Month: December 2006

Christians continue to struggle to defend their rights.

Allies of Ms Kelly have accused Mr Hain of pandering to Labour activists…His liberal approach may derail sensitive negotiations between the Government and church leaders, who are urging ministers not to put the rights of gays above the rights of Christians.

Church leaders, who are urging ministers not to put the rights of gays above the rights of Christians to exclude and refuse to serve gays in public accomodations – those rights. You know, those ‘rights’ that don’t exist, that no one recognizes, the ones that are just asserted. Those rights.

Some wisdom and insight from Ziauddin Sardar:

The British literary landscape is dominated by three writers: Martin Amis, Salman Rushdie and Ian McEwan…In their different styles, their approach and opinions define a coherent position. They are the vanguard of British literary neoconservatives, or, if you like, the “Blitcons”…Their writing stands within a tradition, upholding ideas with deep roots in European consciousness and literature….The Blitcon project is based on three one- dimensional conceits. The first is the absolute supremacy of American culture. Blitcon fiction is orientalism for the 21st century, shifting the emphasis from the supremacy of the west in general to the supremacy of American ideas of freedom…The second Blitcon conceit is that Islam is the greatest threat to this idea of civilisation. Rushdie’s suspicion of and distaste for Islam is obvious in his novels…References to Islam in Midnight’s Children can be read as deliberately insulting.

Naughty Rushdie. Suspicion and distaste for Islam not allowed. Trust and love for Islam only permissible attitude, also only progressive attitude; other attitude places one as a conservative; Islam self-evidently the opposite of conservatism and deserving of trust and love, respect and admiration, affection and reverence; therefore Rushdie Amis and McEwan are all neocons. Besides they uphold ideas with deep roots in European consciousness and literature. Well I mean to say. How neocon and sinister can you get.

The third Blitcon conceit is that American ideas of freedom and democracy are not only right, but should be imposed on the rest of the world. The extent to which this conviction has become central to these writers’ thought can be traced by Rushdie’s surprising progression, over the past 20 years, from political left to centre right. Rushdie’s fiction is more nuanced than that of Amis or McEwan, and he was an outspoken champion of multiculturalism during the 1980s. All that, however, changed when Ayatollah Khomeini, enraged at The Satanic Verses, issued a fatwa sentencing him to death in 1989.

Oh, gee, did it? Well I can’t imagine why! I can’t imagine why a ‘fatwa’ sentencing him to death by a complete stranger in a country he had nothing to do with – a stranger who hadn’t read the book he was so ‘enraged’ about – would cause him to be any less fond of ‘multiculturalism’ – can you? What a narrow-minded spiteful conservative orientalist all-wrong guy he must be, to react that way. Dang, some people just have no tolerance. Obviously he should have been pleased at this creative manifestation of a vibrant culture displaying its difference and Otherness for the edification of all those dreary fools who uphold ideas with deep roots in European consciousness and literature. But nooooo – he had to get all offended and huffy and bitter, and even more unfriendly toward Islam. Is that crazy and neocon or what!

And, the NS tells us, ‘Ziauddin Sardar has been appointed a commissioner of the Commission for Equality and Human Rights.’ Oh dear.

The discussion at Cosmic blog of Allen Esterson’s research on the ‘Einstein’s Wife’ myth has continued. Some of the comments indicate why mythic history can get traction.

So far as I know, both Einstein and Maric are dead and continued discussion of who contributed what to either’s research would be pointless (unless you’re dead set on using the work of long-dead scientists to promote your own injured sense of your gender’s worth and equality.) Wouldn’t a more relevant topic be whether or not Einstein’s or Maric’s conclusions were valid, or that their work was useful?

