Zeitgeist Movie

2009 March 10
by Matt Deaton

And I thought the first time I read Noam Chomsky was shocking. With a furrowed brow, I hereby post the most amazing/disturbing/provocative thing I’ve ever seen–Zeitgeist, the movie.

Act I: Christianity
Act II: 9-11
Act III: The Federal Reserve

If you’re content going to church, flying Old Glory and paying your taxes, just skip on by–please. Only watch if you’re prepared to see the world VERY differently. Only click play if you didn’t like Santa Clause to begin with.

The good news is that I can’t vouch for the accuracy of any of this. For all our sakes, I hope the makers are mistaken.

UPDATE:
Aw, shucks–maybe everything’s as boring as we’ve been told. Unsurprisingly, Zeitgeist has drawn LOTS of criticism. Though there may be some nuggets of truth in there, it’s of course WAY too crazy to be 100% accurate. Still incredibly entertaining!

Below’s a decent vid supposedly debunking the whole astrological motif religious section. It’s broken up into 10-minute blocks–you should be able to click on the 2nd, 3rd, 4th, etc after each ends, if you’re interested. It would be nice to hear from an objective source for once though (please put me in contact if you know one). It seems that the only people who care enough to investigate ancient religions are either Christian apologists or anti-religion Dawkins-types. Everybody who cares about the truth for its own sake is off doing something else.

I’m not sure if there’s anything out there refuting the 9-11 or federal reserve stuff, but really, there needn’t be. The burden of proof is on this guy to refute the status quo, not the other way around.

Is Smoking Pot Immoral? Should it be Illegal?

2009 February 18
by Matt Deaton

At 31, I’ve yet to partake in the ganja. It was ever-present as I came of age, and the peer pressure was often strong and direct. But though I did my share of underage drinking, I always resisted Mary Jane. It was just something I vowed to avoid when I was a kid. Plus, I got some practice doing the Nancy Reagan thing  in jr. high. Actually had one of those cliche’ encounters with a “pusher” at a football game: “Hey kid—wanna buy some weed?” “No,” with a nervous chuckle. “OK—don’t you tell anybody I asked…” That gave me the confidence to say no again and again, and besides—I got my rebellious kicks elsewhere. Once fully into manhood, there were the random drug tests in the Air Force and Air Guard to worry about, or to just use as an excuse when friends offered. “Can’t man, drug test.” I had a brief window of opportunity when I left the military in 2004, but I figured if I’d made it that long, no reason to start. Not that I needed another reason, but with a new son, the role model thing keeps me on the straight and narrow. Whether the fact that I’ve never smoked makes a difference for what I have to say below, you decide. Just thought I’d share in the name of full disclosure. And thank goodness Michael Phelps got caught smoking pot—gives me an excuse to write about it!

First things first, let’s distinguish the legal from the moral. Just because something is legally forbidden doesn’t mean it’s immoral, and just because something is legally allowed doesn’t mean it’s moral. Good law tracks morality, but the two realms are definitely distinct. For example, for a time, interracial marriage was legally forbidden—didn’t make it immoral. And, for a time, slavery was of course legally permissible—didn’t make it moral.

This means that the common argument that smoking pot is wrong because it’s illegal falls short. As members of a fairly (though not fully) just democracy, we all have some moral obligation to abide by democratically enacted laws. But that obligation itself can’t establish the inherent moral permissibility or impermissibility of an act. It can give us a moral reason to obey the law, but it can’t by itself morally condemn smoking pot, any more than it can by itself morally condemn interracial marriage or morally endorse slavery.

So beware of this bad (though common) argument:

Mary: Smoking pot is immoral because it’s illegal.

Jane: But why should it be illegal?

Mary: Because it’s immoral.

Jane: But why do you think it’s immoral?

Mary: Because it’s illegal.

Jane: Dude, you’re killing my buzz. Why is it illegal, again?

Mary needs to provide independent reasons why smoking pot is immoral—she’s essentially saying that it should be illegal because it is illegal, which is of course circular. Do any good arguments exist? Here are some candidates to consider. Smoking pot is immoral because…

Because it’s addictive. Since lots of activities are addictive that nobody but the Mormons think are immoral, this isn’t enough. Activities need to be something more than addictive to be immoral, otherwise blogging is immoral. (And that’s called a reductio ad absurdum, boys and girls.)

