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Why pay attention to the New York Times? Organization, Normalization, Ideology Dec. 2nd, 2005 @ 06:51 pm
Edward Herman does his usual incisive work in decoding the New York Times.

"The biases of the New York Times surface in one or another fashion on a daily basis, but while sometimes awfully crude, these manifestations of bias are often sufficiently subtle and self-assured, with facts galore thrown in, that it is easy to get fooled by them. Analyzing them is still a useful enterprise to keep us alert to the paper’s ideological premises and numerous crimes of omission, selectivity, gullible acceptance of convenient disinformation, and pursuit of a discernible political agenda in many spheres that it covers."
From Fog Watch - The New York Times Versus The Civil Society: Protests, tribunals, labor, and militarization and wars - By Edward S. Herman Z Magazine -


But here is my basic question. Why? We need information but why look at the New York Times at all? Why worry about it?

1) Because it has so much influence over the governing elite? Is this true anymore? Perhaps it guides the governing elite.

2) Perhaps by reading the NYT and the WSJ critically we gain insight into the ruling class and its aims? Is this true? In that case if we can use those insights as an organizing tool then we are doing ourselves a service.

3) Because we don't have counter-hegemonic media of our own that establishes a grand world view for radical change and will set to crumbling the world view of the New York Times? This goes back to to point one and the overwhelming influence the times have on governing elites. That influence is bound to seep through to those who oppose the Rulers and Bosses, unless we counter the distortions and ideological spin and outright lies.

4) But in the end the reason we have to spend so much time decoding the New York Times and other media of ruling class ideological "information", is because we are too weak to establish our own media for organizing and information.

So in short: Why pay attention to the New York Times? Because of the failure of the left to organize.

Famously, in Lenin's What is to be done? he argued that a regular paper of a working class party is an organizing tool. Bolshevik party organization, was bound to be dictatorial as Rosa Luxembourg realized early on, but the fact is that Lenin, before he took power had deep insight in how to organize. It is part of the tragedy of Bolshevism and the atrocity of Stalinism that these organizational insights have been lost. The fact is that as the left stands today in the Western capitalist republics, there is no network of radical media that is also used as an organizing tool. There are small networks of radical media and they are very loosely connected to organizing networks. But unless the organizing networks and the media networks are organically related we will never be able to make the first step toward constructing a counter-hegemonic world view.

The South End Press collective and the people at Z Magazine have been trying to build such integrated networks for years but unfortunately the network is too small and too loosely connected to other cooperative organizations and to unions. It is not there fault. People such as Michael Albert and Lydia Sargent seem to me to be near heroic in their commitment to a vision of radical democracy. But over and over again I keep on coming back to the same point in my mind - we on the left must not be organizing correctly if we are not organizing better than say the right wing Christers.

The Process of "Normalization": A suggestion for using Herman's & Chomsky's model to study legal institutions:

Edward Herman continues:

Continue reading )


New York City
2 December 2005



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Jerry Monaco's Philosophy, Politics, Culture Weblog is
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http://www.livejournal.com/users/monacojerry/

His fiction, poetry, weblog is
Hopeful Monsters: Fiction, Poetry, Memories
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Pity the Monsters! - The Monstrous in the Law - A Utopian Essay - 1 Nov. 30th, 2005 @ 06:58 pm
Pity the Monsters! - The Monstrous in the Law and the Severed Head of Justice - A Utopian Essay (First in the Pity the Monsters Series) - Essay Idea 1

"Remarkable Presences" - Part One of an Unwritten Utopian Essay

"Monstrous bodies are the remarkable presences that appear as signs of civic omen, or trauma, and which demand interpretation: they offer a bit of each, apocalypse as well as utopia."

Ingebretsen, Edward J. (2001). At Stake: Monsters and the Rhetoric of Fear in Public Culture. Chicago: University of Chicago Press.

The representation of monsters and the monstrous in narrative and poetry is a deep universal of human culture. It is part of the cognitive tangle of the human brain, and even if we do not know in what room of the labyrinth the fear and hope for the monster lives, we can speculate that the fear is basically part of our biological history. As such it is prior to the development of the rule of law. Our hopeful fears of the monstrous and the universal narratives of the monsters of our minds (thrall-unto and triumph-over) along with those narratives we stage for our mothers, fathers, brothers, sisters, and fellow culture-comrades constantly appear in the law and its representations.

It is perhaps true that the monstrous is merely our own fear of decay and deformity, of mis-shappen birth, of attacks by the fates, furies, and nature from without and within and yet this has not stopped us from reifying our fluid fears and hopes of monsters and the monstrous into the law. Let me propose that the "hero" is the monstrousness of the law and "justice" is the fearful monster heroine that the law has repressed.


Taking the Wrong Side Part Two of an Unwritten Utopian Essay

Perseus, David, and Judith,
lords and ladies of the Blood,
Greek demi-gods of the Cross,
rise sword in hand
above the unshaven,
formless decapitation
of the monsters, tubs of guts,
mortifying chunks for the pack.
Pity the monsters!
Pity the monsters!
Perhaps, one always took the wrong side -
Ah, to have known, to have loved
too many Davids and Judiths!
My heart bleeds black blood for the monster.

Robert Lowell, "Florence" in For the Union Dead


Yes! but why should the monster have our pity? Precisely because the monster was transmogrified into its demonic deformity by the monstrousness of the tyrant. In my story the monstrous is the codification of state-rule and the monster is the personification of Justice, untamed in all its polymorphous promiscuity of fury. So perhaps "one always took the wrong side" no matter the side that one takes, for we do not see that in our fearful flight from the monster we run into the arms of the monstrous.

The story goes that when the Medici in Florence were briefly overthrown, and a functioning oligarchical Republic restored, the anti-Medici party set the sculpture of Judith, with a sword raised to decapitate Holofernes, at the side of the main door of Palazzo della Signoria. It was "the symbol of the liberty of the Florentine people."



The Medici upon their restoration responded to this symbol of freedom with their own symbol of the triumph of law over the female monster. The response to Donatello's Judith was Cellini's Perseus. Let me suggest that Perseus is the personification of "the rule of law" and Judith is a personification of justice.



The Cellini-Medici-Perseus as a symbolic response to the Donatello-Republican-Judith shows psychological insight into the deep mythos of justice and the law. Perseus transforms Judith into the Gorgon in the act of severing her head. By the time we see the severed head of Medusa, hair gripped in the fist of Perseus, held like a dangling lantern to turn his enemies into stone, the act of transformation has already taken place. The insane severed head of justice is the Medusa or the Furies transformed from vengeance into pure hatred, or tamed into the red-eyed revenge of the rule of law - the gods and goddesses of the ancients always reappear as the devils of the succeeding age. This was recognized and by Aeschylus in the Oresteia. Note that Cellini's Perseus shows the act of decapitation already complete. Donatello's Judith is poised in mid-motion before the downfall of the sword, always in the act of decapitation.



This was a public sculpture. The sculpture itself was an act of political will, but it was recognized as an incomplete act, an act that would always have to be ready to go forward again, because tyranny is a hydra-head and when justice acts in the guise of liberator she must always repeat her actions. A tyrant is never banished for all time. So the actual decapitation is not shown.

Donatello of course could have made other choices. For example look at this disturbingly sexy Judith by Jan Massys.



This Judith is fresh from the act of seduction which allowed her to gain entry to the tent of the General and allowed her to approach the carnal body of Holofernes. But such a portrait as provided by Massys is too intimate for the political act that the Donatello's statue represents. We cannot help but see the details of desire that led to the act of bloody decapitation. Such a representation of triumph over tyranny by the personification of justice would frighten the burgher republican aristocracy more than any possible tyrant. Any woman in your bed - wife, concubine, slave - could perform such an act of decapitation-castration. This Judith is too much the sister of the Gorgon already. Her beauty is as much an aspect of the monster as the snakes in Medusa's hair. And as we know from Buffy the Vampire Slayer, in order to fight the forces of darkness, it is necessary to interiorise some powers of the demon, even if such powers find their origins in a primal rape. (Is Judith a Vampire Slayer?)

Cellini's Perseus has completed the act of decapitation. He shows the severed head to his enemies. He turns them to stone. The judgment of the law brooks no hesitancy. This is unlike the establishment of liberty through an act of justice; such an act may be arbitrary and even mistaken but it is never finished. In the end Judith herself is turned to stone as the statute of Perseus is erected within her sight - justice must be reified in the rule of law or else the order of man will not exist. We must always take the wrong side because the choice as represented to us is between tyrant and monster, rule and vengeance, order and desire, law and love. It is a false choice of course.


[Note: I have hundreds of ideas for essays. They just come too fast for me to write and research. I have decided that I would release these ideas into the cyber-ether, a jagged fragment at a time, in the hope that they will lead me (or you) somewhere. If anyone uses these ideas, please tell me.]


New York City
30 November 2005

Note this Post is part of the Carnival of Vanities #168 @ Denali Flowers.


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Jerry Monaco's Philosophy, Politics, Culture Weblog is
Shandean Postscripts to Politics, Philosophy, and Culture
http://www.livejournal.com/users/monacojerry/

His fiction, poetry, weblog is
Hopeful Monsters: Fiction, Poetry, Memories
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Legal-Regimes and Extralegal Violence: A search for patterns in 'real-existing' law: Sep. 22nd, 2005 @ 07:32 pm
Legal-Regimes and Extralegal Violence: A search for historical patterns in 'real-existing' law:

"In January 1899, a black laborer at the Land Pebble mine, dared argue with his foreman, who pulled out a pistol and shot the laborer dead. The foreman turned himself in to the Bartow sheriff. But the sheriff brushed the incident aside. Everyone knew what had happened, he said. The foreman should go back to work." Kevin Boyle, The Arc of Justice: A Saga of Race, Civil Rights and Murder in the Jazz Age, p.65.


