IS THIS THE FUTURE?
This is satire today but is so in line with current Leftist thinking that something like it could happen in the not-too-distant future
Congress is considering sweeping legislation, which provides new benefits for many Americans. The Americans With No Abilities Act (AWNAA) is being hailed as a major legislation by advocates of the millions of Americans who lack any real skills or ambition. "Roughly 50 percent of Americans do not possess the competence and drive necessary to carve out a meaningful role for themselves in society," said Barbara Boxer. "We can no longer stand by and allow People of Inability to be ridiculed and passed over. With this legislation, employers will no longer be able to grant special favors to a small group of workers, simply because they do a better job, or have some idea of what they are doing."
In a Capital Hill press conference, Nancy Pelosi and Harry Reid pointed to the success of the US Postal Service, which has a long-standing policy of providing opportunity without regard to performance. Approximately 74 percent of postal employees lack job skills, making this agency the single largest US employer of Persons of Inability.
Private sector industries with good records of nondiscrimination against the Inept include retail sales (72%), the airline industry (68%), and home improvement "warehouse" stores (65%) The DMV also has a great record of hiring Persons of Inability. (63%)
Under the Americans With No Abilities Act, more than 25 million "middle man" positions will be created, with important-sounding titles but little real responsibility, thus providing an illusory sense of purpose and performance.
Mandatory non-performance-based raises and promotions will be given, to guarantee upward mobility for even the most unremarkable employees. The legislation provides substantial tax breaks to corporations which maintain a significant level of Persons of Inability in middle positions, and gives a tax credit to small and medium businesses that agree to hire one clueless worker for every two talented hires.
Finally, the AWNA ACT contains tough new measures to make it more difficult to discriminate against the Nonabled, banning discriminatory interview questions such as "Do you have any goals for the future?" or "Do you have any skills or experience which relate to this job?"
"As a Nonabled person, I can't be expected to keep up with people who have something going for them," said Mary Lou Gertz, who lost her position as a lug-nut twister at the GM plant in Flint, MI due to her lack of notable job skills. "This new law should really help people like me." With the passage of this bill, Gertz and millions of other untalented citizens can finally see a light at the end of the tunnel.
Said Senator Ted Kennedy, "As a Senator With No Abilities, I believe it is that the same privileges that elected officials enjoy ought to be extended to every American and immigrant with no abilities. There should be no distinction made between legal and undocumented immigrants. It is our duty as lawmakers to provide each and every American citizen and who reside on these shores, regardless of his or her adequacy, with some sort of space to take up in this great nation. This idea is not unprecedented in America. Even lesser experienced drivers have a right to be on the roads of this great nation."
How To Hate The Non-Existent
by Theodore Dalrymple
By nature and inclination I am an aesthete: I can hardly think of Venice or Siena, for example, without an access of emotion. And yet I have spent a great deal of my life among the utmost ugliness, both physical and moral. Moreover, I must confess that the problem of evil has preoccupied me.
One of the reasons for this, perhaps, has been literary ambition. It is far easier to make evil interesting than good. Depictions of good people are inclined very soon to decline into mawkishness, and make their objects as dull as they are unbelievable. Too much good repels us; we long for the feet of clay to be revealed. As Oscar Wilde said, only a man with a heart of stone could read of the death of Little Nell without laughing.
A fascination with evil is pretty widespread. When, at social gatherings, I tell people what I once did for a living, namely that I was a doctor in a large prison, it isn't usually very long before someone asks me, slightly shamefacedly, who the worst, most evil man I ever met was. They also want to know what he did in as much detail as possible, of course. No story is so horrifying that it ever bores people; and even the most demure cannot for long entirely resist the thrill of the barbarous.
More recently, perhaps on account of my advancing age, the problem of good has begun to preoccupy me. How is extraordinary goodness possible? Where does it come from? Is it innate? And if it is innate, is it real goodness? For there cannot be real goodness where the possibility and temptation to its reverse is not present.
