretation, his detractors accused him of being faithless to the Church. Or for a more recent example, millions of people still think that Pope Francis was endorsing “same sex marriage” on account of an out of context quote, “Who am I to judge.” (See HERE for context). Such people do not speak the truth when they claim/accuse the Pope of changing Church teaching.

Catholic philosopher Peter Kreeft demonstrated why this is a problem in one of his Socratic dialogues he wrote (they’re all worth reading):

Socrates: I think you are confusing belief with interpretation.

Flatland: No, I'm just saying we have to interpret a book in light of our beliefs.

Socrates: And I'm saying we must not do that.

Flatland: Why not?

Socrates: If you wrote a book to tell other people what your beliefs were, and I read it and interpreted it in light of my beliefs, which were different from yours, would you be happy?

Flatland: If you disagreed with me? Why not? You're free to make up your own mind.

Socrates: No, I said interpreted the book in light of my beliefs. For instance, if you wrote a book against miracles and I believed in miracles, and I interpreted your book as a defense of miracles, would you be happy?

Flatland: Of course not. That's misinterpretation.

Socrates: Even if it were my honest belief?

Flatland: Oh, I see. We have to interpret a book in light of the author's beliefs, and criticize it in light of our own.

Socrates: Precisely. Otherwise we are imposing our views on another. And that is certainly not charitable, but arrogant.

Peter Kreeft. Socrates Meets Jesus: History's Greatest Questioner Confronts the Claims of Christ (Kindle Locations 749-755). Kindle Edition.

So if I interpret the meaning of something based on my personal beliefs, and not according to the intention the speaker/author had, then I miss the point. Moreover, if my criticism is based on this misinterpretation, I do injustice and quite possibly do moral wrong to the person I criticize. Speaking falsely can be a sin if we know it is false, or if we can research the statement and see the true content, but simply don’t bother to (vincible ignorance). But even in a case where the person who speaks falsely has no way of learning that his/her criticism is false (invincible ignorance), wrong is still done. Invincible ignorance simply means that the person has no way of finding out that they speak or act wrongly.

Nor can we hide our speaking rashly behind the excuse of “So-and-so needs to speak more clearly” (which is an excuse which is very popular among the detractors of Pope Francis). If you think a person speaks unclearly, then you have the obligation to act on that belief to be extra careful in avoiding misinterpretation and false accusation.

All of us have the moral obligation to speak truthfully. If we know we speak falsely when we speak against someone, then we outright lie. If we just assume that an accusation must be true without verifying that the speaker/writer intended to say what we accuse them of, then we are guilty of rash judgment.

This doesn’t apply only to other people committing rash judgment against Popes. It also applies to the people we dislike. A person can find Obama, Bush, Clinton, Trump, Nancy Pelosi, Wayne LaPierre (among others, I’m just culling the boogeymen most hated by Left and Right) to be offensive and supporting offensive policies. But that offense we take does not give us leave to spread whatever hostile interpretations we think sound good. We still have the same obligation to make sure that what we say is true and that we have made an accurate interpretation of our foes. In other words, even if the person that you oppose is a total bastard, that doesn’t give you the right to speak falsely against him or her.

I think this is especially important in an election year. Issues will be thrust forward, and candidates will take both sides. There will be attempts made to put the preferred idea in a positive light, and claim bad will for the opposed idea. We are not allowed to take part in misrepresentation, whether this misrepresentation tries to make an evil plan sound good or morally neutral, or to make a good or morally neutral idea seem evil. If we speak in favor of something or someone, we must do so honestly, and if we speak in opposition to some person or policy, we must be sure we accurately understand it first, and not distort it.

Otherwise we bear false witness and do wrong, whether we do so deliberately or through careless indifference.

Thursday, May 14, 2015

Fundamentally Missing the Point: The Danger of Assuming Everyone Thinks Like You

(See: Israel hawks to Pope Francis: Stay out of politics - Rachael Bade - POLITICO)

One of the more foolish things a person can do, especially in terms of politics, is to assume that everybody sees things the same way and if a person sees things differently that us, it means they are doing so for the same motivations and with bad will. For years, liberals accused Catholics of violating the separation of Church and State, getting involved with politics when she spoke out on moral issues like contraception, abortion, “same sex marriage” and the like. This assumption overlooked the fact that the Church had been teaching on these issues long before the modern concept of “liberal vs. conservative” even existed.

But this is not an error limited to liberalism. Conservatism has its own “sacred cows” as well, and can get just as irrational when the Church says something that strikes too close to home for them as well. For example, the outrage that happens when the Pope says that capitalism sometimes falls short of the mark and needs to be corrected. The conservatives then act just as irrationally as liberals and accuse them of getting involved in “political” affairs.

This time, the issue is over the fact that the Church intends to establish diplomatic relations with Palestine. Some conservatives are upset, believing this is an endorsement of the behavior of Palestinian terrorists and opposition to the right of Israel to exist. That kind of thinking is the “either-or” fallacy—the assumption that there are only two choices and to choose one means the rejection of the other. It overlooks the possibility of rejecting both choices, or there being a third choice, or holding to both views because they are not contradictory.