Such incidents cannot be understood legally, or even from the point of view of common sense, with legal analysis as it stands today. The action of the foreman and sheriff are illegal of course, but then why, in that time and place were they accepted by all of the legal authorities? In any given society such 'extralegal actions' are not an anomaly, but simply the way any given society works. Written laws themselves often only set a framework for extralegal and non-legal actions. Practical questions must be asked. The question is not "What is 'legality'?" in these situations or "What is 'the rule of law'?" but, rather, "What is the legal regime in effect in this case, in this place, in this society?" Furthermore some concept of "extralegal violence", and how extralegal violence is contested and normalized, is necessary.

The above is an incident from Florida in the post-Reconstruction period. It took place in the phosphate mines. Working in the phosphate mines was brutal and dangerous. It consisted of breaking stones for twelve hours a day, seven days a week. Few whites would do the job so the mine owners hired young, single black men, though of course the foremen, managers and owners were white. The camps that developed around the phosphate mines were essentially company run towns, even though they were nominally under the jurisdiction of the County Sheriff, in this case the Sheriff of Bartow. The usual situation followed. Thus, even though prostitution was illegal, it was sanctioned around the camps by the owners of the mines who essentially sold franchises to the brothel owners. The prostitutes were black and the brothel owners white. It is only natural that these camps, and all such company towns would become laws unto themselves. Most analyses of law do not take into account this kind of legal regime. The question is what kind of law is operating in this situation? Why is it here? How did it develop? What were its institutions, etc.?

The sheriff's and the deputies in Bartow "tolerated" and sanctioned this situation and the white elite benefited from it. But the actual operation of such legal regimes is rarely studied as part of real legal systems. Of course, periodically things in the camps would get out of hand and then the Sheriff would go in with newly deputised town's people and settle the trouble with direct collective violence. This collective violence whether it was a 'lynching' or an 'anti-saloon' or anti-gambling raid, was always justified as a maintenance of order. Of course there were and are similar situations through-out history and through-out the world today. And neither is this only a story about race-relations in the United States....

It is also not always a story about good and evil. This is because often legal-regimes are contested. Various kinds of revolutionary situations have existed - in Athens, Republican Rome, during the English Revolution, the American Revolution, the French Revolution - that have established legal regimes that look very similar on the surface to the direct collective extralegal violence that one might have seen in Bartow. Some of these legal regimes may be 'justified' if not quite 'just.' Or to put it more starkly, the collective 'extralegal violence' of the abolitionist raider who frees a group of slaves, must not be put on the same moral level as the collective extralegal violence that keeps the ex-slaves in de facto bondage. Moral judgements should be made separately from the description of the patterns I am considering. The 'is/ought' division should be kept firmly in mind along with the aims of the agents and the purpose of the institutions.

For instance, in mid-Republican Rome, the Plebs seceded from the city and elected two tribunes. T. J. Cornell describes the resulting situation

"The tribunes authority was based on what the Romans called a lex sacrata. This was a collective resolution reinforced by a solemn oath. Having elected their tribunes, the plebeians swore to obey them and to defend them to the death; anyone who should harm them became sacer, a term for which the English word 'accursed' is an inadequate translation. The formula sacer esto ('let him be accursed') was pronounced on persons who by their actions harmed the gods. Such a person became forfeit to the god in question, and on death was surrendered into his power; anyone who killed the offender was therefore carrying out a sacred duty, and did so without incurring any penalty or blood-guilt. In this way the tribunes of the plebs became 'sacrosanct' (i.e. inviolable.)" (T.J Cornell The Beginnings of Rome, 259).
***
"The lex sacrata gave the plebeian tribunes extensive powers which derived ultimately from their inviolability. They were able to enforce their will by coercion (coercito). They could impose fines, imprisonment, or even the death penalty, against anyone who challenged their authority or who made a physical or verbal assault on their persons. Because of the sacrosanctity the tribunes were able to protect individual plebeians from ill treatment by the rich and powerful, and from the arbitrary punishment of the magistrates, by giving the 'assistance' (auxiium). At first this was an extra-legal procedure in which the tribune intervened personally, and rescued plebeians by [260] threatening opponents with the dire consequences of the lex sacrata if they should try to use force against him. In other words it was a form of organized self-help by the plebs, who backed their actions by lynch-law disguised as divine justice." (T.J Cornell The Beginnings of Rome: Italy and Rome from the Bronze Age to the Punic Wars (C. 1000-264 BC) , 259-60).


There are many interesting things that can be said about this passage. For instance, it is an exact illustration of the Sartrean fused-group and how it is united through both an oath and violence. It is also a particularly peculiar illustration (strangely enough) of the establishment of the rule of law through establishing an exception to sovereign power. What the plebs created was a kind of dual-power or counter-sovereignty. An unstable situation in the long run. At these points (when and where the plebs were willing to fight for their legal regime) the legal regime was a matter of a power struggle. What the patricians offered in return was 'the rule of law.' They offered a codified written law and it was given to them. To some extent this split the plebs along class lines. But, still, the plebs kept to their counter-sovereignty until it was integrated into the the legal regime as a whole, eventually becoming a much contested institution in the Roman constitution.

My point here in regard to the division between description and prescription, (i.e. "ought" cannot necessarily be derived from "is") is that personally I would support the self-help (lynch mob) of the plebs in their assertion of their right to self-determination contra the patricians in Republican Rome, but would not support the lynch-mob (self-help) of the nightriders in the period of Reconstruction in their assertion of their white supremacy (self-determination) contra the Union army of occupation and African- Americans, even if parallel patterns are at work. My analytical point is that we should not shrink from noticing the historical parallels, even if they go against our political (ideological) grain.

So my question is, in the above situations and hundreds of more (some of which are documented in this weblog), how do we think of the law? No matter what the stated law is, we must also study the 'real-existing' law that people live day-to-day: How are punishment and rewards allocated? By whom are they allocated? Who is allowed to speak, when and where and who will listen? Where is violence the norm and accepted though technically illegally? And where is it not even seen as technically illegal violence? This law is quite different from the law that is studied in law schools. In fact in law schools we are mostly taught to believe that this law simply does not exist. It is a law of which we dare not speak in a law school classroom. The belief in the non-existence of real, everyday, legal regimes - the law as people experience the law, the law as it is organized in all kinds of institutions (only a few of which are explicitly 'legal institutions') -, the willful ignorance of this law is deeply ideological. Unfortunately, to see this law clearly puts a lawyer in a state of cognitive dissonance with the codified norms of the lawyer's professional code of ethics. I maintain that this result is one of the doctrinal functions of professional codes and must be analyzed as part of the ideology of 'professionalism.'

My basic project has always been to take a page from Llewellyn's book and show that the law is not simply what is written but it is what 'these people do'. But we must expand the notion of 'these people' beyond judges and lawyers and include the cop on the beat and the corporate manager and the foremen and quasi-sovereign institutions in their social 'spaces'. It was this thought that was the beginning of my notion of looking into the patterns of extralegal violence, legal violence, and violence that is not even considered violence within the rule of law. (For instance the deadly conditions in the mines, which were supposedly a matter of contract between mine worker and mine owner.)

So to repeat, in every instance when I am studying an actual dispute or case or 'norm' or law, I would ask: What is the 'legal regime' in this situation? What if the rule of law states one thing about the legality of an action, but in each and every case the legal regime leads to actions that are exceptions to the 'rule of law'? How and why do extralegal actions integrated into a given society's legal institutions?

These considerations, along with the patterns of exception to the rule of law, the institutions of quasi-sovereignty, the construction of dominant ideology, and how these are all integrated into the rule of a dominant class or competing classes is only the beginning of any historical analysis of law and society. Each society must be studied in context. There are no skeleton keys to unlock every door. Yet, I maintain there are general legal and historical patterns from classical Athens, through ancient Rome, following down to the emergence of the nation-state and modern business institutions.

I also believe that most historians and legal commentators have only glimpsed these patterns, mainly because they don't look at human society from the point of view of a methodological naturalism and also because nobody but the "dilettantish" generalist (Lewis Mumford [see The Myth of the Machine a book that greatly influenced me too many years ago], William McNeil, Charles Tilley, or even the regrettable, Jared Diamond, or the even more excitingly regrettable E. O. Wilson) is willing to look at the grand scale of human society,and look at it as just another interesting formation, a kind of natural phenomena with its own patterns. Either I am crazy or I have a lot of work to do that I will probably never finish.

These are only the beginnings of my thoughts that have led to my reflections on legal and social institutions.

Perhaps the notions of 'legal regime' and 'extralegal actions' will be useful to you. I think they fit with what you are doing.

Jerry Monaco
22 September 2005
New York City

Related post: Theses on the Concept of "extra-legal violence" with references to the "Rule of Law" and the idea of the "legal regime"



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Theses on the Concept of "extra-legal violence" Aug. 24th, 2005 @ 07:36 pm
Theses on the Concept of "extra-legal violence" with references to the "Rule of Law" and the idea of the "legal regime":

The concept of extra legal violence is to some extent a misnomer but it is still very useful.

