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The New Socialist: An Achievement in Illogical Radicalism

Posted by Jerry on March 14, 2012

Knowing leftists and socialists, you can count on them being unable to string a coherent sentence.

So, reading leftist material and theories become akin to watching static noise on television; there’s absolutely no sense in what is actually on the screen, but if you stare long enough, you can imagine some illusory patterns.

That’s how it feels reading leftist articles. As much as I can, I try to practice the virtue of having an open and critical mind by reading divergent and opposing view points to ensure that my beliefs are not faith-based dogma. Hence, despite my annoyance at the lack of coherence and logic, I try to slog through some of these articles to glean some basic patterns and ideas in their thought–to see if I need to address them in any way.

I recently checked out the Canadian magazine called The New Socialist. They are a group of people who want to build a radical militant and democratic movement to abolish capitalism and class society.

Okay. How do they propose to do that?

“Only the mass struggles of workers can abolish capitalism and begin creating socialism. No government, radical elite or party can deliver liberation from above – it must be won by workers and oppressed people themselves, from below.”

The Legacy of Socialism

The legacy of the Left

Let’s think about that for a moment. Note that abolishing capitalism from “below” would actually require that the ones “doing the abolishing” become a force powerful enough to ensure that the banishment endures. Lest, one could have constant fluxes of free people creating capitalism and those opposing it trying to abolish capitalism. In other words, a struggle to abolish capitalism will itself give rise to a clan of “radical elite” party workers or socialist government of the proletariat. This inexorable logic was amply manifested in the socialist experiments of the past century in Bolshevik Russia, Stalinist Russia, Maoist China, the Khmer Rouge, and more–with clearly genocidal consequences.

Next, they say:

“To develop both the power to challenge capitalism itself and the understanding that capitalism must be replaced, we need militant and democratic movements fighting to defend past gains and win new ones.”

Again, you can either have a “militant” force to replace capitalism or you have a democratic one. You cannot have both. Because, free peoples under a democratic system may choose to actually continue with a capitalist arrangement of society, wherein every individual has rightful ownership of his or her own property and labor.

However, if you have a militant force, then by definition, you will need to use the militant force to suppress dissent and ensure that the capitalist system is not “democratically” selected back into the order of things–even if the people wanted such a system. So, it has to be one or the other. And it’s clear here what the preference is.

They say:

 “Capitalism and systems of oppression gain much of their power by isolating us from others facing similar issues.”

This is a ludicrous statement right on the face of it. Really? Capitalist economies thrive on isolating people from each other? Let’s see: which economic systems pioneered innovations in global mass communication systems?

Which country invented the Internet, email communication, VoIP, Facebook, Google, Skype, etc.?

Which countries have been most conducive to oppressed minorities like queer and LGBT individuals connect with each other on a global scale and create virtual communities to interact, network, and form support groups?

Was it Communist North Korea? Communist Cuba? Communist China? Communist Laos? Communist Vietnam?

Facts and logic are inconveniences that distract the purist from their ideal socialistic theories.

There’s more:

[The new left] needs to be non-sectarian, in other words to put the interests of workers and oppressed people ahead of the interests of any group or current.

Socialism explained

So, who gets to represent the interests of the workers and oppressed people in an official forum? And wouldn’t these groups of people be classified as “groups” with “interests,” too? So, isn’t this itself already sectarian?

Finally, what gets to be classified as “oppressed people”? Can we classify capitalist business owners as oppressed people in a country that is dominated by socialist rulers and proletariat representatives? In this case, will the capitalist business owners be treated fairly and given their freedom from oppression? Would that mean allowing free capitalist economic activity? Would that mean undermining their own socialist system then?

If you think all this sounds confusing, then you are not alone. Even the founders of the New Socialist Group are confused as to what they really want. One thing they know for sure is that they are against capitalism. That’s it. What they are for is a more difficult question that they’re just not able to figure out.

“The NSG is committed to working with others to help build the next new left. No one knows exactly what form this new left will take. But it’s clear that a new left is needed.”

Well, good luck. Because in the absence of any logic, they’ll need all the luck to carry them through the day.

————-

“Sure, you can muster the most heroic in you to fight lions. But to whip your soul to a sacred white heat to fight lice…!” — Ayn Rand, We The Living

Posted in Culture, Economics, General Work/Life, On Collectivism, Philosophy, Political Issues, Rights and Morality, The Best of Leitmotif, Uncategorized | Tagged: , , , , , , , , , , , , , , | 1 Comment »

Homosexuality is Unnatural

Posted by Jerry on February 27, 2012

A case of deep-rooted fear and self-loathing

The idea that homosexuality is unnatural is held widely not just among the religiously tainted but also by those who support the rights of LGBT persons.

Perhaps this is because the experience of same-sex attraction is so incredibly difficult to imagine for heterosexuals that they prefer to let it remain unexamined. After all, putting yourself in another person’s shoes to empathize with their subjective experiences is a difficult process in itself—and in the case of homosexuality, this may demand a visceral experience that can be quite unsettling.

Hence, even those who have gay friends and are in support of recognizing the full rights of LGBT individuals hold a deep-seated belief that homosexuality is not “natural” and “not how things were meant to be.”

Given this, the most common defense of homosexuality then boils down to a matter of choice—the right to have a personal preference in romance, even though it might violate “natural” norms.

This is the premise that needs to be challenged and discarded.

Homosexuality is not a matter of choice. It is not a preference. It is completely natural. Indeed, it can also be an expression of the grandly spiritual.

The Factual Explanation

But let’s begin from a purely probabilistic calculation: in a population of over seven billion human beings on Earth, it is a lack of imagination to insist that all the billions of people will manifest only one kind of sexual behaviour in nature, namely, the heterosexual behaviour. Just by the pure mathematics of it, the amount of potential combinations and permutations possible to the human species in the kinds of sexual, psychological, emotional, and physical manifestations are limitless.

Homosexuality is merely one naturally occurring variant in the great spectrum of human psycho-sexual possibilities. This variety is the natural order of things. Diversity in every aspect of nature is the motive power that drives procreation and evolution.

However, the religiously tainted claim that homosexuality is an aberration only observed in humans. Again, this is an ignorance of the available evidence. There is ample amount of documented evidence of homosexual and bisexual behavior in various non-human species. A quick search on Wikipedia reveals that same-sex behavior is a nearly universal phenomenon in the animal kingdom, common across species.

What’s more, the human species itself has documented evidence of homosexual and bi-sexual behaviour since its earliest history, agnostic to cultures and geographies.

The Moral Case for Homosexuality

But beyond these existential facts about homosexuality lie the more important question: Is homosexuality an immoral indulgence? Does it degrade the dignity of human nature?

You will see at the end of this article that the answer is a resounding “No!”

The religiously tainted have dominated the moral conversation, and it is time we exposed the root of their arguments. At the root of their moral assertions lie a fear of confronting their own self-loathing, cowardice, and un-reason.

The religiously tainted argue that just because homosexuality is observed in the animal kingdom, it does not mean that humans should emulate the same and “become like animals!” We have a moral compass, they chide us. We can and must choose to be better than mere animals.

Notice carefully, however, that there is no reason given beyond a bald moral assertion that human sexual pleasure is degrading. There is an implicit admission of shame and guilt associated with human sexual desire, as if prima facie it is wrong and therefore must be suppressed at all costs.

This debased projection of the human capacity to experience desire, joy, and ecstasy as the cause of shame and guilt is the filthy consequence of a mind—and a culture—obsessed with the mechanics of sex, not the experience of sex.

But even keeping that aside, what is more specious is the view that homosexuality is the consequence of a mindless, perverse pursuit of the sexual stimulus. Apparently, according to the religiously tainted, nature has arranged the sexual organs of male and females to “fit” in a particular manner that facilitates procreation. Since this is the only natural way to procreate, it therefore must be the only moral way to have sex.

Like almost everything that the religiously tainted claim, this is yet another illogical and specious jump from a physical phenomenon to a moral conclusion. If the act of sex is justified purely because of the resultant ability to procreate, then by that logic all manner of non-procreative sexual activity will need to be immoral. That would include everything from healthy behaviors like masturbation to every act of sex even among married heterosexual couples that does not lead to child-bearing.

Further, if the capacity to procreate is what decides the morality of a sex act, then heterosexual couples cannot morally indulge in a host of intimate, loving, and celebratory activities like foreplay, cunnilingus, and fellatio. Finally, the act of wagging a finger on the private, bedroom activities of heterosexual lovers simply because they do not intend to have children is itself a highly egregious moral offense that cannot be explained away.

Are We Humans or Sex Organs?

But there are some very important questions that confront the religiously tainted, if they choose to honestly grapple with this topic:

Is it really dignified to interpret the complexities of our sexual desires as little more than the arrangement of organs that “fit” together in our bodies—like pipes in the bathroom plumbing system? Is it possible to explain all of human desires—those heights of emotional and sexual experience that motivate marvels of art and architecture—as products of only titillated sexual organs? Can the entirety of the human sexual experience be reduced to the activity of our sex organs?

The religiously tainted say yes, because it is their view of human sexuality that sees nothing spiritual, nothing transcendent, nothing holy, nothing reverent in sex. They are the ones who truly describe the human sexual experience as that of mere meat groping in the dark to find the right fit.

In contrast, humans are the only species in nature with the power to recast our entire existential being into a sexual organ. We are the only species that can transform our whole bodies and our minds into the service of sexual exploration and ecstasy. Indeed, we have the power to reach dizzying heights of emotional and psychological experience without even any physical contact.

This is proper to the fullest nature of human beings. This is when humans rise to all that is possible to its own nature.

Those who call this human potential “unnatural” and “against the order of nature” are actually not ignorant of what it means to be human; they are afraid of it. It is fear of the realization that they lack self-esteem and that they loathe their own bodies that drives their hatred for all that is possible to us as a species.

