A Philosopher's Blog

Gun Drones

Posted in Ethics, Philosophy, Technology by Michael LaBossiere on August 25, 2017

Taking the obvious step in done technology, Duke Robotics has developed a small armed drone called the Tikad. One weapon loadout is an assault rifle that can be fired by the human operator of the device. The drone can presumably carry other weapons of similar size and weight, such as a grenade launcher. This drone differs from previous armed drones, like the Predator, in that it is small and relatively cheap. As with many other areas of technology, the innovation is in the ease of use and lower cost. This makes the Tikad type drone far more accessible than previous drones, which is both good and bad.

On the positive side, the military and police can deploy more drones and thus reduce human casualties. For example, the police could send a drone in to observe and possibly engage during a hostage situation and not put officers in danger.

On the negative side, the lower cost and ease of use means that such armed drones can be more easily deployed by terrorists, criminals and oppressive states. The typical terrorist group cannot afford a drone like the Predator and might have difficulty in finding people who can operate and maintain such a complicated aircraft. But, a drone like the Tikad could be operated and serviced by a much broader range of people. This is not to say that Duke Robotics should be criticized for doing the obvious—people have been thinking about arming drones since drones were invented.

Budget gun drones do, of course, also raise the usual concerns associated with remotely operated weapons. The first is the concern that operators of drones are more likely to be aggressive than forces that are physically present and at risk of the consequences of a decision to engage in violence. However, it can also be argued that an operator is less likely to be aggressive because they are not in danger and the literal and metaphorical distance will allow them to respond with more deliberation. For example, a police officer operating a drone might elect to wait longer to confirm that a suspect is pulling a gun than they would if their life was in danger. Then again, they might not—this would be a training and reaction issue with a very practical concern about training officers to delay longer when operating a drone and not do so when in person.

A second stock concern is the matter of accountability. A drone allows the operator a high degree of anonymity and assigning responsibility can be problematic. In the case of military and police, this can be addressed to a degree by having a system of accountability. After all, military and police operators would presumably be known to the relevant authorities. That said, drones can be used in ways that are difficult to trace to the operator and this would certainly be true in the case of terrorists. The use of drones would allow terrorists to attack from safety and in an anonymous manner, which are certainly matters of concern.

However, it must be noted that while the first use of a gun armed drone in a terrorist attack would be something new, it would not be significantly different from the use of a planted bomb. This is because such bombs allow terrorists to kill from a safe distance and make it harder to identify the terrorist. But, just as with bombs, the authorities would be able to investigate the attack and stand some chance of tracing a drone back to the terrorist. Drones are in some ways less worrisome than bombs—a drone can be seen and is limited in how many targets it can engage. In contrast, a bomb can be hidden and can kill many in an instant, without a chance of escape or defense.  A gun drone is also analogous in some ways with a sniper rifle—it allows engagement at long ranges. However, the drone does afford far more range and safety than even the best sniper rifle.

In the United States, there will presumably be considerable interest about how the Second Amendment applies to armed drones. On the face of it, the answer seems easy enough: while the people have the right to keep and bear arms, this does not extend to operating armed drones. But, there might be some interesting lawsuits over this matter.

In closing, there are legitimate concerns about cheap and simple gun drones. While they will not be as radical a change as some might predict, they will make it easier and cheaper to engage in violence at a distance and in anonymous killing. As such, they will make ideal weapons for terrorists and oppressive governments. However, they do offer the possibility of reduced human casualties, if used responsibly. In any case, their deployment is inevitable, so the meaningful questions are about how they should be used and how to defend against their misuse. The question about whether they should be used is morally interesting, but pragmatically irrelevant since they will be used.

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Guns & Suicide

Posted in Ethics, Law, Philosophy, Politics by Michael LaBossiere on June 29, 2016

Judging from the news coverage, it would be natural to think that mass shootings with assault rifles are the most common form of gun violence. As is often the case, the extent of media coverage is no indicator of the true facts of the matter—to think otherwise would be to fall victim to the spotlight fallacy. While mass shootings are all too common, the number of people killed per year in such events is only a small fraction of deaths involving guns. The vast majority of gun deaths are self-inflicted: 21,334 of the 33,599 known gun deaths in 2014 were suicides. Of the remaining deaths, homicides accounted for 10,945, accidents 586 and police interventions resulted in 464 deaths. The death tolls in these three categories has been stable since 2000, but gun suicides increased significantly during this time. As should be expected, there have been various attempts to address this problem.

