Monetizing MOOCs
Money (Photo credit: 401(K) 2013)
Having been a professor for a while, I have learned the obvious: fads come and go in higher education. In some cases, a fad turns out to not be a fad—that is, it lodges in the system and becomes part of it. At this point, MOOCs (Massive Open Online Courses) seem to be a fad. Within the academy, administrators and some faculty sing the praises of the MOOCs…at least until one starts asking for specific details. Then the song turns to whistling and a bit of hand waving, followed by a quick departure from the stage. Outside of the academy, MOOCs have also become a subject of buzz—there are those eager to use MOOCs as money siphons and others who delight in throwing around the term at every opportunity—ranging from motivational speeches to training sessions.
While there is a multiplicity of issues relating to MOOCs, one obvious point of concern is how the MOOCs are going to be monetized. That is, how will the MOOC companies make money in order to sustain the MOOCs and, perhaps, make a profit.
One of the biggest and best known MOOCers is EDX. This nonprofit is funded by MIT and Harvard, which puts it in a fairly good position in terms of money. Since EDX is a non-profit, it does not face the burden of generating a profit. Since it is backed by two academic powerhouses with considerable funding, it can rely on them for the cash needed to keep their MOOCs MOOCing. That said, EDX might not be able to rely on the funding indefinitely and even a non-profit needs cash flow to keep it in operation.
Other big MOOCers include the for-profit Coursera and Udacity. Unlike the non-profits MOOCers, they face a dual challenge: 1) having enough cash to stay in operation and 2) making a profit. For profit MOOCers are typically funded by venture capitalists who are gambling that the MOOCs will be MOMMs (Massive Online Money Makers).
One rather obvious challenge of monetizing the MOOCs is the “Open” in “Massive Open Online Courses.” For the most part, “Open” is taken to mean “free.” One obvious problem with a business model based on giving away the sole product for free is that free product does not, in general, result in much income. The obvious solution to the lack of income from being free is to make the product non-free. However, this would require changing how people see the “Open” in “Massive Open Online Courses” or changing “MOOC” to “MOC” (For “Massive Online Courses”).
If MOOCs become online paid classes, then they would need to offer services that people would be willing to pay for and they would need to compete with established alternatives (such as universities). This could be done by providing a better or cheaper product—or, as some for-profit colleges do, massive advertising and perhaps a bit of deceit.
Not surprisingly, the for-profit colleges do provide an excellent look into how to monetize a MOOC. The for-profit colleges have managed to tap into federal money quite effectively: in 2011 25% of all Department of Education financial aid money went to the for-profits. They have also tapped into Pell Grants and veteran’s educational benefits. No doubt the for-profit MOOCers will endeavor to follow the same tactics, only with the MOOC spin on the selling. MOOCers are already hard at work lobbying and have enjoyed considerable success, especially with certain governors. As such, student financial aid seems to be a likely source of money for well-connected MOOCers. Of course, this would just be the same as the for-profit colleges, only with massive classes. This might result in change in education from a small scale operation (in terms of class sizes) to what could be regarded as industrialized education: massive production via automation. Naturally, there are concerns about the quality and value of such massive courses—at least to those who are concerned about education.
MOOCers can also make money by selling their services to existing universities. Based on my own experience and a bit of research, many administrators and politicians are excited about using MOOCs to reduce the cost and increase the availability of public education (and funnel money to the right people). A university might fund MOOCs and allow students to take them for free (which would be the traditional MOOC) or they might offer MOOCs as they would offer an online course of their own—by charging students a fee. This might seem to be an odd approach for a university—like a sign shop hiring someone else to make their signs or McDonalds hiring a catering service to make the food they will sell. After all, universities already have people who create and teach classes, namely professors. Why not have university faculty create and run the MOOCs? The obvious answer is that faculty are often not “the right people” when it comes to who should be receiving the money.
