Saturday, June 16, 2012

Can you accept something that you find morally wrong?



I have come out to most of my friends that I am queer, and they have all mostly accepted me. However, two of them are devoutly religious (Catholic and Christian). They both have said that they accept members of the LGBTQ community, yet insist on reminding me that they still find it against their morals. This puzzles me. How can you accept something that you find morally wrong?
One of them gave the explanation that she understands that some people have different morals than herself, and she accepts that. While having an open mind is excellent, and I appreciate anyone who supports the LGBTQ community, there is still one thing that haunts me. Both of these devoutly (or at least, more devout than my other friends) religious friends supposedly accepts me, yet still insists that it is a moral wrong. This does not seem like acceptance, but tolerance.
Now, I am not saying that tolerance isn't a major achievement. Certainly, having widespread tolerance is a huge improvement on intolerance. Yet, I think that if you can raise tolerance to acceptance, you should, even if it is one person at a time. So, I would like to break down the barrier between tolerance and acceptance for my two religious friends, and any others who base their beliefs in the bible.
Many Christians and other denominations within it look toward the passage in Leviticus 20:13 "If a man lies with a man as one lies with a woman, both of them have done what is detestable. They must be put to death; their blood will be on their own heads." to support their argument that same-sex relationships are morally wrong. I would like to break down this argument.
First, if you realize the context the passage was written in, you realize that the purpose was to increase the population of Israel, so homosexuality was looked down upon because same-sex couples could produce no children. Yet, for some Christians, this is not enough, and they still insist on cherry-picking rules they favor and ignoring others that ban other things they often do not protest, such as round haircuts (Leviticus 19:27), polyester fabric blends (Leviticus 19:19), or eating shellfish (Leviticus 11:10). 
Using this argument, if the passage is taken literally, would only apply to men, so despiction of two women "laying" (having sex) together, would seemingly be excluded from the morally wrong category for Christians. Yet, I can still break down the argument for male same-sex relationships being morally wrong. If some Christians interpret that if the rule is set for men, it is set for women, I can still break down the argument further.
Simply, a man CANNOT have sex with another man as he does with a woman. Men do not have breasts to fondle, large hips to hold, or a vagina to penetrate. There is a difference of anatomy between men and woman, and both require different sexual methods. The same applies for women having sex with women. Women do not have penises to suck or take into their vagina, or the same curves of the body to hold.
 I should also note, that if you find same-sex relationships wrong simply because of how they have sex, that is disgusting. You shouldn't care what they do in bed, that is their business. Stop being a pervert, seriously.
Other Christians use other passages in the bible to support their belief that same-sex relationships are morally wrong, such as 1 Corinthians 6:9-10, stating that homosexuals cannot "inherit the Kingdom of God". Yet, in the next verse, 1 Corinthians 6:11, it states "And that is what some of you were. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God.". So, the argument is rendered invalid by the scripture itself.
There are many other biblical and other religious text passages used to argue same-sex relationships are morally wrong, and they can all be just as easily broken down. So, if you are one that find homosexuality or anything else in the LGBTQ community wrong based on the scripture you follow in your religion, look closer, and don't be a hypocrite. 

Wednesday, June 6, 2012

Thomas Jefferson's Views on Property: Equal to Happiness?

This is something I wrote a while ago, but still find as one of my best works, despite the thinking being a little disconnected and the superfluous language. Still, I hope you can enjoy it.
                                                                                                                                                                        

