Quotulatiousness

May 2, 2013

ESR on the true meaning of moral panics

Filed under: Media, Politics, USA — Tags: , , , , , , , — Nicholas @ 09:03

Eric S. Raymond on the difference between the claimed meaning and the actual, underlying reason for various moral panic incidents:

In my experience, moral panics are almost never about what they claim to be about. I am just (barely) old enough to remember the tail end of the period (around 1965) when conservative panic about drugs and rock music was actually rooted in a not very-thinly-veiled fear of the corrupting influence of non-whites on pure American children. In retrospect it’s easy to understand as a reaction against the gradual breakdown of both legally enforced and de-facto racial segregation in the U.S.

But moral panics are by no means a monopoly of cultural conservatives. These days the most virulent and bogus examples are as likely to arrive from the self-described “left” as the “right”. When they do, they’re just as likely to be about something other than the ostensible subject.

In Lies, Damn Lies, and Rape Statistics a college newspaper does a little digging through U.S. crime statistics and finds that the trendy “anti-rape” movement is exaggerating the rape risk of college women by two full orders of magnitude — as it concludes, “the ‘one in four’ chant should be abandoned and replaced with the more appropriate, albeit less catchy, 1 in 400.”

What can explain such gross distortion? I’ve looked into this issue myself and discovered a lot of flim-flam. Still, even the the best-case figures I arrived at apparently overestimated the actual risk on campuses by a factor of 50. (Barbarian zones — like, say, inner-city Detroit — might be a different story.)

If the rape panic runs parallel to the the now nearly forgotten drugs-and-rock panics of the 1950s and 1960s (and many others like them, before and after) we should expect it to actually be be rooted in an attempt to assert control of or cultural dominance over some threatening Other. And there is indeed evidence that points in that direction.

April 23, 2013

The myth of radicalization

Filed under: Liberty, Politics, Religion, USA — Tags: , , , , , — Nicholas @ 09:41

In sp!ked, Frank Furedi examines the recent phenomenon of “nice guys” turning into terrorists:

… homegrown terrorism is viewed as a problem of ‘radicalisation’, where young people are seen as having effectively been warped by some imam or ideology promoter. So within days of the Boston bombers being identified, a local mosque was blamed for radicalising Tamerlan Tsarnaev. Others have looked for alternative sources of radicalisation, such as jihadist courses on YouTube or extremist Islamist websites. The theory of radicalisation is based on the premise that the lure of jihad politicises otherwise disgruntled individuals and transforms them into hardened militants.

Yet it is not clear what exactly constitutes the lure of jihad. Young people who are attracted to jihadist websites rarely adopt a new worldview. In fact, their perspective is very similar to numerous non-Muslim Westerners who visit nihilistic websites and become fascinated by destructive themes and image. Those who visit jihadist sites are choosing a fad rather than a coherent ideological outlook. In this regard, it is worth noting that some radicals arrested for terrorist activities in Europe are neither religious zealots nor political idealists. A study of ‘The Mujahideen Network’, a Swedish internet forum, discovered that its members’ knowledge of Islam was ‘virtually non-existent’ and their ‘fascination with jihad seems to be dictated by their rebellious nature rather than a deep ideological conviction’ (5). In other words, these people seem to have been driven by their estrangement from society rather than being pulled by a vibrant and dynamic alternative.

[. . .]

In fact, there are formidable cultural forces that denigrate the West’s historical achievements and its traditional belief in progress and enlightenment. Some commentators argue that the West, finding it difficult to believe in itself, faces a moral crisis. In such circumstances, is it any wonder that many young people feel deeply estranged from the Western way of life? Fortunately, only a handful opt for the nihilistic course of action taken by the Boston bombers. But the real problem is not to be found in the impressionable minds of youths but in the failure of society to inspire these young people with positive and forward-looking ideals.

Young people are not being seduced by mystical jihadist ideologies; they are being driven away by a society that fails to lead or enthuse or move them. There will, of course, always be a handful of confused and disturbed individuals who opt for acts of violent destruction. But as long as their community believes in itself, the damage they cause will be contained. The experience of the post-9/11 world shows that winning the arguments for an open society is the most effective answer to the threat of terror.

