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Post 20

Thursday, February 6, 2014 - 8:25amSanction this postReply
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And, perhaps before wondering about hypothetical military coups by strong armed free marketers, you should check out Myanmar and goings on in real world socialist strong arm generals.

 

Saddam's Ba'ath Socialist Party?   Or the Ba'ath Socialist Party in Syria?

 

Khmer Rouge?   Why no, they were mere agrarian Marxists; all that fresh air spoiled the intent over those killing fields.

 

The not really socialists National Socialists in Hitlers Germany?  (The winners of the local Social Democrat/Communist/NASDAP unfettering of the German state for their really good cause and 'General Welfare...')

 

The not really socialists in the former Union of Soviet Socialist Republics?

 

How is all that  cleanup in Aisle 9 managed these days in DisneyLand?  There used to be all kinds of excuses offered...

 

regards,

Fred



Post 21

Thursday, February 6, 2014 - 8:42amSanction this postReply
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Hell, it is hard to see what is holding the 95% back.

 

Government printing presses print money, just hand it out.

 

The 95% run co-ops and non-profits to build any required capital equipment-- after all, they are the ones who provide all the real effort in our economies.

 

Thos co-ops and non-profits provide the capital equipment necessary to build and run other Solyndras.   I mean, businesses.   What is the problem? 

 

Our government runs an 8(a) program.  It runs the SBA.   It willy nilly prints dollar bills and hands them out, $500 million at a clip in guaranteed by taxpayers loans..   It can contract with only non-profits and co-ops, if that is the deal.

 

So, why not more Solyndras?   No more Curt Schilling Studio 38s?

 

What is the basis for demanding, by force, the participation of the unwilling 5%?

 

Or 49%.   The number makes no difference.

 

I don't really expect you to answer any of that.    I hope you don't expect me to pretend I don't already know the answer, because I've known it for +30 years, and acted accordingly.

 

I ran my own experiment on the labor theory of value, and see it for what it is.

 

regards,

Fred

 

 



Post 22

Thursday, February 6, 2014 - 8:45amSanction this postReply
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Fred,

 

Thank you for the thoughtful reply. Although, obviously, my challenge was directed back to Steve, your input always drives things forward.

 

I'll mull over what you've written and reply directly sometimes tonite.

 

Meanwhile...as I'm up to my ears in papers due, permit me the following:

 

Spain36, Greece67, Chile73, Iran51, Guatamala53, are only some of the real examples in which the military intervened to seize power from a populist government whose policies were ostensibly 'socialist' in the specifics I described in my former post..

 

So the choice is real, not bowling pins. Would you support the military (as the wealthy did in the cases I offered), or respect the will of the people per their elected choices? On an ethical plane, this means, how would you prioritize respect for those who vote differently from you versus your (obvious) passion for your own ideas?

 

Cross-cutting my query are certain cases when the elected party proceeds to ignore the constitution itself. In this regard, an excellent case could be made for military a coup against the Nazi party in 33, as well as justifying Algeria of the 1990's and Egypt today.

 

In other words, if the constitution says 'secular', no, sharia is not accepted. Hitler, for his part, had no legal basis for suspending elections.

 

Perhaps, for the sake of argument, Objectivists differ from Libs in the justification of military force with regard to any particular situation. For example, my understanding of islamic democracy implies a crisis by even accepting an Islamic Brotherhood.

 

In other words, for me, intervention, yes, if the constitution is subverted, suspended, or ignored. No to intervention re taxation.

 

Eva

 

 



Post 23

Thursday, February 6, 2014 - 9:56amSanction this postReply
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Eva,

In the next election, Americans openly vote to adapt a French model, in which taxes are raised back to pre-1976 levels, or what they presently are in Europe. Basically, that's double at the upper end with a rather steep slope getting there.

That means universal health care, education, etc, as well a written proviso the the government has a right to seize large economic properties if deemed necessary.

The motto, as in France, is that the economoy belong s to the people, the state is the ultimate overseer, and property titles are given if and only if they contribute to the general welfare.

First, it is always important to parse out the legal from the moral.  A majority vote will make something legal - if it isn't a violation of the constitution - but it may or may not be moral.  In your example, there are many things that the federal government has no constitutional authority to do. And those things violate individual rights as well (confiscation of property, etc.) Fred has already pointed out one way of viewing a logical flaw is where people say 'the people' and 'the general welfare.' Another flaw is that for anyone, or the state, to be an all ecompassing overseer they must first make the overseen into slaves. The argument they are making is that people don't have the right to make their own decisions.

