The ‘good of The Game’ and other ‘Higher Purpose’ fallacies

One of the most common pieces of rhetoric I hear is what I’ll call the “greater good” fallacy – though it comes in many forms. You even hear it in football circles when people refer to this mysterious and supernatural force called “the good of the game”. Outside of football it’s “the good of society”, but it’s all variations on a theme: some transcendent higher cause external and beyond us. “Us” of course can only mean some limited number of individuals, you and me.

Here’s an example of this nonsense in action. The details are irrelevant here and I’m paraphrasing: a football manager recently was denied permission to speak to another club who wanted to hire him, which they had every right to do. He resigned, but they rejected his resignation. One commenter essentially said: ‘yes he has a contract there and yes they have the right to reject approaches for him under contract, but at some point you have to think about what the manager wants and what’s best for the game.’ What does that even mean? What is this “game” being referred to? Football. Ok…so what does “football” want? What does “football” like and dislike? What is its favourite meal? Does it like music?

Absurd? Yes I think so too. But notice how this “good of football” rhetoric can be applied to just about anything and make as much sense. In the example above let’s flip the comment to: “yes the manager wants to leave and yes he has a right to resign and accept another job if he wants to, but at some point you have to think about what the club wants and what’s best for the game.”

“A club can in theory pay as much as they like for a player and they can pay that player whatever wages they want…but at some point you have to think about what’s best for football”. Ok, so salary caps then. But hang on a second, couldn’t we just say: “You might not like to see such disproportions in salaries and exorbitant fees exchanging hands over one player…but at some point you have think about what’s best for football.”

Here’s another example: “yes a man has the right over his own mind and body, and yes he has a right over his own property and choices, but at some point you have to think about what’s best for society”, and you can justify taxation. But that exact same sentence could be used to justify conscription or anything else you can think of. (Hell, it could be used to justify cannibalism). And that’s why it’s fallacious: there is no logical connection, no necessarily chain of reasoning from the premise to the conclusion. The “greater good” fallacy rests on an unspoken assumption implicitly accepted by all parties (unless they are shrewd enough to reject the bankrupt ethics at work): that there is actually a higher purpose at work. Even if there were, it would still not necessarily follow that the Higher Purpose™ demanded this, that and the other from us – not without a sound argument. The examples above prove this: you can twist the “good of the game” or “best for football/society/community/whole” to mean whatever you want it to mean. I could say that I don’t expect you to buy beggars on the street meals for the rest of their lives, but at some point you need to think about what’s best for society.

As it happens, there’s no such force at work anyway: there is no Higher Purpose. There is no such thing as the “good of football” and don’t be taken in by the ignorant who spout this rubbish on TV to justify their particular subjective opinion. In football, there are only fans, players and owners, each of whom are individual human beings with their own values. But there is no such thing as a value disconnected from an individual person – and whenever you hear anyone imply differently the alarm bells should be going immediately! Only living entities have values, so when you hear someone talk about a “good” above and beyond any individuals, what they’re really saying is that this thing is value…but to no one in particular!

What do all these “good of the [insert higher purpose higher]” fallacies have in common? What do they play on? As I said above, they rest on the unspoken (and wrong) premise of a value external to us (which is a contradiction in terms). But this is really transparent when we break the assertions down: they all ask for a sacrifice; they work by saying ‘your personal interest might be this…but you must give it up’. And this works because it’s just assumed that a “higher purpose” is necessarily beyond our petty selfish individual values – and this is actually true, in the same way that no one has ever seen the Invisible Pink Unicorn – but it isn’t because she’s invisible! Everything that is a value in this reality is a value to someone. If it weren’t, it wouldn’t be a value! (Who would value it??) So the only way to get someone to accept this garbage concept of Higher Cause is to define it as being of no personal value. In other words: ‘it’s a Higher Value precisely because you don’t value it.’

Once you understand this fallacy you will see it everywhere, especially in politics. The reason it’s so popular is because if your audience accepts it, you can get them to do anything without any argument. It’s so simple: tell them it’s for a Value they don’t hold, and if they don’t see how that benefits them tell them that’s precisely the point! If it benefited you (i.e. any individual), well, it wouldn’t be “Higher” then would it?!