April 9, 2013

Psychic harm

Filed under: Law, Liberty — Tags: , , , , , — Nicholas @ 10:16

David Friedman comments on a controversial blog post by Steve Landsburg:

Steve Landsburg’s piece [link], responding in part to the Steubenville rape case, makes the same argument from the other side. We — at least Steve (and I) — don’t feel that the argument for banning pornography or contraception is a legitimate one. Our reason is that the “harm” in those cases is purely subjective — I haven’t actually done anything to you, so your unhappiness at my self-regarding behavior is your problem, not mine, and you have no right to use the legal system to make me conform to your wishes. And even if you argue that I have done something to you — acted in a way that resulted in your knowing what I was doing, knowledge that pained you — that doesn’t count, because “knowledge that pains you” isn’t injury in the same sense as causing you to get cancer is.

Which gets us to the part of Steve’s post that gives lots of people reason, or excuse, to attack him. Suppose an unconscious woman is raped in a way that results in no injury — in the Steubenville case, “rape” actually consisted of digital penetration. She only finds out it happened several days later, at which point the harm is purely subjective, consists of her being offended at the knowledge that it happened. Why is this different from the subjective harm suffered by the person offended at someone else reading pornography? It feels different — to me and obviously, from his post, to Steve. But is it different, and if so why?

That, it seems to me, is an interesting question, one relevant to both law and morality. It is ultimately the same question raised by Bork, although from the other side. Bork was arguing that the harm caused by the use of contraception and the harm caused by air pollution were ultimately of the same sort, that it was legitimate to ban pollution hence legitimate to ban contraception — his article was in part an attack on Griswold v. Connecticut, the Supreme Court case that legalized contraception, a fact I had forgotten when I started writing this post. Landsburg is arguing that rape that does only subjective harm is of the same sort as reading pornography that does only subjective harm (unlike Bork, it isn’t clear that he is thinks his argument is right, only that he thinks it interesting), that it is not legitimate to ban the reading of pornography hence not legitimate to ban that particular sort of rape.

I agree with both Bork and Landsburg that there is a real puzzle in our response to the legal (and moral) issues they raise. Hence I disagree with the various commenters whose response to the Landsburg piece was that it showed he was crazy, evil, or both.

March 26, 2013

QotD: “[T]he sexual revolution is over … and the forces of bourgeois repression have won”

Filed under: History, Law, Liberty, Quotations — Tags: , , , , , — Nicholas @ 14:20

At this point, it’s just a matter of time. In some sense, the sexual revolution is over … and the forces of bourgeois repression have won.

That’s right, I said it: this is a landmark victory for the forces of staid, bourgeois sexual morality. Once gays can marry, they’ll be expected to marry. And to buy sensible, boring cars that are good for car seats. I believe we’re witnessing the high water mark for “People should be able to do whatever they want, and it’s none of my business.” You thought the fifties were conformist? Wait until all those fabulous “confirmed bachelors” and maiden schoolteachers are expected to ditch their cute little one-bedrooms and join the rest of America in whining about crab grass, HOA restrictions, and the outrageous fees that schools want to charge for overnight soccer trips.

I know, it feels like we’re riding an exciting wave away from the moral dark ages and into the bright, judgement free future. But moral history is not a long road down which we’re all marching; it’s more like a track. Maybe you change lanes a bit, but you generally end up back where you started. Sometimes you’re on the licentious, “anything goes” portion near the bleachers, and sometimes you’re on the straight-and-narrow prudish bit in front of the press box. Most of the time you’re in between. But you’re still going in circles. Victorian morality was an overreaction to the rather freewheeling period which proceeded it, which was itself an overreaction to Oliver Cromwell’s puritanism.

Megan McArdle, “Why Gay Marriage Will Win, and Sexual Freedom Will Lose”, The Daily Beast, 2013-03-26

March 14, 2013

Steve Chapman on modern-day Puritans

Filed under: Government, Media, USA — Tags: , , , , , — Nicholas @ 12:33

They haven’t disappeared, they’ve just changed topics:

The first law of thermodynamics says that energy can’t be created and can’t be destroyed — it can only be changed from one form into another. The same holds true of the puritanical impulse.

