On Blogging Heads TV, Robert Wright discusses how we reason about the human good with Robert P. George of Princeton University, a leading scholar of modern natural law theory (with whom readers are no doubt familiar).
- Chapter 1: Natural law vs. utilitarianism (12:01)
- Chapter 2: Why exactly is friendship good? (14:03)
- Chapter 3: Euthanasia and human dignity (7:22)
- Chapter 4: Natural law and conservativism (5:02)
- Chapter 5: What can be done in the name of the greater good? (12:28)
- Chapter 6: Just war theory (6:17)
Robert P. George is McCormick Professor of Jurisprudence at Princeton University and a member of the Task Force on the Virtues of a Free Society of the Hoover Institution at Stanford University. His books include In Defense of Natural Law and Clash Of Orthodoxies: Law Religion & Morality In Crisis.
I’ve watched a few episodes of ‘BloggingHeads’ — video debates between leading bloggers/authors — but this was the first with Dr. George, who is very adept at getting right to the point and crystallizing the respective positions of each side. Likewise this may serve as a good introduction to viewers who aren’t generally accustomed to analyzing moral situations from a (Catholic) natural law perspective.
Technological history is a unique point of view that always caught my eye. David Deming of the American Thinker gives us a brief synopsis of his latest contribution in this genre. Keep in mind how integral Christianity was to the recovery of Europe after the barbarian invasions and the safekeeping of knowledge by the monastic system that allowed Europe to recover and blossom into what we now call Western Civilization:
Both Greece and Rome made significant contributions to Western Civilization. Greek knowledge was ascendant in philosophy, physics, chemistry, medicine, and mathematics for nearly two thousand years. The Romans did not have the Greek temperament for philosophy and science, but they had a genius for law and civil administration. The Romans were also great engineers and builders. They invented concrete, perfected the arch, and constructed roads and bridges that remain in use today. But neither the Greeks nor the Romans had much appreciation for technology. As documented in my book, Science and Technology in World History, Vol. 2, the technological society that transformed the world was conceived by Europeans during the Middle Ages.
Greeks and Romans were notorious in their disdain for technology. Aristotle noted that to be engaged in the mechanical arts was “illiberal and irksome.” Seneca infamously characterized invention as something fit only for “the meanest slaves.” The Roman Emperor Vespasian rejected technological innovation for fear it would lead to unemployment.
Greek and Roman economies were built on slavery. Strabo described the slave market at Delos as capable of handling the sale of 10,000 slaves a day. With an abundant supply of manual labor, the Romans had little incentive to develop artificial or mechanical power sources. Technical occupations such as blacksmithing came to be associated with the lower classes.
One of my favorite living historians is Victor Davis Hanson. I have read every book he has written and most of his articles. Trained as a classicist and historian of antiquity, he has written on a broad range of topics, from the hoplites of ancient Greece, ancient Greek agriculture, a searching examination of the Peloponnesian War, the farming crisis of the 80’s, the history of warfare and culture, the teaching of the classics and the debacle of our non-policy on immigration, and I have been astonished at how skillfully this man writes and with what intelligence, and very dry humor, he cuts to the essence of whatever subject he addresses. He moonlights as a pundit on current events and in that capacity I have found a recent column of his intriguing on the question of just why the Obama administration is hellbent on compiling such huge annual deficits. Here is a portion of the column:
We are going to pile up another $3 trillion in national debt in just the first two years of the Obama administration. If the annual deficit should sink below $1.5 trillion, it will be called fiscal sobriety.
Why, when we owe $12 trillion, would the Obama administration set out budgets that will ensure our collective debt climbs to $20 trillion? Why are we borrowing more money, when Medicare, Social Security, the Postal Service, Amtrak, etc. are all insolvent as it is?
What is the logic behind something so clearly unhinged?
I present seven alternative reasons — some overlapping — why the present government is hell-bent on doubling the national debt in eight years. Either one, or all, or some, or none, of the below explain Obama’s peculiar frenzied spending.
1) Absolutely moral and necessary?
The country is in need of massive more entitlements for our destitute and near to poor. Government is not big, but indeed too small to meet its moral obligations. Deficits are merely record-keeping. Throwing trillions into the economy will also help us all recover, by getting us moving again and inflating the currency. And we can pay the interest easily over the next 50 years. Just think another World War II era — all the time.
So big spending and borrowing are genuine efforts of true believers to make us safe, secure, and happy.