The Enlightenment: A revolution in thought by great minds such as Voltaire (a.k.a. Francois-Marie Arouet), Charles de Montesquieu, Jean-Jacques Rousseau, and Denis Diderot. A new philosophy, centered on the idea of reason, stating humans would not, in an environment devoid of any form of government, become savage beasts. Rather, those humans are in fact, reasonable enough to respect their fellow peer’s natural rights. These rights, believed by Locke, are often boiled down and reduced to three simple points: the right to preserve one’s self, the right to do as one pleases, and the right to possess items of necessary or perceived value. In the 18th century, this Age of Enlightenment left a trail of influence and change in its wake. Of the later writings, modest sums of people were profoundly affected. One such person was Thomas Jefferson. As it is widely known, he reserved some of the highest respect to the leaders of the English Enlightenment (John Locke, Francois Bacon, and Isaac Newton) and their ideals from The Enlightenment, including the natural rights of humanity, regardless of circumstance. He even went so far as to nearly restate the larger themes of these natural rights (Life, Liberty, and Property) in his drafts, and final words of the United States of America’s Declaration of Independence. Looking at the text, it can clearly be seen as on the edge of verbatim in the famous line “We hold these truths to be self-evident: that all men are created equal, that they are endowed by their creator with certain inalienable rights, that among these are Life, Liberty, and the Pursuit of Happiness.” at the beginning of the first paragraph after the preamble. But what of the right of property so heavily supported by one of Jefferson’s greatest heroes, John Locke? Why only almost restate the three major rights of humanity in a state of nature? This act, of replacing property with “pursuit of happiness” irrefutably raised questions later on. One of the more controversial and debated of these such questions is “Was Jefferson’s revision of Locke’s natural rights written in the Declaration of Independence a blatant rejection of the pedestal property is given in several writings of The Enlightenment, or an attempted conflation of property and happiness?”. As of now, the latter explanation is becoming exponentially favored over its precedent. If that is the case, further inquiry to truly understand Thomas Jefferson’s choice. Of his property, notably his large population of slaves on his land, it should be considered if they brought him some sense of happiness. And of women who brought him happiness, it is reasonable to ask if he viewed them in some sense as property. Also of his debt, which brought him discomfort throughout his life, it begs the question of his property’s role in creating that debt, the answer to which can result in a support or contradiction of Thomas Jefferson’s words. For only these answers can begin to sate our hunger for the truth. The truth, of the revision of natural rights by the second president of the United States, of his motivations of his act, the inspirations of these, and his words compared to his life. To delve yet further in inquiry, with this information the true legal definition of the happiness Americans have just right to, in accordance to their Declaration of Independence, can be found.
How did Thomas Jefferson view his slaves? To answer this, the facts on his views of slavery, both personal and political, are to be examined. First, it appears a deep moral rejection to imprisonment manifests itself in the books and papers he wrote and the laws he tried to pass, as made evident in quotes of his work. In his book, it is stated that slavery is “a great political and moral evil”. Also, in the infamous Howell vs. Netherland (the criminal case regarding the freedom or enslavement of mulatto), he submitted “We are all born free”. While drafting the Constitution of Virginia in 1776, he wrote “no person hereafter coming into this country shall be held within the same in slavery under any pretext whatsoever”, and in 1783 “the General Assembly shall not have the power to... permit the introduction of any more slaves to reside in this, or the continuance of slavery beyond the generation which shall be living on the 31st day of December 1800; all persons born after this day being hereby declared free”. From this, it would be expected that he would b willing to fight for, or at least support slavery abolition. At first glance, that appears to be true. He did, after all, help pass “manumission by deed” (ability to free slaves via property interest) in the Virginia House of Burgess. However, this is merely how he wrote and spoke of the issue. The real show of his character is how he acted in his own home. Despite condemning slavery in his writing, he himself owned a startling 800 slaves throughout his life. Unlike his peers, such as George Washington, he only released 5% of his slaves in his will. He even tried to hide it, with elaborate contraptions that would allow alcohol to be brought up to him via a pulley system so no interaction with his slaves was required. That may have been at least understandable for a plantation owner like himself during the era, where the paramount way to make a large sum of money was with plantations sustained by slave labor, but he went on step further. He viciously defiled one of the girls on his property, Sally Hemming. This was discovered after descendants of Thomas Jefferson were found having African American traits. It should also be noted that it is highly suspected that Sally Hemming was of relation to his wife, Martha Jefferson. If this is how he treated the people he owned, a conclusion could be drawn that Thomas Jefferson saw African Americans as property, less than people, mere tools obtainable for personal benefit. Yet, one more fact can change the case. In the 18th century, there was an issue with rebellion and uprising among slaves. To control this, slave codes were put into place with the intention of keeping the African people imported to the colonies weak. Among these were a ban for slave ownership of property, and inability to assemble without a white person present, and a strict adherence to curfew. Thomas Jefferson is known to have broken the code multiple times, which suggests at least some compassion for the people he owned, perhaps empathy. Likely he made forbidden teaching of writing and reading to his slaves, which disgusted a few of his peers but was not wholly uncommon, especially in religious households where the owners  of slaves wished for them to learn the teachings of the highly revered  Holy Bible, and read the scripture on their own. He took steps to at least lessen the degradation of their souls and promote freedom, and while the intention of his words are vague, the undoubtedly helped abolish slavery in the future.
While Thomas Jefferson’s view of his slaves is contradictory, his opinions on the women in his life are easier to comprehend. Considering that he lived between the Age of Reason and the Romantic Era, his philosophy was fairly standard for a successful Virginian man. His preferences for a wife were not unreasonable for the time period. He desired their lives to be devoted to companionship to their spouse, maintenance of their place of residence, and nurture of their spawn. For marriage material, they must, in his eye, be soft, have manipulability, subdued, highly hygienic, and virgin. In his search for a wife, he sought out women who were intelligent, sociable, and homely. All of these traits would ensure that his spouse could fill her role as assistant in personal business and politics. But, the trait he attached the utmost importance to was a woman’s appearance. This was especially important for a man like Thomas Jefferson, who, as a plantation owner, needed his wife, in particular her dress, to serve as his social status. In time he found a woman that possessed all of his desires, by the name of Martha. Their marriage lasted 10 years, in which their procreation (done even while Martha was ill) produced 6 children. After having a fairly successful relationship with a woman, Thomas Jefferson put the utmost importance in ensuring his daughters were quality marriage material. During their childhood, he kept his daughters under a strict regimen