Implicitly, they realize that it is this fear which allows them to hide comfortably behind the dark pronouncements of their religions and traditions.

ADDENDUM

The only hurdle facing humanity in accepting homosexuality or any other diverse forms of human pleasure as legitimate forms of human psycho-sexual experience is the primitive Judeo-Christian morality that has pervaded our civilizations for more than 2000 years, infecting even non-Judeo-Christian cultures now.

This morality is frought with the guilt and shame of sex–any sex, not just homosexual sex–and hence, it attempts to minimize the possibilities and wide range of sexual indulgences possible to humans. The ideal at the end of the road, of course, is the complete and total eradication of the sexual experience–as perfected by their moral personification, Jesus Christ, and as attempted for centuries by the celibate clergy of the Catholic Church.

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Related quote
“Observe the false dichotomy offered: man’s choice is either mindless, “instinctual” copulation – or marriage, an institution presented not as a union of passionate love, but as a relationship of “chaste intimacy”, of “special personal friendship”, of “discipline proper to purity”, of unselfish duty, of alternating bouts with frustration and pregnancy, and of such unspeakable, Grade-B-movie-folks-next-door kind of boredom that any semi-living man would have to run, in self-preservation, to the nearest whorehouse.”

Ayn Rand
On Living Death, a speech discussing the 1968 papal encyclical Humanae Vitae.

Posted in Culture, General Work/Life, Homosexuality, Love and Romance, Personal, Philosophy, Political Issues, Rights and Morality, The Best of Leitmotif | Tagged: , , , , , , , , , , , , , | 7 Comments »

The Pressures of being an Intellectual

Posted by Jerry on November 11, 2011

220

Tehelka Magazine

The pressures of being an editorial columnist, journalist, or some kind of published intellectual can put real strain on your abilities to reach rational, honest conclusions. Because, in this information age, we interact within a massive marketplace of ideas–a market that is constantly and rapidly updating itself with newer, better, more provocative, more sensational ideas.

Thus, to really stand out–to win, to be noticed in this marketplace of ideas–especially, if you are in the business of peddling some and your survival depends on being noticed for your ideas, one has to either be a savant genius and genuinely innovative or be at least an imitative provocateur.

Ashis Nandy of the Tehelka is an example of the latter. It appears that he has succumbed to the pressures of grabbing eyeballs in this fiercely competitive marketplace of ideas by resorting to gymnastics–of the mental and provocative kind. His latest piece is particularly demonstrative and revealing.

In an article titled “The Pursuit of Happiness and other Absurd Ideas“, Nandy picks three ideas that he regards as particularly egregious and poisonous to human civilization: (a) pursuit of happiness; (b) progress; (c) secularism.

Now, if your hoping to encounter some definitions of these terms, you will be disappointed. Nandy proceeds blithely through these ideas without ever pinning down their exact meanings or how he uses them.

To begin with, Nandy makes this highly debatable–even untrue–statement: “Our value systems, even in India, are increasingly based on reason. Which is why, perhaps, we constantly feel like we are a country sitting on a tinderbox — riots, terrorism, insurgency, discontent.”

First, it is unclear what he means by “reason” in the claim that India’s value systems are increasingly based on reason. Next, given a common sense understanding of “reason”–as the faculty of human consciousness to identify, evaluate, and integrate the facts of reality–his statement is squarely false. If anything, the world–and India included–is marching towards irrationality, mysticism, new age spiritualism, whim-worship and hedonism, and overall irrationality than anything resembling reason. The global economic crises and the European bankruptcies are arguably great demonstrations of what short-term, hedonistic irrationality gets you.

What’s more interesting is that three of the four consequences Nandy cites here of the use of reason, namely, riots, terrorism, and insurgency, are all actually variants of the use of force. Now, any sensible analysis of force will reveal to you that force is the destroyer of reason. Nandy would perhaps retort here that it is precisely our reason that has convinced us of some superior “right” to use force against other people. For instance, some religious groups have somehow reached a “conviction” that their use of force is justified.

But that line of argument is fallacious. Force and reason are opposites. The ability to reason (to think, to evaluate, and to choose) ends immediately when a gun is pointed at you. A gun is a command to action, not a syllogism to persuade. It appeals to your fears not to your reason. Indeed, as it is empirically evident and proven for any honest person to see, it is only when reason, dialog, discussion, persuasion, and argumentation is abandoned that force becomes the means of settling disagreements.

Having disparaged reason, Nandy proceeds to attack the three “poisonous” values of pursuit of happiness, progress, and secularism. This is where the article derails from any semblance of intellectual rigor and enters into the territory of the absurd. Indeed, the absurdities leap out of the screen at you. For example, in explaining the origins of the idea of happiness, the author states that “all societies deny the idea of death”. Really? Which one? He does not say.

What he does say, immediately thereafter, is this: “In successful capitalist societies–bereft of religion, afterlife, rebirth, or any of the philosophies that transcend death–the panic [about death] is profound.”

That should qualify as the most uneducated statement of the year. If any country can be considered as a successful “capitalist” country, it has to be the United States of America more than any other–and this is also perhaps of all advanced economies the only country most rooted in the faith of Christianity, in the Protestant ethic, in the belief in life after death, salvation and damnation, and the transcendence of this material world!

Nandy goes on to make another risible claim: that “Both the disease called unhappiness and the determined search for happiness afflict the more developed societies.” Meanwhile, in the world of his own mind, the under-developed societies of repressive Saudi Arabia, North Korea, Nigeria, Somalia, Burma, etc. are veritable paradises of–what?

“Happiness, like school uniforms, has now become compulsory,” he says. Is he implying that the ideal human condition need not be one of “happiness”? Is Nandy suggesting that a human life lived in unhappiness or banality is just as optionally preferable as a life of happiness? If you answered NO to be charitable to the author, you are wrong. He explicitly states his intention, saying: “We need to be practical and reconcile to live in this imperfect world with our normal unhappiness.”

Yes, my dear readers. He just said that we should learn to live happily with our unhappy lives. Whatever that means.

National Socialist Workers' Party of Denmark

Nazism

If you think Nandy is just innocently unwise, again you would be wrong. Nandy belies a high degree shrewdness and sophistry. As evidence, note that immediately after citing history’s two most murderous, collectivist, tyrannical regimes–Soviet Russia and Nazi Germany–as examples of societies that enforced “utopian” happiness and thereby inflected untold atrocities upon its people, he goes on to allude that the modern conception of (poisonous) happiness is an outgrowth of the philosophy of individualism. The mental gymnastics that is required to at once connect the epitome of collectivistic horror with the philosophy of individual freedom, self-autonomy, and liberty is not possible without some intentional sophistry at play.

To be charitable, the author does introduce a brilliantly benevolent, correct, and pleasant thought into his otherwise vapid article; unfortunately, the thought is not his. “According to philosopher KJ Shah, the strength of a human relationship should be measured not by the absence of quarrels, but by how much quarrelling the relationship can take.”

The implication of this view–correctly–is that happy people are not unmoored by momentary disappointments. That happiness is not an experience of the moment, but an orientation towards life. Sadly, however, the author is unable to see that such an orientation towards life as that of happy people is not possible without reason–without a philosophy that promotes the exercise of the rational faculty. As the philosopher Ayn Rand noted correctly, happiness cannot be achieved by the pursuit of irrational whims and hedonistic pleasures of the moment. A rational man projects the task of happiness across the entire span of his lifetime. Thus, he seeks his happiness not in the mindless fraudulent pleasures of the moment (although he may choose to indulge in legitimate relaxation), but in the experience of a joy that comes without penalty, guilt, shame, or contradiction. Happiness is the state of consciousness that comes with achieving the non-contradictory values of one’s life.

Indeed, from a psychological perspective, happiness is an important signal about the successful state of our lives. It is the emotional barometer of human consciousness, which informs us about our success at living life. Happiness and suffering are parallel indicators about the physical issue of life or death, pain or pleasure.

Moving on to his criticism of “Progress,” Nandy states that progress is the major source of violence globally. He says we should “hang our heads in shame when using” the word Progress. Again, his distortions are unbelievably confounding. In his attack on the concept of progress, he raises yet again the repressive regimes of Soviet Russia, China, as Cambodia as examples to fight his case. However, the connection that he wishes to forge between these regimes and progress is one that is founded on non-essentials, and is therefore simply untenable. The common ideology that underlies these regimes is not simply “progress” as a vague, general goal–but a *specific* approach to achieving their own conception of progress, namely, a collectivized, classless, communist society achieved by force and revolution. This is diametrically opposed to the classical liberal and democratic approach, which also had as its goal “progress” for the human condition. The results are evident and history has offered its verdict.

The author conflates the failures of socialist ideologies with the legitimate and praise-worthy goals of human progress–without, notably, ever defining what he means by progress. Then, he identifies a phantom relationship between secularism and the genocides of socialist regimes, such as that of the Soviet Union, North Korea, and Khmer Rouge. Perhaps, he is blind to the fact that National Socialism (Nazism)–the originator of one of the most hateful periods of human history–was virulently anti-secular, anti-atheistic. It

Nazi German propaganda poster: "Danzig is...

was at the same time socialistic and religious. The Reich, or the German State, cloaked in Christianity, was elevated to divine status with the blessings of Hegel, Heidegger, and Nietzsche. If the modern Catholic Church is seen as a benevolent and benign dictatorship, the Nazi regime was an evil and violent one.

One should also wonder if the perpetrators of the Crusades, Inquisitions, Islamic wars, and other religious wars had access to the kinds of modern weaponry, would the scale of their murders be just as vast?

Ultimately, what drives maniacal men to genocide is not and cannot be a “belief in non-belief” — or atheism. It has always been a belief in some assertion–either that of the Divine God or the Divine State or the Superiority of the Collective.

But Nandy is apparently convinced about something that’s paradoxical (and perhaps because it is so, given his antipathy towards reason): he believes that any desirable society must bypass the idea of progress because progress is essentially “anti-life.”

