Author: Ophelia Benson

Sami Moubayed on Aisha and ‘double standards’.

The book has so far appeared in Serbia, with a provoking illustration of Aisha on the cover (in Islam it is forbidden to portray the wives of the Prophet, known as the “Mothers of Believers”).

The fact that something is ‘forbidden in Islam’ doesn’t mean that it is forbidden in general, and in fact for the rest of us it is not forbidden to portray the wives of the Prophet, nor is it ‘provoking’ to do so. This seems to be widely misunderstood – but the fact is, the laws and rules and taboos of Islam are not binding on everyone in the world. We are allowed to ignore them.

It is equally startling how people like Sherry Jones would wish to add insult to injury, and bad feelings, with her book on Aisha.

No, actually, it is startling how uninformed Sami Moubayed is about the subject of his article; that is exactly what Sherry Jones does not wish to do. He might have found that out before saying that about her – especially since saying that could, in this ludicrous situation, put her in increased danger.

I cite the example of David Irving…Irving showed that Hitler was a rational, intelligent leader and human being whose main motivation was to increase the prosperity of Germany…By the 1980s, Irving was banned from entering Austria…He defied the ban and tried to go but was arrested in Austria. In court he tried to change discourse, but Austrian authorities did not believe him and at the time of writing he still languishes in jail.

No he doesn’t. He was released a few months into his sentence.

It is a funny world with funny double standards indeed. To make things easier for everybody – especially the oversensitive millions in all faiths – it is safe to say that critical issues such as the Holocaust and Islam become red lines that should not be crossed. In saying that, we can assume that Jones, Benedict and Irving all committed mistakes.

No. Not comparable. For the forty millionth time: Holocaust-denial is not comparable to (say) writing a novel about Aisha. That’s not to say that Holocaust-denial should be illegal, it is just to say that the funny double standards are not double standards. (The right double standard would be, for instance, to deny that a massacre happened at Srebrenica.)

Offending others for the sake of free speech should not be tolerated.

Yes it should. If not offending others becomes the criterion for free speech, as many have pointed out, there will be no free speech at all. That would not be a minor crimp, it would be obliteration.

Louise Antony has an excellent essay, ‘For the Love of Reason’ [pdf], in Philosophers Without Gods (OUP 2007), a book edited by herself; it takes off from the difficulties she had with various religious truth claims when she was a child, and with the way adults reacted to her difficulties and persistent questions. First up is Limbo – the unfairness of it – ‘original sin’ in particular: ‘this sin that Adam committed got “passed down”…’

I found it repugnant, the idea that a crime committed by one of my ancestors could sully my personal soul. It was an idea quite at odds with the liberal, meritocratic principles to which my parents seemed otherwise to subscribe. (p. 41)

She returns to this tension frequently – the way particular religious claims and also the refusal to question such claims were at odds with principles otherwise valued by her parents and by other people. It’s one that occurs to me often too, with some irritation.

But there was something that bothered me almost as much as Limbo itself: the way grownups reacted to my questions about it. First they’d offer a perfunctory, stock, and utterly impertinent response. “The souls in Limbo don’t suffer,” they’d all say. Huh? Maybe they’re not in actual pain, like the souls in hell, or even the ones in purgatory, but these poor souls are being deprived of the Beatific Vision…So the next move would be “but they don’t know they’re being deprived of anything.” Double huh. It’s OK not to share your chocolate with your sister as long as she never finds out you have it? This “ignorance is bliss” reasoning seemed specious to me even as a small child. And it was, once again, inconsistent with the messages I got in every other, non-religious context. My father, for example, was an elementary school administrator, and he was passionate in his support for public education. He would go on and on about the need to cultivate in children – to inculcate in children – the “desire to learn.” He would have been incensed had anyone suggested that as long as an illiterate child had no conception of the pleasures of reading, it was fine to leave well enough alone.

And rightly so. Well-spotted, young Louise.

Not many adults were willing to go on to round three. They would grow impatient. “Louise,” my mother would say, “you just think too much.” Sometimes they’d get positively angry. What was the matter with me? Why did I have to argue about everything? Didn’t I realize that some things just had to be taken on faith? (p. 42)

But that’s just it, of course. Young Louise’s questions were good questions, and she was right to be worried by them and by the feebleness of the answers to them, and the fact that no better ones were forthcoming; and ‘faith’ is exactly the wrong response to troubling questions of that kind. And, as she indicates, we know that in other contexts, yet we are told to ignore what we know in this context. So we are more or less bullied into believing in a moral monster who has total power over us.