to give them skills they would need to entertain their future spouses. From 8am-10am, the Jefferson girls were designated to practice music, from 10am-1pm to  alternate between dancing and drawing every day, 1pm-2pm to draw on the days reserved for dance, 2pm-4pm read and recite French, 4pm-5pm continue music education in areas such as the harpsichord, and 5pm to the time they slept to be used to learn the English language properly. Even after they left his household, Thomas Jefferson continued to advise and guide his daughters down a path of appropriate success. In a letter to his daughter, he wrote “A lady who has been seen as slovenly or a slut in the morning will never efface the impression she has made, with all her dress and pageantry she can afterward involve herself in…I hope therefore the moment you rise from bed your first work will be to dress yourself in such style as that you may be seen by any gentleman, without his being able to discover a pin awry”. As it can be observed, Thomas Jefferson placed high regard in women being knowledgeable in the arts. No doubt his parenting expanded his daughter’s minds a little, and they would have been expanded more if not for the fact that Thomas Jefferson kept a common fear many men possessed of women’s power. For instance, he believed poetry is fine for a woman to write, but in moderation so as to not grant her too much of an abundance of confidence. Also, in his mind, music is only of value to those who possess talent, and shouldn’t be bothered with for any others. The worst limitation he placed on women influenced by his paradigm was that women should never read more than needed to prevent the development of ideas suggestive of women’s rights in their minds. His justification for rejecting the opposite gender’s voting was flawed at best, as he merely stated that women shouldn't be involved in politics. Without involvement in politics, even political discussion, Thomas Jefferson deemed that the level of ignorance forced upon women about such issues left them unfit to vote. All in all, the United State’s third president’s view on women remained predictable for the era.
     The next expenditure of inquiry revolves around Thomas Jefferson’s debt. Was it a result of his love of property? To answer this, the origins and circumstances leading up to it must be fully understood. Throughout his life, Thomas Jefferson acquired large sums of money owed from various expenditures. This was not of course unusual for men of his social and economic stature, yet it begs curiosity of the source. Some of the debt was simply a result of a non-stable income. Since the Jefferson family’s payment came largely from farming profits, periods of great riches and virtual nothing coincided with the seasons of the crops they grew. As a result payments could not be made on time, and owed interest increased. Little could be done about this issue, especially with all he had invested in the farm, and it most certainly wasn’t property alone emptying his pockets. Another source of money lost was the economic collapse of 1819, which, from Thomas Jefferson’s standpoint, could not be helped. He was merely one of the many affected, which just added to his profound debt. The economic maladies he delved further into could have been prevented, but none the less were quite unintended, and his involvement in the affairs sinking him deeper into the red good natured. Thomas Jefferson took on debt from his father-in-law, John Wayles, in his death, as well as from demise, this time of his business partner and acquaintance Wilson Cory Nicholas, to the tune of $20,000, as the result of co-signing a check with him to pay for an investment which later fell through. But, at the center of his debt was his adoration of acquiring property. With great frequency Thomas Jefferson treated himself to the finest wines, nicest clothes, greatest tools of trade, instruments of instruction, materials to construct great works of architecture, and books. If only his quote, “Books constitute capital. A library book lasts as long as a house, for hundreds of years. It is not, then, an article of mere consumption but fairly of capital, and often in the case of professional men, setting out in life it is their only capital,” were less of an inconvenient truth for him. His various texts were in fact used as his capital, and sold as such to the government to lessen his debt. Yet, Thomas Jefferson could not stop his spending, even after all the trouble and misfortune he must have created. He soon lost just as much money as before replacing his extensive library, and had to make further sacrifice to pay it off. Even in death his debt was not paid. The family he left with the remaining negative balance was forced to sell his beloved Monticello for $107,000, which, over the centuries, has gained worth of over $2,000,000. During the 18th, there was little other options for families such as the Jefferson's, as declaring bankruptcy would not be yet possible for several decades. It appears that, in this case, property bit Thomas Jefferson back, and caused great unease to himself and his family.   
  What conclusions can be drawn from this data about Thomas Jefferson’s views on property? First, let us examine the role of slaves, which were, for all legal purposes, his property. They most certainly brought him happiness, as he relied heavily on them to tend his farm to fund his vast purchases. But, as legal property, did he treat them as such? In his political life he wrote about freedom for all, and ownership of people as malicious. Yet, this sounds like simple rhetoric when compared to the sheer number of slaves he owned. And of one of these, a woman Sally Hemmings, he either considered property by having intercourse with her at his leisure, or else he severely manipulated her into rape to produce yet more children when his ill wife could no longer serve, in his opinion, her duty of mothering offspring. But, even though Thomas Jefferson had 800 slaves and freed less than 5% of them, he did grant them, at the time and in his peer’s review, unprecedented freedom by breaking the colonial slave code. The answer to the question based upon his action is more than a little fuzzy. Now, on the question of how he viewed woman as compared to property, it appears his beliefs placed women as slightly higher than objects, yet lower than men, which is fairly appropriate for the men of his time. Overall, he displayed little confusing prominence in his opinions of women, compared to his view of slaves, particularly the slaves he owned. Now, for what brought Thomas Jefferson presumably the least happiness, his debt is to be examined. No doubt of his love of buying property, expensive property, playing a role in his accumulation of money owed. It could be predicted that he placed such a high value on ownership, he was willing to accept the costs, or simply didn’t care. This could be said of much of his property. Back to his slaves, if his writings of them were truly his beliefs, it may as well have been that he owned them solely to grant him more money for the capital he so deeply desired. That would explain his giving unusual freedom to them in his home, which indicates hesitation. Yet, everything that filled him with happiness needed not to be entirely property. Obviously, the women of his life provided great amusement to him, which is increasingly tangible as evidenced by the great pains he took to make his daughters capable of entertainment of their future husbands. But, as it is too often true, if you invest too much happiness in anything, even property, if it is taken or at risk you stand to lose not only it but your life’s joy. Thomas Jefferson most likely did mean to substitute happiness for property in the Declaration of Independence, but what does that mean for Americans? Even if that meant property is a guaranteed right to own, as the author intended for it to be happiness, it is not necessarily a productive opportunity to be taken advantage of. Why? Thomas Jefferson’s debt speaks for itself. Unfortunately, quite a few people interpreted the Declaration of Independence with the hidden intended meaning of “happiness” as property, with similar results as Thomas Jefferson experienced. When will the United States ever learn that every indulgence comes at a cost?        

