Tuesday, June 30, 2009

The Power of Science, Part 3



The last several months I've reported a few stories about science doing that which false religious hope is said to accomplish - but never has...

Please view the first and second parts to this ongoing series.

From news.bbc.co.uk:

Bionic eye gives blind man sight

Ron, 73, had the experimental surgery seven months ago at London's Moorfield's eye hospital.

He says he can now follow white lines on the road, and even sort socks, using the bionic eye, known as Argus II.

It uses a camera and video processor mounted on sunglasses to send captured images wirelessly to a tiny receiver on the outside of the eye.

In turn, the receiver passes on the data via a tiny cable to an array of electrodes which sit on the retina - the layer of specialised cells that normally respond to light found at the back of the eye.

When these electrodes are stimulated they send messages along the optic nerve to the brain, which is able to perceive patterns of light and dark spots corresponding to which electrodes have been stimulated.

The hope is that patients will learn to interpret the visual patterns produced into meaningful images.

The bionic eye has been developed by US company Second Sight. So far 18 patients across the world, including three at Moorfields, have been fitted with the device.

It is designed to help people, like Ron, who have been made blind through retinitis pigmentosa, a group of inherited eye diseases that cause degeneration of the retina.

The disease progresses over a number of years, normally after people have been diagnosed when they are children.

It is estimated between 20,000 to 25,000 are affected in the UK.

Encouraging progress

Ron, who has not revealed his surname, told the BBC: "For 30 years I've seen absolutely nothing at all, it's all been black, but now light is coming through. Suddenly to be able to see light again is truly wonderful.

"I can actually sort out white socks, grey socks and black socks."

"My one ambition at the moment is to be able to go out on a nice, clear evening and be able to pick up the moon."

Ron's wife Tracy is also hugely encouraged by the progress he has made.

She said: "He can do a lot more now than he could before, doing the washing, being able to tell white from a coloured item.

"I've taught him how to use the washing machine and away he goes. It's just the ironing next."

Consultant retinal surgeon Lyndon da Cruz, who carried out Ron's operation said the patients were starting to get meaningful visual stimuli from the technology.

He said: "We are very encouraged by the trial's progress so far.

"The implants have been stable and functioning for six months, with consistent visual perceptions generated by the device.

"The trial remains inspiring in terms of presenting a very real and tangible step forward in treating patients with total vision loss.

"But with more than two years of the trial left to run, these are early days and continued testing will be crucial in determining the success of the new technology."

Gregoire Cosendai, of Second Sight, is convinced the technology will prove to be invaluable - but also admits there is still much work to be done.

He said: "We are trying to see what level of vision we can provide with this.

"Theoretically, the people should be able to have reasonably good level of vision.

"We are not there yet, but what we are trying to see how best they can use it in their normal life."
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Monday, June 29, 2009

A Refutation of The Truth Behind the New Atheism: Addendum II - Slavery, The Bible, and Christianity



In this second Addendum to my main review of The Truth Behind the New Atheism I will attempt to argue against Marshall's claims about the bible being a significant influence upon the slavery abolition movements. I will approach this topic by using a two pronged attack upon Marshall's argument. First, I will show that the bible didn't have as great an impact as Marshall claims. Second, I will attempt to show that there is really no such thing as "christian morality" to begin with, so how could christianity ever truly be responsible for the abolition movement? With this second segment of my argument I hope to refute the often used claim by christian apologists in general that it was "christian morality" that was responsible for the abolition movements. The section where Marshall begins his talk of this subject is on page 144 under the subheading titled "Jesus Frees Slaves", which I find to be very odd because neither the bible or jesus condemn slavery anywhere in the bible.

Before I get to my arguments, I don't want to let any readers think I'm trying to claim that christians didn't have a hand in the abolition movements at all; they did, and some very much so. Many of them also cited the bible in support for the abolition movement. Of course, many also cited the bible in favor of slavery. [1] My entire point is that it wasn't christianity itself that inspired many christians to fight for equality. But before I get to that argument about "christian morality" I want to tackle a statement Marshall's makes about "Christian Europe" and slavery:

"No great civilization arrived at the 'epiphany' [Sam] Harris thinks is so obvious [slavery being unacceptable] until the rise of Christian Europe." [2]

It is true that Europe did influence many places and used its power to stop other countries from transporting slaves, but this nation wasn't the first or the most influential regarding the institution of slavery. To quote the world famous abolitionist Frederick Douglas [3] in a speech he gave on January 2, 1893, summing up "the central event in the entire history of emancipation":

"We should not forget that the freedom you and I enjoy to-day; that the freedom that eight hundred thousand colored people enjoy in the British West Indies; the freedom that has come to the colored race the world over, is largely due to the brave stand taken by the black sons of Haiti ninety years ago. When they struck for freedom...they struck for the freedom of every black man in the world."

To quote Davis, also quoting Douglas:

"Douglas acknowledged that blacks owed much to the American and British abolitionists and to the antislavery societies in various countries of the world, 'but,' he said, 'we owe incomparably more to Haiti than to them all,' for Haiti was 'the original pioneer emancipator of the nineteenth century.' It had been been Haiti's mission to teach the world the dangers of slavery and the latent powers and capabilities of the black race. After the former slaves of Saint-Domingue had defeated fifty thousand of Napoleon's veteran troops and had established their own independent nation, the white world could never be the same. Until Haiti spoke, Douglas pointed out, 'no Christian nation had abolished Negro slavery....Until she spoke, the slave trade was sanctioned by all the Christian nations of the world, and our lands of liberty and light included...Until Haiti spoke, the church was silent, and the pulpit dumb.'" [4]

I think with Marshall's use of the word Christian Europe he's implying that because Europe had a large population of christians, that's why they ended slavery, but once again it seems that Marshall doesn't tell his readers all the facts.

As far as "Christian" Europe's ending of the slave trade and making slavery illegal, it doesn't seem to be caused by christianity but more varied influences. Of course, as David Davis points out, the subject of British abolitionism "has long been controversial [and] complex." However, it seems that one of the largest reasons for the large social turn around regarding slavery in Europe was because of the acceptance of "colonial labor reform", and the belief in "dignifying free labor", [5] which was partially inspired by the Enlightenment. [6] It also seems that ideas of natural rights may have influenced the christians since Europe didn't abolish slavery until after the Somerset decision in 1772 [7] and many christians were heavily influenced by ideals of natural rights much earlier than this point in history, but more on that later.

