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peterconnelly

Opinion | Gen Z Is Cynical. They've Earned It. - The New York Times - 0 views

  • As Kasky put it, you open up the door on any day, and either there is an invisible virus that could make you incredibly sick, or the threat of gun violence. “Parkland was a formative shock for my generation. And then Covid comes and completely pulls the curtain aside and shows us there have been no inner machinations to help us if everything comes to a boiling point.” Our conversation reinforced what I already hear from Gen Z — that it’s clear to many of our younger citizens that our institutions, and the older adults who run them, aren’t going to save them.
  • There is evidence, too, that Covid’s emotional toll has been particularly hard for young adults. The American Psychological Association does a regular survey called Stress in America, and in October 2020, the APA was already sounding the alarm:
  • “I think I’ve watched teens become more cynical, and raise more pointed questions than ever about the decisions adults make, which of course plays to one of the true strengths of adolescents. They are designed to question authority, and they are built to point out painful realities.”
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  • this group of teens is extremely politically aware and active around issues ranging from racial injustice in the wake of George Floyd’s murder to climate change to LGBTQ+ rights. “If you want to have a more hopeful angle,” Damour said, “teenagers are incredibly skilled at organizing, incredibly skilled at using media networks to communicate with one another and to develop arguments and messaging. The teenagers I talk to are very clear about the sense that it will fall to them to try to make things better.”
  • By contrast, when I was in my teens, I was politically disengaged, and barely any national events broke through my adolescent myopia. I was cynical, sure — lots of teenagers are mini Holden Caulfields. But I didn’t do anything about it. We had the luxury back then of being cynical and doing nothing to improve things, or at least we thought we did. I think fewer teenagers subscribe to that cynical-and-also-apathetic model now.
Javier E

Opinion | How to Reboot Free Speech on Campus - The New York Times - 0 views

  • In the course of those cases and confrontations, I’ve learned that the issue of campus protest is remarkably complex and that campus culture is at least as important as law and policy in setting the boundaries of debate.
  • There is profound confusion on campus right now around the distinctions between free speech, civil disobedience and lawlessness. At the same time, some schools also seem confused about their fundamental academic mission
  • Does the university believe it should be neutral toward campus activism — protecting it as an exercise of the students’ constitutional rights and academic freedoms, but not cooperating with student activists to advance shared goals — or does it incorporate activism as part of the educational process itself, including by coordinating with the protesters and encouraging their activism?
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  • The simplest way of outlining the ideal university policy toward protest is to say that it should protect free speech, respect civil disobedience and uphold the rule of law
  • universities should protect the rights of students and faculty on a viewpoint-neutral basis, and they should endeavor to make sure that every member of the campus community has the same access to campus facilities and resources.
  • That also means showing no favoritism between competing ideological groups in access to classrooms, in the imposition of campus penalties and in access to educational opportunities
  • Indefinitely occupying a quad violates the rights of other speakers to use the same space. Relentless, loud protest violates the rights of students to sleep or study in peace. And when protests become truly threatening or intimidating, they can violate the civil rights of other students, especially if those students are targeted on the basis of their race, sex, color or national origin.
  • Noise limits can protect the ability of students to study and sleep. Restricting the amount of time any one group can demonstrate on the limited open spaces on campus permits other groups to use the same space.
  • Civil disobedience is distinct from First Amendment protected speech. It involves both breaking an unjust law and accepting the consequences.
  • In a 1965 appearance on “Meet the Press,” the Rev. Dr. Martin Luther King Jr. described the principle perfectly: “When one breaks the law that conscience tells him is unjust, he must do it openly, he must do it cheerfully, he must do it lovingly, he must do it civilly — not uncivilly — and he must do it with a willingness to accept the penalty.”
  • But what we’re seeing on a number of campuses isn’t free expression, nor is it civil disobedience. It’s outright lawlessness
  • reasonable time, place and manner restrictions are indispensable in this context. Time, place and manner restrictions are content-neutral legal rules that enable a diverse community to share the same space and enjoy equal rights.
  • Administrators and faculty members will often abandon any pretense of institutional neutralit
  • For many administrators, the very idea of neutrality is repugnant. It represents a form of complicity in injustice that they simply can’t and won’t stomach. So they nurture and support one side. They scorn the opposition, adopting a de facto posture that says, “To my friends, everything; for my enemies, the law.”
  • In March, a small band of pro-Palestinian students at Vanderbilt University in Nashville pushed past a security guard so aggressively that they injured him, walked into a university facility that was closed to protest, and briefly occupied the building. The university had provided ample space for protest, and both pro-Israel and pro-Palestinian students had been speaking and protesting peacefully on campus since Oct. 7.
  • But these students weren’t engaged in free speech. Nor were they engaged in true civil disobedience. Civil disobedience does not include assault, and within hours the university shut them down. Three students were arrested in the assault on the security guard, and one was arrested on charges of vandalism. More than 20 students were subjected to university discipline; three were expelled; and one was suspended.
  • The University of Chicago has long adhered to the Kalven principles, a statement of university neutrality articulated in 1967 by a committee led by one of the most respected legal scholars of the last century, Harry Kalven Jr. At their heart, the Kalven principles articulate the view that “the instrument of dissent and criticism is the individual faculty member or the individual student. The university is the home and sponsor of critics; it is not itself the critic. It is, to go back once again to the classic phrase, a community of scholars.”
Javier E