The Head versus the Heart – Is Love Rational?

In the words of Chris de Burgh, “it’s the classical dilemma, between the head and heart.” The head says one thing, the heart says another. The rational cold objective facts versus passion and senseless emotion. Is love irrational? Is there a necessary conflict between head and heart? I don’t think so.

Food and drink

But, there would seem to be. It’s quite obvious that love can make people do crazy things or act in irrational ways. In fact, on the face of it, there would seem to be an innate conflict in human nature between what we want and what’s best for us. A trivial example is one that I’m all too familiar with: a good curry. I could probably eat curry every day and never get bored with it; I love it. But my rational mind tells me that too much too often of the saturated-fat ridden delicacy is deleterious to my health, and waistline. Is this a conflict between head and heart, or mind and body? Well, instead of curry let’s say it’s something far more pernicious: heroin. In the words of one user it’s “as if you are kissing the creator.” I really can’t imagine how psychologically and physically pleasurable it must be but let’s say that, again in the words of the user: “you will NEVER feel that way again, although you will certainly try.” It’s certain that whilst the body might crave the pleasurable (a perfectly natural desire), not every desire is good for us. And just as we are beings of body and mind, so there are things which are bad for our bodies, our minds, and both. Heroin might feel amazing, but it’s not good for either, if “good” is taken to mean “that which is proper to the life of a rational being” which is how the philosopher Ayn Rand described it. Conversely the bad is “all that which destroys it.

So if we desired heroin, our rationality should win over and say “no”; we’d have to say that the desire is bad. Knowing that, we shouldn’t even want it. I’m not talking about addicts going through withdrawal here, as their rational judgement is indeed comprised, but it’s to illustrate that there’s a reason that the 99.99% of the planet who aren’t addicts aren’t smacking up every day, and it’s not just because the drug is illegal; it’s because most of us realise that it’s not in our selfish best interest to get high, despite any transitory euphoria. So the “conflict” isn’t really a conflict at all.

That might not sound very convincing so far. That might sound like word play, trying to define the contradiction away. ‘The conflict still exists’ some might say. That would be true, if human beings were slaves to emotions and had no way to control them. Fortunately, we do. Ayn Rand saidEmotions are produced by man’s premises, held consciously or subconsciously, explicitly or implicitly.” What this means essentially, and quite elegantly, is that our emotions are properly the results of our actions (or of events, of course). Just because it’s true on principle that pleasure feels good and human beings seek pleasure, it does not therefore follow that we should seek all forms of pleasure, as if the desire for pleasure was a primary. Otherwise we would think ‘I like to feel physical pleasure. Heroin gives physical pleasure. Therefore I should take heroin.’ Of course we want physical pleasure (or any pleasure) but we choose how to obtain it. How do we choose? By reference to our standard of “good” and “bad” of course, as described above: that which is proper to our lives.

To continue the heroin example just a bit longer: as rational beings we have identified this drug as not proper to our lives well-lived. We have programmed our emotions to react accordingly, just as I have programmed myself to not over-indulge on unhealthy food. One of the benefits of forming our value judgements so that they correspond to what is actually proper for us is that we don’t feel guilty when indulging in something we shouldn’t – and for the same reason we don’t indulge in that which will make us feel guilty. For example, we all know the “guilty” pleasure of having a double helping of ice-cream for example, or an extra curry, or another bag of crisps, or one-too-many drinks; we feel guilt, to ourselves, because we are (in an admittedly trivial sense) betraying our principles. We know it’s not good for us, but we’re doing it anyway – we are (again, in a rather trivial example of a much grander principle) acting contrary to our well-being and our lives. But whilst this is a conflict, it’s not a necessary one. Juxtaposed to the guilt, how much better does a “well earned” curry or glass of wine feel when it’s consonant with our life, when it takes its proper place as a treat, something to be savoured in our diet, and not us ‘pigging out’ because we can’t help ourselves? And why does it feel better? Because we’ve programmed (consciously and subconsciously) our emotional response to appreciate pleasure more when it serves our rational interests. That is, emotions should serve us, not the other way around. Or to put it in scientific terms: cause should precede effect.