To tackle other arguments that may come my way (which aren't in Marshall's book, but to be as thorough‭ ‬as possible), I'll also add that the French and American Revolutions also had an impact upon the abolition movements. Both of those revolutions inspired both slaves and others to become abolitionists and to see the great contradiction and hypocrisy of the united states: The americans fought for their freedom from Britain, and yet a nation supposedly built upon freedom makes use of countless slaves. Many anti-slavery proponents took note of that glaring fact in an attempt to prove their case and the american revolution also inspired many African Americans to fight for their own freedom. [8]

The same with the French Revolution, though as Marshall points out, [9] not all individuals during the time of the Enlightenment condemned slavery; many condoned it. Though, he neglects to tell his readers that many did condemn the institution. Such Enlightenment writers who condemned slavery were Denis Diderot, Francis Hutcheson, Montesquieu, Condorcet, and Thomas Paine. [10] [11] [12]

On page 145 Marshall makes the bold claim that "the Bible did end slavery - twice."

He cites the time in the early seventh century when Queen Balthid (or spelled Balthild; possibly a typo by Marshall) freed "Christian slaves" and attempted to stop the slave trade. It seems, though, that she only freed christian slaves, something I wouldn't really consider a crowning achievement in the abolition movement if she didn't think everyone deserved freedom. Balthild was also a former slave, an experience that is much more likely to have influenced her to work to free slaves than her religious beliefs alone. [13]

For the second movement, on page 146, Marshall explains how Quakers led "a second and more radical abolition movement." Of course, what he doesn't tell you is that before Quakers were against slavery, they were for it. It's true that Quakers were some of the very first christians to work to abolish slavery as early as 1724, [14] however what isn't mentioned is that in 1688 both English and american Quakers were participating in the slave trade in the Atlantic Slave System (though there was a tiny group of four Quakers who protested against slavery by sending an anti-slavery petition, but it was "quietly buried" by the majority). [15]

The fact that the majority of Quakers began by participating in the slave trade just proves my entire point about the bible, which I already discussed at length in chapter 6 of my main review of Marshall's book: with the bible making contradictory statements about moral issues how do christians choose between one and the other? This fact alone makes it impossible for the bible to be a source of morality because it causes whoever is reading it to pick and choose the verses they think will support their already arrived at conclusion!

Even Marshall does this very thing on page 146! He says,

"The New Testament implicitly undermines slavery in many ways: by affirming the nobility of manual labor (Jesus was a carpenter!), teaching the essential equality of humankind, and talking eloquently and frequently about liberty."

I could just as easily claim that the passages citing inequality undermine the above passages! Once again, how does one choose?!

On page 146 Marshall points out a small error of Christopher Hitchens in his book god is Not Great: [16]

"Hitchens claims that 'this huge and terrible industry [slavery] was blessed by all churches and for a long time aroused absolutely no religious protest.' He's wrong. Many popes protested...Pope Urban VIII 'condemned slavery absolutely...'"

Marshall is correct that many religious personages condemned the institution, however, this once again proves my point. Because many religionists both condemned and even supported the institution the question remains, why?

Well, it should be obvious that it wasn't "the Bible" that freed slaves but the underlying morality of the people who felt slavery was wrong (and events in history as I spoke of earlier; the French and American Revolutions, the concept of "natural rights", which I'll get to shortly, etc.) and they simply used the bible (however awkwardly since it never condemns slavery) to justify their beliefs, which they arrived at independently of the bible.

On page 147 Marshall quotes John Wesley in 1774 describing Africans as "of quiet and good disposition," "well instructed in what is right..."

That's all well and good, however, many christians held conflicting views, and they both used the bible to support their position. Many christians felt that African Americans were "savage people" in need of christianization and must be civilized. [17]

A very often used passage in the bible that was used to justify slavery was Genesis 9:18-27, which is the story of "Noah's curse of slavery." [18]

"[T]he 'Curse of Ham' was repeatedly used as the most authoritative justification for 'Negro slavery' by nineteenth-century Southern Christians, by many Northern Christians, and even by a few Jews, such as the Stockholm-born Orthodox rabbi Morris Jacob Raphall of New York City, who, as a sign of his prestige, was the first Jew to open a session of the U.S. House of Representatives. Raphall's 1861 sermon and booklet The Bible View of Slavery was perhaps the most authoritative religious defense of black slavery ever written."

Davis adds by quoting Alexander Crummell in 1862 that "the opinion that the sufferings and the slavery of the Negro race are the consequence of the curse of Noah [is a] general, almost universal, opinion in the Christian world." [19]

As I noted in my main review in chapter 6, reverand Thomas (Thornton?) Stringfellow who wrote in his 1856 book, A Scriptural View of Slavery, how "...Jesus Christ recognized this institution as one that was lawful among men, and regulated its relative duties... I affirm then, first (and no man denies) that Jesus Christ has not abolished slavery by a prohibitory command; and second, I affirm, he has introduced no new moral principle which can work its destruction..."

To give another example of the conflicting views christians had towards African Americans, many of christians' first impressions of African Americans came from the iconography of western Europe.

"From the twelfth to the mid-fourteenth century European churches became stocked with the images of unmistakable black Africans as torturers, tempters, and executioners, often in scenes of the Passion of the Christ. The image of black death squads serving the devil, or of the devil himself portrayed as an animalistic black man (usually without any African features). [20] This view of black men being connected with evil was also represented in other ways. In the bible "good" is represented as light, while "bad" is represented with the color black. In the "New Testament's revelation that Jesus is 'the light of the world' and that 'God is light and in him there is no darkness at all.'" Artists reminded people that "while white 'is the symbol of Divinity or God,' black 'is the symbol of darkness and darkness expresses all evils..." [21] Even many churches were divided over the issue. [22]

Of course, on the other hand, there were many favorable paintings of black, or dark-skinned, individuals as well. "[W]e encounter the curious popularity of an armored black knight with distinctive and realistic African features - the heroic leader Saint Maurice.While the legendary Saint Maurice was supposedly from Thebes, by the mid-thirteenth century he had become a black man in armor, a black African leader of the Teutonic Knights[.] The remarkable sculptures and paintings of Saint Maurice that appear in churches and cathedrals in Germany and Switzerland represented one of the supposed Christian leaders of the Holy Roman Empire's crusade against the pagan Slavs to the east." [23]

In yet another poor attempt at an argument from authority [24] from David Marshall, he says,

"Harris tells us that Christian theologians who argued against slavery 'lost' the argument. How so? Does Harris presume to know how the Bible should be interpreted better than Thomas Aquinas, at least four popes, John Wesley, Samuel Johnson, John Newton, Charles Finney, and Edmund Burke? Wesley, founder of Methodism, passionately opposed slavery from early on. His letter to William Wilberforce...

Unless the divine power has raised you up to be as Athanasius contra mundum, I see not how you can go through your glorious enterprise in opposing that execrable villany which is the scandal of religion, of England, and of human nature. Unless God has raised you up for this very thing, you will be worn out by the opposition of men and devils. But if God be for you, who can be against you? Are all of them together stronger than God? O be not weary of well doing! Go on, in the name of God and in the power of his might, till even American slavery (the vilest that ever saw the sun) shall vanish away before it.