In the first place we have to make a distinction between tolerated, and in some cases encouraged, extra-legal violence, extra-legal violence that is contested by or not tolerated by some sectors of the elite, and extra-legal violence that is contested or supported by other sectors of the culture or by the multitude. We must also designate a kind of violence that is neither legal nor illegal, what I will call non-legal violence. Then we must designate a kind of violence that is illegal. Only by studying each historical and cultural context of a particular legal system, and by studying what legal institutions do and don't do, what the rule of law covers and doesn't cover can we decide how extra-legal violence is interpreted within a society. I call this historical and cultural context of a legal system a "legal regime." (Two examples: Any study of race relations in the United States and especially the 'culture of terror' against African Americans - lynching, assassination, individual killings of black workers, etc. - will show that extra-legal violence was a part of the United States legal regime. Any study of the system of the pater-familias in the time of the Roman Republic would provide a similar example.

It is the institution of the law that establishes the concept of what we designate extra-legal, non-legal, and of course illegal. When a legal regime is established and legal institutions develop, at the same time there is an establishment of violence that is legally sanctioned, extra-legal violence that is tolerated, and non-legal violence that is not even recognized as a violation of humans (or nature). In a society where legal institutions exist these recognitions and non-recognitions of violence are made a part of the structures of the institutions, themselves.

Many human societies have established legal regimes but do not have formal legal institutions or at least very few. In such societies there is a sense that most violence is extra-legal and is only justified or not justified after the fact if the particular act of violence becomes contentious in that society. These societies simply do not have a concept of the 'rule of law.' Through out the whole of human history most societies had no established legal regimes at all, only customs, informal rules, and customary ways of making decisions. In such societies the very concept of "legal," "illegal", "extra-legal" are simply anachronistic. It is an artifact of the legal-mind that they we apply legal notions to the whole of society as if this such an application were only natural. Such notions as law, the rule of law, and legal institutions are only applicable to societies that have developed organized state institutions and up until very recently most human societies did not have such institutions. Only relatively recently in the history of the human species have such institutions come into existence. Legal institutions must be looked at with this general background in mind. Up until 5,000 years ago a study of the human species could have been made without once mentioning the notion of law and absolutely nothing would have been lost from such a study. Even as recently as 2,000 years ago what we call law has only been applied to a small portion of the human species. All of this is relevant historical background when studying how the "rule of law" establishes a tolerance of extra-legal and non-legal violence.

In any society where a legal regime exists, and legal institutions are established, and there is a notion of what we now call the "rule of law", these institutions and notions also create tolerated and/or encouraged acts of extra-legal and non-legal violence that are an essential part of the legal regime and social enforcement of rules and customs. To some extent the relation between extra-legal violence, non-legal violence and notions of legality are not even recognized, and yet they are often essential to the social order. It is to the extent that the relation between these notions go unrecognized in any legal regime, it is to that extent, that the notion of legality reveals its ideological bounds.

I intend to show that extra-legal violence and non-legal violence can be mapped from society to society and legal regime to legal regime. I also intend to show that these maps of legal regimes have a certain congruity, from each to each, and more - that they are to a great extent historically homologous. This is only a first step to a larger project. Extra-legal violence is to some extent relatively easy to define because we know 'violence' when we see it (unless you only read Derrida or Agamben and Benjamine's Critique of Violence). What is harder to define is violation and human exploitation in general. The larger project is to show how legality, extra-legality, and non-legality can be mapped in the relation to what is recognized as human exploitation and what is not, what is allowable coercion and what is not allowable coercion.


Jerry Monaco
New York
Wednesday, August 24, 2005

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Jerry Monaco's Philosophy, Politics, Culture Weblog is
Shandean Postscripts to Politics, Philosophy, and Culture
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http://www.livejournal.com/users/jerrymonaco/

Notes, Quotes, Images - From some of my reading and browsing
http://www.livejournal.com/community/jerry_quotes/

Scalia, Monotheism, and Constitutional Interpretation Jun. 28th, 2005 @ 09:33 pm
Justice , Monotheism, and Constitutional Interpretation: Invented Traditions, the Constituencies of the Supreme Court, and Legitimation: Annals of the Republic of Hypocrisy

Professor Jack M. Balkin at his weblog analyzes Justice Scalia's dissent in McCreary County v. ACLU, one of the Ten Commandment cases. Balkin puts it clearly.

In his dissent in McCreary County v. ACLU, Justice Scalia forthrightly explains that the is not about preserving neutrality between religion and non-religion. It is not even about neutrality among religions. Rather, it requires neutrality among monotheistic religions that believe in a personal God who cares about and who intervenes in the affairs of humankind, and in particular, among Christianity (and its various sects), Judaism, and Islam.


I have not had the time to read the latest Supreme Court opinions thoroughly, but I would like to make a few comments about Scalia, and by side-light Justice O'Connor.

Scalia in dissent is often worth reading. This is because he gives away the game of the politics of Supreme Court decisions. Sometimes he does this intentionally by analyzing the political basis behind the majority opinions he is criticizing, but often he does so unintentionally by showing that his particular version of the theory of Constitutional is a highly political program for reversing the New Deal and the Warren Court.

I have many examples of the first way in which Scalia analyzes the politics of the court - Planned Parenthood of Southeastern Pa. v. Casey, 505 U.S. 833 (1992), Romer v. Evans, 517 U.S. 620 (1996) - but the most obvious is . A single quote will do, but all interested readers can easily find the opinions on-line.

Today's opinion is the product of a Court, which is the product of a law-profession culture, that has largely signed on to the so-called homosexual agenda, by which I mean the agenda promoted by some homosexual activists directed at eliminating the moral opprobrium that has traditionally attached to homosexual conduct. I noted in an earlier opinion the fact that the American Association of Law Schools (to which any reputable law school must seek to belong) excludes from membership any school that refuses to ban from its job-interview facilities a law firm (no matter how small) that does not wish to hire as a prospective partner a person who openly engages in homosexual conduct.

One of the most revealing statements in today's opinion is the Court's grim warning that the criminalization of homosexual conduct is "an invitation to subject homosexual persons to discrimination both in the public and in the private spheres." Ante, at 14. It is clear from this that the Court has taken sides in the culture war, departing from its role of assuring, as neutral observer, that the democratic rules of engagement are observed. Many Americans do not want persons who openly engage in homosexual conduct as partners in their business, as scoutmasters for their children, as teachers in their children's schools, or as boarders in their home.LAWRENCE V. TEXAS, Scalia in dissent.


Scalia's emphasis on what he aptly calls the 'law-profession culture,' is at the same time, accurate and misleading. It is of course a culture he believes doesn't include him. But he is both a product of and a prime example of the 'law-profession culture' - the institutional nexus of Law Schools, administrative agencies, corporate law offices, Continue Reading )


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» American "Legal Formalism" and Elite Standardization of the Law
Clay Conrad at jurygeek has an interesting post entitled "Did Legal Formalism Mortally Wound the Independent Jury?."

I will quote the first paragraph:

Many years ago, Prof. Randy E. Barnett suggested to me that in my book on jury nullification I missed one of the reasons late nineteenth century juries lost the legally recognized role of deciding both facts and law. The reasons I had given were the diversification of the jury (which had come to include blacks, women, poor whites, and new immigrants), and the fact that elites could control legislatures but not juries. Barnett saw another factor at play: the rise of legal formalism during that same period, supplanting the natural rights doctrine that gave rise to the jury's larger role.


The link Mr. Conrad provides to legal formalism is to a good article by Duncan Kennedy in the "Encyclopedia of the Social and Behavioral Sciences".

Once while browsing the library I picked up Mr. Conrad's book Jury Nullification: The Evolution of a Doctrine and I liked what I read. I am sure that my political world view does not match Mr. Conrad's but I found his book well written and thoughtful. I recommend it along with We, the Jury: The Jury System and the Ideal of Democracy by Jeffrey Abramson. My particular point of view on the jury system is that it is a core and elemental component of democracy and that any restriction on the jury is, in fact, an attack upon an important democratic form.

I have not read Mr. Conrad's book in full but only about 70 pages while avoiding work in the library, so I do not have the book in front of me and I don't remember if any of my ideas were actually lifted from Mr. Conrad. I am in the strange position of defending Mr. Conrad. I am sure he does not need my defense by I do hope that he appreciates it.

Professor Barnett may be correct in his suggestion that doctrines of '' contributed to the decline of jury independence and may have helped to create the modern notion of the law/fact dichotomy. As every first year student knows decisions on the 'law' are no longer the domain of jury deliberation. The jury's jurisdiction is just the facts. I think the thesis can be maintained that the legal and social complex of forces behind attacks on jury independence were the same that led to the rise of legal formalism. In fact legal formalism was mainly an attack on the independence of judges, especially small town judges. If this is true then Conrad's emphasis on the need for control by elites also applies to the rise of 'legal formalism.' Elite control of the legal system is probably the strongest spine of the story that led to attacks on jury nullification, but also contributed to a suite of other changes in the legal system.