I don’t think this is anything special or unusual. Most of us do this every day without thinking. For example: the alarm goes off and you’re in bed. It’s cold and dark outside, you’re nice and warm in bed. You’re tired. You’d love an extra hour of sleep. But you have work. The senseless pleasure-only creature would think “stuff work” and turn the alarm off. But no rational person, no matter how tired or comfortable, could possibly enjoy that lie-in knowing they were jeopardising their job (and therefore well-being). To flog this dead horse one more time: a conflict between mind and body, head and start, only exists if one is irrational to begin with. The rational person sees no conflict because his emotions serve him, not the other way around. In fact it’s quite easy to project what would happen to a person who served his or her emotions; living a proper life would be impossible.

Friendship

We will get to love but before then it’s necessary to lay the groundwork for all the elements of it. Let’s take friendship, which also involves a form of love. Friendship is undoubtedly one of the most rational endeavours one could ever engage in. With platonic friendships this seems a no-brainer: no one is friends with someone they hate. Nobody wishes to not be friends with someone they deeply admire. Friendship is probably the best example of the head and heart working together (as they should) because all the psychological and physical benefits we get from friendship are a naturally and rational consequence of the objective and “cold” truth that another human being is a value in our lives. (Friendship is better than family in a sense since we cannot choose our family, which may or may not be a good thing – fortunately for me it is). Friendships don’t happen by accident. They happen because we encounter people who share values with us. The more our values align the easier it is to form bonds, and the more fundamental and life-affirming the values being shared the deeper the friendship. For example, one pair of friends might get on well because they support the same football team, but would their bond be as profound and deep as another pair who are passionate about individualism and human freedom, about life-affirming values as such whether they agree on any particular optional values (like football clubs)? In other words, which bond would be easier (or possible) to break, the former or the latter?

We simply don’t make friends with people we dislike. We don’t like to help them or support them or even associate with them. We get no pleasure from them and might even feel displeasure at the thought of them flourishing. Again, this is a perfectly rational response – the emotion logically flows from the objective value judgement in our head; the head and heart sing from the same hymn sheet. We love our friends and we hate our enemies.

Sex

Before we discuss romantic love, there’s another mind/body issue: sex. Like a good curry, sex is pleasurable. Of course, not everyone likes curry, and not everyone likes the same thing in sex. In the words of Phoebe Buffet “sometimes men love women, sometimes men love men”. It’s obvious that simply say “sex is good” is far too lacking in context: a gay person, although he or she likes sex, doesn’t want it with a member of the opposite sex; they have no desire for that and would gain no pleasure from it. I always find it laughable when people say that “sex is just sex” when even by the loosest of any standards it’s not: there is always a psychological and emotional factor at work, no matter how shallow. If there weren’t, it wouldn’t matter if you were gay or straight, it quite literally wouldn’t matter who the other person was – and obviously this is never the case. And if anyone says ‘I’ll sleep with anyone’ I’d reply ‘so you wouldn’t mind being raped?’ Crude, I know – but it does hammer the point home: sex, like every other ‘physical’ aspect of our emotions is still a programmed response to our values. On a lighter note, one might’ve had the experience to feel a gentle lady run their fingers through your hair only to turn around and realise it was your big hairy male best friend. “Ooh that’s nice that” turns into “get off me you fag!” All in good humour of course. But the point is: our bodies respond to pleasure automatically and naturally – but even then in context. Without giving this blog an adult-rating, I’m sure the reader can discern what I mean when I say that “a good feeling” is a good feeling is a good feeling, right? Well, not quite. We might like something sexual, but not when performed by say, a family member or, depending on your preference, the same sex – even though the physical action would be the same. To illustrate: if a genderless and sexless alien visited earth it might not be able to comprehend that if you enjoy some particular physical contact, why it matters who is causing it! To the alien it might be just as incomprehensible as a human not enjoying a curry just because it’s on a different coloured plate!

