Friday, September 15, 2017

SSM The No Vote Case

‘No’ vote best for human flourishing

  • The Australian
I’ve been told people are looking for guidance on same-sex marriage as we move towards the postal vote. That may be so, though I suspect that most people have already made up their mind on the issue and, if they’re looking for anything, they’re wanting some authority to support their position publicly. But that’s not really what I want to do here. By now the arguments for and against same-sex marriage are well enough known to those who want to know them, even if much of the debate has been too shallow or slick to do justice to the deeper issues. So there’s no need for me to go over well-trodden ground. But in a debate where the language has often been slippery it may help to clarify a few points that can be unclear. I wrote something like what follows a while ago. In the meantime, the debate has become more complex and heated, so I’ve made a few changes to take account of that.
Is same-sex marriage about love?
There are many forms of love — parent-child, siblings, friends, carers and so on. But not all are nuptial. In fact, only one form of love is nuptial — the love of man and woman which is free, lifelong and open to children. Other forms of love may indeed be love and often are. That means that they have value, yes; but it doesn’t mean that they are or could become marriage.
Is it about equality?
It’s true that all human beings are equal. But that doesn’t mean they are the same. Same-sex marriage ideology implies that equality means sameness. But it doesn’t. I may be different, but I’m still equal. Marriage policy has almost always “discriminated” against certain people: parents can’t marry their children, brother and sister can’t marry, those under age can’t marry. Nor can people of the same sex. That doesn’t make them any less equal.
Is it about civil rights?
Here the link is made to women’s rights and racial equality. But the law already offers ample protection for people in same-sex unions in a way that wasn’t true of women or people of other races in earlier times. Are people in same-sex unions excluded from voting, entering shops or using public transport? Justice can be done to people in same-sex unions and their human dignity can be respected without resorting to an artificially constructed “right” to marry.
Are heterosexuality and homosexuality equivalent?
In the construction of any human society, heterosexuality has been privileged because it alone can secure the future by producing children. Only a society which sees children as optional and the future as something of no great concern would see heterosexuality and homosexuality as equivalent.
Are children an optional extra?
Without resorting to extraordinary measures, same-sex couples can’t produce children — not just because of age or sterility but because of biological impossibility. Yet bringing children to birth and raising them in a stable environment is fundamental to marriage, which remains true even if a married couple can’t conceive. The two purposes of marriage are unitive and procreative. They are deeply interrelated. Yet same-sex marriage would separate them radically, which means that it can’t be marriage.
Is marriage only about two individuals?
Marriage has always been regarded as essentially social, binding families together in new configurations and serving as the basic cell in constructing a human society which has a future. Marriage is a social institution. That’s why it’s important to speak of the common good when speaking of marriage; it’s also why same-sex marriage ideology focuses much more on supposed individual rights than on the common good.
Do gender and biology matter?
Same-sex marriage ideology says that gender difference is a social construct and that it doesn’t matter for marriage. It also says that the body, or biology, is of no final significance. This is linked to a denial of “nature” — to a sense that anything may be “natural” or “unnatural”. It implies a refusal to accept that there are any “givens” and an insistence that autonomous individuals can make of themselves what they will.
Has humanity got marriage wrong until recently?
Same-sex marriage ideology is a dramatic form of the Western myth of progress which the facts of history have never confirmed. It seems arrogant or ignorant to claim that all cultures through the millenniums have been wrong on this fundamental point. Not that every society has got marriage right in every way. But societies have agreed that marriage is between a man and a woman. To disregard this time-tested, cross-cultural wisdom is to succumb to the amnesia which is one of our cultural wounds.
Will the non-Western world eventually catch up with the West?
Non-Western cultures are often perplexed by the push for same-sex marriage in the West, but this isn’t necessarily a sign that they are less civilised — even though the West tends to think that the rest of the world, if it isn’t like the West, either should be or will be eventually. It may well be that non-Western cultures will help preserve for humanity values which were once fundamental to Western cultures.
Are those who don’t favour same-sex marriage homophobic and bigoted?
It’s possible to oppose same-sex marriage in ways that are respectful and open-minded. But in an ideologically conditioned world of “all or nothing” or “black and white”, those who oppose same-sex marriage are often denigrated in an attempt to discredit or silence them. There’s a violence in this, which is resistant to the truthful debate we need.
A former federal minister once claimed that truth counted for little in Australian politics. That may be so. But truth surely counts for much when a society and its political leaders are making decisions about something as fundamentally important as marriage. That’s why the claims made by those pushing for same-sex marriage are an unreliable basis for a decision which is much more than political. This debate is about the meaning of marriage, and that’s why it’s important that everyone has their say in the postal vote. I’ll be voting No, not because I wish ill of any kind on those in same-sex unions who have the same need for love and the same right to happiness as anyone else. I’ll be voting No because I think it’s the only way available of affirming values which are fundamental to true human flourishing and of guarding against unwanted consequences in the long term. A No vote may seem negative but, in a debate where things have rarely been what they seem, No is Yes and Yes is No.
Mark Coleridge is the Archbishop of Brisbane.

Thursday, July 27, 2017

Courtship

JULY 27, 2017

Crisis Magazine

Is Traditional Courtship Really “Unrealistic” Today?

ANTHONY ESOLEN

My imaginary sparring partner Mike has come back with some trepidation, because he never wanted to be maneuvered into saying that he wants to allow the killing of a weak and innocent human being. But now he speaks the language of “realism.”

I have learned, and sometimes to my chagrin, that the Church is almost too realistic for us ordinary sinners to bear. The Church notices that language is for sharing truth, and therefore she forbids not only lying, which most people can avoid, but also that indispensable pleasure of community life, detraction, whereby you tell the truth or a piece of the truth but not for the sake of truth; you tell it to hurt your neighbor. The Church notices that the love of parents for their children is natural and salutary, and therefore she abominates any attempt by a state to sever or to supplant that relationship, and has gone so far as to declare the obvious—for it takes courage in a mad time to declare the obvious. She says that parents are the first and supreme educators of their children. Then we hear from educational bureaucrats that that isn’t “realistic” either.

(How, if not in state institutions, will children learn to read Shakespeare, to understand the important movements and the crucial personages in the history of the world, to be familiar with the physical and human contours of the world’s nations, to grasp as a coherent and systematic whole the grammar of their mother tongue and that of at least one other, to be conversant with great men and women of letters, and to have a basic knowledge of flora and fauna, rock strata, planets and stars as they appear in the sky, and—never mind.)

But Mike has a different kind of realism in mind. It is not realism, but a worldly surrender to the common un-realism of man, who devises spider-web tangles of argument, special pleading, fantasy, and illogic to justify what he wants to do, or not to do.

“I think that it is unrealistic to teach abstinence before marriage,” he says. “So, when birth control fails, there should be a last resort available. I don’t like it, but I don’t see a way around it.”

“Mike, you are right not to like it. But I want to go back to that business about reality.”

“I wasn’t talking about reality, but about what human beings are going to do, even if they are being unreasonable.”

“I understand. May I ask you a blunt question? You don’t have to answer if you don’t want.”

“Go ahead.”

“When you first—I’m going to use the Church’s term, and I don’t want you to take it as criticism—when you first fornicated with a girl, what exactly were you thinking?”

He flushes a bit, smiles sadly, and looks at his hands.

“I wasn’t thinking.”

I let that stand for a moment or two. “That’s the easy answer, but I don’t believe it. I am guessing that you were thinking of a hundred things, and very fast, and that your feelings were a mad jumble of contradictions. Did you entirely want to do what you were about to do?”

“I have to be honest?”

“You have to be honest.”

“I was scared to death.”

“Because you were doing what married people do, what your own mother and father did.”

“That thought crossed my mind, but then other thoughts came in, too.”

“Thoughts about a child?”

“Not at first.” Mike starts to move uncomfortably in his chair. “At first I was afraid that I wouldn’t be able to, you know.”

“You needn’t tell me the details. But what about that made you afraid? Were you afraid that she wouldn’t love you?”

