In her novel Atlas Shrugged, the socialist villains get together after their numerous attempts to control and plan the economy have resulted in wider and wider disasters. Rather than undoing what they have already done to cause the problem, the lead government bureaucrat, Wesley Mouch declares: “I need wider powers!” A similar spectacle could be seen today with respect to the Ebola outbreak that occurred in my home city of Dallas. It has been revealed that the second nurse from Presbyterian hospital to be infected by “patient zero” reported to the CDC that she had a slight fever. She was planning to fly by plane to Ohio, but she requested guidance from CDC on the matter. Their response was typical of a government bureaucracy:
“Vinson told the CDC her temperature was 99.5 Fahrenheit (37.5 Celsius). Since that was below the CDC’s temperature threshold of 100.4F (38C) ‘she was not told not to fly,’ the source said. The news was first reported by CNN.” http://www.reuters.com/article/2014/10/16/us-health-ebola-usa-idUSKCN0I40UE20141016
Note the double negative here. This is the kind of “weasel language” you would expect from a government bureaucrat trying to cover himself. Instead of saying: “We told her to fly,” which is what really happened, the CDC says: “she was not told not to fly,” in the hopes that they can deflect blame.
As a result this woman flew form Ohio to Dallas, while she was symptomatic. This is significant because ebola only becomes contagious when a person has begun to show symptoms, such as a fever. The CDC, whose alleged purpose is to protect the public from the spread of infectious disease told someone they knew to be symptomatic to board an airplane and fly, thereby potentially spreading the virus throughout the country.
The CDC’s response to the fact that they failed to advise this woman not to fly, which, from every indication, she would have voluntarily agreed to if they had simply asked her?:
“The Centers for Disease Control and Prevention is considering adding the names of health care workers being monitored for the Ebola virus to the government’s no-fly list…” http://www.foxnews.com/politics/2014/10/16/cdc-considers-adding-names-people-monitored-for-ebola-to-no-fly-list/
In other words, the very people that our nations hospitals are depending on to treat patients -doctors and nurses- are going to be placed on the same list as suspected terrorists and told that their right to travel is being restricted without due process of law. The issue of whether and when someone can be restricted in their liberty by virtue of having a dangerous communicable disease is a complicated issue. There may be times when it is justified -but it should never, under any circumstances, occur without that individual being given notice and a hearing in front of a judge. Yet, these people are apparently going to be arbitrarily placed on a no-fly list with no hearing at all.
The CDC’s response to their failure is to whine like the villain Wesley Mouch: “I need wider powers!”
This is the essential problem with all government. Government sets rules that are (ultimately) enforced by the barrel of a gun. The CDC bureaucrats only act if there is a rule telling them to act -which is as it should be. So, its no surprise that when this nurse was under the temperature threshold for their no-fly rule, no one at the CDC was going to “stick their neck out” and recommend that she not fly. A bureaucracy doesn’t reward incentive by its employees like a for-profit business -so there would only be “downside” if a CDC employee took initiative. Now the CDC response is to claim they need arbitrary power to put people on a no-fly list without due process of law. The real solution is to recognize that “government funded science” is a contradiction in terms, and end the CDC and income taxes so that private individuals can voluntarily work towards real solutions to the world’s problems.
Author: dean
On Compromising One’s Ideology “For the Good of the Country”
This is always an interesting perspective on ideas to me. (I’m being kind in the use of the word “interesting”.) This blogger speculates on what will happen if the Republicans take over the Senate in November: “Will congressional Republicans, especially in the House, want to rack up some legislative accomplishments or will they be more interested in putting their 2016 presidential candidates’ interests ahead of the country’s?” http://blogs.wsj.com/washwire/2014/09/08/would-republicans-compromise-if-they-had-a-senate-majority/
Notice how the assumption is that if you have a political ideology, in this case, the 2016 Republican presidential candidate’s ideology, which I would assume Republicans in the House agree with, then people expect you to give up that ideology in the “interest of the country”. But, presumably, the reason you hold a particular political ideology is because you think it’s implementation is for the “the interests of the country” -although even that expression is a little vague, and smacks of an implicit political collectivism in which some people’s interests are sacrificed for the interests of others. Whether the Republican ideology is, in fact, “good” is another story -and Republicans are vague and contradictory as to what their ideology consists of, exactly.