Another approach, borrowed from the freemium games, is to provide the basic product for free and then make money charging people for extras. For example, a student might be able to take a class for free, but have to pay a fee to get a certificate proving that she passed the course. This would require offering courses where the certificate would mean something (or hoping that people will buy them to print to hang on their walls). As another example, the basic course could be free, but students would have to pay for extra tutoring or access to premium course material. Given the success of freemium games, this could be a viable option for the MOOCers—provided they can offer premium options that people will buy in quantities enough to sustain the MOOCer. One point of concern is, of course, that the freemium approach could run counter to one of the “selling” points of MOOCs, namely that they are supposed to open education up to the masses. If people have to shell out for premiums and these premiums are actually important or essential to the course, then the divide between those who can afford to pay and those who cannot will exist in the land of MOOCs—just as it does in traditional higher education. But, perhaps the premium content would still be far less than the cost of traditional education.
Whatever the approach, the MOOCers are going to need to monetize the MOOCs. This might result in the MOOCs ceasing to be MOOCs—that is, becoming just more online for-profit colleges (only with really big courses). Then again, maybe MOOCs will go the way of Friendster rather than becoming the Facebook of education.
Cheben at Paizo Store & DriveThruRPG
Description
The good folks of Cheben have four problems they need solved. To start things off, the dead have been walking about in the old graveyard and scouts have reported seeing something else skulking around the old mausoleum. Good Father Rollin would go deal with them himself, but he is busy ministering to the spiritual needs of the community.
Second, goblins have been spotted near the old auxiliary armory and it is feared they might have set up a base of operations on the island. The militia would handle the problem, but the mayor worries that the goblins might be engaged in a ruse to lure away the defenders of the town.
Third, an area of woods near the town is permanently in shadow, no doubt due to magic of some sort. Two hunters have gone missing in the woods and others have reported siting strange creatures in the woods. The town wizard would deal with this, but he is busy with critical research, which leads to the final problem.
Kosven, the town wizard, needs some brave souls to investigate an old and abandoned library. The library has reputation for being haunted and no one in the town wants to face what lurks within its walls.
As usual, it is up to starting adventurers to solve the villagers’ problems. Or die trying.
Cheben is a Pathfinder Role Playing Game compatible adventure. It is intended for a party of 1st-3rd level characters.
Here are some of the features of the adventure:
- Detailed color maps for the adventure.
- Full statistics are included for all encounters—no need to look up monsters.
- New Monsters (Paper Phantom, Silent Guardian (Least), Rage Wolf, and Whip Plant).
- Retro Art (=Bad Art).
- A complete campaign starter adventure with four distinct adventure areas.
Available on Amazon
Available at DriveThruRPG
Available at the Paizo Store
Downloads
See paizo.com/pathfinderRPG for more information on the Pathfinder Roleplaying Game.
Kant & Sexbots
![Robotina [005]](https://i0.wp.com/farm7.static.flickr.com/6049/5912803569_5be6220cb8_m.jpg "Robotina [005]")
Robotina [005] (Photo credit: PVBroadz)
At this time, sexbots are clearly mere objects—while often made to look like humans, they do not have the qualities that would make them even person-like. As such, ethical concerns involving these sexbots would not involve concerns about wrongs done to such objects—presumably they cannot be wronged. One potentially interesting way to approach the matter of sexbots is to make use of Kant’s discussion of ethics and animals.
In his ethical theory Kant makes it quite clear that animals are means rather than ends. They are mere objects. Rational beings, in contrast, are ends. For Kant, this distinction rests on the fact that rational beings can (as he sees it) chose to follow the moral law. Animals, lacking reason, cannot do this. Since animals are means and not ends, Kant claims that we have no direct duties to animals. They are classified in with the other “objects of our inclinations” that derive value from the value we give them. Sexbots would, obviously, qualify as paradigm “objects of our inclinations.”
Interestingly enough, Kant argues that we should treat animals well. However, he does so while also trying to avoid ascribing animals themselves any moral status. Here is how he does it (or tries to do it).