I can not provide all of the historical evidence here and now but let me state that independent, erratic, and quirky judges, and quirky local legal systems were as much of a "problem" in the period after the civil war as independent juries. Further, I would like to point out that bringing the 'rule of law' to the Western Territories, and campaigns against what was sometimes called 'local justice,' and at other times called lynch law were part of the propaganda campaign that was behind the movement to bring some kind of standardization to the national legal system. Formalistic notions of applications of the rule of law were part of this campaign. The part of the story that we call the rise of 'legal formalism' was mainly an attempt to impose standards on a diverse national legal system that was varied to the point the of nonsense. But for who was the lack of standardization a problem? For the newly emerging national elite of lawyers and for the people that they served in the new national market. The need to assert some control over a diverse legal system was a daily problem for the corporate lawyer who wished to provide adequate representation to his client. I derive some of these points from Grant Gilmore's lectures collected in "The Ages of American Law" and also from my own studies on the rise of corporate law. The diversity (if not chaos) of late 19th century law from jurisdiction to jurisdiction, the unpredictable quality of judicial decisions, and the tendency of juries to rely on local customs, looked like 'insanity on the march' to many of the legal scholars, commentators, and elite lawyers. Legal formalism was just one of many tools to tame this diversity. The list of woes was as follows: We were a collection of jurisdictions that was supposed to be 'one nation', yet did not have 'one' law. The rank-and-file lawyers and judges were not legally trained. They did not interpret 'rules', but derived their own standards of right and wrong loosely based on the law. A solution it was thought was was to introduce definite constraints on the practice and interpretation of the law. If some formalism was introduced into the process then perhaps the educated elite could teach the small town judge and lawyer how to apply the rule of law. This would also allow for the professionalization of law and would tame some aspects of small town hucksterism. Or at least so the new national legal elite believed.

There was some truth in what they thought, but I believe the drive to bring standardization to the law in the various States was necessitated by the needs of business and the lawyers that represented them. In other words the same forces that were behind the post-civil war drive against jury nullification were the forces that were behind a suite of changes in the legal system that occurred in the same period - the rise of corporate law, the birth of the modern law-firm, the drive for standardization of judges and lawyers, the rise of the law school as a feeder system to government and law practice, etc, the "new" business oriented interpretations of the Fourteenth Amendment, the introduction of professional codes of ethics, and especially the rise of national business firms and a national labor market.

Of course I am simplifying, to the point of being instrumental. There were other historical tendencies at work in the decline of 'natural law' theories and the rise of 'legal formalism'. Robert Cover, for example, pointed out that the reaction of anti-slavery judges to having to enforce the fugitive slave law was a retreat into formalistic interpretations of the letter of the law. On the other side legal formalism in the post-Civil War era was itself opposed by some of the most determined advocates of 'corporatism' and national standardization, i.e. by legal theorists and their lawyer-students who had a Hegelian notion of what the law should become. There are many ironies in this history and the portion of it that leads to the crucial nexus between law firms, law schools and the administrative state has yet to be told. But just one example is the fate of the legal realism movement. I think it was who pointed out in his A Critique of Adjudication that almost no one has ever admitted to subscribing to 'legal formalism'. In fact, legal formalism as a doctrine may have been invented by its enemies, the legal realists. Yet 'legal realism' with its later alliance with the New Deal and its participation in the codification of model codes became inextricably allied with the Administrative State. Perhaps in this way they thought they could tame the legal domination of the Corporate Lawyers from the previous generation. But ironically it was probably the administrative state that has done more than anything else to take the law out of the hand of juries and moved rules and customs further away from democratic deliberation. As far as I know the legal realists, these classic anti-formalists, never much thought about jury nullification except to oppose it as an invitation to irrational prejudice. Their major legal work in the restatements, court rules, the UCC, etc. were brilliantly flexible rationalizations, but were also steps toward the same national standardization that was one of the motivating forces behind formalism.


New York City
23 June 2005

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» The Policy of Torture II: Who is Torture For?
The Policy of Torture II: Who is Torture For? The Legal Ideologists of Torture: From the Annals of The Republic of Hypocrisy
(This is a continuation of the previous post.)

The United Nations Convention Against Torture and U.S. law both have a blanket prohibition against torturing anyone either within the territorial boundaries of the U.S. or abroad. These laws also prohibit the U.S. government from extraditing non-nationals to third countries where there are “substantial grounds for believing” that they would be tortured. The imprecision of this clause, however, appears to have allowed for a fair amount of latitude, according to lawyers whom I interviewed for this piece. For instance, Martin Lederman, a former lawyer with the Justice Department's Office of Legal Counsel—who did not deal with the cases while he was in office but has studied them since—suggested that what looks at first like a complete prohibition actually is not. The legal standard allows U.S. officials to argue that they didn't know with any certainty that a suspect would be tortured, and so can't be held liable. U.S. officials have in fact often sought what is known as "assurances" from countries to which they have rendered suspects that the suspects would not be tortured. Even if these assurances are just a wink and a nod, they may provide legal cover. Finally, some lawyers believe that the U.S. may be finding protection by never formally taking legal custody of suspects it renders abroad—even if, for instance, the U.S. government transports such suspects. Such details are difficult to find out about, however, because the program is secret. You write about the case of Mamdouh Habib. From The New Yorker Online Torture by Proxy An Interview with Jane Mayer.


In lawschool one of my professors used to argue for the efficacy of He simply believed that torture was sometimes necessary, especially post-9/11, which supposedly has changed everything. The arguments he used were the usual ones, but primarily the slippery slope argument that is often labled 'the bomb in New York' argument.. The typical hypothetical is that there is a terrorist who knows information about a conspiracy to set off a bomb. The bomb is going to go off soon but exactly when or where is not known. It is vital to obtain information quickly and if the terrorist won't cooperate then torture maybe the only recourse. The larger argument is that somehow 'terrorism' is 'different'. The danger is always immanent because the next bomb could go off anywhere at anytime. Thus when a terrorist is captured and you believe with some probability that the prisoner will have information about a terrorist plot then some kind of 'extreme physical pressure' maybe necessary in order to obtain information.

On its own grounds this argument is not convincing or rather a person who uses it has to already be convinced by it in order to use it. This way of arguing requires that one put aside all doubts about whether the hypothetical person can ever be the person who is made thrall to an 'interrogator.' The person who makes this argument has to assume that there is nothing problematic in the 'legal fiction' of his hypothetical terrorist. Who is exactly the torturer in this hypothetical? The torturer is a person who knows everything he needs to know before he begins to torture. He knows that the person before him is a terrorist. He knows that the information that he will receive will be useful. He knows that the best way to get that information is through torture. And finally he knows that what he is doing is a 'special case.' None of this has anything to do with real life torture.

What is torture in real life? is not a technique of interrogation. Those who believe it is are either deluded or are hypocrites. To the hypocrites I have nothing to say - they wish to justify torture and they will find any argument to do so. Those who are deluded by the slippery slope argument have never been in a country or lived in a time where torture was used systematically. And it is only when and where torture is used systematically that is 'useful' at all. is in fact a tool of terror. It is usually used as a tool of official terrorism, though sometimes it is used as a tool of individual terrorism. But for a moment let's accept the premise of the above hypothetical and ask a few other questions that are left out of the usual argument. (In another pos I will come back to the other purposes of torture.)

Why is it that the advocates of torture assume that what our officials call terrorism is different from other forms of organized group violence? Suppose an airforce general is captured in a war and the captors know that the general has information about where or when the next bombing of civilian targets is going to take place. If the British had captured a German luftwaft general should they have tortured him to discover that the Germans are planning to Bomb Coventry? How is this hypothetical any different from the usual 'torture the terrorist' hypothetical? If torture should be used in the torture the terrorist hypothetical then why shouldn't it be used in a 'torture the general hypothetical' when torturing that general may prevent the bombing of a civilian population? Suppose a Mafia capo is captured by the cops and the cops know that the capo's 'family' was planning a series of assassinations against an enemy 'family'. How is this different from the 'torture the terrorist' hypothetical?

These three hypothetical situations are neither logically, nor ethically, distinguishable from each other. But they are different in one way. In both cases harm is done in reciprocal relations of power. The reason that British did not torture German generals during World War II is that they feared that they would set a precedent for torturing their own soldiers. The reason why the police in the U.S. are told not to use torture in the U.S. is because in the long run this violation of due process and this resort to cruelty will lead to abuses in the system as a whole.

The reason why torture can be advocated for those the U.S. designates terrorists in the first hypothetical is that the lawyers who use legalism to evade legality and twist legal definitions in order to legitimate torture do not fear that there are any reciprocal consequences. Reciprocal relations between 'enemies' and harm to the overall system of due process are defined out of existence by the elite U.S. lawyers who seek to 'legitimate' torture. The ideological point of view of the Bush Administration is the basis for this definition, which abolishes 'reciprocal relations' and puts 'terrorists' outside of any system of due process. It is here that the significance of such terms as 'extraordinary rendition' and 'illegal enemy combatant.' The legal ideologists of the Bush Administration intend to invent a modern system where people can be proclaimed 'outlaws.' People who have been thrown out of the system of law can have anything done to them without hope for the protection of the law. In our system of law cops do not torture the Mafia capo because the legal system is structured in a way so that everyone can be judged from within the law. It is here that the perplexity of the lawyer James Gorelick, who was quoted by Jane Meyer, can be understood. "In criminal justice, you either prosecute the suspects or let them go. But if you've treated them in ways that won't allow you to prosecute them you're in this no man's land. What do you do with these people?" It is obvious. For the length of time 'these people' are held in custody they become non-persons as far as the legal system is concerned. This in a sense means that the Government once it embarks upon torture must make sure that the torture is carried out in a way that disables the person so that person who is being tortured will not be a threat if he happens to be released.

