Saturday, October 24, 2015

John Howard's Lie

John Howard was the 25th Prime Minister of Australia, serving from March 1996 to December 2007.

On April 28, 1996, six weeks after Howard was elected Prime Minister of Australia, Martin Bryant shot and killed 35 people and wounded 23 others, at Port Arthur, Tasmania.

Soon after that shooting, the Australian government under Howard, passed the 'National Firearms Agreement', which included Australia's 1996 gun buyback program, which was reported to cost about $500 million taxpayer dollars, with $340 million going to gun owners, in compensation for surrendering the firearms banned by the new law —
     http://archive.is/eG33a
     https://www.anao.gov.au/sites/g/files/net616/f/anao_report_1997-98_25.pdf,   http://archive.is/vS8rj (p. 7)
     https://en.wikipedia.org/wiki/Gun_buyback_program#Australia
     https://en.wikipedia.org/wiki/Gun_laws_in_Australia#Port_Arthur_massacre_and_its_consequences

In two previous posts I pointed out that the Australian gun buyback had no impact in saving lives.  Gun homicides in Australia decreased after the ban, but were already decreasing years before the buyback started in 1996.  And gun suicides in Australia started a long steady downtrend from almost 10 years prior in 1986, but the overall suicide rate in Australia actually increased after the gun buyback began in 1996, because the non-firearm suicide rate was increasing, and Australians do not normally use a gun to commit suicide —
     http://maxautonomy.blogspot.com/2014/06/prohibitions-or-pretending-human-nature.html
     http://maxautonomy.blogspot.com/2015/10/you-have-to-lie-to-support-gun-control.html

Here is a study from October 2006, by two Australian academics, Jeanine Baker and Samara McPhedran, entitled 'GUN LAWS AND SUDDEN DEATH, Did the Australian Firearms Legislation of 1996 Make a Difference?', which documents these same points.

Included below are two charts from the Baker/McPhedran study, showing the Australian suicide and homicide rates for the 93 year period from 1910 to 2003.  Notice that the Port Arthur shootings created an outlier in the historical trend, just as other incidents had in previous years.

Baker/McPhedran point out that retaining outliers (like the homicide count from the 1996 Port Arthur Massacre) artificially elevates the changes in the homicide rate in the time series data, and that the 1996 data point should be thrown out for the purposes of evaluating the effect of Australia's NFA — not to mention that the gun buyback was not even completed until 1997.  But they did not eliminate the 1996 homicide count from their study to avoid the appearance of bias.

I added the red 'Port Arthur Shooting' label to the chart below to make that data point more obvious (the label was not on the original chart in the study) —

https://mpra.ub.uni-muenchen.de/40534/1/MPRA_paper_40534.pdf
http://armsandthelaw.com/archives/GunLawsSudden%20DeathBJC.pdf
http://moveleft.org/dog_ban/br_j_criminology_2006_.pdf
http://archive.is/uZCg4

Australian Suicide/Homicide Rates, 1910-2003, Baker, McPhedran study

GUN LAWS AND SUDDEN DEATH
Did the Australian Firearms Legislation of 1996 Make a Difference?
Jeanine Baker and Samara McPhedran
...
Methods
...
A methodological caution is necessary.  In 1996, the firearm homicide rate was high due to the murder of 35 people in one shooting event.  As a consequence, mistakenly using 1996, rather than 1997, as a start point for evaluating changes in the rate of firearm deaths post-NFA would alter the conclusions drawn.  Likewise, the retention of the 1996-elevated figure, along with outliers identified in firearm homicide, artificially elevates the change in rates for the pre-NFA time series.  This has important implications for future investigations and it is recommended that subsequent research into the impacts of firearms legislation take into account the importance of screening for outliers and using appropriate, consistent grouping methods.

Outliers in this study were identified using the ARIMA residual values calculated from examining the data from 1979 to 2004 for each sudden death category.  Years in which the residual values differed from the mean residual value by more than twice the standard deviation were assumed to be outliers (Table 1).  However, given the polarization that can occur in the debate about firearm legislation, outliers in this study were not eliminated lest such actions be construed as being used in order to make the argument that the NFA failed to influence sudden death by firearm even more compelling.
...

Conclusions
Examination of the long-term trends indicated that the only category of sudden death that may have been influenced by the introduction of the NFA was firearm suicide.  However, this effect must be considered in light of the findings for suicide (non-firearm).  Homicide patterns (firearm and non-firearm) were not influenced by the NFA, the conclusion being that the gun buy-back and restrictive legislative changes had no influence on firearm homicide in Australia.  The introduction of the NFA appeared to have a negative effect on accidental firearm death.  However, over the time period investigated, there was a relatively small number of accidental deaths per annum, with substantial variability.  Any conclusions regarding the effect of the NFA on accidental firearm death should be approached with caution.
...

However, the NFA was not only directed at buying back semi-automatic longarms and pump action shotguns, despite 643,726 firearms being handed in for destruction.  Additional legislation introduced concurrently across Australia as part of the NFA related to tightening the criteria for ‘genuine need’ and purpose of use, enforcing safe storage of firearms and ammunition, and mandatory training and reporting.  Thus, the efficacy of these additional restrictions should also be considered in light of policies designed to reduce overall firearm deaths in one or more of the sudden death categories.  Examination of the sudden death categories presented here indicates that evidence for such overall reductions is tenuous at best, with only firearm suicide rates post-NFA being significantly different from those predicted from the observed rates.

However, suicide rates by firearm pre- and post-NFA both showed decline.  Without considering the general trends in suicide within Australia for this time period, the conclusion would have been that the 1996 NFA had succeeded in lowering firearm suicide rates.  However, immediately following the NFA, suicide (non-firearm) increased.  This would suggest that there may have been an initial period during which method substitution occurred, although it seems improbable that a buy-back focusing on semi-automatic longarms and pump action shotguns would prevent access to firearms for anyone intent on suicide.  It is possible that the increased scrutiny of licence applicants and the necessity for safe storage would cause those considering acquiring a firearm to attempt suicide to evaluate other methods and may subsequently have led some individuals to seek alternative methods of suicide recognized as approximately as lethal as firearms (particularly, hanging).
...


Quoted below is an article at nytimes.com, from January 2013 (written 7 years after the Baker/McPhedran study quoted above), by the former Prime Minister of Australia, John Howard, entitled 'I Went After Guns. Obama Can, Too.'.

Of course, it is not surprising that Howard would pretend that legislation he championed has been responsible for saving many lives, even though there is no indication that this is true.  And notice that Howard made no attempt to hide his view that the citizens of Australia should be subordinated to bureaucrats such as himself when he wrote —
       http://archive.is/4h0Xi
Australia, correctly in my view, does not have a Bill of Rights, so our legislatures have more say than America’s over many issues of individual rights, and our courts have less control.
And anyone who believes that someone like Barack Obama or the U.S. Congress — or any government bureaucrat for that matter — needs encouragement to violate individual rights, is not paying attention.

John Howard closes his ridiculous article by pretending that there is now wide consensus that Australia's 'National Firearms Agreement' reduced both gun-related homicide and suicide rates.  He also wrote that gun-related murders and suicides fell sharply after 1996.  And so they did — just like they were falling years before the buyback.  And, of course, gun-related murders fell dramatically the moment the Port Arthur Massacre ended, since that Massacre accounted for over 35% of the homicides that year (35 of 99 total, Baker/McPhedran).