“I wasn’t even sure she really liked me! But if I ducked out, who knows what she would think, or say about me. I was worried about my reputation.”

“Now that is strange,” I say. “It reminds me about how Augustine described his adolescence. He said that he boasted about shameful things that he had not done, because he was ashamed of not being as shameless as his fellows. Some reputation.”

“That’s the way things are, though.”

“Right. I’ll bet she was worried about that too. But if you were so unsure about whether she loved you, why did you begin to do the thing in the first place?”

“Who says that I was the one that started it?”

I raise my eyebrows involuntarily, but the moment of surprise passes. What he has said is entirely credible.

“Ah, and that explains why you were all the more hesitant to hesitate. You know what occurs to me? What we’re describing here is a perfect haze of uncertainty, untruth, evasion, suspicion, and longing. Would you say that you were happy?”

“I was excited.”

“Obviously. But that’s not what I asked.”

“No,” says Mike. “It was as I told you. I was scared to death. Afterward,” he continues, thinking about it, “after it all I guess I can say that I was happy. Then we just got used to it.”

“Used to it. Not an enthusiastic endorsement of a way of life.”

“No,” he says. “I think that I learned to love her because of the sex.”

“Are you two still together?”

“No, we broke up last year.” He says this with some resignation and sadness, and looks to the window. I wait a few moments.

“You do realize that what you’re describing is utterly backwards.”

“It does seem so. But what was I supposed to do?”

“Do you know anything about what meth addicts feel, once they’ve broken the addiction? They can no longer take pleasure in the ordinary things of life. You might say that their brains are exhausted, all used up when it comes to pleasure. Can you guess where I’m going now?”

“Yes, and it’s not a happy thing to think about.”

“No, not happy at all. Have you ever known the pleasure of a chaste and innocent kiss?”

“Is there any pleasure in that?”

“Think. Let’s suppose that you are living in a time when people do not first take their clothes off and then ask one another their names.”

“That’s harsh!”

“Is it unheard of?”

“No, that happened to one of my roommates.”

“All right. Let’s suppose that everyone understands that sex is for marriage, period, but that boys and girls will naturally go through a period of many years, when they learn about one another, they flirt, they go to dances, they may go together to see a show, they talk, they meet the parents and the brothers and sisters—they may end up falling in love.”

“And they never touch each other?”

“How often do you see boys and girls these days holding hands, in public?”

“I never see it.”

“How often do you see them kissing each other, in public?”

“I never see it.”

“A strangely lonely thing, this life of hedonism. Why do you suppose they don’t hold hands, or kiss, in public?”

“I guess it’s because if they do that, then everyone will know that they are sleeping together.”

“Very strange. But there’s another reason, too. If you notice that people are not doing something rather simple and easy to do, you might well conclude that they simply don’t want to do that. They don’t enjoy it. Why would that be so?”

“Because it doesn’t give them much pleasure, I guess.”

“That could be it. But you see that the problem is not with the hands or the lips. The problem is with the experiences that have come before. The methamphetamine addict cannot really go outdoors and listen to the robins singing. It brings no pleasure anymore. Imagine instead a world that is clean, insofar as a world of fallen human beings is ever going to be so. Imagine then that a boy’s heart would beat a hundred times a minute just at the thought that he might hold the hand of the beautiful girl whom he admires so much—because she is kind and good and merry. Imagine that they have walked aside from a feast at their parish church, to watch the herons wading in the river to catch their fish, and the sun is deepening to orange in the west, and the sounds of children playing come to their ears from far away. Imagine that she too can hardly think of anything else but his presence, and that she is hoping that he will take her hand, though she is a little shy of it. Imagine that that they sit on a bench, and when they run out of things to say, he places his hand upon hers. And they sit like that for a long while.”

“That’s a different world.”

“Yes, it’s a different world. It is the way things used to be, in many places all over the world, and within living memory.”

“How do you know that for certain?”

“I talk to old people. I read things. I keep my eyes open. I knew some of that myself. But let me ask you a question. Wouldn’t that be a better world?”

“I don’t want to judge.”

“Judge the pleasure, then. That boy and girl I have described will remember that moment for the rest of their lives, whether or not they end up marrying one another. It will be a memory filled with the sweetness and the innocence and the promise of youth. It will be a moment without guilt, or shame, or, God forbid, the remembered fear that they might have made a child, one that they were not in the slightest bit ready to care for, and one whose life would be at grave danger as soon as he were conceived. They could stand before God and man without anything for which to apologize.”

“You are saying that they would have a life of greater joy, while we have a life of greater grief and confusion.”

“Did you expect anything different? Did you expect joy to come from hedonism? What hedonistic society in the history of the world was ever joyful?”

“I don’t know enough about history to answer that question.”

“Do you know enough about people at drinking parties to answer it?”

“Yes, I see.”

“There’s one thing sadder than people using alcohol—or drugs—to persuade themselves that they are happy and that they really care about the people they are with.”

“Go ahead, doc. Let me have it. Don’t spare me now.”

“People doing the child-making thing, pretending to love, but afraid to make a child. They are living in an unreal world.”

“They would say that they are living in the real world.”

“People will say anything, won’t they?”