 

Just to be a devil's advocate I could imagine that the vote the people took was to amend the constition into a French model. That means that all the changes become 'legal.' I've put legal in single-quotes because it is an example of a gross abuse of proper law.  Like the laws that allowed slavery - slavery was 'legal.' What I'm saying with all of this is that the moral principles are more fundamental in this issue.

 

Law derives its propriety from the constitition, the constitution has to derive its propriety from moral principle.  The moral principles that hold sway in politics are the principles of individual rights.

 

"A 'right' is a moral principle defining and sanctioning a man’s freedom of action in a social context."  
Ayn Rand, The Virtue of Selfishness.

 

If you reduce an argument to moral principles then it becomes easier to separate those who are willing, or even eager to violate the rights of individuals to achieve their ends, from those who no matter how much they dislike what other may or may not do, they recognize their right to make their own choices. (As in Fred's argument that people can form an almost unlimited number of voluntary associations to practice socialism of this or that kind, but what they can't do, without denying others a choice, is to force their practices on everyone.)

 

Those who can't put forth a sound argument for universal moral rights derived from human nature are condemned to envisioning and creating governments that are arbitrary and only related to moral ends in subjective, accidental, and unrelated ways.  Or, they will create governments as tools to force their views on others - purposefully done as a means of eliminating any aspect of liberty that might impede their desire to be in control of others.

--------------

Immediately, the opposition mounts a campaign to re-introduce propery ownership (per Michael's post) as the pre-requisite to voting. Their reasoning is simple, open, and and direct: without a property-less majority, the bills would not have gotten through.

 

Who would you support?

I support principles, not groups. When I support a group, it is only to the degree that they are on the side of my principles - those principles that are most important in the context in question. In your example, the opposition are attempting to alter the structure of government to ensure that those who vote are less likely to vote that property rights be violated - that a redistributionist government not be the standard. I sympathize with their desire to protect property rights, but I would not join them because I don't see that as the way to solve the problem, or to re-establish liberty. They are attempting to make a legal change to how people vote and it will be cumbersome, and unlikely to be fair, and it carries with it the implicit principle that if you don't own property, you have no right to participate in steering government. The only proper purpose for instituting a government is the protection of individual rights.  All attempts to modify a government or to point it this way or that, or do this or do that, must be judged by that overriding purpose.  I certainly don't support that first group who are voting to violate individual rights to establish a socialist government.

----------------

Next question: because the campaign is a failure, the opposition turns to the military to explore the possibilities of a coup d'etat.

The solution, according to the opposition, is that no one will vote.

 

Who would you support?

 

Okay, the scenario is that the group who wanted to change the rules so only the property owners could vote lost their campaign. Now they want to have military coup d'etat. My approach is the same. Do I agree with their principles. If they were going to use the military, after the majority had voted in socialism, to restore a constitutional republic based upon individual rights - Yes, if that was the case, I would support them. (Because they have the right ends in mind, and the degree to which rights are now being violated makes extreme actions reasonable.)  But if they are just wanting to institute a state where only the property owners get to vote and they don't have a solid grasp of individual rights, No, I'm not going anywhere near them.

--------------

 

Now, let me ask you a few questions based upon what you chose to contrast here. Do you believe that a majority vote would make a French model of government morally right?

 

You wrote, "That means universal health care, education, etc, as well a written proviso the the government has a right to seize large economic properties if deemed necessary."

 

Do you believe that government should provide universal healthcare? Do you believe it should provide universal health care? Do you believe that a government could ever have a moral right to seize large economic properties?



Post 24

Thursday, February 6, 2014 - 11:26amSanction this postReply
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Eva:

 

Re; military coup.   In the absence of an ethical outcome (the brute force of numbers/pure democracy is not that), all that remains is force in response to force.   That is the lesson of one button/no choice worlds.

 

Your hypotheticial is exactly as follows, ethically:

 

A vote is held; the majority decides to have involuntary carnal knowledge of a local minority.  When the local minority resorts to defensive force in repsonse to agressive force, is it ethical for the rape victims to use force?

 

In a heartbeat.  Sleep like a baby backing that.  The ethics are clear.    I never side with the gang rapists, no matter what they want.    Forced association is forced association.