Now, to take that seriously, one would first have to know what he defines as “progress,” because in the general understanding of the term, progress means the general enhancement of the living condition. To illustrate it simply, if the average human life span in the 18th century was 30 years, today it is 70. And that is progress. Period.

Turning to the “third killer in [the author's] violent lexicon,” we are confronted with an insidious analysis of “secularism.”

SecularismIn a very disconcerting claim, the author argues that one must not keep religion and politics separate. However, quickly, the reader realizes that the author does not really understand the full implications of what he advocates. At one point, you are even confused about the author’s take on secularism–does he hate it or like it? Because after disparaging it for a while, the author appears to defend secularism when he refers to the “hindutva” movement–claiming that Hindutva is actually secular. Wikipedia describes Hindutva as a Hindu Nationalist movement. So, is he implying that Hindutva is as good as secular or as poisonous as secular?

Indeed, much of this article is a (deliberate or not?) mix of conflated terms, inaccurate and ill-defined usages of words, and flat-out contradictions of ideas.

It appears to me that Nandy gunned for a shock-treatment approach to writing this piece, by employing “toxic” vocabulary to describe values that are–in the right spirit–actually some of the pillars of a civilized society. Perhaps he did this so that he could gain some eyeballs, shock a few people, and win a few uncritical nods at the seeming profundity of it all. To this end, the author achieves the goals. But he does so at the cost of exposing the goals themselves and at the risk of our evaluating such pursuits and such methods of trying to appear “intellectual.”

Posted in Atheism, Culture, General Work/Life, India, My Theories and Ideas, On Collectivism, Philosophy, Political Issues, Religion, Rights and Morality, The Best of Leitmotif, Uncategorized | Tagged: , , , , | 2 Comments »

The Psychology of the Rioters in England

Posted by Jerry on August 12, 2011

Over the past few days, as I read the reports about the sickening and terrible loss of lives and property at the hands of looters and marauders in England, I wondered what could have caused such a spectacle.

There was a nagging sense that I was witnessing a rotten malaise spreading within the minds of the youth in England. But what was the cause and nature of this psychological malaise afflicting these youth?

At various discussion threads on Facebook, I kept alluding to and grappling with the psychological cause of these riots. What makes a person behave like this? Note that from all reports we know, these rioters come from very different races–including native English people–varying age-groups, different jobs, and includes men as well as women. Among those found looting shops were people in their 30s as well as kids as young as 11. Many of them were seen laughing and having a grand ol’ time as they ransacked liquor shops and stashed up on cigarettes and whiskey and beer bottles.

riot shop hackneyThe only element in common among most of these rioters was that they were mostly socio-economically disadvantaged. They were largely the poor members of English society. Many–perhaps most–of them were jobless or employed at bare minimum wages. Many of the under-aged youth were drop-outs from school.

Using this as a launching point, left-liberals and others have argued that this sense of alienation, disadvantage, disconnection, poverty, invisibility, unemployment, and disempowerment among this segment of the English community has led to this cathartic exercise of maniacal and delirious power. There has been some sudden class-consciousness among these oppressed peoples and they have finally decided to end the exploitation by staging an “unrest.” This explains the robbing and looting of gadgets, liquor, and expensive clothing–they argue–because it finally gives them what they have always been denied by the “power” elite.

However, in my opinion, this line of rationalization is very lazy. It shouldn’t take you more than a second to remember that this world has far, far more people living in utterly despicable conditions of poverty and disempowerment. There are way too many millions on this earth who–despite their invisibility, alienation, and lack of power–do not have the luxury of wearing warm, hooded sweaters, track pants, and white sneakers and step out on a looting rampage. If Marxist doctrine is to be believed, then every “oppressed” person languishing in poverty across the world should be up in arms rioting and revolting under the enlightenment of a brand new unified class-identity.

And yet, something constrains them; something which clearly did not constrain the rioters in England.

The Arab Spring, the African revolutions, and Islamic Jihad cannot be counted as examples of class-awakening. Theirs are movements driven by ideologies of varying kinds–for better or worse.

The rioters in England have no ideology as such. There is no proclamation for any particular viewpoint. This is in fact one of the reasons why there are so many conflicting interpretations and analyses of these recent events in England. These rioters are rudderless, mindless, collectivist drones.

And therein lies the clue to their behavior. Ask yourself, how does one become a rudderless, mindless, collectivist drone? One answer is when you are never confronted with the necessity to use your own independent mind.

The United Kingdom of Great Britain–one of the largest welfare states in the world–has been nurturing and breeding a mind-numbed cadre of youngsters who are living on dole-outs, whose life, survival, and sustenance are someone else’s responsibility.

These are people who are not demanded to think and confront the fragility of their own survival. These are Britons who are not demanded to be productive. These are citizens who are shielded from the bitter sting of starvation; from the panic of creeping death and the urgency of survival.

What we see now is the logical consequence of a mighty, paternalistic welfare state breeding a class of moochers who simply find no urgency in using their own mind to think–to reason–and therefore, believes that they simply cannot find their own way out of marginalization.

Indeed, this underclass of citizens has been so disempowered–not by any remnants of a capitalist structure in English society–but by the very bloated welfare government that was allegedly meant to “empower” them that they no longer believe it possible to them to get out of their miserable conditions.

It’s not their job to do so–the government has to bring them out of poverty. Indeed, they believe they are *incapable* of doing it themselves–they have been taught so by leftist philosophers, post-modernists, and welfare statists; the capitalist structures apparently are so oppressive that these people are helpless and powerless in front of it. Thus, they *need* the government to manage their lives and direct their course. It is the government’s responsibility–other people’s responsibility–to fulfill their needs and wishes.

How can one expect any sense of self-esteem or empowerment among such a class of people who have been bred and nurtured to be helpless beggars–to be recipients of dole, welfare, free lunches, and other people’s money?

Why should it be surprising then to watch these psychologically disempowered people–who have been robbed of their uniquely human ability to think, reason, value, judge, and be productive–rioting and asserting their “power” in the only way possible to non-conceptual animals, that is, through violence?

When you have the government enforcing moral values upon you, making moral decisions on your behalf, and distributing a regular monetary allowance to you, then why–and how–would you bother to think for yourself, exercise your own rational faculty, and earn your own living?

Ayn Rand noted this inseparable unity between using your own mind, living productively, and having self-respect:

“To live, man must hold three things as the supreme and ruling values of his life: Reason—Purpose—Self-esteem. Reason, as his only tool of knowledge—Purpose, as his choice of the happiness which that tool must proceed to achieve—Self-esteem, as his inviolate certainty that his mind is competent to think and his person is worthy of happiness, which means: is worthy of living.”

Self-esteem comes with the knowledge that your mind is capable and competent at ensuring your survival qua man on this earth. By doling out freebies and free money, welfare governments may treat the symptoms of poverty, unemployment, or alienation, but never the root–which is, an unproductive lifestyle encouraged by a nanny state.

It is only through productivity and achievement that one gains a sense of pride in one’s own life–that is, self-esteem.

Atlas sculpture, New York City, by sculptor Le...

Image via Wikipedia

The events of these past few days in August 2011 mark the exposure and bankruptcy of the leftist-socialist philosophies. The youth of England have been robbed of their ability to nurture a healthy sense of self-esteem–not by capitalists but by those who allegedly claim to be their well-wishers.

“The need for self-esteem is a matter of life and death,” Ayn Rand had said in her novel Atlas Shrugged in 1957.

Today, in the riots of England, we are witnessing its proof.

Posted in Ayn Rand, Culture, Economics, General Work/Life, My Theories and Ideas, Objectivism, Philosophy, Political Issues, Rights and Morality, The Best of Leitmotif, Uncategorized | Tagged: , , , , , , , , , , , , , , , , | 9 Comments »

Explaining Postmodernism by Dr. Stephen Hicks

Posted by Jerry on August 1, 2011

My trip to Italy provided a fitting background for me while I finished reading the brilliant book Explaining Postmodernism: From Rousseau to Foucault by Dr. Stephen Hicks.

This book should be required reading for all university graduates–especially those of liberal arts and humanities.

The essential thesis of this book is:

The failure of epistemology made postmodernism possible, and the failure of socialism made postmodernism necessary.

Dr. Hicks has an incredibly lucid, engaging style of writing–and the expansiveness of the topics he covers with such ease–going from Kant to Rousseau to Marx and Rorty and then back to Plato–is astounding.

Reading his account of the philosophical drama that played across centuries and which gave rise to the anti-intellectual movement that we call Postmodernism today, one is reminded of a fact that is often forgotten: that philosopher need not all be wise just because they got published and are famous today; and that what they preach need not always originate from honest and true intentions; that philosophers, like anyone else, can almost stubbornly and petulantly defend a viewpoint in order to save face, score a brownie point, or wage a war of words for its own sake. Hegel, Fichte, Marcusse, and others fit this description.

Take the following excerpts, for instance:

Immanuel Kant is the most significant thinker of the Counter-Enlightenment. His philosophy, more than any other thinker’s, buttressed the pre-modern worldview of faith and duty against the inroads of the Enlightenment. Kant firmly chose religion. And so, he stated famously in the Second Preface to the first Critique, “I here therefore found it necessary to deny knowledge in order to make room for faith.”

And another philosopher Schleiermacher, a Kantian in approach, said: “The essence of religion is the feeling of absolute dependence. I repudiated rational thought in favor of a theology of feeling.”

Then Fichte, who wanted to create a superior race of German automatons through socialized education, preached, like Kant, a dedication to pure duty and an abdication of all self-interest:

“in place of that love of self, with which nothing for our good can be connected any longer, we must set up and establish in the hearts of all those whom we wish to reckon among our nation that other kind of love, which is concerned directly with the good, simply as such and for its own sake. The pupil of this education is not merely a member of human society here on earth and for the short span of life which is permitted to him. He is also, and is undoubtedly acknowledged by education to be, a link in the eternal chain of spiritual life in a higher social order. A training which has undertaken to include the whole of his being should undoubtedly lead him to a knowledge of this higher order also. [The German] “alone above all other European nations, [has] the capacity of responding to such an education.”

