Archive for February, 2012
The Folly of Striking Iran
Posted by Scott Erb in 2012 Election, Afghanistan, Al Qaeda, Economy, Foreign Policy, Iran, Israel, Oil, Republicans, War on February 27, 2012
Right now President Obama’s chances of re-election look good. The Republicans are in disarray, he has no primary challenger and most importantly the economy appears on an upswing. Taken together, the stars are aligning for the President better than any time since early in his Administration. In politics, timing is everything. However, lurking under the radar screen of most Americans is the possibility of an Israeli or (less likely) American strike on suspected Iranian nuclear facilities.
Already President Obama is being criticized for not giving Israel high tech bunker busting weaponry that could increase the chances (but not guarantee) that an Israeli strike would work. The CIA has consistently said that they do not think Iran is close to possessing a nuclear weapon and many doubt they actually want to go through with producing one. There are also serious doubts about Iran’s delivery systems.
The reason both Presidents Bush and Obama have tried to hold Israel back is that such a strike is not at all in the US national interest. A nuclear Iran (like the nuclear North Korea) would be an irritant, but not a major threat.
If Israel or the US struck Iran, however, the results could be devastating. Oil prices would certainly skyrocket putting the economy back into recession just in time for the election. President Obama would likely lose, especially if his base was infuriated by him starting another offensive war. The Euro crisis would deepen as well, and the world economy would be back where it was in 2008 – or worse. And that’s a best case scenario!
In a worst case scenario the bombing unleashes a series of attacks on US interests in the region. The Shi’ites in Iraq radicalize and ally with Iran, the Taliban uses this to incite the youth in Afghanistan, Hezbollah and Hamas launch terror strikes against Israel, and the region drifts towards the worst regional war since 1973.
Oil prices could rise to astronomical heights, the straits of Hormuz could be closed, Saudi oil facilities attacked, and unrest against even stable regimes like that of Saudi Arabia could grow.
From the US perspective there is little upside to an attack on Iran. The only interest the Iranians can directly threaten is the oil supply, but the risk is small. Especially since prices are unlikely to drop precipitously, the US and Iran share an interest in keeping Persian Gulf oil flowing. And the Carter doctrine still applies – nobody thinks that Iranian nukes would deter a US response to Iranian aggression threatening the flow of oil. Iran would be loathe to escalate such a crisis to the nuclear level since that would mean the end of the Islamic Republic.
Iran’s power would grow in a region includes the Arab states, Israel, Russia, China, Pakistan and Afghanistan. All other things being equal the US would prefer Iran be a weaker rather than a stronger regional power, but there are many options to balance Iranian power and contain any effort to extend it. There would be concerns of further proliferation, but there would be many ways to prevent that.
Another indirect threat would be that Iran would give nuclear technology to terror organizations. That sounds scary, but a country that works hard to gain a nuclear weapon does not give up control of them to people they can’t control. Even now Iran limits what it gives groups like Hezbollah – and the Iranians certainly don’t want Hezbollah hotheads provoking a nuclear strike on Iran!
Remembering how wrong the US was about the Iraq war it would be a mistake to assume an attack on Iran would be low risk. The war in Iraq was supposed to be easy, cheap, and yield a stable, safe pro-American ally offering us permanent regional bases. None of that turned out to be the case.
The main dangers in striking Iran: 1) There might be no benefit at all as Iran may have successfully decoyed its program; 2) This could severely undercut the reform movement in Iran, whose success would do more than anything to support US regional interests; 3) After years of decreased influence and appeal, al qaeda and other radical groups could benefit from the US launching another war of aggression and the terrorist threat could spike dramatically, undermining our counter-terrorism efforts; 4) An oil price spike could not only bring us back into recession, but if the crisis were to drag on global depression is quite possible; 5) Iran could respond to an attack by escalating the war to create regional instability.
In the case of number 5, the US would see no alternative but to try to create “regime change” in Tehran. This would cause unrest in the US. Strong, angry domestic opposition to such a war would be far more intense than the opposition to the war in Iraq – national stability would be jeopardized, especially if an unpopular war were to be accompanied by deep recession or depression. In short, this could lead to a crisis far more severe than any yet faced by the US or perhaps the industrialized West in the modern era.