That is, the Port Arthur Massacre was an extreme anomaly.  One has to go all the way back to 1928 and the Coniston Massacre, to find an incident in Australia where the homicide count from a massacre was higher than that of the Port Arthur massacre in 1996 — and the Coniston Massacre involved a dispute with indigenous Australians (it was not a shooting rampage by a lone gunman).  If the death count from the Port Arthur massacre had been no higher than the highest among the 13 that John Howard mentioned at the close of his article (8), the firearm homicide rate in Australia would have gone up slightly after the NFA gun buyback.

In 1997 Australia's total firearm homicide count was 75 — so if 8 is used for the Port Arthur homicide count (the highest homicide count in the 13 prior massacres from 1996 back to 1978), giving a total of 72 firearm homicides in 1996, Australia's firearm homicide rate actually increased immediately after the gun buyback.  Here is how Australia's homicides rates compare in 1997, when the Port Arthur homicides are reduced in the 1996 homicide count —
  • 1996 Population = 18,310,714, Firearm Homicides = 99 : rate 0.541 per/100,000 (original total)
  • 1996 Population = 18,310,714, Firearm Homicides = 72 : rate 0.393 per/100,000 (less 27 Port Arthur homicides)
  • 1997 Population = 18,517,564, Firearm Homicides = 75 : rate 0.405 per/100,000
The point here is not that we should just be able to ignore any large homicide count — the point is, that this claim that Australia's NFA 'reduced the gun-related homicide rate', as John Howard states below in his article, depends on the assumption that the completely anomalous death count from the Port Arthur Massacre was eliminated by the new legislation — but it is hard to find an event like the Port Arthur Massacre anywhere in Australia's history, so there was never a reason to expect such a massacre to happen again by 2013 (when John Howard wrote his article), if ever, even if the Australian government made no changes to their laws after the Port Arthur Massacre.

In short, the claim that a massacre resembling Port Arthur would have happened again had Australia's NFA not been passed is obviously false, since the Port Arthur Massacre was such a rare event.  In that regard, consider this quote from the study, 'Australia: A Massive Buy back of Low-Risk Guns' [emphasis added] —
      http://archive.is/fbrPW
...
Homicides continued a modest decline; taking into account the one-time effect of the Port Arthur massacre itself, the share of murders committed with firearms declined sharply.  Other violent crime, such as armed robbery, continued to increase, but again with fewer incidents that involved firearms.  This relatively small effect is hardly surprising given that the type of firearms prohibited had not previously been used frequently in crime or suicide, as well as the low power of the potential tests, with less than five years of postban data.  However, the principal goal of the intervention was ending the mass murders; in the five years since the buyback, there has been a modest reduction in the severity of these murders, and none have involved firearms, though the frequency of these events is so low that not much can be inferred from this occurrence.
...
Well, of course — no one should have expected much of an affect from Australia's NFA and its gun buyback, because the guns that were banned and purchased were not used to commit crimes or suicide to begin with.

And do not forget that Australia's overall suicide rate increased immediately after the gun buyback, since committing suicide with a firearm has never been the preferred method in Australia.  And the firearm suicide rate was in a downtrend for almost 10 years before the NFA was enacted — as clearly shown by the chart included above from the Baker/McPhedran study.  So unless you think that somehow everyone is better off, as long as people commit suicide without using a firearm, saying Australia's NFA reduced firearm suicides is meaningless.  Obviously, only the total number of suicides is important.

Of course, those who wish to pretend that they are champions of morality and saving human lives, will never stop pretending that the restrictions they create (like Australia's NFA) are an unqualified positive, regardless of how much they must misrepresent the evidence to defend that view.


http://www.nytimes.com/2013/01/17/opinion/australia-banned-assault-weapons-america-can-too.html
http://archive.is/4h0Xi

I Went After Guns. Obama Can, Too.
By John Howard   JAN. 16, 2013
SYDNEY, Australia

IT is for Americans and their elected representatives to determine the right response to President Obama’s proposals on gun control.  I wouldn’t presume to lecture Americans on the subject.  I can, however, describe what I, as prime minister of Australia, did to curb gun violence following a horrific massacre 17 years ago in the hope that it will contribute constructively to the debate in the United States.

I was elected prime minister in early 1996, leading a center-right coalition.  Virtually every nonurban electoral district in the country — where gun ownership was higher than elsewhere — sent a member of my coalition to Parliament.

Six weeks later, on April 28, 1996, Martin Bryant, a psychologically disturbed man, used a semiautomatic Armalite rifle and a semiautomatic SKS assault weapon to kill 35 people in a murderous rampage in Port Arthur, Tasmania.

After this wanton slaughter, I knew that I had to use the authority of my office to curb the possession and use of the type of weapons that killed 35 innocent people.  I also knew it wouldn’t be easy.

Our challenges were different from America’s.  Australia is an even more intensely urban society, with close to 60 percent of our people living in large cities.  Our gun lobby isn’t as powerful or well-financed as the National Rifle Association in the United States.  Australia, correctly in my view, does not have a Bill of Rights, so our legislatures have more say than America’s over many issues of individual rights, and our courts have less control.  Also, we have no constitutional right to bear arms.  (After all, the British granted us nationhood peacefully; the United States had to fight for it.)

Because Australia is a federation of states, the national government has no control over gun ownership, sale or use, beyond controlling imports.  Given our decentralized system of government, I could reduce the number of dangerous firearms only by persuading the states to enact uniform laws totally prohibiting the ownership, possession and sale of all automatic and semiautomatic weapons while the national government banned the importation of such weapons.

To make this plan work, there had to be a federally financed gun buyback scheme.  Ultimately, the cost of the buyback was met by a special one-off tax imposed on all Australians.  This required new legislation and was widely accepted across the political spectrum.  Almost 700,000 guns were bought back and destroyed — the equivalent of 40 million guns in the United States.

City dwellers supported our plan, but there was strong resistance by some in rural Australia.  Many farmers resented being told to surrender weapons they had used safely all of their lives.  Penalizing decent, law-abiding citizens because of the criminal behavior of others seemed unfair.  Many of them had been lifelong supporters of my coalition and felt bewildered and betrayed by these new laws.  I understood their misgivings.  Yet I felt there was no alternative.

The fundamental problem was the ready availability of high-powered weapons, which enabled people to convert their murderous impulses into mass killing.  Certainly, shortcomings in treating mental illness and the harmful influence of violent video games and movies may have played a role.  But nothing trumps easy access to a gun.  It is easier to kill 10 people with a gun than with a knife.

Passing gun-control laws was a major challenge for my coalition partner: the rural, conservative National Party.  All of its members held seats in nonurban areas.  It was also very hard for the state government of Queensland, in Australia’s northeast, where the National Party was dominant, and where the majority of the population was rural.

The leaders of the National Party, as well as the premier of Queensland, courageously supported my government’s decision, despite the electoral pain it caused them.  Within a year, a new populist and conservative political party, the One Nation Party, emerged and took many votes from our coalition in subsequent state and federal elections; one of its key policies was the reversal of the gun laws.

