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The American people would be against the change As discussed above, the removal of “under God” will not be a move towards neutrality but a move against religion. As a result it is not surprising that the American people would be against such a move. An immense majority, 87% in a newsweek poll said the pledge should contain “under God” against only 9% saying no.(CNN, 2002) No democratic government should go against the will of such a majority of the population they are supposed to represent. | |
Likely to be seen as a state sanctioned condemnation of religion After nearly sixty years of having the words “under God” included in the Pledge of Allegiance this legislation will not be seen as a move to neutrality but a move against religion. 78.4% of Americans are Christian with a further 4.7% believing in other religions.(The Pew Forum, 2007) Most Americans, 60%, think it is good for the country when government leaders publicly express their faith in God.(CNN, 2002) As a result the signal that taking out under God will send to American people is that the state is against religion. Any modification to the Pledge of Allegiance will be seen as a wilful act by the current government; true neutrality can only be shown by maintaining the status quo. | |
The proposition totally rejects the idea that the words “under God” are necessary to indicate that the government does not have the power to do whatever it wants whenever it wants. The fact that the constitution exists and the government cannot contradict it is what means the government cannot act without consideration; the words “under God” add nothing to the government’s answerability and their removal would detract nothing. | |
“Under God” is part of American tradition and history Reference to God is made throughout American patriotism. The Supreme Court opens by saying ‘God save America and this honourable court’. The ‘under God’ in the pledge itself came from Lincoln’s Gettysburg address a significant speech in American history.(Library of congress) It is impossible to remove references to God from American patriotism and to do so would severely damage American heritage and tradition. (Robertson 2002), (Federer 2003) | |
The majority is not allowed to oppress the minority, they would not be allowed to go back to slavery if they wished, in exactly the same way congress should not be able to establish religion even if the majority wants it to as it is against the US constitution. | |
Shows that the government values atheists as much as religious people and that one does not have to be religious to contribute to the state. The proposition does not accept that people will regard atheists with animosity as a result of this legislation but will come to recognise them, to a greater degree, as people will an equal potential to give to America. | |
This argument only works under the assumption that we live in a society where divorce does not exist. If a person enters into a marriage without full awareness of what they have committed to and later need to get out of that marriage, they are free to. Being able to leave a marriage, though, does not make marriage a meaningless charade, as the proposition claims. It is still more difficult to leave a marriage than it is to leave a non-marital committed relationship and so it makes a big difference. | |
Unreasonable commitment to expect of people The average age, in the UK, to get married is approximately 30 years old. (Office for National Statistics 1999) Life expectancy in the UK is approximately 80 years. (Office for National Statistics 1999) This means the average marriage expects people to commit to maintain a certain way of life for a period that is longer than they have actually been alive. This goes hand in hand with the rise of social acceptability of people having more than one life partner in their life to show that either marriage is an unreasonable expectation of someone or a meaningless charade that is not actually expected to be maintained.(Cherlin 2009) | |
The purpose of marriage is not an eternal, unrelenting union, whether it is wanted or not. The purpose of marriage is to foster a more stable relationship than would be possible without marital vows. Therefore, the fact that divorce is becoming more common and easier to obtain does not undermine the institution of marriage at all. | |
Undermines same-sex couples and single parent families as legitimate ways of raising children As explained in the first proposition point, one of the primary functions of marriage is seen to be to raise children. Marriage is therefore seen as the best way to raise children. This undermines same-sex couples and single parent families raising children. The existence of marriage is essentially saying that same-sex couples and single parents are less able of raising children than heterosexual couples. Marriage, therefore, can be seen to promote outdated ideals that our society no longer holds and, as such, is itself an outdated institution. | |
Does not provide any more of a stable environment for child rearing than a regular monogamous relationship The main objective of marriage is often said to be bringing up children in a stable environment. However in 2010 in the UK there were 119589 divorces; 11.1 per 1000 married population. Furthermore in the same year, the median duration of a marriage remained at a low level of 11.4 years.(Rogers, 2011) This clearly does not fulfill the initial basic aim of marriage as so many marriages end In divorce with the resulting splits affecting the children. In fact, a much more stable environment can be provided by a better relationship, even without matrimonial vows (Cherlin 2009). This relationship should not have to be through marriage; rather it would simply be a partnership in the way that many couples already live today. | |
Once a couple get married, they have made an official and legal commitment, which makes it more difficult for them to split up. This means that, irrespective of divorce statistics, adding marriage to a relationship will only serve to make it more stable and give the children of that relationship more security. Therefore marriage still gives benefits in modern society and is not outdated. (Waite 2000) | |
The idea that the existence of marriage undermines other methods of raising children is ridiculous. This is equivalent to saying that making it legal for same-sex couples to adopt undermines raising children as a heterosexual couple or as a single parent. Some people choosing to raise children in a certain way does not prevent or inhibit other people doing so in a different way. | |
Firstly, the opposition does not accept that the proposition have proven that marriage has no function outside of religion. However, even if they had proven this, they still have not proven that marriage has no religious function and, therefore, have lost the debate anyway. The proposition asserts that because numbers of religious people in the UK are declining, this means marriage is no longer relevant religiously. The fact is that nearly 50% of people in the UK still identify as religious. (British Social Attitudes Survey 2007)The fact that this is less than before is meaningless; it is still the case that marriage has religious significance for nearly half the country. | |
Frequency and accessibility of divorce undermines the entire purpose of marriage With pre-nuptials, which essentially amount to pre-planning for divorce, heavily on the rise, and divorces becoming ever easier to obtain, it is clear that our society no longer respects marriage as a permanent institution. Serial monogamy is also becoming ever more common, with 50% of all divorcees in the UK going on to remarry. (Office for National Statistics) Since the purpose of marriage has always been to foster a stable and permanent relationship, it is clearly an entirely outdated institution as it no longer leads to a stable or permanent relationship. | |
Marriage should be for all by Marriage is a religious institution in a society of declining religion The proposition believes that they have proven that marriage no longer has a social or practical function. This leaves its only function as one of religious significance. However, with the percentage of people in the UK who identify as having no religion having risen by nearly 20% in the last 20 years and the percentage of people who identify as religious having dropped by approximately the same amount (British Social Attitudes Surveys 2007). Church attendance is even lower at a mere 6%(whychurch.org.uk). As a result there needs to be a new more inclusive institution that is open to all religions and those of no religion. It is clear that marriage can no longer perform this function for everyone in society. | |
If marriage’s main function is to protect against bereavement and divorce then it is essentially protecting against harms that it itself brings. Without marriage, bereavement and divorce would cease to be as serious harms as they currently are. | |
