Monthly Archives: July 2012

Possible Homosexual Sympathizers Beats Rape Coverup

And so the spin begins…

I’m not going to get too into the OCA scandal here. Not out of piety, but simply because I expect this sort of thing out of people in power, and find it generally uninteresting. Hero worshippers are always bound for disappointment.

The one comment I do want to make is about the monstrosity of the culture warrior crowd. All of these penis, anus and vagina obsessions are, in essence, anti-human. Real victims, victims of rape, receive no sympathy in the singleminded pursuit of rooting out the suspected homosexual. There is no moral outrage at real crimes, only with regard to the imaginary “sodomite” lurking in the shadows, plotting against their Great White Hope.

Another example of this insanity is on the AOI blog, where Jacobse is calling for temperance in the comments, declaring his intent to delete any speculation on Met. Jonah’s misdeeds. Really? On the very same blog which makes unsupported, unfounded, claims of the synod’s supposed “gay agenda”?

The point that has to get their goat, more than any other, is that the “gay guy” was on the right side of this dispute. The one they so “righteously” persecuted, to the point of outing on an anonymous blog, was the moral one.

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Why Marxism is on the rise again

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This, surely is the key to understanding Marxism’s renaissance in the west: for younger people, it is untainted by association with Stalinist gulags. For younger people too, Francis Fukuyama’s triumphalism in his 1992 book The End of History – in which capitalism seemed incontrovertible, its overthrow impossible to imagine – exercises less of a choke-hold on their imaginations than it does on those of their elders.

Blackwell-Pal will be speaking Thursday on Che Guevara and the Cuban revolution at the Marxism festival. “It’s going to be the first time I’ll have spoken on Marxism,” she says nervously. But what’s the point thinking about Guevara and Castro in this day and age? Surely violent socialist revolution is irrelevant to workers’ struggles today? “Not at all!” she replies. “What’s happening in Britain is quite interesting. We have a very, very weak government mired in in-fighting. I think if we can really organise we can oust them.” Could Britain have its Tahrir Square, its equivalent to Castro’s 26th of July Movement? Let a young woman dream. After last year’s riots and today with most of Britain alienated from the rich men in its government’s cabinet, only a fool would rule it out.

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Are Genes Us?


RSA – Are Genes Us?

An interesting talk on genes and how they relate to free will and determinism, with asides on American Exceptionalism and so forth. Gleevec (the drug I used to be on) gets a mention as an exception to the general lack of medical advancement on the gene research front. Also a nice discussion on how the free market has failed in developing these types of drugs, and how the two exceptions she mentioned were in fact bankrolled with public and charitable money.

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Some Thoughts on Obamacare, Rights and so on

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With healthcare in the headlines again, with a surprisingly semi-rational ruling by the Supreme Court, we can see how the bourgeois notion of rights (or liberty, etc) have been used to predictably obfuscate the issue. One can read some “Orthodox” reactionary takes here, here, here, here.

Really, I tend to think all the “Healthcare is a Human Right” stuff to be counterproductive. There is nothing inherent about “rights.” They are not “God given” or otherwise. Rights are pure social constructs. Where ever they occur, they are simply a societal delineation of what is (in theory) universally acceptable/unacceptable, marking where one person’s freedom begins and another’s ends. What place does property rights have in a hunter-gatherer society? Similarly, at what point does it become a human right to be guaranteed modern medical care? Really the notion of inherent rights is absurd.

Since a right is a delineating line, it is no surprise that reactionaries clothe their speech in lofty words of rights, liberty and personal freedom. The healthy person does have a greater degree of freedom without universal healthcare, at the expense of the freedom of the ill, of course. The real issue at hand is; what is the moral obligation of society? That is the crux of the argument which dissipates the fog. Given that we live in a society with the wealth and resources to provide for the sick and the suffering, we must weigh the moral obligations. Is there a greater moral obligation to ensuring the greatest possible care for the sick, or to the freedom of personal responsibility for the healthy (ie, to be able to choose not to plan for future sickness, which in itself impacts a society that deems its responsibility to not allow immediate death without treatment, regardless of one’s “choice” in this regard)? The Christian answer to this question is rather obvious.

Similarly and related, we have the same question relating to society, as embodied by the government, “taking from the rich and giving to the poor” (as though the rich are rich in a vacuum unrelated to exploitation of the very same poor). We often hear the reactionary “Christian” argument about allowing the rich the right and opportunity for moral good, by allowing them instead to be philanthropic. Again, what is society’s greater moral obligation to? The moral obligation to giving the wealthy a greater opportunity for philanthropy, or the moral obligation to ensure care and a reasonable standard of living for the poor? Again, the Christian answer, the moral answer, is obvious. Leading to the case of healthcare, wherein the choice of obtaining medical insurance is really only a real choice for relatively healthy, moderately well off people. So, again, the choice/right/ liberty of one person comes at the expense of another, that is, the sick and the poor. This leads us again to the Christian moral obligation to the poor, sick and suffering, and the general lack of special obligation to the healthy and wealthy.

We don’t live in a vacuum. Our “rights” directly impact another’s. One person’s freedom comes at the expense of another’s. One’s “right to personal responsibility” comes at the price of another’s life, and when a person shrieks in terror about their liberty and dollars being taken, the question of moral responsibility shows the type of human being they are, reveals their moral worth (or, lack thereof, in this case).

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