Tuesday, August 21, 2018

Tolerance....Not


Critics of Christianity Aren’t So Clever


On cue my recent article, “The Mercy of Intolerance,” prompted some, um, spirited responses outside the general Crisis readership. One gentleman, “Paul,” who was particularly exercised by the piece shot me an email (excerpt below) in hopes of educating me. My response follows.
Regis, you and I live in two different worlds. In my world tolerance is a virtue, not a sin. In contrast, intolerance is very easy, especially when based on religion and the bible rather than on facts and reason. History is full of religious intolerance beginning with the persecutions of so called pagans by early Christians and continuing to the brutal bloody crusades, conversions by the sword, slaughters of Jews, mass murders of heretics, burning of witches, and on and on.
In this country the bible was used to justify slavery and then segregation and today intolerance based on religion and the bible continues as fundamentalist Christians spew biblical tirades against gays.
I find that religion and the bible are frequently used when arguments cannot be supported by reason. It has also been my experience that when biblical arguments are shown to be absurd, people advocating them frequently resort to bitter anger and name calling. There are some people who no longer speak to me because of their inability to utilize reason in support of their intolerance. Nonetheless, being a tolerant individual I’m always ready to converse with them, basing my arguments on facts and sound reasoning, not on simple minded stories written by scribes thousands of years ago.
Practicing tolerance is difficult especially toward the simple minded and gullible; I do the best I can and hope that as people become more educated, realism and reason will eventually prevail.
Paul, you and I are, indeed, traveling in separate orbits. I am impressed that in such a short space you managed to mention just about every grievance against Christianity that has been leveled by critics over the last few decades.
What I found missing in your critique is the rational thought that you so highly prize. Instead, your caricatures and name-calling suggest an emotional response to a belief system you find personally distasteful. At any rate, I thought I’d address some of your major points.
First off, tolerance as a virtue is a very recent and flawed notion. Up until about forty years ago, the ideals that shaped Western Society were the Greek virtues of wisdom, courage, justice, and temperance augmented with the Christian virtues of faith, hope, and love. These were founded on the belief that there were immutable standards by which one could discern truth, beauty, and goodness. Together they formed a system of thought that led to some of civilization’s greatest achievements: the creation of hospitals, orphanages, universities, Western government, the rule of law, and modern science.
In contrast with true virtues, of which one can never have too much, tolerance has finite limits that make it self-refuting. For example, the “ethic” of tolerance holds that all viewpoints are equally valid, except for the one insisting that not all viewpoints are equally valid because of the rational conclusion that some beliefs correspond to the way things really are and others don’t.
What’s more, if there are no moral absolutes, as the sirens of tolerance intone, then there is no distinction between virtue and vice, making the whole idea of “virtue” meaningless, and “tolerance” nothing more than a personal “value.” Hence, morality becomes the sum-total of our personal values—an ever-changing cultural convention defined by the 51-percent vote in which “Power is Truth!” is the logical end.
As to the accusations about Crusades, Inquisitions, and witch burnings—standard fare among critics—I’ll not deny that Christianity has had its dark chapters in history. But there are two things that critics always overlook in these matters.
First is scale. Based on liberal estimates, those campaigns claimed the lives of thousands to ten of thousands of people over a period of two millennia. Reprehensible, for sure, but pale in comparison to the 100-200 million killed in less than one century by atheistic regimes. Tragically, the template for that century—a period in which more blood was spilled than all previous centuries combined—was laid back in 1792. That was when the Goddess of Reason was erected in Notre Dame Cathedral foreshadowing the Reign of Terror with the execution of over 40,000 people, mostly peasants.
Like you, it has been my experience that “when arguments are shown to be absurd, people advocating them resort to bitter anger and name calling,” and worse. That’s because all belief systems have their weak, hypocritical, misinformed, and misguided followers.
However, no one puts blame on science when a scientist publishes fraudulent research or develops a WMD. Likewise, nobody criticizes modern medicine for the incidences of quackery and malpractice by medical practitioners. So, neither should they blame Christianity when followers misapply the teachings and example of Christ. Clearly, strict adherence to the Sermon on the Mount or even the second tablet of the Decalogue would preclude all of the evil you decry.
Indeed, for two millennia, when Christian principles were rightly attended to they fueled the great social movements in history: abolition, child labor laws, suffrage, and civil rights. And the same is true about human rights injustices today: slavery in Sudan, sex trafficking, prison rape, religious persecution, and political genocide.
When earthquakes, tsunamis, and floods ravage communities around the world, it is not societies of “Brights,” rationalists, free thinkers, and secular humanists that rush to far reaches on the globe to help victims; it’s churches and faith-based organizations who are among the first to arrive and the last to leave.
By contrast, when materialistic rationalists ignore the “last” and the “least” or send multitudes to the gulag and work camps for “education” they are not going against their worldview, but carrying out its tragic logic.
For a more complete (and accurate) explanation of the Christian position on homosexuality, you can check out my article, “God Made You This Way – Not!”
In the end, you roll up all of the injustices in the world and place them on the doorstep of ignorance fostered by the religiously benighted. If only people would “become more educated, realism and reason will eventually prevail.” I always find this a curious hope for rationalists. For only a moment’s worth of reasoned thinking would reveal the quicksand upon which it’s built.
Consider that over the last few decades, books on diet and exercise have consistently topped best-seller lists. Yet, obesity and obesity-related illnesses—heart disease, diabetes—are at epidemic levels. The same is true for books on marriage, which despite their enduring popularity, have failed to reverse the soaring divorce rate caused by the Sexual Revolution and no-fault legislation.
No, Paul, the maladies of the world are not matters of knowledge and education, but matters of aligning ourselves with universal truths about ourselves and the world that are universally accessible and readily recognizable.
¤ ¤ ¤
As of yet, “Paul” has not responded back.