Saturday, July 08, 2017

Narcissism


The Weekend Australian 8thJuly2017

Blessed be the egoistic individuals

PAUL KELLY
EDITOR-AT-LARGE

The decline in Christian faith in Australia has direct consequences for public trust in the political system
In the litany of words about the census the core issue has been avoided — the almost certain link between the generational decline in the Christian faith as guide to the common good and the collapsing relationship between the people and the political system.
The reality is staring us in the face. Yet it cannot be spoken, cannot be entertained, cannot be discussed because there is no greater heresy and no more offensive notion than that the loss of Christian faith might have a downside.
Christianity has fallen from 88 per cent of the population in 1966 to 52 per cent today, and seems sure to slide soon below the 50 per cent threshold. It would be absurd to pretend this epic change does not have profound consequences for society since it constitutes the eclipse of a particular conception of human nature.
At the same time the past decade has witnessed a shattering of trust across the Western world including Australia between the people on one hand and politicians and elites on the other. This dysfunction in Australia has multiple causes within politics itself: the identity crisis of the major parties, the rise of negative politics, a selfinterested Senate, leadership failures and internal disunity.
It is obvious, however, there is a deeper problem, that something more profound has gone wrong. The sense of a community of shared values is disintegrating. The most fundamental norms, accepted for centuries, are now falling apart as disputes erupt about family, education, gender, sexuality, marriage, tradition, patriotism, life and death.
The decline in our civic virtue is undisguised, respect for institutional authority has eroded, the idea of a common community purpose is undermined, trust is in retreat but the most important singular development is the transformed notion of the individual — the obsession about individual autonomy in every aspect of life: love, work, race, sex, culture and death. Put harshly but not inaccurately, it is narcissism presented as self-realisation and human rights.
The idea that our democracy is founded on core moral truths about human nature has collapsed
— or is collapsing. Donald Trump’s election as President was driven by fear the American dream had been cancelled and by alarm that elites led a separate life and used power for their selfinterest. But the deeper source was a feeling that the moral foundations of the country were eroding.
Confronting the US dilemma, American writer George Weigel said: “The first step is to recognise that American politics is in crisis because our public moral culture is in crisis. The second step is to recognise that American public moral culture is in crisis because of a false understanding of freedom. And the third step is to recognise that the false notion of freedom evident across the spectrum of American politics is based on a false anthropology: a distorted idea of the human person and human aspiration.”
If this sounds too lofty or too deep, let’s revert to the brilliant 2015 book by New York Times columnist David Brooks, The Road to Character, to offer downto-earth examples of what has happened.
Brooks says: “Psychologists have a thing called the narcissism test. They read people statements and ask if the statements apply to them. Statements such as ‘I show off if I get the chance because I am extraordinary’. The median narcissism score has risen 30 per cent in the last two decades. Ninetythree per cent of young people score higher than the middle score just 20 years ago.
“By 2007, 51 per cent of young people reported that being famous was one of their top personal goals. In one study middle-school girls were asked who they would most like to have dinner with. Jennifer Lopez came in first, Jesus Christ came in second and Paris Hilton third. The girls were then asked which of the following jobs they would like to have. Nearly twice as many said they’d rather be a celebrity’s personal assistant — for example, Justin Bieber’s — than president of Harvard.
“As I look around the popular culture I kept finding the same message everywhere: You are special. Trust yourself. Be true to yourself. Movies from Pixar and Disney are constantly telling children how wonderful they are. Commencement speeches are larded with the same cliches: Follow your passion. Don’t accept limits. Chart your own course. You have a responsibility to do great things because you are so great.”
Brooks argues there has been a “moral shift” in the way parents now raise children and this has permeated through institutions from Girl Scouts to the churches. He quotes a Texas preacher telling his flock: “You were made to excel. You were made to leave a mark on this generation.”
Australian writer Anne Manne, in her 2014 book The Life of I, says: “Changes in our culture have created an economic, social and relational world that not only supports but actually celebrates narcissism, cultivating and embedding it as a character trait.”
She says by the mid-2000s The New York Times declared that narcissism was not only an academic “growth industry” but also the explanation favoured “by columnists, bloggers and television psychologists”.
“Narcissism had become a central problem of our time,” Manne says. She quotes a prophetic passage from the path-breaking 1979 book by Christopher Lasch, The Culture of Narcissism, where Lasch talks about the preoccupation with self: “People now responded to others as if their actions were being recorded and simultaneously transmitted to an unseen audience or stored up for close scrutiny at some later time.”
Manne references the work by academics Keith Campbell and Jean Twenge showing the rise in narcissism over generations. They called the problem an “epidemic”. According to Manne’s summary, Campbell and Twenge concluded that “what makes a child grow into a narcissist is spoiling, indulgence, an absence of moral discipline in building character and a culture of excessive praise, of telling children they are special”.
“The new terror is to be invisible,” Manne says. “As playwright Preston Sturges once quipped, ‘He was forgotten before he was remembered.’ Lena Dunham, the clever and creative writer behind the hit show Girls, put the new sensibility this way: ‘My dad finds Twitter just infinitely unrelatable. He’s like, Why would you want to tell anybody what I had for a snack, it’s private! And I’m like, Why would you even have a snack if you didn’t tell anybody? Why bother eating?’ ”
Now reflect again on Weigel’s bedrock argument: that we have a “distorted idea of the human person and human aspiration”. In a deft juxtaposition, Brooks exposes how far we have come and how far we have fallen.
His book begins with a reflection on the generation of the Depression and World War II — described by writers but not themselves as the “greatest generation”. You might remember them, perhaps they were your parents, the last generation of the universal Christian norm.
What did they achieve?
Apart from suffering economic hardship, they won a war, beat the Germans, beat the Japanese, changed the world, backed their mates, returned home, raised families and contributed to their society. Guess what: they stayed humble. They didn’t beat their chests, didn’t say how great they were, didn’t seek media attention, ask what the country was doing for them, behave like narcissists or declare how extraordinary they were — when they had claims to being extraordinary.
Not only did they not boast about their achievements. Often they refused to even talk about them. How remarkable and humble was that? Brooks quotes Ernie Pyle, a war correspondent, saying: “We did not win it because destiny created us better than all other people.” Brooks says: “Their collective impulse was to warn themselves against pride and selfglorification.”
Many will recall the Australians of that era, a society of 88 per cent Christian nomination. People then had a different view of human nature. Yet their modesty, humility and Christian forbearance makes no sense in today’s world. The past is just a foreign country. Some of their generation went to church, others didn’t, some keenly avoided entering a church. But that was of no account. They were part of a Christian society in its outlook and virtues and view of human nature.
The progressives — and Brooks agrees to a certain extent
— say the world has improved since the 1950s and 60s, when sexism, racism and homophobia were rampant. The truth is that values have changed; some of the changes are good and some are bad. For Brooks, it is a question of character.
He says: “The more I looked into that period, the more I realised I was looking into a different moral country. I began to see a different view of human nature, a different attitude about what is important in life, a different formula for how to live a life of character and depth.”
Brooks does not make the link to Christianity — yet the link is unavoidable. Many of the virtues of the greatest generation are lost or fading. Some people fight to retain them and are traduced as a result. It is impossible, however, to separate those virtues from the Christian norms that were so pervasive at the time. Narcissism was in short supply and never rewarded. In those days Christian virtue was the norm and, critically, it was always the default position.
Christianity shaped not just the view of human nature, individual morality and how people were expected to behave. It also shaped the social norms. American sociologist Charles Murray says: “Religion’s role as a source of social capital is huge.”
Murray refers to Robert Putnam who, in his classic book Bowling Alone, says: “As a rough rule of thumb our evidence shows (that) nearly half of all associational memberships are church-related, half of all personal philanthropy is religious in character and half of all volunteering occurs in a religious context.”
As Murray points out, the postwar standards of American society were overwhelmingly shaped by religious norms. There was near universal marriage, divorce was rare, television shows mirrored “the American way of life”, in films there were no four-letter words, nudity or sex, crime was low, few people even in poor neighbourhoods had served prison time and there was virtually no problem with illegal drugs.
On the other hand, people drank like fish and smoked like chimneys. The south was racially segregated, racial disadvantage was huge, the civil rights movement was about to erupt, women were held back, pollution in some cities had become untenable, poverty was disguised but widespread. The cultural revolution seeded in the 60s was at hand. It was an irresistible tidal wave propelled by a changing world, technology and a baby-boom generation.
As Murray says, Betty Friedan published The Feminine Mystique in 1963, Rachel Carson’s Silent Spring had appeared in 1962 triggering the environmental movement, Ralph Nader had begun his critique of the auto industry on behalf of consumers, Bob Dylan’s theme songs were being released and the Beatles had captured the youth of the West. Each of these events would resonate in Australia.
The rise of progressive values in the name of freedom and justice would march in parallel with the decline of religious faith. Put another way, they were different sides of the same coin. Eventually, the revolution took judicial and legal form. The greatest institution that embodied the new social order was the US Supreme Court.
In a series of judgments, the court redefined the idea of freedom and human nature. Weigel captures this, quoting from the majority decision in the 1992 planned parenthood case. “At the heart of liberty,” the judges said, “is the right to define one’s own concept of existence, of meaning, of the universe and of the mystery of human life.” Led by Justice Anthony Kennedy, this philosophy was repeated in the more recent decision to impose samesex marriage.
At this point individual autonomy and human rights (what some might call “the Big Me”) replaced the concept of an objective moral order founded in the Christian tradition. The notion of a Godordained morality was swept aside along with its view of mankind as more than a bundle of desires to be sanctified as human rights. Man, not God, was enshrined at the centre of the universe.
The judges reflected the spirit of the age and the cultural revolution that had transformed the West. The idea of freedom was separated from a higher order moral duty and tied to personal self-realisation and self-esteem. Narcissism was legitimised. Weigel says: “There is no claim here that the American democratic experiment rests on self-evident moral truths.” The upshot was a society of many truths; each person was granted autonomy to decide his or her own moral truth.
What does this mean for politics?
It requires little insight to conclude such a society and culture that prioritises a cult of “individualism” when translated into the political sphere is less cohesive and united, more divided over existing norms, less willing to accept the decisions and compromises of political leaders, far more difficult for politicians to manage and persuade and, above all, from which to extract a working majority position. In short, governing is harder, the gap between politicians and public more difficult to bridge and the society divided at its essence.
There is, however, an even deeper problem.
As the moral status of the church declines, the moral status of progressive ideology grows. Vacuums will be filled. Because the Christian ethos was tied to the past and tradition, it became a target for the new ideology of personal freedom. This is founded in the view that settler societies such as America and Australia have failed to come to terms with the racism, indigenous exploitation, sexism, patriarchy and monoculturalism at their heart. The task of community leaders was once to uphold the values of the civilisation; now, more often than not, it is to dismantle them.
Pivotal to this transition is the progressive attack on the Aristotelian framework that made the West a success. This concept was articulated at various stages by the popes, notably Leo XIII and Pius XI. As outlined by Tulsa University professor Russell Hittinger, this envisages three “necessary” elements for human happiness: domestic society (marriage and family), faith and church and, finally, political society. A brief reflection might confirm the wisdom of this framework.
It is, however, now being dismantled in the new and manic crusade of human freedom. Progressive doctrine denies any preferred model for family structure since that would be prejudicial and discriminatory; it now approaches its ultimate objective in the realm of faith — to drive religion from the public square and reject the role of religion and church as a mobiliser of social capital in a secular society.
The final logic is that everything depends upon politics. As the society of family and marriage becomes mired in confusion, as the society of church and religion is the target of assault, so the society of politics is being asked to assume a role and burden utterly beyond its capacity and guaranteed to leave community-wide unhappiness.
The tripartite design that made the West such a workable and successful proposition is being torn part. Once dismantled, it cannot be put back together. This is being done in the name of justice, rights and progress. There was an inevitability about the decline of Christian faith, but there was nothing inevitable about the dismal pretender that presents as its replacement.
The rise of progressive values in the name of freedom and justice would march in parallel with the decline of religious faith. Put another way, they were different sides of the same coin

