Part 14 of my ongoing survey of the follies of many modern day Jesuits. Fordham President Joseph McShane, SJ, knows who his real enemy is. Today Fordham is hosting the well known proponent of euthanasia and abortion Peter Singer at a conference charmingly entitled: “Conference with Peter Singer: Christians and Other Animals: Moving the Conversation Forward.” Singer is fine according to McShane, but he bitterly criticized the College Republicans recently at Fordham for sponsoring a speech by Ann Coulter. Robert Shibley, at Professor William Jacobson’s magnicent blog College Insurrection, gives us the juicy details:
After loudly proclaiming his “disgust” with the “hate speech” of conservative pundit Ann Coulter in an email to all students, in the process slamming the Fordham College Republicans—his own students—as immature bigots who lack character, Fordham President Joseph McShane, S.J., is now faced with defending his administration’s invitation to philosopher and infanticide advocate Peter Singer to participate in a panel on “animal ethics.”
Father McShane could have allowed the marketplace of ideas to function on its campus without engaging in an electronic temper tantrum. (To his credit, he did not ban Coulter from campus, although the College Republicans clearly saw which way the wind was blowing and canceled the event themselves—here’s one student’s reaction to that.) But he didn’t, and now Fordham is stuck trying to justify McShane’s statement.
In response to an email from a College Insurrection reader provided to us, Bob Howe, Senior Director of Communications at Fordham, penned the following response, attempting to explain why having Peter Singer advocating his positions on campus is totally different from having Ann Coulter advocate her positions: →']);" class="more-link">Continue reading
On the NYT’s philosophy blog, there was an article written about the decision to have children. I didn’t realize it when I first read it, but it was written by notorious pro-abort Peter Singer (and by notorious, I mean that he’s pro-choice even after birth).
But very few ask whether coming into existence is a good thing for the child itself. Most of those who consider that question probably do so because they have some reason to fear that the child’s life would be especially difficult — for example, if they have a family history of a devastating illness, physical or mental, that cannot yet be detected prenatally
All this suggests that we think it is wrong to bring into the world a child whose prospects for a happy, healthy life are poor, but we don’t usually think the fact that a child is likely to have a happy, healthy life is a reason for bringing the child into existence. This has come to be known among philosophers as “the asymmetry” and it is not easy to justify. But rather than go into the explanations usually proffered — and why they fail — I want to raise a related problem. How good does life have to be, to make it reasonable to bring a child into the world?
A quick observation will point out that Singer assumes that health is a requirement for happiness, an assumption well refuted by many anecdotes about the joy of those who suffer with illness.
However, I find it amazing that Singer is willing to attempt to determine how “good” a child’s life will be.
I wasn’t sure whether or not to post this as an update to my earlier post on John Holdren, but I thought it was interesting enough to warrant its own posting.
I’ve read some of the scanned pages of Ecoscience, the 1977 book co-authored by Holdren that calls for horrifying coercive measures for population control. Interestingly, Holdren & Co. felt the need to address pro-life arguments in their book. Their moral reasoning only proves, yet again, how dangerous (not to mention illogical) some ‘scientists’ can become when they venture into moral philosophy. This provides us an opportunity to take a tour through the inhuman humanism condemned by Pope Benedict in Caritas in Veritate.