Does Gingrich think racism is evolving?

I loved this op-ed piece over at Huffpo by John Ridley - "Note to Newt . . . " - regarding Supreme Court nominee Sotomayor's supposedly racist comment about the perspective of a Latina woman in a 2001 speech. Ridley is right on target with his comparisons of "old racism" and "new racism" - as if a comparison can even be made. Mostly, Newt and his ilk just seem annoyed that "they" just don't know their places these days. Not women, not minorities, not gays . . . life just isn't as simple when everyone goes off and thinks they're just as good as the good ol' white guys. Sotomayor's point was essentially that anyone who has seen the system from the bottom up has a deeper experiential perspective from which to draw when discussing said system. That doesn't make her every thought on it correct or best, but overall, her perspective has more to draw on than that of a privileged white male who never had to fight for his place at any table, let alone on any bench. I don't discount white males, by any means, and neither did she. Lots of them, present company included, are wonderful, open-minded, intelligent and fair people. By calling her comment "racist," Gingrich has merely shown he has precious little understanding of what racism is really all about.

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Mormons Win in California, For Now

Anyone who has been following the 2008/2009 contest of California's Proposition 8 (constitutional prohibition of marriage between people of the same sexual preference or same sexual identity) knows that it was submitted and promoted by Salt Lake City. The paper trail is clear. Arguably, Salt Lake City isn't even in California. But that was not the issue, because the Utah money did persuade California voters. Recently, the California Supreme Court upheld the amendment. But Friendly Atheist Hemant Mehta posted Am I a Bad Person If I Think The Prop 8 Ruling Was Correct?. His point is that this ruling will make it harder for anti-gay activists the next time around. States are beginning to domino into accepting marriage between those of same gender much like they did for those of different races in the mid 20th century. Conservatives have a valuable role to play; they fear and resist change. They function as a drag anchor to force those who would move ahead to work out iron-clad methods before change is implemented. Our legal system therefore resists implementing anything new from the grass roots direction until it is acceptable to at least half of the voting population. Very frustrating, but a historical necessity. When the process is short-circuited, we get embarrassments such as the 18th and 23rd amendments to our Federal Constitution.

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Supreme Court Justice John Roberts: “doctrinaire conservative”

The New Yorker has published a detailed article on the track record of Supreme Court Justice John Roberts. The conclusion is that he is a "doctrinaire conservative." Here's an excerpt:

His jurisprudence, as Chief Justice, Roberts said, would be characterized by “modesty and humility.” After four years on the Court, however, Roberts’s record is not that of a humble moderate but, rather, that of a doctrinaire conservative. The kind of humility that Roberts favors reflects a view that the Court should almost always defer to the existing power relationships in society. In every major case since he became the nation’s seventeenth Chief Justice, Roberts has sided with the prosecution over the defendant, the state over the condemned, the executive branch over the legislative, and the corporate defendant over the individual plaintiff. Even more than Scalia, who has embodied judicial conservatism during a generation of service on the Supreme Court, Roberts has served the interests, and reflected the values, of the contemporary Republican Party.

But isn't Roberts simply following the law? There is an incredible amount of existing legal precedent (thousands of cases have been decided by the U.S. Supreme Court, and many thousands of additional cases have been decided by the numerous federal courts of appeals and federal district courts. Careful readings of these cases demonstrate that considerable numbers of these legal holdings conflict in both minor and major ways with one another. This ever-growing sometimes convoluted body of decided cases is the backdrop the work of judges, and they are charged to follow precedent, except when they choose not to, and--this is a critical point--their breaks from precedent (e.g., Brown v. Board of Education) constitute some of the Court's best moments. This backdrop makes for a strange formula for jurisprudential "rigor." So let's not pretend that judges are simply sitting on the bench to "follow the law" as though they were solving binomial equations. There is immense opportunity to insert one's own personal biases in a legal opinion, thanks to the many paths offered by precedent combined with human ingenuity. Recent examples of legal analysis by Jay Bybee (now JUDGE Bybee) would suggest that there is no limitation at all--that legal reasoning is merely a political power exercised by a person wearing a robe. Lest someone think that this is a hatchet piece on Roberts, I need to point out that I am sympathetic with a few of Roberts "conservative" themes. As one example, I am highly suspicious of judicial remedies for "racial" discrimination where those remedies impose widespread societal changes based on "race." We should be moving away from a belief in "race," not further legitimizing it. My personal bias is that we need to get to the point where we can all proudly say that we are all human beings or even that "We are all Africans." No one denies that Roberts is affable or that he is a lawyer who knows "the law" inside and out. Based on the convoluted set of existing law, though, combined with the immense discretion available to judges (under the cloak of "follow the law"), lawyers and judges can almost always find principles and cases to support almost any position they care to take. Throughout the history of jurisprudence, then, recurring questions are how should a judge choose among competing precedent and how should a judge apply that precedent? The point was illustrated well by Barack Obama, who as a Senator cast a vote opposing the appointment of Roberts:

In his Senate speech on that vote, Obama praised Roberts’s intellect and integrity and said that he would trust his judgment in about ninety-five per cent of the cases before the Supreme Court. “In those five per cent of hard cases, the constitutional text will not be directly on point. The language of the statute will not be perfectly clear. Legal process alone will not lead you to a rule of decision,” Obama said. “In those circumstances, your decisions about whether affirmative action is an appropriate response to the history of discrimination in this country or whether a general right of privacy encompasses a more specific right of women to control their reproductive decisions . . . the critical ingredient is supplied by what is in the judge’s heart.” Obama did not trust Roberts’s heart.

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On Truth and Power

Recently on Dangerous Intersection, an article was posted about the problem of Power in relation to truth. I wrote a response and decided to post it here, at more length, as a short essay on the (occasionally etymological) problem of Truth. When people start talking about what is true or not, they tend to use the word like a Swiss Army knife. It means what they want it to mean when they point at something. Truth is a slippery term and has many facets. Usually, in casual conversation, when people say something is true, they're usually talking something being factual. Truth and fact are conjoined in many, possibly most, instances, but are not the same things. The "truth" of a "fact" can often be a matter of interpretation, making conversation occasionally problematic. The problem is in the variability of the term "truth"---like many such words, we stretch it to include things which are related but not the same. There is Truth and then there is Fact. 2 + 2 = 4 is a fact. It may, if analyzed sufficiently, yield a fundamental "truth" about the universe, but in an of itself it is only a fact. When someone comes along and insists, through power (an assertion of will), that 2 + 2 = 5, the "truth" being challenged is not in the addition but in the relation of the assertion to reality and the intent of the power in question. The arithmetic becomes irrelevant. Truth then is in the relationship being asserted and the response to it. The one doing the asserting and the one who must respond to the assertion. Similarly, in examples of law, we get into difficulty in discussions over morality. Take for instance civil rights era court decisions, where there is a conflation of ethics and morality. They are connected, certainly, but they are not the same thing. Ethics deal with the proper channels of response within a stated system---in which case, Plessy vs Fergusson could be seen as ethical given the criteria upon which it was based. But not moral, given a larger criteria based on valuations of human worth. To establish that larger criterion, overturning one system in favor of another, would require a redefintion of "ethical" into "unethical", changing the norm, for instance in Brown vs The Board of Education. The "truth" of either decision is a moving target, albeit one based on a priori concepts of human value as applied through ethical systems that adapt.

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A long-time admirer of Israel is disillusioned

In a U.K. Guardian article entitled, "The Paradox of Israel's Pursuit of Might," long-time admirer of Israel Max Hastings writes of his disillusionment regarding Israel's ambitions:

I was a correspondent there in October 1973, during the Yom Kippur war. It was an extraordinarily moving spectacle, to behold the people of Israel rallying to meet what they perceived as a threat to their national survival. One morning I stood on the Golan Heights and watched Israeli tanks duelling with the Syrians, amid pillars of smoke and flame . . . For someone like me, who enjoyed a love affair with Israel 40 years ago, it is heart-breaking to see the story come to such a pass. It is because so many of us so much want to see Israel prosper in security and peace that we share a sense of tragedy that 61 years after the state was born amid such lofty ideals, it should be led by such a man as Bibi Netanyahu, committed to policies which can yield nothing honourable or lasting.

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