And among the most outrageous ideas, we have Hegel–who inspired Marx–creating a Divinity out of the Government. He said:

“It must further be understood that all the worth which human being possesses–all spiritual reality, he possesses only through the State. The State is the Divine Idea as it exists on Earth.” The State has as its final end the self-realization of the Absolute, and thus “this final end has supreme right against the individual, whose supreme duty is to be a member of the state.” “One must worship the State as a terrestrial divinity.”

People have agendas–and philosophers are not exempt from this. And philosophers in particular can be incredibly evil–in that they intentionally develop, defend, and promulgate ideas that are horrific in practice.

I am reminded of Ayn Rand’s brilliant analysis of the history of Counter-Enlightenment philosophy in her dramatic speech for John Galt in Atlas Shrugged, in which she correctly identifies and summarizes the key themes of Kant (the mystic of spirit) and his successors (the mystics of muscle). You can read the relevant excerpts from the Ayn Rand Lexicon here.

The discovery of truths is in sifting through the layers of detritus and engaging one’s own honest intellect with the evidence provided by our senses. Surely, geniuses can help illuminate the path along the way, but it’s up to us to figure out which path will lead us to the Enlightenment world, and which, to the one of nihilism.

I cannot recommend Dr. Hicks’ Explaining Postmodernism enough.

Posted in Books, Culture, General Work/Life, Philosophy, Philosophy of Art, Political Issues, Uncategorized | Tagged: , , , , , , , , , , , , | Leave a Comment »

Why You Should Not Support Anna Hazare’s LokPal Bill

Posted by Jerry on April 7, 2011

As an Indian, I am not in favor of Anna Hazare‘s Lokpal bill in any form.

Anna Hazare wants to form an autonomous authority that will monitor the activities of politicians and bureaucrats (i.e., the existing government) and hold them accountable for their actions.

Against Anna Hazare

Anti-Anna Hazare

In essence, that’s creating a powerful, autonomous, non-representative authority, with a leader at the helm, who will literally have access to the monopoly power of the judiciary and law-enforcement over the democratic government.

In other words, Anna Hazare wants to institute yet another government and bureaucratic body (a non-elected one) to monitor the current, elected government. This is simply creating an extra-governmental body to do the functions which a proper government should be doing anyway as part of its very reason for existing. When a government goes bad, one should not simply institute another government body on top of it! One should work to fix the current government we have.

Moreover, Anna Hazare’s authoritative body can be susceptible to same risks of corruption and bribery that the central government is mired in.

More importantly, however, his solution has the potential to produce a more insidious form of dictatorial corruption of power because of its non-elective, autonomous, and non-accountable nature.

There is no other solution to corruption other than denying the politicians and bureaucrats a monopoly on the “supply” of the goods and services that they currently control. Which means, we need to kick the government out of every aspect of our private affairs and release the supply of goods and services into private, competitive hands. This will ensure that there is no political monopoly on the services or goods provided and the people will decide what to purchase and at what price (such as driver’s licenses, etc.)

The government should have no role to play in cricket, commonwealth games, building metros, railways, banks, hospitals, religion, marriage, etc.

THE SOLUTION TO CORRUPTION: GET RID OF THE GOVERNMENT FROM PRIVATE MATTERS OF CITIZENS. Ask for LESS GOVERNMENT not MORE GOVERNMENT!

UPDATE:

It is frustrating to see this nation plunged into anarchy by the right-wing fascist dictator Anna Hazare.

His strong-arm tactics cloaked in “Gandhian” garb are shamelessly of the grammar of blackmailers. He is holding a democratically elected government ransom to his demands, effectively undermining the process by which we the people of India chose to elect our representatives in the government–thereby not only insulting us in our face but also mocking the entire process of democracy itself.

How can laws be introduced and passed in a nation if conflicting and contradictory sides both sit on suicide-fasting missions? Who does the government bear the responsibility of saving from death?

Those who think Anna Hazare’s tactics are peaceful do not have a clue about who their hero is. He is the man who encourages punishing alcoholics in his village by flogging them in public; he condones chopping off hands of thieves; he believes cable television should be banned because of its “corrupting” influence on the people. Here is an excerpt from an interview with Anna Hazare:

“…in many things, along with Gandhi we have to look towards Shivaji. Patel committed a mistake, and Shivaji had the man’s hands cut off. This policy of Chhatrapati, in many ways, we have to think about. Hundred per cent non-violence is not possible. Sometimes, even this has to be done, and that is why I have been saying that [corrupt] people should be hanged…” Anna

Read more of where this came from: Open Magazine’s brilliant article Spare Us the Gandhian Halo.

I highly recommend the following articles for their clarity of thought and analysis, which is unfortunately missing from the current crop of un-thinking, uncritical Anna followers.

FAQ: Why Anna Hazare is wrong and Lok Pal a bad idea

Jan Lok Pal is no solution

Chasing Black Money: In search of red herrings

Posted in Culture, Economics, General Work/Life, India, Mumbai, My Theories and Ideas, Philosophy, Political Issues, Rights and Morality, The Best of Leitmotif, Uncategorized | Tagged: , , , , , , , , | 81 Comments »

The Story behind Our Entry into the Atlas Shrugged Video Contest

Posted by Jerry on December 20, 2010

My friends and I submitted the “Sixth Sense” video. Admittedly, the philosophy and concept behind the video is not easily accessible at first–beyond the most obvious message to “Think”; so, I’ll just give a brief explanation of our thoughts that went into creating the script of the movie and then the movie itself.

First, when we decided the enter the contest, we decided to stay away from the political and economic themes of Atlas Shrugged, for the following reasons:

1) These themes are difficult to capture on a personal and emotionally-connective level.
2) It’s easy to get preachy with such themes
3) It’s the most obvious and superficial interpretation of Atlas Shrugged
4) We were sure that political and economic themes would be the ones most commonly captured by other videos in the contest.

Hence, I decided to first identify the core theme of AS, namely: The role of man’s mind in existence.

From there, I began thinking of themes most directly relevant and affecting to me (and my friends) here in India. We thought of themes like the right to free speech (but dismissed it because it didn’t convey powerful images to us in our minds, without being preachy).

We thought of the struggle of Indian youth in asserting their goals and lives in a collectivist society like India (for example, publicly open gay men like myself face some kinds of resistance almost regularly in our lives). We dropped this idea because–again, we didn’t think it hit the core of Atlas Shrugged, would be difficult to execute, may not be relevant to a global or Western audience, and we wanted to avoid an ambitious project that would turn out sloppy.

Finally, I hit upon the idea of contrasting Mysticism versus Reality. Specifically, I wanted to contrast Eastern Mysticism versus a rational view of the world, since Eastern Mysticism is attractive many many people in the West as well. So, I sat through the night and typed up a 6-page long concept paper explaining all the major premises of eastern mysticism (primacy of consciousness, One-ness of Being, illusion of reality, etc.) and debunking their arguments with strong rational, logical, and objective counter-arguments.

Essentially, my concept paper came down strongly and harshly against the side of mysticism and how mysticism makes the act of living effectively and productively impossible–and reiterated the role of the mind as our *only* competent tool of survival in this world.

In the interest of full disclosure, the filmmaker that I was working with is himself a believer in mysticism (as is very common in India). He was very uncomfortable working on such a script. Therefore, the scripwriter in our team tempered the concept-note heavily by introducing a less controversial path to conveying a similar message (albeit, invariably and through no fault of hers, losing some impact of the original message along the way). She conceived of the brilliant metaphor of the five senses–which, when used effectively and in tandem with the “sixth sense”, namely, our minds–can make our life in this world tremendously more efficacious and *human*.

Thus, was born the concept of the Sixth Sense.

The script thereafter went through several more changes by the filmmaker and the scriptwriter.

To explain the final video, the voice over is of the adult character who is reflecting on her childhood. The concept of the five senses is intended to allude to how we generally take the competence of our senses as valid, but *not* the competence of our mind as valid (we accept any truths said by scriptures, priests, collectives, parents, cultures, etc.). Our message is to not surrender the mind to the various “conspiracy theories” of mystics and collectivists. The theme of our video is the competence of our mind, which we have dubbed as “The Sixth Sense” as a deliberate subversion of the mystic’s claim of “extrasensory” or “sixth sense” connection to higher truths.

For successful living, you must trust in the competence of your mind to achieve a successful life.

Watch our video, and if you like it, please do vote for it.

http://wildfireapp.com/website/6/contests/42465/voteable_entries/12473666?order=recency

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The Sixth Sense – Atlas Shrugged Video Contest Entry

Posted by Jerry on December 9, 2010

This is the video we created as our submission to the Ayn Rand Institute‘s Atlas Shrugged video contest.

The movie was filmed and edited by Abhay Kumar–a friend and talented filmmaker.

The concept for the script was developed and written by Gazal Dhaliwal–a close friend, gifted writer, and scriptwriter for Bollywood movies.

I provided the philosophical content, guide, and direction–giving advice on the message, ideas, implications, and choices that our video must make.

So here is our finished product. I am very pleased with the outcome. If you like it as well, then please show your support for our video by VOTING  for it at the Atlas Shrugged Video Contest website.

Posted in Ayn Rand, Culture, General Work/Life, Movies, Mumbai, Objectivism, Personal, Philosophy, The Best of Leitmotif, Uncategorized | Tagged: , , , , , , , , | 2 Comments »

The Broken Britain Phenomenon

Posted by Jerry on February 18, 2009

Little Alfie from the UK has been making big news around the world: at only 13 years of age, he conceived and is father to a newborn with his 15 year old partner.