The fact that 40% of marriages end in divorce and that this is on the rise (National Office for Statistics 1999) shows that marriage clearly does not offer the stability that the opposition claims it does. In fact, it seems that marriage offers no more stability than a stable relationship, thus making it redundant in terms of raising children. | |
Remarriage rate shows that even people who go through failed marriages retain faith in the institution of marriage 50% of all divorcees in the UK go on to remarry. (National Office for Statistics 1999) This shows that, although their own marriage failed, they retain faith in the institution of marriage. The fact that, even when marriage has failed to work for them once, many people wish to give it another go shows that it is still meaningful to society. If an institution is so meaningful and relevant to modern society in this way, it cannot possibly be outdated. | |
Marriage promotes a better way to raise children Marriage promotes raising children as part of a monogamous couple. Without marriage, the frequency of single parent families would rise. Statistically, children who come from single parent families are more likely to live under the poverty line, more likely to be convicted of a criminal offence, more likely to become ill, less likely to complete every level of education and more likely to grow up to have low incomes themselves. (O’Neill 2002) Clearly then, marriage provides a lot of goods to children of married families, thus it provides goods in modern society and therefore cannot be outdated. | |
Marriage is an important institution to religious people Nearly 50% of people in the UK identify as being part of some religion. (British Social Attitudes Survey 2007) Marriage is an integral part of most major religions, particularly Christianity, where it is one of the sacraments(Lehmkuhl, 1910) which are necessary for salvation (Vatican.va). which encompasses over 40% of the population of the UK. (British Social Attitudes Survey 2007) While there are still such huge numbers of people who practice religions to which marriage is integral, marriage cannot be outdated. | |
Marriage represents a legal bond which protects both parties in a relationship Marriage has relevance to modern society in not only an emotional, religious and practical sense but also in a legal sense. According to Sir Mark Potter in English Law marriage is regarded as an "age-old institution" that is "by longstanding definition and acceptance" a formal relationship between a man and a woman primarily designed for producing and rearing children. It gives many rights in areas like property rights and pension benefits.(Travis, 2011) A marital bond gives important rights to both parties in cases of events such as severe injury, bereavement or even divorce. An institution cannot be outdated if it retains legal importance in modern society. | |
These statistics do not conclusively prove that married life is a better way to raise a child in every case. It is harmful to promote a message that a marriage is always a better way to raise a child than a single parent family. For instance, in the case of an abusive relationship or an individual who is clearly a completely unsuitable parent, it would be better for the parent who was suitable to raise the child by themselves than to hold up a marriage that was harmful to the raising of that child. The choice is not always between a good marriage and single parent life but often between a harmful marriage and single parent life, so marriage does not necessarily promote a better way to raise children. (Cherlin 2009) | |
Removes the transient and casual aspects of a monogamous relationship, thus giving a child a far more stable environment. Marriage represents a commitment and a bond that is, although not unbreakable, difficult to break. This may not be appropriate for couples who wish to have a more casual relationship, however, it offers a more stable and official relationship, which is far preferable to a more transient relationship when it comes to raising a child. (Waite 2000) | |
In the last 20 years, the number of people in the UK who identify as religious has declined by 20%. This shows that religion as a whole is becoming less important and, with it, marriage is becoming less important. (British Social Attitudes Survey 2007) | |
The fact that 50% of all divorcees (National Office for Statistics 1999) go on to remarry does not, as the opposition claims, show that marriage is a meaningful and relevant institution but quite the opposite. What this means is that a huge number of people vow to spend the rest of their life with another person, forsaking all others until death do them part, on multiple occasions. This does not show that society still has faith in marriage, it shows that society no longer respects the institution of marriage. | |
Property rights are not fair: it is up to individuals to protect themselves in the sphere of relationships. Married couples have entered into a state-endorsed relationship which provides advantages (both financially in terms of taxes and inheritance, and through recognition and validation). It is reasonable for the state to require something in return: namely, that the parties are treated fairly, should that marriage end. Moreover, married couples are forced to share their property because they have chosen to commit themselves to each other. When people get married they know what they are signing up to and can therefore be taken to consent. | |
The courts have a duty to develop services that will meet the needs of society Fairness requires that cohabiting couples share their property on separation: when couples have lived together for a long period (such as five years or more) they will have gained benefits at each other’s expense but also suffered disadvantages for the other’s benefit. If one partner gives up a career to raise children or support the other in their career, they are seriously disadvantaged upon separation. Where the other partner has gained as a result of this sacrifice, they should compensate the former, so that the two parties can move towards independence in equal positions. Parties may choose not to marry, but this should not have to cause such financial harm to one partner. | |
Marriage is no longer the only type of serious long-term relationship and the law should reflect this: the absence of property rights on separation for cohabiting couples sends a message to society that cohabitation is a less meaningful relationship than marriage. Marriage has strong religious connotations and was historically a vehicle for the oppression of women. It is consequently unsurprising that some couples may not wish to enter into the institution of marriage. These couples can still have long-term relationships which are just as stable as marriage. Legal rights would help to validate such relationships and recognise the reality of diverse family structures within society. Furthermore, the status quo can be seen to be coercive in that individuals, who may not want to get married, are forced to do so if they wish to have legal rights. | |
The status quo discourages interdependence The status quo discourages interdependence: the absence of property rights under the status quo encourages unmarried couples to act as individuals, protecting their own financial interests, rather than supporting each other. In UK law, “their relationship with one another is not recognised as having any legal standing, and they have no special status in the eyes of the English legal system” [1] Individuals are usually more able to pursue their own ambitions when they have the support of another. For example, financial support and security makes it easier to take risks which may be economically beneficial, such as setting up a new business, or undergoing further education to improve employment prospects. [1] | |
The absence of property rights does not prevent interdependence: the law does not prevent individuals supporting each other or taking risks. However, it requires that couples discuss such plans properly with each other and decide how they wish to structure their own relationships. Expecting all couples, regardless of their circumstances, to support each other financially is unrealistic. Furthermore, it is possible that at the margin some couples may not cohabit in order to avoid having to share their property. These couples will have even less support. | |
Property rights for cohabiting couples will undermine the institution of marriage Property rights for unmarried couples undermine marriage as an institution, harming society. The societal shift away from marriage is harmful. Marriages tend to be more stable than cohabitation because of the greater level of commitment involved: the mutual support of a marriage is beneficial for individuals and can create a more secure environment for raising children. Because of the higher exit costs (divorce is difficult and time-consuming), married couples are more likely to resolve their problems than cohabiting couples who can walk away more easily. Giving legal rights to cohabiting couples endorses more diverse relationships, suggesting that marriage is less important. This is harmful as it is likely in the long term to further reduce the number of marriages, leading to fewer stable relationships. | |