For a time, it seemed that certain states might refuse to enact the ban.  But I made clear that my government was willing to hold a nationwide referendum to alter the Australian Constitution and give the federal government constitutional power over guns.  Such a referendum would have been expensive and divisive, but it would have passed.  And all state governments knew this.

In the end, we won the battle to change gun laws because there was majority support across Australia for banning certain weapons.  And today, there is a wide consensus that our 1996 reforms not only reduced the gun-related homicide rate, but also the suicide rate.  The Australian Institute of Criminology found that gun-related murders and suicides fell sharply after 1996.  The American Law and Economics Review found that our gun buyback scheme cut firearm suicides by 74 percent.  In the 18 years before the 1996 reforms, Australia suffered 13 gun massacres — each with more than four victims — causing a total of 102 deaths.  There has not been a single massacre in that category since 1996.

Few Australians would deny that their country is safer today as a consequence of gun control.



Sunday, October 18, 2015

You Have To Lie To Support Gun Control

In a previous post, I wrote about the ridiculous premise that human behavior could be suddenly and dramatically changed by some new piece of legislation passed by a particular government —
     http://maxautonomy.blogspot.com/2014/06/prohibitions-or-pretending-human-nature.html

It is absolutely bizarre how people will enter into discussions over and over again about some piece of legislation, as if somehow, magically, that legislation will dramatically reduce, or completely eliminate, some undesirable human behavior.

As an obvious example, that post used Australia's gun buyback program, which was instituted as part of Australia's 'National Firearms Agreement' in 1996 (https://archive.is/eG33a).

Since the Australian legislation had no impact in saving lives — gun homicides decreased after the ban, but were already in a steady downtrend from years before, and the overall suicide rate increased immediately after the ban — the Australian gun buyback should have ended the debate about the effectiveness of gun control.  But since people are so determined to pretend that their lazy, knee-jerk reactions are so helpful, and that one can be a social benefactor simply by supporting some poorly thought out set of rules, now we see ridiculous repetitious references to Australian gun laws, as if they were an overwhelming success —
     http://archive.is/FMofP

It needs to be stressed (repeatedly), that one does not need to engage in a long study, collecting data and performing an intensive statistical analysis, to know that prohibitions of any kind do not work.  That a prohibition for a particular activity would be considered at all, means that people are not likely to be deterred from that activity.  Of course, we all know this — we all know that law, in and of itself, does nothing to constrain human behavior.  That is why we see an endless stream of violations of existing laws, including those laws with extreme penalties — e.g. the prohibition of murder.

This is what is so absurd about the gun control debate in general — every discussion contains the absolutely insane assumption that an individual who is willing to commit murder, would weigh a list of prohibitions in some piece of gun legislation — e.g. on magazine sizes, or particular gun types, etc.

Do people honestly believe that an individual who is planning a mass murder, would somehow be restrained by some set of laws that restrict how the murder is committed?   What reasonable person would make such an idiotic claim, when the whole point of such extreme actions is to commit a shocking, newsworthy crime?

And here are two more questions regarding Australia's gun buyback (or any similar gun prohibition) —
  1. Since we know that some people will always violate existing laws, however reasonable, how many people did not turn in prohibited weapons?
  2. And of those who did not turn them in, are they more, or less likely to commit a murder, or sell the weapon to one who would commit a murder?
The point of those two questions should be obvious.  Even though no one can know the answer to question #1 (since criminals do not voluntarily report their criminal activity), the number of prohibited weapons that were not turned in and destroyed is certainly greater than zero, and those individuals who did comply with the law were not the risk factor — i.e. they were law abiding.  So there is one thing we do know conclusively — every gun prohibition tips the balance of power in favor of the criminal who does not follow the law.   There is no insight here, and it is sad that this obvious point is in such desperate need of being repeated — law only restricts the law abiding, and so more law only empowers criminals.

Here are two charts from GunPolicy.org, which show the overall suicide and homicide rates (regardless of method) in Australia from about 1990 through 2012.  Notice that the suicide rate increased after the ban, and did not drop below the low it reached before the ban in 1993, until 2003.  And notice that the overall homicide rate barely changed from 1990 to 2000 (Australia's homicide rate was already very low) — both the firearm suicide and homicide rates were dropping, but people were simply switching to other methods --

http://www.gunpolicy.org/firearms/compareyears/10/rate_of_suicide_any_method
http://archive.is/JjzhF

GunPolicy.org, Australia Suicide Rate per 100,000, 1988-2012

http://www.gunpolicy.org/firearms/compareyears/10/rate_of_homicide_any_method
http://archive.is/OwSk8

GunPolicy.org, Australia Homicide Rate per 100,000, 1990-2012



Here is a chart from the 'Australian Institute of Criminology', from their 2012 collection of data, which I also included in my previous post from June of last year.  This chart shows how stable and low Australia's homicide counts have been — again, there wasn't a sudden drop after 1996 (the count went up, along with population, so the rate went down slightly) --

https://aic.gov.au/publications/facts/2012
https://archive.is/7cLiN

Australian Institute of Criminology, Australia Homicide Victims, 1993-2011



And here is a page from a widely cited paper from June 2010, by Andrew Leigh and Christine Neill, regarding the 1996 gun buy back in Australia, 'Do Gun Buybacks Save Lives? Evidence from Panel Data'.  As I explained in my previous post from last year, the authors of this paper have an obvious agenda, since the data the authors chart does not support their conclusion.  That is, both suicide and homicide rates with firearms were in steady downtrends when Australia's gun buyback began in 1996, and those trends did not change in response to the buyback.  And both non-firearm suicides and homicides increased immediately after the ban — the overall suicide rate actually increased, as shown by the GunPolicy.org chart above, and the overall homicide rate dropped only slightly.   These graphs from the Leigh/Neill paper show the rate of suicides and homicides for firearms vs. non-firearms using 'Australian Bureau of Statistics' data --

http://andrewleigh.org/pdf/GunBuyback_Panel.pdf
http://ftp.iza.org/dp4995.pdf
http://archive.is/fWNHw
Leigh/Neill, Do Gun Buybacks Save Lives? Suicide/Homicide Rates, 1968-2006



Here is the conclusion from that paper — which is obviously false, given that the overall suicide rate increased, while the overall homicide rate barely changed --

http://andrewleigh.org/pdf/GunBuyback_Panel.pdf
http://ftp.iza.org/dp4995.pdf
http://archive.is/fWNHw
In 1997, Australia implemented a gun buyback program that reduced the stock of firearms by around one-fifth. Using differences across states in the number of firearms withdrawn, we test whether the reduction in firearms availability affected firearm homicide and suicide rates.  We find that the buyback led to a drop in the firearm suicide rates of almost 80 per cent, with no statistically significant effect on non-firearm death rates. The estimated effect on firearm homicides is of similar magnitude, but is less precise. The results are robust to a variety of specification checks, and to instrumenting the state-level buyback rate.


Well, if the firearm suicide rate dropped by 'almost 80 per cent, with no statistically significant effect on non-firearm death rates', and the 'estimated effect on firearm homicides is of similar magnitude', how did the overall suicide rate increase, and the overall homicide rate remain basically unchanged?