In a special forum at Slate.com on the legal memos that advocate torture Slate notes the 'ideological consistency' of the lawyers such as and

What's most striking about these torture memos is their ideological consistency. Almost from the outset the principal ideas were set—that the Geneva Conventions might not apply to some prisoners; that torture could be defined narrowly so as to permit egregious conduct as long as the "intent" was not to violate the law; that conduct prohibited under national and international law could be redefined as permissible. The Legal Memos (Note the relevant memos can be read in full at this site. For a detailed legal analysis of the torture memos see the weblog of Michael Froomkin, Professor at the University of Miami School of Law: Apologia Pro Tormento: Analyzing the First 56 Pages of the Walker Working Group Report (aka the Torture Memo))


In our legal system there is no legal concept for a person outside of the law. But it is this is precisely the extra-legal legal concept that the right-wing legal ideologists intend to recreate. That is the true significance of former Deputy Assistant Attorney General Yoo's view:

In a recent phone interview, Yoo was soft-spoken and resolute. “Why is it so hard for people to understand that there is a category of behavior not covered by the legal system?” he said. “What were pirates? They weren’t fighting on behalf of any nation. What were slave traders? Historically, there were people so bad that they were not given protection of the laws. There were no specific provisions for their trial, or imprisonment. If you were an illegal combatant, you didn’t deserve the protection of the laws of war.” Yoo cited precedents for his position. “The Lincoln assassins were treated this way, too,” he said. “They were tried in a military court, and executed.” The point, he said, was that the Geneva Conventions’ “simple binary classification of civilian or soldier isn’t accurate.”

Yoo also argued that the Constitution granted the President plenary powers to override the U.N. Convention Against Torture when he is acting in the nation’s defense—a position that has drawn dissent from many scholars. As Yoo saw it, Congress doesn’t have the power to “tie the President’s hands in regard to torture as an interrogation technique.” He continued, “It’s the core of the Commander-in-Chief function. They can’t prevent the President from ordering torture.”


Those who believe Yoo's appalling misstatement of history only do so because they want to come to Yoo's conclusion. It was only in other kinds of legal systems that when pirates were captured on the high seas they were treated as 'outlaws,' in a technical sense. And 'pirates' that were declared outlaws by some nations, say by Spain, were sanctioned by other nations to 'privateer', i.e. by the Queen or King of England. The historical tangle that Yoo is creating is necessitated by because he is unable to make explicit that he is engaged in a recreation of the historical concept of 'outlawry' from within a system that does not recognize such a concept. This can be seen most especially with his point about 'slave traders.' Here he twists the history in a way that turns it on its head. Older legal systems recognized slave traders as merchants if they were trading in legally recognized slaves. It was the slaves themselves who were outside the law. A slave in the hand of a slave trader had no legal rights that any legal system has recognized. The slaves were the ones who suffered not the slave traders. Slave traders were only treated as outlaws when they were trading in 'slaves' that were not recognized as slaves. An example from ancient times is when pirates kidnapped Roman citizens and sold them as slaves. But when a Roman general conquered a town and enslaved its inhabitants, from the point of time that the slaves were in the Roman general's hands to the point of sale that slave was not within any legal system. But it was precisely the abolition of the legal concept of the 'outlaw', the creation of the law of the seas, and the creation of international law against slave trading that was supposed to bring such crimes within the law. In order for Professor Yoo to make his arguments for the recreation of an abominable concept he has to twist the history of that concept.

Essentially the point of view of the legal ideologists of the Bush administration is to designate 'terrorists' as outside of the law in every sense. They are not really inventing anything new though it is new for the modern legal system. They are going back to something very old. The concept of the '' in English law or in ancient times the figuration of the person who is 'cursed by god' within the territory of the polis, so that such a person can be killed at will is the legal equivalent. In the end for the Bush legal ideologists of torture this comes down to a judgment of Machiavellian politics. The legal ideologists of torture have made a judgement that those we designate terrorists are unable to respond reciprocally in anyway that will matter to the U.S. Government. They have also come to the conclusion that creating a modern category of 'outlaws' is something they can do without harming the balance of 'rights' for the powerful and therefore since they believe they can do it without hurting themselves they will do it.

So the answer of my question 'Who is torture for?' according to the Bush Adminstration is quite simple: Torture is for anyone that the Administration wishes to throw outside the law. Anyone, that the President wishes to torture and that he can get away with torturing, anyone that the President can get away with throwing outside of the law, can be tortured.

This means that only an active and outraged citizenry can prevent such an abomination.

(To be continued.)




7 June 2005

Shandean Postscripts to Politics, Philosophy & Culture
Hopeful Monsters: Poetry, Fiction, Memories by Jerry Monaco

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» The Policy of Torture: What is New About the U.S. Policy of Torture?
The Policy of Torture: The Amnesty International Flak and What is New In the U.S. Policy of Torture: Annals of The Republic of Hypocrisy:

The Secretary General of Amnesty International, Irene Kahn, condemned torture as practiced by the United States.

The whole of the Bush administration and much of the media was extremely upset at the arrogance of A.I. Amnesty International has no place investigating committed or condoned by the U.S. government. By doctrinal definition the U.S. neither commits nor condones torture and any organization that says that it does is also by definition anti-American. There is a quite simple logic here that is very easy to understand by anyone who is willing to apply standards of moral judgement.

wrote in the New York Times not long after after the scandal broke,

The administration's initial response was to say that the president was shocked and disgusted by the photographs -- as if the fault or horror lay in the images, not in what they depict. There was also the avoidance of the word ''torture.'' The prisoners had possibly been the objects of ''abuse,'' eventually of ''humiliation'' -- that was the most to be admitted. ''My impression is that what has been charged thus far is abuse, which I believe technically is different from torture,'' Secretary of Defense Donald Rumsfeld said at a press conference. ''And therefore I'm not going to address the 'torture' word.' '....

Whatever actions this administration undertakes to limit the damage of the widening revelations of the torture of prisoners in Abu Ghraib and elsewhere -- trials, courts-martial, dishonorable discharges, resignation of senior military figures and responsible administration officials and substantial compensation to the victims -- it is probable that the ''torture'' word will continue to be banned. To acknowledge that Americans torture their prisoners would contradict everything this administration has invited the public to believe about the virtue of American intentions and America's right, flowing from that virtue, to undertake unilateral action on the world stage.
Susan Sontag, Regarding the Torture of Others


If an official enemy of the United States commits torture by making a person stand naked in a prison cell for 48 hours with water up to his or her knees, then very little proof is needed to condemn that enemy. Anyone who testifies that this enemy of the U.S. has tortured a person in this way will be perforce believed. If a friend of the U.S. commits the same act of torture then there are several strategies that will be employed to dismiss the torture. The people who testify to the torture will be dismissed as liars. If this does not work the people who committed the torture will be disassociated from the government that is friendly to the United States and called 'rogue elements.' The United States Government which has in the past trained torturers in 'interrogation methods,' will claim that the torturers they trained were being trained in order to educate them in humane methods of interrogation and that any torture that took place afterward was caused by over zealousness. Finally, there is always plausible deniability. Since World War II the U.S. has trained the political police of oppressive states around the world in techniques of torture - the Central Intelligence Agency created torture gulag the in Iran, the Argentine and Brazilian military government, the of Central America, the in Chile, (see, excerpts from the handbook, (here, here, & here) used to train Latin American security forces) the Apartheid government in South Africa, the Indonesian state and many, many more. The connection between the U.S. Government and training for torture of the secret police of friendly states is so well known and so well documented that I would hope that I would not have to go over all the evidence every time I speak to a U.S. citizen about this history. But unfortunately U.S. citizens know less about the history of the way their country acts in other places in the world than most people around the world. Which brings me to the final and most effective strategy used to dismiss torture by those associated with the U.S. government - most likely the torture will not be reported upon in the United States and thus there will be no need of dismissal at all.

But this was way back when the U.S. was worried about its reputation abroad. Now the U.S. only has to provide plausible reasons for the U.S. population to think well about itself and its government. For the most part U.S. facilitation and practice of torture is looked upon as a public relations problem, no more. For the most part the current U.S. regime doesn't even try to hide that it commits torture, has a policy of torture, and cooperates with torture states. This is because it is the official policy of the U.S. to practice torture, proclaim that it is practicing torture, and merely cover it up by claiming that the torture it is openly practicing is not torture at all. That is what is new in U.S. policy. That is what I propose to investigate in the series of comments on this weblog. It is the new policy of torture, the reasons behind that policy, and the behind its justification, which has not been commented upon even by those of us who are shocked by the actual practice of torture. That is what has been missed by all of those who have commented on the Amnesty International report, and to a certain extent by Amnesty International itself. The U.S. has proclaimed a policy of torture and has simply said that what ever the U.S. does is by definition not illegal and thus not really 'torture.' Thus when Bush, Rumsfeld and company say that the Amnesty International reports are not true, they simply mean that the U.S. government is incapable of committing torture and anyone who says that it does is an enemy of all Americans. Thus when the U.S. does not commit torture by simple Orwellian logic it is not torture.

The relevant passage in the Secretary General Irene Kahn's statement that so offended the Bush Administration is the following:

the US government has gone to great lengths to restrict the application of the Geneva Conventions and to “re-define” torture. It has sought to justify the use of coercive interrogation techniques, the practice of holding “ghost detainees” (people in unacknowledged incommunicado detention) and the "rendering" or handing over of prisoners to third countries known to practise torture. The detention facility at Guantánamo Bay has become the gulag of our times, entrenching the practice of arbitrary and indefinite detention in violation of international law. Trials by military commissions have made a mockery of justice and due process.

