The following is an open letter by Professor Nathan Jun, Associate Professor of Philosophy at Midwestern State University Texas (ht: Roderick Long). Please distribute widely.
As many if not most of you are already aware, I was subjected to an intense campaign of doxing, harassment, threats, and vandalism this past summer owing to comments I had posted on social media in the aftermath of George Floyd’s murder. Although this campaign had waned significantly by August, it has since resumed with a vengeance this past week following a speech I delivered at a campus rally for Breonna Taylor on Thursday, 24 September. Within 24 hours of that event I had already received several death threats. The situation quickly escalated after fascists (acting in concert with local media) disseminated a comment I posted on a friend’s Facebook page.
Some readers may remember the dispute I had here back in April with Jason Brennan and Phil Magness over the use of lethal force to enforce social distancing orders. The issue was: are there any circumstances such that lethal force would be justified in enforcing such orders?
I said yes: if someone refuses compliance, and then not only resists an order to comply, but escalates resistance to the point of serious physical danger to others, it can be justifiable to shoot them dead. I say “shoot them dead” because under the rules of engagement that apply in police work, every shot is intended to be a kill shot: if an officer draws a weapon, it’s understood she had no choice but to do so; if she fires, she aims at the subject’s torso, which is the largest and most easily-hit target; and given the nature of standard police firearms, and the likelihood that the officer will fire more than once, the subject’s death is highly likely, whether literally intended or not. Continue reading
I have three more videos posted on my YouTube channel. The first one focuses on the connection between philosophical thought experiments (from Plato’s Ring of Gyges to Judith Jarvis Thomson’s defense of abortion) and science-fiction (and fantasy) literature.
In the next one, I discuss the distinction between markets and capitalism as drawn in the 1919 textbook THE ABC OF COMMUNISM (written by two Soviet apparatchiks, Nikolai Bukharin and Yevgeny Preobrazhensky), as well as in the Marxist tradition generally, with attention to how Marxism twists itself into a pretzel to avoid endorsing free-market anti-capitalism.
Finally, in my first video interview for my YouTube channel, I chat with philosopher Neera K. Badhwar about backyard buffaloes, wild attack monkeys, Ayn Rand, airline deregulation, eudaimonia and virtue, paternalism and suicide, sociopathic grandmothers, child abuse, Aristotelean business ethics, 19th-century robber barons, charitable Objectivists, friendly Manhattanites, charismatic nationalist leaders, and national health care. In more or less that order.
All those thought-experiments you might have encountered while studying consequentialism versus deontology in grad school or some intro ethics course are about to become terrible realities in New York City and northern New Jersey within the next few hours. I’m writing this on Sunday night, April 5th. By tomorrow morning, there’ll be no escape in this area from the misery I’m about to describe. The surge is imminent. The minimizers, deniers, and skeptics were wrong. What you’re about to see is the twenty-first century equivalent of a painting by Hieronymous Bosch. Figure out now whether you want to look or avert your eyes. Continue reading
Donald Trump has famously and idiotically tried to assuage fears of a war with Iran with the assertion that he had Qasem Suleimani killed not to start a war but to prevent one. Putting aside the ad hoc quality of his reliance on the distinction between the intended and the foreseen, this happens to be a classic case of its total irrelevance: it doesn’t much matter in this context whether Trump intended to start a war, or merely foresaw that he might start one, or just recklessly took his action without thinking too hard about what he was doing. Yes, there’s a distinction to be drawn between a war brought about by intention and a war brought about through extreme recklessness. But it’s a distinction without a difference in a case where the action leading to war initiates force and violates any plausible conception of prudential rationality to boot. It doesn’t help that the rationalization for it comes from a pathological liar. Continue reading
Victim-blaming and aggressor-valorization are two sides of the same maudlin, propagandistic coin. From a piece in The Jewish Standard (Teaneck, New Jersey): Continue reading
Considering how frequently the “anti-Semitism” card is used against the campaign for equal rights for Palestinians, I thought it’d be useful to reproduce an ordinary donation letter I got the other day from the U.S. Campaign for Palestinian Rights (USCPR), an organization blacklisted by the Israeli Strategic Affairs Ministry. If these demands are your idea of “anti-Semitism” (not that I necessarily agree with them all), maybe it’s your conception of that concept that needs revision, not the demands of USCPR or its allies. The idea of a “racist campaign for equal rights” is a contradiction in terms. The only question worth asking in this context is which party is guilty of the contradiction involved.
A couple of weeks ago, I wrote a post arguing that Nozickian libertarianism entails reparations.* The reparations in question follow from Nozick’s “principle of compensation,” which offers compensation for what Nozick calls “preventive restraints,” that is, coercive restrictions on individuals imposed in order to lessen the risk that they will violate others’ rights. So-called Terry stops are a paradigmatic example of a preventive restraint in Nozick’s sense (I argued), so that those on the receiving end of them would on Nozick’s view be owed compensation. If we assume (ex hypothesi, but still plausibly) that young black men (or black people generally) are disproportionately on the receiving end of preventive restraints, then young black men (or blacks generally) would disproportionately receive Nozickian compensation. That compensation, I suggested, is a form of what’s commonly called “reparations.” Continue reading
About a year ago, I attended a meeting of Narcotics Anonymous (NA) as part of an assignment for a class on addictions counseling I’d been taking in the Master’s in Counseling Program at Felician University. Struck by the philosophical richness of what I’d encountered at the meeting, I thought I’d reproduce a version of my report on it here in case readers found it of any interest. In the interests of preserving the confidentiality of the group’s members, I’ve omitted any identifying features of the meeting with respect to time, place, and the identity of those present, describing the event only in the most general way. My aim here is to reflect on matters of general principle, not to dwell on the particulars of anyone’s life. Continue reading