Author: Ophelia Benson

Well exactly. Just what I’ve been thinking, and fuming at, for weeks.

“The enlightenment driven away…” This very strong and bitter line [of Auden’s – OB] came back to me when I saw the hostile, sneaky reviews that have been dogging the success of Ayaan Hirsi Ali’s best seller Infidel…Two of our leading intellectual commentators, Timothy Garton Ash (in the New York Review of Books) and Ian Buruma, described Hirsi Ali, or those who defend her, as “Enlightenment fundamentalist[s].” In Sunday’s New York Times Book Review, Buruma made a further borrowing from the language of tyranny and intolerance and described her view as an “absolutist” one…In her book, Ayaan Hirsi Ali says the following: “I left the world of faith, of genital cutting and forced marriage for the world of reason and sexual emancipation. After making this voyage I know that one of these two worlds is simply better than the other. Not for its gaudy gadgetry, but for its fundamental values.” This is a fairly representative quotation. She has her criticisms of the West, but she prefers it to a society where women are subordinate, censorship is pervasive, and violence is officially preached against unbelievers. As an African victim of, and escapee from, this system, she feels she has acquired the right to say so. What is “fundamentalist” about that?

What, indeed? What, what, what? I would really like to know. I read that nasty, ‘hostile, sneaky’ review of Buruma’s in the Sunday NY Times, and was thoroughly and profoundly irritated by it – as well as a little frightened. If he thinks that, he’d be willing to compromise on my rights as well as Hirsi Ali’s (not, be it noted, his own). I don’t want the Ian Burumas doing that. I find it alarming that they seem to be willing to consider it (and also, frankly, that they don’t even pause to notice that it’s other people’s rights that are in danger much more than their own, and to worry that that might make their own views look a little suspect).

The Feb. 26 edition of Newsweek takes up where Garton Ash and Buruma leave off and says, in an article by Lorraine Ali, that, “It’s ironic that this would-be ‘infidel’ often sounds as single-minded and reactionary as the zealots she’s worked so hard to oppose.”…Accompanying the article is a typically superficial Newsweek Q&A sidebar, which is almost unbelievably headed: “A Bombthrower’s Life.” The subject of this absurd headline is a woman who has been threatened with horrific violence…She has never used or advocated violence. Yet to whom does Newsweek refer as the “Bombthrower”? It’s always the same with these bogus equivalences: They start by pretending loftily to find no difference between aggressor and victim, and they end up by saying that it’s the victim of violence who is “really” inciting it.

The Bombthrower. Staggering, isn’t it.

Garton Ash and Buruma would once have made short work of any apologist who accused the critics of the U.S.S.R. or the People’s Republic of China of “heating up the Cold War” if they made any points about human rights. Why, then, do they grant an exception to Islam…?…Is it because Islam is a “faith”? Or is it because it is the faith – in Europe at least – of some ethnic minorities? In neither case would any special protection from criticism be justified. Faith makes huge claims, including huge claims to temporal authority over the citizen, which therefore cannot be exempt from scrutiny. And within these “minorities,” there are other minorities who want to escape from the control of their ghetto leaders…This is a very complex question, which will require a lot of ingenuity in its handling. The pathetic oversimplification, which describes skepticism, agnosticism, and atheism as equally “fundamentalist,” is of no help here. And notice what happens when Newsweek takes up the cry: The enemy of fundamentalism is defined as someone on the fringe while, before you have had time to notice the sleight of hand, the aggrieved, self-pitying Muslim has become the uncontested tenant of the middle ground.

Right. Hirsi Ali is the ‘bombthrower’ while people who are offended by dissent from Islam are her victims. Very strange.

Mina Ahadi has the right idea. She also has police protection, because – you’ll never guess – she’s had death threats.

Human rights activists have formed a “Central Council of Ex-Muslims in Germany” to help women renounce the Islamic faith if they feel oppressed by its laws…Iranian-born Mina Ahadi, 50, said she set up the group to highlight the difficulties of renouncing the Islamic faith which she believes to be misogynist. She wants the group to form a counterweight to Muslim organisations that she says don’t adequately represent Germany’s secular-minded Muslim immigrants…Renouncing Islam can carry the death penalty in a number of countries.

Misogynist? Just because of a few little death threats? Nah.

I’m also critical of Islam in Germany and of the way the German government deals with the issue of Islam. Many Muslim organisations like the Central Council of Muslims in Germany (ZMD) or Milli Görüs engage in politics or interfere in people’s everyday lives…The associations pretend that they represent everyone and to some extent are acknowledged as such by the German side. That’s bad. We have to give a signal against that and say: Not in our name. We are secular humanists. We want to give these people a voice. Someone has to make a start. We’re advocating human rights…We want to form a counterweight to the Muslim organisations. The fact that we’re doing this under police protection shows how necessary our initiative is.

Yeah, you could say that. Good luck, Mina Ahadi.

