The distinction between speech and action matters. Shouting fire in a crowded theatre endangers people’s safety and so is not just speech but also an “action” that can rightfully be outlawed. In contrast, showing contempt by burning the US flag or a copy of the Quran is “speech” and so should not be outlawed. The act of burning an item of your own property is lawful, and the added contemptuous attitude amounts to speech. This is highlighted by the fact that the method of disposal of old flags recommended by the US military is … burning them, though respectfully. Likewise some Islamic authorities recommend burning as the method of disposal of old copies of the Quran that are no longer fit for reading.
Those in favour of free speech generally hold that any speech that stops short of incitement to violence, or otherwise putting people in direct physical danger, should be lawful and accepted. Those against free speech think otherwise. But they don’t want to admit to being against free speech; few people do. So they label those in favour of free speech as “free speech absolutists”, and begin their arguments with: “I am fully in favour of free speech, but …”. From there they muddy the water by trying to negate the distinction between speech and action. Continue reading
In 2015 ISIS captured the ancient city of Palmyra and proceeded to destroy ancient ruins that they regarded as pagan or polytheistic. The World Heritage Site monuments were typically 2000 years old. Did ISIS have a right to destroy them? Most of us would say no, and would lament the loss of a heritage that cannot be replaced.
In saying that we are being culture-ist. That is, we are placing the values of our culture above those of ISIS, who, after all, would regard their acts as virtuous and as mandated by the highest authority, namely their religion. I readily plead guilty to be unapologetically culturist.
This comparison might be considered inappropriate, but in Nature this week I read about a 12,600-yr-old skeleton, the “Anzick Child”, that had been passed to Native American groups for reburial. The article lists 12 other skeletons, all older than 8000 yrs, that have either been reburied or might be. Reburial here effectively means their permanent loss, since they would decay relatively quickly under normal burial conditions.
As a scientist I am saddened by the loss of irreplaceable material that could tell us much about the past history of humans. I would regard such remains as part of the common heritage of us all and am unhappy about one group destroying them in the same way that I am unhappy about a group taking it upon itself to destroy Palmyra or the Bamiyan Buddha statues. This is obviously very culturist of me, but then I’ve already pleaded guilty. Continue reading
Statement (unfortunately not) by the Muslim Council of Britain regarding the Louis Smith video and the resulting ban by British Gymnastics. (Link to BBC account)
As Muslims we greatly appreciate the freedom to practice and voice our religion in a country that has not traditionally been Islamic. Such freedoms can only exist in a country where people can dissent from, and indeed criticise, other people’s beliefs, political views and religions. We recognise that, from Swift’s A Modest Proposal to Monty Python’s Life of Brian, Britain has a long tradition of satire and mockery that examines and holds to account both political and religious beliefs.
We maintain that truth has nothing to fear from examination, and that only falsehood and error seek the protection of censorship. Holding our religion to be the highest truth, we declare that it is far beyond being damaged by satire or mockery. We declare our truths to the world, openly inviting people to examine them for error. Critics please speak up, since we are confident that we can more than meet any challenge. If you want to mock us, go ahead! Continue reading
So the Southern Poverty Law Center have now declared that everyone must submit to Islamic rules about blasphemy, and that if one does not then one is an “anti-Muslim extremist”. How have we come to this? How can it be that those who think that participation in a religion should be a free choice, and that we should not be obliged to submit to the rules and diktats of someone else’s religion, are now regarded as “extremists”?
It used to be the case that “free speech” included the right to speak in ways that upset people. The point was often made that speech that upsets no-one does not need protection; it is only speech that someone else does not want you to say that needs support from the fundamental principle that in a free society we need to be able to speak our mind and criticize others.
But no, “free speech” now has clear limits. If someone else is at all upset by anything you say, then you are making them “feel unsafe”, and making them feel unsafe is an act of violence. And if you want to pursue your speech down that road, then you are an extremist, the sort of person whom the Southern Poverty Law Center was set up to oppose. Continue reading
The principle of free expression is increasingly under threat across the Western world. Speech that might upset or annoy someone is being categorised as “hate speech” and thus placed beyond the pale in acceptable society. According to a recent Pew poll, 38% of British people now agree that the government should be able to prevent people saying things that are offensive to minority groups. Worryingly, even fewer support free speech in the rest of Europe.
And of course it would be entirely up to those minority groups to tell us what they deem offensive, which would allow them a veto over all public discourse. Nor are such concerns merely theoretical. Currently we have a preacher being prosecuted for describing Islam as “Satanic”. Whatever happened to the very bedrock of Western liberties, Voltaire’s: “I disagree with everything you say, but will defend to the death your right to say it”? Continue reading
Baroness O’Neill, chair of the UK’s Equality and Human Rights Commission, has recently given a speech, hosted by the Theos think tank, on freedom of expression and religion of religion. There is much that is good in the speech. In particular I agree wholeheartedly with her view that:
There is no way of securing freedom of expression if we also maintain that there is a right not to be offended. Speech acts that incite hatred, or that intimidate, or that defraud, or that abuse, can be regulated without putting freedom of expression at the mercy of others. But if there were a right not to be offended, this would put everyone’s freedom of expression at the mercy of others.
Baroness O’Neill counsels:
What then should one do if one hears, reads or sees something that one considers offensive, perhaps deeply offensive? The basic thing is to remember is that unless the offending speech act was wrong in some further way (e.g. it was defamatory, or incited hatred, or was fraudulent), no right has been violated, and no remedy of the sort that respect for rights requires is needed.
But, there is one major area where I want to argue that Baroness O’Neil is misguided. And this is the fundamental matter of what we mean by “freedom of religion”. The Baroness says that: Continue reading
The religious might say that your life belongs to God, not to you. Ending it before God wills is thus a blasphemous sin. Most secular people would hold, instead, that your life is your own. If, through an incurable medical condition, your life has become so insufferable that you wish to end it, then that should be your choice. Further, given that your condition is likely debilitating, it would be decent and compassionate for society to assist you if necessary.
Christianity has long had the defect of seeing suffering as somehow virtuous, to be endured for the good of your soul. This attitude was exemplified by “Mother” Teresa, who explained that:
There is something beautiful in seeing the poor accept their lot, to suffer it like Christ’s Passion. The world gains much from their suffering.
All that suffering — where would the world be without it? Innocent suffering is the same as the suffering of Jesus. He suffered for us and all the innocent suffering is joined to his in the redemption. It is co-redemption. That is helping to save the world from worse things.
We need a pure heart to see the hand of God, to feel the hand of God, to recognize the gift of God in our suffering. He allows us to share in his suffering and to make up for the sins of the world.
People like Teresa actually want the dying to endure suffering, and for that suffering to continue for however long it takes. You would not treat a dog like that. Quite literally, you would not treat a dog like that; if things got bad enough you would have the compassion to end that life early. Continue reading