Theory and Practice

Snippet of a classroom discussion at Al Quds University on chapter 2 of John Stuart Mill’s On Liberty, “Of the Liberty of Thought and Discussion.”

Khawaja: So are there any topics that are taboo in Palestinian society, that people refuse to discuss?

Student: Yes, but there really shouldn’t be such topics. We should be able to discuss anything.

Khawaja: I see. But unfortunately, there are such topics?

Student: Yes, there are, like homosexuality and gay rights. These are topics that need discussion, but in our society, people act as though they can’t be discussed.

Khawaja: So what would you want to say on that topic?

Student: I’d prefer not to discuss it.

The Circumstances of Justice: 4. A Revised Account of the Circumstances of Justice

This is Part 4 of a four (or five) part series based on a conference-length version of a longer paper I’m currently preparing for submission to academic journals. Part 1 and Part 2 forcus on the idea of ‘circumstances of justice’ in Rawls and Hume, and each generated some deep and wide ranging discussions of the of the nature of justice and the treatment of justice in the history of philosophy. Part 3  added some brief critical analysis to the exegetical points of the first two parts.

In this section, I finally stick my neck out and offer my own account of the circumstances of justice – an account which I argue explains what is right about Rawls’s view by shedding his unsuitable Humean foundation. I believe this account addresses many of the concerns and objections raised in the comments on earlier sections,  but I look forward to hearing the fresh, new objections it generates.

My plan for Part 5, which is not yet included in the full paper, is to say something more about why all this matters for our understanding of justice, independent of the interpretive puzzles focused on in the first three sections.

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Khizr Khan and the Wages of Self-Sacrifice

Everyone–or at least all of America–seems to be talking about Khizr Khan’s speech at the Democratic National Convention.

Am I the only person who found Khizr Khan’s message depressing rather than uplifting? I understand the need to put Donald Trump in his place, and sympathize with the desire to stick it to him. And yes, there was something inspiring about the spirit if not the letter of Khan’s speech.

But as for the content of the speech, it hit all the wrong notes. Translated, it seemed to be saying the following: Continue reading

Haidt, The Righteous Mind, ch5&ch6

CH5 (“BEYOND ‘WEIRD’ MORALITY”) SELECTIVE SUMMARY – commentary in bold

5.1  WEIRD people (Western, Educated, Industrialized, Rich, Democratic people) are statistical outliers in the group of humans – and therefore bad samples for generalizing about the group of humans.  They are perhaps most obviously outliers in that, at least in cases not involving other-harming or unfair action, they resist inferring from feelings of disgust upon considering a social situation to that situation being morally bad or involving someone doing something morally wrong.  For example, they are much less inclined to say that someone having sex with a chicken carcass and then eating it is (universally, morally) wrong.  Similarly for other “harmless taboo” cases.  Therefore, good empirical moral psychology should not sample only WEIRDos (e.g., university students in the United States – hard to get much WEIRDer). Continue reading

Why Did It Have To Be Snakes?

In Archaic and Classical Greek religion, snakes are associated with the dead and the dark, atavistic powers of the earth. The so-called chthonic (related to the earth) deities are often presented in contrast and even conflict with the Olympian gods, the justice, order, and patriarchy of the latter set in relief by contrast with the wild, unrestrained, and feminine character of the former (star witness: Aeschylus’ Oresteia). Religious symbolism is always underdetermined by the nature of the symbols, but this bit of symbolism has always seemed, at least broadly, quite natural to me. The association of snakes with the earth is quite natural, and the association of the earth with the dead is quite natural in a culture that buries its dead. So by symbolic transitivity, the association of snakes with the dead seems almost as natural. So too, though in a more indirect way, does the association of snakes with the feminine, since the link between the earth and women is common in many religions and hardly peculiar to the Greeks (the association of women with wild, unrestrained, irrational forces seems much less natural, but thoroughly Greek). Most of all, the association of snakes with things that we are supposed to find scary and dangerous makes perfect sense to me, because I am absolutely and unrestrainedly terrified of snakes. Among my reasons for finding ancient psychological theories that distinguish a rational and a non-rational part of the soul so plausible is that when I encounter snakes, the rational part of my soul seems to depart from my body altogether.