Monday, June 4, 2012

How Conservapedia is an enemy to its own cause.



I was watching old Penn Point videos on YouTube when I came across a video entitled “Are you a fat atheist?” where he was discussing the Conservapedia post about atheists (http://conservapedia.com/Atheism) and mocking it. Curious, I checked out the page and started reading. Obviously, being an atheist and a liberal, I had little to no respect for the opinions on that website. So, every negative aspect about atheists in the post only re-enforced my conviction about not believing in deities.
However, the post also made many links between atheism and communism. Now, I have been mildly curious about communism for some time, but seeing communism portrayed in such a low light compared to how atheists were portrayed on Conservapedia (which I have ZERO respect for) only lightened the idea for a liberal like myself. Really, I never saw a problem with the idea of communism before. I even had unintentionally communist ideas at the beginning of the current school year where I made my own declaration for an assignment for equal wages. The harsh reputation communism has in the United States seemed excessive in my view, and worthy of serious review.
After having my curiosity re-inspired, I proceeded to the first step of my usual obsession routine-I Googled it. Specifically, I searched for pro-communist arguments. What I found was this lovely WordPress blog “It’s Not Easy Being Red” (http://trotskyite.wordpress.com/) and their post of rebuttals to criticisms of communism. In addition, the blog provided much clarification about the distinction between true Marxist ideas and pseudo-communist fascist governments such as the USSR. The author even included self-criticism of communism to show his following of the philosophy is not mindlessly devoted without skepticism of the individual parts.
What I realized as well is that true communism is much like how successful species remain populous by using a similar system. For example, ants all have designated jobs, and are in no danger of extinction. I wondered if communism is the governmental system that natural selection would have supported if not for the domination of religion and royalty. Perhaps humans would function as a more successful and higher evolved and mutually beneficial if operated under communism.
I understand that even being curious about supporting Marxism is considered VERY anti-American and such, but so is my Atheism. I have heard the argument many times about how the United States is a “Christian Nation”. I admit that I refuse to recite the pledge of allegiance because of the “under God” line that was inserted in the 1950s. Yet, I do not see myself as entirely anti-American. I do still stand for the pledge in respect, just as I stay silent in respect while others pray. But, I believe that if you truly love your country, you shouldn’t support its current state, but support bettering it.