Saturday, July 01, 2017

LGBTIQ???

Article from Into The Deep July 2017

LGBTIQ

There is a joke about a patient in a psychiatrist’s waiting room who introduces himself to another patient as Napoleon. The other bloke asks him how he came to realise he was Napoleon. Napoleon answers confidently, “Jesus told me!” Another patient pipes up indignantly from the other side of the waiting room, “No, I didn’t!” If this joke was about gender confusion, we wouldn’t be able to laugh. If it was about a man who thought he was a woman, we’d be expected to suspend all reality and accept what he believed himself to be, what he “identified as”. This is what the LGBTI brigade demands of us. LGBTI stands for lesbian, gay, bisexual, transgender, intersex; sometimes a Q is added for queer. And there are plenty more. Most of these “identities” relate simply to who they want to have sex with, or how. Some of these individuals are quietly misled or misguided, and some are battling privately with their own demons. These people deserve our sympathy and patience. But the activists, the lobbyists, the vicious, vocal, anti-religious, anti-freedom-of-speech, intolerant LGBTIQ brigade, I have had more than enough of. I’m sick of them thrusting their “sexual preferences” into the spotlight and trying to force us to consider these normal. I’m sick of seeing the acronym LGBTIQ plastered everywhere, and I’m sick of the “gay pride” events that make everyone celebrate the deviant sexual activities of some. I propose another meaning for LGBTIQ: Logic – Get Back To It (Quickly!). We all know that human beings are either male or female. We know that men and women are different. And we know we are complementary. Male and female together “work” – we are designed that way, two halves, made to be a whole. A man and a woman join in marriage and their sexual differences join perfectly to create new life, children that can grow and mature in the shelter of their parents’ love. We all know what is normal and natural and (bio)logical. Why do we allow ourselves to be bullied into submission by those who try to convince the world that men can be women, girls can be boys, a man can have a husband or a woman can have a wife (or any combination thereof), or children can be born to parents of the same sex. The vast majority of us has been silenced, afraid to speak of logic. We know that if we say a man in a dress is still a man, we’ll be accused of being bigots; or if we claim that marriage is between a man and a woman, we’re haters; or if we think children need a mother and father, we’re judgemental. It made me look up the old story of the Emperor’s new clothes. Hans Christian Andersen wrote a profound little tale (published in 1837) about a couple of swindlers who came into town and claimed to be brilliant weavers of the finest cloth. The cloth was invisible to all who were unfit for their office or who were “unusually stupid”. The Emperor paid the thieves a fortune for his fine new clothes, and no one was game to admit that they couldn’t see a thing. He undressed and put on his new clothes and paraded through town. Everyone in the streets exclaimed how fine the Emperor’s new clothes looked because no one wanted to be seen as being unusually stupid. It took an innocent child to say, “But he hasn’t got anything on!” This little child gave the adults courage to state the obvious and the whole town in the end “cried out at last” that the Emperor had nothing on. Where is our innocent child to speak the obvious truth? Where is our courage? Or do we just go along with the pretence of the swindlers? Surely the majority of us still believe in logic. Let’s Get Back To It. Quickly.
Ed.

Tuesday, June 20, 2017

SocietiesFuture

The Australian 21stJune2017

MASKS SLIP TO REVEAL THE UGLY FACE OF THE FUTURE

MAURICE NEWMAN

Socialist attacks on free speech are the truth revealed
In his 1960s bestseller, The Naked Communist, former FBI agent
W. Cleon Skousen lays bare an ambitious Marxist manifesto. He identifies 46 goals ranging from reordering Western values and institutions to a one-world government under the UN.
A major objective was the capture of one or both of the major US political parties. Marxists would use the courts to weaken US institutions through technical decisions based on human rights. Schools would become transmission belts for socialist propaganda and, by softening the curriculum, teachers’ associations would carry the party line in textbooks on the list of required reading. Loyalty oaths would be abolished
They aimed to infiltrate the media and control editorial writing, book reviews and student newspapers.
Where possible, key positions in radio, television and film would be filled with sympathetic presenters, actors and producers.
“Cultural Marxism” would target all laws governing obscenity by calling them “censorship”. Lower cultural standards of morality would be encouraged through wider acceptance of pornography and obscenity in books, magazines, movies, radio and TV. Degeneracy and promiscuity were to be presented as “normal, natural and healthy”.
Even churches would be targeted. Traditional religion would be replaced with “social” religion. The aim was to discredit the Bible and mock those who saw a need for a “religious crutch”.
Winston Churchill warned: “Socialism is the philosophy of failure, the creed of ignorance and the gospel of envy.”
Maybe, but the manifesto’s authors must be feeling pretty pleased with progress. Today, “cultural Marxism” is pervasive.
In Australia, parliaments have surrendered traditional values with scarcely a sigh.
The curriculums in our schools and universities drill “progressive” ideology into the hearts and minds of students. A recent Institute of Public Affairs survey found almost 80 per cent of Australia’s universities stifle intellectual debate. Moral relativism reigns supreme.
Our courts are thick with politicians in robes. Conceited judges seek unnecessarily to bully critics into silence while, in sentencing, we are accustomed to criminals being treated as victims of an unjust society.
Our public broadcasters drip with fashionable left-wing causes. Cultural institutions foster leftist activists and socialist propaganda. Even our armed forces have been infiltrated. Shouting at subordinates is now outlawed and trainees who find instructors overbearing can hold up red cards. Ensuring that the navy focuses on all aspects of diversity, a strategic adviser on Islamic cultural affairs was appointed at the same time a 102-year-old motto was removed from chaplains’ badges lest it cause offence.
As US commentator Paul Murphy writes, the left seeks “non-violent revolution through their work in the rights and race businesses. Specifically, they defend ‘revolutionary subjects’ such as Islamists, Islamic terrorists, sexual groomers, rapists, criminals, leftist activists and so on. The rights of minorities are fought for and given a superior status vis-avis what they call the ‘dominant culture’.”
Now, with the finish line in sight, the seductive mask of socialism is starting to slip, revealing the brutal authoritarian face behind. We hear of meetings being abandoned because of threats of violence from left-wing activists. Hotel staff receive physical threats should a Christian meeting, opposed to same-sex marriage, proceed. Islam critic Ayaan Hirsi Ali cancels her Australian speaking tour, citing safety fears. One Nation leader Pauline Hanson withdraws from a forum because her security cannot be guaranteed. Conservative Sky News commentator Andrew Bolt is set upon by leftists. The list is endless. Yet we tolerate the intolerant and defend the indefensible, cravenly shouldering the blame.
As the great Karl Popper said: “If we are not prepared to defend a tolerant society against the onslaught of the intolerant, then the tolerant will be destroyed and tolerance with them.”
No wonder the outrage that followed the treacherous toppling of prime minister Tony Abbott continues.
Brushed aside as the unassuaged anger of delusional conservatives refusing to move on, the mood at the time more likely reflected voter refusal to be deluded into believing that the Turnbull Coalition team would be other than a pale shade of the Labor Party. And so it has come to pass.
In true Labor style, utopian commitments are made in the full knowledge that the ability to pay for them is but a vain hope. Growth-stifling taxes and red tape increase along with bureaucracies to administer them. Ironically, the cumulative effect of these measures renders the prospect of honouring political promises ever more remote.
Meanwhile, Marxist aims for the UN are very much on track, aided and abetted by obsequious Western acolytes such as Foreign Minister Julie Bishop. In a classic case of UN virtue signalling, an unnecessary advisory group has been established “to provide expert advice to support government and business to work together to improve human rights”. Really?
But this is nowhere as irresponsible as the ratification of the Paris emission targets, which effectively cede de facto control of the Australian economy’s commanding heights, critical sectors that dominate economic activity, such as electricity generation, heavy manufacturing, mining and transport, to unelected UN bureaucrats in Geneva and Bonn.
The Prime Minister described this as “a watershed, or turning point”. Indeed it is.
Such meek surrender brings the Marxist dream of one-world government another step closer. Its realisation is assisted by the existence of other supranational groups such as the European Commission, the International Monetary Fund (a Keynesian brainchild), the World Bank and the G20. Each, despite clear evidence to the contrary, haughtily extols the virtues of centralised decision-making. But what should we expect from a political class whose power is amplified through these bureaucracies?
So long as this self-serving mindset prevails, we can expect financial and economic crises to intensify, living standards to fall, confidence in our democratic system to sink further and, like Greece, Venezuela and the rest, the economy to finally collapse.
“Then,” say the Marxists, “shall (we) stride through the wreckage, a creator.”