 

You keep referring to pure democracy as if it had some ethical foundation other than the brute force of numbers, just like a gang rape.  Unfettered pure democracy is precisely a gang rape.

 

regards,

Fred



Post 25

Thursday, February 6, 2014 - 9:31pmSanction this postReply
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Steve,

 

>>>If they were going to use the military, after the majority had voted in socialism, to restore a constitutional republic based upon individual rights - Yes, if that was the case, I would support them.<<<<

 

This was precisely the pretext used by both Franco in Spain36 and Pinochet Chile73.

 

Enough said. You've answered my question.

 

EM



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Post 26

Thursday, February 6, 2014 - 10:14pmSanction this postReply
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Eva,

 

I answered all of your questions, but you haven't answered even one of the questions at the end of post #23.  It feels kind of rude, which is also how your reply above strikes me.  Is that your intention?  Are you implying that I'm the kind of person that advocates the use of a pretext to establish some kind of dictatorship?



Post 27

Friday, February 7, 2014 - 7:14amSanction this postReply
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Steve,

 

re 'pretext' of your last post: No.

 

There's all the evidence in the world to acknowledge that fascist military dictators such as Franco and pinochet went to ther graves believing that they did their job in restoring order.

 

There's likewise evidence that those whose taxes plunged when the military took power sicnerely believe that the 'rabble' should not have been permitted to vote in the first place.

 

On the other side, old bolsheviks passed on with the firm conviction that killing the propertied class was both a historival necessity and just.

 

What's immoral to me, then, is 'class struggle' on both sides. This is as much as aspect of ethics as the personal; to this extent, Objectivism's focus is not so much wrong as too narrowly focused.

 

I don't support universal health care. If the large majority of Americans, voted it, however, I would accept their decision as morally just.

 

This is because morals don't just concern how an individual sees things as 'true', and  then declares 'principle!' to give metaphysical stuffing to an epistemological teddy bear.

 

To have developed an ethics of the individual is, I believe, a significant contribution by Rand. To say that ethics are only individual  is, imho, wrong.

 

Eva



Post 28

Friday, February 7, 2014 - 9:23amSanction this postReply
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Eva,

What's immoral to me, then, is 'class struggle' on both sides. This is as much as aspect of ethics as the personal; to this extent, Objectivism's focus is not so much wrong as too narrowly focused.

I don't support universal health care. If the large majority of Americans, voted it, however, I would accept their decision as morally just.

You gave excellent examples of where either a majority or an authority, thinking it was doing the right thing, forced their views on the other. This is precisely where Rand's focus on ethics as arising to serve the needs of the individual provide the moral opposition to any violation of individual rights - whether by a group with larger numbers, or by an armed force, or by an alleged legal or moral authority, or by all three in combination (e.g., a majority vote, enforced by the state, blessed by the Pope, and using armed force if need be).

 

In otherwords, you should never accept univerasal health care as morally just. You would accept that it is became a reality and that it would not be in your interest to oppose in any way that harmed you (like jail time).  But to accept it as morally just is to accept that numbers make morality, which is another way of saying that there really is no other morality but numbers since numbers could just override anything else.

 

You're going to hate this: So, if a large majority of the population vote that it is okay to rape women named Eva, then you would accept their decision as morally just?
-----------------

To have developed an ethics of the individual is, I believe, a significant contribution by Rand. To say that ethics are only individual is, imho, wrong.

I believe that Rand was correct in seeing that ethics can ONLY arise from the individual and that any group was but a group of individuals. 

 

If there is a "moral right" that the individual possesses, it isn't amplied or multiplied by joining a group. That group can have no moral rights, as a group, only as individuals. If you attempt to create moral rights that belong to group, one of the first things you will have to do is derive what is the proper resolution of a conflict between a "moral right of a group" and the "moral right" of the individual (or individuals) that are in conflict. You will end up making one subservient to the other. This is how all totalitarian systems that bother to 'justify' themselves do so.

 

We can give groups legal rights - not moral rights - but our restriction here is that our moral authority can not exceed those moral rights we possess as individuals. We can't give to ourselves, to a group, or to any individual what we don't have to begin with. I can't give someone legal title to a car I don't legally own. That derives directly from not being able to exercise the moral right to dispose of property that I don't morally own.

 

In each area of knowledge, within a given context, there is a methodology of non-contradictory reasoning by which we expand what we hold as true in ways that reduce the possibility of error. In math there are chains of proofs, in sciences there are supported hypothoses, and in that portion of morality that deals with a social context there are non-conflicting rights derived from man's right to his own life.