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St. Luke, Suicide Bomber: Political Philosophy Paper #2 in Translation

A couple of weeks ago, I assigned paper topic #1 in my political philosophy class here at Al Quds University. Here is paper topic #2 in (Facebook) translation. There were two options, and the students were to pick one and write a short paper on it. Oddly, the directions for the assignment don’t seem to have come through in the Facebook translation. Here is what did:

This is what respect in research or the topic II..
1. A plan no uprising for the liberation of Palestine. They should include special paper:
• A description of the goal your year.
• A description of how it will be an attempt to reach the goal.
• is the use of violence? If it does, why and how? What are the boundaries that were placed on the use of violence?
• was machiavelli or Luke useful in planning your uprising? Explain.
The goal as described in a paper that can be long-term one, but he doesn’t have to be realistic: it must be achieved by means of mankind in a specific period of time. I have to assume that the Palestinian side has a weakness, and that the Israelis will use all its advantages to resist any uprising.
2. Write an essay about the theory of John Luke property.
• First, summarized the theory.
• Then explain whether you agree with the general principles of ownership, Luke.
• and then discuss the implementation of the principles of Luke a specific example. What example teach you about the theory of Luke?

Here’s the original: Continue reading

Popularity is Overrated

My love of The Flamingo Kid may seem misplaced in view of its meager 6.2 IMDB score—with a mere 3900 ratings—its lack of a Blu-ray edition, and unavailability on Netflix or Amazon Instant Videos. But this is not an unfamiliar thing for me, and probably for a lot of people. Actually, TFK is just one of several movies I love and have watched more times than it would be seemly to admit—not art movies (though there are those too), but Hollywood features with A-list stars—but which languish in obscurity and neglect. Why is this? Is my taste so idiosyncratic? Or bad? I want to suggest that the most popular movies—or songs, or novels, or whatever—are not as much better than others as their popularity would seem to imply. Sometimes they may be no better. By the same token, relatively neglected works are not so inferior and may be not at all inferior.

If popularity is determined by recognizable quality, why can’t hits be predicted in advance? You might think they could be, since once a hit is established, its quality seems evident, and people always say the reason they love a hit song or whatever is because it’s “so awesome.” But evidently not. Studies like this one of the book, music, and movie business and this one of the television business note the inability of industry professionals to predict which products will be hits—despite strong financial incentives to do so—and examine their strategies for coping with the problem. (The second article quotes the president of CBS to the effect that, “All hits are flukes.”) And it seems obvious, really, that these businesses would be managed quite differently from the way they are if the sales differentials could be predicted.

Yet hits generate massive sales, vastly outselling the songs/movies/books/etc. that they couldn’t be distinguished from ahead of time. Sting makes $2000 every day from “Every Breath You Take.” That one song generates over a quarter of all Sting’s music publishing income (see here for details). J. K. Rowling is another obvious example. The best selling book series in history has the usual story of early rejection. Twelve publishers rejected the manuscript of the first Harry Potter book before Bloomsbury finally picked it up. The editor who bought it advised Rowling to get a day job, since there was little chance the book would sell. Rowling would go on to become the first person ever to make a billion dollars by writing books (though not a billionaire, apparently, thanks to Britain’s highly progressive tax code). Examples like this couldn’t happen (or would be exceedingly rare) if stellar sales implied stellar quality.

Here is an interesting study of the phenomenon, focusing on the music business. The authors created their own music download website populated with indie songs from obscure indie bands unknown to the study participants. It was a large study, with over 14,000 participants. Participants were invited to listen to songs, rate them, and download them if they wished. There were two basic conditions: one in which the participants had knowledge of how many times a song had been downloaded, and one in which they didn’t. In the knowledge condition, outcomes were more extreme (i.e., there were higher peaks and lower valleys in numbers of downloads between songs) and less predictable from independent ratings of song quality. In the knowledge condition, songs that were independently rated highly almost never did terrible and songs that were rated terrible almost never made it to the top, but for all other songs, the popularity outcome was completely unpredictable: they could wind up at the top, the bottom, or somewhere in the middle. This was not true of the no-knowledge condition.

Thus, mere widespread knowledge of the preferences of others is enough to generate the phenomenon of the “awesomeness” of cultural products that couldn’t be differentiated from their competitors ahead of time even by seasoned professionals. Apparently a “contagion effect” causes chance initial success to snowball and catapult a work or artist to the stratosphere. The works thus left behind, therefore, are not necessarily inferior—or much inferior—to those lucky few that become “awesome,” any more than those few are necessarily superior—or much superior. So if there’s a movie or other work you love that doesn’t seem to have the popularity it deserves, don’t feel bad. Popularity is overrated.