More from Mark Vernon. And more again. I’m still not convinced though.

But this is the over-riding issue, it seems to me, in the atheists’ dismissal of God: if they really want to be conclusive then they must address the best ideas of God available, the criterion for that being those of the great theologians…Unfortunately, or irritatingly, though, they will find that the best theologians say that God is not ultimately amenable to the kind of analysis they want to apply. For the very simple reason that God is beyond human comprehension, else not God. This is not to say that reason has no role to play in theology: it’s primary purpose is to do away with false gods.

But if ‘God’ is beyond human comprehension, then how can (human) reason do away with false gods? How can it do one but not the other – or if it can’t do one, how can it do the other? How can you know this is counterfeit, and this is a fraud, and this is no good, if you don’t know what the authentic version is?

And there’s also the wearyingly familiar problem, which I apologize for repeating, that if ‘God’ is beyond human comprehension, then why do people say things about it at all? If it’s beyond human comprehension – why doesn’t that mean that there is just nothing at all for humans to say about it? It still seems like a cheat. ‘God’ is beyond comprehension so it’s ‘not ultimately amenable to the kind of analysis atheists want to apply,’ but it is amenable to the kind of analysis theists want to apply. How can that not look like a shell game? Not to mention the pesky fact – again, much repeated – that many people do claim to comprehend god and make all sorts of factual claims about it, especially about the way it wants us to behave and not behave, which people it wants us to treat badly, how hard to hit children, and the like. In that sense the theologians’ beyond comprehension god is beside the point. The problem with religion is all the claims that people do make about god, so it’s in a way irrelevant to point out that theologians mean a different kind of god.

Stephen Law comments here and here. He answers the ‘God is beyond human comprehension else not God’ move this way:

But now here’s my question: what is the difference between the atheist who admits there is indeed a fascinating mystery about why there is anything at all, a mystery to which they do not have the answer, and Vernon’s theist who says there’s a mystery about why there is anything at all, and calls this mystery “God”? Surely the difference is entirely trivial and semantic?

It seems so to me. There’s this [ ] that we don’t comprehend, called ‘God,’ or there are a lot of things we don’t comprehend, and because we don’t comprehend them we don’t give them names. There’s an unknown unknown; let’s either call it ‘God’ or not call it anything. There’s a mystery about why there is anything at all; let’s call it ‘God’; no, let’s not give it a name. That does indeed seem like a trivial difference. (I think Stephen meant to say ‘anything’ instead of ‘nothing’ in the theist version: I think the two mysteries are meant to be the same mystery rather than different mysteries.)

Update: Yes, Stephen meant ‘anything,’ so I’ll change the wording, noting it here because commenters have quoted the first version.

Solana Larsen, who is blogging from the UN Conference on the Status of Women, points out the press release announcing Condoleeza Rice’s choice of delegates to attend the conference.

Bramon is a major fundraiser for Bush, and so is Guillermin Gable. Both are succesful business women, and Guillermin Gable is a member of Women Corporate Directors. Ooh well, that should make them qualified to take democratic global decisions on women in poverty, shouldn’t it? The real star is Pia Francesca de Solenni. She won an award from the Vatican for her PhD thesis. Guess what it’s about.

I am profoundly, bottomlessly sick of this administration’s insistence on appointing political hacks to everything from FEMA to putting Iraq back together to attending conferences on the status of women. I’m sick to death of their contempt for knowledge, experience, expertise (real expertise, not expertise in knowing whether god exists or not), competence, and reality. I’m also sick of their religion-and-family schtick. Of course I had to look up what her PhD thesis was about.

Woman is created in the image of God. Like man, she is created for the purpose of knowing, ultimately knowing God. True feminism, therefore, respects woman´s essential identity as an image of God.

Ah. So I’m a false feminist then.

As a result of many feminist theories, woman begins to be considered an atomistic individual, an individual without relations to others. Yet, we see that every aspect of our life – for both men and women – we need others.

Uh huh. But do we need others as equals, or as either dominant or subordinate? Feminism doesn’t say we don’t need others, it says women shouldn’t be systematically as a gender subordinate to men. Atomism has nothing to do with it. Red herring; straw woman; bullshit.

As Christians, we recognize the inherent equality of all human beings, man and woman. The differences are constructive even if we don´t understand them. Remember that the differences existed before original sin. The tensions that arise from them, however, are due to original sin. Why should we settle for any system of thought that gives us anything less than being created in the image of God?

Because we don’t know who or what that is, and we don’t think you know either; because we think it’s the other way around: ‘God’ was created in the image of humans, not vice versa; because we don’t think this hypothesized god exists; because we don’t like your god; because this god has allowed countless centuries of inequality and oppression, so we think systems of thought that give us more than being created in the image of your wrathful vengeful cruel male god are better than the system of thought you offer. That’s why.

Larsen also pointed out this item from ‘Concerned Women of America’.