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Post 29

Friday, February 7, 2014 - 10:21amSanction this postReply
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I don't support universal health care. If the large majority of Americans, voted it, however, I would accept their decision as morally just.

So if you were to tour India, and happen chance to board a bus who's riders were to vote in favor of rape... and did indeed vote in such a way during your time on the bus...

 

What is the utility of such morality for your life then?  From the perspective of your own goals, what should you do in such a situation?  This is the fundamental of what morality and justice is about: determining what you yourself should do.  So in the above statement, you are saying: I don't support universal health care.  But if the majority of Americans voted for it, then I would support it.  That's a contradiction... or would be a contradiction unless you changed your "support" to whatever the majority sways to.  You are giving up your own goals for the sway of the majority.

 

But wait there's more:  Your subjectivism is currently based on what, who votes in the national election?  But why use this arbitrary vote rather than a different one?  Why don't we for example take animal's wants and needs into consideration?  The animals outnumber us... so maybe we should stop doing anything that interferes with thier wants and stop using force against them?  Wolves and other predators will quickly diminish farmer's herds... we will not have meat to eat.  But we shouldn't even be eating animals in the first place... well not unless they die for"natural" causes.  But even if they die from natural causes, their are other things that want to eat the meat, such as flies and maggots (who out-number us).  And the weeds... we shouldn't pull out or kill plants that we don't want in our garden.  And we shouldn't eat vegetation, only fruit, never seeds or roots/tubors.  Hurray for subjectivism and giving up your own goals so that others can accomplish theirs!



Post 30

Saturday, February 8, 2014 - 5:56amSanction this postReply
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I don't support universal health care. If the large majority of Americans, voted it, however, I would accept their decision as morally just.

 

"If men have grasped some faint glimmer of respect for individual rights in their private dealings with one another, that glimmer vanishes when they turn to public issues—and what leaps into the political arena is a caveman who can't conceive of any reason why the tribe may not bash in the skull of any individual if it so desires" (Ayn Rand, "Collectivized Ethics").

 

That is strong wording, of course, but replacing bashing skulls with pickpocketing, extorting or expropriating makes it very real.

 

(Edited by Merlin Jetton on 2/08, 7:33am)



Post 31

Sunday, February 9, 2014 - 12:39amSanction this postReply
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Steve ,

 

re#28

 

>>>>You're going to hate this: So, if a large majority of the population vote that it is okay to rape women named Eva, then you would accept their decision as morally just?<<<<

 

No, I'm loving it, actually. You claim to be able to discuss ethics because you're read Rand, yet commit a fundamental error of confusing 'necessary' and 'sufficient'.

 

My claim is that both personal and collective perspectives are necessary to obtain an acceprtable picture of ethics. As such, neither are sufficient.

 

You assume that the personal is sufficient, at which point you are in serious error.

 

You redouble this error by assuming that I feel the opposite--only the collective counts.

 

Furthermore, you and several fissiles (whom I refuse to address because of their rudeness) confuse ethical means and ends.

 

Obtaining health service is a good end; you simply don't approve of obamacare as a means of obtaininhg it.

 

This you intentionally conflate with rape, which is considered by most to be an evil end.

 

So basically, what you're saying is that you consider all ends to be equally evil of which the means are disagreeable.

 

My suggestion is that you should get yourself into a website or a college class in philosophy where these blunders might be pointed out by others. This  is the least that I owe you for your patronizing statements that, at 20, I've soo much to learn....

 

Eva

 


 



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Post 32

Sunday, February 9, 2014 - 3:38amSanction this postReply
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My claim is that both personal and collective perspectives are necessary to obtain an acceprtable picture of ethics. As such, neither are sufficient.

You assume that the personal is sufficient, at which point you are in serious error.

 

Where do you get the idea that "personal" means no regard for others? "On what ground is it assumed that his interests are antagonistic to or incompatible with the interests of others? On what ground is it assumed that human relationships have no personal value to a man and that an egoist has to be indifferent to all other human beings?" (Letters of Ayn Rand, 553-4).

 

Obtaining health service is a good end; you simply don't approve of obamacare as a means of obtaininhg it.

This you intentionally conflate with rape, which is considered by most to be an evil end.

 

And here you conflate a patient receiving health care with how its paid for and how the payor gets the money.