Wesley quotes the Bible five times here. How theologically illiterate he must have been not to realize that the Bible supports slavery! [...] Wilberforce's 'delusion' that God had raised him to make slavery 'vanish away' changed the course of history. Christian abolitionists won the argument, and liberated much of humanity."

Despite Marshall's own "naivite", as I've already shown, christians were most likely influenced by the various revolutions that took place and were not influenced by the bible since without some outside source of morality allowing a person to choose between contradicting passages, the bible is a hopeless guide for morality. After all, how can Marshall claim these individuals can interpret the bible better than countless other christians who used the bible to justify slavery (and here is Marshall's illogical over-reliance on an argument from authority again!)? The fact is that the bible never once condemns the practice (even jesus!) and just because there are some passages that speak of liberty and freeing slaves (Exodus was inspirational for many slaves [25]) doesn't mean that was the view of many during that period. During the time the bible was written, and long after, slavery was simply seen as natural, as even many christians thought.

For example, the American Quakers did not become overwhelmingly active in the anti-slavery protests until after the American Revolution. To quote David Brion Davis:

"...[T]he American Revolution not only stimulated the antislavery zeal of the American Quakers but encouraged them to exert pressure on the British and American Governments for the abolition of the slave trade." [26]

Davis also says:

"The Quaker commitment to bear collective testimony against slavery came surprisingly late and coincided with the publication of secular antislavery arguments from jurists, philosophers, moralists, and men of letters. [emphasis mine] Quakers did not play a conspicuous part in creating this international body of antislavery literature, although Anthony Benezet helped to anthologize and disseminate it. Indeed, it was the emergence of an enlightened climate of opinion, defining liberty as a natural and fundamental right, that brought outside sanction to Quaker reformers like Benezet and John Woolman." [emphasis mine] [27]

However, it was the Quakers who "lead the way in exploiting the theme of inconsistency" speaking of the Americans fighting for their freedoms during the American Revolution, while depriving the Negros of theirs, as I explained earlier. [28]

Of course, while the Enlightenment likely had a large influence on abolitionists, Enlightenment ideals of humans' natural rights were already being expressed long before the actual Enlightenment took place. In 1679 John Locke explained his principle that a man "cannot enslave himself" in his Second Treatise on Civil Government, which influenced many individuals. [29] Theories of 'innate natural rights' were being proposed long before christians as a whole came upon the scene to speak out against slavery. Maybe these examples of "natural rights" is one thing that inspired those few Quakers in 1688 to petition against slavery?

According to political scientist Michael P. Zuckert it was the americans' natural rights philosophy that made the idea of slavery more repugnant with the passing of time:

"As the Americans more and more thought in terms of natural rights, the institution of slavery seemed to more and more of them to be intolerable and unjust, even if under English colonial law and practice the institution remained acceptable." [30]

This seems even more plausible, that many christians were influenced by natural rights philosophy, when one realizes that even the clergy were heavily influenced by Locke "well before 1763 - and their constant preaching of him made his political ideas thoroughly familiar to the American public, regardless of whether the latter had read Locke or not." [31]

Over time, it becomes quite apparent that christians' views on politics, reason, and morality were shaped by Locke since there are many examples where christians and clergy reiterate much of the same views as Locke did, and prior to that time, their views were vastly different. For example, prior to Locke, the theology of christians embraced the belief that one was to distrust reason, [32] and that religious liberty was frowned upon, [33] and their basis of government was religious, based not upon "the people," but based upon the christian god. [34] All these changed over time, and the speeches and writings of the later christians clearly depict this change. [35]

Perhaps one of the earliest condemnations against slavery took place in 1576 with Jean Bodin's Six Books of the Commonwealth, which referred to the "base humiliations" and "cruelties" of slavery. While Bodin spoke of god's law supposedly forbidding slavery, not one religious doctrine is cited, but instead he emphasized basic principals instead of citing religious doctrines. [36] And as I've shown above, where would Bodin have gathered such a message from his bible, or religious doctrines? They are nowhere to be found, therefore, they must have come from some other source. Perhaps Bodin's own innate moral sense told him this cruel practice was wrong, though incorrectly identified the source of this belief to his religious beliefs, or god? Regardless of all this speculation, not one religious verse or principle is cited, and instead the driving force of evolutionary human altruism is cited: empathy. Bodin and likely these‭ ‬minorities of theists obviously felt sympathy for the slaves,‭ ‬and because of his empathy for his fellow man felt slavery was wrong.

Update: 11-20-11: Through subsequent research I've found that Bodin actually did sanction slavery. Hector Avalos expertly points out in his 2011 book, Slavery, Abolitionism, and the Ethics of Biblical Scholarship, that Bodin didn't reject slavery in all its forms. He rejected “perpetual” slavery, not “temporary” slavery. Therefore, Bodin can hardly be considered an opponent of slavery in general. Other than this, largely Avalos' excellent research confirms most of my arguments and my over all argument: It was humanist/Enlightenment ideas, along with economic change, that was largely responsible for the abolition of slavery.

Despite what Marshall says,‭ ‬the bible didn't seem to be cited very often in antislavery protests.‭ ‬To quote David Davis:

"Biblical interpretation had seldom been an important issue in the British controversies over the slave trade. [...] [T]he abolitionists, with few exceptions like Granville Sharp, made little use of Scriptural argument. Wilberforce, for example, specifically cautioned against introducing such discussion in the House of Commons." [37]

It also seems that Marshall is wrong about Thomas Aquinas using the bible to oppose slavery:

"...Aristotle shaped Thomas Aquinas's view of the slave as the physical instrument of his owner, who had full claim to everything the slave possessed or produced, including children. Noting that Saint Gregory and others had ruled, like the Justinian Code, that slavery was contrary to nature, Aquinas emphasized that the institution was contrary only to the first intention of nature, but not to the second intention, which was adjusted to man's limited capacities in a sinful world. Aquinas still thought of slavery as occasioned by sin, but he made it seem more natural and tolerable by identifying it with the rational structure of being, which required each individual to accept, along with old age and death, the necessity of subordination to higher authority. While Aquinas avoided Aristotle's views on natural inferiority, some of his followers, such as Ptolemy of Lucca and the famous and prestigious philosopher Egidius Colonna, appeared to accept the Aristotelian belief that some men were slaves by their very nature." [38]

It seems that Aquinas didn't feel that slavery was "natural", unlike several others, however he did feel that slavery should be tolerated and was simply the nature of things because of sin and the "fall of man." [39]