None of the nuns or priests from whom I received religious instruction were of any help on the matter of Limbo, nor, for that matter, on any of the other issues that troubled me. There was also the Trinity: how could there be “three persons in one God”? I remember trying to wrap my childish head around this “holy mystery” [So she tried various analogies – a family, a clover, moods.] Finally Sister, clearly exhausted, told me that I’d never understand the Trinity because it was a mystery of faith. Mysteries of faith are, by their nature, incomprehensible. We must simply believe them. But how can I believe something I don’t understand, I asked? “Just memorize your Catechism,” was Sister’s reply. “Belief will come.”

Belief will come, independent of the understanding – dogmatic, unreasonable, authority-dependent belief, cut completely free from understanding and genuine explanation. In short a disabling of the ability to think. This is why some assertive atheists think that religion taught to children is a form of abuse.

What I got from all of this was that thinking was fine and good, but only in its place. A little learning might be a dangerous thing, but a lot of thinking was worse. Today I am a parent, and I know firsthand the tedium and frustration of dealing with a child who won’t stop asking “why.”…But with all that said, I still, to this day, resent the way I was made to feel as a child–that my questioning was inherently bad, that there was something wrong with me for wanting things to make sense. As I’ve said, the reactions of grownups to my questions about religion were doubly distressing to me because of their dissonance with the principles adults were explicitly promoting in other contexts….” My parents and teachers, counseling me about personal behavior, stressed the importance of doing what I knew was right, regardless of what other people thought. Why in religion was I supposed to dumbly accept whatever the authorities told me?

Why indeed? And there is no good answer to that question.

There’s been a lot of buzz about the New York Times article on a meeting of the SEC in 2004 that apparently did a lot to cause this little difficulty (you know, banks flopping, 700 billion public dollars tossed away in hopes of mollifying Wall Street, that little difficulty). It’s rather irritating to read.

[T]he five members of the Securities and Exchange Commission met in a basement hearing room to consider an urgent plea by the big investment banks. They wanted an exemption for their brokerage units from an old regulation that limited the amount of debt they could take on. The exemption would unshackle billions of dollars held in reserve as a cushion against losses on their investments.

And they got what they wanted, and it all went blooey, and now we have to pay for it. Money that could have gone for a national health service or education will be pissed away on toxic debts. It’s regrettable.

Those funds could then flow up to the parent company, enabling it to invest in the fast-growing but opaque world of mortgage-backed securities; credit derivatives, a form of insurance for bond holders; and other exotic instruments. The five investment banks led the charge, including Goldman Sachs, which was headed by Henry M. Paulson Jr. Two years later, he left to become Treasury secretary.

Ah – the very guy who demanded the 700 billion with no questions asked, no supervision, no amendments, and no delay. Interesting. He helped cause an economic meltdown, and now he’s landed us with a 700 billion dollar debt. And yet some commentators were surprised at the level of anger among the Amurican people. Because – why? We should think this is a success story?

In loosening the capital rules, which are supposed to provide a buffer in turbulent times, the agency also decided to rely on the firms’ own computer models for determining the riskiness of investments, essentially outsourcing the job of monitoring risk to the banks themselves.

And – whaddya know – they didn’t do a very good job. And the SEC didn’t do its job either. So – 700 billion thrown away in an afternoon. Oh well! Plenty more where that came from.

The commission’s decision effectively to outsource its oversight to the firms themselves fit squarely in the broader Washington culture of the last eight years under President Bush. A similar closeness to industry and laissez-faire philosophy has driven a push for deregulation throughout the government, from the Consumer Product Safety Commission and the Environmental Protection Agency to worker safety and transportation agencies. “It’s a fair criticism of the Bush administration that regulators have relied on many voluntary regulatory programs,” said Roderick M. Hills, a Republican who was chairman of the S.E.C. under President Gerald R. Ford. “The problem with such voluntary programs is that, as we’ve seen throughout history, they often don’t work.”

Ahhhhhh yes – so they don’t! And there’s quite a well-understood reason for that, which can be summed up in the vulgar phrase about the fox guarding the henhouse. They don’t work because the people in charge of the voluntary programs have a vested interest in not making them work. It’s really quite simple. Too bad it took a total collapse of the global economy that we’ll be paying for for generations to drive that lesson home.