New Model Code of Student Conduct by FIRE: A Guide for College and University Administrators

FIRE (FOUNDATION FOR INDIVIDUAL RIGHTS IN EDUCATION) recently released its "Model Code of Student Conduct," a guide for college and university administrators for governing student life while protecting student rights.  I've read through the entire Code and I'm impressed.  Much thought has gone into this code.  FIRE has done a good job of striking balances among the rights and duties of the many parties affected by this Code at colleges and Universities.

Here is FIRE's description of the CODE:

FIRE’s Model Code of Student Conduct is a guide for college and university administrators for governing student life. Its provisions are a distillation of FIRE’s experience and expertise gained through over two decades of studying college and university disciplinary systems and responding to daily requests for assistance from students, faculty members, and administrators nationwide.

In sum, this Code is an embodiment of FIRE’s belief that protecting student civil liberties is a necessary prerequisite for preparing our democracy’s next generation for successful leadership and engaged citizenship. FIRE looks forward to discussing these principles and assisting educational institutions in adopting the Code’s provisions.

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Axiomatic Civic Responsibility

I’m looking at the “protesters” in Michigan and ruminating on the nature of civil disobedience versus civic aphasia. By that latter term I mean a condition wherein a blank space exists within the psyché where one would expect an appropriate recognition of responsible behavior ought to live.  A condition which seems to allow certain people to feel empowered to simply ignore—or fail to recognize—the point at which a reflexive rejection of authority should yield to a recognition of community responsibility.  That moment when the impulse to challenge, dismiss, or simply ignore what one is being told enlarges to the point of defiance and what ordinarily would be a responsible acceptance of correct behavior in the face of a public duty. It could be about anything from recycling to voting regularly to paying taxes to obeying directives meant to protect entire populations.

Fairly basic exercises in logic should suffice to define the difference between legitimate civil disobedience and civic aphasia. Questions like: “Who does this serve?” And if the answer is anything other than the community at large, discussion should occur to determine the next step.  The protesters in Michigan probably asked, if they asked at all, a related question that falls short of useful answer:  “How does this serve me?”  Depending on how much information they have in the first place, the answer to that question will be of limited utility, especially in cases of public health.

Another way to look at the difference is this:  is the action taken to defend privilege or to extend it? And to whom?

One factor involved in the current expression of misplaced disobedience has to do with weighing consequences. The governor of the state issues a lockdown in order to stem the rate of infection, person to person. It will last a limited time. When the emergency is over (and it will be over), what rights have been lost except a presumed right to be free of any restraint on personal whim?

There is no right to be free of inconvenience.  At best, we have a right to try to avoid it, diminish it, work around it.  Certainly be angry at it.  But there is no law, no agency, no institution that can enforce a freedom from inconvenience.  For one, it could never be made universal.  For another, “inconvenience” is a rather vague definition which is dependent on context.

And then there is the fact that some inconveniences simply have to be accepted and managed.

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About Google Scientist James Damore

I know I'm late to the game on this Google incident, but this is such a good illustration about how we, as a society, are unable to talk and think about serious issues except through our ideological filters. Further, some questions that can be explored through science apparently should no longer be even raised. First, a comment from a Gizmodo article by Melanie Ehrenkranz, who characterizes former Google Engineer James Damore as follows: "The man thinks women are inferior to men as engineers." That is typical of a lot of how Damore has been treated on the Internet. Now consider the basic facts about what Damore wrote at Google:

Calling the culture at Google an "ideological echo chamber", the memo says that while discrimination exists, it is extreme to ascribe all disparities to oppression, and it is authoritarian to try to correct disparities through reverse discrimination. Instead, it argues that male/female disparities can be partly explained by biological differences. According to research he cited, those differences include women generally having a stronger interest in people rather than things, and tending to be more social, artistic, and prone to neuroticism (a higher-order personality trait). Damore's memorandum also suggests ways to adapt the tech workplace to those differences to increase women's representation and comfort, without resorting to discrimination.
Damore has given detailed interviews about what happened at Google and why he wrote his comments. That includes this interview with Joe Rogan:

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Police misconduct analogized to child abuse

child abuse analogyWell . . . this sums it up perfectly. Found this on FB.. It's not surprising, is it? There are bad doctors, lawyers, engineers, teachers. We should make sure everyone out there is well trained. If they can't be trained to do their job safely, they shouldn't do it at all. -- "Assuming one is against police when they're against police brutality is like assuming one is anti-parent when they're against child abuse." How about this quote too, to keep things in perspective? brutality

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Read more about the article Myths of Authority in Practice

Myths of Authority in Practice

I’ve been trying to come to terms with Ferguson since it began. The shooting of Michael Browne sparked a response that surprised many people and the counter responses have been equally surprising among certain people, not so much among certain others. Every time I start to write something I find what I intended to say had already been said better elsewhere. [More . . . ]

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