Care can be provided without property rights: as with interdependence, the status quo does not prevent individuals reducing their income to care for others. It merely requires that couples discuss their plans and make provisions to deal with the need to care for children or elderly relatives. i | |
It is unreasonable for the law to expect unmarried couples to plan for when they separate: people within relationships tend to be optimistic about the prospects of their relationships. They do not expect to split up, and most choose cohabitation to see if the relationship is going to work out at all. Making agreements about property at this stage can seem unromantic and unnecessary. USA Today writes: “For young couples who have never been married, cohabiting may seem like a hassle-free way of testing a relationship before tying the knot. And for those who already have been through a divorce, who have children or other significant assets, cohabiting may seem like a way to avoid costly legal entanglements if the relationship doesn't work out.” [1] [1] | |
The creation of such a law would strengthen trends toward paternalist law making When couples choose not to get married, perhaps because one party is not willing to do so, this does not indicate the same commitment to each other. Where there are considerable disparities in income or wealth couples may have no desire to divide their assets and the choice not to get married may reflect this. Those who desire financial protection can choose to marry but the state should not intervene when couples do not make this choice, beyond ensuring that provision is made for children. Such intervention undermines the autonomy of individuals within cohabiting couples because it suggests that they cannot make these decisions competently for themselves. | |
The current situation discourages altruistic in a relationship The status quo discourages care for children and the elderly: a further consequence of the perceived need for independence is that individuals are less able to reduce their working hours in order to care for young children or elderly relatives, in case they suffer significantly as a result, for example if their relationship ends. Children who see more of their parents often develop stronger relationships with their parents which are valuable in later life when they need advice or support. In addition, studies show that it is beneficial for their emotional development. Elderly people, on the other hand, often feel particularly vulnerable and isolated and care from relatives plays an important role in maintaining their inclusion within society. | |
Legal supervision will discourage independent planning The law should encourage people to plan adequately: individual people are different and one size does not fit all. If the state plans how your property should be owned, this fails to provide for each individual’s specific lifestyle and circumstances. An increasing number of couples enter cohabitation contracts (where they agree how to split property if they separate) and this should be encouraged instead of automatic rights. That is why some countries (like the US) offer cohabitation agreements, which is s a written agreement that governs the rights and obligations of two people who are in a relationship and live together in a shared residence. [1] [1] | |
Creating legal provisions for property sharing after the end of a cohabitating relationship in no way limits the autonomy of individuals. If anything, the status quo does that. It forces couples to either get married (which they may not want to do) or to sign a cohabitation agreement before the beginning of a relationship (which is a preposterous idea to most couples). By creating a legal way to handle disputes after the end of a cohabitating relationship, the state would offer a middle road between the extremes of marriage and signing an unromantic contract early on. | |
Intolerant schools are a problem because they don’t allow freedom of religious expression. In a free society, pupils should appreciate the different faiths of their fellow pupils and respect them. Without that respect, they may just end up going to separate schools which is even more divisive [1] . As for safety, it also prevents some potential hazards such as hair getting caught in machines or flames, which when hidden won’t be a problem. [1] The Economist, ‘Faiths and schools Religious rights and wrongs, 4 September 2008, | |
It causes problems in schools Like in society as a whole, religious symbols are divisive. It marks some out as different from the others, which could cause bullying. They may also be impractical for PE, technology or science lessons where they get in the way. Face veils also mean that people’s lips cannot be seen when they are speaking, which can cause problems with communication (especially with any D/deaf people who lip read). For this reason, a UK court considered it reasonable for a school to not permit a teacher to teach while wearing a face veil [1] . [1] BBC News, ‘School sacks woman after veil row’, 24 November 2006, . See court case listed higher up for full legal decision (resource for teachers). | |
No-one is in a vacuum – everyone has social pressures affecting what they wear. Banning veils itself is divisive and will create strong reactions in highly religious communities [1] . Framing laws that only ban the veil could be seen as an attack on Islam, and lead Muslim communities to think they are being unfairly targeted. The result will be that they won’t co-operate with people of other faiths. This would be bad for society and make extremists more influential. [1] Huffington Post, ‘France Bans Burqas: A Look At Islamic Veil Laws in Europe’, 4 November 2011, | |
The veil is a symbol of oppression on women Face coverings in particular divide men and women. Face veil is seen by some as a symbol of the oppression of women, because in some countries it is mandatory, as was the case in Afghanistan under the Taliban. When worn in Europe, with equality and democracy, it can be seen as a rejection of such oppression – this is why Belgium banned it [1] . Islamic dress rules are often stricter for women than men. [1] BBC News, ‘Belgian ban on full veils comes into force’, 23 July 2011, | |
It’s not seen as oppressive by those who wear it – instead they see at as a way of preserving their modesty and privacy. Everyone has their own tolerance as to how much clothing makes them comfortable. It’s a personal decision that should be left to the individual. | |
It causes division within society Religious symbols, such as the veil divide society. When some Muslim women wear the veil, it creates pressure on others to do so as well. Pressure comes from wanting to fit in, and pressure from other people in the community seeing those who don’t wear the veil as being somehow less religious. Allowing it in schools makes it more visible to non-Muslims, making them more likely to perceive it as a core part of the faith. It then gives the impression to outsiders that Islam is more extreme than it really is. | |
A ban would be easy to enforce As a face covering is very obvious, it would be a school to check to see if someone is wearing one. France [1] and Turkey [2] already have attempted such bans on headscarves, which do not cover the face. This could be enforced by teachers, not police. [1] BBC News, ‘French scarf ban comes into force’, 2 September 2004, [2] Rainsford, Sarah, ‘Turkey divided over headscarf ban’, BBC News, 11 February 2008, | |
Each religious symbol should be taken on its own merits. Unlike many other religious manifestations, the veil covers the face, which has its own problems in Western societies because it makes it harder to understand someone wearing it. This is not about the religious symbol of the burqa but about the communication problem it creates. | |
A ban on face coverings wouldn’t be a target to a particular faith as it would also ban veils that might be desired by people of other faiths as well. Moreover only a small minority of Muslim women in Europe wear the veil; in France with 5million Muslims it is thought that only 350 wear the face veil. [1] [1] O’Neill, Brendan, ‘There’s nothing enlightened about burka-bashing’, Spiked, 19 September 2013, | |
It’s a personal matter – it doesn’t concern others Wearing religious and cultural symbols are a matter of personal choice. Getting the government involved in such a personal matter is a breach of privacy. The Belgian ban has been unpopular amongst some people because those who want to wear it are being limited to staying within their homes. In France a ban on the burqa has led to increasing abuse of those who do wear it; 94% of victims of anti-Muslim physical and verbal abuse are women. [1] [1] Irving, Helene, ‘France’s “Burqa Ban” Enforcing Not Solving Inequality’, Open Society Foundations, 13 April 2012, | |