Because it’s addictive AND harmful. This is worth exploring, but “harmful” needs to be unpacked. Does pot steal your soul like heroine? No. Does it pickle your liver like booze? No. Does it tend to make you slothful, a little slower upstairs than you would be otherwise, rob you of some degree of motivation? For many users, if we’re honest with ourselves, I think we have to say yes. Everybody knows a “burnout” when they meet one—they’re just a little slower, denser, thicker than the rest of us. Does making yourself dumber and less outgoing than you’d otherwise be constitute harm? Maybe so. Becoming less industrious, less bright, and lazier all seem moves in the wrong direction. But even if this constitutes some degree of harm, the bigger question is, is this enough to render smoking pot immoral? After all, you’re only harming yourself. Indeed, some independent types would say that it’s morally permissible to do whatever you like to yourself (even kill yourself), so long as you don’t hurt anyone else. Since smoking pot only harms the user, they argue, it’s cool. But they neglect those with whom we have relationships—the loved ones our habits can affect. If pot essentially alters who you are, makes you less responsive, more socially withdrawn, more dim-witted, then since all of these factors play into how you interact with others, and probably for the worse, that counts as a form of harm to others. (I can hear the moans and groans already. I didn’t expect to be this negative, I swear! That’s just how it’s working out.) Now, that doesn’t mean it’s harm enough to render the activity immoral—we don’t have an obligation to be maximally good to our loved ones, just adequately good. It just means the issue isn’t as clear cut as some would have us think. I’ve seen how drugs can alter a person’s personality, and I’ve seen those changes hurt relationships. In fact, I’ve seen it lead to suicide twice, which definitely harms those left behind. LOTS of compounding factors pushed the people in question THAT far—and they weren’t just smoking an occasional joint—they were on some really bad stuff. But the point is that substance abuse played a role in harming people other than the abusers themselves. Could weed by itself cause such a momentous collapse? I doubt it. Laziness and dunderheadedness, yeah, but not suicide. But what if it led to drugs that could…

Because though pot itself does only insignificant harm, it’s a gateway to harder drugs that cause great harm. Interpreted as a blanket statement, this is pretty easy to shoot down. EVERYONE who smokes a joint in college doesn’t wind up a crack head. But some people certainly do. What are the numbers? I dunno. But for the sake of argument, say that 15% of those who smoke pot go on to something much harder—something we all agree causes great harm to both the abuser and their loved ones. Is that reason enough to denounce smoking pot itself as immoral? Maybe so. If you recognize that an activity poses a 15% chance of eventually causing great harm to yourself and your loved ones, you probably have a strong moral obligation to abstain from that activity. As the level of harm and the likelihood of it occurring increases, so too does the obligation to abstain. So if a person has a family history of hard substance abuse (which means they’re probably genetically predisposed to become hard substance abusers themselves), are young and irresponsible, are already addicted to cigarettes and liquor, out of respect for themselves and their loved ones, they have a pretty strong moral obligation to stay far, far away from anything that might lead them down that path, including smoking a quick bowl. But on the other hand, a reasonably intelligent adult with impeccable self-control and no family history of abuse and a social support network to identify and head off potential addiction might have a relatively weak obligation to not smoke weed. In fact, it might be clearly morally permissible in some cases. Point is, the risk of abuse and subsequent harm is probably always there, but it comes in differing degrees, which then produces differing obligations in differing degrees.

Conclusions: Those seem to be the strongest points against smoking weed, and after careful analysis, it looks like we can’t make an across-the-board statement that it’s always good or that it’s always bad. As with most moral questions, careful thought leads us to a carefully tailored position. Perhaps all we can say is that smoking pot is more or less immoral depending on the person smoking it and their circumstances (likelihood to move on to harder stuff, frequency of smoking which might exacerbate the negative personality effects, degree of responsibilities to others, etc.). We can say that it almost always causes some personality change, but so do lots of things. I do mixed martial arts once a week, and though it relieves some stress, it probably makes me a little cockier than I’d otherwise be. That makes me more apt to be frank with strangers, to be blunt with students, and to sometimes come across as, well, a bit of a prick (sorry!). That’s a form of harm—I’m more ornery than I’d otherwise be—but I don’t think it’s enough to override the satisfaction I get from physical competition, the increased confidence from knowing how to better defend myself, the camaraderie at the gym, etc. And beyond that, smoking pot probably makes some people better! Artists swear it makes them more creative, and hey, if you need a joint after work to keep from kicking your dog, yelling at your wife and beating your kids, by all means, spark up! You probably need some therapy too, but in the meantime, everybody’s probably better off if you sneak a little smoke. (Surprisingly, a person in this case may even have a moral obligation to smoke…)

Which brings us to our last question—should smoking pot be illegal?