As can be seen, I find it disingenuous for Marshall to claim that the bible was responsible for ending slavery and realizing man's equality. As I've shown, it seems that christians as a force against slavery arrived late on the scene and simply "cherry-picked" the bible verses that supported their preconceived beliefs about slavery and equality. This occurred after the change in societies' views had already began to shift towards equality. Of course, to be fair, was the bible used to help end slavery? Yes,‭ ‬but that's not saying much since it was only a very minor component and other influences came first‭ (‬and were more influential‭)‬,‭ ‬and only then did a change in the interpretation of scripture take place.‭ ‬Again,‭ ‬I don't deny that many christians helped greatly in the struggle for emancipation,‭ ‬but the truth isn't as one-sided as this christian apologist makes it appear.‭ ‬There were larger influences upon the world than christianity,‭ ‬and the bible is not an effective guide for morality.‭



References:

1. Inhuman Bondage: The Rise and Fall of Slavery in the New World, by David Brion Davis, Oxford University Press, 2006; 186-187

2. The Truth Behind the New Atheism: Responding to the Emerging Challenges to God and Christianity, by David Marshall, Harvest House Publishers, 2007; 145

3. http://en.wikipedia.org/wiki/Frederick_Douglass; accessed 6-26-09

4. Inhuman Bondage, by David Brion Davis; 157-158

5. Ibid.; 249

6. Ibid.; 56

7. The Problem of Slavery in the Age of Revolution 1770-1823, by David Brion Davis, Oxford University Press, 1999; 23

8. Ibid.; 144-146

9. The Truth Behind the New Atheism, by David Marshall; 144

10. The Portable Enlightenment Reader, edited by Isaac Kramnick, Penguin Books, 1995; 640

11. Ibid.; 645

12. Inhuman Bondage, by David Brion Davis; 75

13. http://digicoll.library.wisc.edu/cgi-bin/History/History-idx?type=HTML&rgn=DIV1&byte=21503226; accessed 7-1-09

14. The Complete Idiot's Guide to American History, by Alan Axelrod, Ph.D., Alpha Books, 2006; 139

15. Inhuman Bondage, by David Brion Davis; 126

16. god is Not Great: How Religion Poisons Everything, by Christopher Hitchens, Twelve, 2007; 176

17. Inhuman Bondage, by David Brion Davis; 106

18. Ibid.; 64

19. Ibid.; 66

20. Ibid.; 59

21. Ibid.; 57

22. Ibid.; 264

23. Ibid.; 59

24. The Truth Behind the New Atheism, by David Marshall; 146-147

25. Inhuman Bondage, by David Brion Davis; 36

26. The Problem of Slavery in the Age of Revolution 1770-1823, by David Brion Davis; 218

27. Ibid.; 213-214

28. Ibid.; 286

29. Greatest Emancipations: How the West Abolished Slavery, by Jim Powell, Palgrave Macmillan, 2008; 25-26

30. The Natural Rights Republic: Studies in the Foundation of the American Political Tradition, by Michael P. Zuckert, University of Notre Dame Press, 1996; 116

31. Ibid.; 151

32. Ibid.; 157-158

33. Ibid.; 171

34. Ibid.; 132-134

35. Ibid.; 172-175

36. Greatest Emancipations, by Jim Powell; 24

37. The Problem of Slavery in the Age of Revolution 1770-1823, by David Brion Davis; 525

38. Inhuman Bondage, by David Brion Davis; 55

39. Ibid.; 127
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Saturday, June 27, 2009

Greed Drives Their Revenue Machines



Here in "The Grand-Scam State" it looks as if our rulers will continue to spy on their innocent citizens and not remove the many speed and red light cameras, despite their dangers and privacy implications.

From CameraFRAUD.com [see the first link above]:

The political petal-pulling continues as the Arizona State Legislature flip-flops on whether or not to end the state photo enforcement contract with scam-vendor Redflex.

If to be looked at as a whole, the decision process as a legislative body could only be described as neurotic: a bill from Sam Crump earlier this year failed to grow legs despite being passed in committee. Last week, a Glendale representative introduced a proposal to add points to photo enforcement tickets. Just in the past couple days, murmurs regarding a new bill to “end photo enforcement” have circulated…
for September 2010.

I am very unhappy about this since I had written about a state-wide camera ban several months back. Well, I guess I spoke too soon; a miracle didn't take place. But, being a rationalist, I should have known that miracles don't happen.

We must fight our oppressors and even though many may not agree, I see no problem in damaging the cameras in any way to make them inoperative. Of course, if someone simply covers them with Post-It Notes that's just as effective!


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Saturday, June 20, 2009

Atheism: A Rough History of Disbelief




Atheism: A Rough History of Disbelief (also called A Brief History of Disbelief) is a 2004 television documentary by Jonathan Miller which aired on the BBC, but wasn't shown to U.S. audiences until 2007; it aired on PBS. This series explores the history and ideas associated with atheism and contains several discussions with a variety of atheists and theologians about belief in god and other related subjects.

I decided to post it here for future reference because I've found that it can be hard to find online anymore (though I have still seen it on Google Video) and I didn't want such a great program to disappear into the black hole that the Internet can sometimes be.


Part 1 (a):


video


Part 1 (b):


video


Part 2 (a):


video


Part 2 (b):


video


Part 3 (a):


video


Part 3 (b):


video

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Wednesday, June 17, 2009

Anxiety Over Loss of Control Can Increase Belief in God...and Government



I found a very interesting story over at the Epiphenom blog. This research seems to confirm something I've said before about people who turn to governments and religion for comfort.

Here is the story:

Friday, 12 June 2009
Out of control: how anxiety over loss of control can increase belief in God... and government!


The recent meeting of the Convention of the Association for Psychological Science had a session [copied for readers' convenience below - Ken] on the cognitive science of religion. One of the presentations was from Kristin Laurin on work by her and Aaron C Kay at the University of Waterloo in Ontario.

I didn't see the session, but I have dug up the papers describing their work, and it's corking stuff.

What they set out to investigate was whether people who feel like they are not in control of their lives, and feel anxious as a result, turn to external supports to reduce their anxiety. In fact, what they suggest is that everybody has a preferred level of control that makes them feel comfortable. To reach that point, you can either convince yourself that you are in control, or you can convince yourself that the something else (God, perhaps, or a benevolent government) is in control.

If they're right, then making people feel like they aren't in control should increase their belief in and support for a benevolent God or government.

They've put together quite body of work in support of this. In the first paper they published last year, they showed in a bundle of related studies that this seems to be the case. For example:

They showed that making people think about events they had no control over radically increased their belief in God, but only when that God was presented as a controlling God. What's more, this happened because people who were made to feel like they had no control actually increased their belief that the Universe was not actually random.

The subjects compensated for their loss of personal control by increasing their belief that something else (God, in this case) was in control.

Kay and his colleagues also looked at data from the World Values Survey and showed that people who think they have no real control over their lives also think that governments should take more responsibility. Interestingly, the effect disappears in countries with corrupt governments.
Making people feel like they have no control also makes people resistant to change (but only for people who trust the government).