When attempts to prevent successful suicide focus on guns, a common counter is to repeat the saying “guns don’t kill people, people kill people.” Put in non-slogan form, the argument is that there is no reason to focus on guns because doing so will have no significant impact on suicide rates. Those who are intent on killing themselves will merely find some other means of doing so, be it hanging or pills. This is analogous to the response to other proposals to address gun violence. For example, when gun regulation is raised as a means of addressing mass shootings, the response is that people will simply use something else, such as homemade bombs.

This counter can be addressed by considering some key facts about guns and suicide. The first is that research indicates that a person will typically start planning a very short time before the attempt (often less than an hour). That is, there is typically a limited window of vulnerability. The second, and the most relevant, is that guns are very effective suicide machines: 85% of suicide attempts with guns succeed, followed by 69% for hanging. The use of poison succeeds 2% of the time. This is hardly surprising: guns are designed to kill effectively and quickly. At this point, an objector might contend that the effectiveness of guns is not really relevant—a person will just keep trying if they fail with a low success method. This leads to the third fact.

While it seems reasonable to believe that a person who tries to commit suicide and fails will keep trying, the evidence seems to show that the vast majority of people who fail do not try again. As such, if the first attempt fails, there probably will not be another—especially if there is an intervention on behalf of the person. As such, if a suicidal person did not have access to a gun, then his chance of not dying would be significantly better than if he did. This is not to ignore the other means of committing suicide; it is merely to consider the facts of the success rate.

While a lack of access to a gun would significantly reduce the chances a person will succeed in a suicide attempt, there is the problem of making this a reality. Some countries have addressed gun violence by very strong restrictions on gun ownership, thus reducing all forms of gun violence (including suicide). As a matter of political reality, this is not an option in the United States. As such, the challenge of suicide by gun must be addressed in other ways.

One approach, which is analogous to one of many proposals for addressing mass shootings, is a requirement to confirm the mental health a person purchasing a gun. In the case of suicide prevention, the mental health issues of concern would tend to be different from those involved with mass shootings or other forms of gun violence. Though this is reasonable, it does have two significant gaps. The first is that it does nothing about guns that are already owned. The second is that it requires that the person have an established and known history that would indicate a likely attempt at suicide.

In regards to guns already owned, the main solution is for the guns to be made inaccessible to the person. This could be done by the person themselves, by friends/relatives or by the authorities in certain cases. The main problem here is that suicide, as noted above, tends to not be planned well in advance—so there may be little or no time for an intervention. There are also the legal and practical challenges in taking a person’s guns away without their consent. If the person has proven themselves a danger to themselves (or others), then there are procedures for this. However, if a person is merely suspected of having the potential of committing suicide, there is the problem of justifying taking the person’s guns. Given that gun ownership is taken as a basic right, the authorities would have no legal right to take away a person’s guns without adequate justification. Friends and relatives, of course, would not need legal justification to intervene—but taking a person’s guns without his consent would be theft (not to mention the potential risk). This is analogous to attempts to prevent mass shootings by taking away guns from people who might engage in such behavior—the problem is that until they act or make clear threats, there is little legal basis for such action.

In regards to the established and known history of mental illness, the problem (as with the case of some mass shootings) is that before a person actually takes action, her background is very often the same as people who will never engage in gun violence. This is the general problem of prediction—one that is rather difficult in the case of suicide. There are also the ethical and legal problems associated with acting on mere predictions. This is based on the fact that gun ownership is a legal right in the United States as well as the usual moral arguments in favor of gun ownership as a moral right.

There do not seem to be many technological options to addressing the use of guns in suicide. After all, the requirement of a safety feature that prevents a gun from being fired at humans would never pass in the United States, even if such a feature was a technical possibility. A feature that prevented a weapon from firing at designated person (such as the owner) might have some appeal (and is a feature of some science fiction weapons)—but even if it were possible, a person could bypass this feature or get another weapon. The solution, obviously enough, must be a human one.