Like most things, it should probably be heavily regulated, but not categorically banned. (Even killing, the worst of all sins, isn’t categorically banned—it’s OK to kill in self-defense.) Especially since that’s how we treat alcohol. From what I’ve read and heard, the socially destructive effects of alcohol are by far greater than those of marijuana. Drunks start fights and drive on the sidewalk. Stoners just play Mario Kart and eat Cheetos. The likelihood of developing an addiction or abusing harder substances is probably comperable, and so too are the personality effects (alcohol kills brain cells too, unfortunately…). If we’re going to allow but regulate alcohol, logical consistency demands that we allow but regulate weed. Plus, legalizing marijuana would do a world of good to stop the escalating violence at the Mexican border. That’s a whole lot of murdering for no good reason. Oh, and think of the jobs Winston-Salem could create with their newly renovated factory! A funky new stimulus package up Obama’s sleeve, perhaps?

So there you go. Smoking weed is immoral to the extent that the person smoking harms themselves and others, and moral to the extent that it benefits themselves and others (on whole), which depends on factors unique to each case. The same could be said of binge eating or drinking beer or even watching college football, all three of which I’ve done to excess to the detriment of others at one time or another (just in case anybody thought I was getting too holier than thou). And given that weed’s probably no more harmful (probably even less harmful) than alcohol, though it should definitely be regulated (forbidden for high-risk hardcore abusers and reserved for competent, responsible, over 21 adults—sorry kids!), it shouldn’t be categorically illegal. But of course, I’ve never smoked it, so what do I know.

Obama Predictions?

2009 January 22
by Matt Deaton

Any predictions on the short and/or long-term effects of an Obama presidency, now that it’s actually here? If so, my buddy Stever set up a time capsule of sorts—a place for you to record your predictions and come back to later. 

Gloom and doom? Perpetual sunshine? Take a public stand at ObamaPredictions.wordpress.com! I did ;)

—Matt—

The Personal and Political Virtue of Humility

2009 January 11
by Matt Deaton

One thing motivating my desire to transform American political discourse is what political philosopher John Rawls called the “fact of reasonable pluralism”. In regular terms, this just means that free people, left to explore ideas and think for themselves, will endorse different world views. A doctrine may dominate an area for a while, but over time people will naturally drift towards different religious beliefs, have different takes on moral problems, develop different outlooks on the ultimate meaning of life, etc.

Wrapped up in our own world views as convicted Christians, Muslims, Jews, agnostics, Mormons, atheists, Hindus, Buddhists and the like, sometimes we forget that the next guy is just as convinced that he’s right as we are. Confident in our monopoly on capital-T Truth, and sheltered by like-minded friends and family, we scorn, look down on, pity, scoff at, and generally think less of those who don’t think like us. 

It’s worth reminding everyone that very, very little is certain. As far as I can tell, the only thing anyone can be absolutely certain of is that activity occurs. That’s it. There’s no reliable way to know for sure that we’re not prisoners of the Matrix. And not even Descartes’ famous philosophical quip, “I think, therfore I am” survives extreme skepticism, since what I experience as the thought of a distinct individual could very well be the confused dream of many (or at least not the thought of “I”). What I can’t question, however, is that something happens—there’s no doubt that something’s going on—therefore we can all be certain that activity occurs. Not much to hang your hat on, I know!