The conclusion quoted above from the Leigh/Neill paper becomes absurd on its face when one considers that the 1996 Australian gun buyback only applied to certain kinds of rifles, so the new law had no effect on the ability of Australians to commit suicide with a firearm.  It is a total non-sequitur to claim that Australia's 'National Firearms Agreement' would affect firearms suicides, unless you believe that law-abiding Australians had some bizarre penchant for committing suicide with the rifles included in the ban.  And if you look carefully at the scales in the chart above from the Leigh/Neill paper, you'll notice that non-firearm suicides dominate the overall suicide rate.  That is why the overall suicide rate could increase while the firearm suicide rate was in a steady downtrend — Australians have not been prone to committing suicide with a firearm.

It is impossible to look at this data and think that Australia's gun buyback did anything, because nothing that was happening after the gun buyback was not happening before.  Australian taxpayers should be livid, since the Australian government supposedly spent about $500 million on the gun buyback, with $340 million of that going to purchase banned firearms —
     http://archive.is/Y5YfH
     https://www.anao.gov.au/sites/g/files/net616/f/anao_report_1997-98_25.pdf
     https://en.wikipedia.org/wiki/Gun_buyback_program#Australia
     https://en.wikipedia.org/wiki/Gun_laws_in_Australia#Port_Arthur_massacre_and_its_consequences

If only such difficult problems of human nature could be solved by passing such simple rules.

Sunday, October 11, 2015

They Love Pretending At Vox.com

In a previous post, I wrote about a ridiculous article at vox.com by Amanda Taub, in which she attempted to pretend that 'political correctness' does not exist.  That article was fascinating, in that Taub demonstrated the falsity of her own premise.

Here is another article at vox.com, from January 2015, co-written by Amanda Taub and Max Fisher, which has the same delusional quality, and, again, demonstrates the falsity of their premise.

In this article, entitled 'Vox got no threats for posting Charlie Hebdo cartoons, dozens for covering Islamophobia', Fisher and Taub hope to get readers to equate, in their effects on free speech, the many murders committed by Muslims, with the threats Vox.com (among others) has received via social media for reporting on what they call 'Islamophobia' --

http://www.vox.com/2015/1/14/7541095/charlie-hebdo-muslims-threats

Vox got no threats for posting Charlie Hebdo cartoons, dozens for covering Islamophobia
Updated by Max Fisher and Amanda Taub   on January 14, 2015, 2:27 p.m. ET

We were glad that Vox decided to publish the cartoons of French satirical magazine Charlie Hebdo.  Though their portrayal of Islam and the Prophet Mohammed has offended many Muslims, they are an important part of the story and readers have a right to see them.  We were also glad that we covered the cartoons critically as well as sympathetically, praising them on the grounds of free speech and satire.

The decision of American media organizations to publish or not publish the cartoons has typically been framed of one of bravery or cowardice, based on the assumption that publishing invites physical risk from some number of the 2.6 million Muslim-Americans who will take offense and perhaps action.  Vox.com was praised on MSNBC for its bravery, even though this purported risk did not actually enter into our calculus, and other outlets have presented their decision to publish as a way to defy the Islamist radicals who threaten free speech.

Writers at Vox have indeed been bombarded with threats for our Charlie Hebdo coverage.  But not one of those threats has come from a Muslim or in response to publishing anti-Islam cartoons.  Revealingly, they have rather all come from non-Muslims furious at our articles criticizing Islamophobia.
...


It is interesting to note that Taub and Fisher claim that the 'purported risk did not actually enter into our calculus', in regard to republishing the 'Charlie Hebdo' cartoons, while at the same time they claim to be 'glad that Vox decided to publish the cartoons'.   This begs the obvious question, if they did not believe there was a risk, or they were completely indifferent to it, why would they be glad that the cartoons were republished?   In other words, what is it that they were proud of, or glad about, if they did not believe there was a risk, or they did not believe the risk was worthy of real concern?   (I emphasize republish, to remind readers that vox.com has done nothing original here — they are commenting on the work of others, well after the fact.   'Charlie Hebdo'  took the risk, not vox.com.   It seems like some of the writers at vox.com think they can acquire courage vicariously, by reporting on, and criticizing the work of others.)

Of course, the lead paragraphs quoted above from the Fisher and Taub article are nonsense.  The only reason the 'Charlie Hebdo' cartoons are interesting at all, is because they mock and provoke a large group of religious fundamentalists who regularly resort to violence.  Have you seen any uproar regarding 'Doonesbury' or 'Marmaduke'?  And do you wonder why not?

The contradiction is obvious — if denunciations of Islam for the repeated acts of violence coming from their followers is an indication of an irrational fear of Islam — i.e. a phobia — then why would any writer claim some sort of pride for publishing the 'Charlie Hebdo' cartoons?   That is, if Islam poses no threat, then how is publishing cartoons which mock Islam an act of courage?

And it should come as no surprise, that later in the article, Fisher and Taub give a fairly detailed description of their view of the 'arithmetic of the risk', which supposedly did not enter into their 'calculus'.   So they thought through the 'calculus', but then decided that thinking through it did not constitute an 'entering into our calculus' --

http://www.vox.com/2015/1/14/7541095/charlie-hebdo-muslims-threats

...
Receiving threats of any kind forces journalists to go through the calculation of whether it's likely that they could lead to real harm, and weigh that against the value of writing more on the subject in question.   Any journalist or activist who has written or spoken publicly about a controversial subject will be familiar with the arithmetic of threats and fear.   Add the value of speaking out, subtract the costs of silence.  Multiply by the likelihood that the threats are empty, divide by the chance that they are not.

In our case, that arithmetic works out.  The people who threaten us are crazies and there is no indication that they are representative of any greater whole or are considering doing any more than sending an email.  But we are not the only outlet being targeted, and receiving dozens of threatening emails can have a real effect on journalists, even if we suspect the threats will come to nothing.
...


Obviously, the second sentence in the last paragraph quoted above should have been the focus of the article.

Notice that the 'crazies' that Fisher and Taub are referring to here as an ultimately harmless minority, are what they earlier describe as 'anti-Muslim extremists' who characterize 'Islamophobia'.

Let that sink in for a minute.

So let's summarize, to drive the point home.   Fisher and Taub wrote an article dealing with a group of people who were gunned down by Islamic religious fanatics with automatic weapons (the 'Charlie Hebdo' attack), and in their article they emphasize social media threats which were received from 'anti-Muslims' in response to the reporting on 'Charlie Hebdo' in general, but which threats they then dismissed as giving 'no indication that they are representative of any greater whole or are considering doing any more than sending an email.'

In short, should not that be the real point?   That is, that most religions have violent fanatical elements, but currently Islam presents an especially grave danger, since its followers are so willing to commit violent atrocities as a supposed defense of their religion — whereas others (like the supposed 'anti-Muslims' Fisher and Taub mention) leave it at sending threatening emails.

Begrudgingly, near the end of the article, Fisher and Taub actually acknowledge that shooting someone with a gun is much more serious than an email threat --

http://www.vox.com/2015/1/14/7541095/charlie-hebdo-muslims-threats

...
This is not to argue that the threat from Islamist extremism doesn't exist; as the attacks in Paris demonstrated, this threat is all too real, and has included the actual murders of 17 people, something far beyond the danger of mere email threats.
...