Friday, June 02, 2017

Climate Alarmism

 The Australian
Sat 3rdJune2017

CLIMATE ALARMISTS WILL PLAY IT COOL

When you tell people once too often that the missing extra heat is hiding in the ocean, they will switch over to watch Game of Thrones, where the dialogue is less ridiculous and all the threats come true. The proponents of manmade climate catastrophe asked us for so many leaps of faith that they were bound to run out of credibility in the end.
Now that they finally seem to be doing so, it could be a good time for those of us who have never been convinced by all those urgent warnings to start warning each other that we might be making a comparably senseless tactical error if we expect the elastic cause of the catastrophists, and all of its exponents, to go away in a hurry.
I speak as one who knows nothing about the mathematics involved in modelling non-linear systems. But I do know quite a lot about the mass media, and far too much about the abuse of language. So I feel qualified to advise against any triumphalist urge to compare the apparently imminent disintegration of the alarmist cause to the collapse of a house of cards. Devotees of that fond idea haven’t thought hard enough about their metaphor. A house of cards collapses only with a sigh, and when it has finished collapsing all the cards are still there.
Although the alarmists might finally have to face that they will not get much more of what they want on a policy level, they will surely, on the level of their own employment, go on wanting their salaries and prestige.
To take a conspicuous if ludicrous case, Australian climate star Tim Flannery will probably not, of his own free will, shrink back to the position conferred by his original metier, as an expert on the extinction of the giant wombat. He is far more likely to go on being, and wishing to be, one of the mass media’s mobile oracles about climate. While that possibility continues, it will go on being dangerous to stand between him and a television camera. If the giant wombat could have moved at that speed, it would still be with us.
The mere fact that few of Flannery’s predictions have ever come true need not be enough to discredit him, just as American professor Paul Ehrlich has been left untouched since he predicted that the world would soon run out of copper. In those days, when our current phase of the long discussion about man’s attack on nature was just beginning, he predicted mass death by extreme cold. Lately he predicts mass death by extreme heat. But he has always predicted mass death by extreme something.
Actually, a more illustrative starting point for the theme of the permanently imminent climatic apocalypse might be taken as August 3, 1971, when The Sydney Morning Herald announced that the Great Barrier Reef would be dead in six months.
After six months the reef had not died, but it has been going to die almost as soon as that ever since, making it a strangely durable emblem for all those who have wedded themselves to the notion of climate catastrophe.
The most exalted of all the world’s predictors of reef death, former US president Barack Obama, has still not seen the reef; but he promises to go there one day when it is well again.
In his acceptance speech at the 2008 Democratic convention, Obama said — and I truly wish that this were an inaccurate paraphrase — that people should vote for him if they wanted to stop the ocean rising. He got elected, and it didn’t rise.
The notion of a countdown or a tipping point is very dear to both wings of this deaf shouting match, and really is of small use to either. On the catastrophist wing, whose “narrative”, as they might put it, would so often seem to be a synthesised film script left over from the era of surround-sound disaster movies, there is always a countdown to the tipping point.
When the scientists are the main contributors to the script, the tipping point will be something like the forever forthcoming moment when the Gulf Stream turns upside down or the Antarctic ice sheet comes off its hinges, or any other extreme event which, although it persists in not happening, could happen sooner than we think. (Science correspondents who can write a phrase like “sooner than we think” seldom realise that they might have already lost you with the word “could”.)
When the politicians join in the writing, the dramatic language declines to the infantile. There are only 50 days (former British PM Gordon Brown) or 100 months (Prince Charles wearing his political hat) left for mankind to “do something” about “the greatest moral challenge … of our generation” (Kevin Rudd, before he arrived at the Copenhagen climate shindig in 2009).
When he left Copenhagen, Rudd scarcely mentioned the greatest moral challenge again. Perhaps he had deduced, from the confusion prevailing throughout the conference, that the chances of the world ever uniting its efforts to “do something” were very small. Whatever his motives for backing out of the climate chorus, his subsequent career was an early demonstration that to cease being a chorister would be no easy retreat because it would be a clear indication that everything you had said on the subject up to then had been said in either bad faith or ignorance. It would not be enough merely to fall silent. You would have to travel back in time, run for office in the Czech Republic instead of Australia, and call yourself Vaclav Klaus.
Australia, unlike Rudd, has a globally popular role in the climate movie because it looks the part.
Common reason might tell you that a country whose contribution to the world’s emissions is only 1.4 per cent can do very little about the biggest moral challenge even if it manages to reduce that contribution to zero; but your eyes tell you that Australia is burning up. On the classic alarmist principle of “just stick your head out of the window and look around you”, Australia always looks like Overwhelming Evidence that the alarmists must be right.
Even now that the global warming scare has completed its transformation into the climate change scare so that any kind of event at either end of the scale of temperature can qualify as a crisis, Australia remains the top area of interest, still up there ahead of even the melting North Pole, despite the Arctic’s miraculous capacity to go on producing ice in defiance of all instructions from Al Gore. A C-student to his marrow, and thus never quick to pick up any reading matter at all, Gore has evidently never seen the Life magazine photographs of America’s nuclear submarine Skate surfacing through the North Pole in 1959. The ice up there is often thin, and sometimes vanishes.
But it comes back, especially when someone sufficiently illustrious confidently predicts that it will go away for good.
After 4.5 billion years of changing, the climate that made outback Australia ready for Baz Luhrmann’s viewfinder looked all set to end the world tomorrow. History has already forgotten that the schedule for one of the big drought sequences in his movie Australia was wrecked by rain, and certainly history will never be reminded by the mass media, which loves a picture that fits the story.
In this way, the polar bear balancing on the Photoshopped shrinking ice floe will always have a future in show business, and the cooling towers spilling steam will always be up there in the background of the TV picture.
The full 97 per cent of all satirists who dealt themselves out of the climate subject back at the start look like staying out of it until the end, even if they get satirised in their turn. One could blame them for their pusillanimity, but it would be useless, and perhaps unfair. Nobody will be able plausibly to call actress Emma Thompson dumb for spreading gloom and doom about the climate: she’s too clever and too creative. And anyway, she might be right. Cases like Leonardo DiCaprio and Cate Blanchett are rare enough to be called brave. Otherwise, the consensus of silence from the wits and thespians continues to be impressive.
I speak as one who knows nothing about the mathematics involved in modelling non-linear systems. But I do know quite a lot about the mass media, and far too much about the abuse of language
If they did wish to speak up for scepticism, however, they wouldn’t find it easy when the people who run the big TV outlets forbid the wrong kind of humour.
On Saturday Night Live back there in 2007, Will Ferrell, brilliantly pretending to be George
W. Bush, was allowed to get every word of the global warming message wrong but he wasn’t allowed to disbelieve it. Just as all branches of the modern media love a picture of something that might be part of the Overwhelming Evidence for climate change even if it is really a picture of something else, they all love a clock ticking down to zero, and if the clock never quite gets there then the motif can be exploited forever.
But the editors and producers must face the drawback of such perpetual excitement: it gets perpetually less exciting. Numbness sets in, and there is time to think after all. Some of the customers might even start asking where this language of rubber numbers has been heard before.
It was heard from Swift. In Gulliver’s Travels he populated his flying island of Laputa with scientists busily using rubber numbers to predict dire events. He called these scientists “projectors”. At the basis of all the predictions of the projectors was the prediction that the Earth was in danger from a Great Comet whose tail was “ten hundred thousand and fourteen” miles long. I should concede at this point that a sardonic parody is not necessarily pertinent just because it is funny; and that although it might be unlikely that the Earth will soon be threatened by man-made climate change, it might be less unlikely that the Earth will be threatened eventually by an asteroid, or let it be a Great Comet; after all, the Earth has been hit before.
That being said, however, we can note that Swift has got the language of artificial crisis exactly right, to the point that we might have trouble deciding whether he invented it or merely copied it from scientific voices surrounding him. James Hansen is a Swiftian figure. Blithely equating trains full of coal to trains full of people on their way to Auschwitz, the Columbia University climatologist is utterly unaware that he has not only turned the stomachs of the informed audience he was out to impress, he has lost their attention.
