the International Summer School on Religion and Public Life

Adam Seligman is a major social theorist. For the past decade, he and colleagues have been organizing an annual International Summer School on Religion and Public Life. They convene educators, clergy, NGO leaders, and others from diverse religious traditions in particular places that are challenging sites for thinking about religious differences. Upcoming examples are in Rwanda/Uganda and the Balkans. The goal is not to intervene in the places where they meet, but to influence the participants, who convene there from around the world.

One could generally categorize this effort as a form of interfaith dialogue, but I think the distinctive features are: 1) very strong intellectual components, including serious consideration of theological issues; 2) a general stance that religious identities are central and not easily compatible with each other; 3) and an interest in challenging and provoking people while also trying to build a community. By the way, secular people–including atheists–participate; they just don’t predominate.

I’ve been working in the field of dialogue and deliberation (“D&D”) in the US for 25 years and have board memberships or working ties with organizations like the Kettering Foundation and National Issues Forums, Everyday Democracy, AmericaSPEAKS, the Deliberative Democracy Consortium, the Public Conversations Project, and the Sustained Dialogue Campus Network. I recommend that my colleagues in those organizations follow the International Summer School on Religion and Public Life as a distinctive and challenging model.

my evolving thoughts on animal rights and welfare

We can wrong other sentient beings in three ways: by reducing their happiness or causing them to suffer (moving them down the happiness scale), by violating their rights, or by exploiting them, which means using them as mere means to our ends. I am not convinced that the second and third kinds of wrong apply to animals as they do to human beings. But we cause much suffering in animals–for example, through factory farming and the destruction of habitats–and we are obligated to address that. Reducing the consumption of meat is obligatory to the degree that it affects the supply of factory-farmed animals. But it is not the case that any killing or eating of animals is immoral. Those are my current views, and I will try to explain below.

I think about the relationship between happiness and rights in the following way. You should not cause me to suffer or reduce my happiness. But instantly killing me would not harm me in that way. I’ve had a happy life, and you would be freezing my current happiness score at its high net level. I would then suffer no more. Yet obviously you would have violated my right to life, which must be different from my interest in being happy. Why do I have a right to life? Mainly because I have plans that make sense of my actions. By suddenly killing me, you ruin my plans and make many of my past actions pointless. You also harm other people and violate their rights by removing me from their lives (or so I hope they would feel).

Now, if our beloved dog suddenly and painlessly died, his long-term plans would not be frustrated, and his recent actions would not be rendered meaningless. He has plans, such as stealing the treats out of the closet and snuggling with his human companions; but these plans are short-lived. His past treats and snuggling sessions would still represent successes even if his life suddenly ended. We would be sad, and you would violate our rights if you took him away. But I am not convinced his rights would be affected.

Likewise, our dog would be very sad to lose me and my family; suddenly killing us would cause him harm. But if this happened while he was with his dog-sitter, whom he loves, he would not be sad. The ties among animals, although profound, only matter morally insofar as they cause happiness or suffering. In contrast, human relationships give our actions purpose, and thus wrecking other people’s relationships can violate their rights even if they aren’t unhappy about it.

As for exploitation, this also violates other people’s rights because it frustrates their plans or substitutes our plans for theirs–even if it causes them no unhappiness or indeed makes them happier. I am not convinced that this concern applies to dogs and other mammals. Whether our dog is happy is the issue, not whether we treat him as an end in himself. If we train him to do the right thing by giving him treats, we view him as a means to our ends. That just makes him happy, and why not?

If the sole moral issue with animals is their happiness, we are in the realm that philosophers call “consequentialist,” where you add up all the benefits and subtract the harms. You don’t worry as much about bright lines. For example, eating less meat may enhance animal welfare if it reduces financial support for factory farming. But zero pounds of meat is just a number, like any other. Reducing your consumption from 50 lbs to 40lbs is ten times more important than getting it down from 1lb to zero. The same is not true with eating human flesh, which we regard as a matter of transgression and pollution. Even if cannibalism is merely a taboo, killing other people is truly wrong, and you’re a killer even if you only have one victim. I don’t think that’s the case with animals.

As long as our reasoning is consequentialist, offsets seem appropriate. It could be much better to eat a steak and contribute to an animal-welfare organization than to shun the meat but do nothing about public policy. Offsets and compensatory payments do not excuse violations of human rights, but they make sense with respect to animals (and nature more generally).

Dear Mrs Amartya Sen, men will never understand us

(Washington DC) The great economist and political theorist Amartya Sen spoke on Friday at Tufts. Sen has, among other things, contributed to feminism by showing that economic development requires investments in girls and women and by identifying new evidence of gender bias. In a famous 1990 article, Sen argued that 100 million more women should be alive on the planet. Their absence is attributable to “remarkably large” disparities in “health, medicine, and nutrition.” Sen is not just a theorist but has been a leader of organizations that promote women’s rights and human rights.

He is, of course, a man. The Nobel Prize-winning writer Rabindranath Tagore chose his name for him; it means “immortal.” Because Amartya ends with “a,” speakers of many languages assume he is female. On Friday, he said that he frequently receives mail addressed to “Ms. Sen.” His favorite such letter began, “Dear Mrs. Sen, Men will never understand us …”

I share this anecdote because it may amuse people who know his work, but also because it raises an important question about demographic identity and how we understand injustice. Sen mentioned the story in criticizing the kind of communitarianism that takes people’s social identities to be constitutive or determinative. Sen said: I identify as a feminist, yet I am male. That shows that we can be free of our ascribed identities.