Of course, to us humans it does matter, which is the only point I wanted to make: our values are a factor in sex. Even if the values are shallow, poorly chosen, contradictory or ignored, they are present. We can question our motivating factors and values, often rightly so, but very rarely (if ever) will our sexual response be inharmonious with our values.

But this all seems rather tautological doesn’t it? Isn’t this just another way of saying: we don’t want what we don’t want; we don’t desire what we don’t desire; we don’t get turned on by that which doesn’t turn us on? We want what we want and we get turned on by that which turns us on? Hardly a ground-breaking philosophical discussion so far.

But actually, that is my whole point: if our emotional response is programmed by our rational values, if our heart is led by our head and not the other way around, that is indeed the case! It is logical and obvious, and even redundant to say, that we like what is good for us and don’t like what is bad for us (or in a broader ethical sense, that which furthers the life we want to life as we want to live it, or that which does the opposite).

Love

So then why the popular notion that romantic love causes a split between the head and the heart – a conflict between what we want and what is good for us, between the sensible and the crazy? Reflecting on this article so far, assuming we accept the conclusions reached, this notion doesn’t seem to make much sense anymore: this is where the three elements covered so far all come together in harmony: pleasure (psychological and emotional), friendship and sex. If all three are present with romantic love (incidentally when I say sex I don’t necessarily mean the physical act, just as long as there is sexual attraction, otherwise the relationship is indistinguishable from friendship), and we’ve seen that all three as emotional responses are logical results of our rational values, why should it be any different when they’re all together with someone you’re in love with? In other words, is there a necessary conflict between the head and heart where being in love is concerned? Clearly, no.

Why then does it seem this way a lot of time? The answer, or at least my answer, goes back to what I said above and is based on the philosophy of Ayn Rand: if there is a conflict it’s because one is putting the heart above the head; trying to serve emotions or chase consequences instead of acting rationally to achieve values. To be sure, achieving values (like love) gives emotional pleasure, our body’s “success” response. But it doesn’t mean that one can “shortcut” their way to success without going through the rational steps. Actually, this is precisely what “whim worshipping” and emotion-chasing is: trying to cheat your way to the finish line without running the race; pretending that if one can only feel good it doesn’t matter how or why. As we saw above, of course these conflicts exist, but are they necessary – does it have to be this way? Definitely not.

There are physical factors at work with love. It’s well documented that being in love produces hormones and endorphins that cause a “high”. These feelings can be profound and can cloud judgement, especially in the young who might be overcome for the first time and have a ‘brain overload’. Only recently I heard the story of a friend of a friend who killed herself because her boyfriend finished her. I don’t think we can totally blame love for this but it does show how crazy it can make people act. Like an addict chasing a high, someone in love might act rather odd or lose inhibitions or their sense of judgement. As the Merovingian from the Matrix says: “it is curious how similar the pattern of love is to the pattern of insanity.” Whether this is true or not is open to opinion and it depends on the context: as I’ve said if one listens to the ‘senseless’ heart and ignores the rational, that is almost by definition insane. But not every apparently “crazy” act might really be crazy: someone in love might be acting very logically and rationally to pursue that value: their actions are consistent with their rational objectives; to them it does make sense. For example, throwing oneself in front of a train would be considered mad, but we might not think so if that action saved a lover’s life. And to those who suggest that giving up one’s life for a lover is an act of emotion, not reason, well that person has very sadly missed the point. Pursuing love is totally a rational course of action: it’s the attempt to gain or keep a value – and who in their right mind would suggest it’s rational to NOT pursue values?! (By extension: who would throw themselves in front of a vehicle to save a stranger but NOT to save their lover?) (Incidentally, in that scene from the Matrix Trinity is prepared to die killing all her enemies because of her love for Neo. That sounds perfectly rational to me.)

So if our emotions and psychological measures of “success” or “failure” are the result of the values we hold and if our values are harmonious with our life then our emotions will respond accordingly. As I said above, we already do this most of the time anyway. This proves that a conflict between our head and our hearts doesn’t have to be; it is not fate, bad luck or some unavoidable incomprehensible existential labyrinth which manifests itself with that “lost” feeling I’m sure all of us experience at one point in life.