While Kant is not willing to accept that we have any direct duties to animals, he “smuggles” in duties to them indirectly. As he puts it, our duties towards animals are indirect duties towards humans. To make his case for this, he employs an argument from analogy: if a human doing X would obligate us to that human, then an animal doing X would also create an analogous moral obligation. For example, a human who has long and faithfully served another person should not simply be abandoned or put to death when he has grown old. Likewise, a dog who has served faithfully and well should not be cast aside in his old age.
While this would seem to create an obligation to the dog, Kant uses a little philosophical sleight of hand here. The dog cannot judge (that is, the dog is not rational) so, as Kant sees it, the dog cannot be wronged. So, then, why would it be wrong to shoot the dog?
Kant’s answer seems to be rather consequentialist in character: he argues that if a person acts in inhumane ways towards animals (shooting the dog, for example) then his humanity will likely be damaged. Since, as Kant sees it, humans do have a duty to show humanity to other humans, shooting the dog would be wrong. This would not be because the dog was wronged but because humanity would be wronged by the shooter damaging his humanity through such a cruel act.
Interestingly enough, Kant discusses how people develop cruelty—they often begin with animals and then work up to harming human beings. As I point out to my students, Kant seems to have anticipated the psychological devolution of serial killers.
Kant goes beyond merely enjoining us to not be cruel to animals and encourages us to be kind to them. He even praises Leibniz for being rather gentle with a worm he found. Of course, he encourages this because those who are kind to animals will develop more humane feelings towards humans. So, roughly put, animals are essentially practice for us: how we treat them is training for how we will treat human beings.
In the case of the current sexbots, they obviously lack any meaningful moral status of their own. They do not feel or think—they are mere machines that might happen to be made to look like a human. As such, they lack all the qualities that might give them a moral status of their own.
Oddly enough, sexbots could be taken as being comparable to animals, at least as Kant sees them. After all, animals are mere objects and have no moral status of their own. Likewise for sexbots. Of course, the same is also true of sticks and stones. Yet Kant would never argue that we should treat stones well. Perhaps this would also apply to sexbots. That is, perhaps it makes no sense to talk about good or bad relative to such objects. Thus, a key matter to settle is whether sexbots are more like animals or more like stones—at least in regards to the matter at hand.
If Kant’s argument has merit, then the key concern about how non-rational beings are treated is how such treatment affects the behavior of the person engaging in said behavior. So, for example, if being cruel to a real dog could damage a person’s humanity, then he should (as Kant sees it) not be cruel to the dog. This should also extend to sexbots. For example, if engaging in certain activities with a sexbot would damage a person’s humanity, then he should not act in that way. If engaging in certain behavior with a sexbot would make a person more inclined to be kind to other rational beings, then the person should engage in that behavior. It is also worth considering that perhaps people should not engage in any behavior with sexbots—that having sex of any kind with a bot would be damaging to the person’s humanity.
Interestingly enough (or boringly enough), this sort of argument is often employed to argue against people watching pornography. The gist of such arguments is that viewing pornography can condition people (typically men) to behave badly in real life or at least have a negative impact on their character. If pornography can have this effect, then it seems reasonable to be concerned about the potential impact of sexbots on people. After all, pornography casts a person in a passive role viewing other people acting as sexual objects, while a sexbot allows a person to have sex with an actual sexual object.
Why Do Professors tend to be Liberal?
(Photo credit: Wikipedia)
One common conservative talking point is that academics is dominated by professors who are, if not outright communists, at least devout liberals. While there are obviously very conservative universities and conservative professors, this talking point has considerable truth behind it: professors in the United States do tend to be liberal.
Another common conservative talking point is that the academy is hostile to conservative ideas, conservative students and conservative professors. In support of this, people will point to vivid anecdotes or make vague assertions about the hostility of various allegedly dominant groups in academics, such as the feminists. There are also the usual vague claims about how professors are under the sway of Marxism.