But we don’t have to be radical skeptics or solipsists (people who question whether anyone exists but themselves—maybe I’m asleep and everyone is just a character in my ginormous dream) to admit that our world views are far from certain. We want to believe our faiths rest on the solid rock, but in the end, they’re called “faiths” for a reason. And don’t you secular reasoners feel all high and mighty either. In virtually every area of philosophy, earnest, intelligent people put forth equally compelling but incompatible answers to life’s big questions. We could conclude that everyone is wrong but us, but I think it’s more likely that the limits of human knowledge simply prevent us from knowing much of anything for sure, at least when it comes to the really important questions about where we’re from, where we’re going, and what we should be doing while we’re here.

Some say humility is a mark of intellectual maturity. Maybe so, but at any rate, I think it’s a virtue of a good democratic citizen. Until we can admit to ourselves that our world views might be wrong, we can’t take seriously the views, desires and interests of nonbelievers. 

So take a moment to entertain a little doubt—it’ll be good for you. Really, it’s got to be intellectually healthier than continuing to kid yourself into a false sense of certainty. And there’s nothing to be afraid of—there’s no need to go all the way and completely denounce your most cherished beliefs, those that comfort you when you think about death or when your loved ones are ill. Just recognize that the beliefs we have faith in are by definition a little uncertain.

And keep that in mind the next time someone of a different faith or world view has something to say in the public forum (or anywhere, really). The fact of reasonable pluralism is a fact for a reason. If we can muster the courage to admit it, and if we can remember to be humble, we’re bound to be a little healthier upstairs, and a little better as a nation.

—Matt Deaton—

Advanced Civics Workshop

2008 December 29
by Matt Deaton

UPDATE Jan 10: Gavin at the Baker Center turned me onto these guys—National Issues Forums. Looks like they’re doing something really close to what I’m after already, so I’m looking into working with them, rather than starting a program from scratch. Will keep you posted!

—Matt—

How serious am I about this project? Serious enough to make a video.

 
from Matt Deaton on Vimeo.

Does Intent Depend on Effect?

2008 December 25
by Matt Deaton

Ok, so I was looking for “philosophy video blog” sites for ideas on incorporating video on SocratesVotes, and I came across this “experimental philosophy” vid.

Here’s the gist of it. Two almost idential scenarios are presented, then you’re asked two questions.

  • Scenario A: A company president is told that a new policy will maximize profits, but harm the environment. He acknowledges the harm to the environment, but insists that he only cares about profits. He gives the program the green light, and the environment is consequently harmed.
  • Scenario B: The same president is presented with the same profit-maximizing policy, only now it benefit the environment. As before, he acknowledges that it will help the environment, but insists that he doesn’t care—he’s only interested in profits. The program is implemented, and the environment is consequently benefitted.

Questions: In the first scenario, did the manager intentionally harm the environment? In the second scenario, did he intentionally benefit the environment?

Apparently a majority of respondents said yes to the first question but no to the second. I’m not sure why. It seems to me that in both cases the manager knowingly brings about some effect on the environment (good or bad), but in neither case does he intentionally bring about that effect. Now, just because the effects were unintentional doesn’t mean he doesn’t bear some responsibility—he’s still worthy of praise or blame, depending on the effect. But it seems pretty clear that environmental effects didn’t factor into his decision—he’s all about the Benjamins. (I’m assuming that the doctrine of double effect makes sense.)

Any ideas on how can we explain the people who thought intent depended on effect? Any of you have that reaction? And if that judgment is widespread, what are the implications for public opinion?

—Matt Deaton—

How Can I Teach High School Students to Reason Like Us?

2008 December 18
by Matt Deaton

I’m proud of the open, intelligent discourse at SocratesVotes. Really. Everyone that’s chimed in has really stepped up to the plate (except Charlie on the Sarah Palin turkey speech… geesh.)  But one website can only do so much good. It’s time to branch out and get ‘em while they’re young, so I’m looking to develop a 1-hour workshop with the Baker Center for Public Policy that will encourage high school students to reason through controversial social issues like us—respectfully, intelligently, with an open mind, etc.

Below’s the curriculum I’ve worked out so far. How can I make it better? Should I target jr. high or elementary kids instead? (I remember just hassling all my guest speakers in high school—at least I pretended to care what they had to say when I was in jr. high.)  What might be a good issue to cover in step V—not too bland but not too controversial? Is a workshop the best forum, given my goals? I’m counting on your feedback! Here’s what I’ve got so far:

 

How can I teach these guys to reason in the public forum?