But of course, this begs the obvious question (apart from why they wrote the article to begin with) —
If 'this threat is all too real',  as Fisher and Taub wrote in the paragraph quoted above, why do they repeatedly refer to critics (including in the title of their article) as having a phobia — i.e. Islamohphobia?

Here are some more news events to drive home the point that 'this threat is all too real'.   Those with sympathies for the article written by Max Fisher and Amanda Taub quoted from above, would do well to study these, to remind themselves that devout Muslims are willing to do much worse than send threatening emails, or even shoot people —

This site chronicles Islamic violence —
    http://www.thereligionofpeace.com/

A professor of archaeology is beheaded for refusing to cooperate with ISIS —
    http://www.cnn.com/2015/08/18/middleeast/isis-executes-antiquities-expert/

ISIS teens ('caliphate cubs') execute Syrian soldiers before crowds at a Palmyra ruin —
    http://www.dailymail.co.uk/news/article-3149469/Slaughter-amphitheatre-ISIS-executioners-brutally-shoot-dead-25-Syrian-regime-soldiers-bloodthirsty-crowds-ancient-Palmyra-ruin.html

A child (ISIS teen) beheads a Syrian soldier —
    http://www.nydailynews.com/news/world/isis-posts-video-child-beheading-syrian-soldier-article-1.2295914

ISIS blows up a baby as part of a training exercise —
    http://www.mirror.co.uk/news/world-news/isis-blown-up-baby-terror-6059342

ISIS drowns 5 prisoners in a cage —
    http://nypost.com/2015/06/24/new-video-shows-isis-slowly-drowning-prisoners-in-a-cage/

ISIS executes 5 mothers and their children by burning them to death —
    http://www.dailymail.co.uk/news/article-3154672/Iraqi-tribal-chief-recalls-horror-women-children-burnt-death-ISIS-militants-five-brave-mothers-refuse-allow-children-child-soldiers.html

Boko Haram executes 26 civilians by slitting their throats —
    http://www.aljazeera.com/news/2015/07/haram-slit-throats-26-civilians-chad-150708171934359.html

Sunday, September 20, 2015

A Massively Politically Correct Denial of Political Correctness


... For the anointed, it is desperately important to win, not simply because they believe that one policy or set of beliefs and values is better for society, but because their whole sense of themselves is at stake.  Given the high stakes, it is not hard to understand the all-out attacks of the anointed on those who differ from them and their attempts to stifle alternative sources of values and beliefs, with campus speech codes and "political correctness" being prime examples of a spreading pattern of taboos.  Here they are not content to squelch contemporary voices, they must also silence history and traditions—the national memory—as well.  This too is a larger danger than the dangers flowing from particular policies. ...
  — Thomas Sowell, 'The Vision Of The Anointed: Self-Congratulation as a Basis for Social Policy', 1995, p.252


'Politically correct'  is generally defined as a kind of conformity regarding opinions on political or social issues.
Here is a definition from http://www.merriam-webster.com/ —
politically correct
adjective
:  conforming to a belief that language and practices which could offend political sensibilities (as in matters of sex or race) should be eliminated
Or, consider this defintion from http://dictionary.reference.com/ —
politically correct
adjective
1.  marked by or adhering to a typically progressive orthodoxy on issues involving especially ethnicity, gender, sexual orientation, or ecology.
And here is an article at https://www.britannica.com/ that gives an overview of the term 'political correctness' --

https://www.britannica.com/topic/political-correctness

political correctness (PC), term used to refer to language that seems intended to give the least amount of offense, especially when describing groups identified by external markers such as race, gender, culture, or sexual orientation.   The concept has been discussed, disputed, criticized, and satirized by commentators from across the political spectrum.   The term has often been used derisively to ridicule the notion that altering language usage can change the public’s perceptions and beliefs as well as influence outcomes.

The term first appeared in Marxist-Leninist vocabulary following the Russian Revolution of 1917.   At that time it was used to describe adherence to the policies and principles of the Communist Party of the Soviet Union (that is, the party line).   During the late 1970s and early 1980s the term began to be used wittily by liberal politicians to refer to the extremism of some left-wing issues, particularly regarding what was perceived as an emphasis on rhetoric over content.   In the early 1990s the term was used by conservatives to question and oppose what they perceived as the rise of liberal left-wing curriculum and teaching methods on university and college campuses in the United States.   By the late 1990s the usage of the term had again decreased, and it was most frequently employed by comedians and others to lampoon political language.   At times it was also used by the left to scoff at conservative political themes.

...


The Britannica article quoted above claims that the first use of the term came from Marxist-Leninist communists after the Russian Revolution in 1917, to describe adherence to the party line.

Now consider this article on vox.com, from January 2015, entitled 'The truth about "political correctness" is that it doesn't actually exist' —
     https://www.vox.com/2015/1/28/7930845/political-correctness-doesnt-exist

In this day and age, it is to be expected that when an article purports to demonstrate anything, it will likely demonstrate the opposite.   And the article 'The truth about "political correctness" is that it doesn't actually exist'  is a fantastic demonstration of that phenomena.

To any even barely insightful observer of modern life, the title of the article is obviously false.   That is, how can any remotely reasonable person take stock of a world that is dominated by slavish conformity and moral cowardice, and not think the title 'The truth about "political correctness" is that it doesn't actually exist'  is a ridiculous absurdity?

Political correctness does not exist?   Really?

Well, we need not wonder about the validity of the author's premise for long, since she gives us a healthy dose of what she claims does not exist a few paragraphs in —

https://www.vox.com/2015/1/28/7930845/political-correctness-doesnt-exist

The truth about "political correctness" is that it doesn't actually exist
Amanda Taub   January 28, 2015, 4:00 p.m. ET
...
An example from outside of Chait's article makes it easy to see how that technique works in practice.  I, personally, think that the name of the Washington Redskins is racist and hurtful to Native Americans, and should be changed.  So if someone asks me what I think of the debate about the team, that's what I say.  By contrast, Virginia legislator Del Jackson Miller likes the name and wants the team to keep it.  But rather than making an argument on the merits of the name, he referred to the entire debate as "political correctness on overdrive."  In other words, he's saying, this is a false debate — just another example of "political correctness" — so I don't have to even acknowledge concerns about racism.  (Miller, in fact, claimed that it was literally fake, an issue trumped up by a "rich member of the Oneida tribe.")

That's a failure of communication and, arguably, of basic respect.  Miller isn't engaging with critics of the Redskins name by considering why they find it hurtful, and offering his basis for disagreement — he's dismissing the whole conversation as unworthy of discussion.
...


Notice the extreme asinine presumptuousness here — Amanda Taub, the author of the vox.com article quoted above, thinks that because she personally views a name as racist, or hurtful, or disrespectful (or whatever), that makes it the valid subject of a public debate.   To accomplish what?   Everyone has a right to denounce a sports team owner (or anyone else), for whatever reason they wish, but they do not have the right to initiate force against them because they find them offensive — in this case, to force them to change a team name.

Taub gives every indication that she believes she has made a convincing argument in the quote above, by stating her belief  that a particular name is hurtful to a particular group of people, and so this somehow places a burden on those who are convinced that her belief is not worthy of consideration.