Well, continued discussion might be pointless if it were taking place in a vacuum, but given that there is a story out there that is given prominence on a public television website and is being taught in schools and is wrong, then no, it’s not pointless. Teaching history as pretty, self-esteem inflating stories that aren’t actually true is not helpful. Rigoberta Menchú did not help her cause by exaggerating and embroidering parts of her story. Japan doesn’t do itself any good by minimizing what happened in Nanjing. Turkey is not covering itself in glory by prosecuting anyone who so much as whispers the words ‘Armenian genocide.’ Holocaust denial is neither useful nor benign. Yosef ben-Jochannan didn’t advance black empowerment by giving lectures in which he said that Aristotle had stolen his philosophy from the library at Alexandria. Truth has to apply everywhere in inquiry if it’s going to apply anywhere; once you decide it’s okay if you play games with it in just this one place – you’ve given up on it entirely (for one thing, because you’ve made yourself unreliable). As a reply to the above comment at Cosmic Blog says:

There are probably a lot of people who would agree with you. Thirty years ago I might have been among that number. However, I think there’s something to be said for truth. Some years ago I read an article by the historian Mary Lefkowitz in the paper entitled, “Greece for the Greeks: History is not Bunk.” Very enlightening little essay that inspired me to continue on and read her book “Not out of Africa.”

Interesting. I was inspired to read Lefkowitz’s book too, some ten years or so ago, and that’s why she’s one of the first people I asked to write something for B&W. She did, too – her article is the first one I published here. The next is by Richard Evans and also about why truth matters in history. (Then a couple of interviews – with Norm Levitt and Steve Pinker – and an article from TPM and then there’s the first article Allen sent – so we come around in a circle. We all think history does matter and truth matters and truth in history matters. The commenter at Cosmic Blog goes on:

If Maric really did deserve a share in the Nobel that would be a good thing to know – for everyone. But the evidence for such a thing is extremely feeble, even where it exists. The grotesque exaggeration of her involvement is a disservice to the facts, to ourselves, and most especially to her. There is a tendency now in some quarters to say, “B was a downtrodden class of individuals. They did not have the opportunities that DWMs (Dead White Males) had and their contributions were ignored or downplayed. In many cases they were actually punished. THEREFORE, as a matter of social justice, we must go back and give them retroactive credit for things they might have done had they not been oppressed.” The movement to elevate Maric’s recognition is an extreme example of this…Also, when it comes to teaching our kids – my OWN daughters, one of whom has decided to be a chemist – I want them to know the truth as far we are capable of discerning it. I want to inspire them to their level of brilliance and beyond – using the real accomplishments of those who have come before, and not the imaginary and inflated accomplishments that amount to patronizing inanity.

Yep. Patronizing inanity is no favour. Thanks all the same.

Purves and the niqab again. I find I haven’t quite finished with that subject – I find I didn’t chew it over quite thorougly enough. I find that one small paragraph is peculiarly full of matter for contemplation. I find there is more to say.

One: she said it was ‘good to have the student speaking of “ghosts”, and good to have women who had worn the niqab saying it made them feel not only more devout but more private.’ But that’s ridiculous. You might as well say it was good to have the student saying torture is cruel and bad, and good to have other people saying it is kind and useful. Why would that be good? On Millian grounds, because arguments are stronger if they meet opposition? But that’s not what she says; she doesn’t say why; she just says it was a fun evening. It seems to be merely a matter of let a thousand flowers bloom, let a thousand opinions flourish, they’re all good, all interesting, all colourful. But that’s saying anything. If the things people say are in tension with each other, and they relate to actions and rules and laws, sometimes a choice will have to be made, so it’s not helpful to just beam fondly and say they’re all lovely.

Two: she ‘admitted’ a moment of discomfort about encountering a woman in a niqab. Why did she ‘admit’ it? That means she thought she did something at least slightly wrong in feeling discomfort. But why should she think that? Why should anyone? Why should there be guilt about feeling discomfort at seeing women with no faces? What’s not to feel discomfort about? Suppose we encountered someone crossing the road wearing a Tshirt slogan in huge neon letters: ‘Woman is man’s rib and born to serve him.’ Would we feel discomfort? Would we feel guilty and apologetic about the discomfort? I doubt it. If not, should we feel guilty about niqab-discomfort? I don’t think so.

