Harvey Weinstein and the Ring of Gyges
Written by Roger Crisp
At the start of book II of what is perhaps the most famous work in western philosophy, Plato’s Republic, one of the characters in the dialogue, Glaucon, tells Socrates the story of a Lydian shepherd, Gyges. Gyges, having found a ring which made him invisible, used its powers to enter the royal palace, where he seduced the queen, killed the king, and himself assumed power. Glaucon suggests that anyone in Gyges’s circumstances would do the same: we all believe that immorality is more profitable than being moral, and avoid it only through fear of being caught.
The many accusations against the film producer Harvey Weinstein over the past month suggest that Weinstein had – or at least thought he had — discovered something like a ring of invisibility. Continue reading
In Defence of Avril Lavigne: Racism, Cultural Appropriation and the Meaning of ‘Hello Kitty’
By Kei Hiruta
The latest music video by the Canadian singer Avril Lavigne has been accused of racism and cultural appropriation.[i] Bearing the name of the world-famous Sanrio character, ‘Hello Kitty’ shows the pop star singing and dancing in what appears to be a girl’s room in Tokyo. She also explores the city, shopping at a candy store, eating sushi, drinking shochu, and waving at her fans as she strolls in the fashionable Shibuya area. Throughout, she is accompanied by four young Japanese women, acting as backup dancers inside the room and following her outside. Continue reading
We ARE lords of the planet – that’s the problem
The lord of the manor is not a typical peasant, and doesn’t have the same responsibilities. Nowadays, it is quite fashionable to see humans as part of the natural world, part of a cycle of life, dependent on a nature that could eradicate us in an instant if it chose to. The truth is far less comforting.
We are the lords of the planet. Some have made the entertaining claim that we are not even a very successful species, that technological intelligence isn’t evolutionarily very useful. Yes, viruses and bacteria are wildly successful, cockroaches and beetles have the numbers and the resilience, and all our client species – species that profit from human existence, such as dogs, rats, cattle, wheat and rice – are doing well. We are not the Earth’s only evolutionary success story. But we are a success; we have a population of over 7 billion, dwarfing that of any other wild large mammal. We are reshaping the world on ever larger scales, changing the appearance of the whole planet (rarely for the better, of course). We’ve depopulated the oceans and lit up the sky at night. We’ve put men on the moon, and already have started building space stations, thus claiming an empty but huge ecological niche.
Yes, of course, if the whole natural system turned against us, if our agriculture collapsed or the Earth’s climate disintegrated, we couldn’t ride that out (though some day soon, we could probably even survive that). But the fact that the lord of the manor couldn’t survive if all the peasants revolted at once didn’t make him any less a lord, and them more than peasants.
I understand why people would wish for us to be part of the natural cycle; for if that were the case, then conservation and sustainability would be in our enlightened self-interest. And we could certainly make great improvements in how we log, mine and fish, thinking for the long term rather than the short. But a world in which humans followed their selfish but enlightened self interest, kept their own resources sustainable, their air breathable and their water drinkable, is still a world in which most natural species would be annihilated, and anything of not explicit worth for humans was destroyed. Human self-interest won’t save much of the planet.
Instead, we are the lord of the manor, with no possibility of shrugging that off or of calling a council of villagers to devolve power and decision-making. We need to explicitly decide what gets saved and what dies, what the limits of our exploitation will be, and what costs we are prepared to pay for that. Nature is now our responsibility.
Cabs, censorship and cutting tools
The smith was working hard on making a new tool. A passer-by looked at his work and remarked that it looked sharp and dangerous. The smith nodded: it needed to be very sharp to do its work. The visitor wondered why there was no cross-guard to prevent the user’s hand to slide onto the blade, and why the design made it easy to accidentally grip the blade instead of the grip. The smith explained that the tool was intended for people who said they knew how to use it well. “But what if they were overconfident, sold it to somebody else, or had a bad day? Surely some safety measures would be useful?” “No”, said the smith, “my customers did not ask for them. I could make them with a slight effort, but why bother?”
Would we say the smith was doing his job in an ethical manner?
Here are two other pieces of news: Oxford City Council has decided to make it mandatory for taxicabs in Oxford to have CCTV cameras and microphones recording conversations of the passengers. As expected, many people are outraged. The stated reason is to improve public safety, although the data supporting this decision doesn’t seem to be available. The surveillance footage will supposedly not be made available other than as evidence for crimes, and not stored for more than 28 days. Meanwhile in the US, there are hearings about the Stop Online Piracy Act (SOPA) and the PROTECT IP Act, laws intended to make it easier to block copyright infringement and counterfeiting. Besides concerns that critics and industries most affected by the laws are not getting access to the hearings, a serious set of concerns is that they would make it easy to censor websites and block business on fairly loose grounds, with few safeguards against false accusations (something that occurs regularly), little oversight, few remedies for the website, plus the fact that a domestic US law would apply internationally due to the peculiarities of the Internet and US legal definitions.
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