So is love rational? Yes. If one defines what love is, why it is, and how we respond to it – it is almost rational by definition. In fact, it is frankly ludicrous to suggest otherwise. Show me someone to whom, in Ayn Rand’s wordsit makes no difference whether one deals with a genius or a fool, whether one meets a hero or a thug, whether one marries an ideal woman or a slut.” The person you want to fall in love with should be your ideal of what a human being should be. Who on earth would seek out the most despicable dishonest cruel careless lazy cowardly thug and fall in love with them? And what could we say about the values of the person who wanted to find such a person? Would we call them life-affirming?

The emotions of love are so powerful because they are the highest possible response to the deepest and most fundamental values in life. Just as one feels more heartache when one loses a spouse or parent to death than say, a dog – so the emotional “success” rating in our souls (a term to nicely encapsulate the human essence as a being of body and mind, not one or the other), is at its highest or lowest when the core of our being is at stake – and since with love it is that very thing we expose and invest in another person, the intense emotions in play are perfectly natural and understandable. In fact, it would be irrational if they weren’t! It would be crazy to not expect them to be as strong and compelling given the values involved. It would be like shrugging off the death of a parent but having your heart smashed over discovering a dead goldfish. Surely that would be a disparity between value and response!

To love that much means to invest that much and feel as much. So again, is this a conflict between reason and emotion, between the head and the heart? It can’t be. I’ll let Ayn Rand have the last word:

“Love is a response to values. It is with a person’s sense of life that one falls in love—with that essential sum, that fundamental stand or way of facing existence, which is the essence of a personality. One falls in love with the embodiment of the values that formed a person’s character, which are reflected in his widest goals or smallest gestures, which create the style of his soul—the individual style of a unique, unrepeatable, irreplaceable consciousness. It is one’s own sense of life that acts as the selector, and responds to what it recognizes as one’s own basic values in the person of another. It is not a matter of professed convictions (though these are not irrelevant); it is a matter of much more profound, conscious and subconscious harmony.”

Racism more important than Fascism

In another demonstration of how your freedom of speech extends only as far as the State allows it, a 21 year old man has been arrested for alleged racist remarks on Twitter. Story. It’s incredible the depths we’ve sunk to when this is just reported as being perfectly acceptable, with Swansea University and Treorchy RFC distancing themselves from the man, as if this were just an everyday regular police investigation of a crime. Everyone is quick to play the “me too” card, as if not expressly declaring “I’m not a racist!” might make you a suspect.

Racism is not a crime. A crime requires the violation of an individual’s Rights by another. Having a racist opinion doesn’t make you a criminal. Vocalising a racist opinion doesn’t make you a criminal. Initiating violence against someone does make you a criminal, whether you do it because your victim is black, white, yellow, fat, thin, tall or short.

Yes, racism is anti-human and as well as that is just plain stupid. But you could say that about any irrational ideas that people hold. Some fundamentalist Christians and Muslims hold extremely offensive and evil beliefs related to race, gender and sexual orientation. Astrology might not be as viciously anti-human but is still irrational. Those who claim to be psychics and talk to the dead are frauds, duping the gullible or emotionally-vulnerable to make money. I find that offensive. I also find socialism and communism offensive: two variations on the same theme that the individual must defer to the State and sacrifice his interests to the “greater good”. For that matter, I find modern “art” and postmodernism offensive. I also don’t like R&B music and would rather listen to nails down a blackboard than hip-hop.

But, I can accept that other people don’t agree with me and I’m fine with that, because no one is putting a gun to my head and telling me to hold a particular opinion, or not hold the one that I do. The idea of individual freedom is that you can like whatever you want, choose whatever you want, do whatever you want, as long as you don’t infringe on the freedom of others to do the same. In fact, it’s inevitable that human beings won’t always agree – which is precisely why individual rights enshrine this principle of freedom! Some will believe this, some will believe that, some will be right, some will be wrong, some will be moral and some will be evil – but that’s the point! You can’t pick and choose what opinions to allow in society because then nothing would ever change; whatever the status quo or popular opinion of the time was, that would be the unchangeable “truth”, and heresy against the Accepted and Allowed would be a crime. Ironically, that’s exactly the case in other parts of the world like Iran, a totalitarian religious dictatorship where freedom of speech is a concept as foreign as sexual preference. But isn’t that what makes us better than them?