The fact is, the Church does sometimes need to establish diplomatic relations in a country in order to carry out her mission in that country. This is why the Church had established diplomatic relations with repugnant nations like Nazi Germany and the Soviet Union. We forget, being Americans, that the free practice of religion is not always present in other nations—even in democracies (let alone autocratic nations)—like it is in America. The whole idea of the concordant (an agreement between the Church and a nation) is intended to get the freedom for the Church to carry out her mission in that nation, and gives the Church standing to approach another nation as a diplomatic entity and not as a subject.

The fact is, there is a Catholic population in the Palestinian territories, and the Church does need to look after them. Also, in her commitment to peace, she does need to be able to speak to the leaders of both Israel (with whom the Church does have diplomatic relations already) and Palestine both without the emissaries being seen as subjects of one of the nations.

The point is, when the Church acts in establishing relations with a nation, that does not mean that the Church endorses the policies of that nation. It is foolish to assume that the Church looks at matters in the same way as an American politician and, when the politician disagrees with the Church teaching, that means the Church is deliberately taking a position in opposition to the political slant which the politician supports.

Tuesday, October 30, 2012

How Modern Morality Leads to Tyranny (Part 2 of 2)

Men who begin to fight the Church for the sake of freedom and humanity end by flinging away freedom and humanity if only they may fight the Church.

—GK Chesterton

Introduction

Before considering the last three steps, we should briefly discuss some of the principles of the thinking of the modern morality, that will explain the unjust laws that come from the proponents of modern morality.

It tends to reject the ideas of the existence of truth as independent of circumstances.  Everything is relative to times and circumstances.  It also tends to hold a view that everything progresses for the better.  Because things are generally better in a material sense, it means things are better in a moral sense.  The "oppressive past" has been replaced with a "freer" present and must continue towards an even more "free" future.

Such a view holds that even if one disagrees with certain behaviors ("personally opposed but…"), it should still be permitted "if it doesn't harm anyone."

The result of this is it tends to reject any restrictions except the "harm towards others."  The proponents will most likely object to comparisons to totalitarian policies on these grounds, because the totalitarian regimes did harm others.  The problem is, these proponents don't always recognize that harm is done to others.  They tend to think of crude Nazi tactics and think that because other "inconveniences" are not at that level, it isn't harm.

Moreover, there is also a tendency to think that certain views are "oppressive" and people who think in such a way should not be protected when it comes to those views.

The problem is, there is a contradiction in all of these views.  If one should tolerate other views, then it follows that it should be applied to views they disagree with as well as views they agree with.  The person who believes there are moral absolutes ought to be tolerated without harassment.  Instead, because their views are called "oppressive" it is acceptable to deny protection under the law.  This is the contradiction that creates tyranny in a free society.

With this in mind, let us consider the final three steps.

The Fourth Step: Passing Laws With the Belief They Harm Nobody

Attempted murder? It's not like he killed someone. This is a clear violation of my client's civil rights.

—Slimy Lawyer, RoboCop (1987)

Once people are elected or appointed to political office, they take their belief in only opposing "harmful" things in legislation.  If they see no harm in legislation, then they tend to support it.  This is how we can see lawmakers support the HHS contraception mandate or legalized abortion.  Because the reduction of sex to pleasure is accepted as a given, the only harm they can see is the issue of unexpected pregnancy.  The result is the creation of laws which makes access to contraception and abortion easier.  It is only the challenges to this assumption that is viewed as harmful.

Under the same reduction of sex to pleasure, such politicians can see no difference between traditional marriage between a man and a woman and a "homosexual marriage" between two people of the same gender.  So laws supporting this so-called "gay marriage" are seen as good, and opposition seen as harmful.

The result of all this is to create a set of laws that claims to champion tolerance, but actually refuses to consider the input of those who think differently from the lawmaker.

The Fifth Step: Denying the Validity of Challenges to the Law

"Are you lost daddy?" I asked tenderly.
"Shut up," he explained.

—Ring Lardner, The Young Immigrants (1920).

One of the more ironic arguments made by proponents of the modern morality is the claim that those who believe in moral absolutes are "forcing their beliefs on others."  It's ironic because these proponents are in fact the ones imposing their moral beliefs.  You may notice this with their mantras.  "Reproductive Freedom" for example.  Those who believe in moral absolutes are not supposed to push their beliefs on others, but the concept of "Reproductive Freedom" is invoked as if it were a moral absolute.

Thus the HHS contraception mandate is forced on people who believe it is wrong to give any support (moral or financial) to things they find immoral.  Because the concept of "Reproductive Freedom" is considered unquestionable, no challenge will be heard.

Like Step 2, the lawmakers try to explain away or deny the harm their law may do.  First they simply deny the validity of charges their laws do cause harm.  The unborn is denied human rights (Roe v. Wade was infamous here, arguing that since the Constitution referred to born persons, it meant unborn persons had no rights – an argument from silence.)  The reduction of marriage to a legally sanctioned sexual relationship is denied as a cause of damaging the traditional family as a source of the stability of society.  Studies that challenge this are rejected as "biased."

At the same time, however, it is argued that the harm they've denied can be justified for the greater good of the moral absolutes they deny.  Thus, even if the unborn is a person, the mother's "reproductive freedom" takes priority.  Whether or not "gay marriage" disrupts society, denying persons with homosexual tendencies the "right to marry" is making them second class citizens.