To be sure, it is possible that a strike could succeed and Iran would refrain from responding. That’s the best case scenario. The best case scenario is probably more likely than the worst case scenario, though most likely is something in between.
I cannot imagine people at the Pentagon and in the Department of Defense seeing any persuasive rationale for a strike against Iran. I can imagine they will pull all the stops to assure that Israel refrain from its own strike, perhaps even suggesting that US support for the Jewish state cannot be assured if they start the war.
A Chink in the Armor?
Posted by Scott Erb in Culture, Entertainment, Media, Sports on February 23, 2012
Recently an ESPN headline writer was fired for running a story titled “A Chink in the Armor” which was considered a racial slur against a Chinese player. Given how often that term is used in sports, I would err to the side of believing it an unintended pun rather than a racially inspired remark, but ESPN didn’t want to risk a PR debacle. Fair enough.
However, this may go to far: a call to retire the phrase ‘chink in the armor.’
The phrase itself is old, from middle English. It refers to a fissure or break in the armor worn by knights. As a metaphor, it rather effectively connotes a very powerful team or player who has a small weakness that potentially could lead to defeat.
Retiring or ‘banning’ phrases within the media is common. Rare is the word “nigger” heard, usually either from blacks themselves or in a dramatic context — like when an angry and distraught Col. Oliver (a character based on Canadian Gen. Romeo Dallaire) tells Paul Rusesabagina “you’re not even a nigger, you’re an African” in Hotel Rwanda. That usage dramatizes the apparent racism of the world in refusing to help Rwanda, it isn’t meant to denigrate blacks – it was Oliver’s angry way for characterizing the orders he was receiving. Otherwise, the once common slur is virtually gone – banned in schools, the media, and public places.
Not all groups get equal treatment. If I were to say “He wants $5000 for the car, but I’m going to jew him down to under $4000,” that would be out of bounds. It’s a stereotype of Jews being cheap and always going for a better deal. However, if I say “Hey, I paid too much for this, I got gypped” few people would blink. Gypsies don’t have many defenders, and most people don’t even know that “gypped” comes from how gypsies (or to be politically correct, the Roma) cheat people.
But those words are directly related to the racial group in play. Chink is not. Chink is used as a slur against Chinese folk, but it also has a different meaning going back a millennium, and is used as a common phrase. One might compare it to the use of the word niggardly, which has a whole different heritage and meaning (nothing to do with race). People have lost their jobs for using that term, especially when people with a poor vocabulary falsely believe it to be uttered as an allusion to race.
Yet unlike “chink in the armor” the word niggardly isn’t common. Moreover, there is a long history of oppression of blacks – slavery, ghettoization, etc. While bigotry against Chinese has been common in the US, especially on the West coast where they originally settled, it’s not as horrid a history.
Of course the groups that have suffered the most in US history are the American Indians. I’ve heard it argued that “Indians” or “Braves” should not be used for team names. That seems to go too far – after all, you don’t see Norwegians complaining about the use of Viking – and that team is named after a group known for being rapists, murderers and thieves! (Full disclosure: as I type this I’m wearing a Viking sweatshirt and I’m a Minnesota Vikings fan).
But what about the Redskins? You know, the team representing our nation’s capital. It’s one thing to have a name that is respectful – the “Fighting Sioux” from North Dakota actually uses the tribal name rather than the broad term “Indian.” But “redskins” has always been a racial epithet. So the worst part of this sentence “The break down in the defense shows a chink in the armor of the Redskins…” is the metaphor “chink in the armor?” Really?
Like the gypsies, the American Indian nations don’t get much respect or attention, so it’s OK to continue with terms that denigrate them.
Then you get into other terms. Some want to banish the “R” word – retard. Long ago mentally retarded children started to be referred to as “special” – education for people with handicaps is now called “special education.” The result – “special” has become an insult that works exactly as “retard” used to. Trying to micromanage language usage is ultimately an impossible task.
At base I think people need perspective. I try to teach my children something that will make life much easier for them: “Do not give other people power over your emotions through their words.” If someone calls you a name, getting mad at them and being bothered and offended is a self-inflicted wound. You have chosen to give that other person power over your emotions, you could have decided to ignore them – people call names to arouse a reaction, when you comply, you hand them a victory.