Most reporters don’t ever want to address the actual substance of an ideology, because that would take more thinking than most of them are capable of. Instead, they speak in vague generalities about “putting your country’s good ahead of your ideas” -which makes you wonder what they think political ideas, or any ideas for that matter, are good for? Ayn Rand gave some interesting commentary on precisely this point in her essay “Selfishness Without a Self”, found in Philosophy: Who Needs It: “If the politician is convinced that his ideas are right, it is the country that he would betray by compromising. If he is convinced that his opponents’ ideas are wrong, it is the country he would be harming. If he is not certain of either, then he should check his views for his own sake, not merely the country’s -because the truth or falsehood of his ideas should be of the utmost personal interest to him.”
If the above-quoted Wall Street Journal article were substantial, the writer would talk about the substance of the Republican ideology (as best as that can be discerned) and then discuss whether those ideas are right or wrong. But truth doesn’t matter to most reporters or newspaper editors.
Ashya King Case Illustrates The Evil of Socialized Medicine
The case of Ashya King seems to be in the process of cover-up by the leftist media, which simply isn’t reporting it to any significant degree. His parents took him out of the country to receive an experimental medical procedure for a brain tumor,at their own expense, that was not approved by Britain’s National Health Service, and Great Britain put out a warrant for his parent’s arrest. Under socialized medicine, some people will be denied treatment, apparently even if they are prepared to spend their own money to obtain said treatment:
“Mr King said in an earlier video posted that the family wanted to seek proton beam therapy for Ashya – a cancer treatment that the NHS would not provide.” http://www.bbc.com/news/uk-england-29009883
“Many also have ethical committees – or similar groups – that will consider individual cases when treatment options are disputed. Beyond that patients can – and have in the past – applied for a judicial review.” http://www.bbc.com/news/uk-england-29009883 (Translation from “socialism-speak”: A death panel will decide if the State thinks you are worth saving.)
“Ninety-Three” by Victor Hugo
Ninety-Three by Victor Hugo is set during the civil war that occurred in France after the revolution. There was an uprising against Paris’ revolutionary government by the Chouannerie region. The peasants in this region tended to support the Catholic Clergy and the local nobility, so they opposed attempts by the Revolutionary government in Paris to secularize the country and to unseat the nobility. The plot revolves around the military conflict between Gauvain, a former noble and leader of a Republican army in the region and his uncle, the Marquis de Lantenac, the leader of one of the royalist insurrectionist groups. Cimourdain is a former Catholic priest turned firebrand Republican, who is apparently committed to the cause at any cost. (These main characters all appear to be fictional.)
The conflict between the teacher/”father” Cimourdain and the student/”son” Gauvain was quite good. It’s easy to write a story where the good guy is in conflict with a bad guy. Everybody knows who you’re supposed to root for. It’s much more difficult to set up a situation where the good guy is in conflict with another good guy. (Parenthetically, I think that’s why everyone likes to see the comics where one superhero is in conflict with another superhero -like “Wolverine versus The Hulk”: they’re both good guys, so how will the conflict be resolved?) This conflict centered around Cimourdain’s desire to obey the Revolutionary government’s ordinance that no quarter was to be given to the rebels, which were regarded as “brigands”, and Gauvains desire to show mercy towards defeated enemy soldiers. Cimourdain had been sent to the conflict to oversee Gauvain, who was reputed to be ignoring the revolutionary government’s decrees on this matter. Cimourdain promises Robespierre and Marat that he will guillotine any officer who disobeys the governments orders. Then he discovers that he will have to oversee the man that he views as his “adopted son”, Gauvain. Thus, there was not just external conflict between Cimourdain and Gauvain, but Cimourdain also had enormous internal conflict between his desire to see the revolution succeed and his desire to protect Gauvain.