It’s their culture and religion Religion is intimately linked to culture and people’s identity. To many people who believe that religion, it is very important to them. In a society with respect for human rights, people are able to not just have their religious beliefs, but put them in to practice. | |
If you ban it, you have to ban everything else If one form of religious symbolism is banned, it would be difficult to justify not banning others. If the government considers face coverings which would be seen as an attack on Muslims (while only a small minority of Muslim women wear them, they are not popular in other faiths apart from for specific uses). If the motive for such a ban is integration and uniformity, items such as the Sikh turban and potentially the Christian cross should be banned as well. | |
A ban on the veil is just a way of targeting Muslims This measure would just be seen as a way of targeting Muslims. Religious symbols would be used as a way of singling out Muslims as a cause of division when any such problem is bigger than any one community. Muslims would be right to ask why the veil is banned while the Kirpan, a small ceremonial knife carried by Sikhs so potentially dangerous, is allowed. | |
Not all Muslims believe that a full veil is a necessary part of their religion or culture. On the other side must be considered a culture that believes in being able to see the people who you are dealing with. Communication is an important part of culture, and visual contact is an important part of communication. | |
The veil is a visible symbol intended to be seen by others so it is clearly not just personal. It could be used to conceal identity, for example in the UK a group of robbers disguised themselves in burqas to steal over a million pounds of watches in Selfridges [1] . [1] Davenport, Justin, ‘Selfridges 'burka gang' detectives arrest five men in dawn raids’, London Evening Standard, 22 October 2013, | |
There can be no description of human reality, in general or in particular, outside the reality of Christ. We must be on guard, therefore, against constructing any other ground for our identities than the redeemed humanity given to use in him. Those who understand themselves as homosexuals, no more and no less than those who do not, are liable to false understandings based on personal or family histories, emotional dispositions, social settings and solidarities formed by common experiences or ambitions. Our sexual affections can no more define who we are than our class race or nationality. At the deepest ontological level, therefore, there is no such thing as "a" homosexual or "a" heterosexual; therefore there are human beings, male and female, called to redeemed humanity in Christ, endowed with a complex variety of emotional potentialities and threatened by a complex variety of forms of alienation. [1] [1] The Lembeth Conference 1998. Resolution I.10 | |
Sexuality is an intrinsic part of personality Sexuality is an indivisible part of personhood; people need to be able to express their sexuality openly in order to fully actualise themselves. It is wrong therefore to use sexuality as an individual metric by which they are eligible to become priests or not – they should be taken on the whole of their personhood. | |
Priests act as representatives of God towards members of their congregation, not vice versa. The argument against women priests is that, while women are children of God and part of the church, they cannot represent Jesus in performing the communion service simply because he was male. The same applies to homosexuals; they cannot represent Him in the same way. The rule against gay priests but not against gay laity is not hypocritical but merely reflects the application of differing standards of discipline. | |
Homosexuality exists in nature and is therefore part of God’s plan Homosexual behaviour occurs naturally – both in humans and in the animal world, it has been observed in over 1500 animal species of all different types from mammals to crabs to worms. [1] It must be a misunderstanding of God’s plan to say that homosexuality is unnatural – it forms a part of the world that He has created and therefore must form part of His plan. The substance of what the Bible says about sexuality is that what matters is having a stable and loving relationship, not who that relationship is with. [1] NewsMedical, ‘1,500 animal species practice homosexuality’, 23 October 2006, | |
Infanticide is a part of nature, as is cannibalism. What separates humanity from the rest of the natural world is our ability to appreciate morality beyond ‘what is natural’. One of the moral rules that God has imparted to us is that the only moral sexual behaviour is between man and wife. Other moral systems obviously take a different view of sexual ethics, but they aren’t relevant how a Christian Church should organise itself. | |
Religion is not a political party, changing and catering to the views of the current electorate. The Church acts as the curator of God’s Word and maintains its principles no matter how unfashionable they may be. This is especially important in an increasingly secular age when Christianity will only survive by virtue of it maintaining a clear, consistent message. | |
Priests have to represent their congregations Priests have a responsibility to represent the members of their congregations. A large number of Christians are gay, and they can receive better spiritual direction from gay ministers than from heterosexuals who do not understand their lifestyles or relationships as well. | |
The Church has adapted before, it can adapt now The Church has adapted over the centuries on a number of social and natural issues as it seeks to re-interpret and re-explain God’s message of love in the terms of modern society. For example Churches have adapted to the problems that science has thrown up, even the Catholic church, often the slowest to embrace change did eventually agree with Galileo over the earth going round the sun. [1] The acceptance of homosexuality and admission of gay priests is a necessary next step for the Church today. There will be others in the future. [1] Butt, Riazat, ‘The Vatican may be cosying up to science but it will never go all the way’, Notes&Theories guardian.co.uk, 23 February 2011, | |
Catholic doctrine is not the doctrine of all Christian churches. It is right to say that ordination is a privilege of service granted to men deemed mature enough to be faithful to that service – which is why that decision should be taken on each person as a rounded basis and not as an absolute litmus checklist of issues. | |
The part of the Book of Leviticus which sentences homosexuals to death also: permits polygamy, bans tattoos, prohibits eating meat that isn’t well-cooked, prohibits eating rabbits, pigs or some forms of seafood, and prohibits the wearing of clothes made of blended textiles (such as polyester). Most Christians accept that parts of the Bible were written according to the out-dated social opinions of the time and can be taken lightly. The only New Testament comments about homosexuality come from the moralising apostle Paul; there is nothing directly from Jesus, in the Gospels themselves. | |
The Church condemns all sex outside of marriage, hetero or homosexual in nature There can be no doubt that the Bible and Jesus strongly condemn sex outside of Christian marriage (or ‘fornication’). Indeed for much of Christian history sex even within marriage has been seen as a necessary evil that should only be for creating children, as a result priests, monks and nuns had to be celibate. [1] Although Jesus spent time in the company of adulterers, He loved "the sinner, not the sin" - and ordered them to cease their behaviour. His response to homosexuals would have been just as unequivocal. [1] Bacchiocchi, Samuele, ‘Marriage and Sex’, The Marriage Covenant: A Biblical Study on Marriage, Divorce, and Remarriage, | |
Ordination is not a right. Ordination is a privilege of service granted to men deemed mature enough in all aspects of their lives to be able to be faithful to that service It is Catholic doctrine that Homosexuals are incapable of perceiving human nature as God as created it, consisting of male and female persons meant for mutual attraction, complementarity, and, God-willing, marriage and children. Instead, they see members of their own gender as mutually attractive in a sexual sense. They do not see females as such. In other words, they do not see or experience objective reality. Since this is so, it follows that homosexual priests possess a serious handicap which makes it extremely difficult, if not impossible, to serve well as ordained ministers. [1] [1] Abbott, Matt C., ‘Three priests speak on ‘gay priest’ ban’. September 2005. | |
