Snipers posing as journalists.

This month's issue of The Atlantic includes a detailed and thoughtful article by Mark Bowden, "The Story Behind the Story." For 25 years, Bowden worked as a reporter for the Philadelphia Inquirer. Using the media frenzy over Sonia Sotomayor's isolated phrase "wise Latina" as his case study, Bowden keenly describes what has happened to journalism before our very eyes. Not that it was obvious while it was happening, which brings to mind George Orwell's: "To see what is in front of one's nose needs a constant struggle." And just look what is now in front of our noses:

With journalists being laid off in droves, ideologues have stepped forward to provide the “reporting” that feeds the 24-hour news cycle. The collapse of journalism means that the quest for information has been superseded by the quest for ammunition . . . The reporting we saw on TV and on the Internet that day was the work not of journalists, but of political hit men. . . . This process—political activists supplying material for TV news broadcasts—is not new, of course. It has largely replaced the work of on-the-scene reporters during political campaigns, which have become, in a sense, perpetual. The once-quadrennial clashes between parties over the White House are now simply the way our national business is conducted. In our exhausting 24/7 news cycle, demand for timely information and analysis is greater than ever. With journalists being laid off in droves, savvy political operatives have stepped eagerly into the breach. What’s most troubling is not that TV-news producers mistake their work for journalism, which is bad enough, but that young people drawn to journalism increasingly see no distinction between disinterested reporting and hit-jobbery.
All you need to join the modern fray is a laptop and an internet connection. Not that Bowden is dissing the idea of citizen journalists. Far from it, bloggers of all stripes have often kept the mainstream media honest. Nonetheless, we now live in an era where it is easy for an idealogue to pose as a journalist in his or her spare time, Bowden is proposing that journalism has morphed into post-journalism, an enterprise where balanced truth-seeking is not a prerequisite. Rather the enterprise of post-journalism usually like a sport and, quite often, it is war:

The truth is something that emerges from the cauldron of debate. No, not the truth: victory, because winning is way more important than being right. Power is the highest achievement. There is nothing new about this. But we never used to mistake it for journalism. Today it is rapidly replacing journalism, leading us toward a world where all information is spun, and where all “news” is unapologetically propaganda.

The search for conflict certainly makes economic sense. Conflict screams for our attention and, of course, it sells ads. What's more interesting: A) Jack and Jill take a walk or B) Jack and Jill have an argument? What's more compelling, batting practice or a real ballgame. What's more compelling: peaceful protests, or protests involving rock-throwing and teargas? We are, all of us, addicted to conflict pornography. We no longer see much need to listen to people who disagree with us, not when its socially acceptable to villainize them. As Bowden comments, "The other side is no longer the honorable opposition, maybe partly right; but rather always wrong, stupid, criminal, even downright evil." And again, bringing down one's opponent, especially while one is filled with Nietzschean ressentiment, feels fun. What does Bowden propose as a solution? It's not looking good:

Unless someone quickly finds a way to make disinterested reporting pay, to compensate the modern equivalent of the ink-stained wretch (the carpal-tunnel curmudgeon?), the Web may yet bury [press critic A. J.] Liebling’s cherished profession. Who, after all, is willing to work for free?

While reading Bowden's article I kept thinking that the same thing that has infected journalism has spread to politics. Yes, politics has always been contentious. But now our political system is so wrought with anger and accusations (and corruption) that it seem absolutely incapable of dealing with any major problem. I suspect that the causal arrow points from journalism to politics on this--that if we could somehow mute the fake journalists, our politicians might be better able to calm down and work better with each other. Total speculation, I know, and I'm not optimistic about seeing the sad state of journalism improve.

Continue ReadingSnipers posing as journalists.

Paul Kurtz describes the secular sources of the meaning of life.

80-year old Paul Kurtz is still upbeat about civilization. Kurtz, "the father of secular humanism," should probably be considered one of the "old atheists." For decades before anyone ever heard of Sam Harris and Christopher Hitchens, Kurtz worked tirelessly to promote the virtues of secular humanism, the duties each of us owe to our communities and the need for critical thinking and skeptical inquiry. In addition to being a prolific author and philosophy professor, Kurtz is also founder and chairman of the Committee for Skeptical Inquiry, formerly the Committee for the Scientific Investigation of Claims of the Paranormal (CSICOP), the Council for Secular Humanism (publisher of Free Inquiry Magazine), and the Center for Inquiry. Kurtz coined the term eupraxsophy (originally eupraxophy) to refer to "philosophies or lifestances such as secular humanism and Confucianism that do not rely on belief in the transcendent or supernatural." As the foundation for the practice of eupraxsophy, Kurtz stresses that it is not a simplistic pitting of religion against science. Though scientific reasoning is a cornerstone of his world view, Kurtz also designates three basic virtues: caring, cognition and courage. One of his biggest concerns is that many religions have lost faith in the ability of human beings to identify and solve the problems facing them, causing them to attempt to look beyond the real world for real-world solutions. "Secular humanism" is often criticized by people who have never studied it's guiding principles, which includes the need for a common moral decency and deep caring for the welfare of others. If only the critics of secular humanism would actually take the time to consider the principles of secular humanism, most of them would find substantial overlap with their own guiding principles. Consider these principles of humanism:

  • We believe in an open and pluralistic society and that democracy is the best guarantee of protecting human rights from authoritarian elites and repressive majorities.
  • We cultivate the arts of negotiation and compromise as a means of resolving differences and achieving mutual understanding.
  • We are concerned with securing justice and fairness in society and with eliminating discrimination and intolerance.
The overlap among the religous and the non-religous goes far beyond enumerated principles, however. In the August/September 2009 issue of Free Inquiry, Kurtz eloquently pointed to the locus of the meaning of life from the perspective of those who don't believe in God (and, arguably, for those who do). Here is an excerpt from his well-written essay:

[W]e create our own meanings. The meaning of life is not to be found in secret formulas discovered by ancient prophets or gurus who withdraw from living to seek quiet release. Life has no meaning per se; it does, however, present us with innumerable opportunities, which we can either squander and retreat from in fear or seize with exuberance. These can be discovered by anyone and everyone who has an inborn zest for living. They are found within life itself, as it reaches out to create new conditions for experience.

The so-called secret of life is an open scenario that can be deciphered by anyone. It is found in the experiences of living: in the delights of a fine banquet, the strenuous exertion of hard work, the poignant melodies of a symphony, the appreciation of an altruistic deed, the excitement of an embrace of someone you love, the elegance of a mathematical proof, the invigorating adventure of a mountain climb, the satisfaction of quiet relaxation, the lusty singing of an anthem, the vigorous cheering in a sports contest, the reading of a delicate sonnet, the joys of parenthood, the pleasure of friendship, the quiet gratification of serving our fellow human beings—in all these activities and more.

It is in the present moment of experience as it is brought to fruition, as well as in the memories of past experiences and the expectations of future ones, that the richness of life is realized. The meaning of life is that it can be found to be good and beautiful and exciting in its own terms for ourselves, our loved ones, and other sentient beings. It is found in the satisfaction intrinsic to creative activities, wisdom, and righteousness. One doesn’t need more than that, and we hope that one will not settle for less.

The meaning of life is intimately tied up with our plans and projects, the goals we set for ourselves, our dreams, and the successful achievement of them. We create our own conscious meanings; we invest the cultural and natural worlds with our own interpretations. We discover, impose upon, and add to nature.

In the following video,Paul Kurtz discusses eupraxsophy in greater detail, as well as the alleged inability of non-religious persons to base their actions upon a legitimate moral foundation:

Continue ReadingPaul Kurtz describes the secular sources of the meaning of life.

What KIND of health care?

The raging health care debate "debate" is almost entirely devoid of facts, an issue on which I've previously posted. Instead of discussing fact, then, we tend hurl vague accusations, like calling the reformers "communists" (and you've GOT to see this). I "blame" Obama for this lack of specificity, but I realize that the vicious opposition mounted by huge self-interested insurance companies and health care providers might require that he not play all of his cards at this point. But isn't it odd that our politicians aren't at least clarifying the term "health care coverage" when they refer to national health care coverage? Defining this term would make a huge difference to the public reaction to any national plan. Here are two possibilities (though there are others): A) The national plan will offer gold-plated coverage much like the expensive United Health Care coverage I buy for my family through my employer. For the record, the pre-tax cost of this coverage is about $20,000 per year for my family. Is the Obama proposal to provide every citizen with this kind of coverage? If so, I can see why there is massive resentment to the proposal. Many working people can barely afford health insurance coverage at all, and the coverage many people do purchase is not nearly as comprehensive as the expensive coverage I purchase. Of course people who can can only afford to buy their own rudimentary policies will resent that the government might buy gold-plated policies for everyone else, including many highly irresponsible people. B) The national plan will offer a rudimentary coverage only. It will cover x-rays and casts for broken arms, but not heart transplants and expensive drugs that only marginally increase one's chances of surviving an illness. It wouldn't keep people suffering from terminal illness on life support when there is no reasonable chance that they would ever leave the hospital. It would cover only a small subset of the treatments covered by gold-plated policies. It might be akin to the Oregon Plan. I believe that there would be massive resistance to the national coverage described in A) but far less resistance to the coverage described in B). At least Oregon's legislators had the cajunas to specifically state what was covered under their plan and what was not (Oregon's prioritized list is available for all to see). Oregon had the fiscal responsibility to make certain that they could afford the level of health care to which they were committing. Oregon dealt head-on with the accusation that they were "rationing" health care; absolutely they were, just like private plans ration health care only to those who pay those high premiums. Both responsible and irresponsible health care plans "ration" health care. Therefore, it is not a criticism of any health care plan that it "rations" health care. Here are the guiding principles to the Oregon Plan:

In 1987, the Oregon Legislature realized that it had no method for allocating resources for health care that was both effective and accountable. Over the next two years, policy objectives were developed to guide the drafting of legislation to address this problem. These policy objectives included:

• Acknowledgment that the goal is health rather than health services or health insurance • Commitment to a public process with structured public input • Commitment to meet budget constraints by reducing benefits rather than cutting people from coverage or reducing payments to levels below the cost of care • Commitment to use available resources to fund clinically effective treatments of conditions important to Oregonians • Development of explicit health service priorities to guide resource allocation decisions.

Our national conversation regarding health care is so dysfunction on so many levels that it's hard to know where to begin. I'll make only one more point in this post, however. Opponents of current proposals often make accusations that there will be "death panels," indicating that some sick people will be allowed to die. As a nation, we need to grow up and deal with the fact that this happens every day in every hospital in the country: we shouldn't be allocating huge amounts of money to maintain pulses in people who have become living corpses. There are some families who "can't let go" no matter what (e.g., Terry Schiavo), and our national plan needs to have specific guidelines for these situations. In fact, every private insurance plan should have guidelines for determining when further treatment is likely to be futile and a provision for ending coverage at that point. The alternative is to make policies so horrifically expensive that many people can't afford policies that cover tratments likely to make an immediate positive impact on their lives. Only when we put these issues clearly on the table can we begin to have a real conversation.

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Get real about Afghanistan?

Building on our recent discussion of Afghanistan, a couple of items of interest today. Daring to stand up to the budding consensus that it may be time to get out of Afghanistan, Ruben Navarette today released an commentary on the topic. He notes that "Senior Pentagon officials are expected to ask for as many as 45,000 additional American troops this month. Currently, there are about 68,000 U.S. troops in Afghanistan." To him, this is not a bothersome development. He complains that the only "nation-building" the left supports is the type done by the Peace Corps, rather than the military. With no indication why this position is incorrect, he asserts that "Liberals love to build things, especially with other people's tax dollars. They just don't like the idea of U.S. troops doing the building. Maintaining a military presence on foreign soil makes the left nervous because it feeds the perception that the United States has an itch for imperialism and can't go long without scratching it." Maybe it's just me, but I think it's the 737 military bases around the world and millions of deployed soldiers that really "feeds the perception" that we have an "itch for imperialism." I wonder why Navarette doesn't criticize war-mongering conservatives for "loving to build things, especially with other people's tax dollars"?After all, the Pentagon estimates that our overseas bases are worth at least $127 billion-- does he think they were paid for through donations from grateful Iraqis and Afghanis?

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Why are all the Youtube stars from LA?

Youtube was supposed to be one of Web 2.0's shining examples of user-generated original content. In a world (in 2005) when everything worthwhile was already online and fully consumed, Youtube was supposed to provide us with a new outlet to both create and consume. I know it is hard to recall Youtube's original intent as a creative landscape, but keep in mind that the site's slogan was and is "Broadcast Yourself". Most of us don't broadcast ourselves, or watch broadcasts of other selves. The last time I fired up Youtube, I was looking for a free way to stream James and the Giant Peach. Any cute skits or beautiful shorts I discovered thereafter were barely bonuses; they were just tasty little incidentals to be quickly forgotten. Most people go to Youtube to view unoriginal creations- movie, TV and music clips or mashups thereof. Youtube's most viewed videos of all time are music videos like "7 Things" by Miley Cyrus and Rihanna's "Don't Stop the Music". My little sister uses Youtube as a combination DVR-Itunes-Pandora player. Nothing original seeps in unless I send it to her myself- and then it's usually just a video of a cute animal, not a creative work. Ah, but Youtube does have some high-caliber producers of original goodies! People who put on elaborate comedy skits with costumes, professional lighting and substantial editing. People who pull in millions of views. People with whom Youtube has formed profitable, advertising-driven partnerships. These people are broadcasting themselves. But they aren't like "us". They are all from Hollywood.

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