You can’t pick and choose politically acceptable speech because no one has the right to make that decision. Sure, you can give it to the government and leave the State as moral arbiter of acceptable speech (and behaviour), if you’re a fascist. But the idea of freedom of speech is that…you might not always agree with it! It’s not freedom to speak…unless you don’t like or agree with it. It’s not freedom to speak…unless it’s wrong. It’s not freedom to speak…unless it’s socially frowned upon. It’s not freedom to speak…unless it’s evil. In fact, the principle of free speech exists precisely to protect the unpopular and marginal viewpoints from being banned by the majority. Saying “ah, but racism really is evil and we as a society have decided to outlaw the expressing of such opinions by force”, is defeating the very principle upon which anyone is allowed to voice any opinion anyway! Tomorrow, it could be your opinion that clashes with that of the majority of society, and should you be silenced? So then, the only way to never have a clash of opinions and find yourself on the “wrong” side of the State is to conform to whatever the collective opinion is at the time. In the words of Bill Hicks: “you are FREE…to do as we tell you.” But since the collective opinions of a society at varying points in recent history have been xenophobic, homophobic, sexist and more – you’d be taking your chances even by being a sheep.

Look, this isn’t about racism. The issue is not whether racism is acceptable or not, or what “we” do about it – as if the State were a true reflection of the will of the people – as if such a collective entity existed in the first place. The matter at hand is: do we want a society with freedom of speech, or not? There are no half-measures. You can’t have it both ways. If speech should not be politically endorsed or condemned, and if force shouldn’t be used by the government against civilians for holding an unpopular opinion (whatever it is), then it is unconscionable to arrest someone for a racist remark. And yet here we are in the United Kingdom, where saying something offensive is a crime. But not just anything offensive: only particular speech is a crime (you can insult someone for being fat, but not of a different colour), which means the government makes a decision about what is acceptable speech (and conduct) and what isn’t. You might say “well I’m ok with that”, which is honest at least – but you’re a fascist.

Speech is a natural form of human expression. Human expression is a result of individual choices and motives. Choices are a product of thinking or believing. Thinking and believing are mental activities inextricable to human nature. Banning speech is like banning thought. That is why the State restricting speech is anti-human.

There is a great hypocrisy going on here though: an ounce of rationality will tell you that banning unpopular opinions (even morally reprehensible ones) doesn’t eliminate anything. All it does is leave the belief to fester, unspoken. People who are truly racist won’t be “cured” by being treated like criminals, they will just feel aggrieved and even more hostile. But the fascists who support banning “hate speech” don’t care about curing irrational ideas, they just care about not offending people – and that’s the critical issue. There are countless ways to offend someone and the people in charge of deciding what is acceptable or not are the same ones whose sole purpose in life is to curry favour by winning votes and appealing to the masses. Hardly a great combination.

The way to defeat an opinion is intellectually. Truly false beliefs of years past didn’t disappear because the government banned them, but because they were shown to be simply wrong. Racism should not be treated like a taboo, as something hush, hush “we don’t talk about”. It needs to be discussed openly and objectively to lay it to rest once and for all. Let the racist have his opinion…and then destroy it. If he continues to hold it, he’s declared himself to be foolish and irrational in front of the world, along with his opinions. If he changes his mind, the world has one fewer cretin and the case for the truth is made all the stronger.