Reading the paragraphs quoted above should make one wonder how many people today are capable of pointing out the obvious fact that Amanda Taub made no argument.   Taub expressed a trite, superficial opinion — that a name is racist because she does not like it — and she expects her statement to be treated as if it is especially convincing, when it has no substance.

Stating a belief is not a defense of that belief — to defend a belief you must explain why it is contradictory or irrational to disagree.

In the quote below, Taub states explicitly that 'there's no such thing as "political correctness"', while at the same time she provides (without a hint of sarcasm) the essential characteristic of what it means to be politically correct — the demand for conformity to a supposed norm based on a subjective preference, i.e. groupthink —

https://www.vox.com/2015/1/28/7930845/political-correctness-doesnt-exist
...
First things first: there's no such thing as "political correctness."  The term's in wide use, certainly, but has no actual fixed or specific meaning.  What defines it is not what it describes but how it's used: as a way to dismiss a concern or demand as a frivolous grievance rather than a real issue.

Chait identifies a long list of disputes that he describes as examples of "p.c." demands that are hurting mainstream liberalism.  But calling these concerns "political correctness" is another way of saying that they aren't important enough to be addressed on their merits.  And all that really means is that they're not important to Jonathan Chait.
...


This is beyond parody, in that Taub unwittingly states the reason that the issues she is raising should not be taken seriously — they are determined by subjective opinion, rather than objective fact.   Taub's statement is beautifully contradictory and just another example of Orwellian double think — according to Taub, her opinion should trump all others, and require action from others, because she says so.  In other words, as long as one person is upset about anything, it is important, even if no one was harmed, and regardless of how many others disagree.

Good for you Amanda, in stating that you think calling a team the 'Redskins' is racist and hurtful to Native Americans — but personal opinions alone, regardless of how many agree, present no valid justification for changing the name of a team (or anything else, for that matter).   Even if the charge of "political correctness on overdrive" by the team's owner were false, this subject would still not be worthy of debate, because no one has the right to force others to conform to their views on what language can be used, even if it is insulting or can be perceived as racist.  That is, the team owner has every right to 'dismiss the whole conversation as unworthy of discussion' — whether it is or not.   Why?   Because individual rights cannot be violated with language that conveys no intent to do harm — individual rights can only be violated with the initiation of force or fraud.

In short, this incredibly painfully obvious question is being begged here —
Why should one or more individuals be allowed to control the behavior of others, simply because of their claim to having been insulted?
Does any rational person really want to live in a world where every claim of an insult can bring some kind of legal sanction or penalty?   Those who answer yes to this question are simply not being creative enough in imagining how they might become a victim of their own desire.

If you think a particular business practice is offensive — like the marketing strategy of a professional football team — then do not patronize that business, and try to convince others not to as well (if you really think that is worth your time).   But do not be a presumptuous nitwit, and pretend that you are fighting a moral crusade in attempting to force others to use only that language that you approve of.

And notice that the names of football teams are normally a kind of superlative.   That is, the team names normally refer to an animal or group of people with unusual toughness or agility, which are the qualities needed to compete against an adversary in a hard physical competition (like a professional football game) — e.g. 'the Vikings', 'the Falcons', 'the Eagles', 'the Giants', 'the Rams', etc.

So, does anyone really think the name 'Redskins' was chosen to be derogatory — or are those raising this issue simply expressing their desire to control others?

To those Native Americans that Amanda Taub is pretending to speak for, one should only say: 'If you are upset about the name of a sports team, you have a much bigger problem than you know. Good Luck.'

And notice how Taub unwittingly trivializes the actual harassment of particular individuals by bringing such harassment into her discussion of political correctness.   It seems that Taub's moral sensibility is so myopic and distorted, she cannot differentiate between legitimate harm — a violation of an individual's rights in an actual crime — and one or more individuals being upset because others refuse to view them in a particular way.

For example, consider these descriptions Taub provides in her criticism of the term 'politically correct' —

https://www.vox.com/2015/1/28/7930845/political-correctness-doesnt-exist
...
Look at Chait's own examples.  Trans women who protest definitions of "women" as "people with vaginas" aren't merely bellyaching about terminology — they're people on the margins of a group making legitimate demands for inclusion.  Women of color who point out the many ways in which white feminists overlook issues that affect minority women aren't engaging in race-based arguments just for the fun of it, they're pointing out that the feminist movement had promised to protect their interests, but was in fact ignoring them.
...


The war with reality that is revealed by such statements is truly fascinating.   Notice how Taub, in her denunciation of the term political correctness, combines in a single paragraph (again, without a hint of sarcasm), one group of people who are upset because others refuse to ascribe a gender characteristic to them which they do not have, and another group which has likely faced discrimination.   Trans women 'making legitimate demands for inclusion'?  Inclusion into what?   Should actual women, with all the physical characteristics that a typical woman has, give inclusion to a male, simply because he wants to be treated like a woman?   This is obviously completely absurd — Taub implies that a physical genetic characteristic, defined at birth, is an arbitrary social convention that can be simply defined out of existence.

And even more, notice that in Taub's reference to 'women of color', she makes no mention of any actual discrimination that the individuals from such a group may have suffered.   Instead, Taub mentions an interest group that supposedly did not show enough concern for their plight — as if a particular interest group has no legitimate right to focus on whatever it wants, and, as if the first group is prevented from forming its own interest group because it is being ignored by another.

But even worse, as further demonstration of Taub's moral confusion, later in the same article she describes individuals who were singled out and targeted with death threats — as if somehow such examples are even remotely on a par with the name of a sports team, or a man who wishes to be viewed as a woman —

https://www.vox.com/2015/1/28/7930845/political-correctness-doesnt-exist
...
Take, for instance, a phenomenon that actually and demonstrably restricts the free exchange of ideas: the harassment of women online.  It is a depressing fact of life that women who discuss controversial subjects publicly are often targeted by harassers who want to silence them.   (As are many other groups, of course.)   And yet, bizarrely, women's requests for safety online are often dismissed as "politically correct" threats to free speech, rather than as a way to promote it.

Last January, Amanda Hess wrote about the "trolls" who pursued her in response to her writing, including one account that had been set up for the express purpose of tweeting death threats at her.  Anita Sarkeesian posted a list of the harassing tweets she received during an ordinary week last December, a never-ending mishmash of the words "kill," "whore," "bitch," "fuck," and "slut."   Megan McArdle has written about her experiences with this kind of vitriol.  So has Lindy West.  And Jill Filipovic.  And me.
...


If it is true that naming a professional sports team 'The Redskins'  is as bad as singling out a particular individual and harassing them relentlessly with death threats, then such harassment cannot be any worse than giving a professional sports team a supposedly offensive name.

That is the inevitable consequence of the demand that a particular action be treated with the same importance as a more serious action with much graver consequences — grave consequences are trivialized by definition, when they are given no more consideration than trivial consequences.   To any reasonable person, that should be offensive.

In short, no one can have it both ways — if you demand that a triviality becomes so important that it must be part of a public debate (as Taub has done), you, by definition, have made other issues that justify greater concern, trivial.

As a simple practical matter, why would any rational person wish to do this?