This, people claim, is symptomatic of a phenomenon spreading across Britain called “Broken Britain.” From the Associated Press report, I quote:

Sir Bernard Ingham, once press secretary to former Prime Minister Margaret Thatcher, told the Associated Press that people from across Britain’s political spectrum are in despair over the country’s social breakdown.

“It’s an indication that we’ve lost our way, that people don’t know the difference between right and wrong.” [emphasis mine]

In light of the above quote, I can’t help but be reminded of my own article, written some time ago, titled “Enforcing Moral Values“. In the article, I explained how the government–by interfering in the private affairs of individuals–effectively undermines the moral rudder of a society and erodes the ability of individuals to make moral decisions for themselves. Here’s some pertinent quotes from my earlier article:

Governments have assumed the role of a moral authority and have begun passing down moral laws–what it considers as being in the benefit of the “greater human family.” The government has replaced the individual as the moral and causal agent.

What this has led to is the following:

If an individual has no reason to hold a value other than because it is mandated by law, then he will also have little or no knowledge of how to pursue and maintain that value nor any incentive to discover the reasons; in other words, he will not know what is a virtuous life and how to lead it nor will he care to learn of it. He will seek further mandated guidance in the realm of virtues, thoughts, and actions. This breeding of intellectual laziness entrusts the job of thinking to others.

What we are seeing in Britain is certainly not just germane to that country. The Broken Britain phenomenon has to a considerable extent spread across the entire world.

Posted in Culture, General Work/Life, India, My Theories and Ideas, Objectivism, Philosophy, Political Issues, Rights and Morality, The Best of Leitmotif, Uncategorized | Tagged: , , | 8 Comments »

Bisexuality and Commitment

Posted by Jerry on January 27, 2009

In brief, my thoughts on bisexuals and their capacity to have committed, romantic relationships with a single partner.

The incomprehensibility surrounding a person’s bisexuality has mostly to do with the fact that people impute more layers of complexity to the matter than is actually warranted.

Bisexuality is just like any other sexual identity. Merely because a bisexual has the possibility of forging deep and romantic relationships with both sexes (or the possibility of being physically intimate with both sexes) does not mean that he is inexorably led to do so at every juncture! Neither does it mean that he will more quickly tire of his current partner and seek someone of the other sex than his heterosexual and homosexual counterparts would!

A bisexual may well choose a partner of either sex and live in a committed, long-term relationship. The bond that keeps two people together in a lasting relationship is not sexual orientation (that’s more like a precondition), but love–and all the necessary elements that lead to the summary emotion of love.

And are we to deny that bisexuals have the same capacity to experience true love–for whichever gender that may be?

Posted in Culture, General Work/Life, Homosexuality, Love and Romance, My Theories and Ideas, Objectivism, Personal, Philosophy, Uncategorized | Tagged: , , , , , , , , , , , | 8 Comments »

We Evolve into Preferring Monogamy

Posted by Jerry on November 20, 2008

People generally can’t quite decide whether monogamy is natural–or even possible–for humans (men, for the most part, I think, tend to pose this doubt). There’s usually debate about the morality of monogamy or multiple partners. Some people believe that monogamy is properly moral, but we are weak-willed humans and therefore cannot live up to the ideal in our relationships.

Others argue that monogamy is unnatural–and offer biologically deterministic arguments in their defense.

I have always held the view that monogamy is neither inherently moral or immoral — a relationship’s morality is the function of the character, values, and virtues of the people involved.

Having said that, I also hold the view that monogamy is a more prudent setup–and that we consciously come to recognize it as such usually only much later in our lives–for reasons that have nothing to do with a person’s character but because of the natural context that evolves around us.

Take this analogy:

When one is younger, one is tempted–and rightly so, I would argue–to try out different majors in college, simultaneously take different courses from different streams, trying to make up one’s mind about what one prefers. Likewise, when it comes to choosing a career, a young person is eager to try different streams; he is likely to switch jobs more frequently, hunt for jobs while staying on his current one for less than a year. A younger person is more open to physical mobility–to relocation, travel, new experiences, and new friends. A younger person has a higher tolerance for transformation, upheavals, and new starts.

As one gets older, the context evolves. People tend to get settled in their careers; their tenure at a job tends to get longer–perhaps even life-long. People tend to decide upon and setup a “base” which they call home, even if they are open to long trips away. People tend to make fewer, but longer-lasting friendships. As one gets older, the tolerance for transformation, upheavals, and new beginnings diminish greatly.

Hence, my argument around the choice of monogamy–and by implication, my views about its morality–takes a similar road. I think it’s primarily a matter of prudence in response to changing contexts.

It is clear that monogamy does not come easily to most people–and certainly not naturally–in the younger days of one’s adulthood. This is due to various reasons that make up the context within which this issue arises. And in my opinion, the reasons are as follows:

  1. For various physical and biological reasons that may differ among men and women, younger people tend to have a greater sexual appetite–not just in terms of frequency but also in terms of variety. (Of course, this does not mean that such “appetites” cannot be controlled or channeled, but that’s not the point here.)
  2. For various psychological reasons, younger people tend to be more resilient to break-ups. Even though while they undergoing one, they might think that a break-up is the end of the world, younger people become quickly aware of the fact that a whole life is ahead of them and that they can move on, that they deserve better, or that they can find another mate.
  3. For reasons similar to the one above, the pressures of maintaining fidelity and abiding by the rules of a relationship tend to be weak among younger people–again, because the end of a relationship is really not the end of the world.
  4. Younger people generally have access to–or are frequently placed in–social environments that open possibilities for exploring outside the relationship (e.g., clubs, colleges, etc.). Moreover, the modern world has opened up innumerable possibilities for younger people to connect with each other–across boundaries, even. (This opens up the tangential issue of whether a person having a purely online affair can be considered to be monogamous.)
  5. Younger people generally have a lower level of tolerance when things don’t go their way in a relationship or when they experience dissatisfaction in an aspect in that relationship.

For the reasons I outlined above, I think monogamy is harder to come by and equally harder to impose upon oneself when you’re young.

As people grow older, however, I think we generally shift our predispositions quite naturally to prefer monogamy–to prefer a kind of stability in romantic relationships. 

It becomes more prudent–more sensible and in accordance with our nature as older adults–that we focus all our emotions, efforts, time, and money on a single partner (and expect likewise in reverse) because this is what lends us the most amount of physical, psychological, sexual, and emotional satisfaction.

To conclude, monogamy or open relationships are neither inherently moral or immoral. However, having said that, I believe that most people will tend towards monogamous relationships later in their lives of their own will as a consciously recognized and evaluated option that is most sensible for them–and hence, properly moral as well. Since what is rationally good for you with your life as the standard, is also properly moral.

Posted in Culture, General Work/Life, Homosexuality, India, Love and Romance, Mumbai, My Theories and Ideas, Philosophy, Rights and Morality, The Best of Leitmotif, Uncategorized | Tagged: , , , , , , , , , , , , , , , , , | 10 Comments »

Grant Proposal for Atlas Shrugged

Posted by Jerry on September 29, 2008

The Atlas Economic Research Foundation is calling for proposals for grant money to promote the ideas of Atlas Shrugged. Here is the relevant part of the press release:

“Proposals should outline at least two educational events or activities designed to achieve the goals of the proposed program. This can be translation and/or distribution of the book, events such as book launch, reception, discussion forum, seminars, courses, press conferences, or any  creative form of educational outreach such as a movie, interviews, contests, etc.

Proposals should include a draft budget of how the money would be spent and a timeline of how the project would be executed.

Grant proposals are due in English by October 15, 2008. Proposals should be submitted  by e-mail to Ms. Yiqiao Xu at yiqiao.xu@atlasusa.org.”

The grant is made possible by the BB&T Bank.

I am working with the Liberty Institute to secure this grant and here’s the preliminary set of ideas I have come up with. I’m posting these up here to get feedback and additional ideas on how best to promote the ideas of Atlas Shrugged in India. Please note that the deadline for submitting the proposal is very near.

  1. Essay contest on Atlas Shrugged—across Indian colleges—with cash prizes for 3 winners.
  2. Create professionally designed brochures and pamphlets of key ideas from Atlas Shrugged:
    • Francisco’s Money speech
    • Excerpts from John Galt’s speech
    • Other excerpts that highlight philosophical and artistic integration
      Leverage these brochures on all events, activities, cross-country trips, bookstores, etc.
  3. Create and distribute large-sized posters of Atlas Shrugged and Ayn Rand across large-chain bookstores in India–to raise the visibility and sales of the novel.
  4. Discussion seminars across various locations in India on themes from the Atlas Shrugged–moderated by me or representatives from the Liberty Institute
    • Philosophical themes for college professors from philosophy departments
    • The artistic merits of Atlas Shrugged—for students, artists, and professors from theaters, art institutes, and colleges
  5. Panel of experts session on the moral theory of Atlas Shrugged versus other moral theories:
    • Panel of clerics, NGO representatives, journalists, doctors, scientists, etc.
  6. Screening of the documentary film Ayn Rand: A Sense of Life on a cross-country tour across major movie chains such as PVR Cinemas–perhaps with the additional help and sponsorship of the American Center in Mumbai, tied-in with promotions of Atlas Shrugged—distributing brochures, books on sale, etc.
  7. Buy media space (in newspapers and online media such as emails, etc.) for promotions of the above-mentioned events and activities

Posted in Ayn Rand, Books, Culture, Economics, General Work/Life, India, Mumbai, Objectivism, Personal, Philosophy, Political Issues, The Best of Leitmotif, Uncategorized | 10 Comments »

What Can India be Proud Of?

Posted by Jerry on August 14, 2008

The celebration of Indian independence should be more than a record-keeping of years. Yes, it is undeniable that India has progressed appreciably in recent years; however, realize that while India rides on the shoulders of foreign and multinational giants, who lead this march towards prosperity, India simultaneously shackles them under the burden of its contradictory and arbitrary legal dictats. In truth, India’s freedoms are not yet secured; and the greatest threat to it is the Indian government empowered by the Indian Constitution, which is the entire basis upon which this country is founded. We are building castles of concrete and glass upon thin air.