Paleoclimatologist Chris Turney, from the University of NSW, who led a ship full of climate change enthusiasts into the Antarctic to see how the ice was doing under the influence of climate change and found it was doing well enough to trap the ship, could have been invented by Swift. (Turney’s subsequent Guardian article, in which he explained how this embarrassment was due only to a quirk of the weather and had nothing to do with a possible mistake about the climate, was a Swiftian lampoon in all respects.)
Compulsorily retired now from the climate scene, Rajendra Pachauri, formerly chairman of the Intergovernmental Panel on Climate Change, was a zany straight from Swift, by way of a Bollywood remake of The Party starring the local imitator of Peter Sellers; if Dr Johnson could have thought of Pachauri, Rasselas would be much more entertaining than it is. Finally, and supremely, Flannery could have been invented by Swift after 10 cups of coffee too many with Stella. He wanted to keep her laughing. Swift projected the projectors who now surround us.
They came out of the granthungry fringe of semi-science to infect the heart of the mass media, where a whole generation of commentators taught each other to speak and write a hyperbolic doom-language (“unprecedented”, “irreversible”, et cetera), which you might have thought was sure to doom them in their turn. After all, nobody with an intact pair of ears really listens for long to anyone who talks about “the planet” or “carbon” or “climate denial” or “the science”. But for now — and it could be a long now — the advocates of drastic action are still armed with a theory that no fact doesn’t fit.
The theory has always been manifestly unfalsifiable, but there are few science pundits in the mass media who could tell Karl Popper from Mary Poppins. More startling than their ignorance, however, is their defiance of logic. You can just about see how a bunch of grant-dependent climate scientists might go on saying that there was never a Medieval Warm Period even after it has been pointed out to them that any old corpse dug up from the permafrost could never have been buried in it. But how can a bunch of supposedly enlightened writers go on saying that? Their answer, if pressed, is usually to say that the question is too elementary to be considered.
Alarmists have always profited from their insistence that climate change is such a complex issue that no “science denier” can have an opinion about it worth hearing. For most areas of science such an insistence would be true. But this particular area has a knack of raising questions that get more and more complicated in the absence of an answer to the elementary ones. One of those elementary questions is about how manmade carbon dioxide can be a driver of climate change if the global temperature has not gone up by much over the past 20 years but
the amount of man-made carbon dioxide has. If we go on to ask a supplementary question — say, how could carbon dioxide raise temperature when the evidence of the ice cores indicates that temperature has always raised carbon dioxide — we will be given complicated answers, but we still haven’t had an answer to the first question, except for the suggestion that the temperature, despite the observations, really has gone up, but that the extra heat is hiding in the ocean.
It is not necessarily science denial to propose that this long professional habit of postponing an answer to the first and most elementary question is bizarre. American physicist Richard Feynman said that if a fact doesn’t fit the theory, the theory has to go. Feynman was a scientist. Einstein realised that the Michelson-Morley experiment hinted at a possible fact that might not fit Newton’s theory of celestial mechanics. Einstein was a scientist, too. Those of us who are not scientists, but who are sceptical about the validity of this whole
issue — who suspect that the alleged problem might be less of a problem than is made out — have plenty of great scientific names to point to for exemplars, and it could even be said that we could point to the whole of science itself. Being resistant to the force of its own inertia is one of the things that science does.
When the climatologists upgraded their frame of certainty from global warming to climate change, the bet-hedging manoeuvre was so blatant that some of the sceptics started predicting in their turn: the alarmist cause must surely now collapse, like a house of cards. A tipping point had been reached.
Unfortunately for the cause of rational critical inquiry, the campaign for immediate action against climate doom reaches a tipping point every few minutes, because the observations, if not the calculations, never cease exposing it as a fantasy.
I myself, after I observed journalist Andrew Neil on BBC TV wiping the floor with the then secretary for energy and climate change Ed Davey, thought that the British government’s energy policy could not survive, and that the mad work that had begun with the 2008 Climate Change Act of Labour’s Ed Miliband must now surely begin to come undone. Neil’s well-informed list of questions had been a tipping point. But it changed nothing in the short term. It didn’t even change the BBC, which continued uninterrupted with its determination that the alarmist view should not be questioned.
How did the upmarket mass media get themselves into such a condition of servility? One is reminded of that fine old historian George Grote when he said that he had taken his A History of Greece only to the point where the Greeks failed to realise they were slaves. The BBC’s monotonous plugging of the climate theme in its science documentaries is too obvious to need remarking, but it’s what the science programs never say that really does the damage.
Even the news programs get “smoothed” to ensure that nothing interferes with the constant business of protecting the climate change theme’s dogmatic status.
To take a simple but telling example: when Sigmar Gabriel, Germany’s Vice-Chancellor and man in charge of the Energiewende (energy transition), talked rings around Greenpeace hecklers with nothing on their minds but renouncing coal, or told executives of the renewable energy companies that they could no longer take unlimited subsidies for granted, these instructive moments could be seen on German TV but were not excerpted and subtitled for British TV even briefly, despite Gabriel’s accomplishments as a natural TV star, and despite the fact he himself was no sceptic.
Wrong message: easier to leave him out. And if American climate scientist Judith Curry appears before a US Senate committee and manages to defend her anti-alarmist position against concentrated harassment from a senator whose only qualification for the discussion is that he can impugn her integrity with a rhetorical contempt of which she is too polite to be capable? Leave it to YouTube. In this way, the BBC has spent 10 years unplugged from a vital part of the global intellectual discussion, with an increasing air of provincialism as the inevitable result. As the UK now begins the long process of exiting the EU, we can reflect that the departing nation’s most important broadcasting institution has been behaving, for several years, as if its true aim were to reproduce the thought control that prevailed in the Soviet Union.
Even the news programs get ‘smoothed’ to ensure that nothing interferes with the constant business of protecting the climate change theme’s dogmatic status
As for the print media, it’s no mystery why the upmarket newspapers do an even more thorough job than the downmarket newspapers of suppressing any dissenting opinion on the climate.
In Britain, The Telegraph sensibly gives a column to the diligently sceptical Christopher Booker, and Matt Ridley has recently been able to get a few rational articles into The Times, but a more usual arrangement is exemplified by my own newspaper, The Guardian, which entrusts all aspects of the subject to George Monbiot, who once informed his green readership that there was only one reason I could presume to disagree with him, and them: I was an old man, soon to be dead, and thus with no concern for the future of “the planet”.
I would have damned his impertinence, but it would have been like getting annoyed with a wheelbarrow full of freshly cut grass.
These byline names are stars committed to their opinion, but what’s missing from the posh press is the non-star name committed to the job of building a fact file and extracting a reasoned article from it. Further down the market, when The Daily Mail put its no-frills newshound David Rose on the case after Climategate, his admirable competence immediately got him labelled as a “climate change denier”: one of the first people to be awarded that badge of honour.
The other tactic used to discredit him was the standard one of calling his paper a disreputable publication. It might be — having been a victim of its prurience myself, I have no inclination to revere it — but it hasn’t forgotten what objective reporting is supposed to be. Most of the British papers have, and the reason is no mystery.
They can’t afford to remember. The print media, with notable exceptions, is on its way down the drain. With almost no personnel left to do the writing, the urge at editorial level is to give all the science stuff to one bloke. The print edition of The Independent bored its way out of business when its resident climate nag was allowed to write half the paper.
In its last year, when the doomwatch journalists were threatened by the climate industry with a newly revised consensus opinion that a mere 2C increase in world temperature might be not only acceptable but likely, The Independent’s chap retaliated by writing stories about how the real likelihood was an increase of 5C, and in a kind of frenzied crescendo he wrote a whole front page saying that the global temperature was “on track” for an increase of 6C. Not long after, the Indy’s print edition closed down.
At The New York Times, Andrew Revkin, star colour-piece writer on the climate beat, makes the whole subject no less predictable than his prose style: a cruel restriction.
