Reasons modern Americans are so good at denying death

Peter Lawler, citing to the writings of Dr. Craig Bowron, argues that "we're much less accepting of the thought that death necessarily completes every natural life." I agree. Why is this so? Lawler suggests that "Each of us has a hard time thinking of himself or herself as a biological being." Why would that be so? Lawler offers the following: 1. Changing demographics. 80% of Americans live in urban areas, where death (especially the death of non-human animals) is rarely witnessed, and our food (notably our meat) is antiseptically prepared by grocery stores. Because most of us don't live in places where we see death as an ordinary and necessary part of life, we are better able to deny it. 2. In modern society, we segregate our elderly off to special places where we don't see them. Back in 1850, 70 percent of "white elderly adults lived with their children." Today, that number is only 16%. At bottom, our young "know less and less and about being old and less and less about death and dying." See also, my earlier article regarding the work of Mark Johnson, "Why it matters that humans are animals." See also, my previous writing on terror management theory.

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Hundreds of civilians bugsplat by U.S. drones

Who is being killed by U.S. drones? Or to use the vernacular of the U.S. military, who is being bugsplat by U.S. drones? Human rights attorney Jennifer Robinson reports on her trip to Pakistan at Al Jazeera:

In Islamabad I took part in a jirga - the traditional Pashtun forum for public discussion and dispute settlement - where tribal elders and villagers from the Pakistan tribal areas (FATA) came to meet with us to explain their personal experiences of US drone attacks. Sitting just two rows behind me was a 16-year-old boy named Tariq Aziz. Listening to story upon story of the extrajudicial murder of innocent civilians and children, the heartache for loved ones lost and the constant terror instilled by the now familiar roar of drones overhead, I could not have imagined that Tariq and his family would soon suffer the same fate. . . . As I landed at Heathrow, thousands of miles away from the dirt road where Tariq and Waheed now lay dead, a CIA operative in northern Virginia will have reported "bugsplat". Bugsplat is the official term used by US authorities when humans are killed by drone missiles. The existence of children's computer games of the same name may lead one to think that the PlayStation analogy with drone warfare is taken too far. But it is deliberately employed as a psychological tactic to dehumanise targets so operatives overcome their inhibition to kill; and so the public remains apathetic and unmoved to act. Indeed, the phrase has far more sinister origins and historical use: In dehumanising their Pakistani targets, the US resorts to Nazi semantics. Their targets are not just computer game-like targets, but pesky or harmful bugs that must be killed.

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Passages from Nietzsche’s “The Gay Science”

I recently finished reading The Gay Science, by Friedrich Nietzsche. In many ways, it is a profound work. For me it was a formative book--I encountered it in a philosophy class in college. As to the meaning of the title, see paragraph 327 (below). The numbers refer to paragraph numbers rather than page numbers. These quotes are taken from the 2001 translation by Josefine Nauckhoff. As far as why I chose the following excerpts rather than others? They "spoke" to me more than the others. Having written this, I would also note that The Gay Science is loaded with far more thoughtful passages than I have presented here. I did also enjoy this newer translation (I also have the translation by Walter Kaufmann, which is also excellent). For those not familiar with Nietzsche, many of his works, including this one, are written in numbered paragraphs. Preface, Paragraph 3 Life--to us, that means constantly transforming all that we are into light and flame and also all that wounds us; we simply can do no other. And as for illness: are we not almost tempted to ask whether we can do without it at all? Only great pain is the liberator of the spirit, as the future of the great suspicion that turns every U into an X, a real, proper X, that is the penultimate one before the final one. Only great pain, that long slow pain that takes its time and in which we are burned, as it were, over green wood, forces us philosophers to descend into our ultimate depths and put aside all trust, everything good-natured, veiling, mild, average--things in which formerly we may have found our humanity. I doubt that such a pain makes us "better"--but I know that it makes us deeper. Paragraph 19- Evil. Examine the lives of the best and the most fruitful people and peoples and ask yourself whether a tree which is supposed to grow to a proud height could do without bad weather and storms: whether misfortune and external resistance, whether any kinds of hatred, jealousy, stubbornness, mistrust, hardness, greed and violence do not belong to the favorable conditions without which any great growth even of virtue is scarcely possible? The poison from which the weaker nature perishes strengthens the strong man--and he does not call it poison. Paragraph 110. Origin of knowledge. Through immense periods of time the intellect produce nothing but errors; some of them turned out to be useful and species-preserving; those who hit upon or inherited them fought their fight for themselves and their progeny with greater luck. Such erroneous articles of faith, which were passed on by inheritance further and further, and finally almost became part of the basic endowment of the species, are for example: that there are enduring things; that there are identical things; that there are things, kinds of material, bodies; that a thing is what it appears to be; that our will is free; that what is good for me is also good in and of itself. Only very late did the deniers and doubters of such propositions emerge; only very late did truth emerge as the weakest form of knowledge. It seemed that one was unable to live with it; that our organism was cured for its opposite: all its higher functions, the perceptions of sense and generally every kind of sensation, worked with those basic errors that have been incorporated since time immemorial. Further, even in the realm of knowledge those propositions became the norms according to which one determined “true" and “untrue"--down to the most remote areas of pure logic. Thus the strength of knowledge lies not in its degree of truth, but in its age, its embeddedness, its character as a condition of life. Where life and knowledge seem to contradict each other there was never any serious fight to begin with; denial and doubt were simply considered madness.