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The Gun and I: Feeling & Thinking

Posted in Ethics, Philosophy, Politics by Michael LaBossiere on June 22, 2016

After each eruption of gun violence, there is also a corresponding eruption in the debates over gun issues. As with all highly charged issues, people are primarily driven by their emotions rather than by reason. Being a philosopher, I like to delude myself with the thought that it is possible to approach an issue with pure reason. Like many other philosophers, I am irritated when people say things like “I feel that there should be more gun control” or “I feel that gun rights are important. Because of this, when I read student papers I strike through all “inappropriate” uses of “feel” and replace them with “think.” This is, of course, done with a subconscious sense of smug superiority. Or so it was before I started reflecting on emotions in the context of gun issues. In this essay I will endeavor a journey through the treacherous landscape of feeling and thinking in relation to gun issues. I’ll begin with arguments.

As any competent philosopher can tell you, an argument consists of a claim, the conclusion, that is supposed to be supported by the evidence or reasons, the premises, that are given. In the context of logic, as opposed to that of persuasion, there are two standards for assessing an argument. The first is an assessment of the quality of the logic: determining how well the premises support the conclusion. The second is an assessment of the plausibility of the premises: determining the quality of the evidence.

On the face of it, assessing the quality of the logic should be a matter of perfect objectivity. For deductive arguments (arguments whose premises are supposed to guarantee the truth of the conclusion), this is the case. Deductive arguments, as anyone who has had some basic logic knows, can be checked for validity using such things as Venn diagrams, truth tables and proofs. As long as a person knows what she is doing, she can confirm beyond all doubt whether a deductive argument is valid or not. A valid argument is, of course, an argument such that if its premises were true, then its conclusion must be true. While a person might stubbornly refuse to accept a valid argument as valid, this would be as foolish as stubbornly refusing to accept that 2+2= 4 or that triangles have three sides. As an example, consider the following valid argument:


Premise 1: If an assault weapon ban would reduce gun violence, then congress should pass an assault weapon ban.

Premise 2: An assault weapon ban would reduce gun violence.

Conclusion: Congress should pass an assault weapon ban.


This argument is valid; in fact, it is an example of the classic deductive argument known as modus ponens (also known as affirming the antecedent). As such, questioning the logic of the argument would just reveal one’s ignorance of logic. Before anyone gets outraged, it is important to note that an argument being valid does not entail that any of its content is actually true. While this endlessly confuses students, though a valid argument that has all true premises must have a true conclusion, a valid argument need not have true premises or a true conclusion. Because of this, while the validity of the above argument is beyond question, one could take issue with the premises. They could, along with the conclusion, be false—although the argument is unquestionably valid. For those who might be interested, an argument that is valid and has all true premises is a sound argument. An argument that does not meet these conditions is unsound.

Unfortunately, the assessment of premises does not (in general) admit of a perfectly objective test on par with the tests for validity. In general, premises are assessed in terms of how well they match observations, background information and credible claims from credible sources (which leads right to concerns about determining credibility). As should be expected, people tend to accept premises that are in accord with how they feel rather than based on a cold assessment of the facts. This is true for everyone, be that person the head of the NRA or a latte sipping liberal academic who shivers at the thought of even seeing a gun. Because of this, a person who wants to fairly and justly assess the premises of any argument has to be willing to understand her own feelings and work out how they influence her judgment. Since people, as John Locke noted in his classic essay on enthusiasm, tend to evaluate claims based on the strength of their feelings, doing this is exceptionally difficult. People think they are right because they feel strongly about something and are least likely to engage in critical assessment when they feel strongly.

While deductive logic allows for perfectly objective assessment, it is not the logic that is commonly used in debates over political issues or in general. The most commonly used logic is inductive logic.

Inductive arguments are arguments, so an inductive argument will have one or more premises that are supposed to support a conclusion. Unlike deductive arguments, inductive arguments do not offer certainty—they deal in likelihood. A logically good inductive argument is called a strong argument: one whose premises, if true, would probably make the conclusion true. A bad inductive argument is a weak one. Unlike the case of validity, the strength of an inductive argument is judged by applying the standards specific to that sort of inductive argument to the argument in question. Consider, as an example, the following argument:


Premise 1: Tens of thousands of people die each year as a result of automobiles.

Premise 2: Tens of thousands of people die each year as a result of guns.

Premise 3: The tens of thousands of deaths by automobiles are morally acceptable.