How can I teach these guys to reason in the public forum?

I. Establish that the current model is broken: illustrate that there’s nothing especially ethically authoritative about democratic decisions, so just voting your gut or with some pompous pundit isn’t enough. Just because 50% + 1 think an issue should go one way doesn’t mean it’s necessarily morally right. A majority could vote to enslave a minority, but that wouldn’t legitimate slavery, and constitutional democracies don’t escape this problem either, since a majority could alter their constitution to make slavery constitutionally consistent. Or a constitution could implicitly endorse slavery from the get-go by counting slaves as 3/5 of a person for voting purposes… The point is, if democratic decisions are to have any real legitimacy, they require an engaged electorate. (Main obstacle—the very institution I’m using to reach them has been indoctrinating them from kindergarten to believe American democracy is perfect, and probably hasn’t said much about responsible voting to avoid pissing off parents.)

II. Redeem democracy by revealing what it can be, when practiced the right way: explain that the decisions of reflective, engaged, respectful citizens do have some moral authority because a) reasoning together, they’re more likely to settle on the moral truth than if they were bickering together or reasoning alone, b) genuine reflection and communication publicly affirms mutual respect, which should console those on the losing side of a vote and encourage them to stay engaged, and c) their conclusions truly would represent the general will, not just the aggregate of a bunch of minimally informed knee jerk reactions. (Main obstacle—they’re probably not used to hearing these sorts of justifications. Will they buy it?) 

III. How do we get there? Explain the virtues of the ideal democratic citizen: open-minded, genuinely respectful of fellow citizens, able and willing to engage in two-way communication, willing in principle to change one’s mind if presented with good enough reason (perhaps contrast these with the vices of the corrupt democratic citizen). (Main obstacle—the model I’m promoting isn’t practiced by hardly anyone, and especially not by the sound bite left/right constant rhetoric talking points leaders they see on tv. Will it seem too idealistic?)

IV. Test case: run through a test issue, perhaps something fictional to disarm the students. Reason through it from the perspectives of an ideal citizen and a corrupt citizen (might use a more neutral term than “corrupt”), reiterating why we should all strive to emulate the former. (Main obstacle—inventing an issue foreign enough to get everyone’s emotions out of the way [I'm thinking of something Martians are struggling with], but concrete enough to hammer the method home.)

V. Application: have students work through some issues, moderating to promote the virtues and point out the vices when they arise. (Choosing an issue that’s just right—not too bland but not too spicy. Definitely not abortion!)

VI. Debrief: recap superiority of this approach, do a Q & A, solicit student feedback (what they thought of the program, whether it will change the way they approach controversial issues, etc). (Main obstacle—cleaning up the blood after step V.)

 

So there you go—that’s what I have so far. It may be just a little impractical since most issues are decided by representatives, not referendums. But candidate selection would require a whole nother exercise—I’m just trying to get them to think through the issues for themselves.  Then again, maybe I could supplement the debrief with a few words on choosing candidates (ranking and weighing the importance of particular issues, and adding up the net value of competing candidates), influencing their policy positions, and encouraging them to practice the above within government. Or I could make that part of the core… somehow.

I’ve got high hopes. I’ll refine this model after a few trial runs, streamline the curriculum, export it to all 50 states, start training instructors, and respectful intelligent issue analysis will finally become the norm! But first, any ideas? 

—Matt Deaton—

Quick Rawls v. Hayek Clip

2008 December 16
by Matt Deaton

Remember that fist political philosopher exercise? Here’s a quick video (2:25) that illustrates the main lines of disagreement between Rawls and libertarian Friedrich Hayek quite well. If you found that discussion interesting but a little too abstract, this should help it sink in.

—Matt—

Bill Ayers Speaks (finally!)

2008 December 9
by Matt Deaton

In case you missed it, the notorious “domestic terrorist” finally defended himself Friday in an op-ed piece in the NY Times. For your convenience, here’s a stripped-down version of that confession/explanation, set in the format of an imaginary interview.