What's more, it also works in the other direction. Reducing trust in the government make people more likely to think that they personally can have control over their lives.

They sat subjects in front of a computer, where they had to press a key to make a green circle appear. If they had first shown them a video portraying the government as incompetent at keeping order, then the subjects were more likely to report that they were in control of the circle (in fact, none of them were).

In the second paper, they take these ideas a bit further. What they wanted to show was that the anxiety only leads to an increase in God if your sense of personal control was threatened.

What they did was ask their subjects to visualise an anxiety-inducing story - something about being alone at night and pursued. For half, they story ended with them saving themselves by their own actions - they phoned the police. For the other half, the police just turned up. This was the group that had their sense of personal control threatened.

What they found is shown in this graph. People in the low personal control group who felt anxious after the story were much more religious than people shown the same story but who didn't feel anxious.

For people who were made to feel in control, it didn't matter whether the story made them anxious or not. It didn't change their belief in God.

But there's something interesting when you closer at these results. You can see it easier if you change the x-variable. That's what I've done in this second graph. Same data, just presented differently.

You can see that what seems to be happening is that anxiety does indeed seem to increase religiosity in the low control group. But the striking thing is the very low level of religiosity in the non-anxious members of the low control group.

What could be causing this? Maybe it's that the people who have the lowest levels of belief in god are those who stay chilled even when made to think about a scary story!



Kay, A., Gaucher, D., Napier, J., Callan, M., & Laurin, K. (2008). God and the government: Testing a compensatory control mechanism for the support of external systems. Journal of Personality and Social Psychology, 95 (1), 18-35 DOI: 10.1037/0022-3514.95.1.18

LAURIN, K., KAY, A., & MOSCOVITCH, D. (2008). On the belief in God: Towards an understanding of the emotional substrates of compensatory control Journal of Experimental Social Psychology, 44 (6), 1559-1562 DOI: 10.1016/j.jesp.2008.07.007



In God We Trust?

Religious signifiers are everywhere you turn, from the church on the next street corner to the “In God We Trust” motto on the U.S. dollar. But despite the overwhelming influence of religion in the lives of roughly 85% of the world’s population, psychology has spent comparatively little time on the subject. However, there has been a resurgence of interest among psychological researchers in the study of religion, and the symposium “Toward a Cognitive Science of Religion: Insights From Personality and Social Psychology” chaired by Michael Inzlicht, University of Toronto, investigated some of the latest findings.

Azim Shariff began the symposium with a presentation on the evolution of religions as a form of “prosociality”–religion evolved, he argued, as a solution to group coordination problems, and thus facilitated stronger, larger cultures. Throughout history, religious cultures have generally outcompeted nonreligious cultures, he said.

Expanding on the cultural implications of religion, Adam Cohen compared the individualist nature of American Protestantism, in which internal faith is valued and public displays are considered unnecessary and possibly self-serving, and the more collectivist nature of Judaism, in which ritual public behavior is valued.

Religion also contributes to our well-being. Kristin Laurin, presenting the work of Aaron C. Kay, demonstrated how belief in a controlling God contributes to a sense of order and that religious belief is actually interchangeable with a belief in personal control over outcomes. Inzlicht followed that presentation by discussing his own findings that individuals with strong religious beliefs show less activity in the anterior cingulate cortex (ACC) and less anxiety when confronted with their own mistakes.

-Torrance Gloss
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Richard Dawkins and "Child Abuse" Part 3



I came upon this show that took place in England I think sometime around January of 2008 that included Richard Dawkins and a host of secular and religious individuals to discuss the issue of "faith schools" in their country. It's called The Big Debate! Religion in School and was hosted by Jonathan Dimbleby, and also included Peter Price, Barry Sheerman, and Oona Stannard.

I wanted to post this because, as I've shown in the first and second parts of this series, I wanted to expose many theistic apologists' claims about Dawkins' views as false and I think I did a good job of that with these posts. I also wanted to post these videos so you can hear these debates I discussed in the first part of this series for yourself and really see the controversy surrounding the schools and see Dawkins' views in context.

Something that you don't see a lot here in the u.s. was that many people on the show came out and said they agreed with Dawkins' views! As I said in my first post, this is an issue where a majority of people in England agree with Dawkins and it is this environment that must be understood if you are to understand Dawkins' views on religion.

It's very interesting to listen to their discussion since it's such a different set of circumstances that are alien to the u.s. due to our principle of the separation of church and state (what's left of it...), which England doesn't have.


Part 1:

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Part 2:

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Part 3:

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Part 4:

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Part 5:

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Part 6:

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Tuesday, June 16, 2009

Stop the Murder of Troy Anthony Davis!



I was watching Bill Maher's Real Time and one of his guests was wearing a "I Am Troy" t-shirt. The guest mentioned some about the case so I went to the website and was shocked and sickened by the injustice!

I've copied the information from the PDF they have available about the case.

Please spread this far and wide.

NAACP Summary of the Troy Davis Case


The NAACP urges its members, constituents and friends to take action in the fight to save the life of Troy Anthony Davis. On October 24, 2008, the 11th Circuit Court of Appeals issued a stay of execution to consider Troy Davis’ request for his second Federal Habeas petition, just three days prior to his third scheduled execution. On April 16, 2009 that request was denied. As Troy Davis faces execution for the murder of an off‐duty police officer in Georgia, we are reminded of the barriers to fairness that still plague our criminal justice system.

In 1991, Troy Davis was wrongfully convicted for the murder of an off‐duty police officer and sentenced to death in the state of Georgia, despite a lack of physical evidence presented at trial. The murder of Officer Mark MacPhail took place outside a Burger King restaurant in Savannah, Georgia. On the night Officer MacPhail was killed, he was working as a security guard at the Burger King. During the early morning hours, Officer MacPhail responded to the pleas of a homeless man, Mr. Larry Young, who was being harassed and threatened by Mr. Sylvester “Redd” Coles. Troy Davis, along with another man, also heard the commotion and followed the scuffle into the parking lot. Witnesses reported that once in the parking lot, Mr. Coles reached into his pants for a gun and threatened Mr. Young stating, “You don’t know me, don’t walk away from me, I’ll shoot you.” Mr. Young was then hit over the head with the gun as onlookers attempted to break up the altercation. Officer MacPhail heard Mr. Young’s cry for help and while approaching the scene was shot and killed by a .38 caliber firearm.

Hours before Officer MacPhail was killed, there was another shooting incident in the neighborhood where Mr. Coles resided. A young man, Michael Cooper, was injured when the car in which he was riding came under fire. Both Coles and Davis were attending a nearby party at the time of that shooting. Afterwards, Coles was heard arguing with Mr. Joseph Blige, a passenger in the car that was shot at. It was reported that Blige exclaimed to Coles, “I thought y’all were trying to kill me,” implying that Blige thought Coles had shot at him in the car.