Suffice it to say that I have met in my life a few people who are the very opposite of those men whom I met in the course of my work who gave off a powerful aura, that seemed to me almost physical, of evil. I don't believe in Satanic possession, because I don't believe in Satan, but these men gave me an insight into how someone not completely stupid might come to believe in such a thing.
One of the formative experiences in my life was working for a British surgeon in Africa who for me all that a doctor should be. In those days, and in that place, there were very few aids to diagnosis; observation, logic, experience and instinct were all. The surgeon was such a brilliant diagnostician that his opinion was like a final court of appeal for all other doctors in the hospital ( to say nothing of the patients). I never knew him to be wrong. He was a meticulous technician and seemed capable of operating with equal skill and facility on all parts of the human body. The knowledge and intellect necessary for this is insufficiently appreciated by those who have never seen it up close. In these days of ever greater specialisation, such surgeons are rare.
But his technical accomplishment was, if anything, less impressive than his moral character. He was a man of perfect temper: I never knew him to be other than calm, even when in the middle of an operative crisis, or be less than polite to anyone; called up from his bed in the middle of the night, he was as equable and self-contained as by day, and this despite the fact that he must have had at least two nights' disturbed sleep a week for many years. His patients - mostly poor Africans - trusted him utterly, and were right to do so.
I do not know what religious belief he had, if any; he was too much of the old school to obtrude such matters where they might have caused offence. Although highly respected in his hospital, he gained no wider renown through his work; the satisfaction for him was in doing good. I never knew a better man.
And yet I found his example intimidating to me: not, of course, because of anything he said or did, but because I knew, indubitably and at once, that I should never be as good a man as he. My problem was ego: I wanted to make a mild stir in the world, and doing good for others was not enough for me, not that I was bad enough to wish them any harm (and in the event, I did my fair share of getting up in the middle of the night on their behalf). But the good of others could never be my sole motive, or entirely satisfying to me. I could never be wholly benevolent, as he was. And now I feel guilty that I, not as good a man as he, am somewhat better known than he. The judgement of the world is not infallible.
Oddly enough, I have something in common in the above respect with a man whom I do not in general find congenial, that is to say Michel Foucault. Foucault's father was a surgeon of local renown, who gave the young Michel an example of practical compassion for others (namely, getting up in the middle of the night to save their lives) which he, Michel, knew that he would never be able to live up to because he did not care enough about their lives to do so. There was one recourse left to him, if as an egotist he was to equal or surpass his father, namely to adopt the Nietzschean position that such compassion as his father showed is really disguised weakness, contempt or drive for power, but not real compassion. Thus, everything is the opposite of what it seems, and progress, so called, is really regress, or at best sideways movement.
It was in Africa also that I met my other examples of extraordinary goodness. For a time I gave my services one afternoon a week to a Catholic mission station about fifty miles from where I myself was working. The hospital was run by an elderly Swiss nun, neither a doctor nor a nurse, who managed a large hospital on her own with a staff of nurses. The hospital was spotless, astonishingly so, and the number of patients seen there prodigious. The hospital was much preferred to any government-run facility, with their accretions of squashed mosquitoes and smeared blood on every wall.
The nun had an almost physical air of invulnerable serenity about her, and she had an aura that struck me, of course in the opposite sense, in the way that the aura of evil later struck me. She was not a plaster saint, however, and had a good sense of humour; nor was she any kind of fanatic, for she gave me the contraceptive injection to give to the women with heart disease already exhausted by repeated childbirth, which I administered under a portrait of the Pope. I never tackled her on the subject of the apparent contradiction, because it has often seemed to me that no purpose is served by ideological confrontation in the service of complete intellectual consistency, where concrete good might be endangered by it.
I met other nuns in remote parts of Africa who seemed completely happy in humbly serving the local people: a community of Spanish nuns whose cheerful and selfless dedication to the ill, the handicapped and the young caused them, rightly, to be loved and revered. In Nigeria, I met an Irish nun, in her mid-seventies, who was responsible for the feeding of hundreds of prisoners who would almost certainly have starved had she not brought food to them every day. In the prison, a lunatic had been chained for years to a post; many of the prisoners had been detained without trial for a decade, the files of their cases having been lost, and they would never leave the prison, even when a judge ordered their release, unless they paid a bribe to the gaolers which they could not afford. They believed they would spend the rest of their lives in detention, seventy to a floor-space no larger than that of my sitting room.