In Australia, the Fairfax papers, which by now have almost as few writers as readers, reprint Revkin’s summaries as if they were the voice of authority, and will probably go on doing so until the waters close overhead. On the ABC, house science pundit Robyn Williams famously predicted that the rising of the waters “could” amount to 100m in the next century. But not even he predicted that it could happen next week. At The Sydney Morning Herald, it could happen next week. The only remaining journalists could look out of the window and see fish.
Bending its efforts to sensationalise the news on a scale previously unknown even in its scrappy history, the mass media has helped to consolidate a pernicious myth. But it could not have done this so thoroughly without the accident that it is the main source of information and opinion for people in the academic world and in the scientific institutions. Few of those people have been reading the sceptical blogs: they have no time. If I myself had not been so ill during the relevant time span, I might not have been reading it either, and might have remained confined within the misinformation system where any assertion of forthcoming disaster counts as evidence.
The effect of this mountainous accumulation of sanctified alarmism on the academic world is another subject. Some of the universities deserve to be closed down, but I expect they will muddle through, if only because the liberal spirit, when it regains its strength, is likely to be less vengeful than the dogmatists were when they ruled. Finding that the power of inertia blesses their security as once it blessed their influence, the enthusiasts might have the sense to throttle back on their certitude, huddle under the blanket cover provided by the concept of “postnormal science”, and wait in comfort to be forgotten.
As for the learned societies and professional institutions, it was never a puzzle that so many of them became instruments of obfuscation instead of enlightenment. Totalitarianism takes over a state at the moment when the ruling party is taken over by its secretariat; the tipping point is when Stalin, with his lists of names, offers to stay late after the meeting and take care of business.
The same vulnerability applies to any learned institution. Rule by bureaucracy favours mediocrity, and in no time at all you are in a world where the British Met Office’s (former) chief scientist Julia Slingo is a figure of authority and Curry is fighting to breathe.
On a smaller scale of influential prestige, Nicholas Stern lends the Royal Society the honour of his presence. For those of us who regard him as a vocalised stuffed shirt, it is no use saying that his confident pronouncements about the future are only those of an economist. Klaus was only an
economist when he tried to remind us that Malthusian clairvoyance is invariably a harbinger of totalitarianism. But Klaus was a true figure of authority. Alas, true figures of authority are in short supply, and tend not to have much influence when they get to speak.
All too often, this is because they care more about science than about the media. As recently as 2015, after a full 10 years of nightly proof that this particular scientific dispute was a media event before it was anything, Freeman Dyson was persuaded to go on television. He was up there just long enough to say that the small proportion of carbon dioxide that was manmade could only add to the world’s supply of plant food. The world’s mass media outlets ignored the footage, mainly because they didn’t know who he was.
I might not have known either if I hadn’t spent, in these past few years, enough time in hospitals to have it proved to me on a personal basis that real science is as indispensable for modern medicine as cheap power. Among his many achievements, to none of which he
has ever cared about drawing attention, Dyson designed the TRIGA reactor. The TRIGA ensures that the world’s hospitals get a reliable supply of isotopes.
Dyson served science. Except for the few holdouts who go on fighting to defend the objective nature of truth, most of the climate scientists who get famous are serving themselves.
There was a time when the journalists could have pointed out the difference, but now they have no idea. Instead, they are so celebrity-conscious that they would supply Flannery with a new clown suit if he wore out the one he is wearing now.
A bad era for science has been a worse one for the mass media, the field in which, despite the usual blunders and misjudgments, I was once proud to earn my living. But I have spent too much time, in these past few years, being ashamed of my profession: hence the note of anger which, I can now see, has crept into this essay even though I was determined to keep it out. As my retirement changed to illness and then to dotage, I would have preferred to sit back and write poems than to be known for taking a position in what is, despite the colossal scale of its foolish waste, a very petty quarrel.
But it was time to stand up and fight, if only because so many of the advocates, though they must know by now that they are professing a belief they no longer hold, will continue to profess it anyway.
Back in the day, when I was starting off in journalism — on The Sydney Morning Herald, as it happens — the one thing we all learned early from our veteran colleagues was never to improve the truth for the sake of the story. If they caught us doing so, it was the end of the world.
But here we are, and the world hasn’t ended after all. Though some governments might not yet have fully returned to the principle of evidence-based policy, most of them have learned to be wary of policy-based evidence. They have learned to spot it coming, not because the real virtues of critical inquiry have been well argued by scientists but because the false claims of abracadabra have been asserted too often by people who, though they might have started out as scientists of a kind, have found their true purpose in life as ideologists.
Modern history since World War II has shown us that it is unwise to predict what will happen to ideologists after their citadel of power has been brought low. It was feared that the remaining Nazis would fight on, as werewolves. Actually, only a few days had to pass before there were no Nazis to be found anywhere except in Argentina, boring one another to death at the world’s worst dinner parties.
After the collapse of the Soviet Union, on the other hand, when it was thought that no apologists for Marxist collectivism could possibly keep their credibility in the universities of the West, they not only failed to lose heart, they gained strength.
Some critics would say that the climate change fad itself is an offshoot of this lingering revolutionary animus against liberal democracy, and that the true purpose of the climatologists is to bring about a world government that will ensure what no less a philanthropist than Robert Mugabe calls “climate justice”, in which capitalism is replaced by something more altruistic.
I prefer to blame mankind’s inherent capacity for raising opportunism to a principle: the enabling condition for fascism in all its varieties, and often an imperative mindset among high-end frauds.
On behalf of the UN, Maurice Strong, the first man to raise big money for climate justice, found slightly under a million dollars of it sticking to his fingers, and hid out in China for the rest of his life — a clear sign of his guilty knowledge that he had pinched it.
Later operators lack even the guilt. They just collect the money, like the Prime Minister of Tuvalu, who has probably guessed by now that the sea isn’t going to rise by so much as an inch; but he still wants, for his supposedly threatened atoll, a share of the free cash, and especially because the question has changed. It used to be: how will we cope when the disaster comes? The question now is: how will we cope if it does not?
There is no need to entertain visions of a vast, old-style army of disoccupied experts retreating through the snow, eating first their horses and finally each other. But there could be quite a lot of previously well-subsidised people left standing around while they vaguely wonder why nobody is listening to them any more. Way back in 2011, one of the Climategate scientists, Britain’s Tommy Wils, with an engagingly honest caution rare among prophets, speculated in an email about what people outside their network might do to them if climate change turned out to be a bunch of natural variations: “Kill us, probably.” But there has been too much talk of mass death already, and anyway most of the alarmists are the kind of people for whom it is a sufficiently fatal punishment simply to be ignored.
Nowadays I write with aching slowness, and by the time I had finished assembling the previous paragraph, the US had changed presidents. What difference this transition will make to the speed with which the climate change meme collapses is yet to be seen, but my own guess is that it was already almost gone anyway: a comforting view to take if you don’t like the idea of a posturing zany like Donald Trump changing the world.
Personally, I don’t even like the idea of Trump changing a light bulb, but we ought to remember that this dimwitted period in the history of the West began with exactly that: a change of light bulbs. Suddenly, 100 watts were too much. For as long as the climate change fad lasted, it always depended on poppycock; and it would surely be unwise to believe that mankind’s capacity to believe in fashionable nonsense could be cured by the disproportionately high cost of a temporary embarrassment. I’m almost sorry that I won’t be here for the ceremonial unveiling of the next threat.
Almost certainly the opening feast will take place in Paris, with a happy sample of all the world’s young scientists facing the fragrant remains of their first ever plate of foie gras, while vowing that it will not be the last.
This is an exclusive extract from the essay Mass Death Dies Hard by Clive James in Climate Change: The Facts 2017 edited by Jennifer Marohasy, published next month by the Institute of Public Affairs.
Though some governments might not yet have fully returned to the principle of evidence-based policy, most of them have learned to be wary of policy-based evidence