Not that I think terms like “nigger” or “jew him down” or even “gyp” should be used. In fact, I’m all for changing the name of the Redskins and other obviously derogatory team names. But we shouldn’t go overboard. The goal is not to have a language whitewashed of any possibly offensive term, especially not if the term’s meaning and usage is not derived from slurs. “A chink in their armor” is fine.
Most importantly we have to focus a bit less on the words and language and more on real conditions. The only reason a slur can sting is because it evokes status differentials in society. Calling a white anglo saxon a “WASP” isn’t very offensive because it does not harken to some kind of lower status for those people. Calling an Italian a “dago” or a Japanese a “nip” does. Some of it may be historical, and if so the longer removed the history the less offensive the term. The more different groups have equal status the less you’ll see offensive terms used — society will naturally move away from such usage.
Ultimately it’s not the words that sting, it’s the way we take them. That’s something we can learn from George Carlin.
Street Collage
Posted by Scott Erb in Children, Culture, Entertainment, Occupy Wall Street, Protest, Styx, Values on February 22, 2012
“And if you’ve got enough money where you don’t have to work, let’s face it, who wants to work? There’s no reason why anybody, that five generations of people got to be on welfare…Kids nowadays, that’s the whole thing, too much money, they’ve got too much money. They don’t have to struggle and work for things like when I was growing up had to do. And I was lucky if I got that job delivering hats in a hat store for twenty-five cents per hat. Too much money today is with the young kids, everything was handed to ’em, and that’s why they are the way they are.”
If you read that quote and reflect, you may find yourself agreeing. This generation of kids grew up with DVDs, cell phones, computers, video games and everything they wanted just handed to them. This is why they’re “the way they are” – selfish, lazy, unambitious, entitled, etc. Yup, not like when my generation grew up, we had to work!
However, the quote comes from a street interview (not sure if it’s real or staged) in the middle of the song “Movement for the Common Man” on the album Styx I, which was released in 1972. That means that the ‘young people’ talked about in that quote are probably nearing 60.
In other words, how elders view youth hasn’t changed much in 40 years, even if today’s elders are yesterday’s youth! Why would that be? First, consider another part of that track “Street Collage” from Movement for the Common Man:
Well, you see now, I’m a depression baby and I remember the WPA. If we could just start the same thing again and get people working out there, why not? Is it too menial for somebody to sweep the street?
The elders of 1972 looking at the youth of that time compared them to the depression era. By the early seventies consumerism was beginning, the convenience society was forming (TV dinners were becoming standard fare, the microwave oven was gaining popularity. 40,000 were in use in 1970, by 1975 it was 1,000,000. Fast food was popular, but not yet omnipresent. McDonalds still kept track of how many million had been sold, not just “millions and millions.”
And then there’s this, from the same section of the song:
I had one gentlemen get in — No offense to you gentlemen, he had long hair and a beard — And I told him, he had better go home and take a bath; He had B.O. so bad, it was terrible! I said “You might be educated, but did your parents tell you to go dirty?”
It was the era of the hippies, protesters against the war, for civil rights, and sometimes against the western industrialized society completely. Having survived the depression and used to being thankful for a chance to make money, the counter culture movement of the seventies was a different cultural world. Emblematic of this is a television show that started in January 1971, All in the Family. Just consider the opening tune:
Those were the days! Now many “elders” look at see gays marrying, have the same reaction to Occupy Wall Street that their parents or grandparents had to Vietnam war protesters, and see a youth that has grown up in a time of plenty being used to having material abundance. Beyond that there are cell phones, video games, facebook (and the younger generation seems to disregard the intense concern about privacy that earlier generations cling to), a black President, and a very different world.
Plus ça change, plus c’est la même chose….the more things change, the more they stay the same!
Frankly, I’m impressed with today’s youth. Teaching at a university I see them engaged, concerned about their future, and more knowledgable than ever due to the internet and connections made often across borders. To be sure, these are college kids, but I teach at a rural state university not an elitist private school. If students here are engaged and connected, that’s a good sign.