This point does have some truth behind it in that there are anecdotes that are true, there are some groups that do consistently express hostility to certain conservative ideas, and some professors do embrace Marxism or, worse, analytical Marxism.
Obviously, I am far from the first person to address these matters. In an interesting and well researched book, Neil Gross examines some of the myths relating to the academy, liberals and conservatives. Gross does make some excellent points and helps shed some light into the shadowy myths of the academy. For example, the myth that professors are liberal because they are more intelligent than conservatives is debunked. As another example, the myth that there is an active conspiracy to keep conservatives out of the academy is also debunked.
As to why professors are liberal, Gross expands on an idea developed earlier: typecasting. The general idea is that professors have been typecast as liberals and this has the effect of drawing liberals and deterring conservatives. A more common version of typecasting is gender based typecasting. For example, while men and women can serve equally well as nurses, the field of nursing is still dominated by women. One reason for this is the perception that nursing is a job for women. In the case of professors, the typecasting is that it is a job for liberals. The result is that 51% of professors are Democrats, 14% Republican and the rest independent (exact numbers will vary from year to year, but the proportions remain roughly the same).
It might be thought that the stereotyping is part of a liberal plot to keep the academy unappealing to conservatives. However, the lion’s share of the stereotyping has been done by conservative pundits—they are the ones who have been working hard to convince conservatives that professors are liberal and that conservatives are not welcome. Ironically, one reason that young conservatives do not go on to become professors is that conservative pundits have worked very hard to convey the message that professorships are for liberals.
While the typecasting explanation has considerable appeal, there are certainly other reasons that professors would tend to be liberal or at least have views that would be regarded as liberal.
One factor worth considering is that professors have to go through graduate school in order to get the degrees they need to be professors. While there are some exceptions, being a graduate student gives a person a limited, but quite real, taste of what it is like to be poor even when one is working extremely hard.
While it was quite some time ago, I recall getting my meager paycheck and trying to budget out my money. As I recall, at one point I was making $631 a month. $305 went to rent and I went without a phone, cable, or a car. Most of the rest was spent on food (rice puffs and Raman noodles) and I had to save some each month so I could buy my books. I did make some extra money as a professional writer—enough so I could add a bit of meat to my diet.
While I was not, obviously, in true poverty I did experience what it is like to try to get by with an extremely limited income and to live in cheap housing in bad neighborhoods. Even though I now have a much better salary, that taste of poverty has stuck with me. As such, when I hear about such matters as minimum wage and actual poverty, these are not such theoretical abstractions—I know what it is like to dig through my pockets in the hope of finding a few missed coins so I can avoid the shame of having to return items at the grocery store checkout. I know what it is like to try to stretch a tiny income to cover the bills.
I have spoken to other professors who, not surprisingly, had similar experiences and they generally express similar feelings. In any case, it certainly make sense that such experiences would give a person sympathy for those who are poor—and thus tend to lean them towards liberal positions on things like food stamps and welfare.
Another factor worth considering is that some (but obviously not all) professors are professors because they want to be educators. It is hardly shocking that such people would tend to accept views that are cast as liberal, such as being pro-education, being in favor of financial aid for students, being in favor of intellectual diversity and tolerance of ideas, favoring freedom of expression and thought, and so on. After all, these are views that mesh well with being an educator. This is not to say that there are no exceptions. After all, some people want to train others to be just like them—that is, to indoctrinate rather than educate. However, these people are not nearly as common as the conservative talking points would indicate. But, to be fair, they do exist and they perform a terrible disservice to the students and society. Even worse, they are sometimes considered great scholars by those who share their taste in Kool Aid.
Given that conservatism is often associated with cutting education spending, cutting student financial aid, opposing intellectual diversity and opposing the tolerance of divergent ideas, it is hardly surprising that professors tend to be liberals and opposed to these allegedly conservative ideas. After all, what rational person would knowingly support an ideology that is directly detrimental to her profession and livelihood?