Thursday, July 05, 2018

AGW madness

SCIENCE NOT SETTLED, YET STILL WE INDULGE WIND FARMS

MAURICE NEWMAN

Our politicians are in the thrall of an industry based on convenient ‘experts’
Once upon a time, politics was referred to as the art of the possible. It was less about what was right or best than what could be achieved politically.
Today, the political class has refined that dark art and, like the Cheshire Cat in Alice in Wonderland, has decided that “imagination is the only weapon in the war against reality”.
It removes the constraints of inconvenient truths and unpalatable facts. For the doubters, “experts” can always be enlisted to validate even the wildest fantasies.
Take the government’s latest national energy guarantee contrivance. Even though it requires significantly more wind farms than now and a much increased demand for gas (despite the constraints on its extraction), some pundits say it will allow Australians to have their cake and eat it, too. It will allow us to meet emissions reduction commitments, to deliver reliable electricity supplies and make energy use more affordable. Imagine that. South Australia tried something similar and ended up with the highest retail electricity prices in the world.
Yet, notwithstanding the vagaries of ageing coal-fired generators, the addition of the expensive Snowy Hydro 2.0 and an increased reliance on intermittent sources, we are assured that this time it’s different.
Australia’s emissions reduction policies are in response to what has always been an ideologically charged, fashionable flight of fancy: the imagined danger that industrial “greenhouse” gas emissions lead to catastrophic global warming. Somehow, across time, this became politically accepted “settled science”.
It spawned an industry of crony capitalists and other taxpayer-dependent rent-seekers. But it didn’t stop Mother Nature, independent scientists and scandal exposing the hollowness of the narrative. Rather than withdraw from economically crippling and socially impoverishing emission abatement schemes, the political class just doubles down.
Rational thinkers may ponder what it will take for policymakers to recognise reality. It clearly takes more than the University of Alabama in Huntsville’s 40-year satellite data, which to date has recorded no increase in Australia’s atmospheric temperature.
Likewise, NASA’s recently released global data, which recorded average temperatures for the two years to February this year, shows the biggest two-year drop in the past century. That cooling brought the worst British winter in 42 years, and the related deaths of 48,000, mainly elderly, Britons.
Perhaps this and last year’s Greenland melt season, which was the lowest since 1996, are just aberrations. But then what about the Ross Ice Shelf, the largest of the Antarctic ice shelves, which, contrary to scientific predictions, continues to expand? If sea levels are rising dangerously, why are 80 per cent of reef islands in the South Pacific and Indian oceans stable or growing? And why do the longest continuous Australasian records at Fremantle and Auckland reflect a tendency towards a general slowing in the rise of mean sea level? Perhaps the fact polar bears were listed as endangered in 2008 but have increased in number by more than 30 per cent since 2005 can pass without comment today. But there was a time when this was promoted as emblematic of global warming.
Albert Einstein told us: “Knowledge is limited to all we now know and understand, while imagination embraces the entire world.” Well, we know a lot more than we did 40 years ago.
Climate change advocates may say individual data points are simply isolated weather events, but collectively the evidence is mounting and no longer should be denied. Yet it is. The political class remains unfazed and seems determined to ensure that whatever the latest science may prove, ideology, not economics, will prevail.
It is no mean feat to take a country from being among thecheapest energy markets to one of the most expensive. Confirming the collapse of the low-cost market-based system, in nine years retail prices in the National Electricity Market are up 80 per cent to 90 per cent and wholesale prices have risen 120 per cent since 2015.
The economic cost of emissions abatement policies can be observed in increasing layoffs, relocations and industry closures. The cumulative effect has yet to be felt, but it will be significant and deep, consistent with experience overseas, where higher energy prices have led to many more job losses in the broader economy than have been created in the renewables space.
So where to from here? With the range of renewable energy subsidies paid for by consumers, and state, territory and federal taxpayers running at more than $4 billion a year and likely to remain in force to at least 2030, the outlook is bleak.
With financial inducements and priority to the grid, intermittent energy progressively will crowd out fossil fuel generators. In such distorted markets, new investment in reliable coal-fired power will be uneconomic. Subsidies to would-be clean-coal investors will distort the market further.
Perhaps after 27 years of uninterrupted growth, policymakers are as dismissive of the laws of economics as they are of inconvenient scientific evidence. Going from a virtual debt-free position 10 years ago to a half-trillion dollars and counting is alarming enough. But when the debt is hypothecated to unrealistic expectations of an endless demand for Australian exports, the risks magnify.
Add to this the Bank of International Settlements’ recent observation of record household debt, static real wages, rapid rises in non-discretionary household expenditure and potential interest rate hikes and Australian families have rarely been more exposed to an economic downturn than now.
There is no quick fix. Australia’s manufacturing base has been hollowed out and the mortgage belt is running on empty. This is an ideological mess of monumental proportions and the likelihood of returning the electricity market to some form of normality may well be beyond the political courage of today’s politicians.
Still, as Ayn Rand reminds us, “We can ignore reality but we cannot ignore the consequences of ignoring reality.”
Our emissions reduction policies are in response to an ideologically charged flight of fancy

Monday, June 25, 2018

Energy madness


This energy hex we place on ourselves, it’s madness
Since 1999, average spot prices per megawatt hour have leapt from $50 to $110 in South Australia.
The Australian
12:00AM June 23, 2018

CHRIS KENNY

Associate Editor
Sydney

If our worst enemies abroad were given one evil wish to destroy our economy they probably would look to curse perhaps our greatest natural advantage: access to almost unlimited cheap energy.

Yet, as if to prove that fact is stranger than even this madcap fiction, this is a hex we are visiting upon ourselves.

If a prosperous nation decided to burden its people with expensive and unreliable power, imposing hardships including job losses, costs on struggling families, reduced profits and missed investment opportunities, to create a more benign environment for all the people of the world, it would be truly altruistic. But if it were inflicting pain on its citizens and handicapping future generations for no discernible benefit, then it would be an act of sheer madness.

Yet here we are. We are in a self-imposed energy crisis. No one disputes the urgency — Coalition and Labor politicians, state and federal, agree prices are too high; they are spending on diesel generators, large-scale batteries and stored hydro to find a way through; companies are having power cut or being paid to reduce demand; consumers and industries fear dire consequences; regulators sound alarms about lack of supply; and policymakers float a raft of possible solutions.

Yet it is all our doing. By mandating renewable energy targets, committing to global carbon dioxide emissions-reduction goals, subsidising wind and solar generation including by domestic consumers, toying with emissions trading schemes and imposing (for a time) a carbon tax, we have up-ended our electricity market, forced out some of the cheapest and most reliable generation and made our power more expensive and less reliable. The lion’s share of investment across a decade — upwards of $30 billion — has gone into the sure bet of subsidised renewable energy that has a guaranteed market but that cannot be relied on to meet peak energy output at any given time. Billions more have been spent on government payments and grants. All this money is recouped in the end from consumers, who are paying enormous sums to go backwards.

Since 1999, average spot prices per megawatt hour have leapt from $50 to $110 in South Australia and from less than $25 in NSW and Victoria to $80 and $95 respectively. Electricity costs for manufacturers have increased 79 per cent since 2010 and in that period there have been net job losses of about 140,000 in the sector. Price rises have squeezed family budgets, created hardship for pensioners and forced companies to cut jobs or shut down.

South Australia was plunged into darkness for hours and the Australian Energy Market Operator has warned that without remedial action, even in NSW where cheap and reliable coal-fired power has been abundant, there will be supply vulnerability in the coming years that could lead to 200,000 homes going without power during peak summer demand. The closure of NSW’s Liddell coal-fired power station in a few years will make the situation worse.

This month AEMO warned again that the “unprecedented transformation” of our electricity system means Australia “does not have the energy reserves it once had to lean on” when we need it. This is deplorable.

We are the world’s largest coal exporter. We will soon be the largest exporter of liquefied natural gas. We are the third largest exporter of uranium.

Australia powers the economic and manufacturing powerhouses of northeast Asia, and other parts of the world, with cost-effective and reliable energy supplies. But we decline to do the same for ­ourselves.

We may as well feed the people of the world with our wheat and sheep exports while our own people go hungry. Why are we doing this to ourselves? Politicians from both major parties and the Greens pretend — surely they are feigning because they must know the facts — that this is our contribution to global efforts to combat global warming. This is fraudulent.

We need to do what the climate activists constantly implore of us: back the science. All the facts tell us that, scientifically, Australia’s climate action is doing nothing to improve the global environment. We are putting ourselves through extended economic pain, with deep social consequences, for nothing more than climate gestures. This is the hard edge of gesture politics: national virtue-signalling, with the poorest citizens and jobless paying the highest price.

