November’s Bemerton Heath Democracy Café

CLIMATE change and deliberative democracy were on the menu at November’s meeting of Bemerton Heath Democracy Café.

The question revolved around whether a Citizen’s Jury in Salisbury would enhance democratic engagement in combatting climate change.

It was explained that Citizen’s Juries consist of a randomly selected cross-section of the community that then becomes part of the democratic decision-making process – as is happening in Test Valley Borough Council.

There was some scepticism at first about the idea but after rehearsing some of the challenges posed by climate change, it was suggested that Citizen’s Juries may be part of the answer.

The deliberation moved on to the recent demonstrations by Extinction Rebellion. Opinion was divided between whether its actions were counter-productive because they often antagonised ordinary people going about their business, or vital because they high-lighted the threat to the future of the planet in a way that lower profile action did not.

The café is held on the first Saturday in the month at St Michael’s community café in St Michael’s Road between 10am and noon. For more information call Dickie Bellringer on 01722 323453 or bellringer11@btinternet.com

 

 

Democracy Café on 12 October

THE resumption of the democracy café after a short break attracted 18 people to deliberate on two weighty subjects.

The first topic chosen by the participants firstly asked whether the pressure on personal choice in relation to climate change was a hoax perpetrated by the petrochemical industry designed to deflect attention from the fact that the real problem lay with it. The second part of the question asked how we were complicit in the unsustainability of our way of life.

At the heart of this topic was the claim that the industries were claiming the moral high ground by making us feel guilty for our actions while at the same time claiming that they were part of the solution, not the problem as such. The point was made that those who campaign for action on climate change are often accused of being hypocrites because they drive a car or fly from time-to-time. A classic example was Piers Morgan who repeatedly asked a members of Extinction Rebellion if she had a television. This, it was suggested, was part of a wider tactic often used by populists in a range of scenarios that seeks to show if you can’t prove that you are not a hypocrite then you must be one.

Not everyone was convinced by the central claim, however, arguing that incremental changes could make a difference. An example was given of a recent story about an ordinary chess player taking on a grandmaster. While the ordinary player could only think two or three moves ahead, the grandmaster could think 10 or more moves ahead, so had an obvious advantage. When asked how he could improve his game, the grandmaster said that instead of thinking tactically or strategically, think positionally. In other words a move that improved ones current position would help your overall play.

Another suggestion was that incremental changes made by individuals could help to change the momentum of change over the years. An interesting argument revolved around the idea that you needed to create the right economic, political and regulatory framework to enable individuals and the petrochemical industries to make the right choices – and as part of this thread the ideas behind nudge-theory were mentioned. There was some scepticism about creating the right political environment because, it was suggested, MPs wouldn’t be selected to stand for election in the first place unless they already held certain entrenched views, including those on climate change.

Another thread in the deliberation revolved around whether or not it was right for the UK to take unilateral action on climate change when the rest of the world didn’t, although this was countered by the examples of Germany and Scandinavian countries which were, it was claimed, already far ahead of the UK in developing sustainable energy.

After the break the café changed the subject to transhumanism, the process by which humanity can be, or maybe in the future, augmented physically and mentally by technology and genetic engineering. The question arose following two BBC Four documentaries about eugenics, which pointed out that eugenic ideology – the idea that you should ‘improve’ the gene pool by encouraging the breeding of people considered to have desirable traits and discourage breeding of those considered to have undesirable traits – actually started in Victorian Britain.

There are, or course, many problems with transhumanism, particularly with instrumental arguments relating to the undesirability of eugenics and, as far as mental improvement is concerned, the problem of defining intelligence. However, the question was couched in terms of a thought experiment in which the participants were asked to imagine that transhumanism would not be used to further eugenic ideology and that we were able to define intelligence. The aim was to find out whether transhumanism in itself and without any side issues, was a development that we should welcome. However, there was widespread scepticism about the validity of the thought experiment and whether you could indeed separate transhumanism from questions about eugenics and intelligence. It was argued that you could not separate these ideas from a sense of subjective superiority inherent Western liberal culture. And the thought experiment itself was symptomatic of that very subjective superiority.

Another argument was that even if, as suggested in the question, the technology for transhumanism was freely available to everyone, there would still be pressures on people that would impact on their personal choice. And although it was suggested that that genetic engineering could be beneficial in curing congenital diseases, it was impossible not to be concerned about the possible misuse of the technology for eugenic ends.

It was suggested that once the technology was out of the bag you couldn’t put it back in, but it was pointed out that there was a national bioethics committee that did make judgements on these sorts of questions.