The problem is, these people claim that whatever does no harm to others should be permitted, but they make themselves both the prosecutor and judge as to what causes harm to others and whether those who are harmed actually matter.  Since this eliminates the right  to "petition the Government for a redress of grievances" (First Amendment), we can see this mindset goes well on the way to causing harm and becoming a tyranny.

The Sixth Step: Restricting the Rights of the Challenger

"They [The Nicaraguan newspaper La Prensa] accused us of suppressing freedom of expression. This was a lie and we could not let them publish it."

PJ O'Rourke (quoting Sandinista official), Holidays in Hell

While in the Third Step, the proponent of the modern morality gets offended with those who challenge them, in the sixth step, the politician has the power to do something about it.  Because he or she believes that the challenger is guided by "harmful" motives (under the ad hominem attacks of "Homophobic" or "war on women" etc.) the politician can make laws that reduce the freedom of the challengers to speak out. 

Consider the Catholic Church speaking out on moral issues being accused of being partisan and being under threats to have tax exempt status revoked.  The Catholic Church has remained consistent on moral issues long before there was a United States of America, let alone a Democratic or Republican Party.

For example, in 1679, the Church condemned these propositions:

34. It is permitted to bring about an abortion before the animation of the foetus, lest the girl found pregnant be killed or defamed.

35. It seems probable that every foetus (as long as it is in the womb) lacks a rational soul and begins to have the same at the time that it is born; and consequently it will have to be said that no homicide is committed in any abortion.

Various Errors on Moral Subjects (II) [Condemned in a decree of the Holy Office, March 4, 1679]

From the year 1679.  That's not a typo.  Over 333 years ago, the Catholic Church condemned views being used today to justify abortion on the grounds that the unborn is not alive.

Moreover, in 1965 (8 years before the infamous Roe v. Wade), the Catholic Church condemned abortion in the Vatican II document Gaudium et spes:

For God, the Lord of life, has conferred on men the surpassing ministry of safeguarding life in a manner which is worthy of man. Therefore from the moment of its conception life must be guarded with the greatest care while abortion and infanticide are unspeakable crimes. (#51)

To argue that the Catholic Church is behaving in a political manner in speaking against the same sins they condemned before such issues were political indicates a really dangerous situation: That a government may decide what sort of speech is politically motivated or not politically motivated and may coerce the Church from speaking on subjects it deems "political."

Under such conditions, the Church cannot be said to have freedom of religion if her teaching of all people can be labeled "hate speech" or "politically motivated" or if her beliefs may be set aside as "unimportant" when it goes against government laws.

But the Constitution explicitly states:

Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the Government for a redress of grievances. (First Amendment.  Emphasis added).

So we can see that laws made which ignore the First Amendment are laws which support tyranny against the beliefs that the nation were founded on, that "all men are created equal, that they are endowed by their Creator with certain unalienable Rights" (Declaration of Independence).

The Founding Fathers broke away from England because of these violations of unalienable rights, but now the lawmakers and courts can ignore these rights in favor of their own ideology.

Conclusion

Our progress in degeneracy appears to me to be pretty rapid. As a nation we began by declaring that "all men are created equal." When the Know-Nothings get control, it will read "all men are created equal, except Negroes and foreigners and Catholics." When it comes to this, I shall prefer emigrating to some country where they make no pretense of loving liberty — to Russia, for instance, where despotism can be taken pure, and without the base alloy hypocrisy.

—Abraham Lincoln, Response to a Pro-Slavery Friend

Lincoln was prophetic here.  In the name of freedom, we are seeing the denial of basic freedoms to those who believe in moral absolutes and the obligation to live rightly.  Our Church can be coerced.  People who live in accordance with her teachings can be sued for refusing to provide services they feel they would be doing evil to provide.

To defend ourselves against this injustice, we have to ask people of good will to consider the harm that is done when people with this mindset get elected.

Considering the belief that society inevitably improves over time, unless people with an opposing view are elected, it is something that invites injustice in the name of this progress.  The views which threaten what is seen as progress must be stopped by any means necessary.

The problem with this assumption is not all perceived progress is progress.  People of this generation might be surprised, but there was a time when democratic processes were considered outdated relics and it was fascism which was the way to progress.  As we have seen in history, this view of fascism was premature and did not reflect reality.  Indeed, the practitioners of fascism had few brakes to prevent bad ideas that were seen as beneficial by the fascists.

The view today of no moral absolutes is the same.  If there are no moral absolutes, and the progress of society is seen as advances and declines solely on whether it moves towards or against a certain ideology, then there are very few restrictions against those politicians who feel threatened by challenges to their "defense of progress."

It is no hyperbole to say that this mindset, turned into law by politicians are heading into tyranny as the Founding Fathers understood it:

In every stage of these Oppressions We have Petitioned for Redress in the most humble terms: Our repeated Petitions have been answered only by repeated injury. A Prince whose character is thus marked by every act which may define a Tyrant, is unfit to be the ruler of a free people. (Declaration of Independence)

The question is what we are to do about it?

It may sound partisan, but quite simply, we need to consider this sort of mindset as one which disqualifies a person for government office.  A politician who believes that there are no moral absolutes and believes it is his views that must be followed to bring progress to the nation is more likely to push through laws they see as right without considering other perspectives.