Conclusion: The tens of thousands of deaths by gun are also morally acceptable.


This is a simple argument by analogy in which it is argued that since cars and guns are alike, if we accept automobile fatalities then we should also accept gun fatalities. Being an inductive argument, there is no perfect, objective test to determine whether the argument is strong or not. Rather, the argument is assessed in terms of how well it meets the standards of an argument by analogy. The gist of these standards is that the more alike the two things (guns and cars) are alike, the stronger the argument. Likewise, the less alike they are, the weaker the argument.

While the standards are reasonably objective, their application admits of considerable subjectivity. In the case of guns and cars, people will differ greatly in terms of how they see them in regards to similarities and differences. As would be suspected, the lenses people see this matter will be deeply colored by their emotions and psychological backstory. As such, rationally assessing inductive arguments is especially challenging: a person must sort through the influence of emotions and psychology on her evaluation of both the premises and the reasoning. Since arguments about guns are generally inductive, it is no wonder it is a mess—even on the rare occasions when people are sincerely trying to be rational and objective.

The lesson here is that a person needs to think about how she feels before she can think about what she thinks. Since this also applies to me, my next essay will be about exploring my psychological backstory in regards to guns.


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Why Gun Rights Advocates Should Back Apple

Posted in Ethics, Philosophy, Politics by Michael LaBossiere on February 26, 2016

As this is being written, Apple is involved in a battle with the state over cracking its own security measures. The company has made its case via a letter to the customers. Although I have written on the matter of encryption and backdoors on other occasions, I will focus on why American gun rights advocates should back Apple in this particular matter and support encryption in general. To do so I will make use of three stock gun rights arguments. As always, I will also consider reasonable objections against my view.

The comparison of guns and encryption was inspired by two main factors. The first is that the alleged San Bernardino shooter whose phone Apple is supposed to crack used guns to commit the alleged murders. However, the central debate arising from this situation is over the alleged killer’s phone. The second is that encryption has been classified as a weapon, which makes for an interesting connection to other weapons, most importantly guns.  I now turn to my arguments.

One standard argument in defense of gun rights in the United States is to appeal to the Second Amendment: “A well regulated Militia, being necessary to the security of a free State, the right of the people to keep and bear Arms, shall not be infringed.”  This is supposed to provide citizens with the right to own weapons and is often used to argue for the rights to carry weapons openly.

While there is obviously no Constitutional Amendment that mentions a right to encryption, this right would appear to fall under the Fourth Amendment: “[t]he right of the people to be secure in their persons, houses, papers, and effects, against unreasonable searches and seizures, shall not be violated, and no Warrants shall issue, but upon probable cause, supported by Oath or affirmation, and particularly describing the place to be searched, and the persons or things to be seized.”

While people can obviously be more or less fixated on different rights, if gun rights are regarded as justified by the Constitution, then consistency would require accepting that a right of encryption is justified by the Constitution. As such, gun rights advocates should also advocate on behalf of encryption rights.

It could be objected that while the Constriction makes clear reference to arms, papers and effects, it makes no reference to digital data. As such, since there is no right to be secure in regards to digital data, there is no right to encryption.

The easy reply to this is to employ a version of the argument used by gun advocates when their critics point out that the arms referred to in the Constitution are flintlocks, swords, and bayonets. That is, 18th century arms. The response is, of course, that “arms” now includes modern weapons as well, such as assault rifles. The same sort of argument can be used in support of encryption rights: the modern version of papers would include digital data—in the 18th century “papers” referred to a means of data storage.

Another objection is that the Fourth Amendment does not grant a right to encryption—it merely grants a right to be secure such that the state has to go through a specific process to violate that security. Crudely put, it is not a right to have locks on your door; it is a right that the state must have a proper warrant before coming in. In the case of digital data, the lock would be the encryption.

The reasonable reply to this is supplied by Thomas Hobbes. He made the excellent point that a right without the means to exercise it is not a right at all. As such, the people need the means to exercise their right to be secure and this would cover the use of encryption.

A final objection is that even if people have a right to encryption, it does not follow that they have a right to unbreakable encryption that would keep the state out. After all, the Fourth Amendment allows for reasonable searches and seizures.

