Report On Brooklyn College Teach-In On ‘Web Surveillance And Security’

Yesterday, as part of ‘The Brooklyn College Teach-In & Workshop Series on Resistance to the Trump Agenda,’ I facilitated a teach-in on the topic of ‘web surveillance and security.’ During my session I made note of some of the technical and legal issues that are play in these domains, and how technology and law have conspired to ensure that: a) we live in a regime of constant, pervasive surveillance; b) current legal protections–including the disastrous ‘third-party doctrine‘ and the rubber-stamping of governmental surveillance ‘requests’ by FISA courts–are simply inadequate to safeguard our informational and decisional privacy; c) there is no daylight between the government and large corporations in their use and abuse of our personal information. (I also pointed my audience to James Grimmelmann‘s excellent series of posts on protecting digital privacy, which began the day after Donald Trump was elected and continued right up to inauguration. In that post, Grimmelmann links to ‘self-defense’ resources provided by the Electronic Frontier Foundation and Ars Technica.)

I began my talk by describing how the level of surveillance desired by secret police organizations of the past–like the East German Stasi, for instance–was now available to the NSA, CIA, and FBI, because of social networking systems; our voluntary provision of every detail of our lives to these systems is a spook’s delight. For instance, the photographs we upload to Facebook will, eventually, make their way into the gigantic corpus of learning data used by law enforcement agencies’ facial recognition software.

During the ensuing discussion I remarked that traditional activism directed at increasing privacy protections–or the enacting of ‘self-defense’ measures–should be part of a broader strategy aimed at reversing the so-called ‘asymmetric panopticon‘: citizens need to demand ‘surveillance’ in the other direction, back at government and corporations. For the former, this would mean pushing back against the current classification craze, which sees an increasing number of documents marked ‘Secret’ ‘Top Secret’ or some other risible security level–and which results in absurd sentences being levied on those who, like Chelsea Manning, violate such constraints; for the latter, this entails demanding that corporations offer greater transparency about their data collection, usage, and analysis–and are not able to easily rely on the protection of trade secret law in claiming that these techniques are ‘proprietary.’ This ‘push back,’ of course, relies on changing the nature of the discourse surrounding governmental and corporate secrecy, which is all too often able to offer facile arguments that link secrecy and security or secrecy and business strategy. In many ways, this might be the  most onerous challenge of all; all too many citizens are still persuaded by the ludicrous ‘if you’ve done nothing illegal you’ve got nothing to hide’ and ‘knowing everything about you is essential for us to keep you safe (or sell you goods’ arguments.

Note: After I finished my talk and returned to my office, I received an email from one of the attendees who wrote:

 

Richard Dawkins’ Inconsistent Reliance On Pragmatism

A very popular video on YouTube featuring Richard Dawkins is titled ‘Science Works, Bitches.’ It periodically makes the rounds on social media; as it does, Dawkins acolytes–in the video and on social media–applaud him as he ‘smacks down’ a questioner who inquires into the ‘justification’ for the scientific method. (A familiar enough question; for instance, science relies on induction, but the justification for induction is that it has worked in the past, which is itself an inductive argument, so how do you break out of this circle, without relying on some kind of ‘faith’?) Dawkins’ response is ‘It works, bitches!’ Science’s claim to rationality rests on its proven track record–going to the moon, curing disease etc.; this is an entirely pragmatic claim with which I’m in total agreement. The success of inductive claims is part of our understanding and definition of rationality; rationality does not exist independent of our practices; they define it.

Still, the provision of this answer also reveals Dawkins’ utter dishonesty when it comes to the matter of his sustained attacks on religion over the years. For the open-mindedness and the acknowledgment of the primacy of practice that is on display in this answer is nowhere visible in his attitude toward religion.

Dawkins is entirely correct in noting that science is superior to religion when it comes to the business of solving certain kinds of problems. You want to make things fly; you rely on science. You want to go to the moon; you rely on science. You want to cure cancer; you rely on science. Rely on religion for any of these things and you will fail miserably. But Dawkins will be simply unwilling to accept as an answer from a religious person that the justification for his or her faith is that ‘it works’ when it comes to providing a ‘solution’ for a ‘problem’ that is not of the kind specified above. At those moments, Dawkins will demand a kind of ‘rational’ answer that he is himself unwilling to–and indeed, cannot–provide for science.

Consider a religious person who when asked to ‘justify’ faith, responds ‘It works for me when it comes to achieving the end or the outcome of making me happy [or more contented, more accepting of my fate, reconciling myself to the death of loved ones or my own death; the list goes on.]’ Dawkins’ response to this would be that this is a pathetic delusional comfort, that this is based on fairy tales and poppycock. Here too, Dawkins would demand that the religious person accept scientific answers to these questions and scientific resolutions of these ‘problems.’ Here, Dawkins would be unable to accept the pragmatic nature of the religious person’s answer that faith ‘works’ for them. Here, Dawkins would demand a ‘justified, rational, grounded in evidence’ answer; that is, an imposition of standards that he is unwilling to place on the foundations of scientific reasoning.