I’ll give you another illustration based on a true story: someone I know is homophobic (actually due to their religion a lot of people I know are). Some of the opinions this person has stated have been anything from “it’s unnatural” to “it’s disgusting” to “I think they get bored with the opposite sex and go after the same sex” to “it’s a perversion” to “it’s a conscious choice.” Now, I know if people like this were put in a room with others and voiced these opinions they’d probably be shouted down. They might fall silent or feel oppressed. Imagine if they were imprisoned for their opinions! But they’d still hold them. But this could be an otherwise kind well-intentioned person labouring under a false belief (God knows there are plenty of them in the world). Similarly, in the past as well as today, there are those who genuinely believe that race is a factor with human intelligence, ability and morality. The Hitler Youth were shown “scientific proof” that blacks were inferior; what were they to believe? If you want to get rid of irrational and immoral ideas, do you merely silence them with a gun, or do you prove in front of the world exactly how and why they are wrong?

Where does curtailing free speech end? If the government gets to decide what is offensive “enough” to be banned, how long before any potential opinion or speech of yours crosses the line? Will you be able to insult anyone, for anything? What is an acceptable topic for humour? What about “racist” friendly banter? What if you voice an opinion about say, the Euro or inflation or taxation, and it’s deemed harmful to the common good? Some British citizens have already been told what flags they can or cannot display (on their own property!) in case it offends others. These issues aren’t new; they are as old as dirt: a government with the power to dictate lifestyles to its people will inevitably use that power to do just that. And it happens because the people let it, because they believe it’s well-intentioned.

Fascism is different in approach today than it was in the dictatorships of the 20th century. Fascism doesn’t come to you and say “don’t you think your speech and behaviour should be sacrificed to the collective good of society, with politicians deciding what is acceptable for you to say, or what food and drink you’re allowed to consume?” No, modern fascism, nicey-nice Left-wing fascism today says “don’t you hate racism? Isn’t it just bad? Don’t you think we as a society should take steps to get rid of it? Don’t you think the rightfully elected ruling body of a society should outlaw such behaviour?” It also says “isn’t alcohol bad for you? Don’t you hate the number of alcohol-related violent crimes? Aren’t saturated fats bad for you? Wouldn’t it be easier and safer if certain foods were just banned to save you having to decide for yourself? Don’t you think it’s only fair to tax the naughty food and drink more than the stuff we decide is ok?”

Forget the content of the words, look at it like this: a private citizen, using his own computer, to post his comments on another privately-owned website (however visible) to make bad words appear on the screens of other people – is officially a criminal, an enemy of the State. Now consider on principle: if the State can pass judgement on what’s acceptable or not on any private property but simply because it’s visible (popular with free admission doesn’t make it “public”), then where does the future of Facebook, Twitter, blogs and the entire internet lie? You don’t need to try hard to imagine, there is already a place today where freedom to say whatever we want with whomever we want is forbidden by law: Communist China.

UK riots – my thoughts on who, what and why

As riots continued for a third night running in major cities across the UK, many have had their say on the animalistic slime causing massive devastation to property and lives. What should we do about it? What is an appropriate response and what is too far? Why do yobs do this sort of thing? I’ll give my thoughts.

First of all, it’s not really clear what these barely-human criminals are rioting about. There is no doubt in my mind that most of them are simply along for the ride, and enjoy the thrill and excitement of being in the mob, mindlessly ruining without consideration. Even if there was a legitimate purpose to riot, surely the cause is negated by the gross violation of the rights of innocent citizens whose lives and property are being wrecked? What cause could possibly be worth fighting for that is somehow not connected, or superior to, the legitimate rights of others?

So should the government call in the army? No. There is a reason why the army is not and should not be used to keep the law. The army defends the country from enemies of the state; the police protect the citizens and enforce the law. When the army is used against its own citizens, the enemies of the state become its own people. Government power should necessarily be heavily limited in this regard and we cannot throw away that principle when it seems expedient. So should police use lethal force against the rioters? Again, I would say no, not unless it is absolutely necessary. Whilst it is true that these rioters are degenerate insects who deserve no mercy, the law and the police derive their power from their citizens and cannot begin arbitrarily executing them when they get out of hand.