I also liked the main bad guy, Marquis de Lantenac. He was Gauvain’s great-uncle and raised by him, which, once again, gave the feeling of the “father” and “son” in conflict, which seems so contrary to the “natural order of things” that it makes for a good story. The Lantenac often spoke of duty, and he was portrayed as totally disinterested in his welfare or the welfare of others. He was prepared to die in his efforts to restore the King, but he was also prepared to kill anyone else who stood in the way of that end. Even though it is clear in my mind that Lantenac would be a morally bad person, he gives a speech to Gauvain that is probably the best justification I think possible for the reason he is a Royalist. (Basically that social stability is best served by maintaining the monarchy and the feudal order.) Unfortunately, I think the biggest weakness of this novel is the fact that there was no well-developed character on the Republican side who was equally as ruthless as Lantenac. The only character that comes close is Marat, an actual historical figure from that time, who seems prepared to guillotine anyone in the name of the revolution. But, that character is undeveloped, probably because he was a real person. This meant that Hugo was probably somewhat constrained from making him anything but a minor character.
Some themes touched on in the story include justice versus mercy and duty versus love of life. The themes related somewhat to two questions: Does “the ends ever justify the means”? and When should someone be forgiven? The themes were illustrated fairly well by the major conflicts. For instance, Cimourdain stood for “justice” (strictly following the rules) because he wanted to follow the revolutionary decree that Lantanac was to be guillotined if captured, while Gauvain wanted to give him an honorable military death by shooting him. The conflict of Gauvan and Cimourdain also delt with the issue of when does “the ends justify the means”, if ever? Specifically, they debate whether the revolutionary government was wrong to institute the reign of terror. Cimourdain says it is necessary to save the Republican government from external invasion and counter-revolution internally, while Gauvan said that such measures tainted the principles on which the revolution was founded. Gauvain’s own internal conflict about how to deal with a captured Lantanac illustrates the question of forgiveness.
The main thing I did not like about this novel was the author’s tendency to give long-winded descriptions of certain scenes and situations. He spent far too long describing three children (several chapters). It probably was necessary to show how cute and lovable these children were, since they were facing danger, and Hugo probably wanted the reader to care about what happened to them. But, after about a chapter, I thought: “Alright, I get it, these children are cute, adorable, and completely innocent.” This is more of a stylistic criticism on my part, though, since I simply prefer writing that is more to “to the point”.
Overall, the conflicts presented, and the interesting historical setting make it obvious to me why Victor Hugo is still read over a hundred years later.
The Epistemology of Originalism
*********************************
[1]Dan Lacy, The Meaning of the American Revolution, Chapter 1, “The Eighteenth Century World” and Chapter 11, “The Federal Solution”. New York: Mentor Books (1964).
[2]Id.
[3] District of Columbia v. Heller, 554 U.S. 570 (2008)
[4]Randy Barnet, “News Flash: The Constitution Means What It Says.” http://www.cato.org/publications/commentary/news-flash-constitution-means-what-it-says
[5] M. Mbugua, “Justice Scalia says ’originalism’ protects American liberty.” http://www.udel.edu/PR/UDaily/2007/apr/scalia043007.html
[6] J. Senior “In Conversation: Antonin Scalia.” http://nymag.com/news/features/antonin-scalia-2013-10/
[7]Merriam-Webster, Merriam-Webster’s Collegiate Dictionary, 11th Edition (Kindle ed.), Merriam-Webster, Inc. (2009).
[8]E.C. Moore, American Pragmatism: Peirce, James, and Dewey. New York: Columbia University Press (1961), quoting DeWulf, M. Catholic Encyclopedia, XI, “Nominalism, Realism and Conceptualism”(1909).
[9]Ayn Rand, Introduction to Objectivist Epistemology, 2nd Ed., “Forward to the First Edition”. New York:Meridian (1990).
[10]E.C. Moore, American Pragmatism: Peirce, James, and Dewey, Chapter 2, “Theory of Knowledge”. New York: Columbia University Press (1961).
[11]Ayn Rand, Introduction to Objectivist Epistemology, 2nd Ed., “Forward to the First Edition”. New York:Meridian (1990).
[12]E.C. Moore, American Pragmatism: Peirce, James, and Dewey, Chapter 2, “Theory of Knowledge”. New York: Columbia University Press (1961).
[13]Ayn Rand, Introduction to Objectivist Epistemology, 2nd Ed., “Forward to the First Edition”. New York:Meridian (1990).
[14]Ayn Rand, Introduction to Objectivist Epistemology, 2nd Ed., Chapter 5. New York:Meridian (1990).
[15]Id.
[16]Id.