The reply to this is to point out that while reasonable searches and seizures are allowed, they are not granted to the state as a right.  That is, the state does not have a Constitutional Guarantee to get into our effects and papers. As such, citizens are under no obligation to provide the state with a means to access their papers and effects.

Given these arguments, there would seem to be a Constitutionally protected right to encryption and those who profess a love of the Constitution and the Second Amendment in particular should lovingly embrace encryption.

A second argument commonly used by gun advocates is that citizens need guns in order to protect themselves from criminals, terrorists and other bad guys. This argument is used even in the face of the obvious fact that criminals, terrorists and other bad guys use guns to cause harm. When it is argued that the way to ensure safety is to restrict or even eliminate gun ownership, two stock replies are that then only the bad guys will have guns and that the only way to stop a bad buy with a gun is a good guy with a gun.

The same sort of argument applies to encryption: there are criminals, terrorists and other bad guys who want to harm us by getting into our data. Just as a gun is supposed to protect a citizen from threats in the physical world, encryption is a weapon of defense in the digital world.

It can be objected that the bad guys will also use encryption to protect themselves from law enforcement. However, this is exactly like how the bad guys also use guns to protect themselves from law enforcement. As such, if people should be allowed to have guns to defend themselves against bad guys, the same right of self-defense justifies the possession of encryption. If it is argued that citizens should give up encryption in favor of safety, then the same must be said of guns—something that certain politicians apparently do not grasp.

It might be said that while citizens do have a right to encryption, the state must have the means to turn it off so it can engage in investigations and spying on the bad guys. The same argument could be made for a “turn off” device for guns that would allow them to be remotely disabled by the state—citizens who are law abiding will have nothing to worry about, since the state would have to go through due process to turn off their guns.

The response to such a gun switch proposal is easy to imagine—gun rights advocates would point out that the bad guys would soon acquire the means to turn off the guns of honest citizens and leave them helpless in the face of an attack. The same concern applies to having an off switch for encryption: the bad guys would soon have it and use it to harm honest citizens. As such, citizens need unbreakable encryption in order to be safe and this should be supported by those who believe that citizens need guns to be safe.

The third commonly used gun rights argument is based on the claim that citizens need guns in order to protect themselves from the tyranny of the state. The idea is that armed citizens provide a deterrence against state tyranny and arms provide a means of defense should deterrence fail.

This argument can also be applied to encryption: the rights of the citizens are protected from the state’s intrusion because the state cannot gain access to the citizen’s papers without the consent of the citizen. In this regard, encryption provides even greater security than the gun—the state, after all, has much larger guns and can easily kill any citizen or any mob of small arm carrying citizens. But encryption that it cannot break puts every citizen on equal footing with the state in this regard. Because of this, those who are worried about the tyranny of the state should support encryption.

In light of the above arguments, those that favor gun rights should also back encryption rights. After all, the justifications for gun rights even more strongly support the right to encryption.


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A Six-Gun for Socrates in Print

Posted in Ethics, Philosophy, Politics by Michael LaBossiere on March 25, 2013



This short book presents a series of philosophical essays written in response to gun violence in the United States. While the matters of guns, violence and rights are often met with emotional responses, my approach has been to consider these matters from a philosophical standpoint. This does not involve looking at them without emotion. Rather, it involves considering them in a rational way and this requires considering how our emotions affect our views of these vital matters.

Available via Amazon.

On Not Being Anti-Gun

Posted in Philosophy, Politics by Michael LaBossiere on January 25, 2013
no guns required

no guns required (Photo credit: Wikipedia)

Since I am a philosopher and am often cast as a liberal, people are sometimes surprised to find out that I am not anti-gun. After all, those seen as good liberals are supposed to be against guns as are folks in academics. In the light of the terrible murders at Sandy Hook and in Colorado, it might seem even more odd to not be anti-gun.

In terms of how I feel (as opposed to think) about guns, the explanation is rather easy. When I was a kid, I grew up around guns and hence they were something quite normal to me. When I was old enough to handle a gun, I went shooting and hunting with my father-after being properly trained in gun safety. I remember well the lessons I learned about how to handle a gun safely and the great responsibility that comes with carrying and firing a weapon.

