Marriage Equality Is Not Enough

The campaign to legalise gay marriage in Western countries has been wildly successful. Political and popular opposition has crumbled in the face of the reasonable demand for a public justification for banning it. The feeble excuses for arguments trotted out by its opponents - including religious institutions, talking heads, politicians and lawyers in court - are increasingly perceived as mere rationalisations for bigotry. This is democracy as public reasoning at its best (and has been cited as such by political philosophers - e.g.).

As a liberal I find much to celebrate about this victory. Yet, at the risk of offending the righteousness of the left, I also see something to regret. The line of reasoning behind the marriage equality movement is disappointing in the smallness of its ambition. It holds up a mirror to the wider renunciation of radical idealism by what passes for the left these days.

Proponents of marriage equality have overwhelmingly argued that it is unfair to treat homosexual relationships differently from heterosexual ones because they are in every significant respect the same. As a rhetorical strategy to advance marriage rights and the acceptance of homosexuals in general this argument may be justified by its political success. But as public reasoning such a justification is disappointing. It does not really advance the idea of equality of deep freedom: it is a demand to have one's conformity accepted rather than to have one's difference respected.

Will We Be Able To Justify The International Birthright Lottery To Our Grandchildren?

It is drowning season again in the Mediterranean. Over the coming months, thousands of people will die wretched little deaths in pursuit of a better life in Europe. Hundreds of thousands will risk all they have anyway, just as they do every year. And just as we do every year, we will demand that more be done to prevent them dying on our doorstep in such a visible and embarrassing way

The drowning season is an embarrassment because it threatens our moral complacency. We enjoy believing that we care about human rights and we have signed all sorts of treaties and agreements promising care to refugees fleeing lives of squalor, fear, and oppression. But we also have no serious intention of fulfilling our promises to help foreigners. That's why we make them climb into those leaky fishing boats to reach us. 

Embarrassment is discomforting. How will we deal with it? By focusing on the deaths and who is to blame - the dastardly people smugglers, the under-resourced Italian navy, sclerotic EU institutions, Libya's warring factions, the foolish refugees themselves? Or by recognising and answering the moral challenge before us. 

The Asshole Theory of International Relations: Why some countries are so ghastly and what to do about them

Some countries are assholes. They trample on international norms about human rights, weapons trafficking, maritime borders; sabotage negotiations to end civil wars; bully their weaker neighbours; and so on. They make and break promises repeatedly and shamelessly, and complain with violent indignation if they are challenged for it, all the while declaring their commitment to the highest ideals of international peace and cooperation.

You know the kind of country I'm talking about. The kind that believes in its own moral exceptionalism: Not only does it not feel bound by the ordinary rules; it even demands that other countries acknowledge its moral right to set its interests above their own or the international peace. Russia is an obvious current example. I'm sure you can think of others.

Children are special, but not particularly important

A strange idea has taken over the social conscience so entirely that it is a taboo even to say what it is. Children have come to be seen as more valuable than adults not despite but because they lack the psychological maturity that makes persons objectively valuable.

Consider the appearance of "baby on board" placards from the mid-1980s onwards.

Nobody would have placed such a sign on a car if it were not already understood by society that the life of a human achieves its peak value at birth and declines thereafter. A toddler is almost as precious as a baby, but a teenager less so, and by the time that baby turns fifty, it seems that nobody cares much anymore if someone crashes into her car. You don't see a lot of vehicles with placards that read, "Middle-aged accountant on board." (Danielle and Astro Teller)

Something has gone very wrong in the way we think of the ageing process! Fortunately philosophy can help.

Bullshit vs Truthiness

In 2005 Harry Frankfurt re-published a wonderful philosophical essay, 'On Bullshit', which became a bestseller. Also in 2005 Stephen Colbert introduced a new word, 'Truthiness' -  "the quality of preferring concepts or facts one wishes to be true, rather than concepts or facts known to be true" - which became Merriam Webster's word of the year.

Both these terms are motivated by concern about the decline of public discourse in America, and their popularity suggests that many people share that concern. Yet they differ in their specific diagnoses of the problem. Bullshit is a form of artful deception of audiences by speakers; truthiness is a collaborative exercise in self-deception in which the audience is a willing participant. Bullshit denotes an abuse of a position of authority, such as by TV pseudo-scientists or politicians; truthiness is a radically democratic view of truth as a matter of personal opinion - whatever one finds it agreeable to believe. Bullshit is what the left thinks rightist politicians do to win votes; truthiness is how they actually succeed.

Je ne suis pas Charlie Hebdo: Assholes can't be Heroes

Source

Articles in defence of free speech are pouring out of all the usual places. They are eminently unnecessary. We don't need a theory of free speech or a defence of enlightenment liberalism to condemn sadistic murder, or to go through the rigmarole of weighing up the justice of fanatics' pretended motivations.

Liberal principles are at stake here, but they are those principles that constrain democracies from intemperate reactions, the ones that went missing in America after the World Trade Center attacks. Indeed many of the supposed defenders of our liberal values are enthusiastically carrying out the murderers' plan by promoting an us vs them tribalism. The same newspapers who routinely call for banning speech that offends their editors' sense of popular prejudices now pretend to defend the right to be offensive, but only, of course, to those 'who hate our freedoms', the evil muslim threat to civilisation.