Thus, what probably helps push professors (and educators) towards liberalism and against conservatism is the hostility expressed against professors and educators by certain very vocal pundits and politicians. Fox News, for example, is well known for its demonization of educators. This hostility also leads to direct action: education budgets have been cut by Tea Party and Republican legislatures and they have been actively hostile to public educational institutions (but rather friendly to the for-profits). As such, the conservative pundits who bash educators should not express shock our outrage when educators prefer liberalism over their conservatism. Naturally, if someone insults and attacks me repeatedly, they should hardly be surprised when I do not want to embrace their professed values.
It would seem, in part, that the reason professors are liberal is because certain conservatives have done an excellent job demonizing the profession. So, conservatives would tend to avoid the profession while those that enter it would tend to be pushed even more away from the right. So, if the right wants more conservative professors, they need to stop doing such a good job convincing everyone that professorships are for liberals.
Is the NSA a Fascist Tyranny?
(Photo credit: Wikipedia)
As anyone who follows the news knows, the NSA has been engaged in a massive spying program that seems to involve activities that are both immoral and illegal. However, it is interesting to consider whether or not the NSA is more than just a violator of the law and ethics. As such, I will endeavor to address the question of whether or not the NSA is a fascist tyranny.
While the term “fascism” gets thrown around loosely by both the left and the right in America, it seems best to defer to one of the experts on fascism, specifically Benito Mussolini. Mussolini claims that “fascism denies that the majority, by the simple fact that it is a majority, can direct human society; it denies that numbers alone can govern by means of a periodical consultation…” The NSA nicely fits into this model—it has operated without the approval or even the knowledge of the majority of the citizens of the United States.
It can be objected that the approval of certain elected officials and secret courts suffices to preserve the core democratic values of majority rule and consultation of the governed. After all, there are many activities that are handled by representatives without the citizens directly voting.
This reply does have some merit: the United States is primarily a representative democracy and the will of the citizens is, in theory, enacted by elected officials. However, the NSA certainly seems to be operating largely outside of the domain of public decision and informed agreement. The extent of its intrusion into the lives of the citizens and the scope of its power certainly seems to demand that the NSA be subject to the open channels of democracy rather than allowing decisions to be made and implemented in the shadows.
One key aspect of fascism, at least according to Mussolini is that the “Fascist State organizes the nation, but leaves a sufficient margin of liberty to the individual; the latter is deprived of all useless and possibly harmful freedom, but retains what is essential; the deciding power in this question cannot be the individual, but the State alone….”
The NSA seems to, sadly enough, fit this concept of fascism. The NSA is literally organizing the nation and it is clearly denying citizens key liberties by its intrusions. Fittingly enough, these grotesque violations are defended in terms that Mussolini would appreciate: no important liberties are being infringed on…but it they were, it would be to protect the state from harm.
Rather importantly, the way the NSA has been operating shows that the deciding power has been the State (that is, secret courts and officials in the shadows of secrecy) and not the citizens.
Thus, it would seem that the NSA is fascist in nature. This is hardly a surprise given that this sort of police state surveillance system is a hallmark and stereotype of the oppressive fascist state. What remains to be seen is whether or not the NSA is tyrannical in nature.
As with “fascism”, people on the left and right throw around the term “tyranny” without much respect for the actual meaning of the term. To ensure that I am using it properly, I will go back to John Locke and make use of his account of tyranny. Given his influence in political philosophy and the American political system, he seems like a reasonable go-to person for this matter.
Locke defines “tyranny” as follows:
Tyranny is the exercise of power beyond right, which nobody can have a right to. And this is making use of the power any one has in his hands, not for the good of those who are under it, but for his own private separate advantage. When the governor, however entitled, makes not the law, but his will, the rule; and his commands and actions are not directed to the preservation of the properties of his people, but the satisfaction of his own ambition, revenge, covetousness, or any other irregular passion.