My personal experiences involving guns have, at least so far, been positive: hunting with my dad, target shooting with friends, and learning about historic weapons. I have not had any personal experiences involving gun violence. None of my friends or relatives have been harmed or killed by guns (other than in war). Naturally, I have been affected by the media coverage of the terrible murders at Sandy Hook and elsewhere. However, the impact of what a person sees in the media is far less than the impact of personal experience-at least in terms of how one feels (as opposed to how one thinks) about a matter.  In contrast, I have had friends hurt or killed by vehicles, drugs (legal and illegal), and other non-gun causes. I have had complete strangers try to hurt (or kill) me with their cars while I was biking, walking or running-but I have never been threatened with a gun. As such, I generally feel more negatively towards cars than I do towards guns.

Obviously enough, how a person feels about a matter is no indication of what is true or moral. Feelings can easily be distorted by a lack of sleep, by drugs (legal or illegal), by illness or by other temporary factors. As such, attempting to feel ones way through a complex matter such as the topic of guns is a rather bad idea. As such, while I generally have a positive feeling towards guns, this is no evidence for the claim that I should (morally) not be anti-gun.

In my last post I considered the stock argument that civilian gun ownership is necessary as a defense against the tyranny of the United States federal government. As I argued, the radical changes in weapon technology has made the idea that civilians can resist the onslaught of the entire United States government backed by the military rather obsolete. Back when the black powder muzzle loading cannon was the most powerful battlefield weapon it made sense to believe that plucky civilians armed with muskets could stand against  regular army soldiers with some hope of not being exterminated. However, the idea of fighting against tanks, Predator drones, jet fighters and so on in the blasted ruins of American towns using AR-15s is absurd. I ended this post noting that there are other arguments for civilian gun rights that have actual merit.

From the standpoint of reason, the main reason I am not anti-gun is because of my acceptance of the classic right of self-preservation (as laid out by Thomas Hobbes) and self-defense (as argued for by John Locke). While it is rational to rely on the state for some protection (which is what Locke, Hobbes and other classic thinkers argued for) it would be irrational to rely completely on the state. This is not because of a fear of tyranny so much as because of the obvious fact that the state cannot (and should not) be watching us at all times and in all places. Should a person be pulled back into the state of nature, she will only have herself (or those nearby) to rely on. If she is denied the gun as a means of self-defense, then she is terribly vulnerable to anyone who wishes to do her harm in those times when the state’s agents are not present (such as while she is in her home).  I find this argument to be compelling and hence I am not anti-gun.

It might be countered that if the state was guarding us at all times and in all places, then there would be no need for the individual to have a right to a gun as a means of self defense. While this might be true, the obvious concern would be the price paid in privacy and liberty to enable the state to guard us so thoroughly. While I value my safety and I do not take foolish risks, I also value my liberty and privacy. My pride also motivates me: I am not a child that must be guarded at all times. I am an adult and that means that I must take responsibility for my safety as part of the price of liberty and privacy. On my system of values, the price is worth what I gain in terms of freedom and privacy. Others might well wish to be enveloped in the protective embrace of the state and thus live as perpetual children, unable to make the transition to the risks and rewards of being an adult.

Another, more reasonable, counter is that the cost in blood and life of allowing private citizens to possess guns is too high and thus one should be morally opposed to them. While restricting guns would mean that people would be more vulnerable, it can be argued that the harms done to the unarmed will be vastly exceeded by the reduction in, well, harms done to the unarmed. That is, fewer people will be killed because they lack guns relative to those being saved because of the restrictions on guns.

Even if it could be shown that such controls would be effective and also worth the cost, I would still not be anti-gun.  After all, the fact that tens of thousands of people die because of vehicles does not make me anti-vehicle. Rather, I am anti-harm and anti-death.



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Obama & The Problem of Evil

Posted in Politics by Michael LaBossiere on November 2, 2009

While Obama has obviously been under attack from the right, he has also been the target of folks on the left. While the folks on the right attack him because they (claim to) see him as a socialist, a progressive, and a liberal the folks on the left have been critical because they (claim to) see him as being a capitalist, not sufficiently progressive, and a moderate. Naturally, it is tempting to think that he must be doing well-after all, he is annoying both extremes and is hence probably hitting things almost just right.

While the attacks from the right are to be expected, the attacks from the left might surprise some folks. After all, Obama was regarded as some sort of liberal messiah, a progressive Moses who would lead the liberal tribes out of the desert of the Bush years. When he turned out, like most presidents, to be a moderate, the left was sadly disappointed. Their liberal messiah has turned out to be a moderate Moses who would seem to be leading them to the land of the middle, rather than the promised land of the left (moonbat heaven).