Don’t take my word for it; listen to Chief Scientist Alan Finkel, who the government tasked with revising policy. He confirmed before a Senate estimates committee hearing a year ago that Australia’s carbon emissions amounted to 1.3 per cent of the global total (that proportion is shrinking as world emissions grow). Finkel was asked what difference it would make to climate change if all of our nation’s emissions were cut — pretend 25 million of us left Australia idle — so that world emissions dropped by 1.3 per cent. “Virtually nothing,” was his reply.

But wait. Our contribution is much less significant even than “virtually nothing” because we will not eliminate all our emissions. We aim to reduce them by 26 per cent — so our best impact may be a quarter of virtually nothing. Wait again; we become even more irrelevant. Global emissions are on the rise. Led by China (growing by up to 4 per cent so far this year) world CO2 emissions are increasing at close to 2 per cent. So, more science, more facts. China’s annual emissions are about 30 times higher than ours and in any given year the increase alone in China’s emissions can be more than double what we plan to cut by 2030. While global emissions rise our piddling cuts do zip. We are emitting into the wind. Our price rises, blackouts, job losses, investment droughts, subsidies and energy system dilemmas are all for nothing.

Anyone with a pulse must understand this. Why they persist with proposing or backing costly climate policies is the question. They want to display their commitment to the cause. They want to associate themselves with protecting the planet. It is earth motherhood, dictated by political fashion and a reluctance to go against the zeitgeist. What a sad indictment on our political/media class — indulging its progressive credentials for social and diplomatic acceptance at the expense of struggling families, jobless blue-collar workers and our economic competitiveness.

The Coalition is starting to tear itself apart again; led by Tony Abbott, those who understand mainstream concerns are rising up against those stuck in commercial, media and political orthodoxy. Malcolm Turnbull and Josh Frydenberg’s national energy guarantee is a retrofit mechanism to encourage some investment in dispatchable electricity.

As they negotiate for a bipartisan position they could be left with a stark choice: satisfy Labor and its premiers or placate the Coalition partyroom. It may be impossible to do both — the partyroom may at least demand a plan to extend the life of Liddell — and another political short-circuit may be in the offing.

The national energy system is so badly distorted by a decade of renewable subsidies and the threat of future carbon prices that there is no easy solution. All sides of the debate propose expensive government interventions. Investors in anything but renewables are wary.

If we had done nothing on climate action we might have had plentiful and cheap coal and gas power on the back of private investment. But we killed that goose. There is bound to be a reckoning; eventually we will reclaim the energy advantage we export to other nations. And if we ever need a zero-emissions future, we will embrace the silver bullet of nuclear energy. The only question is whether it takes us three years or three decades to come to our senses — and how many political careers will be hoist with this petard in the interim.

Wednesday, June 20, 2018

The ignorance of many Uni graduates.

Education system produces anti-capitalist millennials


TOM SWITZER,CHARLES JACOBSThe Australian12:00AM June 21, 2018
Anyone over the age of 45 will have clear memories of the ecstatic reaction to the fall of the Berlin Wall in November 1989.The wall had been erected in 1961 because Germans living in the so-called German Democratic Republic were, at the rate then of more than 10,000 a day, walking from the Russian zone of Berlin to the British, American or French zones.

In the “democratic” republic, all but the most corrupt and stupid of East Germans wanted to leave for one overwhelming reason: that the socialism imposed on their society by the Soviet-backed German communists who ruled them had removed their personal liberty and impoverished them. In the end, it was an ideology that could be enforced only by turning their country into a prison and many of its citizens into a network of informers.

Sadly, many of those too young to recall a world damaged by doctrinaire leftism fail to understand the system of oppression and coercion that enforced it.

According to a Centre for Independent Studies/YouGov poll, 58 per cent of Australian millennials — those born between 1980 and 1996 — have a favourable view of socialism, with only 18 per cent having an unfavourable one. They believe government should have more control of the economy.


It is perhaps a sign of grace that the older these millennials are, the more sceptical they become about the socialist dream: 64 per cent of the youngest support socialism against only 51 per cent of the oldest. Perhaps there is a chance that they will, eventually, grow up. However, their support for socialism is only half the story. On, it seems, evidence as flimsy as that on which they base their enthusiasm for the left, millennials also revile capitalism. Almost 60 per cent believe it has failed.However — proving Cicero’s point that “to be ignorant of what happened before you were born is to remain a child” — only 21 per cent of those questioned said they knew well who Mao Zedong was and 51 per cent said they knew nothing of him at all. Just 26 per cent were familiar with Vladimir Lenin and 34 per cent with Joseph Stalin.

It is a regrettable comment on the quality of our university education system that almost as many who have been through it share this prejudice as though they have not experienced its benefits.

That 62 per cent of millennials believe Australian workers are worse off today than 40 years ago is in direct contradiction of all available economic evidence: from the mid-1980s to about 2012, the country experienced the biggest national income boom since the gold rushes; and our economy is in its 27th consecutive year of economic growth, surpassing The Netherlands for the gold medal for the longest economic expansion in the modern era.

Again, there is distressing evidence — distressing, that is, to all those who value freedom and personal liberty — that assumptions are made on the basis of wilful ignorance: 61 per cent of graduates among millennials share this wrongheaded idea.

Similarly, they believe — entirely wrongly — that the government is running down the public services: once these people buy into one aspect of the pro-socialist propaganda, they buy it all.

While the wickedness of Mao, Lenin and Stalin is unknown to these youthful idealists, they are well schooled about the wickedness of the extreme right: 73 per cent of them are well aware of Adolf Hitler and his iniquities. It is a problem the world over — not merely in Australia — that establishments never try to be objective about the enormities of all political extremes.

It remains entirely morally acceptable for political leaders on the left to claim an inheritance from Marx, Lenin or Fidel Castro. Were anyone on the right to express admiration even for a dictator such as Francisco Franco, whose crimes were comparatively mild by the standards of other fascists, and certainly by comparison with Stalin or Mao, they would be denounced.

For a politician or public figure to express any admiration for Hitler or his doctrines is, quite rightly, to invite the termination of a career. So it should for those who endorse the doctrines of Stalin or Mao, because of the incontrovertible evidence that those doctrines can, in the end, be imposed only by force, deprivation of liberty and murder.

The predominantly well-educated young people who romanticise socialism should be expected to have the intellectual training to look at the evidence, and thereby to understand the harm that the doctrines they find so attractive have done to economies, societies and, above all, individuals.

There is no economy in history that has benefited from socialism. All economies that have enjoyed sustained growth and have broadened prosperity have done so through free trade and free markets; regulation is the enemy of prosperity, and prosperity is the only means of providing the public services that socialists are so fond of claiming they prize. Socialists need to remember that you don’t tax a loss: you only tax a profit. Without profit — without capitalism — you cannot raise the revenue to provide public healthcare, education, law and order, or defence. That is the central hypocrisy of socialism, and one its adherents would do well to recall before they denounce capitalism again.

The other method socialists have tried to raise resources to provide for everyone is by expropriation of private property and collectivism. Anyone who wishes to see the results of that does not even have to look back to the impoverishment of the Soviet bloc or the misery of Mao’s China: recent events in Venezuela, and the way in which thousands of Cubans have risked their lives trying to escape on flimsy vessels to the US, give more immediate and startling evidence.