A Politician who will not see harm done or seeks to explain harm away cannot be trusted to hear the grievances of those wronged and give redress.  The Politician who believes their opponents are obstacles is more likely to restrict people who disagree than people who believe there are moral absolutes which forbid them from doing wrong in the name of a cause.

In short, we need to elect men and women of character, who recognize that the government has no authority to mandate things beyond them.  When Obama was asked, "At what point does a baby get human rights in your view" (8/18/08), he replied:

"Well, I think that you're looking at it from a theological perspective or a scientific perspective. Answering that question with specificity is above my pay grade. But let me just speak more generally about the issue of abortion, because this is something that obviously the country wrestles with. "

That kind of answer should be a disqualification to the voter of good will.  A politician who cannot answer the question on when a baby has human rights – and prove the truth of his answer should not be making a decision that abortion should be permitted.  We need to elect and appoint men and women who know they are limited and prone to evil and must answer to a morality above and beyond them. 

How Modern Morality Leads to Tyranny (Part 2 of 2)

Men who begin to fight the Church for the sake of freedom and humanity end by flinging away freedom and humanity if only they may fight the Church.

—GK Chesterton

Introduction

Before considering the last three steps, we should briefly discuss some of the principles of the thinking of the modern morality, that will explain the unjust laws that come from the proponents of modern morality.

It tends to reject the ideas of the existence of truth as independent of circumstances.  Everything is relative to times and circumstances.  It also tends to hold a view that everything progresses for the better.  Because things are generally better in a material sense, it means things are better in a moral sense.  The "oppressive past" has been replaced with a "freer" present and must continue towards an even more "free" future.

Such a view holds that even if one disagrees with certain behaviors ("personally opposed but…"), it should still be permitted "if it doesn't harm anyone."

The result of this is it tends to reject any restrictions except the "harm towards others."  The proponents will most likely object to comparisons to totalitarian policies on these grounds, because the totalitarian regimes did harm others.  The problem is, these proponents don't always recognize that harm is done to others.  They tend to think of crude Nazi tactics and think that because other "inconveniences" are not at that level, it isn't harm.

Moreover, there is also a tendency to think that certain views are "oppressive" and people who think in such a way should not be protected when it comes to those views.

The problem is, there is a contradiction in all of these views.  If one should tolerate other views, then it follows that it should be applied to views they disagree with as well as views they agree with.  The person who believes there are moral absolutes ought to be tolerated without harassment.  Instead, because their views are called "oppressive" it is acceptable to deny protection under the law.  This is the contradiction that creates tyranny in a free society.

With this in mind, let us consider the final three steps.

The Fourth Step: Passing Laws With the Belief They Harm Nobody

Attempted murder? It's not like he killed someone. This is a clear violation of my client's civil rights.

—Slimy Lawyer, RoboCop (1987)

Once people are elected or appointed to political office, they take their belief in only opposing "harmful" things in legislation.  If they see no harm in legislation, then they tend to support it.  This is how we can see lawmakers support the HHS contraception mandate or legalized abortion.  Because the reduction of sex to pleasure is accepted as a given, the only harm they can see is the issue of unexpected pregnancy.  The result is the creation of laws which makes access to contraception and abortion easier.  It is only the challenges to this assumption that is viewed as harmful.

Under the same reduction of sex to pleasure, such politicians can see no difference between traditional marriage between a man and a woman and a "homosexual marriage" between two people of the same gender.  So laws supporting this so-called "gay marriage" are seen as good, and opposition seen as harmful.

The result of all this is to create a set of laws that claims to champion tolerance, but actually refuses to consider the input of those who think differently from the lawmaker.

The Fifth Step: Denying the Validity of Challenges to the Law

"Are you lost daddy?" I asked tenderly.
"Shut up," he explained.

—Ring Lardner, The Young Immigrants (1920).

One of the more ironic arguments made by proponents of the modern morality is the claim that those who believe in moral absolutes are "forcing their beliefs on others."  It's ironic because these proponents are in fact the ones imposing their moral beliefs.  You may notice this with their mantras.  "Reproductive Freedom" for example.  Those who believe in moral absolutes are not supposed to push their beliefs on others, but the concept of "Reproductive Freedom" is invoked as if it were a moral absolute.

Thus the HHS contraception mandate is forced on people who believe it is wrong to give any support (moral or financial) to things they find immoral.  Because the concept of "Reproductive Freedom" is considered unquestionable, no challenge will be heard.

Like Step 2, the lawmakers try to explain away or deny the harm their law may do.  First they simply deny the validity of charges their laws do cause harm.  The unborn is denied human rights (Roe v. Wade was infamous here, arguing that since the Constitution referred to born persons, it meant unborn persons had no rights – an argument from silence.)  The reduction of marriage to a legally sanctioned sexual relationship is denied as a cause of damaging the traditional family as a source of the stability of society.  Studies that challenge this are rejected as "biased."

At the same time, however, it is argued that the harm they've denied can be justified for the greater good of the moral absolutes they deny.  Thus, even if the unborn is a person, the mother's "reproductive freedom" takes priority.  Whether or not "gay marriage" disrupts society, denying persons with homosexual tendencies the "right to marry" is making them second class citizens.