With all the death and destruction in the world, do people like Amanda Taub really want to waste everyone's limited time with discussions about the names of sports teams, or whether or not a group of men feel insulted, because others refuse to treat them like they are female?

In any case, it is no surprise that a person who wishes to make the name of a sports team the subject of public debate, would be offended by, and dismissive of, derogatory uses of the term 'politically correct'  to refer to such a politically correct view.

Saturday, August 29, 2015

Jon Stewart And His Audience Were Full of ...

Here is a ReasonTV video highlighting a few of Jon Stewart's sloppy inconsistencies from 'The Daily Show' —


Here is Peter Schiff describing the hatchet job the Daily Show did on an interview he did with the show —


And, of course, it is not difficult to find asinine comments like those quoted below, in response to the ReasonTV video above, which indicate that many people believe that one can say anything they want, however inaccurate, regarding real news events, as long as one claims or pretends to be a comedian — and while at the same time acting as if such comments and criticisms deserve to be taken seriously —

Jon Stewart is a comedian.   His show was never meant as serious news reporting.   The fact that he was often more accurate than the actual news just tells us what the state of the news shows in America is.

I always thought Stewart was a comedian, pointing out modern political absurdities.   Now I go to find out he is a "talking head" pundit.   Who knew?


And here is a Jon Stewart fan who thinks that one can point out 'how ridiculous certain things are'  by making false statements (or 'half truths', as this fan calls them).  Notice that this fan explicitly states that it was never appropriate to take anything Stewart said 'as fact at all', or to view Stewart's show as 'legitimate' —

It's comedy!   It doesn't bother me that Stewart shifts positions and tells half truths.   He's trying to get a laugh and point out how ridiculous certain things are.   The fact people take what he says as fact at all says more about them than Stewart.   Maybe it's because I'm old enough to remember when Stewart's show wasn't veiled in some mythical legitimacy but damn!


Nothing Jon Stewart said should have been taken as fact?  Really?
Jon Stewart's show should never have been viewed as legitimate?  Really?

I doubt Jon Stewart would appreciate those characterizations.

It seems pretty obvious that Stewart was trying to get laughs, but it seems especially unlikely that he would hope and expect that no one would take anything he said as the truth.

And here is a comment from a Stewart fan to another commenter who criticized Stewart's show for the extent to which they would go 'to get a cheap laugh out of the audience'.   Notice how the second commenter implies that nothing on Stewart's show was 'real news', even though 'The Daily Show' was dominated by clips from real news organizations (like Fox News), and that Stewart made it a point to show where those news organizations had inaccuracies in some piece of reporting —

Most people who watch The Daily Show have no idea how often they tell half truths and twist stories just to get a cheap laugh out of the audience. ...
  " ... people who watch The Daily Show have no idea"
You mean they think it's real news?   Just like libertarians think it's real news?   What a bunch of morons!


Well, it is pretty safe to say, that Stewart did not consider episodes like the one below to be 'fake news', or that viewers should not have taken his comments during this segment as fact, in contradiction to the previous comment above.   This segment, as just one example, is completely nonsensical when viewed in that way, since the whole point of the segment is to mock the questionable facts of an actual news organization.   If Stewart's comments are meant to be taken as 'fake news' or not 'as fact at all', as many of his fans insist, then such segments are just pathetic stupidity, rather than a real mocking criticism of a news organization.   That is, it isn't the least bit funny, if the events did not actually happen, and Stewart's comment are not actually true —

The point here is not whether or not you believe every word Jon Stewart says, or that he should always be right (unlikely, even for the most conscientious journalist) — the point is that his show was clearly commenting on real news (i.e. stuff that actually happened), and he clearly had some expectation that viewers would not treat everything about the show as false — as much as many Jon Stewart fans want to excuse his sloppiness with that bizarre rationalization.

In fact, beginning at about 4:10 in 'The Daily Show' video above, Jon Stewart clearly states that his show does not lie, or even distort.  Here is a short transcription of Stewart's statements from the video above, that are in direct contradiction to many of the comments from 'The Daily Show'  fans —

http://www.cc.com/video-clips/9up6u7/the-daily-show-with-jon-stewart-better-call-foul
...
But see, the little game that they play here is: the only reason the right looks bad is that these guys are unfair liars to us.
...
My point is, we don't lie, we don't distort.  We actually have a fella who works in the building who uses every fiber of his being to prevent us from doing so, that moral bastard, that ...
...
The point is, on the right, they're pretending that our truthfulness, is what's really important to them, which ironically is not true.   What matters to the right is discrediting anything that they believe harms their side.
...


Of course, Jon Stewart's fans will likely pretend that his statement that his show does not distort, was just comedy too, regardless of how emphatically he makes the claim.

Saturday, July 11, 2015

Rick Warren's Broken Moral Compass

Rick Warren is a Christian pastor and the bestselling author of the book 'The Purpose Driven Life', which had reportedly sold more than 30 million copies back in 2007.

Consider Warren's view of the Christian Bible, given by this quote from 'Day 24' of 'The Purpose Driven Life', entitled 'Transformed by Truth' --


      I must accept its authority.   The Bible must become the authoritative standard for my life: the compass I rely on for direction, the counsel I listen to for making wise decisions, and the benchmark I use for evaluating everything.   The Bible must always have the first and last word in my life.



Now consider Warren's view of what it means to 'surrender to God', given by this quote from 'Day 10' of 'The Purpose Driven Life', entitled 'The Heart of Worship' (italics added) --


      What it means to surrender.  Surrendering to God is not passive resignation, fatalism, or an excuse for laziness.  It is not accepting the status quo.  It may mean the exact opposite: sacrificing your life or suffering in order to change what needs to be changed.  God often calls surrendered people to do battle on his behalf.  Surrendering is not for cowards or doormats.  Likewise, it does not mean giving up rational thinking.  God would not waste the mind he gave you!  God does not want robots to serve him.  Surrendering is not repressing your personality.  God wants to use your unique personality.  Rather than its being diminished, surrendering enhances it.
...

      Surrendering is best demonstrated in obedience.  You say “yes, Lord” to whatever he asks of you.  To say “no, Lord” is to speak a contradiction.  You can’t call Jesus your Lord when you refuse to obey him.  After a night of failed fishing, Simon modeled surrender when Jesus told him to try again: “Master, we’ve worked hard all night and haven’t caught anything.  But because you say so, I will let down the nets.”  Surrendered people obey God’s word, even if it doesn’t make sense.



Good luck to those who think it is possible to reconcile being rational with obeying that which does not make sense — or to reconcile maintaining one's own personality with being obedient.

Of course, the contradictions in the quotes above from Warren's book 'The Purpose Driven Life' are obvious.  But that way of writing is on a par with the Bible, since so much of the Christian Bible cannot be reconciled with rational thought.  Indeed, if you wish to actually follow the Bible, you must be willing to obey that which does not make sense, just as Warren wrote — but you then cannot also claim to be rational.  That is, doing that which does not makes sense, as Warren wrote, is the essence of being irrational.