Much of the fault of this incomprehension among the young must lie with our education system: not just universities, with their acrid determination to teach leftist values above all others and to promote teachers who adhere to them, but in our schools, with the failure to teach basic general knowledge. This is no minor problem, because one day such people may exercise a vote to impose such appalling doctrines, and their collateral damage, on our society. To use a good old Soviet phrase, the re-education had better start here.

Tom Switzer is executive director of the Centre for Independent Studies in Sydney, where Charles Jacobs is a policy analyst.

Tuesday, June 19, 2018

Democracy's fragility?

There are four subtle stages on the road to autocracy
Millions of Turks are now terrified of their president. However, plenty admire him for protecting them from the Gulenists. Adem, an estate agent in Istanbul, congratulates President Recep Tayyip Erdogan for “cleaning away the enemies within” — echoing a government slogan. He says of the purge’s victims: “They’ve been arrested because they’ve done something wrong. In America if you steal state secrets they put you in the electric chair, don’t they?”
At an election on June 24, Erdogan is expected to consolidate his power. Despite double-digit inflation and a tottering currency, he is likely to win re-election (though his party may struggle). And his office will become much more powerful, thanks to a constitutional change he pushed through last year. As “executive” president, he will be able to issue decrees with the force of law and pack the judiciary with loyalists.
Turkey exemplifies a dismal trend. The world has grown more democratic since World War II. In 1941 there were only a dozen democracies; by 2000 only eight states had never held a serious election. But since the global financial crisis of 2008, democracy has regressed.
Most watchdogs concur. The latest survey by Freedom House, an American think tank, is called Democracy in Crisis. Last year, for the 12th consecutive year, countries that suffered democratic setbacks outnumbered those that registered gains, it says. According to the Democracy Index from The Economist Intelligence Unit, a sister company of The Economist, 89 countries regressed last year; only 27 improved. The latest Transformation Index from the Bertelsmann Foundation, another think tank, which looks at emerging economies, finds that the “quality of democracy … has fallen to its lowest level in 12 years”. What these indices measure is not simply democracy (that is, rule by the people), but liberal democracy (that is, with a freely elected government that also respects individual and minority rights, the rule of law and independent institutions).
This distinction is important. In The People v Democracy, Yascha Mounk of Harvard University stresses that liberalism and democracy are separable. Voters often want things that are democratic but not liberal, in the most basic sense, which has nothing to do with left or right-wing policies. For example, they may elect a government that promises to censor speech they dislike, or back a referendum that would curtail the rights of an unpopular minority.
At the same time, plenty of liberal institutions are undemocratic. Unelected judges often can overrule elected politicians, for example. Liberals see this as an essential constraint on the government’s power. Even the people’s chosen representatives must be subject to the law. In a liberal democracy, power is dispersed. Politicians are not only accountable to voters but also kept in line by feisty courts, journalists and pressure groups. A loyal opposition recognises the government as legitimate but decries many of its actions and seeks to replace it at the next election. A clear boundary exists between the ruling party and the state.
This system is now under siege. In many countries, voters are picking leaders who do not respect it, and gradually undermine it, creating what Hungarian Prime Minister Viktor Orban proudly calls “illiberal democracy”. Eventually, when enough checks and balances have been removed, a would-be autocrat finds it easier to neuter democracy itself, by shutting down opposition (as in Turkey) or neutering the legislature (as in Venezuela, where the government staged a sham election on May 20).
The mature democracies of the West are not yet in serious danger. Donald Trump may scorn liberal norms, but US checks and balances are strong, and will outlast him. The real threat is to less mature democracies, where institutions are weaker and democratic habits less ingrained. Nonetheless, what happens in the West affects these places. The US once inspired subjugated people and sought to promote democracy. It now has a president who openly admires Vladimir Putin and claims a “special bond” with Kim Jong-un.
Meanwhile, China supplies an alternative model. Having grown much less dictatorial after the death of Mao Zedong, it is reconcentrating power in one man, Xi Jinping, whose term limits as president have just been removed. Some would-be autocrats cite China as evidence that authoritarianism promotes economic growth — though what they often mean is that they too want to be presidents for life.
Globally, public support for democracy remains high. A Pew poll of 38 countries found a median of 78 per cent of people agreed that a system where elected representatives make laws was a good one. But hefty minorities approved of non-democratic alternatives. A worrying 24 per cent thought military rule would be fine, and 26 per cent liked the idea of “a strong leader” who “can make decisions without interference from parliament or the courts”. In general, autocracy was more popular among the less educated.
With such large majorities favouring it, leaders cannot openly admit they plan to abolish democracy. However, many have grown adept at subverting its essence while maintaining its outward appearance. The details vary from country to country, but it is striking how much the new autocrats have in common and how attentively they learn from each other.
To oversimplify, a democracy typically declines like this. First, a crisis occurs and voters back a charismatic leader who promises to save them. Second, this leader finds enemies. His aim, in the words of 20th-century US wit HL Mencken, “is to keep the populace alarmed (and hence clamorous to be led to safety) by an endless series of hobgoblins, all of them imaginary.” Third, he nobbles independent institutions that may get in his way. Finally, he changes the rules to make it harder for voters to dislodge him. During the first three stages, his country is still a democracy. At some point in the final stage, it ceases to be one.
In Hungary, two shocks undermined faith in the old order. First came the financial crisis. Before it, many Hungarians took out absurdly risky foreign-currency mortgages. When the Hungarian forint crashed against the Swiss franc and they lost their homes, they were furious. Fidesz, a party that was once quite liberal but has become dramatically less so, won an election in 2010 by blaming the previous government and vowing to make borrowers whole.
The second shock was the Syrian refugee crisis of 2015-16. Hardly any Syrians settled in Hungary but thousands passed through on the way to Germany, so Hungarians saw them on television. They gave Fidesz’s leader, Orban, two handy enemies: the Muslim hordes and the liberal elite who wanted to let them in.
Orban built a fence that largely stopped the flow of refugees. But he continued to play up the threat. His government ordered a poll asking voters what they thought of a fictitious plan by George Soros, a Hungarian-American billionaire, to bring one million Middle Eastern and African migrants to Europe. A campaign poster showed Soros grinning evilly and embracing opposition leaders holding wire cutters. “They would remove the fence together” ran the slogan.
On April 8 Orban’s party was re-elected with a thumping majority. In May Soros’s foundation closed its office. “Hungary disproves the notion that when you reach an income per head of $US14,000 your democracy is safe,” Mounk says of a theory popular with political scientists.