As I noted above, pragmatism is the best justification for science and the scientific method; science works best to achieve particular ends. Dawkins is entirely right to note that religion cannot answer the kinds of questions or solve the kinds of problems science can; he should be prepared to admit the possibility that there are questions to which religion offers answers that ‘work’ for its adherents–in preference to other alternatives. Pragmatism demands we accept this answer too; you can’t lean on pragmatism to defend science, and then abandon it in your attacks on religion. That’s scientism. Which is a load of poppycock.

No, Aristotle Did Not ‘Create’ The Computer

For the past few days, an essay titled “How Aristotle Created The Computer” (The Atlantic, March 20, 2017, by Chris Dixon) has been making the rounds. It begins with the following claim:

The history of computers is often told as a history of objects, from the abacus to the Babbage engine up through the code-breaking machines of World War II. In fact, it is better understood as a history of ideas, mainly ideas that emerged from mathematical logic, an obscure and cult-like discipline that first developed in the 19th century. Mathematical logic was pioneered by philosopher-mathematicians, most notably George Boole and Gottlob Frege, who were themselves inspired by Leibniz’s dream of a universal “concept language,” and the ancient logical system of Aristotle.

Dixon then goes on to trace this ‘history of ideas,’ showing how the development–and increasing formalization and rigor–of logic contributed to the development of computer science and the first computing devices. Along the way, Dixon makes note of the contributions-direct and indirect–of: Claude Shannon, Alan Turing, George Boole, Euclid, Rene Descartes, Gottlob Frege, David Hilbert, Gottfried Leibniz, Bertrand Russell, Alfred Whitehead, Alonzo Church, and John Von Neumann. This potted history is exceedingly familiar to students of the foundations of computer science–a demographic that includes computer scientists, philosophers, and mathematical logicians–but presumably that is not the audience that Dixon is writing for; those students might wonder why Augustus De Morgan and Charles Peirce do not feature in it. Given this temporally extended history, with its many contributors and their diverse contributions, why does the article carry the headline “How Aristotle Created the Computer”? Aristotle did not create the computer or anything like it; he did make important contributions to a fledgling field, which took several more centuries to develop into maturity. (The contributions to this field by logicians and systems of logic of alternative philosophical traditions like the Indian one are, as per usual, studiously ignored in Dixon’s history.) And as a philosopher, I cannot resist asking, “what do you mean by ‘created'”? What counts as ‘creating’?

The easy answer is that it is clickbait. Fair enough. We are by now used to the idiocy of the misleading clickbait headline, one designed to ‘attract’ more readers by making it more ‘interesting;’ authors very often have little choice in this matter, and very often have to watch helplessly as hit-hungry editors mangle the impact of the actual content of their work. (As in this case?) But it is worth noting this headline’s contribution to the pernicious notion of the ‘creation’ of the computer and to the idea that it is possible to isolate a singular figure as its creator–a clear hangover of a religious sentiment that things that exist must have creation points, ‘beginnings,’ and creators. It is yet another contribution to the continued mistaken recounting of the history of science as a story of ‘towering figures.’ (Incidentally, I do not agree with Dixon that the history of computers is “better understood as a history of ideas”; that history is instead, an integral component of the history of computing in general, which also includes a social history and an economic one; telling a history of computing as a history of objects is a perfectly reasonable thing to do when we remember that actual, functioning computers are physical instantiations of abstract notions of computation.)

To end on a positive note, here are some alternative headlines: “Philosophy and Mathematics’ Contributions To The Development of Computing”; “How Philosophers and Mathematicians Helped Bring Us Computers”; or “How Philosophical Thinking Makes The Computer Possible.” None of these are as ‘sexy’ as the original headline, but they are far more informative and accurate.

Note: What do you think of my clickbaity headline for this post?

‘Silence’ And Shūsaku Endō’s Christianity

Shūsaku Endō‘s Silence is a remarkable religious novel, one whose close reading and discussion in a philosophy classroom pays rich dividends. This week marks the concluding sessions of my Philosophical Issues in Literature class’ discussion of Endō’s novel; I can enthusiastically recommend it–in whole or in part–for use in classes on epistemology and philosophy of religion. This is because the novel–ostensibly a historical work set in seventeenth century Japan as the systematic persecution of Christians commenced following a brief flourishing of the faith–is at heart about the nature of faith, its relationship to knowledge and belief, the nature of ‘commitment’ to religious ideals and beliefs, the possibility of voluntarism about belief, the relationship between belief and action, the relationship between organized and ‘personal’ religion, between moral sentiments and religious strictures, between geographically and nationally specific cultures and supposedly universal belief systems, and so on.