Shell casings from the earlier incident matched one shell casing found near Mr. Coles’ residence and where Officer MacPhail was shot. These shell cases were fired from a .38 caliber revolver. Despite this important evidence, a search of Mr. Coles’ residence was never conducted in efforts to find the murder weapon. In fact, although he initially denied it, Mr. Coles was ultimately forced to admit that he was carrying a .38 caliber revolver on the night of the shootings. Mr. Coles refused to produce the revolver for ballistics testing and the weapon has never been recovered, and no evidence or witness testimony regarding the Cooper shooting was ever presented at Troy Davis’ trial.

Although Mr. Coles was the initial suspect in the case, police turned their focus to Troy Davis after Mr. Coles implicated him in the murder – although Mr. Coles was never able to describe the clothing Davis was wearing on the morning in question. In an apparent effort to save himself, Mr. Coles approached the police with his attorney and pointed the finger at Troy Davis after a highly‐visible police canvass of Coles’ neighborhood. Police then procured eyewitness statements that corroborated Mr. Coles’ claim.

Within an hour of Coles’ visit with law enforcement officers, a detective obtained an arrest warrant for Mr. Davis. Before conducting an investigation, the detective released Mr. Davis’ name and photograph to members of the press, effectively identifying Mr. Davis as the perpetrator. Detective Ramsey then assembled a photo lineup that included Mr. Davis’ picture, but not one of Mr. Coles. This same photograph of Mr. Davis had been aired repeatedly in local television news program broadcasts, as well as published in local newspapers, corrupting the process in which eyewitnesses review suspects in a “line up.”

Most of the witnesses involved have claimed repeatedly they were subjected to police coercion and they were pressured by the police to point to Troy Davis as the perpetrator. No court has been willing to hear the new evidence in favor of Mr. Davis. In spite of this great injustice, his execution date is expected to be set soon. The U.S. Supreme Court is now considering procedural issues and may consider whether to grant Troy Davis clemency.

Seven of the nine witnesses have now recanted their testimony in affidavits. This is
noteworthy because in Georgia, a perjury conviction for obstructing justice carries a prison sentence of up to life in prison. Seven witnesses have put their personal freedom at stake in order to exonerate an innocent man. Some of the most compelling recanted testimony includes the following statements:

1. Dorothy Ferrell explained she felt compelled to identify Mr. Davis because she was on parole and that Police Detective Ramsey suggested he would “help her” if she said Troy Davis shot Officer MacPhail.

2. Harriet Murray identified Mr. Davis after a reenactment of the shooting, in which Mr. Coles was allowed to play the role of the innocent bystander because Mr. Davis was “the only one left.”

3. Larry Young, the man who had been assaulted near the Burger King, said he “just
couldn’t tell who did what,” that “he has never been able to make sense of what
happened that night,” and “It was as much a blur now as it was then.”

4. Jeffrey Sapp explained that false testimony was the result of police pressure. “They wanted me to tell them that Troy confessed to me about killing that officer…Troy never told me anything…they made it clear the only way they would leave me alone is if I told them what they wanted to hear.”

Mr. Davis' petition to the U.S. Supreme Court is an appeal of the decision by the Georgia Supreme Court which denied him a hearing to examine evidence of his innocence. In Herrera v. Collins (1993), the U.S. Supreme Court presumed that “a truly persuasive demonstration of ‘actual innocence’ made after trial would render the execution of a defendant unconstitutional.”

The NAACP is requesting that the Court goes beyond the assumption and hold that the
constitution bars the execution of a defendant who is demonstrably innocent.
So far, Georgia lower courts have refused to grant an evidentiary hearing in the case, on the grounds that the new evidence does not meet Georgia state law standards relating to the applicability of recanted testimony. The dissenting State Supreme Court judges argued that the “application of the majority’s ‘categorical rule’ against recantation evidence ‘fails to allow an adequate inquiry into the fundamental question, whether or not an innocent person might be convicted or even, as in this case, might be put to death.’”

Davis' request for a hearing relies on the assertion that state law in Georgia surrounding a motion for a new trial creates a federally protected right involving his life and liberty. To ensure such a constitutional right is respected, the NAACP insists a hearing on his new evidence is required.

Finally, this case brings up a Fifth Amendment issue. Georgia’s failure to grant an evidentiary hearing to review the totality of the new evidence violates the procedural requirements of the Due Process Clause. Without a hearing Mr. Davis could lose his life, even though the evidence clearly weighs in favor of his innocence. The execution of Mr. Davis would represent blatant disregard for principles of justice, equality and fairness embodied in our Constitution. The U.S. Supreme Court has repeatedly instructed lower courts to look at the totality of new evidence, rather than looking at portions in isolation, which occurred in his case. If the
evidence is looked at cumulatively, the witness affidavits recanting their original testimony would clearly exonerate Troy Davis.

Davis' petition rightly asserts: “Society, thus, has an interest in ensuring that the executed who can produce substantial, admissible new evidence of their innocence are not executed without the opportunity to vindicate themselves through minimal due process required by our Constitution.”

The NAACP implores not only residents of Georgia, but also citizens and organizations
nationwide to stand up in support of Troy Davis’ right to freedom. It follows from some of the inherent principles of our legal system that, “every individual going about his ordinary affairs have confidence that his government cannot adjudge him guilty of a criminal offense without convincing a proper fact‐finder of his guilt with utmost certainty.” (Re Winship, 397 U.S. 358, 1970). The seven affidavits recanting witness testimony that led to Troy Davis’ incarceration raise serious doubts as to the validity of the conviction. While the NAACP abhors the killing of a
police officer, and grieves with Officer MacPhail’s family, we cannot condone the execution of an innocent man. Our nation has habitually followed the words of the English Jurist William Blackstone, who said, “Better that ten guilty persons escape than that one innocent suffer.”

If we allow Troy Davis to die, we will knock down one of the pillars of our jurisdictional foundation.
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The Lucifer Effect: Special Edition



From policeabuse.com they recount the incident when pig Bridges McRae of the Memphis police is caught on video beating Duanna Johnson, a transgendered individual. From what I've read, this happens often, the beating and abuse of gay and transsexual individuals.

A Memphis police officer has been fired and another is assigned to desk duty after a beating involving a transgendered suspect being booked into the jail.

Officer James Swain, 25, who had been serving a probationary period as a new officer, has been fired, said police spokeswoman Det. Monique Martin.

The other officer, Bridges McRae, 28, is on nonenforcement status, which means he's assigned to desk duty with no gun or badge, she said. He faces an administrative hearing, but Martin wouldn't say when that would happen.

She said the department isn't releasing photographs of the officers.