Yet another strand in this deliberation related to disability, which was one of the central issues raised during the BBC documentaries with the chilling implication that physical and mental disability was in some way undesirable. No-one in the café thought this was a good idea and, indeed, it was pointed out that in many cases disabled people claimed a uniqueness and a valuable view of life that was unavailable to able-bodied people. A classic example of this is the Deaf Community, which has a distinctive and valuable culture of its own that, it argues, should be valued in its own right. Underlying this question was the more fundamental one of who decides what is good or bad, which brought us back to the point earlier about the pressures that individuals might be under to choose a particular ‘improvement’ which might in some future society no longer be seen as an improvement.

At the end of the session we decided to have a vote on who would choose to be immortal. In all 12 voted no, two yes and two don’t know. After the vote it was asked whether people might change their vote if they knew they were going to die tomorrow!

Bemerton Heath Democracy Cafe

 

OCTOBER’S Bemerton Heath Democracy Café tackled two topics – assisted suicide and the future of physical books.

Discussion of assisted suicide arose following the acquittal of a pensioner charged with a ‘mercy-killing’ murder of her husband who was suffering from a terminal illness.

The deliberation revolved around the conflict between faith and compassions. It was considered that life was in God’s hands, but it was difficult not to feel sympathy for someone who had helped her husband to commit suicide for entirely compassionate reasons.

There was, however, resistance to legalising assisted suicide because of the fear of abuse.

How we value life was also discussed and whether anyone had the right to judge what made a life worth living.

On books it was feared by some that electronic devices were taking over from physical books. It was pointed out that the latter were making a comeback, but the conversation also took in the freedom afforded by digital and online creativity.

Bemerton Heath Democracy Café takes place on the first Saturday of the month between 10am and 12noon in St Michael’s community café in St Michael’s Road.

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Participants in the democracy café 

A dialogue on Buddha

Buddha

AT a recent Salisbury Democracy Café Trevor Wells talked passionately about a book by T R V Murti looking at the central philosophy of Buddhism. I was so fascinated that I bought a copy.  I wrote the following critique and Trevor has kindly responded.  I have included that response below.  Our dialogue continues…

MANY people in the West are interested in the non-religious Buddhism exemplified by Stephen Batchelor in his book Buddhism Without Belief.  More recently writers have been exploring the ways that Buddhist thinking on how the brain forms a model of the world – rather than perceiving it unmediated – chimes with the discoveries of neuroscience.

So, it was with some trepidation that I bought a copy of T R V Murti’s The Central Philosophy of Buddhism: A Study of Madhyamika System after it was mentioned during a recent Democracy Café. This a complex book, and trying to boil it down to its essence is not easy. But, basically, Madhyamika claims that critical analysis reveals the inherent flaws and contradictions in every theory that ‘cannot be remedied by attention and adjustment’.  According to Murti, however, the rejection of every view or theory by using the logical tool reductio ad absurdum does not mean the ‘acceptance of any other view’. Indeed, the rejection of all ‘thought categories and views is the rejection of Reason to apprehend reality.  The Real is transcendent to thought’.

The essence of the Madhyamika attitude, according to Murti, is to ‘observe the nature of things without standpoints’.  Hypotheses are useful in the field of science where they can be verified (or falsified) by sense-experience but, argues Murti, the ‘procedure…carries a necessary limit with it’ and the problem with philosophical systems is that they ‘adopt this procedure, but discard the limitations’.  Philosophy is distinguished from scientific procedures because it ‘claims to give absolute certain knowledge’.

The Madhyamika method is to ‘deconstruct the mind’ which leads to the ‘purification of the intellect’ and, ultimately, Intellectual Intuition devoid of the two extremes of the Excluded Middle ‘Is’ and ‘Is not’. Criticism in Madhyamika is not a means to an end, ‘criticism itself is philosophy’. Murti lays great store by the confusion and mystery of causation, space and time, particularly the first.  He points to western philosophers, particularly David Hume, whose scepticism led to Kant being aroused from his metaphysical slumber to come up Transcendental Idealism.  Indeed, Kant receives special treatment as being quite close to Madhyamika, even though he was not ‘genuinely convinced of the possibility of Intellectual Intuition, pure knowledge without the mediation of categories’.

But what is Intellectual Intuition?  Well, according to Murti, it is ‘unfathomable, immeasurable, too deep for words, too universal for distinctions to apply’.  And: “Intuition is the Absolute.”  Then we discover that the Absolute is equated with the Perfect Being or God, and Buddha is deified as such – although there is no restriction on the number and form of Perfect Beings, and every ‘being is Buddha in the making’.