Endō’s novel also proves the truth of the wisdom contained in the claim that the doubts of the religious and the agnostic or atheist are more interesting than the certainty of the believer. In this regard, observant Christians will find the book just as provocative as atheists or agnostics might. As Charles Peirce had noted, doubt is that irritation which leads to inquiry. And that is certainly one thing that Endō’s novel does; it prompts inquiry and investigation. It creates more doubt in turn, and prompts that most useful activity of all: self-examination. (My classroom discussions with my students about the philosophical issues the novel raises and examines have often been quite rich even as I suspect that, as usual, some students are simply not keeping up with the reading and are thus unwilling and unable to participate or contribute.)

Silence is the story of Sebastião Rodrigues, a missionary who travels to Japan to ‘rescue’ a Christianity sought to be driven out from Japan, and finds himself the latest target of the campaign to do so. Rodrigues takes inspiration from Christ through his trials and travails at the hands of his Japanese tormentors–even as the events around him shake his faith like never before. The determination of his inquisitors to make him an apostate makes Rodrigues sense he will become, rather than Christ, Judas instead; he will not be the defender and promulgator of his faith, but its betrayer instead. As his greatest trial approaches, Rodrigues comes to understand that the man he had imagined the Judas to his Christ is closer to him than he had imagined, that his dislike for him, his failure to feel sympathy or empathy for him, is his greatest failing as a Christian.The novel’s provocative claim–under one interpretation–is that he becomes a better Christian by becoming Judas. And that is because in doing so, he is better able to understand someone, Christ, and something, Christian faith, that he had imagined himself, arrogantly, to understand all too well before his trials began.

Rodrigues worries that God is silent; his most powerful realization is that God speaks through man, and man alone.

Talking Philosophy With Kids At The Brooklyn Public Library

This Sunday afternoon at 4PM, I will be participating in a Philosophy for Kids event at the Grand Army Plaza branch of the Brooklyn Public Library (in the Info Commons Lab); the event is sponsored by the Cultural Services Office of the French Embassy. I’ll be functioning as a kind of Philosophical Advice Columnist taking on, and considering, the following question with an audience made up of six to twelve-year old youngsters):

A friend of mine has a three-year old daughter. Every piece of clothing he buys her is pink and floral. Every toy is a doll or makeup kit. He’s already started joking about how she won’t be allowed to have a boyfriend until she’s 30. This all makes me incredibly uncomfortable, but I don’t know whether I’d be crossing a line if I said something. Can I let him know how I feel?

After I posted this announcement on my Facebook page, a friend asked the following question–in what seems a rather irate tone of voice:

The bigger question is why someone should think that they have a right to even think about how someone else is raising their children in the first place, let alone believe that have a right to interfere.

This is a very good question. The straightforward response to it is that because we live in a community, a society, our actions always carry the possibility of bearing on the welfare of others, no matter how self-directed or ‘personal’ they might seem; it is a libertarian and liberal fantasy to imagine that we are isolated islands in the social sea; we are caught up, inextricably, in the lives of others, and they in ours. A family bringing up their child in a sexist or racist environment is raising someone who might very well inculcate those pernicious doctrines and then act on them–to the detriment of someone else’s child. We form political communities directed toward the common good, even as we strive to maximize our individual welfare; the challenge of figuring out how individual freedoms and self-determination can be safeguarded and enhanced while ensuring the rights of others are not infringed on is a central challenge to political and moral philosophy.

To make this discussion a little more personal: I’m the father of a four-year old daughter, and I try my best to bring her up as well as I can to prepare her for the challenges that will undoubtedly confront her in a patriarchal society. My task would be made incomparably easier if the parents of male offspring brought up their children to be sensitive to such considerations as well; it undoubtedly takes a village to raise a child.

This afternoon, I will not pretend the question raised above has a straightforward answer, and will not attempt to provide one to my ‘discussion group’; instead, I will try to draw out some of the central issues involved, perhaps by engaging in some level of abstraction so that the general form of this particular query can be exposed, and the difficulties of answering it can be confronted directly. I’m looking forward to it.