The USA, as the unrivalled political, military and economic hyper-power, sets the tone for governmental behaviour worldwide. When the most powerful country in the world thumbs its nose at the rule of law and human rights, it grants a licence to others to commit abuse with impunity and audacity. From Israel to Uzbekistan, Egypt to Nepal, governments have openly defied human rights and international humanitarian law in the name of national security and “counter-terrorism”.


Without explanation the offending phrase 'gulag of our times' sticks out and shocks people. Why would a U.S. concentration camp be compared to the Soviet system of concentration camps? First of all there are many differences and perhaps the differences point to Secretary Khan's hyperbolic phrasing. For instance the Soviet camps were for the most part work camps and were developed to contain internal enemies. The archipelago of U.S. camps in Guantánamo, Afghanistan, Iraq, and a number of other third countries, is not meant to contain internal opposition to the U.S. regime but is meant to contain essentially kidnapped foreign nationals. Also, the numbers of people in these extralegal U.S. prisons are nowhere as great as those that were contained in Soviet political prisons. (Though, I would like to point out that since the passing of the South African apartheid regime and the old Soviet Union my country now proudly ranks number one in imprisoning its own population. This says something very important about a certain kind of oppressiveness in our national 'legal culture.')

But these differences between the Soviet prison system and the U.S. archipelago of extralegal prisons should not blind us to the point Secretary Kahn is making in her introduction to the A.I. report. The U.S.G. has established a system of prisons in third countries which U.S. leaders claim are outside of all known laws and conventions. In this system of prisons U.S. law does not apply and neither, so U.S. leaders say, does international law. Worldwide state after state has proclaimed, when questioned about their own human rights practices, that if the U.S. can violate human rights and due process openly then other countries can do so under the cover of law and fog.

This is the effect of the significant change in the U.S.G.'s policy toward torture. The U.S.G. has always "outsourced torture" (The title of a recent article in The New Yorker OUTSOURCING TORTURE by JANE MAYER, The secret history of America’s “extraordinary rendition” program. Issue of 2005-02-14. The U.S.G. has done so through client regimes that we have supported, and sometimes 'established', in order to maintain control of local populations and retain control of important local resources for U.S. corporations. We train the torturers and support the regime. But we did so covertly and not as the proclaimed aim of our policy.

I will quote from Jane Mayer's article:


The most common destinations for rendered suspects are Egypt, Morocco, Syria, and Jordan, all of which have been cited for human-rights violations by the State Department, and are known to torture suspects. To justify sending detainees to these countries, the Administration appears to be relying on a very fine reading of an imprecise clause in the United Nations Convention Against Torture (which the U.S. ratified in 1994), requiring “substantial grounds for believing” that a detainee will be tortured abroad. Martin Lederman, a lawyer who left the Justice Department’s Office of Legal Counsel in 2002, after eight years, says, “The Convention only applies when you know a suspect is more likely than not to be tortured, but what if you kind of know? That’s not enough. So there are ways to get around it.”
***
The Bush Administration’s departure from international norms has been justified in intellectual terms by élite lawyers like Gonzales, who is a graduate of Harvard Law School. Gonzales, the new Attorney General, argued during his confirmation proceedings that the U.N. Convention Against Torture’s ban on “cruel, inhuman, and degrading treatment” of terrorist suspects does not apply to American interrogations of foreigners overseas.
***
The Bush Administration’s redefinition of the standards of interrogation took place almost entirely out of public view. One of the first officials to offer hints of the shift in approach was Cofer Black, who was then in charge of counter-terrorism at the C.I.A. On September 26, 2002, he addressed the House and Senate Intelligence Committees, and stated that the arrest and detention of terrorists was “a very highly classified area.” He added, “All you need to know is that there was a ‘before 9/11’ and there was an ‘after 9/11.’ After 9/11, the gloves came off.”

Laying the foundation for this shift was a now famous set of internal legal memos—some were leaked, others were made public by groups such as the N.Y.U. Center for Law and National Security. Most of these documents were generated by a small, hawkish group of politically appointed lawyers in the Justice Department’s Office of Legal Counsel and in the office of Alberto Gonzales, the White House counsel. Chief among the authors was John C. Yoo, the deputy assistant attorney general at the time. (A Yale Law School graduate and a former clerk to Justice Clarence Thomas, Yoo now teaches law at Berkeley.)
***
Soon after September 11th, Yoo and other Administration lawyers began advising President Bush that he did not have to comply with the Geneva Conventions in handling detainees in the war on terror. The lawyers classified these detainees not as civilians or prisoners of war—two categories of individuals protected by the Conventions—but as “illegal enemy combatants.” The rubric included not only Al Qaeda members and supporters but the entire Taliban, because, Yoo and other lawyers argued, the country was a “failed state.” Eric Lewis, an expert in international law who represents several Guantánamo detainees, said, “The Administration’s lawyers created a third category and cast them outside the law.”
***
The legal pronouncements from Washington about the status of detainees were painstakingly constructed to include numerous loopholes. For example, in February, 2002, President Bush issued a written directive stating that, even though he had determined that the Geneva Conventions did not apply to the war on terror, all detainees should be treated “humanely.” A close reading of the directive, however, revealed that it referred only to military interrogators—not to C.I.A. officials. This exemption allowed the C.I.A. to continue using interrogation methods, including rendition, that stopped just short of torture. Further, an August, 2002, memo written largely by Yoo but signed by Assistant Attorney General Jay S. Bybee argued that torture required the intent to inflict suffering “equivalent in intensity to the pain accompanying serious physical injury, such as organ failure, impairment of bodily function, or even death.” According to the Times, a secret memo issued by Administration lawyers authorized the C.I.A. to use novel interrogation methods—including “water-boarding,” in which a suspect is bound and immersed in water until he nearly drowns.


Notice here what we are dealing with. The people in the administration want to find a way to do something 'different.' If they want to do it then it automatically must be 'good.' Right and wrong does not come in here and morality and legality is always after the fact when someone is trying to figure out a way to do something violent or repulsive that happens to be in their own self-interest.

So now we get to the lawyers. (In a future post I hope to deal with some of the ethical and philosophical issues of this as relates to lawyers and 'exceptions' to the law) They are seemingly doing what lawyers always do, reifying and twisting legal definitions in order to find an interpretation of the law for the client to do what the client wants to do anyway. The term of art for this 'praxis' (fn.1) Read more... ) is called 'legal reasoning.' One may object that the kind of reasoning used to interpret a standard such as 'substantial belief' or 'more likely than not' in contract law should not be applied to denying a person all due process so he can be sent to a country where he will be tortured but if necessary to defend a client a lawyer will argue anything. The problem here is that this was advice given by lawyers interpreting, I would say twisting, the law before the fact. In when what lawyer is providing legal fog for the leaders of the most powerful nation on earth, who as long as there is no internal opposition to what those leaders want to do can turn any interpretation into fact and torture and bomb the world if they so choose, then it can be seen that interpretation of the law merges with justification for torture. If we say that dunking a person underwater until they almost drown is not torture then as far as U.S. law is concerned it is not and there is no one in the world that will hold the U.S. responsible.

But of course the people being tortured have to be the right kind of person. That kind of person is a person we define as not having any rights that the U.S. government is bound to recognize. My phrasing deliberately paraphrases the famous Dred Scott decision. A slave is a person who has suffered civil death and so is a person who is declared an "illegal enemy combatant."

If one actually read what Secretary General Irene Kahn has said, instead of condemning A.I. for being anti-American, then one can see that her point about U.S. torture is not that it is something that is hiddent and need to discover - no she is talking about the torture that we all know about, the torture that is proclaimed as part of our official policy, the torture that the Bush administration has proclaimed not to be torture simply because the U.S. is doing it in the open. What needs to be condemned, what we citizens of the world and especially citizens of the U.S. must oppost are rather the policies of torture, and the policies that allow for torture to be legally ignored, the policies that are openly proclaimed by the U.S, and the policies that most educated United Statesians ignore to their detriment. What we must see, is not only the people who are sufferering now under regimes of torture, but all of those who will be tortured in the future by our open march back to the dark ages of proclaiming torture a good, of redefining torture as just another technique of human control.

Jerry Monaco
New York City
06 June 2005

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» Quotes on Law and Violence: Quotes Collection #2


Quotes on Law and Violence: Quotes Collection #2

(Notes on Quotes: I have posted 3 Quotes Notebooks. This is the second. The first quote book is located at 1 Dec. 2004 and contains quotes on "Ideology and Language." The third quote book is at 15 Dec. 2004 and contains quotes relating to "Literary Criticism." My intention is to assume some knowledge of these quotes in my written entries and to refer to these quotes as I go along. The quotes are worth reading in themselves and are probably more enjoyable, in a name dropping way, than anything by this blogger. It is for this reason that I will begin to include quotes of myself in these quote books. It is all simply food for thought.)