Picking the right enemies is crucial. Migrants are good because they cannot vote. Soros is even better because he is rich, funds liberal causes and is, you know, Jewish. He can be painted as allpowerful; but because he is not, he cannot harm the demagogues who demonise him.
Stirring up ethnic hatred is dangerous. So rabble-rousers use dog-whistles. Former South African president Jacob Zuma denounced “white monopoly capital” rather than whites in general. Many leaders pick on small, commercially successful minorities. Former Zambian president Michael Sata won power after railing against Chinese bosses.
Criminals make ideal enemies, since no one likes them. Rodrigo Duterte won the presidency of The Philippines in 2016 on a promise to kill drug dealers. An estimated 12,000 extrajudicial slayings later, the country is no safer but his government has an approval rating of around 80 per cent.
Would-be autocrats need a positive agenda, too. Often they pose as defenders of an identity that voters hold dear, such as their nationality, culture or religion. Poland’s ruling party, for example, waxes lyrical about the country’s Catholic way of life and lavishes subsidies on big families, who are likely to be rural and religious.
Parties of the nationalist right have learned from the left how to exploit identity politics. Both sides tend to favour “group rights” over those of individuals. The “Hungarian nation is not a simple sum of individuals”, Orban said in 2014, “but a community that needs to be organised, strengthened and developed”.
To remain in power, autocrats need to nobble independent institutions. They do this gradually and quietly.
The first target is often the justice system. Poland’s ruling party passed a law in December forcing two-fifths of judges into retirement. On May 11 Duterte forced out the chief justice of The Philippines, who had objected to his abuse of martial law.
The media must be nobbled, too. First, an autocrat in waiting puts his pals in charge of the public broadcaster and accuses critical outlets of spreading lies. Rather than banning independent media, as despots might have done a generation ago, he slaps spurious fines or tax bills on their owners, forcing them to sell their businesses to loyal tycoons. This technique was perfected by Vladimir Putin in Russia, and is now widely copied. In Turkey, the last big independent media group was sold to a friend of Erdogan in March.
Getting the security forces on side is essential. Former Zimbabwean president Robert Mugabe took their loyalty for granted and was thrown out. Other strongmen are less complacent. To keep the men with guns happy, Venezuelan President Nicolas Maduro lets them loot the national food distribution system. Egyptian president Abdel Fattah el-Sisi, who won 92 per cent of the vote in March, lets the police top up their salaries by robbing civilians.
With the courts, press and armed forces in his pocket, a strongman can set about neutering every other institution that counts. He can sideline parliament, redraw the electoral map and silence serious opponents.
Whatever ideology they profess, autocrats are often opportunistic. Daniel Ortega in Nicaragua started as a revolutionary Marxist, seizing power in 1979. He lost an election in 1990 partly because he was anti-Catholic. So he rebranded himself as a devout Catholic — pushing a ban on abortion even if the mother’s life is at risk — and was re-elected in 2006 against a divided opposition. Last year his wife, Rosario Murillo, became vice-president, thus establishing a dynasty resembling the dictatorship he once overthrew.
Ortega and his Sandinistas have commandeered the Supreme Court, which abolished presidential term limits, and created shell “opposition” parties to simulate choice while repressing genuine opponents. Critical media find themselves under new ownership, often that of Ortega’s family.
None of this chipping away at democracy sparked unrest. It was only when Ortega tried to grab Nicaraguans’ pensions that they rioted. The ruling Sandinistas’ mismanagement and graft has left the public pension pot all but empty. Ortega told workers to top it up. In response, tens of thousands took to the streets in April and tore down statues erected in honour of Murillo. The regime has clung to power by shooting people.
Autocrats who plan to stay in power forever need to indoctrinate children. “Most countries don’t have events from two years ago in their school history books. We do,” says a Turkish liberal, aghast that Turks as young as four are taught that their President saved the nation from the Gulenists. Venezuela’s Bolivarian University offers free tuition to students who submit to lectures blaming the US for food shortages.
Much has been said about the failures of liberal democracies. Although they are typically rich and peaceful, many of their citizens are disgruntled. Globalisation and technology have made them fear for their jobs. The culture wars ensure more or less everyone feels disrespected by someone. The rise of autocracy is in part a reaction to these big historical trends. But it is also because power-hungry leaders have learned how to exploit them. You cannot have autocracy without an autocrat.
Most authoritarian regimes are filthy. Of the countries and territories in the dirtiest third of Transparency International’s corruption perceptions index, not one is rated “free” by Freedom House. Of those in the cleanest 20, only Singapore and Hong Kong fail to qualify as free.
Autocracy and graft create a vicious circle. Power with few constraints enables those who wield it, or their friends, to get rich. The more they steal, the more incentive they have to rig the system to remain in charge. If they lose power, they risk prosecution, as Zuma is discovering in South Africa. Thus, whenever an autocrat makes a stirring speech about national pride, his real aim may be to deflect attention from his own skulduggery. Orban’s opponents would love to discuss why his friends are now among the richest people in Hungary, or why there is a huge football stadium in his tiny home town. But his friends control the media, and would rather talk about immigrants.
Democrats can fight back. Five recent examples stand out.
In Sri Lanka, the opposition united to beat a spendthrift, vicious autocrat. In the Gambia, the threat of an invasion by neighbouring countries forced a strongman to accept that he had lost an election. In South Africa, an elected leader who subverted institutions and let cronies loot with impunity was tossed out by his own party in January. In Armenia, an autocrat was ousted in April by mass protests.
And in Malaysia, former prime minister Najib Razak tried to steal an election in May but failed. Despite his gerrymandering, censorship and racist appeals to the Malay majority, voters dumped the ruling party of the past 61 years. Its sleaze had grown too blatant.
America’s justice department has accused Najib of receiving $US681 million from 1MDB, a state fund from which $US4.5 billion disappeared. He says the money was a gift from an unnamed Saudi royal. The opposition gleefully contrasted the vast sums Najib’s wife spends on jewellery with the difficulty ordinary folks have making ends meet. “Najib just makes up his own rules,” says a taxi driver who switched sides to back the new government.
That strongmen make up their own rules is why liberal democracy is worth defending. And in the long run, it seems to deliver better material results. A study by Daron Acemoglu of the Massachusetts Institute of Technology found that switching from autocracy to democracy adds 20 per cent to income per head across 30 years, though some economists dispute these findings. Guillermo Vuletin of the World Bank argues that autocrats fall when economies slump, and the democrats who succeed them take credit for the inevitable recovery.
What is certain, however, is that freely elected governments bound by the rule of law have less power to abuse citizens. “Little by little they took away our rights,” says a journalist in Diyarbakir in southeastern Turkey, who was recently arrested for five innocuous tweets. “Every day I check the news to see which of my friends has been detained.”