So, how many people did you kill, terrorist? “I never killed or injured anyone. I did join the civil rights movement in the mid-1960s, and later resisted the draft and was arrested in nonviolent demonstrations. I became a full-time antiwar organizer for Students for a Democratic Society. In 1970, I co-founded the Weather Underground, an organization that was created after an accidental explosion that claimed the lives of three of our comrades in Greenwich Village. The Weather Underground went on to take responsibility for placing several small bombs in empty offices — the ones at the Pentagon and the United States Capitol were the most notorious — as an illegal and unpopular war consumed the nation.

Oh… so you weren’t a terrorist, technically? “Peaceful protests had failed to stop the war. So we issued a screaming response. But it was not terrorism; we were not engaged in a campaign to kill and injure people indiscriminately, spreading fear and suffering for political ends.”

Well, whatever you were, have you renounced your evil ways? “I cannot imagine engaging in actions of that kind today. And for the past 40 years, I’ve been teaching and writing about the unique value and potential of every human life, and the need to realize that potential through education.”

What was your connection to Mr. Obama? “President-elect Obama and I sat on a board together; we lived in the same diverse and yet close-knit community; we sometimes passed in the bookstore. We didn’t pal around, and I had nothing to do with his positions. I knew him as well as thousands of others did, and like millions of others, I wish I knew him better.”

If you really aren’t a terrorist, and if you and Mr. Obama really weren’t that close, how did his enemies whip everyone into a frenzy? ”The dishonesty of the narrative about Mr. Obama during the campaign went a step further with its assumption that if you can place two people in the same room at the same time, or if you can show that they held a conversation, shared a cup of coffee, took the bus downtown together or had any of a thousand other associations, then you have demonstrated that they share ideas, policies, outlook, influences and, especially, responsibility for each other’s behavior. There is a long and sad history of guilt by association in our political culture, and at crucial times we’ve been unable to rise above it.”

So why the heck didn’t you speak out earlier?! “With the mainstream news media and the blogosphere caught in the pre-election excitement, I saw no viable path to a rational discussion. Rather than step clumsily into the sound-bite culture, I turned away whenever the microphones were thrust into my face. I sat it out.”

—Matt Deaton—

Thick Strings for Auto Bailout?

2008 December 4
by Matt Deaton

The Big Three CEOs are back on Capitol Hill, begging for money. My question is this: since a loan is inevitable (this second appearance before Congress wouldn’t be happening if a loan weren’t forthcoming—its purpose is just to get the American people on board… <cough>propaganda<cough>), should we demand the industry cut emissions, double fuel mileage, make vehicles safer, etc, or just treat it like any other loan—set the interest and payment terms, and let it go?

This time they left their private jets at home, but it’s otherwise the same story—if we don’t get a loan, we’ll fail—if we fail, America fails. Apart from the foolishness of setting the precedent that certain industries can’t be allowed to fail (and thus removing much of their incentive to perform), they’re probably right—a dead auto industry would rock our already beleaguered economy. The labor side of the equation has been out in force too, promising to cut worker’s benefits to make the industry more viable, and maybe a loan more likely. A loan is going to happen, good idea or not, but since this is such a huge favor at our collective risk, shouldn’t we demand some collective benefits?

For what it’s worth, I say yes. Since we’re not even pretending to run a free market anymore, if we’re going to selectively help industries, let’s capitalize on the opportunity and achieve some universally recognized good. Everybody wants greenhouse emissions reduced (though some ostriches deny there’s a problem), everybody wants cars with better fuel efficiency (except OPEC, the oil companies, and their minions), and everybody wants safer vehicles. Here’s our opportunity to achieve all three, and with American companies. Goodness knows Detroit isn’t going to do it on their own!

While we’re at it, how about limiting the salaries of CEOs and top management? It’s typically argued that their exorbanant compensation packages are necessary to recruit and retain the best talent. But given the incompetence of a group who has continued to produce inefficient vehicles, despite intimate knowledge of petroleum’s looming death (don’t let these temporary low prices fool you), the CEO salary market seems wildly and artificially inflated. 

And how about leaving those auto workers’ benefits alone too? Or at least building in some sort of guarantee that, once the economy’s up and running again, any temporarily forfeited health insurance or layoff payments are returned in full? Rather than letting the fat cats scrape those millions off the top, let’s see to it that the backbone of the auto industry is taken care of first.

So that’s my take. If the loan goes through, lots of strings—lots of thick strings—should be tied to that money. What do you think?

—Matt Deaton—