While the extent of the wrongdoing by the people at the NSA might never be known, it is clear that the power handed to them has generally not been used not for the good of the people. Those in charge have made their will and not the law their rule—despite being basically let off the legal leash by compliant courts and public officials, the NSA still engaged in illegal activity and thus acted tyrannically.
Some folks at the NSA even abused their power on the basis of “irregular passion.” One rather pathetic example is that some NSA personnel used the resources of their employer to spy on those they were romantically involved with or interested in.
As such, it would seem evident that the NSA is tyrannical—or at least a tool of tyranny. What remains is to consider the proper response to tyranny. Locke, not surprisingly, had a clear answer:
Where-ever law ends, tyranny begins, if the law be transgressed to another’s harm; and whosoever in authority exceeds the power given him by the law, and makes use of the force he has under his command, to compass that upon the subject, which the law allows not, ceases in that to be a magistrate; and, acting without authority, may be opposed, as any other man, who by force invades the right of another.
Another Christmas, Another War on It
Still not a crime. (Photo credit: Wikipedia)
Like many Americans, I grew up with many Christmas traditions: the tree, the Advent calender, decorations, and candy canes. While I am not particularly religious, these traditions still hold great meaning to me and I still think back fondly to Christmases past. However, there is a Christmas tradition I am not fond of. This is, not surprisingly, the yearly claim that there is a War on Christmas.
Listening to certain pundits, who are mainly denizens of Fox news, one would get the impression that those that celebrate Christmas have been forced to hide in ancient catacombs under the shopping malls to avoid being thrown into the arena where they would be cuddled by liberal, vegetarian lions of ambiguous gender.
On the face of it, to claim that there is a war on Christmas in America would seem to be prima facie evidence that a person is either joking, epistemically damaged or insane. After all, Christmas trees are displayed openly. People boldly wish others a merry Christmas and are not arrested. Christmas stockings are still hung from the chimney with care, rather than being hidden away in some secret corner. You can test this yourself: boldly go to a store that sells cards and ask for Christmas cards. Approach a police officer and ask her if you can report people for celebrating Christmas. Go to the mall and loudly proclaim that you are there to buy Christmas presents. Decorate your yard and your house for Christmas. Eat a candy cane in public. Then report in the comment section what happened.
The fact that Christianity does not get to be the official religion is not proof that there is a war on Christmas. The fact that non-Christians are not compelled to engage in Christmas activities is not proof there is a war on Christmas. The fact that religious tolerance and diversity is respected is not evidence there is a war on Christmas. The fact that some people do some ridiculous things regarding Christmas does not show that there is a war on Christmas.
As happens every year, the folks who (pretend to) believe in a war on Christmas point to problems involving Nativity scenes on state property. As I have written before, I rather like Nativity scenes: When I see one, however tacky it might be (one had flamingos lined up to adore the baby Jesus) I will pause and look at it, remembering days gone by. As such, I have nothing against Nativity scenes. However, I do agree that religious displays should not occur on state property.
Not having religious displays on state property (that is, the property of all the citizens) is not a war on Christmas. After all, not having the state actively endorse a specific faith is not an attack on that faith. If the state burned Nativity scenes as part of a public display, then that would be a war. Having a general ban on religious displays is not a war on religion but rather a refusal to exalt one faith above any others. That is an important part of allowing freedom of (and from) religion.
It is also important to note that manger scenes are not banned from anywhere else. If you want to turn your entire lawn into just such a scene, then you are free to do so. If your church wants to put up a massive manger extravaganza, they are free to do just that. And some do. If it is nearby, I will go see it. Even if it includes flamingos. Actually, especially if it includes flamingos.
Defenders in the imaginary war on Christmas also point to the use of “happy holidays” as a sign that Christmas is under attack. The obvious reply is that this is actually a holiday season. While Hanukkah is over, there are still holidays left such as Three King’s Day and New Year’s. The other obvious reply is that wishing people happy holidays when one does not know their faith (or lack thereof) is a sign of respect and inclusiveness.