[17]Ayn Rand, The Virtue of Selfishness “The Objectivist Ethics.” New York: Signet Penguin Books (1961).
[18]Id.
[19]Id.
[20]This will be, at best, a brief sketch of my best understanding of some of the key concepts set forth in Introduction to Objectivist Epistemology, and the reader should consult that book for a better and definitive presentation of Rand’s position on the matter. See: Ayn Rand, Introduction to Objectivist Epistemology 2nd Ed. New York: Meridian (1990).
[21]Ayn Rand, Introduction to Objectivist Epistemology, 2nd Ed., Chapter 1: Cognition and Measurement. New York:Meridian (1990).
[22]Id.
[23]Ayn Rand, Introduction to Objectivist Epistemology, 2nd Ed., Chapter 2, “Concept-Formation”. New York:Meridian (1990).
[24] Ayn Rand, Introduction to Objectivist Epistemology, 2nd Ed., Chapter 1: “Cognition and Measurement”. New York:Meridian (1990).
[25]Ayn Rand, Introduction to Objectivist Epistemology, 2nd Ed., Chapter 2, “Concept-Formation”. New York:Meridian (1990).
[26]Id.
[27]Id.
[28]Ayn Rand, Introduction to Objectivist Epistemology, 2nd Ed., Chapter 2, “Concept-Formation”. New York:Meridian (1990).
[29]Ayn Rand, Introduction to Objectivist Epistemology, 2nd Ed., Chapter 2, “Concept-Formation”. New York:Meridian (1990).
[30]Ayn Rand Introduction to Objectivist Epistemology, 2nd Ed., Chapter 2, “Concept-Formation”. New York:Meridian (1990).
[31]Ayn Rand, Introduction to Objectivist Epistemology, 2nd Ed., Chapter 1, “Cognition and Measurement”. New York:Meridian (1990).
[32]Ayn Rand, Introduction to Objectivist Epistemology, 2nd Ed., Chapter 2, “Concept-Formation”. New York:Meridian (1990).
[33]Id.
[34]Ayn Rand, Introduction to Objectivist Epistemology, 2nd Ed., Chapter 2, “Concept-Formation”. New York:Meridian (1990).
[35]It is also seems possible that someone, given their own particular observations and life-purposes might conceptualize wolves, dogs, and coyotes together as one concept initially, and then subdivide later as the need arose. Rand discusses “borderline cases” in Chapter 7 of Introduction to Objectivist Epistemology.
[36]Ayn Rand, Introduction to Objectivist Epistemology, 2nd Ed., Chapter 2, “Concept-Formation”. New York:Meridian (1990).
[37]Id.
[38]Antonin Scalia and Amy Gutmann, “Common-Law Courts in a Civil-Law System: The Role of United States Federal Courts in Interpreting the Constitution and Laws” in A Matter of Interpretation: Federal Courts and the Law: Federal Courts and the Law (Kindle Ed.) Princeton University Press (1998).
[39]Leonard Peikoff, “The Analytic Synthetic Dichotomy.” In: Rand, A. Introduction to Objectivist Epistemology, 2nd Ed.” New York:Meridian (1990).
[40] Id.
[41]Antonin Scalia and Bryan Garner, Reading Law: The Interpretation of Legal Texts, “Preface”. St. Paul: Thompson/West Publishing (2010).
[42]“Speech Before the American Bar Association”, Washington, D.C., July 9, 1985, Attorney General Edwin Meese, III. In: Antonin Scalia, Originalism: A Quarter-Century of Debate (Kindle Ed.) Perseus Books Group (2007).
[43] “Speech at the University of San Diego Law School” November 18, 1985, Judge Robert H. Bork. In: Antonin Scalia, Originalism: A Quarter-Century of Debate (Kindle Ed.) Perseus Books Group (2007).
[44] McDonald v. Chicago, 561 US 3025 (2010), emphasis added.
[45] Section 70, “The false notion that the Living Constitution is an exception to the rule that legal texts must be given the meaning they bore when adopted”. In: Antonin Scalia and Bryan Garner, Reading Law: The Interpretation of Legal Texts, St. Paul: Thompson/West Publishing (2010).
[46] McDonald v. Chicago, 561 US 3025 (2010).