Yes, they are used to technology. I hear students talk about how hard it would be to go without their mobile phone for even part of a day — they are more connected to friends and family than I would have wanted to be when I was their age. Parents are often almost tyrannical in their desire to keep in contact with their kids, even at college (note to self: I will not be that way as my kids grow up!). When we’ve done travel courses to Italy and Germany, parents increasingly try to demand students stay in contact with them every day.
In fact, if anyone deserves criticism its the parents’ generation. There is so much effort done to protect kids or make sure they succeed that kids often get stifled by the attention and control. It’s a well intentioned stifling, and certainly better than ignoring kids or not caring, but it can go too far. If the youth of today seem spoiled it’s often not their fault — it’s being forced on them by their elders.
That’s probably the biggest difference I notice between my youth and now. There is so much protection now – a kid brings a swiss army knife to school to show his friends and he’s expelled. Who does that protect? An ESPN announcer has “chink in his armour” about a Chinese athlete and the fact “chink” had a double meaning as a pejorative for Chinese folk and he gets fired. Really? Protecting us from double meanings in popular expressions?
Yet with all the protections, the ubiquity of fast food, video games and other temptations overpowers those who would want to protect kids from themselves. It’s a bit surreal. Yet through it all, I think we underestimate the youth — just as my elders were doing back in the 70s. They learn to navigate their reality, they understand dangers and risks, even if their belief in their immortality causes them to sometimes foolishly disregard them. But my generation was the same way. That’s youth.
Today’s youth are being handed a country in debt and decline and asked to fix things. They are pioneers in a world where even the phrase “high tech” sounds old fashioned. They are crafting new realities, throwing off old prejudices (such as the prohibition against gay marriage) and are cynical of the ideology-based politics of the past. Kids these days? Well, count me impressed. The most hope I have for my country and its future comes when I consider today’s youth. They’re no more spoiled than my generation was, and they seem to grasping the information revolution tools that can reshape the world with a gusto.
Anyway, given the mountain of debt and the myriad of ecological, social and political problems my generation is leaving in our wake, I don’t think we elders have any standing to complain!
If the Republican Race were a Relationship
Posted by Scott Erb in 2012 Election, Mitt Romney, Newt Gingrich, Republicans, Satire on February 21, 2012
A guy is bored with his girlfriend.
He cheats, first with a really provocative exciting woman, but she’s a bit crazy.
The next one appears beautiful, rugged and near perfect – but turns out to be as dumb as a rock.
The third is vivacious and intriguing, but sleeps around.
The fourth promises the moon but is haunted by the past.
Then after spending time with a prude
he realizes that though boring and predictable, he wants his original girlfriend back. That’s the GOP this year.
Pragmatism and Principle
Posted by Scott Erb in Ethics, Philosophy, Psychology, Values on February 19, 2012
William James gave shape to a philosophy that would be known as pragmatism, a kind of “grown up” version of Nietzsche’s perspectivism. At base pragmatism recognizes that truth claims are human constructs, tools that we use to manipulate and navigate our world.
This rejects the idea that truth is somehow a copy of reality — that we can have a proposition or claim that mirrors the way the world is. The world is not language. Language is a human construct designed to allow us to interpret sensation and experience. We communicate our experience through language, meaning that linguistic claims reflect the brain’s effort to impose order and understanding on the world we experience.
Linguistic claims therefore cannot be said to able to convey any kind of absolute truth. Some contain definitional truths — 5 is defined as a numeric quantity that comes from adding, say 4 plus 1. We have constructed a useful truth claim that works. The weirdness of quantum mechanics is often denied by those who do not want the kind of bizarre paradoxical reality that the theory implies – some want to believe in a clear mechanical like order. But it works — and so it is accepted as truth.
When one moves away from linguistic definitional constructs to efforts to understand whether humans have free will, is there a God, is a materialist or spiritual understanding of reality correct, or what principles should guide us, we lack the linguistic clarity of mathematical definitions. Instead multiple competing discursive interpretations of reality can be constructed, many internally consistent and able to explain reality, but in contradiction with one another.
For James this was not a weakness of philosophy any more than the protestant reformation was a weakness of religion. Rather it was a humanistic liberation from philosophical absolutism. Just as the Roman Catholic church once claimed that religion could only be received through the Church, traditional philosophy looked to find one absolute truth that all should follow. Just as the reformation created the idea that the individual could have his or her own interpretation of scripture and relationship with God, pragmatism liberates individuals to determine their own approach to philosophy and truth.