I am reprising an article I wrote sometime around last year’s independence day. The specifics are different now, but the general theme continues to be relevant.

=======

I find it rather apt that, in the run-up to the day of India’s independence, the nation finds itself embarrassingly servile to the hooliganism of some idiots who sit in the legislatures of this country.

The well-known Bangladeshi author Taslima Nasreen was attacked by Islamo-loonies at a book launch event here in India, and the only people protecting her were–no, not the police–but the media persons. Nasreen was physically attacked by members of a muslim political party who alleged that her books were insulting to their “prophet” Mohammad. The leader of that muslim political gang demanded that Nasreen’s head be chopped off. Even the most widely read muslim Urdu newspapers faulted the muslim thugs not for attacking the author but–get this–for not having done enough! They wanted her blood.

Carrying pictures of [the muslim party] legislators hurling bouquets [at the author], a newspaper came down heavily on the leaders for allowing her to leave Hyderabad unhurt.
Considered a critic of MIM, the Siasat newspaper lampooned the legislators for their failure to inflict injuries to a woman. The paper suggested that Nasreen could have been killed as the police reached the scene 30 minutes after the attack.

Not to be outdone by this height of vicious irrationality, the Indian police decided to register a case against Miss Nasreen, faulting her for writing a book that stoked communal discord and unrest, while letting the rioting Islamic marauders go scot-free!!

So, as we get closer to the day of India’s independence, we are faced with a political party whose members sit in the people’s house of the Indian parliament; we have a bunch of muslim idiots who get on a brutish rampage against an author and demand that her head be chopped off–a clear and actionable threat that warrants arrest; we have an unarmed, helpless author who had no police protection of any sort; and finally, we have the Indian police registering a criminal case against the author for writing a book, for which she could be imprisoned for up to two years, while those savages who made the actionable threat are roaming the nation free to celebrate India’s independence day.

Is this merely a one-off incident? Most certainly not. Rioting marauders epitomize the Indian democratic machinery at work. In this country, democracy means rioting on the streets, attacking innocent civilians, going on strike every two days, stifling expressions of speech, destroying property, and spreading civil terror. Most of these marauders are religious-political parties, political leaders, and their hired goons. In other words, the very people who pull the levers of this democratic machinery are the ones looting and plundering on the streets.

Political power wielded through violence is the predominant medium of “democratic” expression in this corrupt nation–a nation founded upon a ridiculously long, obtuse, and inept constitution that guarantees no rights to any citizens. Truth be said, Indians should properly have nothing to be proud of about their country–and should rightfully be enraged that this is the case!

If you choose to point out the economic progress achieved over the past 17 years in India, note that it has been achieved mostly despite the mangled laws and institutions of the Indian democracy and predominantly by the willingness of non-Indian investors to take on the high risks of functioning in this chaotic, corrupt system, and persevere in the face of it all.

Indians are being made complacent by the illusion of a sanguine future made possible by the global enterprising system of the free market; however, we are missing the crucial fact that the future of this free market is precarious given the lack of a rights-protecting institutional system. Where there’s an institutionalized political system of force and violence, where the government is itself the perpetrator and idle spectator of violence, there can be no freedom.

What exactly can we claim as the proper achievement of Indians? Certainly not the wealth and prosperity we see today made possible mostly by the foreign entities. The legacy that properly and wholly belongs to Indians is the abject poverty among the masses and the hopelessness of a dim future among the youth that permeated this nation prior to the early 1990s. It is no wonder that all those who could, scrapped every loose rupee to flee India during those years. If we are to be proud of all the 60 years of our independence, we must answer the question why were our parents fleeing the freedom of a newly independent India? What were they running from? Did they not share the sense of pride in a free nation? Were we truly free? Are we still?

Happy 62nd, India.

==============

Related posts:

Dangerous Democracy and Fundamental Freedoms
The Contradictions of the Indian Constitution
Not a Tourist Brochure: India

Posted in Culture, General Work/Life, India, Indian Blogs, Islamo-loony, Mumbai, My Theories and Ideas, Philosophy, Political Issues, Rights and Morality, The Best of Leitmotif, Uncategorized | Tagged: , , , , , , , , , , , , , , | 22 Comments »

The Morality Presented in The Dark Knight

Posted by Jerry on August 7, 2008

To the extent of my knowledge, nobody–not even any Objectivists–have pointed out some of the crucial complications in morality that occur toward the climactic scene in the movie The Dark Knight. I haven’t the time to write all of it down right now in detail, although I have stated these in conversations with my friend soon after we watched the movie for the second time.

Let me say this: The Dark Knight is a fantastic example of superb artistic integration–including music, plot, theme, character, ideas, logic, and conflict. It’s a cinematic achievement that occurs only rarely in a lifetime. However, it’s themes are dark, evil, and at very critical junctures, even ambiguous, which I think becomes its failing. This is not Nolan’s fault, however. I think it’s a matter of the philosophical context he functions in–the one in which we all find ourselves–the predominant one holding sway in this world today.

At the Atlasphere review of this movie, this is the comment I left:

I loved the movie as well; however, this review like all the others I have read by Objectivists, fail to identify some crucial failures in the morals held up as ideals by the director for the characters of Batman, Dent, and the people of Gotham.

For one, Rand would never have approved how the boat scene in the end turned out, nor would she have approved of how Batmand undercuts his own virtue and corrupts the image of good by accepting the mantle of a criminal fugitive. It’s a very Christ-like self-sacrificial attempt to take on the “sins of the world.”

In addition to the above, let me clarify that the boat scene requires a moral context that is ignorant of how the plot eventually plays out; imagine yourself as a citizen of Gotham on one of those boats and not having even an inkling about how your fate’s going to turn out. You do not know that Batman will eventually save the day. Now, given this context, analyze the morality of the actions that people on that boat commit–and the implicit affirmation of a certain course of action as the right and moral one.

UPDATE: Hello, yes, there is the gun-point scenario and the game theory. However, there is more, and unfortunately, I don’t have the time to make a detailed case, so here goes: The choice made by both parties in the two boats–and in particular, the choice made by the convicts–would logically have led to the destruction of the lives of everyone on both boats.

Essentially, between choosing to blow either one of the boats, *some* people made the “executive decision” to end the lives of every single person on both boats (by leaving the decision upto Joker to blow both boats at midnight).

However, this evil choice and its horrendously destructive logical outcome is cloaked under the garb of altruism that the movie affirms as the ideal and self-sacrificial course of action, when in fact there it is more a butchering of others than of the self that is being advocated, and the evil is not just altruism but annihilation, a worship of death.

The essential evil is this: Gotham city affirms the exact same premise of burning death and destruction that motivates Joker’s desire to see “the world burn.”

Moreover, the interference of Batman to save the day distracts the movie-watching audience from fully processing the horrendous and evil nature of what had just transpired–something more evil than the Joker himself, and something the Joker should have been proud of. By saving the day, Batman (and thus, the director) sheilded Gotham and the movie-audience from witnessing the explosive mutilation and barbarity that would have resulted from the altruistic choice they had made. Nobody on the boat would have known that Batman would interfere to save them. Thus, Joker won and he didn’t even know.

Thus, in the end, actually, evil in this movie triumphs in more ways than even Joker could grasp–or the director. This is because the evil is served to us on a sappy, emotionalist plate that has all the sprinkling of humanity, humanism, altruism, brotherhood, love, self-sacrifice, etc.

ADDENDUM

Finally, another really disturbing aspect of the movie was that the convict in the boat was shown as the one being able to make the so-called “moral” decision without a thought—of throwing the detonator out of the boat, saying this was something that should have been done a long time ago. I agree that the detonator should have been thrown out–but as I said above, there should have been an explicit statement of the reason–even briefly–that this was being done in defiance of the terrorist, not because we want to accept death and then congregate to pray together during our final moments (as it was shown in the movie among the convicts).

Meanwhile, the free citizens of Gotham were shown as immoral people who not only debated on whether or not to trigger the bomb but also who were ready to press the button right up until the last moment when the man got a moral crisis of guilt (or cowardice, whichever).

Why did Nolan choose to show convicts as making the “right” choice without a thought and show the free citizens debating the matter endless but then not being able to follow through? Is this a matter of undercutting the moral legitimacy of the good citizens?

For these reasons, my argument stands that the ending of this movie is morally ambiguous at best, critically wrong and evil at worst, and the actions of the citizens of Gotham on both those boats were terrifyingly evil for the logical consequences that would have played out. These citizens were not moral, were not virtuous, and were not defying the Joker. Hence, Joker should have been happy.

Posted in General Work/Life, Objectivism, Personal, Philosophy, Uncategorized | Tagged: , , , , , , , , , , , | 20 Comments »

An Odd Addiction

Posted by Jerry on July 1, 2008

In general, we humans no longer perform back-breaking work in farms, for example; nor do we run on our two feet–with a spear in hand–chasing prey. As a species, we have removed ourselves far away from the direct tasks of survival. We have moved into the phase of flourishment–or survival qua man; i.e., living as appropriate not to “man the animal” but “man the rational animal.”

Actually, it is more accurate to say that the best and brightest among us have ushered the phase of survival qua man for the rest of us humans. Human civilization progresses in the wake of these men of brilliance.

Today, a few taps on the keyboard, a few meetings in plush boardrooms, and a little ride to a high-rise office building ensures our “survival”–it deposits a fat check in our bank accounts. Of course, the leading motive behind all activity today is a sophisticated body of knowledge acquired by our minds. The point is, although reason was always our basic tool of survival, in today’s information age, reason has come to the fore as our most directly used tool of survival.

Reason–like all tools–has to be sharpened, developed, nurtured, and honed over time with repeated use, learning, and development.