[47]Leonard Peikoff, “The Analytic Synthetic Dichotomy.” In: Rand, A. Introduction to Objectivist Epistemology, 2nd Ed. New York: Meridian (1990).
Frontline’s “United States of Secrets”
Last night I watched this 2-part special on Frontline. Overall, I thought it was a decent presentation on an important topic. I somewhat question one of the premises of part 2, “Privacy Lost”. In that episode, they basically said that since Google uses an automatic system to scan your emails for keywords and then present advertisements to you automatically -without any person ever actually knowing the content of your email- then that opened the door for the government to scan your email without a warrant, because courts wouldn’t be able to make the distinction.
But, to me, this is like saying: because I allow a maintenance man into my apartment to repair something, then I have somehow given permission to the police to enter my apartment at any time and search it from top to to bottom. You should be able to agree by contract to allow someone to have access to something that is private without it meaning that you have granted permission to everyone else in the world to view it. I think you can also grant someone access to something with the understanding that they are to keep knowledge of that thing confidential, absent a warrant or subpoena issued by a court.
http://www.pbs.org/wgbh/pages/frontline/united-states-of-secrets/
We Don’t Need Gun Control We Need a Philosophy of Individual Rights
France has extensive gun control laws. The civilian ownership of most semi-automatic firearms, handguns, and automatic firearms is prohibited. http://www.gunpolicy.org/firearms/region/france Despite this, a Muslim Jihadist was able to kill three people and wound one with an AK-47. http://www.bloomberg.com/news/2014-06-01/jewish-museum-murder-suspect-arrested-in-france-hollande-says.html
Mass shootings like this have nothing to do with the ease or difficulty of obtaining such weapons, as this killing in Belgium demonstrates, and everything to do with the existence of societies filled with people who no longer take personal responsibility for their own wellbeing and for the wellbeing of their loved ones. It is a result of a Western Culture of Individualism that is so far in decline that people join various cults and groups that advocate the subordination of individual lives and happiness to a god or a tribal group. It is a result of people who no longer use their own minds to search for the truth, but instead depend on some collective or religious authority to tell them what is right and wrong. It is a result of schools, journalists, and politicians that encourage envy and hatred of others by claiming that there is something wrong with those who do choose to pursue their individual, secular happiness in a free market system.
If too many people reject individualism and their own secular happiness in favor of some sort of collective ethnic group or afterlife, then they will violently turn on those that are not of their “tribe” or don’t worship their god, and we will see a relapse to the sort of perpetual warfare that hasn’t been seen in Europe since the Middle Ages. If too many people listen to left-leaning politicians and their politics of envy, then more mentally unstable people will find a rationalization for indulging their own feelings of envy and hatred of others with violence -such as the 2007 Virginia Tech mass-murderer who espoused his desire to kill “rich kids” in his suicide note.
The Western World doesn’t need gun control, it needs to rediscover a philosophy that advocates the pursuit of individual happiness in this life, and reason as the cardinal means of achieving that happiness. It needs governments that respect and protect individual rights to life, liberty, and the pursuit of happiness.
California Political Correctness and the La Brea Lady
I went to the La Brea Tar Pits today, and I hoped to see the Le Brea LADY (that’s right, I said “Lady”). I was fortunate enough to see this display as a child around 1984. But the display has been removed because the curator of the museum thought it would offend Indians (that’s right, I said “Indians”). So now, the only known human fossil, dating from 10,000 years ago has been removed despite it’s obvious scientific value to the public. The political left likes to make much out of the fact that a lot of conservatives and Republicans don’t believe in evolution through natural selection, despite widespread scientific evidence supporting it. They go on and on about how Republicans are “anti-science”, but the removal of the La Brea Lady is an example of the politically correct California left being anti-science.
A Review of Episode 3 of Cosmos: A Spacetime Odyssey
Greg Abbott Is Opposed To the Second Amendment
Greg Abbott: No friend of the Second amendment
“The state of Texas, arguing against the challenge, noted that three-quarters of the states have laws requiring a person to be at least 21 to get a license to carry a gun. The state’s attorney general, Greg Abbott, was in the uncomfortable position of defending the law…”
http://www.nbcnews.com/news/crime-courts/court-passes-challenges-restricting-handguns-young-adults-n37196