 

 

 

(Edited by Merlin Jetton on 2/09, 4:01am)



Post 33

Sunday, February 9, 2014 - 9:33amSanction this postReply
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Rand goes into some detail as to how her 'virtue of selfishness' does not preclude respect for others. But I was careful to mention that this was a personal, first-person singular perspective.

 

Now if you, like so many other Americans today, find latinisms difficult, 'perspective' means 'from a particular point of view'.

So what we're discussing is how an ethic from a collective perspective is not only different than that of selfishness, its more 'natural' in the sense of being more adaptive to the survival of the collective.

 

Rand also goes into some detail as to how the Virtue of Selfishness, when applied with reason, will lead to a conflict -free situation between said reasonable individuals. This, of course, is highly reminiscent of Kant: humans are endowed with reason as a way of working out conflicts. I find both writers inspiring, although I prefer the Kantian 'should' and 'must try' to the Randian assertivly 'will always'.

 

But it's not the point. All of the assumptions that you ascribe to me are false. That's because I, like Rand, understand that it's not inconsistent to see the world from a selfish perspective and still care about others. Now if you have a problem with that, you need to toss your comments over to 'dissent' and perhaps read more, as your understanding of Rand may simply be insufficient.

 

Likewise, a more- or- less non-sloppy reading of my last post clearly distinguishes means and ends re universal health care.

Briefly:

 

*The ends of securing universal health care are good.

          

* The means as stated are shoddy and perhaps even counter-productive.

          

* The means, from a personal perspective are immoral, because it involves raising taxes for projects which the taxed considers

   not of his/her personal advantage.

 

* The means from a collective perspective are good, because it ensures the health, well-being, and survival of the said collective.

 

** as rape is never a justifiable end, you're confusing good with bad ends. This would get you laughed out of any philo 101 class whose teacher's name is not 'Tibor'.

       

 

 

 



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Post 34

Sunday, February 9, 2014 - 10:08amSanction this postReply
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Eva,

No, I'm loving it, actually. You claim to be able to discuss ethics because you're read Rand, yet commit a fundamental error of confusing 'necessary' and 'sufficient'.

I assume you mean you are loving some aspect of this argument and not the idea of being gang raped. I've never claimed to be able to discuss ethics because I've read Rand. Why do you make a statement about me that isn't true? If you think that I have made that statement, please point out where.

 

You go one to say that I'm confusing 'necessary' and 'sufficient' - Sorry, but that isn't true either. I've understood the meaning of these terms since long before your entry into this world.

--------------

 

You march on by misunderstanding my position. I'm saying that there can be no such thing as group ethics. A group is a collection of individuals and only individuals can have ethical beliefs. And ethics can only apply to individuals, be they sitting alone on a desert island or in the middle of group of people in NY, NY.  Like Merlin said above, because ethics are based upon the individual doesn't mean there is no focus on relations to others.

 

You would be right to say that the relation of the individual to others is important - it is. But the ethical issues all arise from the only kind of ethics that can exist - ethics based upon the value of a human life to that human being. Groups don't value.

--------------

Obtaining health service is a good end; you simply don't approve of obamacare as a means of obtaininhg it.

 

This you intentionally conflate with rape, which is considered by most to be an evil end.

So basically, what you're saying is that you consider all ends to be equally evil of which the means are disagreeable.

I don't conflate ObamaCare with rape - I say that both ObamaCare and rape and non-consensual. To say that they share a property is not conflating. You can keep ignoring that as long as you want, but it won't change the facts.

 

You said, "...rape which is considered by most to be an evil end." That is such an academic way to phrase your argument.  So, who are the acceptable authorities that don't consider rape to be an evil end, and isn't it evil as a means as well? Too funny!

 

Then you finish by concluding that that I'm saying that all ends are equally evil if the means are disagreeable!  Does this stuff just self-assemble in some back corner your brain and tumble out of your mouth unexamined?  I've said that initiating force or threatening to initiate force to compromise someone's ability to chose to do something that was his right to do (like to buy or not buy health insurance) is wrong. I did not say the initiation of force or threat thereof was the "end" or that it was equal in evilness to all other evil ends. And I never used the term "disagreeable."  You just make this stuff and think you're getting away with it. Too funny!

--------------

My suggestion is that you should get yourself into a website or a college class in philosophy where these blunders might be pointed out by others. This is the least that I owe you for your patronizing statements that, at 20, I've soo much to learn....