Friday, April 20, 2018

Welcome to our outrageous age of un-Enlightenment

JANET ALBRECHTSEN
Hunters Hill Barber Shop’s Sam Rahim, top, and Jordan Peterson, above
The virtues of Western civilisation crumble as the young get unmoored from their foundations
A friend of mine came to Australia from Czechoslovakia as a 14-yearold in 1970. Like others who have lived through another form of government, he views democracy differently from those of us lucky enough to know no other system. He treasures it more, understanding its intrinsic connection to freedom. And he sees more clearly the warning signs of a system that is being undermined from within.
My friend left his home country two years after the Prague Spring, that brief period in 1968 when reformists stood up to the communist yoke of the Soviet Union. Reform was extinguished when the Soviets invaded Czechoslovakia in August that year. It wasn’t until 1989, and the Velvet Revolution, that the central European country was freed from communist rule.
My friend’s escape from communism turned on a dime. His mother sought authority to leave their closed country to visit her “dying” mother in Austria. It was tricky. It took years, so the “dying” mother was on her deathbed until the authorisation came through. They packed up their tiny car and headed for the Austrian border. A checkpoint officer asked the boy’s mother for her citizenship papers, then waved them on. Then the officer shouted: “Stop!” The family froze, thinking they had been caught trying to escape. The boy’s stepfather reversed the car back to the officer, who handed back the citizenship papers. “You’ll need these,” he said. In that moment, he was the white knight silently helping them escape.
After a few months in a refugee centre in Vienna, where the boy heard ABBA singing Fernando on the radio and drank Coca-Cola for the first time, the family left for Australia. At his local high school in Sydney’s Hunters Hill, he was the cool kid with a ghetto blaster. Except he wasn’t listening to music. He recorded his lessons so that, at home, he could slowly decipher the words in this strange new language. He recalls a terrific indigenous teacher who spent afternoons teaching him English.
Now in his early 60s, my Czech friend, a doctor and brilliant businessman who cares about boosting educational outcomes, is worried about the future of our democracy. He doesn’t pine for the patriotic indoctrination of Czech communists or their repression. But he tells me that he is worried by a different kind of indoctrination in the West.
Today, hurt feelings and being offended are enough to limit fundamental freedoms. And a swath of laws and bureaucracies are committed to those same repressive ends. It doesn’t matter that the intentions behind these laws were once good, it is enough that the outcomes are now rotten.
Consider the poor barber at the Hunters Hill Barber Shop just down the road from my friend’s old school. Late last year Sam Rahim turned away a woman who wanted him to cut her daughter’s hair. Sam the barber told her he was qualified only to cut boys’ hair, politely directing her to a salon up the road. She took to social media and ran to the Australian Human Rights Commission claiming he breached anti-discrimination laws. He offered an apology. And now he has been served with court papers for a claim that he breached the Sex Discrimination Act.
Sam and his wife, Ronda, have set up a GoFundMe page because, as he told the media, “The legal costs are more than we have ever anticipated.”
If his actions contravene the law, then the law stinks. But even being drawn into the morass is a travesty of common sense. Yet this is where we are today: common sense is on the decline.
That said, the Rahims have support from people who understand the end point of these doctrinaire laws. As Matthew Lesh, a research fellow at the Institute of Public Affairs, wrote on the Rahims’ fundraising page: “Your treatment is absolutely reprehensible. An individual should not be forced to do a service that they do not provide, nor should they have to defend themselves in court. Good luck.”
Good luck to rest of us, too. We live in an age of hyper-reactions by givers and takers of offence. At Starbucks in the US a couple of employees in an organisation of 175,000 workers make a mistake, and now 8000 stores will be closed while all employees are sent to racial-bias training. A basic sense of proportion has been lost.
Today, words are being struck off as unacceptable by workplace language police. Schools and librarians are more fixated on the word “nigger” than the moral teaching in a text such as To Kill a Mockingbird, to the point that the whole book has been banished.
Our basic biology is under attack by an obsession with transgender identity when only a small fraction of people swing that way. Jobs are lost when a dissident employee says something even slightly nonconformist about a workplace diversity policy.
And worst of all, we’re not having a debates over ideas. We’re having a contest over whether there should be a contest of ideas. Increasingly, words and ideas are being censored for psychological reasons, where they are treated as a form of emotional violence, and those who utter such words are seen as not just wrong but evil.
As writer Lionel Shriver wrote in Prospect magazine earlier this year, “If words that cause umbrage are acts of violence, the state has every right to impound your dictionary.” We’re not there yet, but the empowering message that words will never hurt me is lost to a past era. And the whiff of a new kind of repression is unmistakeable to those who recognise the smell.
It’s worth asking whether the ideas of the Enlightenment are at risk of being forgotten. Is Western civilisation headed down a path of un-Enlightenment? Will it be too late before more of us understand what is being sacrificed on the altars of politically correct fashion and self-loathing?
My Czech friend raised some of these questions during a recent visit to Australia by Robert Tombs. The historian, who has taught history at the University of Cambridge for almost a half-century, spoke to sold-out audiences about Western civilisation. Maybe there is hope on the horizon. Jordan Peterson is a cultural rock star for retelling some common sense. And Tombs’s tremendous book from 2014, The English and Their History, was named book of the year by five publications: The Economist, The Daily Telegraph, The Times Literary Supplement, The Times and The Spectator. Even The Guardian lauded it as “a work of supreme intelligence”.
Speaking to audiences in Sydney and Melbourne at events organised by the IPA (of which I am a director), Tombs pointed out that a generation ago if he had told colleagues he was off to Australia to defend Western civilisation, they would have yawned and wondered why he needed to do the bleeding obvious. Today it’s provocative.
Tombs defies the self-loathing critics because he is no rah-rah cheerleader for Western civilisation. “The West,” he says, “ravaged continents, burnt heretics, invented the gas chamber and the atom bomb, and almost destroyed itself in two world wars.”
But Western civilisation, when seen in its full sweep, is also how we learned to end slavery, to defeat totalitarianism, to be ashamed of war and genocide and persecution. It is a story of innovation, one of unsettling change and impassioned debate. It is, he says, “an action-packed adventure story, not a philosophical treatise”. And that is how it should be taught at school and university.
Tombs recalls speaking to a class of senior secondary students in Britain. He asked the class whether they could see any parallels between Hitler and Mussolini. The teacher interrupted: “We don’t do Mussolini.”
Did the class understand the relationship between Hitler and Stalin then? “We don’t do Stalin, either,” said the teacher.
Tombs suggested they consider the connection between Hitler’s rise and World War I. You guessed it. “We don’t do that anything before the second world war,” said the teacher. Tombs reminded us we short-change students by teaching history as a series of ad hoc skirmishes.
Learning from history, understanding the full sweep of Western civilisation, depends on understanding perspective, throwing up parallels between events.
As we sit on the cusp of an era of un-Enlightenment, we should remember that this story of innovation, of ideas about equality, the rule of law, universal human rights, property rights and freedom, is not one preordained towards success.
Tombs suggests we view the story of Western civilisation as being ruled by something akin to the laws of cricket rather than, say, the laws of physics. “We don’t discover them, we make them up and agree to them.”
That was a few weeks before some Aussie cricketers in South Africa cheated, but you get his drift about ideas emanating from us and needing our commitment.
Tombs mentioned a young PhD student supervised by one of his colleagues at Cambridge. The young woman was a Mormon, she was home-schooled in Salt Lake City and studied at Brigham Young University, a Mormon university. She told her Cambridge supervisor that she felt freer at that Mormon University to express views outside the orthodoxy of the Mormon community — at least they believed in redemption. When she expressed ideas outside the confines of orthodox thought at Cambridge, she was seen as beyond the pale.
When freedom of expression is lost, we lose the ability to continue that story of innovation. Here are a few clues that suggest the story of Western civilisation is not being taught. An annual Lowy Institute poll tells us that only 52 per cent of Australians aged between 18 and 29 believe democracy is the preferable form of government.
Now brace yourself further. Polls in the US suggest that 50 per cent of American millennials say they wished they lived in a socialist country rather than a capitalist one. In Britain, 24 per cent of 18 to 24-year-olds see big business as more dangerous to the world than communism.
And this: almost one-fifth of Americans aged between 21 and 29 see Soviet dictator Joseph Stalin as a hero (23 per cent). Even more consider Vladimir Lenin a hero (26 per cent), while Kim Jong-un is a hero for 23 per cent of them.
A third of millennials think George W. Bush killed more people than Stalin did.
And here’s the rub: 71 per cent of millennials can’t define communism and four-fifths don’t know how many people died under communist rule.
If the younger generation haven’t lived it or learned about the horrible consequences of repressing freedom, how can they value the freedom they have?
My Czech friend knows better than most that our challenge is to make sure they do learn, so they don’t live it. The alternative is us sliding further into an age of un-Enlightenment.