Homosexuality is a sin in the Bible Homosexuality is "a grievous sin" in the Bible (Gen 18:20), a capital crime (Lev 20:13), and punishable by exclusion from the Kingdom of Heaven (1 Cor 6:9-10). Christians - especially priests - must accept the Bible as the ultimate authority. Christian ministry is therefore incompatible with homosexuality. Jesus was a radical teacher and overturned Jewish tradition where He saw it was necessary to do so; His silence on homosexuality indicates that He saw no need in this case. | |
Condemning homosexuality as sex outside marriage is unfair, since it is the Christian church which does not offer the right of marriage to gays and lesbians. If it were to do so, they could enjoy sex within loving relationships, sanctified by the Church, just as heterosexuals do. Jesus’ main teaching was clear - "love your God and love your neighbour" - and there is clear difference between adultery and homosexuality in this respect; the former causes pain and has a victim (the betrayed partner), the latter can be a purely loving relationship. | |
The appreciation for complex life by all reasoning should be universal among intelligent species. It seems intelligent life is a rarity in the Universe, and thus it would be unlikely for any civilization, no matter how advanced beyond our own, not to appreciate the advent of complex life on Earth and the value of humanity, flawed and inferior as it might appear to them1. The time energy necessary to traverse the stars in order to reach Earth would only be worth spending if it were to a peaceful end. War would yield only the resources of this small planet, hardly the spoils worth an interstellar war, however one-sided it might prove. Human civilization, as short as its span has been, has developed far in terms of both physical and social sciences. The wealth of knowledge that might be had from contacting extraterrestrials is too great an opportunity to pass up. 1 Sagan, Carl. 1973. Communication with Extraterrestrial Intelligence. Cambridge: MIT Press. | |
There is no way to prevent attempts at contact so they should be official. There is no way for us to attempt to prevent everyone in the planet from trying to contact aliens so the attempts might as well be done officially. There are more than 6 billion people on Earth, we cannot control their actions or keep an eye on them all. If we had no official messages going out then we would be allowing private individuals to monopolize the message which could have consequences if there ever is contact as a result of these attempts1. At the same time we can't just turn off all our communication signals. We have been broadcasting our radio and television shows, mobile phone conversations etc. for decades, how would we just shut it all off and make sure nothing leaks further out to space? It is therefore better for governments who are at least the representatives of their people to be controlling the message by themselves attempting to contact extraterrestrial life. 1 ">Drezner, Daniel, 'How do you say "realpolitik" in Klingon?' ForeignPolicy.com, 25th April 201 | |
Certainly there are many concerns on Earth that must be addressed if mankind hopes to survive. Pollution and climate change are real threats that deserve a great deal of attention from all governments around the world, since everyone is affected. This attention, however, does not need to exclude from the agenda the effort to contact extraterrestrials. Rather, states can focus on more than one science-based issue at a time. It is rather disingenuous, in fact, to suggest that it is a matter of one or the other. Furthermore, the international unity created by mankind's collective search for intelligent life in space, binding people not as members of separate nations, but as members of the human race, can serve as a means of promoting unified action on issues affecting the whole planet. Space exploration and the search for intelligent life among the stars can thus actually help to ameliorate coordination problems between states in their efforts to deal with global issues. Clearly, when people think of themselves as citizens of the world they are more ready to think globally and consider issues affecting other countries. The search for extraterrestrials is a very real means of promoting such thinking. | |
The effort to contact extraterrestrial life causes humans around the world to think of themselves as one community, with an identity and purpose that transcends borders: Space exploration fosters a general sense of internationalism. For example, in no endeavor have scientists from around the world more readily worked together than in the development of the International Space Station and other space-related enterprises. Looking beyond the Earth serves to unite humanity in a way nothing else can1. When the Apollo astronauts first transmitted images of the Earth back to the waiting masses, the sight of that tiny blue-white marble suspended in the vast void profoundly changed the way many people viewed themselves. There was for the first time a sense of oneness, of citizenship of this island Earth. In the transmissions beamed into space in hopes of contacting extraterrestrials, the messages are emissaries of the entire human race. In this way space exploration actually gives mankind a transcendent purpose, promoting peace and understanding among nations that no amount of conventional diplomacy can create. Further to this, in seeking to be representative of all humanity, the formers of messages to be sent into space must actively ask the question of what it is to be human. In seeking an answer, people foster greater understanding of one another and of the oneness of human existence. 1 Van de Hulst, H. 1961. "International Space Cooperation". Bulletin of the Atomic Scientists 17(5). | |
Space exploration produces many valuable technological innovations that benefit all of human society: Space exploration and research have resulted in many major advances in science and technology. Everything from Velcro to more efficient and powerful computers has come out of the space program1. The technological advances produced by the space program would not have been possible were it not for the intensity of focus on the paradigm of exploration. That same paradigm has come to permeate scientific enquiry generally, pushing scientists to seek new answers and to develop new technologies. So long as mankind keeps pushing the barriers of its own knowledge, it will never stagnate, and human understanding of the Universe will continue to grow. Should humanity, however, take an insular view of itself and turn back on a history of pushing of boundaries, the paradigm of progress might dissolve as well. 1 Coalition for Space Exploration. 2010. "Benefits of Space | |
The benefits accrued from spin-off technology resulting from space exploration are generally overstated. NASA, for example, had claimed that protein crystals could be grown in zero gravity that could fight cancer, as well as numerous other claims of benefits. Most of these benefits have never materialized. With all the billions of dollars wasted on space exploration and trying to contact extraterrestrials, most of the spin-off technologies could likely have been created independently, given the resources, and probably at lower overall expense. As to the paradigm of exploration, efforts to explore parts of space, as well as our own planet would continue. The paradigm is not shattered by the choice to take a cautious approach toward extraterrestrial life, which is likely a waste of effort anyway. | |
The search for extraterrestrial life does not solve the problem of the human propensity toward group distinctions. Even if such projects succeeded in fostering a sense of universal humanity, it only does so at the cost of creating a new in group-out group dynamic, namely humans defining themselves against the out group that is extraterrestrial life. Such redefinition of identity could cause serious problems in the extremely unlikely event that humans ever actually do make contact with extraterrestrial life. | |
Humanity in many ways defines itself through exploration, and the search for alien life is part of mankind's exploration of the Universe: Human history is one of exploration. Since the earliest days of Homo sapiens, people have striven to look beyond the horizon, to see what is out there. It was this impetus that led humans out of the small corner of Africa where the species was born, to see new places, to find new fertile lands to explore. It was this impetus also that led the first European explorers to traverse the great waters of the Atlantic Ocean in search of new trade routes, braving the very real risks of storm, disease, piracy, and fatal disorientation, as well as the perceived risks of sea serpents and other monsters awaiting unwary travelers. When the surface of the world was finally mapped, people set their sights on exploration of the sea floor, to climb the highest mountains, and finally to reach the stars themselves, all because they were challenges, unknowns to be made known1. Mankind's place is among the stars, and what lies beyond the Earth will also fascinate the human imagination. Nothing is so exciting as the pursuit of other life, other beings with whom to share the knowledge of mankind and the wisdom of the cosmos. Governments should not try to slow Man's progress to the stars but should promote and fund it, for to do otherwise is to end part of what it is to be human. Truly, the quest to discover and contact life amongst the stars is a pursuit of truth and understanding. To not pursue such knowledge is to deny truth itself. 1 Dick, Steven. 2009. "Why We Explore". NASA. Available Why_We_/Why_We_05.html | |