What to make of all this?  Well, one could point out a number of apparent inconsistencies.  For example, much is made of demolishing all existing rational theories, but to do so Madhyamika uses a highly rational tool – reductio ad absurdum.  Again, the avowed aim is to create the concept less mind, and yet the notion of Intellectual Intuition sounds very much like, well, a concept.  And why should Intellectual Intuition fill the void?  Why not Schopenhauer’s undifferentiated and amoral force, which he calls the Will?  Achieving a state of Intellectual Intuition seems to be impossible for most of us but Murti argues that the Perfect Being is able to have one foot in the nouminal and one in the phenomenal to enlighten the rest of us – but how can he do that if, as we have seen, Intellectual Intuition is, literally, ineffable?

One might also challenge some of Murti’s claims about Western philosophy, in particular that it is all in search of the universal. That certainly isn’t true of Hume or Nietzsche, indeed the latter’s philosophy is based on criticism from which emerges the ubermensch, like the Perfect Being, beyond Good and Evil.  And his categorisation of agnosticism is, arguably, another Straw Man when he describes it as an ‘attitude of doubt and despair’.  In fact, the man who coined the word, T H Huxley, expressed it positively as ‘follow your reason as far as it will take you’ and negatively as ‘do not pretend that conclusions are certain which are not demonstrated or demonstrable’.

This brings us to the heart of the matter.  There is no doubt that Murti would be able to counter all of the criticisms made in this article but perhaps this isn’t the point.  According to Batchelor Buddhism is first and foremost a method – ‘not something to believe in but something to do’.  And we might adopt another logical tool called Biting he Bullet in which one accepts the rather unpalatable consequences of principles which one is unwilling to jettison.  This is exactly what Hume does.  He argued that even if one could not establish a firm foundation of empiricism by using empirical methods without vicious circularity, we nevertheless have a strong intuition (in the everyday sense of the word) that we do live in a world bounded by causation, space and time, even though these categories seem to disappear at the sub-atomic level.  So, given this strong intuition, rather than going down the a priori route, Hume asks how we can be rescued from scepticism.  He should be seen, therefore, not as a sceptical philosopher but as a post-sceptical philosopher.

For myself, I am conflicted by something similar to the duck-rabbit illusion.  One minute I see materialism, the next transcendentalism. For most of the time, however, I try to live my life according to Huxley’s agnosticism and Bite the Bullet with regard to the limitations of reason, seeking an uncomfortable position between the two.

Dickie Bellringer

The essence of the teachings of the Buddha as they present themselves to me are intended to be understood in a non-religious sense. It is important to recognise that the Buddha considered it the height of foolishness and futility to attempt to make either a positive or negative statement with regard to reality.  He therefore disregarded all views as merely views (drsti).

The Buddha makes clear:

To hold that the world is eternal or to hold that it is not, or to agree with any other of the propositions you adduce is the jungle of theorising, the wilderness of theorising, the tangle of theorising, the bondage and shackles of theorising, attended by ill, distress, perturbation and fever; it conduces not to detachment, passionlessness, tranquillity, peace, to knowledge and wisdom of Nirvana.  This is the danger I perceive in these views which makes me discard them all.

The ultimate anti dogmatism.  Views are to be understood as like a raft used to cross the ocean of existence but to be cast away as the useless things they are once having reached the other side.  They have a purpose but are not an end in themselves.  The Buddhist rejects all views as perfunctory. 

This contention also necessarily implies that the criticism of views is not itself a view.  The criticism of all views is the heart of the Madhyamika approach and the basis of its philosophy.  It is recognised and understood that philosophical debate is inescapably circular by its very nature but nevertheless remains purposeful.  As TS Elliot commented:

We shall not cease from exploration and the end of all our exploring will be to arrive where we began but to know the place for the first time.

Reason and its dialectical mode is functional for everyday subject/object analysis but reality is a priori not subject to anything because it is not objective, it simply is.  Subject and object are one. Whatever reality is it is not subject to analysis by any means reliant on reason to reveal it.  The Buddhist masters were fully aware that language soon fails to provide a meaningful means of exploration. The purpose is to lead the pupil to discover and manifest direct intuitive understanding.  Intuition of the absolute is the absolute.

The master would enter the room of initiates take his position at the head of the class. Hours would pass without a word spoken. The master would finally exit the room turning to the class and uttering ’’Now do you understand’’.