Some folks in the media have been paying special attention to Obama’s alleged failures when it comes to the two Gs (Gays and Guns). Obama has failed to get rid of “Don’t Ask, Don’t Tell” and has actually come out against legalizing same-sex marriage. He has also not, contrary to the fears of some folk, done anything against gun rights. While things might change, it seems unlikely that Obama will want to risk losing the support of the moderate mainstream by siding too strongly with the gays or too strongly against guns.

Bush was also subject to a similar sort of criticism from the right. While some folks on the right believed that Bush would outlaw abortion and push through an amendment against same sex-marriage, he did neither. Not surprisingly, some folks felt that Bush had betrayed them. While Bush seemed to have no problem with alienating people, perhaps even he balked at the political cost.

Interestingly enough, the disappoint of some folks on the left towards Obama (and the right towards Bush)  can be countered by one of Leibniz’s responses to the classic problem of evil. The problem of evil is, roughly put, the problem of reconciling God’s existence with the evil present in the world.

Leibniz writes: “We find in the universe some things which are not pleasing to us; but let us be aware that it is not made for us alone. It is nevertheless made for us if we are wise: it will serve us if we use it for our service; we shall be happy in it if we wish to be. ”  (Theodicy, #193-5)

The same can be said about the president: we find that the president does some things that are not pleasing to us; but let us be aware that he is not our president alone. That is to say, he is not just the president of the left wingers but of all Americans and hence cannot simply please the left.

Obama and the Bitter Working Class

Posted in Politics, Race, Religion by Michael LaBossiere on April 12, 2008

Yet another private remark by a politician has been brought to the attention of the public by the media. This time, it is Barack Obama. In a private conversation, Obama was discussing working class voters who are apparently resisting his attempts to get their support.

In regards to these folks, he sad that they “cling to guns or religion or antipathy to people who aren’t like them.” When these words became public, he stated the obvious: they were ill chosen. Naturally, Hillary Clinton took advantage of the situation to accuse Obama of being “elitist and out of touch.”

This does show an obvious problem faced by all politicians-there are no private conversations. Anything a politician says, private or not, will most likely end up in the news at some point. To modify the old philosophical problem: if a politician says something controversial in the woods and there is no one to hear her (or him), will it create a scandal? The answer is: that is a trick question-someone is always around to hear him (or her).

Turning now to Obama’s remark, he was unwise to say such a thing. While he was directing his remarks towards a certain group of people, his remark will be seen by some (or even many) as expressing a negative view of gun ownership and religion in general. From a political standpoint, people who like guns and religious people are two politically powerful groups (although religious people do, obviously enough, do not form a monolithic political group). Saying something that will be seen as offensive is not a very effective political move. Further, Obama (like all the candidates) has been trying to cast himself as religious. Such a remark, though logically consistent with being a person of faith, certainly is not calculated to appeal to religious voters.

His remark is almost certainly not going to help him win over the “bitter working class voters.” Rather, it will probably make them more bitter.

Hillary Clinton’s remark does seem to have some plausibility. Taking the view that working class people are clinging to guns, God and (presumably) racism does seem like an elitist view. After all, it seems to assume that the working class is not bitter and hard to win over because of legitimate concerns held by the individuals. Of course, for Hillary to hit Obama with the charge of being an elitist who is out of touch is somewhat ironic, given her own situation. Most “high end” politicians tend to be out of touch elites. After all, their lifestyles, concerns and such are quite different from those of most “normal” people. While not impossible, it seems unlikely that multimillionaire senators are “in touch” with the majority of Americans in a meaningful way.

One final and obvious question is this: what effect will this remark have on Obama’s chances?

It will have a negative impact, at least initially. But, Obama has shown that he is quite adept at damage control. He handled the Wright situation quite effectively and suffered no lasting harm. In fact, his speech on race seems to have helped him in many ways. In contrast, Hillary’s tall tales about coming under sniper fire and her attempts at damage control actually hurt her. I suspect that Obama will be able to use his skills of persuasion to mitigate any damage this remark might cause. To be a bit cynical, some of his supporters probably share his views in this matter.