However, I should stress that the rioters have freely abandoned the rule of law and chosen to violate the Rights of their fellow citizens. The cause does not matter, if there even is one. Riot police should be deployed in full force and use water cannons, tasers, tear gas and rubber bullets. The rioters should be beaten into submission, even if it means hospitalising them. The message must be loud and clear: the government will protect the rights of individuals from any threat, foreign or domestic, and those who contravene this rule should be put down, hard. There should be no compromise with vicious thugs. Force should be met with force. Not for the purpose of hurting them, or teaching them a lesson, or quashing citizens under the boot of the government – no, for the purpose of protecting individual Rights.

One thing that also needs pointing out is the makeup of the mob: the majority are youths. The obvious question once again: where are the parents? Once again we are witnessing the result of mediocre and disinterested parenting, of a society where family and integrity is meaningless, where the mothering and fathering skills of adults have atrophied due to a government that insists on doing our thinking for us. How can you expect youths to respect the rights of others, when everywhere you look, the concept of Rights of individuals is watered down or ignored? How can you ask parents to do their jobs and regulate their children, when across the world we see parents asking the government to create yet another rule, regulation or law to restrict content on this, age limits on that, certificates on this, bans on that, censorship on this, criminalisation on that. Perhaps, just perhaps, if the government stayed out of our private affairs and parents had to actually do their job, they would raise their children in a more responsible and dignified manner? Which brings me to my next point: the parents of any youth found convicted in these riots should be forced to make reparations to the owners of damaged property. Your kids, your problem. They smashed, stoned, defaced and burned it? You will pay for it.

I’m not excusing the rioters at all, but I am hardly surprised by their actions. Our culture is warped and sick. In almost every article I write I talk about philosophy, and how it’s a vital part of everyday life, whether people realise it or not. But look at the “intellectuals” of today; look at the philosophy that pervades the world: we are told that reality isn’t real, that there are no moral truths, that there are no real whites and blacks, that morality is subjective and uncertain, that our senses are weak or useless, that the good is whatever the majority commands, that the purpose of life is to sacrifice it, that property is greed, that Rights are “selfish”, that intelligence is sad, that power is all that matters, that dedication and determination are a waste of time, that fame for fame’s sake and beauty for beauty’s sake and money for money’s sake is the lifestyle to pursue, that scientists and businessmen are fools and whores, but celebrities and sportsmen should be objects of idolatry and role-models to follow. This might not be the culture the intellectuals and the philosophers and the bureaucrats wanted, but it’s the one they deserved. This is the inevitable result of an evil and flawed worldview from Christianity to Socialism, from Islam to Communism, from Fascism to Humanism, from Libertarianism to Anarchism, from Hume to Kant, Christ to Mohammed, Nietzsche to Plato: the rejection of moral truths in this world; the denial of morality as useful to the individual in his everyday life. In essence it is this: the rejection of reason.

To those of who you say there is no such thing as morality, that truth is ambiguous, that reality isn’t real, that good and bad are just matters of opinion, that man is just an animal in shoes, that we carry original sin or instead are merely slightly-evolved apes, I say: this is the world you wanted. Well you have it. You wanted a world where reason didn’t matter, where good and bad were just opinions, where truth was both sides of the coin – well this is what happens in such a world. People blow each other up, they fly planes into buildings, they commit holy wars, they rob and pillage in the name of “welfare”, they set fire to buildings, destroy livelihoods, and they riot for the sheer thrill of rioting. Because they don’t know any better, because you told them there was no better, and if there was, there was no way to know it, and so it didn’t matter what they did, because nothing was right or wrong anyway and no one alive could ever know it.

To those who believe that truth and morality are subjective, I say I hope you’re happy with the results of your philosophy. These riots across the UK are just one symptom, but they aren’t the disease itself.

Recommended Blog: One for One

Dear readers,

I’m proud to announce a rare addition to my blogroll. Tobe, formerly from the atheist/humanist blog A Load of Bright, has started a new blog called One for One, and in his inaugural post he explains why he choice that name, the reason for a “fresh start”, and his thoughts on Ayn Rand.

Keep your eyes on this one; knowing what a good writer he is, this is sure to be quite popular.

Here’s the link: http://tsoneforone.wordpress.com/

I’d encourage other Objectivists to add him to their blogroll and give him a plug.

Enjoy!

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