Puritanism in the historical sense is as dead as the Salem witches. The religious group that settled in New England outlawed theater, rejected any form of sex except marital intercourse, banned celebration of Christmas and spent hours in church listening to horrifying depictions of Hell.

[. . .]

But the underlying motive is to enforce one model of acceptable behavior on everyone. Obesity is commonly regarded as a grave personal failing, an abdication of healthy restraint and abstinence. Some of the virtuous feel entitled to demand virtue of all.

Sound like anyone who landed at Plymouth Rock? Truth is, sexual puritans can make equally plausible arguments on the practical need to regulate the exercise of bedroom behavior, which has major implications for both health and government budgets.

October 24, 2012

Frank Furedi on the “culture of abuse”

Filed under: Britain, Media — Tags: , , , — Nicholas @ 08:49

In sp!ked, Frank Furedi talks about the ongoing investigation into the late British TV personality Jimmy Savile in the context of applying today’s cultural standards to the past:

Back in 1997, when I wrote my first book on the sociology of fear, I argued: ‘The theme of abuse has become one of the most distinct features of contemporary Western culture. The frequency with which the term is used and the growing number of experiences that are defined as abusive are symptomatic of the significance of this artefact of contemporary culture.’

Even in the late 1990s, it was evident that people regarded one another with a level of suspicion that was historically unprecedented. If parents are continually concerned about the motives of carers looking after their children, and if adults must be vetted by the state before they can come into contact with youngsters, than the following question will always emerge: ‘Who can you trust?’ It is precisely because this has become an unanswerable question that British society will continue to discover more and more Jimmy Saviles.

The current fascination with abuse is not confined to relationships between adults and children. Any interaction that touches on the emotions, or which involves physical or sexual experiences, can be potentially labelled as abusive. There are claims that ‘peer abuse’ is the key problem of our time; others demand action against ‘elder abuse’. And for good measure, the alarm has been raised about ‘pet abuse’ and ‘chicken abuse’. There is little resistance to the depiction of most forms of human relationships as potentially abusive.

The metaphor of abuse has a quasi-religious feel to it, signifying a morally corrupt act which brings about the moral pollution of the innocent victim. The implication is always that, through being abused, a person’s very being is invaded, to the extent that he will never be the same person again. So professionals and experts tell us that acts of abuse inflict a legacy of life-long suffering; they talk about people being ‘scarred for life’ or ‘damaged for life’.

Traditionally, the word abuse meant misuse, improper use, perversion; it also carried connotations of violation, pollution and defilement. In the eighteenth century, the term self-abuse was defined as ‘self-pollution’. In the twenty-first century, the emphasis in discussions of abuse is not on the pollution of the self but on the defilement of others. The main achievement of the abuse narrative is that it has redefined relations of conflict through the metaphor of pollution. Like the effects of toxic waste, the effects of human pollution are long-term, apparently. That is why many believe that the causes of our present-day distress can be located in the distant past. Memory is believed to have the power to discover the truth that evades us in the present, and so the official inquiry becomes the institutional setting through which the ritual of revelation is conducted.

August 12, 2012

Wendy McElroy on the Myth of the Greater Good

Filed under: Liberty, Randomness — Tags: , , — Nicholas @ 09:12

Have you been punked by your philosophy professor?

In entry-level philosophy class, a professor will often present a scenario that seems to challenge the students’ perspective on morality.

The argument runs something as follows: “The entire nation of France will drop dead tomorrow unless you kill your neighbor who has only one day to live. What do you do?”

Or “You could eliminate cancer by pressing a button that also kills one healthy person. Do you do so?”

The purpose is to create a moral dilemma. The questions pit your moral rejection of murder against your moral guilt for not acting to save millions of lives.

In reality, the questions are a sham that cannot be honestly answered. They postulate a parallel world in which the rules of reality, like cause and effect, have been dramatically changed so that pushing a button cures cancer. The postulated world seems to operate more on magic than reality.

Because my moral code is based on the reality of the existing world, I don’t know what I would do if those rules no longer operated. I presume my morality would be different, so my actions would be as well.