Words and ideas are being censored for psychological reasons, where they are treated as a form of emotional violence

Sunday, April 08, 2018

Sexual Revolution Exposed

Why Private Sexual Vice is a Public Concern


One of the Holy Week events at my old school, Providence College, was a march in favor of a wide variety of sexual inclinations, all of them disordered by biological nature, and considered to be so also by the Catholic Church, which takes its lead in this regard from Scripture and from the doctrine taught by Saint Paul. For the invisible God is known by the visible things he has created; and in the beginning he made the human race male and female, each for one another. That is what Jesus implies when he obliterates the permission that Moses granted to the Hebrews because of the hardness of their hearts. The Hebrews of old could divorce, but Jesus says that “it was not so from the beginning,” that is, before the fall of man. “Therefore,” he says, citing the words of Genesis, “a man leaves his mother and father and cleaves unto his wife, and they two become one flesh.”
Before I get to what Jesus concludes from this verse, I wish to assert that he is not being poetical. It is rather a succinct way to describe what is physically and biologically the case. The man and the woman together in the congress of the sexes as such—we are not talking about kissing and embracing, or about acts of sexual mimicry, such as sodomy—form a one-flesh union for a clear and indispensable biological and human purpose. It is just as if, for an imaginary organism, you needed a male and a female to come together to breathe or to cleanse the blood. What we now know about that union is far more extensive and far more subtle than what people knew in Jesus’ time. We are not talking about accidental or arbitrary contiguity of organs, and if it were not for our desire not to see it, every biology textbook in the land would be reveling in the complexity, the manifold consequences, and the sheer beauty of it all. Check out what a botany textbook says about the subtle and intricate pollination of fruit trees. That, by comparison with the union of male and female human beings, is as a stick-figure drawn by a child to Michelangelo’s painting of Adam and Eve on the ceiling of the Sistine Chapel.
We must deny the bond between Creator and creation if we deny that marriage has a created essence observable in the very structure of human physiology. Now then, because of what marriage essentially is, Jesus does as he always does with moral questions. He raises the bar, we might inadequately say. Just as he condemns lewdness when he says that a man who but looks at a woman with lust in his heart has committed adultery with her, he now rules out all means or reasons for a man’s “putting away his woman,” taking care to note, in Matthew’s account of it, that by “his woman” he means a wife properly speaking, since neither Greek nor Hebrew distinguishes verbally between “woman” and “wife,” as also not between “man” and “husband.” If you divorce your wife and marry another, you commit adultery.
Notice that Jesus does not refer to what any famous rabbi has said about it. As usual, and the people are struck by it, he teaches “with authority,” and that authority is not presumptuousness or pride, since he himself is the new law. He does not refer to any social custom. He is sublimely uninterested in what any human being may think about what he says. His only referent is the Father, who “made them male and female” in the beginning. His teaching is in perfect concord with what Saint Paul will say about what happens to the imagination of man after the fall. Then we get not only hard hearts but perverse minds to boot, so that man reduces God to the form of beasts, and reduces himself as a necessary consequence. “Their women,” says Paul, “exchanged natural relations for unnatural, and the men likewise gave up natural relations with women and were consumed with passion for one another.” It is a form of idolatry, just as the divorce that Jesus now condemns was at best a sign of recalcitrance and at worst a rebellion against the Creator God.
All of this fits together. Nor need we limit ourselves to matters regarding the commandment against adultery. Jesus raises and transforms all of the commandments. It is absurd on the face of it to suppose that Jesus would demand holiness as regards telling the truth, or loving your enemies, or restraining your anger against your brother, or severing yourself from undue attachments to your possessions, but shrug away the entire realm of the sexual. What is Genesis but a saga of passions gone awry, including especially the sexual passion, leading to enmity, violence, treachery, and bloodshed? Remember Lot’s wife. Remember also Lot’s daughters, remember Lot’s fellow citizens, remember Cain and Abel, Lamech the murderer, Potiphar’s wife, the rape of Dinah and the treacherous vengeance of Simeon and Levi, the bed-trick with Leah, the casting out of Hagar and Ishmael, the jealousy of Jacob’s sons against their half-brother Joseph, the sons of God and the daughters of men, the incest between Judah and Tamar, Onan the seed-spiller, Noah’s nakedness exposed, and so on. Nor will it do to say that Jesus reserves his most severe condemnation for people who turn religion itself into a banner of pride, and that therefore the sexual sins are hardly to be considered sins at all. The bite of a cobra is worse than pneumonia, but pneumonia can kill you too. Or, to look at it from the other end, if a man’s harboring lust for a woman is a form of adultery, we need not ask about Sodom.
We see that what Catholics call the natural law is affirmed by what Saint Paul teaches about sexual immorality, and is affirmed, purified, and exalted by what Jesus teaches about divorce and the movements of the heart. Now, we may trust what Jesus says about the Father’s will “from the beginning,” or not. But if Jesus is telling us the truth, that truth will not be altered by what we think about it, no more than will the law of gravity be suspended because we want to play at Superman. A law, if it exists, works with sublime independence of human opinion, though the latter can mitigate our guilt when we violate the law. Mitigate the guilt, not necessarily the consequences.
Public Celebration of Private SinSo I return to the march at Providence College, held with the strong support of the administration, and attended by the Vice President of Student Affairs. One of the young women I saw carried a sign that read, “Why do you care so much about my sex life?” I am embarrassed for her sake. Let me try to respond.
Young lady, I do not care at all about your “sex life,” a really ugly term, because I do not care about you, personally. I don’t know you. I’m not your confessor. I should care about you, though. If I were a better man, I would get in touch with you right away, because I would be concerned for your individual welfare. We really are dealing with matters of fact here. If what Jesus reveals about the Father’s will “from the beginning” is true, then to violate the Father’s intent would be like ingesting a poison, or cutting your hamstring with a knife. It has nothing to do with opinion. Those mushrooms will hurt you. Pretending otherwise does not alter the fact.
But you are doing far more than violating the sixth commandment. Everyone is a sinner. You are demanding that certain forms of violating that commandment be honored as rights to be protected, or even virtues to be celebrated. That then involves by necessity the whole community, and indeed it will, if you have your way, corrupt the community, just as would happen if the community accepted or celebrated any other principle that was utterly false and that involved a direct violation of the Creator’s will as expressed in his creation. We may think of the false principle that human beings may be owned as chattel, or that men may challenge one another to duels for the sake of honor, or that property does not belong to you if you cannot protect it, or that children may be slain for the convenience of the parents.
The principle that the young lady was advancing is inherently antisocial and absurd. It says that the act by which the human community regenerates itself is not any business of the human community. It says that the strongest passion in the human constitution, stronger than blood lust, may be indulged as a matter of moral indifference, so long as you remain on the lee side of rape. It says that the one arena of human behavior most constitutive of a culture, both as to its existence as a culture and as to its features, is strictly a private matter—as if the effects of this private matter, called “children,” were mere adventitious results, or private products, like tomatoes you grow in your garden for your own use.
What happens if you accept the principle? We see its results all around us. It was supposed to bring peace and harmony, once those “hang-ups” about sex were swept aside. Blessed Pope Paul VI predicted otherwise, and if he can be faulted for anything, as I’ve often said, it is for being insufficiently pessimistic. We live beside and in an open sewer. Half of our marriages end in divorce. We have fewer people getting married at all, yet biology calls nonetheless, and so forty percent of our children are born out of wedlock. The chaos batters against every family I know. We have a crisis of fatherlessness. Our mass entertainment is indescribably coarse. I do not want to know how many pornographic images will have passed before the eyes of the typical boy before he has ever given a girl a kiss. That is not to touch upon what happens to the girls because of it.
The result has not been harmony. It has been a Lonely Revolution. It is becoming a Revolution of Enmity: each sex blaming the other, “and of their fierce contest appeared no end.” We might also call it a Revolution of the Church for Sale. Why bother with Sunday Mass, when a roll in the hay with your partner is more fun—and when even the priests don’t seem really to believe in sin? But it is a miserable world, and this by the testimony of those who have defended it and promoted it. And so, young lady with the immoral sign, it is because we do not want to live near or in a sewer that we deny your principle.
I can say more. It isn’t just the sewer. It is the Great Thing you miss, because you have no idea that it can exist. That would be a world in which we sinners did acknowledge the moral law governing the relations between the sexes. Oh, it does not mean that everyone is a saint. It does mean that everyone has strong guard rails against going astray, and strong expectations that you can rely on to restrain the will of someone else who might tempt you. It means even more: it means that everyone has an ideal of purity and holiness to which to strive; and the very acknowledgment of the ideal will clear away plenty of space for mirth, innocent flirtation, and relations between the sexes that are characterized by gratitude, forbearance, forgiveness, and humility.
You cannot build a Catholic world upon a denial of the natural law. You cannot even have a half-decent pagan society if you build upon the principle of the Lonely Revolution. Providence College and other schools like it, Catholic and Protestant both, will have to decide more than whether they wish to be Christian. They will have to decide whether they wish to be sane.