The problem is, these people claim that whatever does no harm to others should be permitted, but they make themselves both the prosecutor and judge as to what causes harm to others and whether those who are harmed actually matter.  Since this eliminates the right  to "petition the Government for a redress of grievances" (First Amendment), we can see this mindset goes well on the way to causing harm and becoming a tyranny.

The Sixth Step: Restricting the Rights of the Challenger

"They [The Nicaraguan newspaper La Prensa] accused us of suppressing freedom of expression. This was a lie and we could not let them publish it."

PJ O'Rourke (quoting Sandinista official), Holidays in Hell

While in the Third Step, the proponent of the modern morality gets offended with those who challenge them, in the sixth step, the politician has the power to do something about it.  Because he or she believes that the challenger is guided by "harmful" motives (under the ad hominem attacks of "Homophobic" or "war on women" etc.) the politician can make laws that reduce the freedom of the challengers to speak out. 

Consider the Catholic Church speaking out on moral issues being accused of being partisan and being under threats to have tax exempt status revoked.  The Catholic Church has remained consistent on moral issues long before there was a United States of America, let alone a Democratic or Republican Party.

For example, in 1679, the Church condemned these propositions:

34. It is permitted to bring about an abortion before the animation of the foetus, lest the girl found pregnant be killed or defamed.

35. It seems probable that every foetus (as long as it is in the womb) lacks a rational soul and begins to have the same at the time that it is born; and consequently it will have to be said that no homicide is committed in any abortion.

Various Errors on Moral Subjects (II) [Condemned in a decree of the Holy Office, March 4, 1679]

From the year 1679.  That's not a typo.  Over 333 years ago, the Catholic Church condemned views being used today to justify abortion on the grounds that the unborn is not alive.

Moreover, in 1965 (8 years before the infamous Roe v. Wade), the Catholic Church condemned abortion in the Vatican II document Gaudium et spes:

For God, the Lord of life, has conferred on men the surpassing ministry of safeguarding life in a manner which is worthy of man. Therefore from the moment of its conception life must be guarded with the greatest care while abortion and infanticide are unspeakable crimes. (#51)

To argue that the Catholic Church is behaving in a political manner in speaking against the same sins they condemned before such issues were political indicates a really dangerous situation: That a government may decide what sort of speech is politically motivated or not politically motivated and may coerce the Church from speaking on subjects it deems "political."

Under such conditions, the Church cannot be said to have freedom of religion if her teaching of all people can be labeled "hate speech" or "politically motivated" or if her beliefs may be set aside as "unimportant" when it goes against government laws.

But the Constitution explicitly states:

Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the Government for a redress of grievances. (First Amendment.  Emphasis added).

So we can see that laws made which ignore the First Amendment are laws which support tyranny against the beliefs that the nation were founded on, that "all men are created equal, that they are endowed by their Creator with certain unalienable Rights" (Declaration of Independence).

The Founding Fathers broke away from England because of these violations of unalienable rights, but now the lawmakers and courts can ignore these rights in favor of their own ideology.

Conclusion

Our progress in degeneracy appears to me to be pretty rapid. As a nation we began by declaring that "all men are created equal." When the Know-Nothings get control, it will read "all men are created equal, except Negroes and foreigners and Catholics." When it comes to this, I shall prefer emigrating to some country where they make no pretense of loving liberty — to Russia, for instance, where despotism can be taken pure, and without the base alloy hypocrisy.

—Abraham Lincoln, Response to a Pro-Slavery Friend

Lincoln was prophetic here.  In the name of freedom, we are seeing the denial of basic freedoms to those who believe in moral absolutes and the obligation to live rightly.  Our Church can be coerced.  People who live in accordance with her teachings can be sued for refusing to provide services they feel they would be doing evil to provide.

To defend ourselves against this injustice, we have to ask people of good will to consider the harm that is done when people with this mindset get elected.

Considering the belief that society inevitably improves over time, unless people with an opposing view are elected, it is something that invites injustice in the name of this progress.  The views which threaten what is seen as progress must be stopped by any means necessary.

The problem with this assumption is not all perceived progress is progress.  People of this generation might be surprised, but there was a time when democratic processes were considered outdated relics and it was fascism which was the way to progress.  As we have seen in history, this view of fascism was premature and did not reflect reality.  Indeed, the practitioners of fascism had few brakes to prevent bad ideas that were seen as beneficial by the fascists.

The view today of no moral absolutes is the same.  If there are no moral absolutes, and the progress of society is seen as advances and declines solely on whether it moves towards or against a certain ideology, then there are very few restrictions against those politicians who feel threatened by challenges to their "defense of progress."

It is no hyperbole to say that this mindset, turned into law by politicians are heading into tyranny as the Founding Fathers understood it:

In every stage of these Oppressions We have Petitioned for Redress in the most humble terms: Our repeated Petitions have been answered only by repeated injury. A Prince whose character is thus marked by every act which may define a Tyrant, is unfit to be the ruler of a free people. (Declaration of Independence)

The question is what we are to do about it?

It may sound partisan, but quite simply, we need to consider this sort of mindset as one which disqualifies a person for government office.  A politician who believes that there are no moral absolutes and believes it is his views that must be followed to bring progress to the nation is more likely to push through laws they see as right without considering other perspectives.