As absurd as they are, these are considered to be the “tough” moral questions. In grappling with them, some students come to believe that being true to morality requires the violation of morality in a profound manner; after all, there is no greater violation than the deliberate murder of another human being.

But how can the life of one outweigh those of millions in your hands? At this point, morality becomes a numbers game, a matter of cost-benefit analysis, rather than of principle. This is not an expansion of morality, as the professor claims, but the manufacture of a conflict that destroys morality. In its place is left a moral gray zone, a vacuum into which utilitarianism rushes.

May 27, 2012

The anatomy of the standard “kids these days” moral freak-out story

Filed under: Health, Media, Politics — Tags: , , , , , — Nicholas @ 11:11

Nick Gillespie explains what the next media meme intended to alarm parents will look like (because they all do):

Don’t you dare think just because no one is actually doing something that it’s not about to become the next big thing: “Although there’s only been a few cases, county public health toxicology expert Cyrus Rangan says it could signal a dangerous trend.”

The hand-sanitizer story is a classic of the particularly powerful news narrative that might be called “The Kids These Days” story. The recipe is as simple as it is intoxicating: Take kids, a wholesome product or activity (cleanser, say, or a sleepover), throw in drugs, booze, or sex (preferably all three), some form of vaguely scary technology (teh Interwebz, cell phones), and shake vigorously (like Mentos in a 2 liter bottle of Pepsi, or maybe Pop Rocks with a Coca-Cola chaser), and let it rip!

While we await the next fake news trend about teens and sex and drugs — and the coming federal ban on so-called bath salts and fake marijuana — here are five classic freakouts to contemplate.

May 26, 2012

Does being an organic foodie increase your chances of being a total jerk?

Filed under: Environment, Food, Health, USA — Tags: , , , — Nicholas @ 10:23

Baylen Linnekin at Reason on the organic foodies and the rise of anti-social snobbery among them:

Eskine knows a thing or two about the links between thought, self, other, and eating. His body of research focuses on “how our everyday embodied experiences shape our cognitive architecture.”

His latest paper, “Wholesome Foods and Wholesome Morals? Organic Foods Reduce Prosocial Behavior and Harshen Moral Judgments,” looks at whether people exposed to organic food marketing are so self-satisfied that they are less likely to express empathy toward others.

Extrapolating from existing research on “moral licensing” that found a negative relationship between altruism and salient moral identity, Eskine theorized his research would reveal “that those exposed to organic foods would help less and make harsher moral judgments compared to those exposed to non-organic foods.”

Indeed Eskine’s latest research, published last week in the journal Social Psychological and Personality Science, pegs organic consumers as anti-social jerks. Or at least those are the sort of stark terms that the press has used to frame Eskine’s research.

And while at least some segment of organic consumers has been painted as pretentious and elitist since even before Dave Barry was cracking timely Windows 98 jokes, Eskine says that lumping his research in with such anti-organic digs misses his point.

“I’m not arguing that organic food itself is making people harsh judgers or non-altrustic,” he tells me by email. “What the data suggest is that mere exposure to organic labeling can be enough to lead people to affirm their moral identities, which in much past research can lead people to act unethically later.

May 4, 2012

Gordon O’Connor on the abortion debate

Filed under: Cancon, Government, Health, Law — Tags: , , , , — Nicholas @ 13:04

A fascinating moment in the House of Commons, as related by the editors at Maclean’s:

And then Gordon O’Connor rose from his seat on the government side, immediately behind the Prime Minister. O’Connor, a retired brigadier-general, is the chief Conservative whip — the living symbol, in other words, of the ministry’s discipline and unity. His words bit with surprising sharpness. “The House of Commons . . . is not a laboratory,” he admonished Woodworth. “It is not a house of faith, an academic setting or a hospital. It is a legislature, and a legislature deals with law.” The Criminal Code definition of a human being, he said, is not a medical one; it is a purely legal test defining the moment when personal rights receive protection independent from those of the mother. It is quite reasonable, he added, that this should happen at the moment of their physical separation.