When primitive man had to use his physical prowess to chase and kill his prey, he had to ensure that his body was fit for the purpose. Today, we don’t need to use our bodies in such physically demanding roles anymore. Our meat does not come warm, bloody, and fresh after a kill, but cold, frozen, and wrapped after days in transit. Today, we hardly think of our meals as necessary nourishment that sustains our body but as delectable pleasures to please our whimsical palate for the day.

Thus, although we have adapted our minds quickly enough to respond and act effectively in this new age, our bodies–slaves to the sluggish mechanisms of evolution–continue to remain in the state in which our hunting-nomadic ancestors were.

Therefore, I would assume that some level of physical activity–either through sports, dance, or light fitness workouts–are important routines to incorporate into our modern lives. I find it strange that someone would call physical activity “addictive.” This was exactly my reaction when–over the past weekend–someone told me that going to the gym is an “addiction.”

My mind thought: that’s like saying eating is an addiction. And indeed, while gluttony is unrelated to my thoughts, eating is an activity we indulge in very often every day! And never do we think that we are addicted to eating! Likewise, while steroid-induced body-building is unrelated to my thoughts, ensuring that you incorporate a certain level of physical activity on a daily basis is fairly essential to a healthy body in our modern lifestyle. To call this addictive is tantamount to saying that walking is addictive.

There is a rational approach to everything. And then, in corollary, there is an irrational approach that one can adopt towards anything. Like food, fitness and health can be approached either rationally–in which case, you can project how your activity aligns with your goal for a healthy life in the context of the reality you are surrounded in; or irrationally–in which case, you either ignore all needs for physical activity, become indiscriminate about your eating habits, or go overboard in body-building well beyond the reasonable needs of a healthy body.

Thus, to say the least, it is odd to disparagingly call a daily routine of physical fitness an addiction. Quite the opposite, it is a volitional and properly rational act done in the full pursuit of survival qua man. And this is not just my philosophical musings on the subject; I am confident that even medical doctors share the same opinion.

Posted in General Work/Life, My Theories and Ideas, Personal, Philosophy, The Best of Leitmotif, Uncategorized | Tagged: , , , , , , , , , , , | 5 Comments »

Activism at Work

Posted by Jerry on May 29, 2008

Practically everyone I know at work has read at least one of the major works of Ayn Rand. They seem to regard her primarily as a literary figure, and I think, they mostly don’t much agree with (or understand) her philosophy. Rand’s novels, to them, are just that–novels; not a dramatization of a true philosophy of life, just an unusual and radical storyline.

My work also has both The Fountainhead and Atlas Shrugged in its library. It’s pretty clear that Rand has an established place in the corporate world–and is particularly well-known in India. I have blogged about Rand’s particular significance to Indians in previous posts.

This Friday, I will be conducting an informal discussion session with my colleagues on Objectivism in general and The Fountainhead in particular, since that is the book most of them have read. Also, since they learned that I have studied Objectivism in some detail for so many years now, they were very eager to hear me make the case for the philosophy. I am happy to do it.

Rand continues to be a polarizing figure; and she still manages to get people involved in animated discussions. My colleagues have been excitedly talking about the Friday session all this week–everytime we gather in the cafeteria for a meal or snack or hang beside each other’s cubicles. I’ve already heard some of the usual criticisms carelessly thrown about: “she was too extreme. It’s too rigid.” But I resist the urge to engage them in full-on discussion because I want to make a proper, prepared, and well-organized presentation on the philosophy. However, I’m not going to be lecturing or doing most of the talking; I’d rather prefer to facilitate the discussion–offer some guideposts, introduce some new ideas, elicit opinions and reactions, ask them to probe deeper into their questions and reactions, etc.

Anyway, if this goes well, I expect to hold additional sessions on the philosophy. I am quite certain that people will want to have more things to say and hear about Rand. After these sessions, I would be eager to get them started on We The Living, because it is my favorite novel and which I have read three times now.

So, cheers for personal activism! Hip hip Hurray! :)

Posted in Ayn Rand, Books, Culture, General Work/Life, India, Objectivism, Personal, Philosophy, Philosophy of Art, Uncategorized | Tagged: , , , , , , , , | 8 Comments »

Government Stimulus During a Recession

Posted by Jerry on May 22, 2008

Question:

While you’re waiting for the free market to correct itself in the event of a depression or a recession, there are real people facing dire situations–going hungry, losing their jobs, struggling to make ends meet, and so on. In such situations of widespread economic crises, shouldn’t we allow at least for a temporary stimulation by the government in the form of investments, bail-outs, jobs, infrastructure projects, etc.? It would only be for the short-term, till the recession or depression is over, and then we can revert to free market normalcy. The problem with the free market is, while it is self-correcting, we can never guess how long or how quickly it might take to rectify a situation; in the meantime, we cannot leave people helpless, jobless, and starving. Can we?

My response:

From all appearances, the above question seems to be focusing on a pragmatic situation–specifically, a concrete economic scenario of nationwide economic depression or recession. The question seems to be about politics and economics and about the role of government. The question implies that it is in agreement with free market capitalism, but wants to allow for some government concessions in times of emergencies.

However, if you carefully consider this question, you will realize that it is actually a question about ethics–philosophy. It is asking about the proper ethical response that society must provide in times of economic crises. This is not primarily a discussion on the concretes of an economic crises but a discussion on the merits of rational egoism.

The question has already conceded the grounds to altruism; it mounts a challenge to rational egoism from the platform of altruism and the terrace of politics. The only proper response to this kind of a question is to offer an ethical alternative to choose from: does one man’s dire suffering morally justify the enslavement or sacrifice of another man? The answer to this will inexorably lead to an answer to the above question.

No amount of need in this world justifies human sacrifice. The only consistently logical foundation for laissez-faire capitalism is the ethics of rational self-interest; no other ethical system can logically justify capitalism without inherent contradictions. Thus, if capitalism is your goal in politics and economics, then rational self-interest in your means to get there. You cannot shortcircuit the ethical means and replace it with altruism and still hope to achieve the goal of capitalism. It just won’t work.

Now, specifically, with regard to those suffering the most during an economic crises, if you discard the hidden assumption that only the government can provide the best aid in such times of need–if you discard the altruistic premise that one man’s need becomes a moral obligation on another man–then you will be open to innovatively imagining how the free market can mobilize enterprising individuals and corporations to voluntarily, generously, perhaps even profitably, help those in dire need until normal conditions are restored.

My friend Dexter once pointed out to me how the Catholic Church–the richest Church in the history of human civilization and the one with the largest membership–is fully funded on a voluntary basis. Every church-goer is a voluntary contributor to the functioning of the mega-monumental church that the Universal Catholic Church is. Think about it: the Catholic Church owns its own country, even! And it manages to control, mobilize, and deploy funds to practically any corner of the globe; and all of that money comes from regular, faithful, individuals who enjoy the value of their religion and their membership in the Church.

Posted in Economics, India, My Theories and Ideas, Objectivism, Philosophy, Political Issues, The Best of Leitmotif, Uncategorized | Tagged: , , , , , , | 4 Comments »

Audio: The Absurdity of Libertarianism

Posted by Jerry on May 22, 2008

Since I really can’t find the time to blog, or when I do have the time, can’t find the inclination to sit up and write something, I thought I’d speak into a voice recorder and post that instead!

This is totally experimental, and it’s my first time. So, my recording is very unpolished: I stammer, stutter, ramble, grapple for words, my voice sounds funny, my modulations are whacked, and basically, it all sounds totally ridiculous.

But that’s all I’m willing to give–until I can get myself to write again.

In this recording, I discuss the following:

I find a pleasant coincidence in the topics discussed in Leonard Peikoff’s podcast of May 15.

I talk about my argument with a couple of libertarian friends: their contention was that individual adults should be allowed to murder each other if that is so consensually desired. Of course, one of them was also in favor of pedophilia. They argued that since the government has no place interfering in the private, consensual activities of adults, particularly if it occurs within a person’s private property, the governmen should therefore not interfere in the consensual violation of rights between two adults.

I fully and ferociously disagreed. In the recording, I discuss why and how Objectivism is in agreement with me. Objectivism does not permit even the consensual violation of rights–even if it is on private property. I discuss why and how this is justified.

I also criticize the nebulous, free floating notion of liberty that libertarians hold on to: basically, they just want to be free to do whatever they want, without a care for morality, existence, human nature, reason, or self-esteem.

Click the following link to go to the host site of my recording:

boomp3.com
 

Posted in My Theories and Ideas, Objectivism, Philosophy, Political Issues, The Best of Leitmotif, Uncategorized | Tagged: , , , , , , , , , | 16 Comments »

The Nature of Emergencies

Posted by Jerry on April 2, 2008

When discussing the ethics of emergencies, I have encountered the objection that if a moral system is unable to properly address life-boat scenarios, then the system is at least inadequate if not completely worthless. The argument is that a significant number of people actually do face emergency situations on a daily basis; if a philosophy is unable to address and offer moral prescriptions for such people in such situations, then—effectively—the philosophy has ignored a huge chunk of the human population and is inapplicable to them.

Let us consider the validity of such an objection. Here are some statements that highlight the dire plight and struggles of a large number of people around the world: 

  • Across the world, one child dies every five seconds due to hunger-related causes.
  • Nearly one in three people die prematurely or have disabilities due to malnutrition and calorie defeciencies, according to the World Health Organization.
  • In 2005, about 10.1 million children died before they reached their fifth birthday.
  • 25 million people have died from AIDS, which has caused more than 15 million children to lose at least one parent. Approximately 39.5 million people are living with HIV/AIDS in the world.

From the above, one would surmise that the world is indeed in a chronic state of emergency—that human life qua life is essentially always in a chronically anxious and uncertain mode of living. Are we always in an emergency?

This line of thought is grossly fallacious: it confuses the categories of the metaphysical and the empirical or man-made. A given state of affairs in empirical reality does not determine the metaphysical nature of reality. Reality is as is. Human life—by virtue of human free will—often diverges from the norm and ideal of its own nature. For example, while external reality contains and permits no contradictions, human minds and actions often involve contradictory ideas or behavior.