Dehumanization As Prerequisite For Moral Failure

In An Enquiry Concerning the Principles of Morals (§III – Of Justice, Part I, Hackett Edition, Indianapolis, 1983, pp. 25-26), David Hume writes:

Were there a species of creatures intermingled with men, which, though rational, were possessed of such inferior strength, both of body and mind, that they were incapable of all resistance, and could never, upon the highest provocation, make us feel the effects of their resentment; the necessary consequence, I think, is that we should be bound by the laws of humanity to give gentle usage to these creatures, but should not, properly speaking, lie under any restraint of justice with regard to them, nor could they possess any right or property, exclusive of such arbitrary lords. Our intercourse with them could not be called society, which supposes a degree of equality; but absolute command on the one side, and servile obedience on the other. Whatever we covet, they must instantly resign: Our permission is the only tenure, by which they hold their possessions: Our compassion and kindness the only check, by which they curb our lawless will: And as no inconvenience ever results from the exercise of a power, so firmly established in nature, the restraints of justice and property, being totally USELESS, would never have place in so unequal a confederacy.

This is plainly the situation of men, with regard to animals; and how far these may be said to possess reason, I leave it to others to determine. The great superiority of civilized Europeans above barbarous Indians, tempted us to imagine ourselves on the same footing with regard to them, and made us throw off all restraints of justice, and even of humanity, in our treatment of them.

For the past couple of weeks my students in my Landmarks of Philosophy class have been reading and discussing Hume’s Enquiry. In the course of our classroom discussion this past Wednesday–on §V – Why Utility Pleases–one of my students said, “It seems that if our moral behavior depends on a kind of sympathy or empathy with our fellow human beings, then one way to make possible immoral behavior would be to dehumanize others so that we don’t see them as our fellow human beings at all.” In the course of the discussion that followed, I did not specifically invoke the passage cited above–instead, we spent some time discussing historical examples of this potentially and actually genocidal maneuver and examined some of the kinds of language deployed in them instead. (Slavery and the Holocaust provide ample evidence of the systematic deployment of dehumanizing rhetoric and action in inducing and sustaining racism and genocide.) But in that passage, Hume captures quite well the possibility alluded to by my student; if morality depends on recognizing our fellow humans as moral subjects, a feeling grounded in sentiment, emotion, sympathy, and empathy, then dehumanization–by language, action, systematic ‘education’–becomes a necessary prelude to overriding these feelings of ours so that the stage may be set for moral atrocity. This is a lesson that seems to have been learned well by all those who rely on humans mistreating other humans in order to implement their favored political ideologies; the modern tactic of the utter effacement of the victims of moral failure by remote warfare or by invisibility in media reports is but the latest dishonorable instance of this continuing miseducation of mankind.

A Modest Proposal To Cull The Human Herd

Feeding the elderly and the young i.e., the economically unproductive, is a terribly wasteful, irrational enterprise–programs like Meals on Wheels and after-school lunches are but the most glaring instances of this catastrophically misdirected act of charity; acts like these will never produce any tangible, meaningful results like an increase in the Gross Domestic Product or the Gross National Product, indeed, the Gross Product of anything whatsoever. The elderly and the young merely consume resources, among which is the most valuable of all, the time and attention of those who could be otherwise engaged in more useful and productive endeavors–all of which may be located in those zones of virtue and redemption, the workspace and the office of the corporation (not the public sector enterprise.) Parents all too often have to turn their eyes away from useful work to attend to the plaintive cries of their useless children, while on the other end of the age spectrum, those same workers have to minister to their useless parents, who continue to occupy space, drink drinking water, eat edible food, and contribute to this planet’s terrible climate change situation by increasing our atmosphere’s carbon dioxide content. Children can at least be mildly amusing, while the elderly are anything but. Enough is enough; our civilization is at a genuine point of crisis.

Any strategy to ameliorate this state of affairs must begin with a recognition of our fundamental human nature: we are individuals, first and foremost. We are born free, radically independent of family and home and state; we die free, hopefully alone, all by ourselves. We take care of ourselves from the moment of our birth, tending to our needs with rugged solitary enterprise; we disdain the helping hand at every step. We feed ourselves, we clean ourselves, we clothe ourselves; we are pioneers of the spirit, heart, and mind. The company of other human beings is always an irritation, one only tolerated in our recognition of them as potential future consumers for the goods we will try to sell them at some point in the future.  The care of others is a burden; we need little care as we grow up, and indeed receive none, so why should we extend our care outwards? We were left by the wayside at birth; so must we do to others.

Faced with these incontrovertible facts about ourselves, a simple plan of action suggests itself for dealing with the problem of the too-young and the too-old: a gentle but firm shove over the edge. No more bleating for attention from the children; no more calls for assistance from the elderly. A population made up entirely of working-age adults is an economist’s delight; it should be our aspirational ideal, guiding our social and economic policies at every step; it should inform the moral instruction we provide to our child..er, each other. The qualms we might feel as we prepare to enact this policy are merely the vestiges of an archaic sensibility, one that must bow its head before the relentless logic of the economic enterprise, and the moral demands it places upon us.