The knowledge and technology to be gained from interaction with extraterrestrials is potentially limitless: Humanity has built, in the relatively few millennia since formal writing was invented, compiled a truly gigantic quantity of information and knowledge, to which it is constantly adding, at increasingly rapid rates. To imagine the treasure trove of knowledge and experience that would become available to humanity in the event of contact with intelligent extraterrestrial life of similar, or even greater, technological and social development is almost impossible1. The wisdom that could be gained, especially considering that alien life would likely have evolved along very different lines than humans, could be of a kind that mankind could never have conceived without such contact. This great potential for the gaining of knowledge is reason enough to devote resources to the effort of making contact. 1 Sagan, Carl. 1973. Communication with Extraterrestrial Intelligence. Cambridge: MIT Press. | |
There is no need for us to be searching for alien life to be exploring the universe. The dream of contacting aliens seems to be an example of humanity's dreams gone awry. Earth's beamed messages and questing probes have for their efforts received no return signal. Surely if intelligent life were near enough to have received our signals, they would have replied. Alternatively, if they are too far away, there is no physical means by which they could ever reach Earth, due to the constraints of the laws of physics, which deny objects the power of reaching the speed of light. Furthermore, the value of the drive to explore itself should be questioned, since humanity's track record on the subject is far from stellar; the abysmal treatment of the Native Americans by European settlers, for example, shows that the will to explore can come with terrible costs. | |
It seems unlikely that humans would not be able to survive a great change of circumstance. The human mind is quite resilient, and while the change in how people viewed themselves and the Universe would likely change substantially, it might well be for the better. In fact, discovery of extraterrestrials might help free people from the shackles of dogmatic religious belief, which has caused untold suffering to many through the ages. | |
Contact with an extraterrestrial civilization more advanced than our own could lead to mass existential crises, putting the existence of human civilization at risk: Almost every human belief system, religious or secular, is based on an anthropocentric outlook. Humanity is the collective center of its Universe; the cognitively aware being that can interact with physical reality not simply by impulse, but by self-aware, conscious agency. Human belief in itself is based upon its conception of dominion over the physical world. Mankind shapes its own environment; while weaker, slower, and smaller than many other species, the intelligence of Man makes Him the apex predator. Mankind's image of itself is compromised by the existence of other intelligent life, especially more advanced intelligent life. It seems that most religious belief systems could not effectively survive with such knowledge, since the existence of intelligent, advanced extraterrestrials seems to imply the nonexistence of a creator God with any active interest in humanity over any other species1. The realization that we are not the center of the Universe could shake many people to their cores, particularly the religious, many of whom would likely find great difficulty coming to terms with that reality. It would be better that humans not seek out such revelations about the Universe. If intelligent life does exist elsewhere in the Universe, better not to invite it to Earth. The cost to people's beliefs and sense of being is too high. 1 Peters, Ted. 2011. "The Implications of the Discovery of Extra-Terrestrial Life for Religion". Philosophical Transactions of the | |
The focus of states and individuals should be on fixing the problems of this planet, not with exploring other ones: The Earth is faced with many problems that people should be focusing their efforts on addressing, not on the stars and what may or may not be out there. Global warming, the destruction of ecosystems, rising sea levels, pollution, poverty, and resource depletion are all issues weighing heavily on states and the international community as a whole. Individuals and governments need to rally and fight these growing terrestrial problems1. The resources poured into space exploration and the contacting of extraterrestrials, which will likely serve no lasting purpose, would be better spent in combating the hundreds of serious issues facing the planet today. The search for extraterrestrials serves only as a distraction, keeping people's minds off the pressing concerns of the Earth. To make things worse, governments use manned space flight as a means of distraction quite deliberately. It is often easier to devote attention and resources to headline-grabbing endeavors like efforts to contact extraterrestrials than to address concerns like global warming, which requires extensive international coordination to a degree rarely reached in history. As is shown by developing countries like China and India having space programs while helping to block progress on climate talks and while they still have millions in poverty. Governments may find utility in keeping people focused on such grand projects while doing comparably little to affect change where it is direly needed. Clearly, humanity's concerns should be focused wholly on the survival of its home world, not on trying to get in touch with worlds that might not even exist, and almost certainly cannot sustain human life. 1 Carreau, Mark. 2009. "NASA Urged to Keep Feet On Earth". The Chronicle. | |
Attempts to contact extraterrestrial life are a waste of time and money: Billions of dollars have been spent by a number of countries, principally the United States, on great projects seeking to make contact and signal extraterrestrials. None of these has received so much as a peep in reply. The reason for this is likely that intelligent life is an extreme rarity, with humanity its only exemplar in this part of the galaxy1. If there were intelligent life within receiving range of Earth-based transmissions, the extraterrestrials would have had ample opportunity to respond, or at least make their presence known. The fact that they have not suggests that there are no extraterrestrials within contactable range, or at least none with any interest in talking to Earthlings. If there were extraterrestrials on more distant planets, efforts to contact them would be pointless, as they would be so far away that communication would take many years and would be unreachable physically. Furthermore, the search for extraterrestrials violates reason. Money should only be spent on projects after phenomena worth analyzing have been detected. There is no evidence that intelligent lie other than our own exists at all. Trying to contact little green men in space is just a waste of time. 1 Ward, Peter. 2000. Rare Earth: Why Complex Life is Uncommon in the Universe. Philadelphia: Springer. | |
Extraterrestrials might prove unintelligible, or even hostile toward humanity: Were extraterrestrials to actually be contacted, an unlikely event in itself, the ability to share in any form of meaningful communication might well prove more difficult than might first seem. The extraterrestrials will have evolved on a different world, perhaps along lines so alien to that of Earth's life that it would be utterly impossible to understand what they said, even if they could be heard. Language is built largely on frames of reference, and when an extraterrestrial, evolving on an entirely alien world, perhaps possessing an entirely alien thought process, and certainly having an entirely alien linguistic frame of reference, no level of communication might be possible. With no conceptual similarities or cognitive common ground, the potential for sharing knowledge between species would likely prove impossible to decipher. They could simply be too alien. Furthermore, the hope that technologically advanced extraterrestrials would be friendly towards humanity is entirely unfounded. They might well prove hostile, and if they are more technologically advanced, they could prove an existential threat to the survival of mankind1. This is especially true if the extraterrestrials were actually capable of physically reaching Earth, which would require an understanding of physics and engineering centuries ahead of that of mankind. Welcoming such creatures to Earth could well spell ruin for humanity, as so advanced a civilization might well consider humanity to be of no higher an order of life than we might consider insects. It is far better than humanity not make such a habit of broadcasting its position. It could prove dangerous, especially if the Universe is not as friendly a place as scientists hope. 1 Brin, David. 2006. "Shouting at the Cosmos". Lifeboat Foundation. | |
