Sexual Harassment at Yale: A Wider Picture of Intolerance in Political Correctness

In his commentary on “Sex and the College Dean” in The Wall Street Journal, William McGurn bemoans what he calls the “surrender [of] what little moral authority [deans and college presidents] have left to their in-house counsel and off-campus government authorities.”[1] McGurn points in particular to the rising influence of lawyers in college administrations. “Today deans have given way to lawyers. The consequence has been endless gestures to raise ‘awareness,’ constant upgrading of procedures and the proliferation of committees—all designed primarily to limit the institution's civil liability. Thus Rutgers says it is working on making the school ‘more inclusive’” after a gay student killed himself after his roommate had posted video secretly shot of the gay student having sex in the dorm room. Not to completely dispute McGurn’s “lawyer thesis,” I do, however, want to broaden the explanation based on material provided by McGurn himself. Specifically, the “more inclusive” language McGurn cites is the signature of the political-correctness movement that had swept college campuses in the United States since the late 1980's. McGurn claims that deans of students have gone from being adults to legalists in seeking to minimize their school’s liability; I want to add that those deans went from being adults to ideologues as well.

The full essay is at "Sexual Harassment at Yale."  

1. William McGurn, “Sex and the College Dean,” The Wall Street Journal, April 26, 2011, p. A15.

Anna Hazare: A Modern Incarnation of Gandhi?

On August 21, 2011 in New Delhi, India, tens of thousands marched in support of Anna Hazare, then in the sixth day of his hunger strike in support of the Jan Lokpal anti-corruption bill. He told the crowd, “Even if the prime minister comes, I will not withdraw my hunger strike until the [bill] is passed in the Parliament. I can die but I will not bend.”[1] What a unique and intriguing statement! To be sure, the man's “professed unwillingness to compromise,” as well as his “occasionally belligerent tone, . . . attracted criticism.”[2] Even so, he inspired mainly hope, particularly from the young. His main constituency, however, was the middle class, who felt alienated and unfairly treated. Hazare self-consciously embraced the model of Gandhi. That model, including the principled unbending, is no stranger in India, yet I am surprised that it took until 2011 for a societal figure so Gandhi-like to emerge and galvanize a mass protest using Gandhi’s methods. Of course, the likeness between the two men could be overstated. How much like Gandhi was Hazare and his political action? For example, would Gandhi have stopped eating simply out of preference for one of two bills before the Parliament? Putting a stop to widespread violence is arguably much more significant than reducing corruption. Also, the demand that conduct be changed is more direct than that a law be enacted unless to abolish an unjust one. 

 

                              Associated Press

The full essay is at "Hazare and Gandhi."

1. Jim Yardley, “Thousands Back Antigraft Hunger Strike in New Delhi,” New York Times (August 22, 2011). 
2. Ibid.

The Russian Conscience on Human Rights in Syria

Russia’s foreign minister, Sergey Lavrov, warned on January 18, 2012, according to the New York Times, “that outside encouragement of anti-government uprisings in the Middle East and North Africa could lead to ‘a very big war that will cause suffering not only to countries in the region, but also to states far beyond its boundaries.’” A very big war, it would seem, with very big stick, would be the result of “outsiders” stepping in to protect the Syrian protesters from their own government. In fact, the Times reports that “Lavrov said Russia would use its position on the United Nations Security Council to veto any United Nations authorization of military strikes against the government [of Syria].” It made no difference to Lavrov that the United Nations, including the Secretary General, had “repeatedly called for Syria [to] end a crackdown on opposition demonstrators, which Arab League monitors say resulted in hundreds of deaths over the past month.” In other words, the U.N. was officially impotent in being able to act on the basis of its “demand” because one of its members has a veto.

The full essay is at "Russia on Human Rights."

Is Humanism a Religion?

Is Humanism a religion?  I contend that Humanism does not qualify, but it is compatible with religious experience. Beginning with how religion was defined in ancient times, I argue that the element or aspect of transcendence is vital. I then look at whether transcendence is and could be in Humanism.

The full essay is at "Humanism"

Does Austerity Work?

Does raising taxes and cutting government spending reduce a government’s deficits and thus debt? Confine consideration to more tax revenue and less spent and the theoretical answer is yes; it being a simple matter of mathematics. Include the impacts of raising taxes and cutting spending and the answer become far less straightforward. More paid in tax means less disposable income, which means less consumption and thus less produced (i.e., GNP). A government spending less also means less consumption in the economy, and therefore even less to be produced to meet demand. In short, austerity is recessionary. Whether the ratios of deficit and debt to GDP increase depends on how much the numerators drop relative to the decrease in GDP. We can look at the E.U. for some empirical evidence.

 If austerity kills dignity, then pressure on governments to relax spending cuts can be expected.   source: rt.com

The full essay is at "Essays on the E.U. Political Economy," available at Amazon.