For James this was good because he believed that your philosophical predilection was based less on how you rationally analyzed arguments and came to conclusions and more on temperament. “Tender minded” types tended to idealism and rationalism, trying to find principles that yield the one true philosophical system. Moralistic, idealistic and often unyielding, this often created an opening for spiritual and optimistic views on life and nature. Their views might not correspond to reality as they experience it now, but these people believe there is a deeper truth. Tender minded folk can take solace in that, and the fact they do understand truth, even if the world does not.
Tough minded people, on the other hand, tended towards realism, cynicism, skepticism and materialism. This yields a secular, empiricist world view, but one often cold, devoid of hope and pessimistic about the human condition. Both world views can be held, and each can interpret reality consistently and logically – yet each yields a very different view on life. Tender minded types build systems which seem to operate on logical core principles, tough minded folk are positivists and pluralists who question the very existence of core principles or the applicability of theoretical systems.
Pragmatism in that sense tells people that rather than try to figure out what is right (since that answer will come more from your personality than anything about reality), understand what truth claims mean for you and then choose those which work best for you and your experience in the world. This does not mean “work best” in terms of getting what’s best for ones’ self at the expense of others. This means what “works best” in terms of value fulfillment — what kind of beliefs will yield a life that is more full and meaningful for each individual? Pragmatism is not simply an amoral approach to achieving ones’ desires.
James also focused on the mass public rather than specialized circles of philosophers. Specialized philosophers are just people who are very good at developing linguistic defenses of their particular take on reality, debating with others about which take is “right.” Not much is gained by the linguistic sophistication and logical complexity, except that the experts can feel superior with their own specialized jargon. That’s not useful philosophy, that’s just playing intellectual games. Useful philosophy must be accessible to any educated person, meaning James’ books and lectures were far more interesting and popular than those of the “professional” philosophers.
For James different beliefs mean different things. If you believe in a spiritual approach to reality there is hope — there is meaning beyond the material. For a materialist there is hopelessness — no matter what one achieves all will be demolished someday, the sun will explode all we know will be forgotten. There is at base an essential meaninglessness to existence. If you believe in free will there is a chance to improve the world; if you are a determinist all is as it must be, also a kind of hopelessness.
All these beliefs are possible — you can interpret reality to fit any of them. Which you choose leads to certain conclusions. Choose that which fits your temperament and intuition. Go with it. But don’t expect others to share the same view.
The pragmatist at base is about liberty — we are all free to choose how to look at reality and how to understand it. There is no “right” answer that we should have. That would be a kind of totalitarianism. Those who think they have the “true” ideology will usually think that all should act in accord to what they see as the “truth.” These are the equivalent of intellectual despots. They think they have the right answer and condemn those who don’t think properly. Since humans are fallible and the idea that one fallible human has somehow come up with the absolute truth is the height of arrogance and irrationality; a philosophical absolutist is a kind of intellectual Stalinist. You can have your truth, but don’t pretend that it should be my truth.
Which means that the fundamental principles behind pragmatism are liberty and tolerance. If there is no absolute truth — if truth is just a human constructed tool to use in the world — then dogmatism and intolerance are wrong. They are wrong because they don’t work, they impede value fulfillment and the ability of people to make free choices about what to believe and how to act in the world. Truth claims are all simply interpretations of reality, human linguistic constructs that can’t be measured against the world to see if they are ‘accurate.’ The world is not a linguistic construct. Constructs are things we create, and are necessarily subjective and interpretivistic. They are tools which can be judged only by how they work for each individual, how they allow value fulfillment and the ability to make sense of the world.
The claim that this necessitates tolerance and liberty is therefore not a claim of absolute truth, but a proposition based on the belief that dogmatism and absolutism are not only indefensible (no philosophy can prove itself true, since its truth is based on contingent definitions and assumptions), but yield a result that doesn’t work – it prevents value fulfillment and individual liberty. The truth of this claim is not one that is asserted as a logical and necessarily truth, but has to be championed as a political and chosen truth: seeing the world this way is preferable to people than looking for some sort of “answer key.” It is a normative belief that liberty trumps dogmatism and orthodoxy.
