Author: Ophelia Benson

Pretty.

Cellphone videos have appeared on the Internet showing an Iraqi mob stoning and kicking to death a 17-year-old girl after she offended her minority community by eloping with a Muslim man…In the video – on the Kurdish website Jebar.Info and rapidly spreading on the Internet – Aswad is shown lying in the road as men kick her and throw a large lump of rock or concrete at her head. Her face is drenched in blood but uniformed and armed officers of the Iraqi police stand by and do nothing to prevent the attack…At one point she struggles to sit up and cover herself, but a man kicks her in the face knocking her violently back to the ground…Members of a large crowd can be seen filming the murder on their cellphones, some of them shouting or kicking out at the cowering victim. Nobody tries to help her.

What a lovely, lovely, heartening story. How pleasant it is to know that a mob of men can stand around watching and even fucking filming a slight thin teenage girl being kicked and bludgeoned with rocks, and 1) not help her and 2) join in.

No actually it isn’t pleasant. It’s both horrifying and terrifying. It’s despair-inducing – to know that people can and do let stupid, trivial, unimportant rules or traditions or loyalties or ideologies override what ought to be natural pity and revulsion and fellow-feeling to the point that they can take pleasure in battering people to death.

From Why Atheism? by George Smith (Prometheus 2000) p. 17:

If most Christians (and other religious believers) dismiss atheism outright, this is not because they have examined the arguments for atheism and found them wanting, but because they do not take atheism seriously enough to examine its arguments in detail. Atheism, in their view, lacks credibility, so they have no motive to examine it further. To portray atheism as utterly lacking in credibility has long played a crucial role in religious propaganda. Atheism must be rendered unthinkable, because doubt, if left unchecked, can easily propel the believer down the path of deconversion (the process by which a religious believer becomes an atheist)…To say that atheism is credible is to suggest that the atheist may be right; to say that the atheist may be right is to suggest that the Christian may be wrong; to say that the Christian may be wrong is to suggest that faith may be an unreliable guide to knowledge; to say that faith may be an unreliable guide to knowledge is to suggest that each and every tenet of Christianity should be reexamined in the light of reason.

That would explain a lot. That would explain the way theists fail to engage with the arguments that atheists actually make, and it would explain the way they pretend atheists make silly futile claims that they don’t actually make. That would be because theists aren’t paying attention to what atheists say at all, they’re just ignoring all of it and proceeding on their own pre-ordained track, like a runaway train ignoring all signals because the engineer has stepped outside for a sandwich.

What is the morality behind forcing a girl or woman to carry to term an anencephalic foetus that will die within days of birth?

Doctors have told the girl that her four-month foetus will not live more than a few days beyond birth. She is in the care of Ireland’s health service which has issued an order stopping her from going to Britain…Miss D was informed last month that her foetus has anencephaly, a condition which means that a large part of the brain and skull is missing. Babies with anencephaly live a maximum of just three days after birth.

What is the principle at work here? I don’t understand it. I don’t even begin to understand it. Ireland’s health service wants this teenager to carry the foetus for another five months so that she can give birth to it the usual painful way and then watch it die? Because…what? God is punishing her and we mustn’t interfere with God’s punishments? But then there wouldn’t be such a thing as Ireland’s health service at all. No, I don’t begin to understand it. It just looks like stark sadism and cruelty.

There’s an irony in all this – or maybe it’s two or three ironies. Steven Poole said yesterday in a comment on his post at Unspeak:

In exciting news, the cudgels of anti-anti-anti-intellectualism or whatever have been taken up by Ophelia Benson, scourge of what she is pleased to call “fashionable nonsense”, who takes me, mystifyingly, to be saying It is forbidden to criticize Zizek. Oh well. I suppose she was not sufficiently delighted with my review of her recent book.

Mystifyingly? But what else can ‘the opinion journalist Johann Hari does not suffer from such uncertainty, and has taken it upon himself to denounce Slavoj Zizek in an article for the New Statesman’ mean? If it doesn’t mean that, what is the point of such tendentious language? (From someone who has written a book about, I take it, tendentious language! There’s one of the ironies.) But that’s not the main irony; the main irony is related to the last sentence. Disregard the resort (as with Johann Hari) to an unwarranted and of course ill-mannered speculation about motivation, in order to consider the substance. In fact I quite liked his review of Why Truth Matters, and I was ‘sufficiently delighted’ with it. (And I didn’t need a fanciful motivation for commenting on his substance-free invective-heavy post on Hari’s article; I simply thought it was bad, and bad in an interesting and noteworthy way; that’s motivation enough.) It wasn’t entirely accurate though. It wasn’t so inaccurate that I decided to wait almost a year and then comment on a blog post of his by way of revenge, but it did contain an inaccuracy. It’s this:

Sadly, the authors also follow a modern tradition of lumping Jacques Derrida in with a bunch of his inferiors and slapping him around too, without showing persuasively that they have actually read much of the man’s work.

The inaccurate part is that we didn’t slap Derrida around, we slapped around some of his fans, which is a different thing. And where the irony comes in is that what we slapped his fans around for is for doing exactly what Poole did in this post: treating criticism of the hero as in some way illegitimate, and doing it not by offering evidence that the hero is better than the critic thinks, but by dragging in irrelevancies. In fact one irony here is that he ought to be right: that ought to be why I wrote the comment on his post yesterday, because it does tie up neatly with the mistake he made in his review of WTM: he was wrong about what we said, and he had made the same kind of mistake we were criticizing, himself. Very very neat. But in fact that’s not why. I remembered he’d written a review, and that it was favourable in parts, but I didn’t remember the details. If anything I felt more benevolent than not, because the review was more good than not. But that’s not the point: the point is that he apparently missed the point of what we said about Derrida’s fans, and that that makes sense because he argues the same way himself. Interesting.

If you’re curious about which fans of Derrida we slapped around, you can revisit this – it’s Judith Butler’s letter to the New York Times protesting against ‘Jonathan Kandell’s vitriolic and disparaging obituary’ of him. I’ve commented on it before here, but it was years ago – before we wrote WTM. Oh look – she cites ‘reactionary anti-intellectualism’ too. There’s even more irony than I thought. Well there you go: criticism of Derrida and Zizek is impermissible and ‘reactionary anti-intellectualism.’ Why? Well, according to Butler at any rate, it has to do with fame. Derrida is too damn famous to be criticized by some mere reporter (cf. Poole’s scornful repetition of ‘the opinion journalist Johann Hari’).

If Derrida’s contributions to philosophy, literary criticism, the theory of painting, communications, ethics, and politics made him into the most internationally renowned European intellectual during these times, it is because of the precision of his thought, the way his thinking always took a brilliant and unanticipated turn, and because of the constant effort to reflect on moral and political responsibility.

Uh huh. And if his contributions didn’t make him into the most internationally renowned European intellectual during these times, what is that because of? Who knows. But the inconsequentiality of the argument and the air of high dudgeon in the whole letter are, shall we say, not unfamiliar. That’s the irony.