The Excluded Middle is not the result of synthesis as an expression of the resolution of the dialectical approach.  It is not a resolution it is a transcendence of the level of the dilemma and contradiction inherent within reasons function.  The recognition of the inherent conflict in reason itself is the first step to its transcendence.

I like your description of one minute seeing materialism and the next transcendentalism.  Perhaps the momentary glimpse of the transcendent is what is required to give meaning to the material.

Trevor Wells

 

 

    

 

 

 

 

 

The plight of the partisan

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 Prof Lea Ypi

 

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Prof Jonathan White

 

 

 

 

 

 

POLITICAL partisans have come in for some stick in recent years. Not only do we have to bear insults like being accused of being part of a dying breed or part of a crumbling political system, we often, despite ourselves, end up defending every cock-up committed by our party of choice out of a sense of loyalty to that party and our fellow members. We are told that parties are a menace, people are fed-up with party politics and should be replaced by a non-party system centred on the individual.

But here, at last, is a book that lends succour to the beleaguered party animal. And it does so in a thoroughly academic way and without trying to eliminate reason from the political landscape – as so many tiresome books have of late. As Jonathan White and Lea Ypi write in their 2016 book The Meaning of Partisanship: “One has learnt to be attentive to the travail of parties, and unlearnt how to see the inspiration behind the partisan stance.” The authors quote civil rights activist Angela Davis as saying: “I needed an anchor, a base, a mooring. I needed comrades with whom I could share a common ideology. I was tired of ephemeral ad-hoc groups that fell apart when faced with the slightest difficulty.”

The authors argue that the ‘collaborative effort to turn individual beliefs and interests into generalizable principles and aims that are defined, proclaimed, and pursued in association with others is valuable from a democratic perspective, we have suggested, as it contributes to the processes of political justification without which the exercise of political power is arbitrary’. Of course, we know that there can be problems and none of what the authors argue is a defence of a particular political configuration. In addition, much of the argument against political parties is that they encourage tribalism. All this is true, but the authors add that if the ‘price of their association is a measure of intransigence, the sacrifice of some independence of thought and action, it is a price worth paying in view of the merits of political commitment’.

Those of us who try to ensure that their party remains true to its overall aims also gains some traction in this book. The authors argue, for example, that party structure should not mask its ‘principled position irreducible to sectoral interest alone’ even though ‘there is a real possibility that the organizing process distorts the terms of the association, putting its basis in question’. The authors are at pains to point out that, while it might be necessary from time-to-time to obscure the normative basis of the party, this should be seen as a pathology and should not become the main driver of the party.

Another important aspect of the party is that its structure should give voice to its partisans ‘proportionate to their position in the ethical life of the association’. And given the time and commitment required to effect lasting change, the ‘party structure should preserve the constancy of the partisan project’. The authors also point to the profound scepticism of ‘those who see fundamental transformations in the social and economic structure of contemporary societies as ruling out the possibility of marshalling  large numbers of people to a cause, or of achieving meaningful political change’. But they add that these are ‘challenges of course to democracy and democratic theory tout court‘. And I would add that part of the aim of the partisanship to which I ascribe is to restore the sense of the individual flourishing as part of the collective, as opposed to a lone wolf whose relationship with others is purely transactional.

The Meaning of Partisanship is an important corrective to the common view that party politics is almost entirely destructive. That does not mean that the current duopoly is good in itself or that there might be welcome changes in the fortunes of smaller parties with, say, the introduction of some form proportional representation. But it makes a powerful case for the benefits of action in association with others. The Meaning of Partisanship is published by Oxford University Press.

Dickie Bellringer

 

Democracy Café

Brief report of the Café which took place on 13 April 2019

Salisbury Democracy Café on Saturday 13 April was packed with new participants as well as many who come every month.

The first question posed was: Are human rights absolute or relative? That generated a fascinating deliberation that touched on the wider question of the nature of ethics in general.

Arguments ranged from those who believed that human rights had to be absolute and unchanging to participants who claimed that because ethical mores shifted over the centuries human rights had to be relative as well.

The idea that moral laws are out there waiting for us to be discovered has a long and distinguished philosophical history, but questions were raised about how they got there in the first place. Divine action was one possible answer but if that failed then one has to ask why a non-divine, materialistic world would begin with immaterial ethical codes waiting for us to discover them. Nevertheless, proponents of absolute human rights were concerned that if they were not absolute, how could they be protected from arbitrary alteration by the rich and powerful?