Opinion | The Limits of Moralism in Israel and Gaza - The New York Times - 0 views

  • Foreign policy can make a mockery of moral certitude. You’re trying to master a landscape of anarchy policed by violence, where ideological differences make American polarization look like genial neighborliness, where even a superpower’s ability to impose its will dissolves with distance, where any grand project requires alliances with tyranny and worse.
  • This seems clear when you consider the dilemmas of the past
  • It’s why the “good war” of World War II involved a partnership with a monster in Moscow and the subjection of half of Europe to totalitarian oppression.
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  • It’s why the “bad war” of Vietnam was only escaped at the cost of betraying the South Vietnamese and making a deal with yet another monster in Beijing.
  • The alternative is a form of argument in which essential aspects of the world, being inconvenient to moral absolutism, simply disappear.
  • A “realist” foreign policy can slide from describing power to excusing depredations.
  • But seeing statecraft as a tragic balancing of evils is still essential, especially amid the kind of moral fervor that attends a conflict like Israel’s war in Gaza.
  • But in active controversies the tragic vision can seem like a cold way of looking at the world. Lean into it too hard, and you get accused of ignoring injustice or recapitulating the indifference that gave cover to past atrocities.
  • The difficulty is that liberal “freedom” is on offer almost nowhere in the Middle East, certainly not in Gaza under Hamas’s rule, and the most challenging “otherness of beliefs” in this situation are the beliefs that motivated the massacres of Oct. 7.
  • a hype around Israeli moral failures — it's not enough for a war that yields so many casualties to be unjust, if it’s wrong it must be genocide — that ends up suppressing the harsh implications of a simple call for peace.
  • A representative passage, from Pankaj Mishra in The London Review of Books, describes many protesters as “motivated by the simple wish to uphold the ideals that seemed so universally desirable after 1945: respect for freedom, tolerance for the otherness of beliefs and ways of life; solidarity with human suffering; and a sense of moral responsibility for the weak and persecuted.”
  • No doubt many campus protesters have these motivations.
  • The alternative articulated by, for instance, Mitt Romney — “We stand by allies, we don’t second-guess them” — is not a serious policy for a hegemon balancing its global obligations
  • For example, reading the apologia for pro-Palestinian protests from certain left-wing intellectuals, you have a sense of both elision and exaggeration
  • seem untroubled by this fact, and perfectly comfortable with supporting not just peaceful negotiation but a revolutionary struggle led by Islamist fanatics.
  • Which yields the moral dilemma the protests don’t acknowledge: Ending the war on the terms they want could grant a major strategic victory to the regional alliance dedicated to the murder of Israelis and their expulsion from the Middle East.
  • Maybe the Gaza war is unjust enough, and Israeli goals unachievable enough, that there’s no alternative to vindicating Hamas’s blood-soaked strategy
  • you have to be honest about what you’re endorsing: a brutal weighing-out of evils, not any sort of triumph for “universally desirable” ideals.
  • Then a similar point applies to supporters of the Israeli war, for whom moral considerations — the evil of Hamas, the historical suffering of the Jewish people, the special American relationship with Israel — are invoked as an argument-ender in an inflexible way
  • We are constantly urged to “stand with Israel” when it’s unclear if Israel knows what it’s doing.
  • Joe Biden’s administration is chastised for betrayal when it tries to influence Israel’s warmaking, even though the Israeli government’s decisions before and since Oct. 7 do not inspire great confidence.
  • Biden’s specific attempts to micromanage the conflict may be misguided or hamfisted
  • But it’s not misguided for America, an imperium dealing with multiplying threats, to decline to write a blank check for a war being waged without a clear plan for victory or for peace.
  • Another difficulty is that some instigators of the protests
  • In each case, you have a desire that mirrors the impulse of the left-wing intellectuals — to make foreign policy easy by condensing everything to a single moral judgment. But the problems of the world cannot be so easily reduced.
  • Being cold-eyed and tragic-minded does not mean abandoning morality. But it means recognizing that often nobody is simply right, no single approach is morally obvious, and no strategy is clean.
Javier E