Well, what can I say? Given the misstatements you've made, others might begin to think it is possible that you don't know everything there is to know... despite having reached the age of 20.  

 

As for me, I'm hoping to go on learning (from websites, classes, reading, or forum interactions)... for a long time to come since I'm pretty clear on the fact that I'll never get it all right or know it all.  The more deeply I accept the idea that having an error of mine made clear to me is a real value for me, and not something to fight, the faster I move forward.  But don't let my silly ideas deter you from holding on to any errors you might still cherish.



Post 35

Sunday, February 9, 2014 - 10:36amSanction this postReply
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"* The means from a collective perspective are good, because it ensures the health, well-being, and survival of the said collective."

 

Invalid.  Wealth redistribution from self sustaining parts to cancerous parts results in systemic destruction.



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Post 36

Sunday, February 9, 2014 - 3:46pmSanction this postReply
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Steve,

 

>>>I've never claimed to be able to discuss ethics because I've read Rand. Why do you make a statement about me that isn't true?<<<<

 

Okay, so you're un-able to discuss ethics because you have read Rand?

 

>>>You go one to say that I'm confusing 'necessary' and 'sufficient' - Sorry, but that isn't true either. I've understood the meaning of these terms since long before your entry into this world.<<<

 

Yes, the meaning of these terms were around long before both us came in to the world. 

Yes, you were misusing these terms long before I came into the world.

 

>>>>You march on by misunderstanding my position. I'm saying that there can be no such thing as group ethics.<<<<

 

No, you've stated this on many occasions.

 

For my part, I've offered you several accounts as to why you are incorrect. So here's another:

a group of people are polled as to how they feel about universal health care. They overwhelmingly are for it, and their why's seem to accord. Their offered reasoning, as it were, is easily construed as a collective ethical statement.

 

>>>> I say that both ObamaCare and rape and [are] non-consensual,,,,

 

What you're saying is wrong. Rape is non-consensual by definition (ie unmarried men are bachelors).

OTH ObamacCare is wrong by a) elective belief and b) only for those who believe accordingly. For those with other beliefs, it's 'right'.

 

Now, to loop back, (making logic much easier for those who attempted thought long before I was born) rape is never right. which makes the two difference in substance.

 

<<<You just make this stuff and think you're getting away with it. Too funny>>>>

 

Thanks, I'm just occupying the creative space you opend up by using 'rape' to begin with.

 

<<<<Then you finish by concluding that that I'm saying that all ends are equally evil if the means are disagreeable>>>>

 

If you never say in jest, "I could just kill you" then no one will assume that you enjoy murder.

 

>>>>I'm hoping to go on learning<<<<

 

My thought is that both you and several others on this site--with whom I deeply enjoy discussion--  are super-intelligent and interesting. Regrettably, your philosophical perspective has been somwhat forshortened by having declared an adherence to Rand's as the bottom line.

 

So it's not so much an issue of 'dissent', because we all disagree to some measue or another, both with each other and with Rand herself. For example, my readings of Long, Peikhoff, and Baci Tibor indicate internal disagreement, too. That the fissiles fail to see this is another issue altogether...

 

So while I'm trying to fit Rand in, it might be advisable for others to outsource a bit. For example, Rand's abolition of the synthetic/analytic distinction makes it easy to see definitionals ('rape is bad') and electives ('Obamacare is bad') as the same.

 

But would you not want to seek a 'second opinion' on a concept as complex as syynthetic/analytic? Are you able to and explain defend her abolition, or would you simply rely on her as an authority reference?

 

Eva

 

 



Post 37

Sunday, February 9, 2014 - 8:25pmSanction this postReply
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Eva,

 

I've offered you several accounts as to why you are incorrect.

How generous of you.  Unfortunately, you failed to grasp why they were inadequate. But thanks for trying.

So here's another:
a group of people are polled as to how they feel about universal health care. They overwhelmingly are for it, and their why's seem to accord. Their offered reasoning, as it were, is easily construed as a collective ethical statement.

You have to say that they are all for it and for the same reason before you can make it a so-called "collective ethical statement". That tells me two things. First, that it is really just a statement made by a number of individuals, and without those individuals, there would be no statement. The "group" didn't speak because it has no mouth. Second, their being for it is really nothing more than a poll, as you said - hardly an ethical principle, or a statement of right or wrong. And their 'why' could be nothing more than, "Hey, we are all unemployed and that makes it free, so what's not to love." Again, that's not much of an ethical statement either.