The nun moderated the behaviour of the prison guards by the sheer force of her goodness, It was not a demonstrative or self-satisfied virtue; one simply would have felt ashamed to behave badly or selfishly in her presence. She is almost certainly dead now, forgotten by the world (not that she craved remembrance or memorialisation). I sometimes find it difficult, when immersed in the day to day flux of my existence, to credit that I have witnessed such selflessness.
I recognise that there must be ways of being good that do not involve such total self-abnegation. After all, even in the poorest and worst-off countries, there are only a certain number of disabled, despised and dispossessed who need to be looked after; we cannot, therefore, all be good in the way of the Irish nun. Indeed, the world needs other types of people at least as much as it needs people like her; and I am sure that there are cynics who will assert that immersing oneself in the kind of work she did is simply a way of overcoming one's personal psychological problems, and is therefore ultimately selfish. But this is a metaphysical, not empirical, statement about all human behaviour, because any behaviour whatever could be explained in precisely the same way. It is simply a way of saying that altruism is logically impossible, and that all human actions must be selfish.
I once made the mistake of writing an article in a left-wing publication saying that, in my experience, the best people were usually religious and on the whole religious people behaved better in their day to day lives than non-religious once: and I wrote this, as I made clear, as a man without any religious belief.
As a frequent contributor to the public prints, I am accustomed to a certain amount of hate-mail, and can even recognise the envelopes that contain it with a fair, though not total, degree of accuracy. Of course, e-mail has made it far easier for those consumed with bile to communicate it, and on the whole it exceeds in vileness what most bilious people are prepared to commit to paper. I don't think I have ever hated anyone as much as some of my correspondents have hated me.
Suffice it to say that I have never received such hate mail as when I suggested that religious people were better than non-religious in their conduct. It seemed that many of the people who responded to me were not content merely not to believe, but had to hate. Although I had not denied that religious motivation could motivate very bad behaviour, something which indeed can hardly be denied, I was treated to a summary of the historical crimes of religion such as many adolescents could provide who had recently discovered to their fury that they had been made to attend boring religious services when the arguments for the existence of God had never been irrefutable.
Not long ago, while I was in France, the centenary of the final separation of church and state was celebrated. It was presented as the triumph of reason over reaction, of humanity over inhumanity, and I am not entirely out of sympathy for that viewpoint: I certainly don't want to live myself in a state in which a single religion has a predominant or even strong say in the running of it. And yet the story was far more nuanced that that triumphantly presented.
For example, a fascinating book was published on the occasion of the centenary reproducing the iconography of the anticlerical propaganda that preceded the separation by thirty years; and on looking in to it I saw at once that it was exactly the same in tone as anti-semitic propaganda. There was the wickedly sybaritic hook-nosed cardinal in diabolical scarlet, the thin hairy spider, representing the economic interests of the church, whose sinister legs straddled the whole globe, and the priest who welcomed innocent little children into the fold of his black cloak. One has to remember that almost the first consequence of secularism in France, as in Russia, was unprecedented slaughter.
Perhaps one of the reasons that contemporary secularists do not simply reject religion but hate it is that they know that, while they can easily rise to the levels of hatred that religion has sometimes encouraged, they will always find it difficult to rise to the levels of love that it has sometimes encouraged.
With the Bench Cozied Up To The Bar, The Lawyers Can't Lose
Dennis G. Jacobs, the chief judge of the federal appeals court in New York, is a candid man, and in a speech last year he admitted that he and his colleagues had ''a serious and secret bias.'' Perhaps unthinkingly but quite consistently, he said, judges can be counted on to rule in favor of anything that protects and empowers lawyers.
Once you start thinking about it, the examples are everywhere. The lawyer-client privilege is more closely guarded than any other. It is easier to sue for medical malpractice than for legal malpractice. People who try to make a living helping people fill out straightforward forms are punished for the unauthorized practice of law.