The suspect, 42-year-old Duanna Johnson, said Wednesday she believes repulsion and hatred for those like her is why she was beaten and sprayed with tear gas on Feb. 12 while being booked for suspicion of prostitution.

The incident was caught on video, which also shows Johnson striking the officer at least once. It was released this week by Johnson's attorney, who is threatening to file a federal lawsuit for civil rights violation.

Amnesty International, which has been tracking police violence against lesbian/gay/bisexual/transgendered individuals is holding a news conference today in Chicago to discuss a campaign it is launching in that city to protest such violence.

The group reports widespread abuse by law enforcement ranging from derogatory language and excessive handling to rape and assault, said Ariel Herrera of Amnesty International.

"The most vulnerable are transgendered individuals of color," Herrera said. "They are the most stigmatized in the community and often targeted by police."

Transgendered refers to transsexuals, cross-dressers and others whose outward appearance does not match their sex at birth.

The Feb. 12 videotape, which doesn't have audio, shows McRae approach Johnson, who is sitting at the end of a bench. Johnson jerks her hand back when McRae reaches for her.

Johnson said McRae cursed her, called her a "he/she" and a derogatory term for a homosexual. She said McRae put on his gloves and slipped his handcuffs across his knuckles and started hitting her.

In the tape, Swain comes behind McRae and appears to be holding Johnson down.

"No one has ever hit me like that," Johnson said. "I thought when he put on his gloves he was going to drag me. His face was so angry. On the third blow, I thought I was sweating, but I was bleeding. That's when I got up to try to make him stop. I swear I just wanted him to stop hitting me."

Johnson said she pushed at the officer and then sat back down because, at 6 feet, 5 inches tall, she didn't want to appear to be a threat to the officer.

McRae then sprayed her in the face with tear gas. The officer ordered her to lie face down on the floor, Johnson said. McRae handcuffed her.

Later, a nurse is seen coming into the room to tend to McRae while Johnson, who has moved back to the bench, is rocking back and forth behind her.

McRae filed an assault charge against Johnson. In his report, McRae said Johnson swung at him and threatened to shoot the officer in the head. He said he was punched repeatedly in the head and neck by Johnson, whose first name is listed as Dwayne in the report.

Johnson was treated at the Regional Medical Center at Memphis and released.

Attorney Murray Wells said he sent two letters to city officials and the police department telling them that Johnson wanted to press charges against the officers and planned to sue. Wells offered to settle the matter for $1.3 million, but the city didn't respond.

The police department is conducting an internal investigation and would not discuss the case.

"Part of our policy is not to humiliate an officer, whether they were right, wrong or indifferent," Martin said. "We can't rush through an investigation just because a video has been released."

McRae's most recent performance evaluation, for 2007, shows that he "exceeds expectations" as an officer.

His personnel file shows three reprimands: once for failing to return a manual to the training academy as directed, once for failing to appear in court after being subpoenaed and once for wearing a baseball cap with his uniform instead of his standard uniform cap.

The police confirmed the FBI has been notified and requested to look into the incident.

UPDATE:


MEMPHIS, Tenn. (AP) - A second Memphis police officer has been fired for beating a transgender woman.

Patrol officer Bridges McRae, 28, was fired Wednesday during an administrative hearing.

The beating, captured on videotape by a camera in the Memphis jail, showed the woman being hit repeatedly while being arrested on a prostitution charge last February.

James Swain, 25, a rookie officer, was fired soon after the video became public.

The video caused a stir when shown last week on Memphis TV and the Internet.

Duanna Johnson, 42, a biological male who lives as a woman, was struck on the head and face.

Johnson did not appear seriously hurt but was left handcuffed and bleeding on the floor.


Here is a video of the incident:


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Monday, June 15, 2009

The Lucifer Effect: Special Edition



Well, here is yet another horrible case of police brutality. This time, a pig in Texas tased a 72 year old woman for nothing more than using "profane language" and according to this pig (it looks like he just had some Dunkin' Donuts before the interview) the grandmother became violent, which is all a lie, according to the victim. Even if it was true that this 72 year old woman did curse at him, what kind of person uses a potentially lethal device on a woman who may have a heart condition!? More than that though, he's a damn asshole for using a weapon on an elderly woman who most likely didn't require him to use that level of force in the first place!

As far as the Fox News story goes, it looks to me that the media is covering up for another fat pig because they seem unsure of the grandmother's claim that she did not do the things stated in the report, when they say, "...it's difficult to fathom how a speeding ticket evolved to the point where a trained law enforcement officer felt the need to jolt an elderly woman with a taser."

It's not difficult at all. Pigs often shoot innocent people for no reason at all.

Here is the story:

A traffic stop for speeding in a construction zone led to the tasering of a 72-year old great-grandmother by a Texas deputy. Kathryn Winkfein, 72, of Granite Schoals, Texas was then handcuffed, and taken away to jail for resisting arrest and detention.

The deputy said that when he asked Winkfein to sign the speeding ticket he issued, she refused, used profane language and became violent, at which point he tased her.

The great-grandmother admits to speeding, but denies the rest of the deputy's allegations, and has hired an attorney to represent her, she tells a Fox News reporter:

Winkfein showed FOX 7 her taser scars.

"Here and here. Two places, side by side. It's unreal. It's like an electric shock," she said.

"I wasn't argumentative, I was not combative. This is a lie. All of this is a lie, pulled away from him I did not," she said, reading the arrest affidavit.
Regardless, it's difficult to fathom how a speeding ticket evolved to the point where a trained law enforcement officer felt the need to jolt an elderly woman with a taser.

Fox News has requested a copy of the deputy's dashboard camera video recording of the encounter, but has not yet received a response.

The following Youtube video was taken of the Fox News reporter's interview with Kathryn Winkfein:


video
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Sunday, June 14, 2009

The Lucifer Effect: Special Edition



From rawstory.com:

NY officer acquitted for body slam that broke woman's jaw
posted by David Edwards and Ron Brynaert


Another day, another [what would appear to the naked eye as vicious and brutal] videotaped police [overre-] action condoned or excused.

"A New York policeman who was caught on video apparently body slamming a woman to a tile floor has been acquitted of civil rights violations," the Associated Press reports. "Jurors in federal court in White Plains found 39-year-old Yonkers Police Officer Wayne Simoes (SIM'-oze) not guilty Wednesday afternoon."

The AP adds, "The video, from a restaurant surveillance camera, seemed to show the officer lifting 44-year-old Irma Marquez by her waist and throwing her face-first to the floor. She was knocked unconscious and her jaw was broken."

The forewoman of the jury, Jhonna Van Dunk, told an upstate New York newspaper, "We watched the video and we watched the frame-by-frame and we could not determine that he intended to hurt her."

In June of 2008, Simoes' lawyer told the press that the video doesn't tell the full story.