I have no objection to someone wishing me a Merry Christmas or a Happy Hanukkah-I usually assume that the person is expressing good will towards me. I’m especially fine with it when the person is giving me a gift at the same time. But, honesty compels me to say that Christmas gifts generally put Hanukkah gifts to shame-not that I did not appreciate the dreidel and chocolate coins, Dave.
That said, I can see how people who are not Christians might find being relentlessly wished a Merry Christmas a bit off putting, especially if it is not done with the spirit of the season but issued as a challenge of faith. Fortunately, that does not happen all that often.
It has also been pointed out repeatedly that schools now have winter breaks rather than Christmas break. I do admit that even now it still sounds odd to be on winter break. I still use the term Christmas break because old habits die hard and, for me, I am on Christmas break. However, not everyone who attends state universities is a Christian and state universities are not supposed to endorse any specific faith (private religious schools are another matter). This is, however, not an attack on Christmas anymore than not calling it Kwanzaa break is an assault on Kwanzaa.
The self-styled protectors of Christmas also lament that Christ has been taken out of Christmas. However, it is not clear just how much Christ has been a part of Christmas. Much of the Christmas mythology and trappings are pagan in origin. Also, when you throw in the gross commercialization of the holiday, that would seem to have done a great deal to take the Christ out of Christmas.
While I would really like an Xbox One for Christmas, I’d also like the pundits to stop making up this war on Christmas. While it no doubt appeals to the base and creates that warm feeling of righteous indignation in some, it is completely contrary to the spirit of Christmas, namely peace on earth and goodwill to all. Ironically, it is the pundits that are waging a campaign against Christmas. So, ironically, I suppose they are right after all.
As a final point, if there is a war on Christmas, this is a war Christmas wins every year. Merry Christmas.
Hyperbole, Again
(Photo credit: Wikipedia)
Hyperbole is a rhetorical device in which a person uses an exaggeration or overstatement in order to create a negative or positive feeling. Hyperbole is often combined with a rhetorical analogy. For example, a person might say that someone told “the biggest lie in human history” in order to create a negative impression. It should be noted that not all vivid or extreme language is hyperbole-if the extreme language matches the reality, then it is not hyperbole. So, if the lie was actually the biggest lie in human history, then it would not be hyperbole to make that claim.
People often make use of hyperbole when making rhetorical analogies/comparisons. A rhetorical analogy involves comparing two (or more) things in order to create a negative or positive impression. For example, a person might be said to be as timid as a mouse or as smart as Einstein. By adding in hyperbole, the comparison can be made more vivid (or possibly ridiculous). For example, a professor who assigns a homework assignment that is due the day before spring break might be compared to Hitler. Speaking of Hitler, hyperbole and rhetorical analogies are stock items in political discourse.
Some Republicans have decided that Obamacare is going to be their main battleground. As such, it is hardly surprising that they have been breaking out the hyperbole in attacking it. Dr. Ben Carson launched an attack by seeming to compare Obamacare to slavery, but the response to this led him to “clarify” his remarks to mean that he thinks Obamacare is not like slavery, but merely the worst thing to happen to the United States since slavery. This would, of course, make it worse than all the wars, the Great Depression, 9/11 and so on.
While he did not make a slavery comparison, Ted Cruz made a Nazi comparison during his filibuster. As Carson did, Cruz and his supporters did their best to “clarify” the remark.
Since slavery and Nazis had been taken, Rick Santorum decided to use the death of Mandela as an opportunity to compare Obamacare to Apartheid.
When not going after Obamacare, Obama himself is a prime target for hyperbole. John McCain, who called out Cruz on his Nazi comparison, could not resist making use of some Nazi hyperbole in his own comparison. When Obama shook Raul Castro’s hand, McCain could not resist comparing Obama to Chamberlain and Castro to Hitler.