A Politician who will not see harm done or seeks to explain harm away cannot be trusted to hear the grievances of those wronged and give redress.  The Politician who believes their opponents are obstacles is more likely to restrict people who disagree than people who believe there are moral absolutes which forbid them from doing wrong in the name of a cause.

In short, we need to elect men and women of character, who recognize that the government has no authority to mandate things beyond them.  When Obama was asked, "At what point does a baby get human rights in your view" (8/18/08), he replied:

"Well, I think that you're looking at it from a theological perspective or a scientific perspective. Answering that question with specificity is above my pay grade. But let me just speak more generally about the issue of abortion, because this is something that obviously the country wrestles with. "

That kind of answer should be a disqualification to the voter of good will.  A politician who cannot answer the question on when a baby has human rights – and prove the truth of his answer should not be making a decision that abortion should be permitted.  We need to elect and appoint men and women who know they are limited and prone to evil and must answer to a morality above and beyond them. 

Saturday, October 27, 2012

How Modern Morality Leads to Tyranny (Part 1 of 2)

Men who begin to fight the Church for the sake of freedom and humanity end by flinging away freedom and humanity if only they may fight the Church.

—GK Chesterton

As we see our civil rights in America eroded, some people have speculated on the cause.  Things like "Obama is a secret Muslim" or "Obama is a secret Communist" for example.  We hear similar things about media conspiracies.  The basic premise is that the reason our freedoms are declining because of some special efforts by some groups to bring down the country.

I think these things are distractions.  We don't need to bring conspiracies into the equation at all.  What we actually seem to have is that a certain influential group of the American population tend to think in a similar way and, when they receive political power, approach lawmaking in the same way they approach moral obligations.

In other words, we don't have a secret cabal of People against Goodness and Normality.  We have people who have bought into certain errors as a way of thinking and are making that thinking into the law of the land.  It has six steps.  Three which are concerned with individual morality and three in which the individual steps are made law.

Looking at the First Three Steps

These first three steps are the framework, reflecting on how certain individuals view morality and how such individuals view challenges to their moral views.  Such persons reject the idea that there are moral absolutes that may not ever be transgressed when it comes to such rules requiring them to restrict their behavior.

The First Step: Reducing Morality to Not Harming Others

The basic form of this modern morality is the concept that anything that does not harm others is permissible.  Thus drug use that is not harming others is permissible.  Fornication is permissible.  Also, the emphasis on harming others is important.  Under this view, we can be self-destructive so long as this destruction does not harm others.

We can see the roots for this kind of thinking in Utilitarianism.  John Stuart Mill describes the basic view as:

the ultimate end, with reference to and for the sake of which all other things are desirable (whether we are considering our own good or that of other people), is an existence exempt as far as possible from pain, and as rich as possible in enjoyments, both in point of quantity and quality; the test of quality, and the rule for measuring it against quantity, being the preference felt by those who, in their opportunities of experience, to which must be added their habits of self-consciousness and self-observation, are best furnished with the means of comparison.

If it causes happiness, it is good.  If it causes unhappiness it is not good.  However, we do see a early warning sign here.  The standards of distinguishing good and harm is arbitrary, and as society has moved forward in time have become more individualistic.  The individual is expected to decide for himself or herself what amount of pain is acceptable in the pursuit of pleasure.  The "habits of self-consciousness and self-observation" are replaced by the slogan, "If it feels good, do it."

The problem with this view of morality is it is too short sighted.  It focuses on the pleasure of the moment and ignores how long term effects of these behaviors can be harmful. 

For example, the loose sexual morality requires contraception to avoid pregnancies.  However, the laws of averages means eventually there will be unexpected pregnancies, and the demand for abortions.  Therefore abortion becomes classified under the category of "anything that does not harm others is permissible."  It's considered a minor inconvenience which should be legalized to remove consequences from sexual behavior as a pleasure.

But abortion does harm.  The obvious harm to another comes from the fact that the unborn child is a person.  Prior to Roe v. Wade, this was pretty much accepted as fact.  Only after the Supreme Court ruling do we see medical textbooks stop talking about this.  Moreover, in modern times, it is recognized that abortions cause mental and emotional harm to the mother who has an abortion.  But since this harm challenges the basic premise of modern morality, it has to be somehow removed from consideration.  This brings us to our second step

The Second Step: Denying the Harm Exists and Explaining It Away

The response of the modern morality is to either deny the harm exists or explain it away as less than the action defended.  Often it tries to argue both, leading one to ask, "Well, which is it?"  Either the harm exists or it does not.  If it does, it has to be acknowledged and dealt with.  If it doesn't, then why try to explain it away?

So we see people facing an unexpected pregnancy, denying the unborn child is a person; denying that such mental harm to the mother exists or explaining the harm away in the name of "a woman's right to choose."  But if the unborn child is a person, then the "woman's right to choose" is causing harm to others and cannot be permitted under modern morality.  So they have to deny that the unborn child is a person while also saying that whether or not the unborn child is a person, it doesn't outrank the "freedom of choice."