O’Connor went further. He denounced the oft-repeated right-wing heckle that abortion is “unregulated” in Canada. It happens to be absent from the criminal law, O’Connor observed, but the provinces regulate their medical professions, and the doctors in turn regulate their own conduct. The provincial governments and the medical colleges have agreed that since abortion cannot be abolished, it ought to be provided safely by, and to those whose private judgment allows for it. “The decision of whether or not to terminate a pregnancy is essentially a moral decision,” said the whip, “and in a free and democratic society, the conscience of the individual must be paramount and take precedence over that of the state.”

O’Connor concluded by reaffirming that the Conservative determination not to reopen Canada’s abortion debate is unwavering. “Society has moved on and I do not believe this proposal should proceed,” he said. “As well, it is in opposition to our government’s position. Accordingly I will not support [this] motion. I will vote against it and I recommend that others oppose it.” [. . .]

What is interesting about O’Connor’s brief speech is that it frames reproductive choice as a matter of small-C conservative principles. He appealed not only to libertarian considerations of individual conscience, but to the idea that regulations should be made at the political level closest to the citizen. Viewed in this light, the Harper rule against legislating on abortion is not just a convenient, cynical means to social peace and election success. It suggests the influence within the government caucus of a Charter-friendly breed of conservative, one whose first instinct is not always to “stand athwart history yelling, stop.”

May 1, 2012

The morality of taxation

Filed under: Britain, Economics, Government — Tags: , , — Nicholas @ 08:17

In the Telegraph, Philip Johnston recounts the story of the 10 beer-drinking men and uses it to discuss the morality of taxes. Although the details are British, the story applies equally to Canada or the United States:

No discussion of the morality of taxation can be divorced from what is done with the money. It is not enough to say we must all contribute according to our means without at the same time questioning where it all goes. Tax has become the new immigration: a taboo subject for politicians who fear being derided as friends of the rich or denounced for immoral policies.

Yet, even with the parlous state of the nation’s finances, an argument can be made for low taxation that speaks to both a desire for smaller government and for greater personal freedom. The last Labour government took too much in taxes not merely because it believed that ever-increasing amounts of public spending were the only way to achieve better services. It did so because socialists think they know best how to spend people’s money and should be entrusted to do so. That is the essence of the Left’s worldview; and it is the principal reason why the state has grown so much in the past 50 years.

Where is the morality in taking money from people so that politicians can feel good about themselves? How is it ethical of a government to remove 40 per cent of an individual’s income with the purpose of engineering society the way it sees fit, rather than ensuring that people have the means to get on, by and large, with their own lives? Our system of governance has become characterised by grotesque waste, unfulfilled promises, incompetent delivery and excessive red tape. It has over-reached itself and seems incapable of retrenching, even under a Tory prime minister.

The moral, and Conservative, case for lower taxes is that they allow people to make their own decisions, to save when they wish, to give if they choose and to spend on what matters to them. Tory politicians should not be ashamed to talk about cutting taxes, because high taxation removes the need for individuals to take responsibility for their own lives and heightens cynicism about the ability of the government to deliver.

April 27, 2012

Social polarization in America

Filed under: Economics, Education, Media, USA — Tags: , , , — Nicholas @ 09:27

Frank Furedi reviews the latest book by Charles Murray, Coming Apart: The State of White America, 1960-2010.

The nineteenth-century British politician Benjamin Disraeli once characterised ‘the rich and the poor’ as ‘two nations between whom there is no intercourse and no sympathy; who are as ignorant of each other’s habits, thoughts and feelings, as if they were dwellers in different zones, or inhabitants of different planets’. It is a description that applies uncannily to contemporary American society.

I recall the first time I travelled to America — back in 1967 — having a discussion with my then girlfriend about how difficult it was to distinguish between the well-off and the not so well-off people on the streets of the places we visited. That was then. When I visit these days, I am struck by the contrast in appearance between rich and poor white citizens. They now look so different. They eat different food; they pursue different cultural interests; they speak differently; and, most important of all, they communicate values and attitudes that are often strikingly at odds with one another. It is all very redolent of the kind of social and cultural polarisation so prevalent during the nineteenth century.