"What the video doesn't show is the operation of Wayne Simoes' mind at the time of the incident," Andrew Quinn said. "That's what's going to be a critical issue in this case is whether or not his intent when he was subduing Ms. Marquez was to violate her Constitutional rights or cause any type of injury."

LoHud.com reported last week,

"A Yonkers police officer said yesterday that his colleague Wayne Simoes used excessive force when he threw Irma Marquez to the floor of La Fonda Restaurant on March 3, 2007, breaking her jaw and bruising her face.

Officer John Liberatore was the first witness called to the stand yesterday as Simoes' federal criminal trial began in U.S. District Court in White Plains.

Liberatore said he saw Simoes grab Marquez around the waist, lift her into the air and throw her to the ground. Afterward, Liberatore said he went to his partner Officer Todd Mendelson and asked him, "What the ... just happened?"""""


Since, as LoHud.com reported, "the jury of eight men and four women deliberated for a little more than five hours yesterday in U.S. District Court in White Plains," it's assumed that Ms. Van Dunk and her fellow jurors were able to beat the rush hour traffic home Wednesday night.

A PDF of Marquez's $11,300,000.00 lawsuit can be accessed at this link.


This video is from WKRG, broadcast June 30, 2008.


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Friday, June 12, 2009

The Discovery Institute: The Lies They Tell



At Pharyngula PZ Myers has posted a video created by YouTube user DonExodus2 about Discovery Institute propagandist Casey Luskin and the video he made. The D.I. filed an illegal copyright claim to YouTube and his video was wrongly taken down. It has since been restored, but DonExodus2 has posted another video exposing this.

This is the video exposing the D.I.


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Here is the original video that was censored.


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Thursday, June 11, 2009

The Latest Torture Cover-Up Scam, by James Bovard



At James Bovard's blog he's written an excellent piece about the Obama administration's refusal to be open to the public; a compelte reversal from his campaign promises (but what else do you expect from a politician?). He is the author of the excellent book Lost Rights, which I referenced heavily for my research in writing two out of the four of my The Tyranny of the State series.



The Latest Torture Cover-Up Scam
by James Bovard, June 10, 2009


The Obama administration appears increasingly devoted to covering up the worst crimes of the Bush era. On Monday, CIA chief Leon Panetta formally objected to federal judge Alvin Hellerstein, who was considering releasing detailed information on 92 videotaped CIA torture sessions of detainees.

Panetta asserted that releasing the written information “could be expected to result in exceptionally grave damage to the national security by informing our enemies of what we knew about them, and when, and in some instances, how we obtained the intelligence we possessed. ”

Panetta sounds like the only person on Earth who is not aware that the U.S. government has already effectively admitted that it used torture on detainees to squeeze out confessions, true, false, or whatever.

The CIA chief told the judge that the “disclosure of explicit details of specific interrogations” would provide al-Qaeda “with propaganda it could use to recruit and raise funds.” Panetta described the information at issue as “ready-made ammunition.”

And who manufactured this ammunition? The CIA and Bush administration officials who ginned up legal opinions authorizing war crimes. But according to Panetta, the CIA would be the victim. Panetta warned that disclosing the documents would “constitute a clearly unwarranted invasion of personal privacy” of the CIA employees involved in the “extreme interrogation” process.

Apparently, people who inflict torture under U.S government orders are entitled to their good name, regardless of how many innocent people they kill. It is ironic to see such solicitude for the rights of individuals who may have violated the Geneva Convention. Perhaps privacy rights are the only rights that government respects any more. But the only people who are entitled to privacy are those who followed orders and committed horrendous crimes.

Panetta also asserted that his request to suppress all the evidence was “in no way driven by a desire to prevent embarrassment for the U.S. government or the CIA, or to suppress evidence of any unlawful conduct. ”

Panetta neglected to add that he would sell the judge the Brooklyn Bridge for only $29.95.

The Obama administration’s objections to letting Americans learn the truth about CIA abuses is only the latest chapter in a cover-up that has lasted most of this new century.

In 2003, the American Civil Liberties Union filed a Freedom of Information Act request for information on the U.S. treatment of prisoners in Iraq, Afghanistan, and Guantanamo Bay. The Bush administration, scorning federal law, largely rebuffed the request. On September 15, 2004, Judge Hellerstein condemned the feds: “If the documents are more of an embarrassment than a secret, the public should know of our government’s treatment of individuals captured and held abroad.” The judge was outraged at the Bush administration’s bogus invocation of “national security” to deny providing information. Hellerstein gave the feds a 30-day deadline to provide the information.

But the feds effectively ignored Hellerstein’s deadline — as it did most of the other judicial deadlines that have arisen from the torture scandal. If all the photos and all the memos had been revealed in October 2004, voters might have denied Bush’s quest for a second term.

The latest stonewalling is especially appalling because it comes from a president who promised transparency and openness when he took office earlier this year. Instead, the Obama team is crafting a rule that might justify covering up any government atrocity.

Jameel Jaffer, director of the ACLU’s national security program, observed that the Obama administration’s position is the same as asserting that “the greater the abuse, the more important it is that it should remain secret.” The ACLU deserves three cheers for its almost six-year battle for the truth about how the U.S. treats detainees.

It was only last month that the Obama administration caved in to conservative criticism and announced that it would effectively prohibit Americans (and everyone else in the world) from seeing hundreds of photos of detainee abuses by U.S. forces in Iraq and Afghanistan. Obama compounded this outrage by supporting a legislative monstrosity known as the Detainee Photographic Records Protection Act. This bill, sponsored by Sen. Joe Lieberman (D-Conn) and Sen. Lindsay Graham (R-SC), would have given the Secretary of Defense almost unlimited sway to suppress evidence of abuses committed by the U.S. military.

This blank check for military censorship passed the U.S. Senate but, at last report, was blocked in the House of Representatives (thanks to liberal Democratic members).

The torture scandal sheds far more light onto the soul of American politics than the rhetoric of any politician. At a Holocaust Remembrance Day ceremony at the U.S. Capitol on April 23, Obama called for “fighting the silence that is evil’s greatest co-conspirator.” Perhaps Obama, like many officials of the previous administration, believes that the U.S. government is by definition incapable of evil.

In a speech six weeks ago at CIA headquarters, Obama declared: “What makes the United States special, and what makes you special, is precisely the fact that we are willing to uphold our values and ideals even when it’s hard.”

This is the same “invoke American values” defense that President George W. Bush used in 2004 and 2005 after the torture scandal first erupted. It is deluging people with national flattery as a substitute for ceasing national disgraces. But hot air is no substitute for hard facts.

James Bovard is the author of Attention Deficit Democracy (Palgrave, 2006), Terrorism and Tyranny (Palgrave, 2003), Lost Rights (St. Martin’s, 1994), and serves as a policy advisor for The Future of Freedom Foundation.
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