2) “Gorge the beast”
The spending per se is not so important, as the idea of deficits in general will ensure higher taxes. Nationalized health care, cap and trade, new initiatives in education, more stimulus — all that and more is less important than the fact that huge defects will require huge new taxes, primarily from the upper-classes. I see no reason why the total bite from state income, federal income, payroll, and health care taxes cannot soon in theory climb to 70% of some incomes (e.g., 10% state, 15.3% FICA, 40% federal, 3-5% health care). In other words, “redistributive change” is the primary goal. This aim is premised on the notion that income is a construct, if not unfairly calibrated, then at least capriciously determined — requiring the more intelligent in the technocracy to even out things and ensure an equality of result. After all, why should the leisured hedge-funder make all that more after taxes than the more noble waitress?
So big spending and borrowing mean big deficits, and that means taxing the greedy and giving their ill-gotten gains to the needy.
3) Big Brother?
Or does rampant borrowing for government spending reflect our despair over the inability of millions to know what is best for themselves? For democracy to work, all of us must fully participate. But because of endemic racism, sexism, class bias, and historical prejudices, millions of Americans do not have access to adequate education and enlightenment. Therefore, a particular technocratic class, with requisite skill and singular humanity, has taken it upon themselves to ensure everyone gets a fair shake — if only government at last has the adequate resources to fix things. If it proves problematic for one to register and vote, then there will be a program to make 100% participation possible. If some of us are too heavy and too chair-bound, we can be taught what and how to eat. If some of us do not study, we can adjust academic standards accordingly. In one does something unwise, like buying a plasma TV rather than a catastrophic health care plan, then we still can ensure he is covered. In other words, an all-knowing, all-powerful, all-moral guardian class requires resources to finish the promise of participatory America. After all, why would we allow the concrete contractor to “keep” 70% of his income only to blow it on worthless things like jet skis or a Hummer in his garage or a fountain in his yard — when a far wiser, more ethical someone like Van Jones could far more logically put that now wasted capital to use for the betterment of the far more needy?
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Writing about health-care, Paul Krugman asserts that “conservatives … don’t want Americans to have universal coverage” (”The Defining Moment,” Oct. 30).
Among the earliest lessons that I teach my freshman economics students are (1) intentions are not results, and (2) to oppose a government program is not necessarily to object to the intentions stated by that program’s advocates.
Paul Krugman obviously teaches his students differently, for he clearly believes that (1) if government intends for Americans to have universal health coverage, then the result will be that Americans actually get universal health coverage, and (2) anyone who opposes a government program promising universal health coverage is a person who objects to Americans actually getting universal health coverage.
This is perhaps the most common fallacy of all in political argument for people to follow the form: I support bill/candidate X because I think it will have good result Y. You don’t support X. Therefore you don’t care about Y. →']);" class="more-link">Continue reading
The Pandora’s box that President Obama has opened with the release of the torture memo’s has caused quite a stir in the Catholic blogosphere. Nonetheless the stealth Catholic, comedian Stephen Colbert, has geniusely made a humorous rendition of the logic floating around Washington on the torture controversy. Biretta tip to Mark Shea.
I am not, contrary to how it may seem at times, a leftist. I used to consider myself one some time ago, and I suppose on certain issues, such as foreign policy and immigration, I still am.
But the left’s moral logic, especially with regard to sexual issues, never appealed to me, much for the same reason most forms of libertarian economics don’t – it looks, smells, and often is extremely self-centered, and I wish I could say that without offending good-hearted libertarians who aren’t actually selfish at all.
There is a certain obessesion at times with double-standards and hypocrisy. In the debates over contraception and abortion, for example, these are the arguments I would hear over and over:
I’ve noticed some of the com-boxers talking about morality and obligation recently, and I think it deserves a closer look.
There are many atheists, agnostics, deists, pantheists, etc. who reject the idea of a God that creates moral standards, and then judges us according to those standards because to them the idea is simply reprehensible, incompatible with the moral wisdom humanity has supposedly attained since the Enlightenment.
Christopher Hitchens and others have compared God to Stalin and Hitler, a mad and petty dictator who demands complete and unconditional obedience and worship on pain of eternal suffering. Such a monstrous tyranny is incompatible with any sensible notion of good. Even if God did exist, one gets the idea that these folks would consider it the highest moral duty to follow in Satan’s footsteps and declare, “I shall not serve”.