There is disagreement, too, about who does the best job of protection girls and women from discrimination and violence. The left argues that women need to be “empowered” to protect themselves. While those of us from the right agree that women need self-confidence and self-esteem, we believe that girls and women have inherent worth and that being raised in a family headed by a married mother and father is the best way to nurture strong feelings of self worth.

Well, that depends, doesn’t it. What if the married mother and father have funny ideas about women and girls, and raise their daughters to believe they’re weak and stupid and subordinate? Or perhaps that they’re dirty and voracious and dangerous? Like most things, families are only as good as they are – there is no magic mechanism that makes sure all families are Good and Healthy and Fair.

Furthermore, one problem with all this rabid insistence on family family family is that it pushes a none-too-subtle message that women are primarily wives and mothers. That’s the not-very-hidden agenda of all these Focusonthefamily type outfits – they’re Kinder Küche Kirche with Murkan masks on.

Director of Domestic Policy Studies at the Heritage Foundation, Jennifer Marshall, put it beautifully. “Research has indicated that girls fare better in terms of health, safety and general welfare when they live in an intact family, with a married mother and father. Around the world, family plays an essential role in protecting young girls from violence, yet some feminist NGOs have put more emphasis on asserting girls’ autonomy and sexual independence. Healthy marriage and strong family are critical to an effective strategy for protecting the most vulnerable and eradicating exploitation through sex trafficking and other forms of abuse. The significance of fathers in promoting their daughters’ welfare, in particular, must not be overlooked.”

That is beautiful – except for the tiny unimportant fact that ‘around the world,’ fathers all too often play an essential role in beating the crap out of girls, selling them to settle poker debts, forcing them to marry much older men, keeping them out of school, and various other minor abuses. So that’s a stupid thing for Jennifer Marshall to say, isn’t it. It’s just plain stupid – to generalize in that silly way and ignore the abundantly reported reality that fathers are simply not universally kind or even fair to their daughters and do not universally treat them well or even fairly. Some do, some don’t. There are places where pretty much no fathers treat their daughters fairly. Sentimental drooling about family doesn’t change that.

Ah-a. Sandra Harding has a new book – and it does look like a corker. Happily, people are taking note, and adding it to their science studies course outlines as required reading. Splendid.

The idea of this science as value- or culture-free is pulled apart by postcolonialist analyses of the culturally distinctive ways that Western science has developed…Harding problematizes the claim to universality that Western science rests upon…This evaluation is not only presented in terms of how we might transform the scientific traditions of the “Global North”, but also how we might transform the way we study science to be more critical, reflexive, and politically-engaged.

Great. Study of science that is more politically engaged. Great idea. Of course, the Bush admin has been doing that for more than six years now, but more encouragement is always welcome. And of course the first step is to problematize the claim to universality that Western science rests upon – because of course it’s not universal at all, it’s purely local, and researchers in Manila and Mumbai and Lima are bound to find different, local results if they’re doing the work properly.

The first section of this book also reviews the antiracist and feminist argument that modern Western science exacerbates social inequalities through discriminatory projects, philosophies, technologies, and social structure. One of the most intriguing chapters of this section is devoted to an analysis of the discriminatory epistemologies and philosophies of science (chapter 5); here Harding reaffirms her commitment to standpoint theory in light of recent and innovative work on its application to science studies.

Ever read Harding on standpoint epistemology? It’s impressive stuff, I can tell you. Women have a different epistemology because they have different lives. See?

(No, that’s not unfair. She really is that crude.)

Perhaps the most valuable contribution that this volume makes can be found in its second section, comprised of three chapters on the topic of Truth, Relativism, and Science’s Political Unconsciousness. In these final essays Harding pulls together…proposed means of securing a future “world of sciences” with the possibility for advancing social justice…Harding lays out the “central foci of a still emerging network of postpositivist philosophies of science” in a way that allows for an interlocking plurality of sciences to exist that are best suited to particular local resources, goals, environments, and cultures for producing effective and socially-just outcomes…Here she brilliantly analyzes how both the anti-democratic and (supposedly) pro-democratic ideals of Western science are deeply problematic, preventing this model, which “speaks in a monologue”, from being suitable as a universal system.

Right. It speaks in a monologue, so it’s undemocratic, so it’s not ‘suitable as a universal system.’ It’s inappropriate. It’s impolite. It speaks in a monologue in the sense of saying some findings are not supported by evidence and so probably wrong. Well obviously that’s neither democratic nor kind – didn’t we all learn not to talk that way in kindergarten? I think so. So that’s that for that kind of science then; on with the new kind.

Instructors in particular will appreciate this new resource of not only a comprehensive overview of arguments in both past and present critical science studies, but also an “updated” and clarified understanding of one of the most important and influential writers in this area, who clearly has continued to push forward with innovative engagement.

One of the most important and influential, alas – that’s why she made an extended guest appearance in Why Truth Matters: because she is indeed, however incredible it may seem, influential.