Marines vs Berkley

Posted in Ethics, Politics by Michael LaBossiere on March 11, 2008

The Daily Show’s Rob Riggle went to Berkley to investigate why the city wants to get rid of the Marine recruiting center. The is video entertaining but also raises some interesting issues.

Mr. Riggle, a former Marine, did the usual Daily Show approach to such mocking interviews: sarcastic yet blended with reason and insight.  In doing so, he raised some rather philosophical points.

Those opposed to the presence of the Marine recruiting center seemed to be primarily driven by their emotional response. They feel bad about war and violence and since they associate the Marines with war and violence, they feel bad about the Marines and want them to go away. The bearded fellow bedecked in buttons did put forth the view that it would be better to resolve matters through peaceful conflict resolution.

I also feel bad about war and violence. It pains me to know that people are being hurt and killed. I also believe that it is preferable to resolve disputes through peaceful means. Killing and violence are best viewed as undesirable and hence things to be avoided.

Some of the protesters espoused the not uncommon view that getting rid of guns would solve the problem of war. Obviously, if no one had weapons, then war would be less likely and far less destructive. But a lack of weapons would not end wars. People do not fight because they have weapons. People have weapons because they are inclined to fight. That this is show is nicely shown by the fact that humans created weapons to aid them in an activity they already engaged in, namely combat.  Thus, the way to properly address the problem of war is not to get rid of weapons but to deal with the true, underlying causes of war. Naturally enough, it is worthwhile to place limits on weapons so as to limit the extent and nature of the destruction. But that is merely dealing with the symptoms and not the cause of war.

When one of the protesters made a remark about crime, Riggles cleverly suggested that, given her reasoning, getting rid of the police would put and end to crime. This seemed to baffle the woman, but she did seem to regard it as a possibility. Once again, this shows the basic flaw in the reasoning of such people. We have the police because people commit crimes and we need a way of preventing and limiting crime. If the police were removed, crime would increase. To think otherwise would be like thinking that the way to prevent disease is to get rid of medicine.

That said, there are thinkers, such as the anarchist Emma Goldman, who have claimed that the state and the police are the cause of crime. In oppressive states that can be seen as a plausible claim. Further, there are cases in which the imposition of unjust laws have caused people to become criminals on moral grounds. However, in the United States, the main function of the police is to protect the citizens from the misdeeds of other citizens.

In another part of the discussion, a protester was talking about the right of free speech. Riggles asked her if it would be good if an organization existed to protect this right. She agreed it was. His point, obviously enough, was that the American military protected these rights.

Riggles’ is quite right. While some people accuse the military of being mere tools of the capitalist state, the American military has stood up against those who would bring genocide and crushing oppression to the world. The protesters advocate kissing and hugging. That is all well and good among people who are peaceful. But, such tactics only work against those who are unwilling to resort to violence to get what they want. Imagine, if you will, a swarm of pink garbed protesters trying to stop the Panzers as they sped across Europe. Imagine protesters in pink scarves trying to hug SS troops as they were exterminating the Jews. Imagine pink clad protesters trying to stop ethnic cleansing, genocide and mass rape around the world. They would, sadly, just be more corpses piled up before the guns.

Being a peaceful hugger is a wonderful thing. But a peaceful hugger is something of a helpless creature and can only survive when protected from people who would be willing to oppress and kill them. It would be a better world if there was no evil. This is something of a truism. But, it would be a far worse world if there were no people who were willing to take up arms in the defense of those who cannot or will not defend themselves.

It might be replied that peace can conquer war. Witness, one might say, the success of Ghandi and Dr. Martin Luther King, Jr. This is a reasonable point-peaceful methods can work and are in fact preferable to war. But, such methods require the presence of a conscience and an unwillingness to simple stick with violence until the end. There is an interesting story, “The Last Article”, by Harry Turtledove in which he explores what might have happened if Germany had won and driven the British from India. In the story, the non-violent methods of Ghandi are met with contempt and the Germans act as they did against others-they simply exterminate the problem.

The protesters, though perhaps acting from good intentions, fail to have a sufficient understanding of evil and reality. As sad as it is, the unarmed, the weak and the unprotected are little more than potential victims. As such, America must have a military. On the day when everyone is good and no one will wage war, then we can set aside the weapons and hug everyone.