The Flamingo Kid

The best Garry Marshall (1934–2016) movie you never heard of is a little gem called The Flamingo Kid (1984). If you want to watch something in memory of him, I highly recommend it. Starring Matt Dillon, Janet Jones, Richard Crenna (in a brilliant performance), Jessica Walter, and Hector Elizondo (and look for John Turturro and Marisa Tomei in bit parts), it is a coming-of-age comedy-drama with, as one review said, “more on its mind that stale sex jokes.” In Brooklyn, 1963, the summer after Jeffrey Willis (Dillon) graduated from high school, he chances to land a job parking cars at the swanky El Flamingo Beach Club (the real life Silver Gull Beach Club of Queens, which still exists looking much as it did in 1963; it is being featured in a series of New York Times articles this summer). There he is dazzled by the resort atmosphere, the girls, and the relative opulence. He falls under the sway of one of the club’s most well-to-do members, Phil Brody (Crenna), owner of a chain of high performance sports car dealerships (Ferraris, etc.). Brody is friendly, approachable, and evidently determined to be the best at whatever he undertakes. Significantly, he has no son of his own. He is called “The King” because of his prowess at gin rummy, the obsession of all the male club members. Jeffrey also excels at gin; this is how he happened to be invited to the club in the first scene. Brody is impressed by Jeffrey’s brains and card sense, and takes him under his wing. Brody’s charm and obvious success put Jeffrey’s blue collar father (Elizondo) in the shade, with predictable consequences when Jeffrey decides to follow Brody into car sales instead of going to college in the fall. The theme, obviously, is values. It all comes to a climax in a showdown over—what else?—gin rummy.

Dialogue excerpt that will show all readers of this blog why they must watch this movie:

[Jeffrey and Brody are riding in one of Brody’s dealership Ferraris, which Brody is letting Jeffrey test drive.]

Brody: You going to school?

Jeffrey: Yeah.

Brody: Where are you going?

Jeffrey: I’m probably going to be studying at Columbia.

Brody: Good for you! That’s great!

Jeffrey: Did you go to college, Mr. Brody?

Brody: Yeah, well, I mean, I didn’t… You know, I didn’t go to college. My older brother used all the money, so there was nothing left for me. I went to night school. I graduated, NYU. Took a lot of business courses. Let me give you some advice. You can forget that literature, religion… music, philosophy, things like that. I mean, it’s okay, but… What are you going to do with philosophy? You’ve never seen a philosopher making fifty grand a year. You’ve never seen a philosopher driving a car like this.

Jeffrey: No.

Brody: Remember what I’m telling you. Socrates rode around on the back of a donkey.

Jeffrey: That’s a good one, Mr. Brody.

 

In Memoriam: Ghassan Shabaneh

I was both shocked and saddened to discover news of the death of Dr. Ghassan Shabaneh, for several years an Associate Professor of Middle East and International Studies at Marymount Manhattan College, and more recently a researcher at the Al Jazeera Centre for Studies in Doha, Qatar. The news is now almost a month old; I happened to discover it, painfully enough, while trying to “friend” him on Facebook.

Despite being on a first-name basis with him, I didn’t know Ghassan well enough to call him either a “friend” or a “colleague.” Having heard great things about him for years from his Marymount colleague Carrie-Ann Biondi (my then-wife) I happened to meet him exactly once, purely by coincidence, in the summer of 2013–in the Church of the Nativity in Bethlehem. I was touring Bethlehem with my friend Sinan; he was visiting with his wife Tara. After expressing shock at the coincidental nature of the meeting, we had our one and only conversation, promising to meet up again in the near future. Our schedules never seemed to coincide, so–to my eternal regret–we never did meet again. I’d been looking forward to the meeting for years.

My deepest condolences to his family and loved ones. Unfortunately, I’ll have to miss the memorial service that will take place for him in a few days in New Jersey, but hope to attend the service that will be held for him this fall at Marymount.

Aristotle on Political Community

It’s been a week since we had a new post here, and I vaguely remember making some gesture toward an intention to help keep up regular posts while Irfan is off taking pictures in Palestine and Israel. Since I currently find myself bereft of thoughts that are sufficiently interesting and complex for a blog post that would not take me hours to compose, I’ll resort to my usual strategy for moments like these: self-promotion.

As of July 31st*, you will be able to purchase my book, Aristotle on Political Community, published by Cambridge University Press and guaranteed to be the single best monograph on Aristotle’s political philosophy published on the final day of July this year. Well, I suppose you already can buy it, since it is available for pre-order, but let’s not worry about those kinds of details. None of you will buy it anyway, because like so many academic books these days it is outrageously overpriced. But perhaps you’ll be able to check it out from your library, should you find yourself with a library that purchases such books or makes them available via interlibrary loan. In any event, I do hope that some of the four or five readers of this blog who are not regular contributors will manage to read it. I’ve been trying to write books for over twenty years and I finally managed it, so it’d be a shame if the only people who read it are people who get free copies in order to review it.

One virtue of the book is its handsome cover:

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