The Rights and Wrongs of Libertarian Paternalism

‘Libertarian paternalism' is Richard Thaler and Cass Sunstein's big idea for improving individual choice-making while respecting our autonomy. It has inspired fierce and sustained academic criticism from philosophers and economists from both the left and the right - as well as from less distinguished commentators like Glen Beck. Ultimately though most of these critiques seem to be complaining more about the depressing findings of behavioural economics research than Thaler and Sunstein's positive proposals to nudge us to choose better.

Why Prison is Unfit for Civilised Society

What comparison can there really be, in point of severity, between consigning a man to the short pang of a rapid death, and immuring him in a living tomb, there to linger out what may be a long life in the hardest and most monotonous toil, without any of its alleviations or rewards—debarred from all pleasant sights and sounds, and cut off from all earthly hope, except a slight mitigation of bodily restraint, or a small improvement of diet? (John Stuart Mill, 1868 Speech to Parliament on Capital Punishment)

Prison time is a very severe punishment. Any society that employs it should do so with care and restraint. Yet we do not. 

Because we think that prison is a humane punishment, it is drastically over-used in many countries - to the point of cruelty. Aside from failing in humanity, prison does not even perform well at the specific functions generally asked of a criminal justice system, namely, deterrence, retribution, security, and rehabilitation. 

We need to reconsider our over-reliance on prison, and whether other types of punishment - even corporal and capital punishment - may sometimes be more effective and more humane.

Reparations for Women

Even in supposedly liberal societies women remain systematically disadvantaged in what is expected of them, how their contributions are evaluated, and what they are taken to deserve. One of the more obvious signs and consequences of this injustice is the gender income gap - that men tend to earn much more over their lives than women do. We should stop dithering and just end this.

Is Parenthood Morally Respectable?

Becoming a parent is a private choice, but it has public costs. Society is presented with extensive and expensive obligations to ensure your children a decent quality of life and their development into successful adults and citizens, and that means massive tax-subsidies for their health, education, household income, and so on. In addition, children have a demographic impact on public goods like the environment which creates additional costs for existing members of society, and perhaps for humanity as a whole.

Does that make parenthood an irresponsible and selfish lifestyle choice?

Scottish independence would have been good for Britain too

Like many English people I observed the progress of the Scottish independence referendum campaign in a rather detached way. Since only the Scots got to vote, it was easy to suppose that it only really concerned the fate of Scotland - their business not mine. Only towards the end when the Yes campaign surged in the polls did it begin to feel real and exciting. And only then did I start to appreciate its significance to the rest of Britain. What if the Scots decided to leave? What kind of political crisis would that create? And what kind of opportunity to reinvent RumpUK as something new and better?

If We're So Rich, Why Aren't We Happier?

Not what we have but what we enjoy, constitutes our abundance.

Epicurus

People in the west are richer than ever. That means we can satisfy more of our desires for the good things in life than humans have ever been able to. Yet we don't seem to be getting any happier. Consciously or not we have come to depend on a particular economic theory of welfare as mere preference satisfaction. But if all that we can already have isn't enough to satisfy us, then perhaps we should reconsider whether having even more would make us happier. The good life requires wisdom not just purchasing power. As the classical Greek philosophers taught, we should look to the content of our desires rather than merely whether we can afford them.

Does Peter Singer's 'Utilitarian' Argument for Vegetarianism Add Up?

The contemporary animal rights movement owes a great intellectual debt to Peter Singer's pathbreaking book Animal Liberation (1975), also known as ‘the Bible of the Animal Liberation Movement’. In that book Singer made a break with the dominant but limited Kantian argument that mistreating animals is a bad – inhumane – thing for humans to do. In its place, Singer advanced a case against harming animals, such as by using them for food or experiments, based on their equal moral status, their right to have their suffering counted equally with that of humans.

Singer's book has influenced many people, including myself. Yet, reading and rereading it, I have come to wonder whether it is really a work of good philosophy rather than merely effective rhetoric. Its success relies on pathos - an appeal to the sentiments of the audience. Despite multiple revised editions, Singer's official argument, his logos, is far from clear or compelling.

It is disappointing that the revered urtext of the animal rights movement lacks the intellectual rigorousness it claims. Worse, the flawed utilitarian case pressed by Singer is intended to foreclose the consideration of more relevant ethical accounts, most obviously those that directly engage with sentimentalism rather than being embarrassed by it.

Michael Sandel on the commercialisation of private and civic life

Michael Sandel's What Money Can't Buy purports to demonstrate that markets corrupt - degrade - the goods they are used to allocate. Therefore we as a society should deliberate together about the proper meaning and purpose of various goods, relationships, and activities (such as baseball) and how they should be valued. I don't think Sandel's critique of markets quite holds together. Nor do I find his communitarian political solution attractive. But the book does succeed as a provocation: it evokes a healthy attitude of critical resistance to what may be called rapacious capitalism. 

Free will in politics

Let's look at politics in a different way. Strip away the policy disputes of the day, the silly thing Rick Perry said yesterday, the electoral strategising, the punditry, and political philosophy too. What do we have left? Beneath the appearances the fundamental difference between the left and the right in politics is both grander and simpler than you might expect. It's about free will.

Welcome to social metaphysics.