The potential for sharing of knowledge, were extraterrestrials to actually be contacted, might well be more limited and difficult than might first seem. The extraterrestrials will have evolved on a different world, perhaps along lines so alien to that of Earth's life that it would be utterly impossible to understand what they would have to say, even if they could be heard. They could simply be too alien. There is no reason to believe that any aliens are going to benevolent they could very well be hostile. (Brin, 2006) We should not therefore be attempting to contact aliens to share technology rather we should be focusing on advancing our own technology. 1 Brin, David. 2006. "Shouting at the Cosmos". Lifeboat Foundation. | |
Just because efforts to contact extraterrestrials to date have proven unsuccessful does not mean they are not out there. In fact, as communications technology develops over time, humans' ability to project messages and to receive them will increase manifold. Extraterrestrial transmissions could well be beaming toward Earth, but humans might simply lack the capacity to receive them. There could be an interplanetary conversation happening right now, and no one would even know (Sagan, 1973). Only by pushing the boundaries of science and of human imagination can such technological improvements arise. The paradigm of exploration must be maintained with the scouring for life amongst the heavens. | |
While ISPs are private firms, they perform a public service. They have a special duty in society as providers of information not to bias that information through private censorship policies. When they embark on any form of site-blocking, ISPs cease to be doing their job. Governments should maintain that ISPs act as neutral gatekeepers of information and not take up the role of ad hoc censor. Moreover this would be different from filtering adult content as that is a service that is provided if the subscriber wishes it, if this was the case with extremist content then such a block would be useless as those interested in extremist content would just opt for packages that do not restrict access. | |
ISPs are private service providers and should thus be able to have some filters on the most extreme spectrums of extremism ISPs are ultimately private providers of a service. Because of this they should retain the right to restrict that service to certain groups. So long as ISPs make public their policy for what constitutes extremism so that consumers can decide if they want to opt into it, there is no real issue. There are many filters available to users to screen out certain materials already, for example internet providers offer customers the option to block adult content, [1] and this is merely an extension of this approach. Businesses must be able to sort their own ethos. Some ISPs may not opt to use this power given to them by the state, but others may not wish to carry content they consider dangerous. Because extremism is on the very fringe of speech and opinion, and because of the potential dangers that can arise from it, it is only right that the state give some ability to ISPs to block objectionable content. [1] BBC News, “Internet providers offer parents bar on porn” 11 October 2011, | |
While it is true that extremists seek to undermine and bend the systems of discourse to be as favorable as possible, they are a tiny fringe minority of opinion, and the number of sites challenging their skewed narrative is far more numerous. Even young people are able to surf the web with great skill, and can easily see that the extremist view is fringe in the extreme. There is also little evidence that preventing access to some sites would make it more difficult for extremists, when large numbers of jihadi websites went offline in 2012 discussion simply moved elsewhere and leaders emphasized recruiting more people offline. [1] [1] Zelin, A. et al. “The State of Global Jihad Online”. New America Foundation. January 2013. /Zelin20130201-NewAmericaFoundation.pdf Pp.10, 15 | |
ISPs are better placed than governments to make decisions on when and who to block As the access providers for the internet ISPs are best placed to implement policies for blocking extremist sites and so are the natural option for deciding when and which sites to block. Furthermore, because the state is often slow due its extensive bureaucracy, it is less able to respond with alacrity to extremist sites popping up online. ISPs on the other hand are likely to be able to act as soon as they are informed of the existence of a website whereas working through government would simply add an extra layer of requests and orders. The ISPs blocking the site also creates a fire break between the state and the action so not giving the extremists the ammunition that state intervention might give them. Essentially, the good result of eliminating these sites from public access is accomplished faster, more effectively, and with lesser backlash than if any other agent did the blocking. | |
The freedom of speech can be curtailed when it represents a serious threat to society Freedom of speech certainly may be curtailed when real harms can be shown to arise from it. Extremist sites serve as centers of dangerous dissent, whose members threaten all of society. They promote a message that is fundamentally bad speech, because it cannot it cannot be argued with and promotes aims that are so anathema to free society that its dissemination represents a true threat to people’s safety. The threat extremists represent to free society demands that their right to speech online be curtailed. [1] By blocking these sites, ISPs certainly are denying some freedom of speech, but it is a necessarily harmful form of speech that has no value in the global commons. Thus, there is essentially no real loss of valuable speech in censoring extremist websites. [1] Kaplan, E. “Terrorists and the Internet”. Council on Foreign Relations. 8 January 2009. | |
Denying extremists their right to speak threatens everyone’s freedom of speech. It is essential in a free society that people should be able to freely express their views without fear of reprisal, however extreme or unsavory their views are. If you value free speech you must be willing to defend that right for everyone, even for those you find repugnant. | |
Putting the power to censor the internet, no matter how stringent or specific the guidelines, into the hands of a private organization is misguided. It is the state not individual ISPs who are needed to assess how dangerous a site is, whether it is actually promoting extremism, and ultimately make a decision as to whether a site needs to be blocked. The ISPs may end up being the actors that implement the policy but it has to be government that decides which websites to block and why. This also means that the decision would be much more centralised. Leaving this decision to the discretion of individual ISPs will mean that some websites will be blocked on some ISPs and not on others. Only government can ensure that there is consistency. | |
Extremist groups will always find ways to organize direct actions, be it via in-person meetings, furtive use of social networking tools, or even by using untraceable black sites online that ISPs cannot block because they cannot see them. The result of blocking these views from the public internet only serves to push the extremists further underground. | |
It makes it more difficult for extremists to organize and spread their message when blocked The ISPs are the gatekeepers of information. When the internet places no moral judgments on content and the ISPs let all information through without commentary, it lends an air of permissiveness to the beliefs put forward, that they are held by reasonable people. The internet is a great tool for education, but also one that can be used to sow misinformation and extreme rhetoric. Extremist groups have been able to use the internet to a remarkable extent in promoting their beliefs and recruiting new members. Worse still, the administrators of these extremist sites are able to choke of things like dissenting commenters, giving the illusion that their view is difficult, or even impossible to reasonably challenge. In doing so they create an echo chamber for their ideas that allows them to spread and to affect people, particularly young people susceptible to such manipulation. The best example of this activity is in the international jihadist community and its reaching out to people in the West. Young disaffected Muslims have received an introduction to militant Islamism from sites often based abroad, but also some domestically, increasing the number of believers in an extreme, militant form of that religion. [1] By denying these people a platform on the internet, ISPs are able to not only make a moral stance that is unequivocal, but also to choke off access to new members who can be saved by never seeing the negative messages. [1] Kaplan, E. “Terrorists and the Internet”. Council on Foreign Relations. 8 January 2009. | |