Coming Apart: The State of White America, 1960-2010, Charles Murray’s exploration of the socioeconomic segregation that divides the US, is a valiant attempt to give a coherent account of this polarisation. What is important about Murray’s discussion of the intensification of the socioeconomic segregation of America is that it shows not simply the economic but also the cultural drivers of this process. So differences in income and living standards, and growing economic inequality, are also paralleled by a divergence in ‘core behaviours and values’. For example, Murray focuses on divergent attitudes towards marriage, industriousness, honesty and religion to demonstrate the disturbing fact that upper-class and lower-class Americans inhabit very different moral communities. His thesis is that this polarisation of cultural attitudes threatens the coherence of society and puts the American project at risk.

March 23, 2012

QotD: Compassion

Filed under: Government, Liberty, Politics, Quotations — Tags: , , , , , — Nicholas @ 11:42

It’s amazing to me how many people think that voting to have government take money by force through taxes to give money to poor people is compassion. Helping poor and suffering people is compassion. Voting for our government to use guns to give money to help poor and suffering people is immoral, self righteous, bullying laziness. People need to be fed, medicated, educated clothed, and sheltered, and if we’re compassionate we’ll help them, but you get no moral credit for forcing other people to do what you think is right. There is great joy in helping people, but no joy in doing it at gun point.

Penn Jillette, God No!: Signs You May Already Be an Atheist and Other Magical Tales, 2011

March 9, 2012

Number-crunching on the subject of pornography

Filed under: Health, Liberty, Media, Science — Tags: , , , , , — Nicholas @ 10:19

Garth Zietsman does the statistics on pornography. First the objections of various groups:

The sociological objection is that pornography decreased respect for long-term, monogamous relationships, and attenuates a desire for procreation. Pornography can “potentially undermine the traditional values that favor marriage, family, and children”, and that it depicts sexuality in a way which is not connected to “emotional attachment, of kindness, of caring, and especially not of continuance of the relationship, as such continuance would translate into responsibilities”

The religious/conservative objection is similar to the sociological objection. They argue that this industry undermines the family and leads to the moral breakdown of society. They say that it is amoral, weakens family values, and is contrary to the religion’s teachings and human dignity.

Some feminists argue that it is an industry which exploits women and which is complicit in violence against women, both in its production (where they charge that abuse and exploitation of women performing in pornography is rampant) and in its consumption (where they charge that pornography eroticizes the domination, humiliation, and coercion of women, and reinforces sexual and cultural attitudes that are complicit in rape and sexual harassment). They charge that pornography contributes to the male-centered objectification of women and thus to sexism.

Other objections are that the sex industry is sometimes connected to criminal activities, such as human trafficking, illegal immigration, drug abuse, and exploitation of children (child pornography, child prostitution). However these effects are related not so much to pornography as to prostitution.

Then a small sampling of the findings (it’s a long post):

Firstly (using the General Social Survey) I found no relationship between being pro the legality of porn, or propensity to watch porn, and pro social behaviors e.g. volunteer work, blood donation, etc.

We can dismiss the feminist (and sociological) charges of porn increasing sexual violence and leading to sexism. The USA, Sweden, Germany, Netherlands (2) and Japan were just some of the countries that suddenly went from no legal pornography to quite widespread availability and consumption of it. These studies all found that greater availability of, and exposure to, pornography does not increase the rate of sexual assaults on women, and probably decreases it (3). Japanese porn is quite frequently violent and yet even there rape decreased from an already very low base. It’s interesting that an increase in porn exposure decreases sexual violence only, and has no effect on other crime. Economists would put this down to a substitution effect.

Several countries have sex offender registers — mainly of pedophiles. A wide variety of professions are represented on these registers. Members of professions that supposedly promote morality e.g. clerics or teachers, are quite common on it yet conspicuously absent from such registers are men who have worked in the porn industry.

This study (1) found no relationship between the frequency of x-rated film viewing and attitudes toward women or feminism. From the GSS (controlling for IQ, education, income, age, race and ideology) I found that those who are pro the legality of porn are less likely to support traditional female roles, more likely to be against preferential treatment of either gender, and to find woman’s rights issues more frequently salient. Although I found that women’s rights issues are less salient to male watchers, and female watchers are less likely to think women should work, I also found that watching porn is unrelated to negative attitudes toward women and feminism.