The danger is, this modern view of morality focuses on what the individual thinks, as opposed to what is true. So if the person decides they should not worry about the harm caused to another, they are deciding for themselves whether the harm done to another has any meaning.  As we will see later, when people with this mindset receive political power, their self-focused determination on whether those harmed have value or not will impact the laws they pass.

The Third Step: Shooting the Messenger

In a reasoned discussion, people would attempt to objectively consider the issues and attempt to discover the reality.  Behavior would then be changed in order to live in accordance to what is true.  Unfortunately, in modern times we do not see this.  It is one of the greatest ironies that people who claim that beliefs in objective morality and absolute truth are labeled "irrational" and "illogical" when the response to people who challenge modern morality is to verbally attack them and make no attempt at refutation.

The denial and explaining away can be (and often is) challenged by rational argument, but people don't like to be shown to be in the wrong, and this leads to the third step: Hostility to those who point out the modern morality is causing harm to people. 

When it is pointed out that certain behaviors are NOT morally permissible and DO cause harm, there are no attempts at a reasoned refutation.  What we have instead is a lashing out at those who point out the behavior is harmful.

It works this way: People standing up for absolute morality creates a challenge that puts the follower of modern morality into a dilemma.  If what challengers say is true then it indicts the act as wrong and the person who performs the act must choose between renouncing the act or continue the act, knowing it is wrong. 

Very few people deliberately want to be evil-doers in the sense of the character Aaron in the Shakespeare play Titus Andronicus who dies regretting he had not done more evil.  Rather, many people are inordinately attached to certain behaviors and are unwilling to give them up.  They also don't want to be in the wrong in not giving them up.

So the defense mechanism begins.  But since the justification for modern morality is the individual decides that the act doesn't harm anyone in a way the individual considers important, they cannot defend their position as being right.  So what often happens is to avoid being wrong, they seek to denigrate their challengers, trying to portray them as being in the wrong.

This is why we see so many ad hominem attacks: "War on women."  "Homophobic."  "Judgmental."  These attacks make no legitimate claim against the truth of the defender of absolute morality.  It merely attacks the person who challenges this form of thinking.  It is as if they think if they can discredit the messenger, they can justify ignoring the message.

It's a sort of begging the question.

  1. If they were good people they would agree with [X]
  2. They don't agree with [X]
  3. Therefore they're not good people
  4. Why does not agreeing with [X] make them bad people?
  5. Because [X] is good.

[X] is the issue being disputed whether it is good or not, so to argue that people are not good if they do not agree with [X] merely assumes what has to be proven.

Once we get to the point where a person being good or not depends on whether he accepts the position of modern morality, it becomes easier to label the person who challenges modern morality as people who don't matter.  Once that label is bestowed, it will have relevance in a society which adapts the modern morality to law.

Conclusion

Now the first three steps are individually focused, but when numbers of individuals who share the same view group together, we can see political influence grow from them.  Voters who hold these views are going to tend towards supporting candidates that share their views ,or at least favor leniency towards the behaviors.  Members of the media who share these views are going to report things in terms of promoting the modern morality and denigrating the concept of moral absolutes.  Politicians who hold these views are going to pass laws which reflect these views of morality.

The next article will take a look at how we go from this individualistic view of morality to what happens when we elect people who hold to this view of morality.

How Modern Morality Leads to Tyranny (Part 1 of 2)

Men who begin to fight the Church for the sake of freedom and humanity end by flinging away freedom and humanity if only they may fight the Church.

—GK Chesterton

As we see our civil rights in America eroded, some people have speculated on the cause.  Things like "Obama is a secret Muslim" or "Obama is a secret Communist" for example.  We hear similar things about media conspiracies.  The basic premise is that the reason our freedoms are declining because of some special efforts by some groups to bring down the country.

I think these things are distractions.  We don't need to bring conspiracies into the equation at all.  What we actually seem to have is that a certain influential group of the American population tend to think in a similar way and, when they receive political power, approach lawmaking in the same way they approach moral obligations.

In other words, we don't have a secret cabal of People against Goodness and Normality.  We have people who have bought into certain errors as a way of thinking and are making that thinking into the law of the land.  It has six steps.  Three which are concerned with individual morality and three in which the individual steps are made law.

Looking at the First Three Steps

These first three steps are the framework, reflecting on how certain individuals view morality and how such individuals view challenges to their moral views.  Such persons reject the idea that there are moral absolutes that may not ever be transgressed when it comes to such rules requiring them to restrict their behavior.

The First Step: Reducing Morality to Not Harming Others

The basic form of this modern morality is the concept that anything that does not harm others is permissible.  Thus drug use that is not harming others is permissible.  Fornication is permissible.  Also, the emphasis on harming others is important.  Under this view, we can be self-destructive so long as this destruction does not harm others.

We can see the roots for this kind of thinking in Utilitarianism.  John Stuart Mill describes the basic view as:

the ultimate end, with reference to and for the sake of which all other things are desirable (whether we are considering our own good or that of other people), is an existence exempt as far as possible from pain, and as rich as possible in enjoyments, both in point of quantity and quality; the test of quality, and the rule for measuring it against quantity, being the preference felt by those who, in their opportunities of experience, to which must be added their habits of self-consciousness and self-observation, are best furnished with the means of comparison.