Wednesday, May 31, 2017

ConstitutionalChange

The Australian 1stJune2017

LIBERALS MUST JOIN BARNABY JOYCE’S ULURU REJECTION

GREG SHERIDAN
FOREIGN EDITOR

The misguided proposals of the Aboriginal leadership risk fracturing Australian society
Much of what stability the Turnbull government enjoys derives from the common sense and good instincts of Deputy Prime Minister Barnaby Joyce. Were it not for the Nationals’ stellar performance at the election last year, the Coalition would now be in opposition.
So his straightforward rejection of the recommendation of the Uluru gathering of Aboriginal leaders for an elected indigenous consultative body to be inserted into the Constitution ought to put the matter to rest. Surely even a government as prone to self-harm as this one would not repudiate Joyce’s sound judgment.
Joyce has not been peremptory or unduly hasty. A false narrative is springing up that proponents of radical constitutional change are entitled and encouraged to canvass every option, but people opposed to constitutional change in principle are somehow or other impolitely jumping the gun.
It is of the utmost importance that the Liberals and Nationals indicate their red lines on constitutional change. Over the past 1½ centuries, nationalism, and the associated issue of sovereignty, has been the most important dynamic in international life, while in recent years the wholly destructive movement of identity politics has become the chief obsession of cultural progressives.
Australia is in grave danger of provoking internal divisions that would unleash the forces of nationalism and identity politics in profoundly destructive ways. Nationalism can be good or bad. Its gruesomely exaggerated version led to aggression in World War II, but nationalism as love of nation also impelled the Australian soldiers who defended this country to their last measure on the Kokoda Track. Part of the task for a civilised, mature democracy is to sustain decent nationalism and reject its exaggeration or its repudiation by extremist or misguided political forces.
The Aboriginal leadership over the past 10 years has taken a terrible wrong turn in seeing continued political and constitutional change as the main engine for advancement of indigenous people. It has been encouraged in this grievous, historical error by both sides of politics, though the culpability rests more with the Coalition than with Labor because the Coalition’s political tradition, with its emphasis on the exclusive rights and obligations of a universal citizenship, should help it to more strenuously resist this mistake.
Many members of the government, frontbench and back, are extremely unhappy with the proposals for constitutional change but for many reasons have kept silent. That silence is now damaging Australia, as the expectation of radical change will ultimately become self-fulfilling if there is never an in-principle counterargument.
The Uluru gathering recommended a new consultative body for Aborigines be guaranteed in the Constitution, a new process heading towards a treaty, and a species of truth and reconciliation commissions such that Australia’s historic crimes against Aborigines can be run through time and again.
All these proposals are wrong in principle and would be profoundly damaging in practice.
Five years ago I would have supported recognition in a constitutional preamble, so long as it was inclusive and non-divisive, of the Aboriginal presence in Australia before European settlement. But as I have reflected on the matter more deeply, I see now that any departure from the single treatment of all Australians as citizens is bad in principle and would be damaging in the real world.
Tony Abbott promoted the preamble recognition idea as “completing the Constitution”. This meant it was a one-off symbolic gesture. But it’s clear that this process will never end. Not only has the Aboriginal leadership rejected such recognition, it has repudiated the idea that the Constitution can ever be completed. Instead there is an endless series of demands, all of which compromise national sovereignty and create different classes of Australian citizens.
If Liberals cannot oppose this in principle, it is difficult to know why they exist at all as a political party.
The point of constitutions and symbols is that they should be stable and mostly not front of mind. You get your symbols right partly so that you can forget about them and get on with life.
The prospects for Aboriginal advancement, which every decent person desires profoundly, lie in business, employment, family life, community, education, sports, religion and every other decent part of Australian life. The greatest disadvantage felt by contemporary Aborigines is in remote communities. It is difficult for remote communities to offer their residents the range of opportunity and support that non-remote communities take for granted.
This is a problem governments have addressed without much success. Nothing in constitutional change would have any effect on this. There is nothing useful a government could do with a changed Constitution that it can’t do now.
When the Aboriginal and Torres Strait Islander Commission was born in 1990, I was a reporter in the Canberra press gallery. I well remember the minister at the time, Gerry Hand, making speeches about the beneficial effect ATSIC would have, which were almost word for word, certainly sentiment for sentiment, the same as the rationale coming out of Uluru. Once Aboriginal people had control over their own affairs, the promoters of ATSIC said, they would “own” the policies and the community buy-in, and community pride, would soar, and so on.
In the event, ATSIC was a disaster. Because it didn’t exist in the Constitution it could be, rightly, abolished.
It is no longer paranoid to conclude that the drift of Aboriginal politics over the past decade has gone into the very dangerous waters of a challenge to the normal understanding of Australian sovereignty, has embraced illiberal ideas of distinguishing citizens from each other on the basis of membership of a race or ethnic group, and would have devastating consequences for our society, Aboriginal and non-Aboriginal alike, if implemented.
Why might the consequences be devastating? Here’s one example. The rise of Donald Trump indicates that if you have enough fixation on identity politics of racial subgroups, you will ultimately provoke a movement of identity politics among whites.
This is wholly destructive territory. For Australia to go down this road is crazy.
For the past 10 or 15 years, the US Democratic Party strategists thought they were heading for success because of their support among African-Americans and Hispanics. But the more exaggerated their rhetoric and claims became, the more they demeaned and alienated the white working class — the people who join the police and military, who hate it if they have to live off welfare and whose patriotism has been least affected by the postmodern fashions of academe.
Trump does not represent the idealism of the white working class but he did get its anger. Many Hispanics also rejected identity politics and voted for Trump.
Do we really now, in the context of changing the Constitution, want to relitigate whether the Aborigines who were here 250 years ago formed a single sovereign nation, and what was their sovereign relationship to each other and to the other peoples they displaced, and what implications should that now have for declaring different classes of citizen in contemporary Australia?
Will a future Labor government aim for a treaty without a referendum, and would the Liberals be capable of resisting such a move?
A nation forever fighting over its past is seldom happy. Mainstream political leaders owe it to Aborigines, and to all Australians, to repudiate this dreadful wrong turn.
Part of the task for a civilised, mature democracy is to sustain decent nationalism