So pragmatism is, at base, the actualization of the principles of liberty and tolerance. It is the quintessential American philosophy, justifying our belief in democracy and pluralism, similar to Nietzsche’s perspectivism, but more optimistic and positive. It appears relativistic, but rests on a key insight: embracing subjectivity is to embrace freedom, to strive for objective truth is to risk tyranny.
The Horror of Communism
Posted by Scott Erb in Communism, Entertainment, Film, Germany, Human Rights on February 16, 2012
In teaching Comparative Politics its hard to know how to explain how Communism functioned. On the one hand, it’s easy to paint it as an economic failure. Centralized bureaucratic planning created stagnation, inefficiency and lack of response to real demand. Incentives within the system were not to rock the boat, not to improvise or show initiative, and thus economic dynamism and creativity were thwarted.
One can also explain the political control of totalitarianism: the “grand bargain” whereby citizens were promised shelter, food, health care, education and a job in exchange for going along with the system and following the rules. But explained that way some students say “why is that so bad?” Less stress, security that one will have life’s needs taken care of, and only at the cost of not being political, well, for many people that sounds like a decent deal.
The real failure of communism, however, was neither political nor economic, it was the system’s inhumanity. I’m not talking about Stalin’s horrific crimes killing 20 million people, or Mao’s misguided economic policies that killed over 30 million. I’m not talking either about Pol Pot’s genocidal ideology that led to the Cambodian killing fields. I’m talking about the mundane evil of ‘real existing socialism’ in the former East bloc even after the purges and mass killings had ceased.
People weren’t taken and shot, and most weren’t even held in prison. Instead government repression alongside a system that bred dependency took a tool on the psyche and spirit of its citizens. It’s hardly surprising that alcoholism rates skyrocketed and depression grew. It was a system that worked against the human spirit with heart numbing bureaucratic control. It was a system where you could have your basic needs met and appear to be living in relative comfort and still be suffering in the soul.
I’ve finally found a method to communicate that aspect of the communist system: to show the film The Lives of Others, or Das Leben der Anderen, a German film set in East Berlin in 1984. The plot is basic (spoiler alert!) A Communist big wig – a government Minister named Hemph, has a crush on aging actress Christa Marie Sieland (CMS). She’s in a loving relationship with the famous author/playwrite Georg Dreyman.
Dreyman is a successful writer who remains in the government’s favor but yet has appeal in the West. He does this by knowing the rules and being sure to stay away from political themes. He knows to say the right things to government elites and when to keep his mouth shut. Even as his colleagues chide him for refusing to take a stand, he thinks it foolish to risk everything just to make political statements. He wants to write, not rock the boat.
When Sieland is being routinely raped by Minister Hempf and his director friend Jerska is blacklisted and ultimately kills himself, Dreyman confronts the reality that he is living in an evil system and has to speak out.
Meanwhile, Hempf has employed the Stasi — the East German secret police — to find dirt on Dreyman so he can be arrested and Hempf would have CMS to himself. Here we see the Communist bureaucracy. Anton Grubitz is a high ranking Stasi official who is clearly motivated only by his desire for upward mobility. He’s eager to give Hempf what he wants and puts his best man, Gerd Wiesler, on the case.
Wiesler is a committed Communist. He is a Stasi agent because he has high ideals and believes he’s protecting socialism and the state. Yet as he investigates Dreyman, he becomes conflicted. He starts by hating the “arrogant artist” types who thumb their nose at the state. But he cannot ignore the hypocrisy of Hempf wanting to use the state police to simply get rid of a rival, his friend’s lack of concern for anything but his ambition, and the way in which the state’s intrusion into the lives of this couple is destroying what he comes to recognize as a true committed love.
Much of the film is about Wiesler’s inner conflict. At one point you sense he’s changing when a boy follows him into the elevator and asks, “are you really with Stasi.” When asked if he knows what Stasi is, the boy says “my dad says it’s bad men who put people in prison.” Wiesler instinctively responds “what is the name of…” but then stops. “Your ball.” He doesn’t have the heart to go after this boy’s dad any more.