But Judge Jacobs's main point is a deeper one. Judges favor complexity and legalism over efficient solutions, and they have no appreciation for what economists call transaction costs. They are aided in this by lawyers who bill by the hour and like nothing more than tasks that take a lot of time and cost their clients a lot of money. And there is, of course, the pleasure of power, particularly in cases involving the great issues of the day.
''Judges love these kinds of cases,'' said Judge Jacobs, whose speech was published in The Fordham Law Review in May. ''Public interest cases afford a judge more sway over public policy, enhance the judicial role, make judges more conspicuous and keep the law clerks happy.''
There are costs here, too, he said, including ''the displacement of legislative and executive power'' and ''the subordination of other disciplines and professions.'' Yet, at the conclusion of a big public-policy case, the bar and bench rejoice. ''We smugly congratulate ourselves,'' Judge Jacobs said, ''on expanding what we are pleased to call the rule of law.''
Benjamin H. Barton, a law professor at the University of Tennessee, examined some of the same issues in an article to be published next year in The Alabama Law Review titled ''Do Judges Systematically Favor the Interests of the Legal Profession?'' That question mark notwithstanding, there is little doubt about where Professor Barton comes out. He noted, for instance, that the legal profession is the only one that is completely self-regulated. ''As a general rule,'' Professor Barton wrote, ''foxes make poor custodians of henhouses.'' Professor Barton explored a long list of examples, including the aftermath of the Supreme Court's 1966 decision in Miranda v. Arizona. Miranda, as everyone with a television set knows, protected the right to remain silent and the right to a lawyer.
Over the years, though, courts have approved all sorts of police strategies that have eroded the right to remain silent. At the same time, Professor Barton wrote, the courts ''chose to retain quite robust protections for accused who clearly expressed a desire for a lawyer.'' ''The advantages to the legal profession are clear,'' he added. ''Whatever else an accused should know, she should know to request a lawyer first and foremost.''
And the cases keep coming. This month, a New Jersey appeals court basically immunized lawyers from malicious prosecution suits in civil cases. Even lawyers who know their clients are pushing baseless claims solely to harass the other side are in the clear, the court said, unless the lawyers themselves have an improper motive.
Lester Brickman, who teaches legal ethics at Cardozo Law School, said the decision was just one instance of a broad phenomenon. ''The New Jersey courts have determined to protect the legal profession in a way that no other professions enjoy,'' Professor Brickman said. ''It's regulation by lawyers for lawyers.''
Other professions look for elegant solutions. It is the rare engineer, software designer or plumber who chooses an elaborate fix when a simple one will do. The legal system, by contrast, insists on years of discovery, motion practice, hearings, trials and appeals that culminate in obscure rulings providing no guidance to the next litigant.
Last month, Judge Jacobs put his views into practice, dissenting from a decision in a tangled lawsuit about something a college newspaper published in 1997. The judges in the majority said important First Amendment principles were at stake, though they acknowledged that the case involved, at most, trivial sums of money. Judge Jacobs's dissent started with an unusual and not especially collegial disclaimer. He said he would not engage the arguments in the majority decision because ''I have not read it.''
He was, he said, incredulous that ''after years of litigation over $2, the majority will impose on a busy judge to conduct a trial on this silly thing, and require a panel of jurors to set aside their more important duties of family and business in order to decide it.'' Writing with the kind of verve and sense of proportion entirely absent in most legal work, Judge Jacobs concluded that ''this is not a case that should occupy the mind of a person who has anything consequential to do.''
Political correctness is most pervasive in universities and colleges but I rarely report the incidents concerned here as I have a separate blog for educational matters.
American "liberals" often deny being Leftists and say that they are very different from the Communist rulers of other countries. The only real difference, however, is how much power they have. In America, their power is limited by democracy. To see what they WOULD be like with more power, look at where they ARE already very powerful: in America's educational system -- particularly in the universities and colleges. They show there the same respect for free-speech and political diversity that Stalin did: None. So look to the colleges to see what the whole country would be like if "liberals" had their way. It would be a dictatorship.
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