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What Most Sets of Commandments Get Wrong

I recently read Penn Jillette's 10 Commandments for atheists, written as a response to a challenge by Glenn Beck. Most of Penn's rules made good sense. But one went off the rails, I opine. He included one found in most mistranslations of the Christian Ten: "Don't Lie." Penn explicitly adds the caveat: "(You know, unless you're doing magic tricks and it's part of your job. Does that make it OK for politicians, too?)" But the premise is basically flawed. The original line in Exodus 20:16 (KJV) is Thou shalt not bear false witness against thy neighbour. This is a very specific form of lie. Even too specific. Not only is it an injunction against perjury, but only against perjury against your landholding neighbor, as opposed to people from other places, or to property such as women and slaves. Of course we all must lie on occasion. How else can we answer, "Isn't she the most beautiful baby ever?" or "Honey, do I look puffy?" Would it be false testimony to confirm a harmless bias one on one? Yet I suggest that the proper commandment should be, "Don't bear false witness." Period. Don't testify to things of which you are not absolutely sure; that you have not personally experienced. Not in a public forum. Don't repeat "what everybody knows" unless you preface it with an appropriate waffle, such as "I heard that someone else heard that..." But this might make it difficult to testify to the all-embracing love of a demonstrably genocidal God. A Google image search of "Testify" gives mostly Christian imagery.

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The lack of a bad thing is a good thing . . .

Not that I'm feeling down in the dumps, but if I were, I have a method for pulling out of a bad mood. A couple years ago, I wrote a post titled, "I know that I am wealthy when I consider my lack of misfortune." The general idea is that we should appreciate that the lack of misfortune is fortune.  The lack of a bad thing is a good thing. It occurred to me today that we have easy access to vast checklists of misfortune, and that it can make one feel lucky, indeed, to consider all the ways in which one is not medically unlucky.  One example is the type of form you are handed when you go to a doctor for the first time, wherein you are asked whether you have any of the following conditions, followed by things such as cancer, heart attack, diabetes, abscessed tooth, Alzheimer's, hepatitis, pancreatitus, and it goes on and on.   Though I do put a couple of check marks into the boxes, there are thousands of medical conditions that I don't have, which makes me lucky indeed. I'm lucky in other ways, because I don't struggle with any known psychological conditions, and there are hundreds of these too.  For instance, I don't suffer from bipolar disorder, hypochondriasis, kleptomania or any conditions on this long list. I am not required to take anti-depressants.  I'm happy to get out of bed each day.   I don't hate my job, my neighbors or my city.  I'm even appreciative of my country, though things are out of balance.  I appreciate that there are ways to make things better regarding my country. But I'm even luckier.   I don't struggle to keep any addictions in check, and this list is also extensive, including such things as gambling, OCD, drugs, alcoholism, and coin collecting . . . coin collecting???? I appreciate that I don't wake up with an urge to go to a casino or to get drunk.  Really and truly, and I've never had any such urges. I'm also lucky that I'm not unemployed in this bad economy. And though it is 13-years old, my car is working well. And my roof is not leaking.   Hoodlums aren't chasing me down the street at the moment.  I didn't just get bit by a brown recluse spider.  No warmongering superpower is dropping bombs anywhere near my house.  The electrical service is working well, allowing me to use this computer.   My kids are not failing out of school.  My city is not bankrupt.  I am not currently a victim of identity theft.  The pipes in my house are not leaking.  No neighbors are blasting their stereos outside.  I don't worry about hurricanes and earthquakes and tornadoes (though maybe I should worry about the latter two).   The lack of each of these bad things is truly a good thing for which I am thankful. Bottom line is that whatever it is that any of us has to deal with, it could be a lot worse, and a quick review of long lists of disorders and dyfunctions shows us how much worse things could be. Perhaps this post could be said to constitute some sort of skeptics prayer .. .

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