For the Love of Justice - by Damon Linker - 0 views

  • Thanks to social media, gaining widespread public attention for oneself and one’s favored causes has never been easier.
  • This has incentivized a lot of performative outrage that sometimes manifests itself in acts of protest, from environmental activists throwing soup on paintings in European museums to pro-Palestinian demonstrators halting traffic in major cities by sitting down en masse in the middle of roadways.
  • I don’t think they do much to advance the aims of the activists. In fact, I think they often backfire, generating ill-will among ordinary citizens inconvenienced by the protest. (As for the activists hoping to fight climate change by destroying works of art, I don’t even grasp what they think they’re doing with their lives.)
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  • there’s a deeper reason for my harsh judgment, which is that I’m fully committed to the liberal project of domesticating and taming the most intense political passions, ultimately channeling them into representative political institutions, where they are forced to reach accommodation and compromise with contrary views held by other members of the polity.
  • The love of justice can be noble, but it can also be incredibly destructive.
  • (This is hard to see if you conveniently associate such love exclusively with positions staked out by your ideological or partisan allies. In reality, the political ambitions of one’s opponents are often fueled by their own contrary convictions about justice and its demands.
  • My liberal commitments therefore make me maximally suspicious of most examples of “street politics,” especially forms of it in which the activists risk very little and primarily appear to be engaging in a spiritually fulfilling form of socializing with likeminded peers.
  • But Bushnell’s act of self-immolation belongs in a different category altogether—one distinct from just about every other form of protest,
  • Bushnell could have written an op-ed. He could have joined, organized, or led a march and delivered a speech. He could have built up a loud social-media presence and used it to accuse the United States of complicity in genocide and publicize the accusation. He could have leveraged his position in the Air Force to draw added attention to his dissent from Biden administration policy in the Middle East. He could even have embraced terrorism and sought to gain entry to the Israeli embassy with a weapon or explosive
  • But Bushnell didn’t do any of these things. Instead, a few hours before his act of protest, he posted the following message on Facebook:
  • Many of us like to ask ourselves, “What would I do if I was alive during slavery? Or the Jim Crow South? Or apartheid? What would I do if my country was committing genocide?”The answer is, you’re doing it. Right now.
  • I will no longer be complicit in genocide…. I am about to engage in an extreme act of protest. But compared to what people have been experiencing in Palestine at the hands of their colonizers, it’s not extreme at all. This is what our ruling class has decided will be normal.
  • And then, like a small number of other intensely committed individuals down through the decades, he doused himself in a flammable liquid and set himself ablaze, opting to sacrifice his own life in a public act of excruciating self-torture, without doing anything at all to harm anyone but himself, in order to draw attention to what he considered an ongoing, intolerable injustice.
Javier E

Infected blood inquiry: Another state failure - will things ever change? - 0 views

  • Blame spread, accountability avoided.And the net result was year after year of stasis, the initial injustice made all the worse by a collective unwillingness to acknowledge it, let alone address it.
  • Mr, now Lord, Cameron said the government was “deeply sorry” after a public inquiry unequivocally blamed the British Army for one of the most controversial days in Northern Ireland's history, when 13 civil rights marchers were shot dead and 15 others were wounded.For 38 years, so many had waited for those words.Obfuscation, delay and denials until finally the truth emerged.
  • So you can be secretary of state, of all things, and still be misled?“It’s incredible. Most serious questions should be asked of Whitehall departments
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  • The big question, then, is how do you bring about widespread, deep-seated cultural change within the organs of government and institutions connected to it?
  • Can you legislate to change a culture?
  • Sir Brian Langstaff, the report author, thinks you might be able to – or at least make a start.
  • He suggests there should be a so-called duty of candour demanded in law for civil servants and others.It would then become a legal obligation to speak up, rather than a cultural expectation to shut up.Whistleblowing would be mandatory.But will it happen, and will it make any difference?
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