Democrats and Independents are not complete strangers to hyperbole, but they do not seem to wield it quite as often (or as awkwardly) as Republicans. There have been exceptions, of course-the sweet allure of a Nazi comparison is bipartisan. However, my main concern here is not to fill out political scorecards regarding hyperbole. Rather, it is to discuss why such uses of negative hyperbole are problematic.
One point of note is that while hyperbole can be effective at making people feel a certain way (such as angry), its use often suggests that the user has little in the way of substance. After all, if something is truly bad, then there would seem to be no legitimate need to make exaggerated comparisons. In the case of Obamacare, if it is truly awful, then it should suffice to describe its awfulness rather than make comparisons to Nazis, slavery and Apartheid. Of course, it would also be fair to show how it is like these things. Fortunately for America, it is obviously not like them.
One point of moral concern is the fact that making such unreasonable comparisons is an insult to the people who suffered from or fought against such evils. After all, such comparisons transform such horrors as slavery and Apartheid into mere rhetorical chips in the latest political game. To use an analogy, it is somewhat like a person who has played Call of Duty comparing himself to combat veterans of actual wars. Out of respect for those who suffered from and fought against these horrors, they should not be used so lightly and for such base political gameplay.
From the standpoint of critical thinking, such hyperbole should be avoided because it has no logical weight and serves to confuse matters by playing on the emotions. While that is the intent of hyperbole, this is an ill intent. While rhetoric does have its legitimate place (mainly in making speeches less boring) such absurd overstatements impede rather than advance rational discussion and problem solving.
Researchers Discover Backwards Causation Particles
Dr. Smith answers questions about F-ons and D-ons. (Photo credit: Wikipedia)
While time travel has long been the stuff of science fiction, researchers at the Massachusetts Institute of Technology have found proof of backwards causation. In the normal course of events, a cause must occur before the effect. In backwards causation, the reverse happens: the cause occurs after the effect.
The head researcher, Dr. Juanita Ocheloco said that hearing anecdotes from fellow faculty members put her on the track that led to the discovery. “At the end of every semester, I would hear stories about students who earned F and D grades experiencing retroactive problems. For example, one student who failed a statistics course lost his grandmother to backwards causation caused by his F grade. Another student who earned a D, was retroactively injured in a car accident. Although he had seemed fine all semester, his D caused him to have an accident two months before the end of the semester.”
At first the researchers considered the obvious hypothesis: students were just making up stories to play on professors’ sympathy and to try to avoid the F and D grades. However, Dr. Albert Ninestein’s research revealed that D and F grades shed D-on (pronounced “Deon”, as in “Deon Sanders”) and F-ons (pronounced “ef-ons”, not to be confused with FU-ons) respectively.
Dr. Ninestein said, ‘it was really a matter of luck—I happened to be testing out my theoretical particle detector at the end of the semester and caught all these particle flows. I traced them back to the university’s servers and got the IT folks involved. We pinpointed the emissions to the servers used for grades. A deeper analysis showed that the D and F grades were shedding these particles like mad.”
Additional investigation revealed that D-ons and F-ons, like tachyons, travel backwards in time. Unlike tachyons, D-ons and F-ons exhibit considerable malicious intent: they have been shown to kill the relatives of students, cause mysterious and unprovable illnesses and injuries, and do other bad things. Said researcher Dr. Matt Smith, “Those particles are right bastards.”
Dr. Smith added that the particles seem to travel via the internet and that they attack through smartphones, tablets and laptops. “At our request, the university has issued a warning to all students and relatives about the danger to their health and well-being posed by these particles. We are working round the clock to develop shielding to stop the particles from travelling back in time to do their damage. Until then, the university has adopted a policy of not issuing any D or F grades. This has proven to be a success: the number of retroactive cases of illness and injury has dropped to zero.”
When asked about her next project, Dr. Ocheloco said that she was working on finding the particle that “makes journalists write about whatever damn thing passes as research these days” and also a doomsday weapon made from squirrels.
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