The emergencies faced by a large number of people around the world is a description of the actual state of affairs in the world; in other words, it is am empirical observation. This, however, does not mean that life qua life (in the metaphysical sense) is chronically in a state of emergency. It is meaningless to speak of emergencies without some reference to normality or normal conditions; it is an aberration from normal conditions that is regarded as an emergency. In the context of this discussion, “normal conditions” refers to the identity of reality as it is. Examples of an aberration in reality would be when you face a contradiction due to incorrect premises or irrational actions, or when natural or man-made disasters make nature hostile and threatening to your life.

An emergency situation, therefore, by definition involves a divergence from the normal state of affairs in accordance with the identity of reality. For example, a normal human heart functions in accordance with its identity, i.e., it does what it is metaphysically equipped to do. A malfunctioning heart is an aberration from this normality because its proper functioning is hindered. This creates a state of emergency with regard to the heart.

As a thought-experiment, imagine that 90 percent of the human beings on this planet suffered cardiac arrests at the same time. Would we be philosophically justified in stating that the essential identity of the human heart has now changed? That is, would it make sense to redefine the essential identity of the human heart? Hopefully, this comes across as an absurd suggestion. It is not the number of cardiac arrests that determine the metaphysical nature of the human heart; likewise, it is not the innumerable instances of crises in human lives across the world that determine the metaphysical nature of life and this universe.

Therefore, to claim that human life qua life is always an emergency is to plead for a redefinition of the essential identity of reality and human life. It is not just a particularly sloppy error in thinking but a grossly malevolent perspective on life and reality.

Every moral theory—of any philosophical system—has to rest on a metaphysical view of existence. It has to begin with a set of premises that define the nature of reality and then build a moral theory that prescribes moral actions that will indeed work in such a reality, because it is based on the way in which reality functions.

A moral system cannot be constructed on premises derived from emergency situations because emergencies do not determine or change the metaphysics of reality as such. One example of an emergency situation is wherein no volitional choice by the human agent is possible; therefore, in such a situation, no moral prescriptions can exist as well. However, it is a self-evident fact that we are regularly faced with alternatives in normal conditions and we certainly do make choices; therefore, a moral system must respect and recognize this metaphysical fact in the kind of prescriptions it offers.

Another example of an emergency is wherein a man acts to save the life of another person—perhaps even at the cost of his own life; to apply this as a principle of behavior even in normal state of affairs is to condemn every man to matyrdom—as a sacrificial animal for the other. I hope there is no need to speculate about the consquences of such a moral prescription.

Thus, to fabricate a contorted moral system on the premises of such emergency situations will result in disastrous consequences. A logical system of premises that is based upon the metaphysical nature of reality and human life is the only foundation for a proper code of morality.

Posted in General Work/Life, My Theories and Ideas, Objectivism, Philosophy, Political Issues, Rights and Morality, The Best of Leitmotif, Uncategorized | Tagged: , , , , , , , , , , , | 15 Comments »

Consistent Irrationality

Posted by Jerry on March 28, 2008

Most people function on a mix of rational and irrational ideas in their lives. There are only two ways you can survive: either you be consistently rational and act accordingly or you allow for instances of irrationality and hope that you will luckily escape the consequences of it or have someone else (usually, the government or rational neighbors) bail you out from the mess of your own creation.

It is only the human mind that can harbor contradictions, because it has free will—and since external reality does not permit such a mix of contradictions, the extent to which a person functions on irrationalities and contradiction, to that extent he is at war with reality.

Religion is fundamentally irrational. To the extent that you practice your religion consistently, it won’t be long before you either seriously or fatally harm yourself or someone else. It is the inescapable nature of reality. Here are just a couple of examples that highlight this principle manifesting in reality (from John Enright’s blog):

An eleven-year old girl is dead because her parents refused to take her to the doctor for a treatable condition. Instead, they chose to pray to god for a healing to occur. When, miraculously, no healing occured, and the child’s condition worsened over 30 days until she eventually succumbed to her death, her parents said that they did not pray with enough faith. Not to accept defeat in their battle against reality, the girl’s mother has now vowed to pray for her daughter’s resurrection:

An 11-year-old girl died after her parents prayed for healing rather than seek medical help for a treatable form of diabetes, police said Tuesday.

Everest Metro Police Chief Dan Vergin said Madeline Neumann died Sunday in Weston, just outside Wausau.

“She got sicker and sicker until she was dead,” he said.

Vergin said an autopsy determined the girl died from diabetic ketoacidosis, an ailment that left her with too little insulin in her body, and she had probably been ill for about 30 days, suffering symptoms like nausea, vomiting, excessive thirst, loss of appetite and weakness.

The girl’s parents, Dale and Leilani Neumann, attributed the death to “apparently they didn’t have enough faith,” the police chief said.

They believed the key to healing “was it was better to keep praying. Call more people to help pray,” he said.

The mother believes the girl could still be resurrected, the police chief said.

A very troubling aspect of this story is that the government’s child services division apparently finds nothing alarming about these parents’ behavior and its implications to their three other daughters. The dead child–whose death was directly caused by the faith and irrationality of her parents–has three siblings between the ages of 13 and 16.

The girl has three siblings, ranging in age from 13 to 16, the police chief said.

“They are still in the home,” he said. “There is no reason to remove them. There is no abuse or signs of abuse that we can see.”

In another account of a battle against reality, a father allegedly placed his infant baby in a microwave oven to burn; his wife explains that her husband was under the influence of Satan, who had taken advantage of a “weak moment.” Through some means, the wife acquired the knowledge that Satan was angry at her husband for choosing to become a Christian preacher. Therefore, Satan compelled her husband to put their infant child in the microwave, shut the door, turn it on, and watch as the baby suffered serious burns.

The wife of this demon-haunted man, however, does admit to an interesting fact:

Mauldin said her husband had a mental disability and her efforts to get him help have failed.

Those who claim that religion is not something to be made fun of are correct in one sense. Religion cannot be taken so lightly as to be made fun of; know that the believers are not taking their religion lightly–and to the degree that they are not, we shouldn’t either, because life hangs in the balance. Religion should be criticized, denounded, and condemned as strongly as the practitioners who practice it hold their faith.

The pernicious death-premise of religion is hardly recognized by even most secular folks and atheists. While the secularists and atheists are content with rejecting religious beliefs, many of them often acknowledge that some people need religion and that religion can certainly provide a path to a virtuous and moral lifestyle. Indeed, many atheists share the same moral code that religion prescribes! Religion is seen as a guide to virtuous living that can be secularized, which is the insidious nature of this form of irrationality—it hides under the garb of universal virtue. 

A majority of people in the world (including many atheists) consider only religious people to be some of the most virtuous people on this planet. Think Teresa of Calcutta. How many people believe that Teresa was lacking in any significant moral virtue? I’d venture to say—very few. How many think she was downright evil?

Do you see my point? 

====

UPDATE: Yahoo! News and the Associated Press have just posted a more detailed account of the 11-year old girl’s death, including interviews with the parents and some relatives. Here are some of the details missing from the original link I posted in my article above:

An autopsy showed Madeline Neumann died Sunday of diabetic ketoacidosis, a condition that left too little insulin in her body, Everest Metro Police Chief Dan Vergin said.

She had probably been ill for about a month, suffering symptoms such as nausea, vomiting, excessive thirst, loss of appetite and weakness, the chief said Wednesday, noting that he expects to complete the investigation by Friday and forward the results to the district attorney.

The girl’s mother, Leilani Neumann, said that she and her family believe in the Bible and that healing comes from God, but that they do not belong to an organized religion or faith, are not fanatics and have nothing against doctors.

She insisted her youngest child, a wiry girl known to wear her straight brown hair in a ponytail, was in good health until recently.

“We just noticed a tiredness within the past two weeks,” she said Wednesday. “And then just the day before and that day (she died), it suddenly just went to a more serious situation. We stayed fast in prayer then. We believed that she would recover. We saw signs that to us, it looked like she was recovering.”

Her daughter — who hadn’t seen a doctor since she got some shots as a 3-year-old, according to Vergin — had no fever and there was warmth in her body, she said.

The girl’s father, Dale Neumann, a former police officer, said he started CPR “as soon as the breath of life left” his daughter’s body.

Family members elsewhere called authorities to seek help for the girl.

“My sister-in-law, she’s very religious, she believes in faith instead of doctors …,” the girl’s aunt told a sheriff’s dispatcher Sunday afternoon in a call from California. “And she called my mother-in-law today … and she explained to us that she believes her daughter’s in a coma now and she’s relying on faith.”

The dispatcher got more information from the caller and asked whether an ambulance should be sent.

“Please,” the woman replied. “I mean, she’s refusing. She’s going to fight it. … We’ve been trying to get her to take her to the hospital for a week, a few days now.”

The aunt called back with more information on the family’s location, emergency logs show. Family friends also made a 911 call from the home. Police and paramedics arrived within minutes and immediately called for an ambulance that took her to a hospital.

But less than an hour after authorities reached the home, Madeline — a bright student who left public school for home schooling this semester — was declared dead.

She is survived by her parents and three older siblings.

“We are remaining strong for our children,” Leilani Neumann said. “Only our faith in God is giving us strength at this time.”

The Neumanns said they moved from California to a modern, middle-class home in woodsy Weston, just outside Wassau in central Wisconsin, about two years ago to open a coffee shop and be closer to other relatives. A basketball hoop is set up in the driveway.

Leilani Neumann said she and her husband are not worried about the investigation because “our lives are in God’s hands. We know we did not do anything criminal. We know we did the best for our daughter we knew how to do.”

Posted in Atheism, Culture, Objectivism, Philosophy, Religion, The Best of Leitmotif, Uncategorized | Tagged: , , , , , , , , , , , , , , , | 3 Comments »

 
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