James Baldwin Quotes:


JB:-1 - The civilized have created the wretched, quite coldly and deliberately, and do not intend to change the status quo; are responsible for their slaughter and enslavement; rain down bombs on defenseless children whenever and wherever they decide that their "vital interests" are menaced, and think nothing of torturing a man to death: these people are not to be taken seriously when they speak of the "sanctity" of human life, or the "conscience" of the civilized world.
- James Baldwin Source: page 489 of COLLECTED ESSAYS (1998), from chapter one of "The Devil Finds Work" (orig. pub. 1976)

Fredrick Douglas Quotes

"Power concedes nothing without demand": Finding the Level of (In)Justice
Those who profess to favor freedom, and yet deprecate agitation, are men who want crops without plowing up the ground. They want rain without thunder and lightning. ...Power concedes nothing without a demand. It never did and it never will. ...Find out just what people will submit to, and you have found the exact amount of injustice and wrong which will be imposed upon them; and these will continue until they are resisted with either words or blows, or with both. The limits of tyrants are prescribed by the endurance of those whom they oppress.
--Frederick Douglass, 1849

Ugo Mattei Quotes:

Imperial Law, the Rule of Law, against Solidarity
Imperial law is produced, in the interest of international capital, by a variety of both public and private institutions, all sharing a gap in legitimacy, sometimes called the "democratic deficit." Imperial law is shaped by a spectacular process of exaggeration, aimed at building consent for the purpose of hegemonic domination. Imperial law subordinates local legal arrangements world-wide, reproducing on the global scale the same phenomenon of legal dualism that thus far has characterized the law of developing countries. Predatory economic globalization is the vehicle, the all-mighty ally, and the beneficiary of imperial law. Ironically, despite its absolute lack of democratic legitimacy, imperial law imposes as a natural necessity, by means of discursive practices branded "democracy and the rule of law," a reactive legal philosophy that outlaws redistribution of wealth based on social solidarity.
Ugo Mattei, A Theory Of Imperial Law: A Study On U.S. Hegemony And The Latin Resistance 10 Ind. J. Global Legal Stud. 383, 383-84.


Jerry Monaco Quotes:

Law as the Hope for Justice and Law as the Normalization of Violence
JM:1 - In all city-states where the history is known, it was the demos or the plebs - the multitude, the mob - who demanded the codification of customs into written law. The desire of the mob was for laws that would place limits on the arbitrary violence of the rulers and masters. And so they did to a small extent. The demand for written law by the mob was the hope for fairness and justice. Society had become too complex and divided between rich and poor, lords and landless, for the poor and landless to hope justice would result from the personal vengeance of the "furies" or the condescension of the paterfamilias. The institution of the written law did not, and could not, satisfy the hopes of the mob; this is because in all societies yet extent law has been an affirmation of the status quo -- i.e. the normalization of violence through the creation of "legitimate" mechanisms of state violence and the confirmation of "private" mechanisms of class and caste violence. The whole process of how the demand for the rule of law is transformed into the normalization of violence can be seen in its naked form in growing city-states and in times of great historical transition. The focus of an historical study of the relation between the compliments of sovereignty and law, ideology and violence, would best begin here, with that early state-formation, known as the city-state.
- From "A Sartrean Essay on Law and Violence in Republican Rome"

Thomas More Quotes:

Public Law as Extortion of the rich from the Poor:
What is worse, the rich every day extort a part of their daily allowance from the poor not only by private fraud but by public law ... and finally, by making laws, have palmed it off as justice. Consequently, when I consider and turn over in my mind the state of all commonwealths flourishing anywhere today, so help me God, I can see nothing else than a kind of conspiracy of the rich, who are aiming at their own interests under the name and title of the commonwealth. They invent and devise all ways and means by which, first, they may keep without fear of loss all that they have amassed by evil practices and, secondly, they may then purchase as cheaply as possible and abuse the toil and labour of all the poor. These devices become law as soon as the rich have once decreed their observance in the name of the public--that is, of the poor also!
Thomas More, Utopia (1516), reprinted in 4 The Complete Works of St. Thomas More 217, 241 (Edward Surtz & J.H. Hexter eds., 1965).

Thomas More on Enclosure: The Sheep that Eat Men
Your sheep ... which are usually so tame and so cheaply fed, begin now, according to report, to be so greedy and wild that they devour human beings themselves and devastate and depopulate fields, houses, and towns....
[I]n order that one insatiable glutton and accursed plague of his native land may join field to field and surround many thousand acres with one fence, tenants are evicted. Some of them, either circumvented by fraud or overwhelmed by violence, are stripped even of their own property, or else, wearied by unjust acts, are driven to sell. By hook or by crook the poor wretches are compelled to leave their homes--men and women, husbands and wives, orphans and widows, parents with little children and a household not rich but numerous, since farming requires many hands....
[I]n wandering from place to place, what remains for them but to steal and be hanged--justly, you may say!--or to wander and beg....
Thus, the unscrupulous greed of a few is ruining the very thing by virtue of which your island was once counted fortunate in the extreme....
Cast out these ruinous plagues. Make laws that the destroyers of farmsteads and country villages should either restore them or hand them over to people who will restore them and who are ready to build. Restrict this right of rich individuals to buy up everything and this licence to exercise a kind of monopoly for themselves."
THOMAS MORE, in IV UTOPIA (THE COMPLETE WORKS OF ST. THOMAS MORE) 65-71 (1963).


Bertrand Russell Quotes

A Minimal Basis for the Concept of "Justice"
All who are not lunatics are agreed about certain things. That it is better to be alive than dead, better to be adequately fed than starved, better to be free than a slave. Many people desire those things only for themselves and their friends; they are quite content that their enemies should suffer. These people can be refuted by science: Humankind has become so much one family that we cannot insure our own prosperity except by insuring that of everyone else. If you wish to be happy yourself, you must resign yourself to seeing others also happy.
- Bertrand Russell statement (1950), in "The science to save us from Science", in GREAT ESSAYS IN SCIENCE edited by Martin Gardner (Prometheus, 1994)

Adam Smith Quotes:

Laws: A Combination of the Rich to Oppress the Poor
AS:1 - Laws and government may be considered... as a combination of the rich to oppress the poor, and preserve to themselves the inequality of goods which would otherwise be soon destroyed by the attacks of the poor .... The government and laws ... tell them they must either continue poor or acquire wealth in the same manner as they have done.
Lecture by Adam Smith (Feb. 22, 1763), in Lectures on Jurisprudence 207, 208- 09 (R.L. Meek et al. eds., 1978).

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» Ideology and Language #2 : Two Essays in the Negative Space of the Other
Ideology and Language #2

The Postructuralist Displacement of Moral and Political Issues onto Language and The Rationalist Denial of the "Rootedness" of Ideology: A Proposal for Two Essays Each in the Negative Space of the Other -
(Does that statement of my thesis sound pomo? Truly it is not -- simply my pastiche - JM)

Is Clear Thinking Possible? Views on Ideology:
The basic divide in thinking about ideology is between those who proceed from the premise that "ideology" is a "common sense" notion, and those who tend to make "ideological thought" a "metaphysical ground" or psychological foundation, upon which societal relations develop and are reproduced.

For the first group "ideological thought" can be revealed with the normal tools of investigation, clear thinking, and information gathering. All that is necessary is to somehow separate oneself from the institutions of power. This of course is not easy. It is a cooperative effort. The mass of people who benefit least from the power relations of society establish their own institutions for education, cooperative self-help, and activism, which allow them to develop their own worldview. If these organizations maintain themselves with a degree of honesty then people will be able to see the half-truths that the powerful propagate in order to sustain themselves. In this way the ideological hold of the masters will be broken. There are many contradictions in this point of view. Some have been expressed by Marx himself beginning with the Theses on Feurbach and recently by Etienne Balibar in a few, sometimes unreadable, but otherwise wonderfully skeptical essays.. (See Masses, Classes, Ideas)

For the second group there is no Archimedean point outside of society from which "ideology" can be seen. It is possible that a society, under the pressure of change and growing complexity may develop countervailing ideologies from which one ideological complex may act as a critique of another ideological complex. This is a point of agreement between the two groups, but for the second group, the countervailing ideology, is simply another valid way of seeing the world, with no ground that can be called true, even in the limited pragmatic sense of the word. Language itself is "free floating." The psychological foundations of ideology can be found in the anti-foundational social-construct of language.

The first approach is in many ways anti-theoretical. It is basically an exercise in ideological muckraking. The second approach tends to make claims to theoretical insight, while often disclaiming the possibility of scientific (i.e. "objective" knowledge.) These are of course my characterizations. Both approaches assume views of human nature, though the postmoderns rarely make thier views explicit because "human nature" is not a notion they are willing to accept.

Two Essays: Each in the Negative Space of the Other
I have stated these approaches as extreme cases without, I hope, making caricatures out of my characterizations. I believe the two best representatives of each case are the writings of Noam Chomsky, as a a modern exemplar of the rationalist enlightenment, and the writings of Pierre Bourdieu, as an exemplar of those theories that are founded at the intersection of Saussure, Sartre, and Althusser (a rather weird street in the cultural imagination of Paris.) If there were world enough and time, and if anybody cared I would write two essays based on my recent readings. One would be called Bourdieu, the Post-structuralists, and Their Notions of 'Language' a second essay would be called Chomsky and the 'Concept of Ideology'. Each essay would, in a sense, occupy the negative space of the other.

The Reciprocal Displacement of Ideology and Language
The post-structuralists tend to displace the moral and political problems of ideology onto the innate aspects of language. Thus they make the category mistake of confusing "Plato's Problem" with "Orwell's problem." (See Chomsky Quote 2004-12-01 NC1 below.) Simultaneously, they often deny that language has any innate aspects at all. Ironically, this leads them to their belief that ideology is deeply entrenched into a human nature that they deny exists. Nietzsche once said that he was afraid that it would be impossible to get rid of God because the very notion of God was posited by the structure of language. Similarly the post-structuralists believe that it is impossible to rid ourselves of our dominance by ideology because it is rooted in the relations of language.