 

Sorry, no cigar. There is no such thing as group ethics. It is but a made-up, academic fiction used to justify things that could never merit a solid ethical standing using - an individual ethical system.
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I said that both ObamaCare and rape and are both non-consensual and your reply was:

What you're saying is wrong. Rape is non-consensual by definition (ie unmarried men are bachelors).
OTH ObamacCare is wrong by a) elective belief and b) only for those who believe accordingly. For those with other beliefs, it's 'right'.

Nope. Rape is non-consensual by definition, but also in fact. ObamaCare is non-consensual by defintion (written into the law and therein called a "mandate" and validated by the Supreme Court as a required tax if not purchased) - both are non-consensual whether a given person wants them or not - no one is waiting around to see if they consent any more than anyone is waiting around to see if person will consent to pay their income taxes. Because there are a group of people who want ObamaCare that doesn't change its nature - it is required of those who like it and those who don't. If I find a bunch of people that like rape (say the perpetrators, does that mean it is now consensual - No, that would be nonsense.)  You can pick at the differences all you want, but the fact is that it is not something that you must consent to before it happens to you.



Post 38

Sunday, February 9, 2014 - 9:37pmSanction this postReply
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Steve,

 

Yes, here in academia you'd take courses in sociology and anthropology in which 'ethos' is a common term that refers to what a group believes, in a general sense.

 

To transfer its meaning to philosophy is a useful heuristic. That means that while philosophy normally concerns itself only with singularities (what one person thinks), it's a useful analytic tool to show a contradistinction between an individual's beliefs and that of the group.

 

To this extent, if it makes you feel uncomfortable to say, 'group ethic', you can always refer back to the term which is in common socio-anthropological use: 'ethos'.

 

Moreover, we in psychology use 'group ethos' constantly to define a particular individual's issues.

 

Many philosophers have had success with group versuss individual beliefs by whatever name you choose to use: Nietzsche, Plato (cave), Bergson, but definately not Aristotle, who wrote that since you're nothing without society, (Zoon politikon), the notion of having a private, ethic is rediculous.

 

Again, I personally like to define personal ethics as beliefs that somewhat stand in contradiction to group ethos.

 

So call it what you want: the point by any name is that groups make decisions  in the collective interest that are said to rest upon commonly-held beliefs. These frequently clash against the interests and beliefs of particular members.

 

In this sense, Obamacare runs against the ethic of many people, althought te public ethos demands universal health coverage. But again, you're completely forgotten the issue of intrinsic badness (rape) versus goodness (health) as two incommensurate ends .

 

Eva



Post 39

Sunday, February 9, 2014 - 10:31pmSanction this postReply
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Eva,

 

We've gone round and round on the need to root ethics with the individual. There can be no objective ethics without going that route. You are not going to agree with the concept of "discovered" truths regarding ethics that arise out human nature and that is really at the heart of Rand's ethics which drives her politics.

 

And I see this clearly as the single most critical social issue of all times - does anyone have the right to tell a person what to do, if they're not violating any of his rights. It is at the heart of war and crime. It sets the purpose for a government that is the servant of the people. It creates a bright line for all legal decision making. It makes possible a path to a future with out violence.  

 

Maybe you'll reconsider this at some time, but I coming to believe not.
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Here is a prime example:

In this sense, Obamacare runs against the ethic of many people, althought te public ethos demands universal health coverage.

Your public ethos, you claim, demands universal health care. The majority of the people don't want it. They would prefer non-government supplied health care. ObamaCare only passed because the never-ending pendulum of politics had a slim Democratic majority in the legislature and because Obama lied through his teeth about what the new law would do. Where is this public ethos? Is the ethic a matter of tricky vote counting in a representative democracy where the representatives don't represent? Is it that because getting health care is good, then delivery by government is a way that is less effective, involves forcing it upon people that don't want it, will deprive many of the doctors they wanted, took away the health plan they had and liked, will cost them more, and may bankrupt the nation... are those the "good" of the system? So, if the Republicans were real tricky and stuffed the ballot boxes in a couple of states, and then repealed ObamaCare, would that now be the public ethos?

 

You will never get anything but endless academic studies of subjective relativism that never let you move towards understanding how to actually find real answers to what is good, what is right, until you start with rational egoism flowing from an understanding of human nature.



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