Friday, March 09, 2018

Chilling fact is most climate change theories are wrong

  • The Australian

You have to hand it to Peter Hannam, The Sydney Morning Herald’s climate change alarmist-in-chief, for his report last month - “ ‘Really ­extreme’ global weather event leaves scientists aghast”.
Hannam is often the ­canary in the coalmine (er, wind farm) when there is a sense that public belief in man-made global warming is flagging. With Europe in the grip of a much colder winter than predicted and with the ­abnormal chill spreading even to Africa, he did his best to hold the line.
Earlier this year, Climate Council councillor Will Steffen also climbed on board — for The Sydney Morning Herald of course. Extreme cold in Britain, Switzerland and Japan, a record-breaking cold snap in Canada and the US and an expansion of the East Antarctic ice sheet coincided with a ­Bureau of Meteorology tweet (later retracted) that January 7 had set a heat record for the ­Sydney Basin. Steffen told us these seemingly unrelated events were in fact linked. “Climate ­disruption” explained both. Whether fire or ice, we’re to blame. No ifs, no buts.
Now a warming Arctic provides the perfect opportunity for Hannam to divert attention from the latest deep freeze. He ominously warns: “Climate scientists are used to seeing the range of weather extremes stretched by global warming, but few episodes appear as remarkable as this week’s unusual heat over the Arctic.”
It’s true, warm air has made its way up to the high Arctic, driving temperatures up to 20C above ­average. But Anthony Watts, who runs a climate change website, puts things into perspective. He observes: “Warm moist air from the Pacific and Atlantic oceans has warmed the Arctic above the 80th parallel. It should be noted, however, that the Arctic Circle actually starts at 66 degrees north, meaning the record heat is over a much narrower area.”
Cato Institute atmospheric scientist Ryan Maue reviewed high Arctic temperature data going back to 1958 and says: “Data before the satellite era … has some problems, so it’s hard to say the current spike is for sure a record.” He says that if the baseline is 1973, when the polar-­orbiting satellites began recording the data, there is not much difference between today’s ice extent and then.
Indeed, we now have satellite confirmation that global air temperatures are back to the same level they were before the 2014-16 super El Nino event and, this January and February, the decline accelerated. Since 2015 satellites also have detected a fall in sea surface temperatures.
Solar expert Piers Corbyn, of British forecasting group Wea­therAction and famous for his successful wagers against the British Met Office forecasts, predicts Earth faces another mini ice age with potentially devastating consequences. He notes: “The frequency of sunspots is expected to rapidly decline … reaching a minimum between the years 2019 and 2020.” Indeed, the present decline in solar activity is faster than at any time in the past 9300 years, suggesting an end to the grand solar maximum.
Critics say while “it might be safe to go with (Corbyn’s) forecast for rain next Tuesday, it would be foolish to gamble the world can just go on burning all the coal and oil we want”. That’s the nub of it. The world has bet the shop on CO2 warming and the “science” must be defended at all costs.
But while spinning unfalsi­fiable “climate disruption” slogans may sway readers of The Sydney Morning Herald and resonate with believers in their centrally heated halls, those in the real world, witnessing hundreds of people dying of the cold and thousands more receiving emergency treatment, will consider they’ve been duped.
Not feeling duped are successive Australian governments that have become committed members of a green-left global warming movement promoted by the UN. On dubious scientific grounds they have agreed to accept meaningless, anti-growth, COemission targets that enrich elites and burden the masses.
And, true to label, a Green Climate Fund supported by Australia and 42 mostly developed countries will redistribute $US100 billion ($128bn) annually to poorer nations as reparation for the unspecified environmental harm the West has allegedly caused them.
Big emitters such as China, India and Russia are conspicuously absent.
Policing Australia’s targets and helping to spread confirmatory propaganda is a network of international and local bureaucracies. The world’s academies and meteorological organisations, frequently found to be unreliable and biased, keep the faith alive. They reject debate and starve nonconforming researchers of funds and information. Students are indoctrinated with unproven climate-change theories that an unquestioning media gladly ­reinforces. Meanwhile, the country ingenuously surrenders its competitive advantage by refusing to embrace its rich endowment of affordable baseload energy. This it happily exports while lining the pockets of renewable energy rent-seekers with generous taxpayer subsidies.
Should the world enter a per­iod of global cooling, we should ­expect concerted denial. Too many livelihoods, too many reputations and too much ideology ­depend on the COnarrative. Having ceded sovereignty over our economies’ commanding heights to unelected bureaucrats in Geneva, the West (Donald Trump excluded) repeatedly turns to expensive vanity projects to paper over this folly. If the iceman cometh, there can be no quick fix. Yet we know it takes twice as much energy to heat a home than to cool one. So pity the poor and infirm who respected medical journal The Lancet says are 20 times likelier to die from cold than heat.
While even to mention a mini ice age risks scorn and derision, recent research has shown a close correlation between solar activity and climate on Earth. That possibility alone should cause shivers. But it will take time and experience before we accept the global warming movement is really the triumph of ideology over science. Until then we will continue to commit life’s cardinal sin of putting too many eggs into one questionable basket.