The Innate Aspects of Ideology
On the other hand Chomsky has mostly dropped the notion of "ideology" from his public writing. I suspect he believes that at some point in the mid-seventies the notion became something of an empty buzzword. Instead of the word "ideology" Chomsky tends to substitute a host of related phrases, "propaganda," "dogma," "doctrine," "indoctrination," "manufacture of consent," "necessary illusions," "intellectual culture," "the culture of terrorism" "institutional constraints," "statist religion," etc. I will argue that this rephrasing makes it easier for Chomsky not to deal with the rooted aspects of ideology. The post structuralist view of the “permanence of ideology” in fact has something to it. What I will identify, in a speculative way, are three aspects of the rooted nature of ideology: (1) the innate need to develop belief systems that create usable patterns of the “world,” (2) the trigger of social-construction to complete and reinforce the belief system as a "totalized" view of the world, (3) the relation between innate pattern making abilities, belief system development, and what we call ideology.

Jerry Monaco
3 December 2004
New York


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» Ideology and Language #1 Preface: Orwell in Plato's Cave
Ideology and Language #1 Preface: Orwell in Plato's Cave

Ideology and Language:
In a series of entries entitled "Ideology and Language," I will review the issues of "consent of the multitude", the relation between force and opinion, problems of explaining belief and ideology, problems of social and political recognition and misrecognition. I will explain what is at issue in the differences between those who derive their views on this complex of problems from enlightenment rationalism and those who derive their views from the nexus of German Idealism, romanticism, and Saussurean derived structuralism. I will try to show, in clear language, how these problems in one way or another stretch back in philosophy to the time of Plato and involve philosophical issues such as "intentionality," choice of action, and the problems of reference. Crucial to this series will be short account of the history of the notion of ideology and the problems that everyone post-Hegel had wrestling with the topic. The nodal point in history where all of these intellectual currents crossed was Frederick Engels. The enlightenment strains in Engels thought always tugged against the romanticism and idealism. Of course, there are many other actors in the story I would like to tell Aristotle, Cicero, St. Augustine, Machiavelli, Hume, Spinoza, Kant, Feurbach, Vico, etc. In the tradition of Marx the figures I will review are Engels, Gramsci, Lukacs, Althusser. If this were a book I would also have to deal with the variations of Max Weber and the sociological turn of those such as Mannheim, the psychological and neo-Hegelianism of some of the Frankfurt School, Lucien Goldmann, Paul Ricouer, etc. If I will ever get to all of this I do not know. I am an amateur and a dilettante who loves to read and write. I do not have the resources of a university nor do I have the time of a university professor. All that I can say is that these are topics that interest me.

A Taxonomy & History of the Notion of Ideology
There are some who try to fit these modes of thought into loosely defined sets. There are for instance three easy divides to make in thought on these topics since 1848 - 1) Marx and his followers; 2) Those who use and I would argue misread, Saussure (Levi-Strauss, Barthes, Derrida, Lacan, Althusser, Agamben, Bourdieu); and 3) those who follow a more Anglo-American line. It is this last line that is harder to define. The influence of Kant, of sociological thinking, of Wittgenstein, and of cognitive theory all must be taken into account Anyone who knows the intellectual history and doesn't want to distort it also knows that the above traditions are very ragged. Certainly someone such as Freud was a vast influence and, of course, Sartre and others who have confronted Marx from the point of view of phenomenology have also made contributions. And where does Foucault fit in? No matter how much he is usually aligned with the cultural obscurantism of the Paris intellectual in the second half of the 20th century, I think it is a mistake to think that his thought makes the mistake of taking a Saussurean view of language.

The Success and Failure of Chomsky's Substitutes for Ideology
On the other hand Chomsky has for the most part dropped the notion of "ideology" from his public writing. He does occasionally use the word but only sparingly. I suspect he believes that at some point in the mid-seventies the notion became something of an empty buzzword. Instead of the word "ideology" Chomsky tends to substitute a host of related phrases, "propaganda," "dogma," "doctrine," indoctrination," "manufacture of consent," "necessary illusions," "intellectual culture," "the culture of terrorism" "institutional constraints," "statist religion," etc. This tends to fill out the specific ideas he is referencing by reducing the unthinking cliche that the word "ideology" often becomes in the hands of the intellectual elite. In other words,in our culture to call some one ideological isa sophisticated swear word, and has as much meaning as calling someone "unthinking" or "brainwashed."

Aspects of the Partial Innateness of Ideology
Still, I will argue that this rephrasing makes it easier for Chomsky not to confront aspects of ideology, which are rooted in our nature. Chomsky has often speculated that there must be a cognitive basis for the way we "moralize" our world. I will argue that in the same way there are innate aspects of morality, there are innate aspects of ideology. There are three points I would like to sketch more as questions than absolute statements, (1) human beings need a belief system of some sort to organize their world into apprehendable patterns; (2) human beings need to organize these belief systems socially in order for the systems to be stimulated into a reinforcing "wholeness, "a totalized worldview, and [3} there must be innate aspects to how we acquire ideology. In fact these are the aspects of "ideology" that Bourdieu has tried to theorize but has mistakenly started at the wrong end of the problem by denying the possibility that language is in any respect innate. I can only suggest possible answers to my questions of "need" "social wholeness" and "acquirement" of ideology. My suggestions are influenced by the revolutionary left and "evolutionary thinking ." I think one could do no better than making the likes of Kropotkin and Stephen Jay Gould. guiding lights in these matters I believe that evolutionary psychology and biological anthropology only point in the right direction but actually have no real answers to interesting questions. Yet it is in this direction that my speculations move. As one can see speculation in this direction would try to connect "Plato's Problem", of why we know so much from so little experience, with "Orwell's Problem" of why we hold beliefs in notions which evidence refutes. (For an explanation of the terms "Plato's Problem" and "Orwell's Problem" see quote page NC1.)

Orwell in Plato's Cave: Jokesters and Gadfly's Who Turn People Around: How Plato Dealt with Orwell's Problem
I am generally more sympathetic to Chomsky's approach to these topics but I'm sometimes frustrated by his lack of speculation and fantasy. I think in the end what certain jokesters such as Zizek get that Chomsky doesn't, is that dogmatic attachments can be broken by imaginative probing. This in fact has always been an aspect of philosophy from Socrates to Nietzsche. Engels often pointed out that people are transformed when they engage in action meant to transform their world. People learn by doing. Chomsky would agree. But one form of "experience," one form of doing is learning to rethink what one once accepted as obvious, learning to go beyond cliches. And there are imaginative, poetic, and ficitional ways within philosophy to turn people around so that they can see the lanterns that cast the shadows on the cave. In the sense that Plato tries to "turn people around," in order that the delusionary hold of societal "phantasmic ideology" is broken, so that people see what they already know, Plato also tries also to deal with "Orwell's Problem." Chomsky would probably advise me that I could get my experiences of imagination from fiction and poetry but not from him. Yet, if Zizek were not so obscure, he would make a good post-modern Mencken. What people as different as Marx, Bourdieu and Zizek offer that Chomsky doesn't is an imaginative world-view that has an orientation for the "fictional" self. Chomsky wants us to do without this quasi-religious orientation completely. I believe that the need for these fictional pattern-making matrixes is hard-wired into the mind/brain and provide an intermediate level between cognitive structures and organized ideology. The question in science is often not "what is true," but what is the best theory. Similarly the question in this area of human pattern-making is not "what is the best ideology" but "how can we find out what is the least distorting worldview."

My Personal Reasons
In the past three years I have been mainly interested in issues of "Ideology and the Law." This interested has led me to reencounter many of the writers I read in my youth in a new way. I thought I had left Marx and Engels behind, along with Gramsci, Lukacs, Althusser and all the others. I also thought that there would be no need for me to reflect on the problems of language and knowledge in writing, so I had mostly put my books on epistemology, the philosophy of science, language and knowledge to the back of my bookshelves. Now once again I am reading Chomsky and Wittgenstein, Marx and Plato. Once again I find I need these writers to help orient myself in the floating world of ideas and the more exciting world of history.

Finally, I will present anecdotal evidence that it is often easier to speak clearly about these issues with non-college educated, non-middle class people than it is to speak of these issues with the college educated. This is simply evidence from my own experience - but I think it is a credit to the success of indoctrination that among the "left" intellectuals, who should know better, the concept of ideology is so "ideologized." Perhaps this is one reason why Chomsky himself effectively stopped using the word in his published writings by the mid-70s. To speak clearly about this complex of topics with most intellectuals one must assume a basic knowledge of the history of science, a knowledge that most intellectuals simply don't have. This is because what is most involved in talking to intellectuals is convincing them that their current beliefs are only half-truths; and that their cherished "theories" do not provide theoretical knowledge at all but are rather at base intellectual dogmas. Many university professors have built their publish-or-perish careers upon such dogmas; these dogmas then become a small industry of university supported log-rolling by means of mutual citation. This is only by way of saying that those who have the proper degrees of expertise in the topics I am talking about do not necessarily have anymore expertise than your next taxi driver. (As a former taxi driver myself I know that this is true.)

Jerry Monaco
New York City
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