Ultimately Wiesler switches sides. He starts protecting Dreyman just as Dreyman makes a stand against the system. Dreyman writes an article to smuggle to Der Spiegel magazine in the West about high suicide rates in East Germany. CMS is arrested when she finally resists Hempf, who has been supplying her with illegal drugs (which she takes in part because of how his affections torture her). She is forced to implicate Dreyman and betray her love.
Despite efforts by Wiesler to protect them, wracked by guilt she purposefully steps in front of an on coming truck to kill herself. Weisler has removed the implicating information but Grubitz realizes he must have aided Dreyman and demotes him. Dreyman is left broken, CMS is dead, and the system plods on.
A plot summary cannot do justice to how well this film illustrates the pervasive corruption and immorality of the internal system, how it could turn good honest people into those who betray their friends and lovers and ultimately find their own lives destroyed. It isn’t always as dramatic as portrayed here, but the film encapsulates the human horror of communism.
Yet the film ends with an upside. German unification and the fall of communism comes. Wiesler finds work delivering mail. The Stasi files are open to the public and Dreyman goes to his, shocked to find that Stasi had been watching him. He reads Weisler’s reports and is amazed to find that Wiesler — known as agent HGW XX/7 in the report — started covering for them and not reporting his real activities.
Inspired to write, he publishes a new novel, “Sonata for a Good Man,” named after a sheet music for a sonata given to him by Jerska, the director who had committed suicide. Wiesler sees an advertisement for the book and goes into the store and reads the dedication: “To agent HGW XX/7” He purchases the book and when asked if he wants it gift wrapped he says no. “It’s for me.”
Every Sperm is Sacred
Posted by Scott Erb in Ethics, US Politics, Values on February 8, 2012
Rawstory reports on how one State Senator put in an “every sperm is sacred” amendment proposal to a controversial “personhood” bill in Oklahoma that would make all forms of abortion and some forms of birth control illegal.
The above Monty Python classic song, from the film The Meaning of Life exemplifies why I find arguments opposing contraception and abortion to be so weak.
If one really believed that all human life, even very early stages, was sacred and not to be interfered with, then one would have to question any sort of non-pregnancy related use of male ejaculation. Masturbation, anal sex, and even sex when a woman is not likely ovulating is questionable. One could also argue that women are obligated to have sex when they are ovulating because not to do so does not give the egg a chance to grow. Indeed, birth control during ovulation would be a clear denial of the chance of life.
The idea that abortion or contraception interferes with God’s will is utterly absurd. Humans do all sorts of things ranging from mass murders, wars and genocides to bad diets and dangerous sports. If those things don’t hamper God, not having a baby isn’t going to be some kind of disaster.
The claim that human life is inherently valuable is also a canard. Consider: why do we choose to consider human life valuable? It can’t be valuable just because cells with human DNA are reproducing and creating the building blocks for a later human birth. There is nothing inherently different about those cells than any reproducing cells of any creature, except that given time they will become something else. Moreover, in terms of feeling, intelligence, and capacity to endure pain, the born creatures we slaughter and devour are more like us than early stage human fetuses.
So when someone gets indignant about how abortion is murder, I simply shake my head and think “their imagination is running wild.” The cells that get aborted are no more human or inherently valuable than any creatures early cells. One can imagine a child, a baby, and think about what it could achieve and say that this is being ruthlessly stifled. The same when an ovulating female gives her partner a condom to wear before sex. Or when that same woman chooses not to have sex.
Life is valuable because we choose to value it. Humans have value because they have emotions and thoughts, we can empathize and imagine what it would be like if it was ourselves being killed and not another. Humans ban murder because they want to live in peace, and murder creates threats to our existence. We choose to have a world with stable social systems, customs, traditions and laws.
Abortion and contraception do not kill or harm anything that is truly human, at least in the sense of what it is about being human that causes us to consider human life valuable. The fact that cells can become humans does not alter that fact.
Forcing women to keep a pregnancy to full term or not to use birth control is a violent and repressive form of control, one that does real harm to human dignity and value. Real existing humans are repressed in such cases, and often psychologically abused in order to be made to feel guilty about their choice.
I realize that religious and philosophical reasons many people disagree strongly with what I wrote. I can accept that and respect the difference of opinion. I also find the arguments against abortion when the child is viable outside the womb to be persuasive for a variety of reasons. But the radical anti-abortion argument just seems inherently weak.
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