Blocking these sites makes it more difficult for extremist groups to coordinate extremist action in the real world The greatest fear people have about extremist groups is not their rhetoric, but the actions the rhetoric precipitates. Extremists have proven adept at setting up basic websites through which to build communities to organize and coordinate extreme actions. This means in the most limited form the coordinating of extremist demonstrations and rallies, but also violent and terrorist actions. The best example of this is As-Sahab, al-Qaeda’s media arm, which has used an extensive web presence to galvanize supporters and to coordinate terrorist attacks. [1] In using the tools of the mass media extremists have succeeded in bringing supporters to their cause, people who are often geographically diffuse, into a close community capable of action and disruption that harms all citizens. If blocking these websites entirely ISPs would pose a significant barrier to these extremist groups organising. Even more damaging to these networks in the long terms would be the drop in recruitment due to a reduction in their reach. ISPs can significantly hamper these organizations from ever embarking on serious violent actions, and from coalescing in the first place by denying them their most effective springboard. The most important effect is in the prevention of radicalization in the first place. Preventing, or at least hampering access to extremist materials serves to keep impressionable, swayable people from experiences that might turn them to extremism. [2] [1] Kaplan, E. “Terrorists and the Internet”. Council on Foreign Relations. 8 January 2009. [2] Silber, M. and Bhatt, A., “Radicalization in the West: The Homegrown Threat” The New York City Police Department, 2007. p.83 | |
The ISPs would not be defining the parameters of what constitutes extremism; they would simply be interpreting the parameters that are given to them by government. They do not need to gauge the extent of the harm from a site simply determine whether it falls within the kind of site they are to be blocking. There would be no expectation that the ISPs would need to work out complex cost-benefit analyses. ISPs, as the purveyors of the internet are perfectly capable of policing their own service, and are well-placed to do so because they manage the software that feeds the internet service. Furthermore, as private agents providing a service, they retain the right to alter the extent of that service if they see fit to do so. | |
Freedom of speech is important, but must be curtailed when people are threatened. Extremists are a very real threat because their messages and actions galvanize people to take violent, disruptive actions against the state and its citizens. ISPs have a right, and even a responsibility to block extremist websites if it is written into the contract when a user purchases the service. When people opt into an ISP they accept the parameters of the service, so their freedom is not being limited by the blocking of extremist content as they have already accepted that extremist websites are not a part of the access package they bought. | |
ISPs should be required to maintain Net Neutrality The internet is such a great thing because it is a free market of ideas in which all beliefs can be submitted for the scrutiny of the global online community. Debate online and rational argument serves as a major check on the extreme views of the political fringe. By maintaining net neutrality in the provision of internet and not blocking websites, ISPs allow this process of the exchange and scrutinizing of ideas on which liberal democratic society relies. [1] A neutral stance upholds the highest principles of the freedom, and allows people to feel safe in the veracity and representativeness of the internet content they are provided, and unafraid of artificially constructed bias. [1] Seythal, T. “Holocaust Denier Sentenced to Five Years”. The Washington Post. 15 February 2007. | |
Censorship provides a propaganda victory to its targets By denying people the ability to access sites set up by extremists, ISPs serve to increase extremists’ mystique and thus the demand to know more about the movement and its beliefs. When the public appears to oppose something so vociferously that it is willing to have its internet provider set aside the normal freedoms usually taken as granted, people begin to take notice. There are always groups of individuals that wish to set themselves up as oppositional to the norms of society, to transgress against its mores and thus challenge what they see to be a constraining system. [1] When extremist beliefs are afforded this mystique of extreme transgression, it serves to encourage people, particularly young, rebellious people to seek out the group and even join it. Such has been the case of young, disaffected Muslims in Europe, and the United Kingdom in particular. These young people feel discriminated against by the system and seek to express their anger in the public sphere. Islamists have been able to capitalize on this disaffection in their recruitment and have become all the more attractive since their sites have come under attack by the UK government. [2] By allowing free expression and debate, many people would be saved from joining the forces of extremism. [1] Gottfried, Ted. Deniers of the Holocaust: Who They Are, What They Do, Why They Do It. Brookfield, CT: Twenty-First Century Books, 2001. [2] Jowitt, T. “UK Government Prepares to Block Extremist Websites”. Tech Week Europe. 9 June 2011. | |
Blocking extremists will make anti-terrorism surveillance more difficult as the organizations go underground A major risk with any extremist organization is that its members, when put under significant legal pressure, will go underground, or find other means of communicating, or use any ISPs that not blocking extremist content. The power of ISPs, or the state for that matter, to actually stop the development of extremist networks is limited, as they will be able still to organize in secret, or even semi-publicly, via social networks and hidden websites that evade detection by the censors. As Mark Burgess, director of the World Security Institute warns ““too much focus on closing down websites could also be counter-productive, since it likely forces terrorist websites to go underground to the so-called ‘deep’ or hidden web.” [1] Terrorist groups visible profile would be blunted, but it would not guarantee any positive gains in terms of stamping down on the number of extremists. Indeed, when extremists are driven from public channels it will be ever harder for the government to keep track of their doings and of their leaders. The result of this censorship is a more careful organization that now has a sense of victimhood against the society that censors it, which it can use to encourage even more extreme acts from its members and can spin to its advantage during recruitment efforts. By leaving them in the open extremists feel more comfortable acting within the confines of the law and are thus less dangerous, even if they are more visible. [1] Andrews, S., “The dark side of the web”, PC Pro, 9 March 2010, | |
ISPs are not well placed to make judgments on what constitutes extremism ISPs are businesses, not scholars or governments. They do not have the expertise to effectively define the parameters of what constitutes extremism or when a certain site is such, and cannot gauge the extent of damage the site is having. If governments give the power to ISPs to take down extremist sites they are giving these companies the ability to dissipate the freedom of the internet on the basis of its own judgment. [1] That is a very dangerous power to give the agents that are the gatekeepers of information to the people. Even if the state sets guidelines for ISPs to follow, it will be difficult to police their decisions effectively and will set the dangerous precedent that service providers should have a degree of power over what content citizens can consume. The ISPs also face the risk of legal challenge by groups blocked that claim to not be advocates of extremism at all so burdening the ISPs with long and costly court battles which would effectively be being fought on behalf of the government. Ultimately private actors cannot be given the authority of the public censor. [1] Mitchell, S. “BT Resists Move to Make ISPs Block Extremist Content”. PC Pro. 7 February 2012. |
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