If it causes happiness, it is good.  If it causes unhappiness it is not good.  However, we do see a early warning sign here.  The standards of distinguishing good and harm is arbitrary, and as society has moved forward in time have become more individualistic.  The individual is expected to decide for himself or herself what amount of pain is acceptable in the pursuit of pleasure.  The "habits of self-consciousness and self-observation" are replaced by the slogan, "If it feels good, do it."

The problem with this view of morality is it is too short sighted.  It focuses on the pleasure of the moment and ignores how long term effects of these behaviors can be harmful. 

For example, the loose sexual morality requires contraception to avoid pregnancies.  However, the laws of averages means eventually there will be unexpected pregnancies, and the demand for abortions.  Therefore abortion becomes classified under the category of "anything that does not harm others is permissible."  It's considered a minor inconvenience which should be legalized to remove consequences from sexual behavior as a pleasure.

But abortion does harm.  The obvious harm to another comes from the fact that the unborn child is a person.  Prior to Roe v. Wade, this was pretty much accepted as fact.  Only after the Supreme Court ruling do we see medical textbooks stop talking about this.  Moreover, in modern times, it is recognized that abortions cause mental and emotional harm to the mother who has an abortion.  But since this harm challenges the basic premise of modern morality, it has to be somehow removed from consideration.  This brings us to our second step

The Second Step: Denying the Harm Exists and Explaining It Away

The response of the modern morality is to either deny the harm exists or explain it away as less than the action defended.  Often it tries to argue both, leading one to ask, "Well, which is it?"  Either the harm exists or it does not.  If it does, it has to be acknowledged and dealt with.  If it doesn't, then why try to explain it away?

So we see people facing an unexpected pregnancy, denying the unborn child is a person; denying that such mental harm to the mother exists or explaining the harm away in the name of "a woman's right to choose."  But if the unborn child is a person, then the "woman's right to choose" is causing harm to others and cannot be permitted under modern morality.  So they have to deny that the unborn child is a person while also saying that whether or not the unborn child is a person, it doesn't outrank the "freedom of choice."

The danger is, this modern view of morality focuses on what the individual thinks, as opposed to what is true. So if the person decides they should not worry about the harm caused to another, they are deciding for themselves whether the harm done to another has any meaning.  As we will see later, when people with this mindset receive political power, their self-focused determination on whether those harmed have value or not will impact the laws they pass.

The Third Step: Shooting the Messenger

In a reasoned discussion, people would attempt to objectively consider the issues and attempt to discover the reality.  Behavior would then be changed in order to live in accordance to what is true.  Unfortunately, in modern times we do not see this.  It is one of the greatest ironies that people who claim that beliefs in objective morality and absolute truth are labeled "irrational" and "illogical" when the response to people who challenge modern morality is to verbally attack them and make no attempt at refutation.

The denial and explaining away can be (and often is) challenged by rational argument, but people don't like to be shown to be in the wrong, and this leads to the third step: Hostility to those who point out the modern morality is causing harm to people. 

When it is pointed out that certain behaviors are NOT morally permissible and DO cause harm, there are no attempts at a reasoned refutation.  What we have instead is a lashing out at those who point out the behavior is harmful.

It works this way: People standing up for absolute morality creates a challenge that puts the follower of modern morality into a dilemma.  If what challengers say is true then it indicts the act as wrong and the person who performs the act must choose between renouncing the act or continue the act, knowing it is wrong. 

Very few people deliberately want to be evil-doers in the sense of the character Aaron in the Shakespeare play Titus Andronicus who dies regretting he had not done more evil.  Rather, many people are inordinately attached to certain behaviors and are unwilling to give them up.  They also don't want to be in the wrong in not giving them up.

So the defense mechanism begins.  But since the justification for modern morality is the individual decides that the act doesn't harm anyone in a way the individual considers important, they cannot defend their position as being right.  So what often happens is to avoid being wrong, they seek to denigrate their challengers, trying to portray them as being in the wrong.

This is why we see so many ad hominem attacks: "War on women."  "Homophobic."  "Judgmental."  These attacks make no legitimate claim against the truth of the defender of absolute morality.  It merely attacks the person who challenges this form of thinking.  It is as if they think if they can discredit the messenger, they can justify ignoring the message.

It's a sort of begging the question.

  1. If they were good people they would agree with [X]
  2. They don't agree with [X]
  3. Therefore they're not good people
  4. Why does not agreeing with [X] make them bad people?
  5. Because [X] is good.

[X] is the issue being disputed whether it is good or not, so to argue that people are not good if they do not agree with [X] merely assumes what has to be proven.

Once we get to the point where a person being good or not depends on whether he accepts the position of modern morality, it becomes easier to label the person who challenges modern morality as people who don't matter.  Once that label is bestowed, it will have relevance in a society which adapts the modern morality to law.

Conclusion

Now the first three steps are individually focused, but when numbers of individuals who share the same view group together, we can see political influence grow from them.  Voters who hold these views are going to tend towards supporting candidates that share their views ,or at least favor leniency towards the behaviors.  Members of the media who share these views are going to report things in terms of promoting the modern morality and denigrating the concept of moral absolutes.  Politicians who hold these views are going to pass laws which reflect these views of morality.

The next article will take a look at how we go from this individualistic view of morality to what happens when we elect people who hold to this view of morality.