There is an epidemic of thoughts and prayers in America. It seems the more politicians think and pray, the more school shootings happen, the more places of worship get gunned and burned down, and the more people die.
Maybe to reverse this trend, politicians need to stop sending their thoughts and quit praying, and instead begin doing their jobs: defending the commonweal against those who would sacrifice it for profit.
A recent article I wrote for The Philosophical Salon can be found here. Titled “Not an Era for Apologetics,” it looks at the systematic bullying of university students by alt-right pseudo-intellectuals, and the reinforcement of hegemonic discourse in the university setting.
As the recent hooligan rallies by fascist groups in Portland after the attack of a white supremacist on Muslim women was thwarted by three white men, two of which died defending them and the other severely injured, the pattern of bolstering up assaults with violent gatherings either in words or deeds seems by now to be a routine intimidation tactic against people of color, women, and the LGBTQ community.
The article focuses on the so-called, and much overwrought “Middlebury Affair” where the American Enterprise Institute’s Charles Murray was rejected from speaking on pseudoscientific racism at the campus. While liberals around the nation have rallied in favor of free speech, oddly enough, they deny free speech to those that wish not to have hate in their houses. Against the party line, I argue that the spread of hate via speech should not be conflated with freedom to speak, as free speech must be defined according to the commonweal. As long as ontological essentialism coupled with systematic discrimination reigns, such speech cannot be termed “free,” as it constricts others’ common good. I take a classic republican view on free speech to empower local communities to decide if interlopers aim to unite or divide their union.
Of course, in a humorous performative of my point, The Philosophical Salon post received its share of trolls, performing the very act I described.
Future thoughts: What is the difference between deserved critique versus trolling? My article takes an attempt at this question.
Irony: UCSF sends employees an email warning of the thousands of people descending on Golden Gate Park to celebrate the annual 4/20 Cheech and Chong-inspired marijuana fest, but UC Berkeley sends out no notice to its employees and students that hundreds of violent racists and criminal neonazis were planning on gathering to incite violence and spew hate speech right in front of the waiting if complacently passive police in the heart of Berkeley.
Stoners = Dangerous?
Violent racist criminals = Safe?
Dear UCSF Community:
On Thursday, April 20, 2017, thousands of people are expected in the east side of Golden Gate park near our Parnassus campus for an annual “4/20” event.
Heavy congestion is expected all day in San Francisco and surrounding communities on April 20.
Please consider taking public transportation, adjusting commute schedules, or telecommuting if your position and department allow.
In order to minimize travel, please consider scheduling meetings via WebEx or conference call.
If you must commute by car, please allow additional time if traveling to/from the Parnassus Campus. You can check local traffic by calling 5-1-1.
If traveling by UCSF shuttle to/from the Parnassus Campus, please expect delays due to increased traffic.
For questions, contact: Transportation Services staff at firstname.lastname@example.org or 415.476.4646 (GOGO)
The Guardian recently aired an article on a boutique hedgehog petting zoo-café that opened in Tokyo. For $9 per person, visitors can drink coffee and cuddle these animals. Popular with kids and adults alike, this café, named Harry to pun on the Japanese pronunciation of “Hari” meaning spiky, aims to soothe the souls of nonhuman nature deprived urbanites.
While the Guardian sells the phenomena of animal voyerism cafés as a cute part of Japanese culture, I read this situation of one of perversity. These animals, 30 different species of hedgehog, are for sale, and their raison d’etat is to be handled, petted, and inadvertently abused by children and well-meaning connection-deprived adult humans.
Capturing animals in the wild and breeding them for commercial purpose is like putting an ape on display to be laughed at and anthropomorphized. The authentic hedgehog encounter happens conveniently enough in a city, where these animals would not last 5 minutes outside the café before being run-over by a car or otherwise killed. These animals are given what Agamben has called “bare life.” Yes, they are living. But they are stripped of their Umwelt. They have been deprived of their prey and predators and are kept in glass cages; looking happy enough to the projecting human. But their lives remain ones of involuntary slavery, and at-will arbitrary torture.
Certainly, the humans paying their blood-money for an hour of handling these creatures don’t think of their actions as morally or physically abhorrent. They are simply buying a service, a product, that happens to be free and unrestrained access to another living body without consent. But the pervasiveness of such shops in Tokyo, and with much of pet ownership in general, is that these creatures end up becoming the dumpsters for unresolved human emotions and energies, positive and negative. They are infected with our moods and attitudes, on what invariably end up being what Karen Barad calls “marks on bodies.” When you put hedgehogs in a commercial setting, you don’t get hedgehogs “as a representative of a species” or as a token of a type. Instead, what you get is an onto-ethical-epistemological nexus of performances which can only be true as every aspect of the encounter.
While such encounters might assuage some of the Naturverlassenheit of zombie robot consumers, it does little to establish anchor of learning from these hedgehogs as autonomous agents with geographic and environmental histories and desires of their own.
Not sure what to make of this. I respect the Japanese and their culture on so many counts – but amphibians are intelligent, and this seems to be excruciatingly cruel. To not be able to identify other living beings as having an inner world of their own, to treat them as mere objects, or even to glorify their macabre treatment does not bring us closer to our own finest nature as humans. Rather, it allows us to start an in-group/out-group (whether that is other humans or other animals) bifurcation that allows us to be ceaselessly violent to anything (notice that they are now things instead of beings) that falls out of the in-group (of ____ like us).
Yes, certainly, there are certain automatic processes of the bullfrog, that once eviscerates keep its muscles twitching even though it is by some counts ‘dead’. But death is a limn rather than an automatic point; and we ought to respect the entire process, not just some arbitrary cut-off point where we decide something is dead, and hence disposable.