Third: the biggest omission, the one that bugged me: the cheerful man’s ‘She can speak, you know!’ I should have noticed that. No, we don’t know! Of course we don’t know – how would we? She’s wearing this thing over her face that makes it impossible to know, isn’t she; that’s the point! For all we know the lower half of her face has been sheered away and she can no more speak than she can fly. Of course we don’t know. And the cheerful man is being completely ridiculous in pretending there is simply no possible reason to think a woman with a bag over her head might not react just like any other person in the street to a casaul uninvited remark from a stranger – in pretending she’s just perfectly routine and familiar and ordinary and commonplace and just like everyone else except for this one tiny detail that she’s dressed like Darth Vader. And in fact he’s being not only ridiculous but also disingenuous, because the point of the niqab is to ward off contact and conversation, not to invite it and not even to say that it’s difficult but possible – it’s just plain to prevent it. Get real, cheerful man. And then of course there’s the question that Purves should have asked, which is whether this mandate to say ‘Good morning!’ applies to men. But that would have taken her into territory that might cause ‘discomfort,’ so instead (apparently) she let cheerful man buffalo her into treating the revolting medieval nonsense as normal and healthy and fine. Sad.

Something ChrisPer said in comments on the ‘Fundamntal right-get outta my store’ N&C, that I found myself doing a longish comment on, so decided to put it out here.

“Christian disapproval of gay practice is not without reasons – its just without reasons that others find persuasive. For instance, you disown the reason of pleasing God on the grounds that He does not exist.”

No, actually; more grounds than that. I could perfectly well think or believe that god does exist and still be far from thinking ‘the reason of pleasing God’ is a valid reason to say and teach and preach that homosexuality is wrong and to think it should be legal to deny gays service in public facilities. Because even if god exists, there are still further questions, before one can conclude that condemnation of homosexuality pleases this god. What kind of god is it? What does it think is good, and what does it think is bad? What does it want us to do? Has it told us what it wants us to do? Has it told us what it thinks is good, and what is bad? If so, how do we know it has? And if so, why hasn’t it told everyone? And if so, and if it thinks good and bad matter, why hasn’t it told everyone in such a way that there can be no dispute about it?

It seems to me that even if there is a god, no human has the slightest idea what the true answers to those questions are, and that even if any humans do know the true answers, they have no way to know they know, and we have no way to know they know.

It’s basically an epistemic problem. People who claim that homosexuality is displeasing to god really don’t know that and have no way to know it.

Some theists claim that is because god wants us to have free will, and wants us to have a free choice whether to believe in god or not, as well as whether to be good or not. Okay – but then the only way to do that is to keep us in genuine epistemic darkness. Not pretend darkness; real darkness. We really don’t know if there’s a god, or if there is what kind of god it is, or what it thinks is good, or if we would agree with it if we knew, or what it wants us to do, or if it has told us what to do, and if so what it is that it has told us to do; and we don’t know how to know any of this, either way, yes or no. Okay. Real freedom, but bogus knowledge of god. There is no real knowledge of this god, and so far there never has been (or it would have been passed on in an indisputable fashion). So – we’re free to choose to believe it exists. All right – but are we equally free to choose to believe we know what it thinks is good and what it wants us to do? Are we equally free to choose to believe we know it has told us what it thinks is good and what it wants us to do, and that it will blame and punish all who disobey? No. I don’t think so. I don’t think anyone has the right to take that risk. Because the reality is you just have no clue what god wants, you don’t even have any clue what it’s like, so how can you possibly know it doesn’t think children should be tortured? Let alone know it thinks homosexuals should be given unequal treatment because of what they do with their genitalia. Darkness is darkness; we don’t know what we don’t know; and this is something we don’t know. It seems to me it’s only right to admit that.