In a previous post I wrote about the massive, well known problem of evil for religious believers, and why there have been so many works on theodicy as a result.  That post includes a sample of revolting passages from the Christian Bible —
     http://maxautonomy.blogspot.com/2015/06/theodicy.html

Listed below are more revolting passages from the Christian Bible, which should also make any rational person wonder what exactly Rick Warren means when he says: 'The Bible must always have the first and last word in my life.' --

http://skepticsannotatedbible.com/index.htm

Exodus 21:2 - 4   (you can own Hebrew slaves for six years — and possibly the slave's children forever)
If thou buy an Hebrew servant, six years he shall serve: and in the seventh he shall go out free for nothing.

If he came in by himself, he shall go out by himself: if he were married, then his wife shall go out with him.

If his master have given him a wife, and she have born him sons or daughters; the wife and her children shall be her master's, and he shall go out by himself.

Leviticus 1:1 - 17   (perform animal sacrifices)
Speak unto the children of Israel, and say unto them, If any man of you bring an offering unto the LORD, ye shall bring your offering of the cattle, even of the herd, and of the flock.

If his offering be a burnt sacrifice of the herd, let him offer a male without blemish: he shall offer it of his own voluntary will at the door of the tabernacle of the congregation before the LORD.

And he shall put his hand upon the head of the burnt offering; and it shall be accepted for him to make atonement for him.

And he shall kill the bullock before the LORD: and the priests, Aaron's sons, shall bring the blood, and sprinkle the blood round about upon the altar that is by the door of the tabernacle of the congregation.

And he shall flay the burnt offering, and cut it into his pieces.

[... etc.]

Leviticus 20:9   (death for cursing your parents)
For every one that curseth his father or his mother shall be surely put to death: he hath cursed his father or his mother; his blood shall be upon him.

Leviticus 20:10   (death for adultery)
And the man that committeth adultery with another man's wife, even he that committeth adultery with his neighbour's wife, the adulterer and the adulteress shall surely be put to death.

Leviticus 20:11 - 12   (death for sex with family members)
And the man that lieth with his father's wife hath uncovered his father's nakedness: both of them shall surely be put to death; their blood shall be upon them.

And if a man lie with his daughter in law, both of them shall surely be put to death: they have wrought confusion; their blood shall be upon them.

Leviticus 20:13   (death for homosexuality)
If a man also lie with mankind, as he lieth with a woman, both of them have committed an abomination: they shall surely be put to death; their blood shall be upon them.

Numbers 15:32 - 36   (death for gathering sticks on the sabbath)
And while the children of Israel were in the wilderness, they found a man that gathered sticks upon the sabbath day.

And they that found him gathering sticks brought him unto Moses and Aaron, and unto all the congregation.

And they put him in ward, because it was not declared what should be done to him.

And the LORD said unto Moses, The man shall be surely put to death: all the congregation shall stone him with stones without the camp.

And all the congregation brought him without the camp, and stoned him with stones, and he died; as the LORD commanded Moses.

Deuteronomy 20:12 - 17   (genocide)
And if it will make no peace with thee, but will make war against thee, then thou shalt besiege it:

And when the LORD thy God hath delivered it into thine hands, thou shalt smite every male thereof with the edge of the sword:

But the women, and the little ones, and the cattle, and all that is in the city, even all the spoil thereof, shalt thou take unto thyself; and thou shalt eat the spoil of thine enemies, which the LORD thy God hath given thee.

Thus shalt thou do unto all the cities which are very far off from thee, which are not of the cities of these nations.

But of the cities of these people, which the LORD thy God doth give thee for an inheritance, thou shalt save alive nothing that breatheth:

But thou shalt utterly destroy them; namely, the Hittites, and the Amorites, the Canaanites, and the Perizzites, the Hivites, and the Jebusites; as the LORD thy God hath commanded thee:

Matthew 5:17 - 18   (all the Old Testament is valid, and will be fulfilled)
Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.

For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.

Colossians 3:22   (slaves should obey their masters)
Servants, obey in all things your masters according to the flesh; not with eyeservice, as menpleasers; but in singleness of heart, fearing God.



So much for the compass that Rick Warren relies on for direction.

The video below shows Chelsea Clinton questioning Rick Warren on same-sex marriage in December of 2012.  The interview covers well trodden ground (as Warren points out), but Chelsea's avoidance of naming the problem with religious belief is much more fascinating than the topic of same-sex marriage itself, or that a devout Christian like Rick Warren comes down on that issuse on the side of the Bible, just as one would expect.

Here is how Chelsea stated the basic premise of her interview with Warren in her opening statements —
"For some people, they don't understand why that sense of compassion doesn't extend to equal marriage."
Well, if you have read the Bible, it isn't hard to understand why Christians oppose same-sex marriage.

Leviticus 20:13 is one of the clearest statements contained in the Christian Bible, and it states that homosexuals 'shall surely be put to death' —
If a man also lie with mankind, as he lieth with a woman, both of them have committed an abomination: they shall surely be put to death; their blood shall be upon them.

Many might give praise to Chelsea for her questioning of Warren in this interview, as if she displayed some kind of courage in challenging him, but Chelsea's behavior here is just another typical display of politically correct cowardice.  Why?  Because she avoided the harder, extremely unpopular question, which is: 'Your belief system is based on a book that contains a long list of revolting, violent, and shockingly irrational passages, so why would you want anyone to follow it?'

Warren is justified in becoming somewhat frustrated, when he responds to Chelsea's pleading questions at one point by saying —
"What do they expect a Christian pastor to answer: 'I don't believe the Bible anymore' ?"
Chelsea does her best to dance around the issue with this response (Bill and Hillary should be proud) —
"No, but I think you can say that the Bible has one place in life, and the State has a different place in life."
Chelsea does not make her religious beliefs known in the interview, but one thing is clear — there is no way that she is going to criticize the source of Warren's beliefs, the Christian Bible.  Instead of asking Warren why anyone should support a religion that views homosexuality as an abomination, Chelsea questions him as if he alone is somehow responsible for the widespread opposition to gay marriage.

Chelsea implies that the Bible should be rejected, without actually naming the issue.  And notice that Warren has already redefined the Bible with his dramatically softened interpretation —
'... well, Jesus accepts all of us, he accepts a gay person, he accepts a straight person, he accepts all of us unconditionally ...'
This statement from Warren stands in direct contradiction to Leviticus 20:13, as well as many other Biblical passeges.

The statement from Leviticus 20:13 that something two consenting adults do with one another is an abomination, for which they 'shall surely be put to death', is as far from unconditional acceptance as one can get.

Given that people have always cherry-picked the Bible to suit themselves, and to give themselves the illusion that they are spiritual, or moral (or whatever), while they do not comply with the bulk of what the Bible actually says, it is to be expected that Christianity will continue to become more and more unintelligible.  To a great extent, religious belief in general already is unintelligible, in that the vast majority of supposed religious believers have very little knowledge of what the founding religious texts actually say (pretending it does not matter), while they simultaneously claim to be living by the morals of those texts.

Warren deserves criticism for defending a blatantly irrational book with his claim that it must be 'the first and last word in my life', but religious liberals (as Chelsea Clinton seems to be) deserve just as much criticism for their cowardly and hypocritical attempts to also pretend that the Bible has value, while simultaneously criticizing any attempts to even barely follow it.

Rick Warren and Chelsea Clinton have more in common than they realize — the same broken moral compass.