However, the dialogue took an interesting turn when it was suggested that the use of the words ‘absolute’ and ‘relative’ did not accurately reflect the nature of human rights. The Universal Declaration of Human Rights does not necessarily make claim to the absolute but nor are they quite openly relative. Universal simply means that they apply to everyone and the declaration crystalizes them in a way that prevents easy manipulation while allowing justified changes. A point was made about a phenomenon known as Conquest by Declaration in the same way that Google declared, without challenge, that it had the right to plunder our experiences for its own enrichment. It was also pointed out that it was possible to define certain moral positions, like altruism, in terms of necessary and sufficient conditions, making them objective but neither absolute nor universal.

It was an intriguing dialogue, which got us all thinking about things and asking ourselves more questions in a way the democracy café has unique ability to do.

The second question was: Should Julian Assange by extradited to the USA following his forcible removal from the Ecuadorian Embassy? This was a much more confined deliberation, although it did raise questions about the fairness of the justice systems in the UK and the USA. Nobody challenged the justification of extradition in general but concerns were raised about whether or not Assange would get a fair trial in the USA.

Once again the participants in the democracy café proved their ability and willingness to tackle difficult questions in what has become an ‘oasis of reasonableness in a desert of rising intolerance and polarization’.

Dickie Bellringer

We want to have pop-up cafés in other part of the city in order to give as many people as possible the chance to experience deliberative democracy – so if you know of an organisation that would be open to this please let us know.

The aim of the new Salisbury Democracy Alliance – which is advised by Prof Graham Smith and backed by the RSA (Royal Society for the encouragement of the Arts, Manufactures and Commerce), Wessex Community Action, deliberative democracy experts Talk Shop and Salisbury Democracy Café – is to create Salisbury’s first Citizens’ Assembly. ocked0

Altruism

WHAT is altruism and what conditions would need to be in place for it to be possible? These are the central questions that the American philosopher Thomas Nagel attempts to answer in The Possibility of Altruism.

I have to concede that this is a book that and I have read and re-read many times since I bought it in the 1970s.  It’s 145 pages of densely packed arguments are difficult and there are some passages that are so opaque that I still don’t fully understand them.  Nevertheless, it has had a major impact on the way that I view the world, so, having tussled with again recently, I thought I would share it with you.

It should be said that Nagel does not rely on the argument of some evolutionists – Richard Dawkins included – that altruism forms part of our genetic make-up.  Rather, he uses pure reasoning.

So, what is altruism?  Well, I take it to mean that an act is altruistic if, and only if, it is a disinterested act intended to benefit another or others.  Note that this a weak form of altruism in that it doesn’t require one to help others at the expense of oneself, only that one does not expect to benefit from the act. But even if this is a weak form, it is still significant because it is distinct from altruism’s arch nemesis – egoism.  Nagel argues that we have a ‘direct reason to promote the interests of others – a reason which does not depend on intermediate factors such as one’s own interests or one’s antecedent sentiments of sympathy and benevolence’.

Nagel relies heavily on his two viewpoints, the personal and impersonal – the ability to see oneself as merely one among many. Put simply, he argues that if from a personal – or subjective – viewpoint one has a reason to do something, like relieve a pain in one’s neck or reduce one’s poverty, then from the impersonal – or objective – viewpoint one has a prima facie reason to relieve a pain in someone else’s neck or reduce their poverty.  “At least sometimes objectification will demand that everyone pursues an uncomplicated end which we acknowledge a subjective reason to pursue… If this is the case, then we have a prima facie reason to secure those ends for others as well as for ourselves.”

It’s important to note that Nagel is not saying that everyone will act altruistically if they have a reason to do so, or that that there are not various situations that ‘may complicate the result when there is a conflict between reasons to help others and reasons to help oneself’.  But he adds ‘even if we allow for these possibilities, the acknowledgement of prima facie reasons to help others is a significant result’. Indeed it is!  For it destroys the egoistic position that everything one does is in one’s own interests.  And this is just as well because earlier in this remarkable little book  Nagel demonstrates how ‘peculiar egoism would be in practice; it would have to show itself not only in the lack of a direct concern for others but also an inability to regard one’s own concerns as being of interest to anyone else, except instrumentally or contingently upon the operation of some sentiment’. He provides a lively example the absurdity of the egoist’s position: “The pain which gives him a reason to remove his gouty toes from another person’s heel does not in itself give the other any reason to remove the heel, since it is not his pain.”

If Nagel’s arguments carry any weight – as I believe they do – then they are an important antidote to the self-interested individualism that runs through the neoliberal project.  As such the neglected The Possibility of Altruism and its equally neglected companion book The View from Nowhere, also by Nagel (published by Princeton University Press and Oxford University Press respectively) deserve to be revived.

Dickie Bellringer