In short exposure to and tolerance of pornography does not cause anti-social behavior (and may even reduce it in relation to sex) and does not get in the way of pro social behavior either.

H/T to Tyler Cowen for the link.

February 18, 2012

The skeleton of Eugenics rattles in the socialist closet

Filed under: Britain, History, Liberty — Tags: , , , , , , — Nicholas @ 11:22

In, of all places, the Guardian, Jonathan Freedland discusses the attraction to Eugenics for mainstream socialists in the 1930s:

It is eugenics, the belief that society’s fate rested on its ability to breed more of the strong and fewer of the weak. So-called positive eugenics meant encouraging those of greater intellectual ability and “moral worth” to have more children, while negative eugenics sought to urge, or even force, those deemed inferior to reproduce less often or not at all. The aim was to increase the overall quality of the national herd, multiplying the thoroughbreds and weeding out the runts.

Such talk repels us now, but in the prewar era it was the common sense of the age. Most alarming, many of its leading advocates were found among the luminaries of the Fabian and socialist left, men and women revered to this day. Thus George Bernard Shaw could insist that “the only fundamental and possible socialism is the socialisation of the selective breeding of man”, even suggesting, in a phrase that chills the blood, that defectives be dealt with by means of a “lethal chamber”.

Such thinking was not alien to the great Liberal titan and mastermind of the welfare state, William Beveridge, who argued that those with “general defects” should be denied not only the vote, but “civil freedom and fatherhood”. Indeed, a desire to limit the numbers of the inferior was written into modern notions of birth control from the start. That great pioneer of contraception, Marie Stopes — honoured with a postage stamp in 2008 — was a hardline eugenicist, determined that the “hordes of defectives” be reduced in number, thereby placing less of a burden on “the fit”. Stopes later disinherited her son because he had married a short-sighted woman, thereby risking a less-than-perfect grandchild.

Yet what looks kooky or sinister in 2012 struck the prewar British left as solid and sensible. Harold Laski, stellar LSE professor, co-founder of the Left Book Club and one-time chairman of the Labour party, cautioned that: “The time is surely coming … when society will look upon the production of a weakling as a crime against itself.” Meanwhile, JBS Haldane, admired scientist and socialist, warned that: “Civilisation stands in real danger from over-production of ‘undermen’.” That’s Untermenschen in German.

I’m afraid even the Manchester Guardian was not immune. When a parliamentary report in 1934 backed voluntary sterilisation of the unfit, a Guardian editorial offered warm support, endorsing the sterilisation campaign “the eugenists soundly urge”. If it’s any comfort, the New Statesman was in the same camp.

Lest Canadians get smug about those evil Brits and their morally dubious theories, let us remember that our own sainted Tommy Douglas, first leader of the NDP, wrote his Master’s thesis on the subject of eugenics:

Douglas graduated from Brandon College in 1930, and completed his Master’s degree (M.A.) in Sociology from McMaster University in 1933. His thesis entitled The Problems of the Subnormal Family endorsed eugenics.[16] The thesis proposed a system that would have required couples seeking to marry to be certified as mentally and morally fit. Those deemed to be “subnormal” because of low intelligence, moral laxity or venereal disease would be sent to state farms or camps while those judged to be mentally defective or incurably diseased would be sterilized.[17]

Douglas rarely mentioned his thesis later in his life and his government never enacted eugenics policies even though two official reviews of Saskatchewan’s mental health system recommended such a program when he became premier and minister of health.[17] By that time, many people questioned eugenics after Nazi Germany had embraced it to create a “master race”.[18] Instead, Douglas implemented vocational training for the mentally handicapped and therapy for those suffering from mental disorders.[19] (It may be noted that two Canadian provinces, Alberta and British Columbia, had eugenics legislation that imposed forced sterilization. Alberta’s law was first passed in 1928 while B.C. enacted its legislation in 1933.[20] It was not until 1972 that both provinces repealed the legislation.)[21][22]

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