It is true that one can observe and attack injustices suffered by a group to which one does not belong. In fact, Sen was the original discoverer of specific injustices against a different group from his own, namely, women. In that sense, our reason is different from our ascribed identity. We have more mental and moral freedom then the communitarian view assumes.

It could still be the case that men will never fully understand women’s situations, and likewise for other advantaged and disadvantaged groups. Sen used his own observations and government statistics to quantify certain forms of injustice against women. But he (and I) still may not fully grasp what it means to suffer sexual violence inside a family and to have that sanctioned by the whole society. We may know that it happens and yet not really “get” it. This is why actual representation is so important.

me on Morning Edition, talking about young people and the Republican Party

I wrote yesterday’s long post about the Republicans’ youth problem after taping an interview with NPR’s Don Gonyea. He was working on a March 1 “Morning Edition” story. The audio is here, and these were my key points:

For two elections in a row, Democrats have enjoyed a huge edge among [young] voters. And while many think that’s the way it’s always been, Levine says that’s not so.

“As recently as 2000, the youth vote was evenly split between the Democrats and the Republicans. So the phenomenon of the Democrats getting a lion’s share of the youth vote is new, and it’s really problematic for the Republicans because this generation will continue to vote for 50 years,” Levine says.

And, he says, Republicans shouldn’t simply think it’s a matter of young voters idolizing Obama.

“Young people in the exit polls really aligned with Barack Obama on the issues as well. So I don’t think they just voted for him because the Black Eyed Peas liked him. I think they actually voted for him in both ’08 and ’12 because they agreed with him,” Levine says.

Levine says that is the reality Republicans truly need to confront when it comes to the newest generation of voters.

how to deal with your own partisan fringe in the Internet era

Just since Monday, a Minnesota state representative has called homosexuality “an unhealthy, sexual addiction”; a Texas Representative has compared the “immorality of wild, lavish spending” to the “two most horrendous things this country has done,” which are “slavery and abortion”; and a New Hampshire state representative has opined that “a lot of people like being in abusive relationships.” These quotes come from Teagan Goddard (a relatively neutral political aggregator), but I suspect he found them because liberal blogs and social media quickly disseminate right-wingers’ statements that will offend majority voters. Drudge and others spread liberals’ remarks on the right, but I don’t follow them closely enough to assess whether this pattern is symmetrical.

To some extent, what we observe is a classic feature of competitive politics, especially in a two-party system. Each party accommodates a wide range of views, but winning means satisfying the median voter. (And despite claims that the American people are polarized, in fact the median voter still remains the modal voter–most people are near the middle.) That means that each ideological extreme inevitably threatens its own party’s leaders and contenders for national office. To the extent that median or “swing” voters hear the extreme views, the party suffers. I say this without prejudice against the so-called extremes, which may happen to have the best views, on their merits. I am just making a point about the political game.

Although this core reality is perennial, things have changed in two respects. First, the Internet encourages the rapid and mass dissemination of extreme remarks by otherwise obscure office-holders and talk-radio hosts. Twenty years ago, would I have heard a Minnesota legislator’s latest thoughts about homosexuality? Rush Limbaugh started with one audience, the people who listened to his live radio show. On the whole, they agreed with him and they heard his whole package, including mainstream ideas as well as remarks that would offend most Americans. Now Limbaugh has two audiences: his friendly listeners plus enormous numbers of other people who just read his most outrageous statements (sampled here) on their Facebook page or in blogs. The importance of that second audience seems hard to overstate.

The other change involves the specific ideological positioning of the two parties. In the 1960s and 1970s, an obstreperous radical left drew a lot of attention. Again, I make no comment about the validity of the radicals’ views–I happen to share some of them, and some have become mainstream. But from a partisan political perspective, the radicals were a threat to national Democrats. And so national Democrats went after them. Starting as early as LBJ, they found opportunities to denounce left-liberals and radicals, called them out by name, and even took illegal and unethical actions against them, such as siccing the Chicago police on them in 1968. They also started formal organizations to debate them–including, in different ways, Americans for Democratic Action and the Democratic Leadership Council.

Many ugly scars were left. To this day, when a Democratic politician like President Obama is seen as disparaging his “base,” that triggers a whole history of conflict and resentment on both sides. I think the tensions were actually worse under Clinton, who faced a significant third-party challenge in 1996. But the net result, from a purely partisan perspective, is daylight between the actual American left and the Democratic Party’s leadership. Conservatives may keep saying that Obama is a socialist, but 61% of people put the President somewhere on the spectrum from “very conservative” to “somewhat liberal.”

As for Republicans: it is demonstrable that their party accommodates a wide range of views and includes moderate voters and legislators. But the new Web environment magnifies the voices of their radical right. Particularly for young people (who can’t remember an earlier time), the GOP is defined by memorable viral quotes about legitimate rape, race, and Obama’s birth certificate. In contrast to the Democrats, the Republicans lack an organized effort to separate themselves from that stuff. They make general noises about not being the “stupid party” (Bobby Jindal), but that is nothing in comparison to the public battles between national Democratic leaders and specific radicals over 40 years.

If you want people to know that you disagree with your own flank, you have to attack it. That means picking deliberate fights with prominent individuals and organizations. You can’t talk in generalities or ignore the most prominent radicals because they have too many supporters. You have to call them out. That will produce outrage from your own “base,” but the volume of the controversy is actually helpful if your goal is to communicate to a busy public that you are different from your own radical fringe. That is what Democratic politicians achieved in the Clinton era, and it was ugly. I was often on the left’s side in those fights. But, as Jesse Jackson, Sr used to say, it takes two wings to fly. I think that even today, both parties have ideological breadth, but only the Democrats give the impression that they fly with two wings. The perceived dominance of the Republican right is killing their chances, especially with young people.