• Welcome to the Internet Infidels Discussion Board.

Aboriginal Civil Disobedience

On the contrary, when you or others misrepresent my points, I clarify them and repeat them with more detail, hoping that eventually you and others will stop misrepresenting them. But no luck so far.

That's why I stopped bothering with posting in this thread.

Nuance is responded to with semantics. 19th century reality is responded to with 21st century morality. If you're not against the RCC, you're advocating the murder and rape of children.

Oh well. It's not my first rodeo.
Tom

No, that's if you aren't against the Catholic church of 18**-199*. If you aren't against the Catholic church of Today, you aren't against the hiding the evidence for (catholic church actions of 18**-199*), an ongoing and current action of the Catholic church.

I'm pretty sure [MENTION=123]Angra Mainyu[/MENTION]; already understood.
But, in case not, you did a great job of illustrating. Thanks for being so clear.
Tom
 
No, that's if you aren't against the Catholic church of 18**-199*. If you aren't against the Catholic church of Today, you aren't against the hiding the evidence for (catholic church actions of 18**-199*), an ongoing and current action of the Catholic church.

I'm pretty sure [MENTION=123]Angra Mainyu[/MENTION]; already understood.
But, in case not, you did a great job of illustrating. Thanks for being so clear.
Tom
Apparently nuance is lost on you. The issue is the current RCC's handling of these tragedies for which the RCC is partly responsible. That has nothing to do with 19th century reality but 21st century reality.
 
No, that's if you aren't against the Catholic church of 18**-199*. If you aren't against the Catholic church of Today, you aren't against the hiding the evidence for (catholic church actions of 18**-199*), an ongoing and current action of the Catholic church.

I'm pretty sure [MENTION=123]Angra Mainyu[/MENTION]; already understood.
But, in case not, you did a great job of illustrating. Thanks for being so clear.
Tom
Apparently nuance is lost on you. The issue is the current RCC's handling of these tragedies for which the RCC is partly responsible. That has nothing to do with 19th century reality but 21st century reality.

It is my understanding that the failure to understand nuance is base cause of this whole failure of understanding from the start.

"People did horrible things, many of whom are still alive today. We wish to catch those specific people; however the organization, in ongoing organized action, is failing to offer the evidence to do so. This is a separate crime, made all the worse by who it is the organization protects and shields."

"Culpability for this protection and obfuscation of horrible acts of genocide is what is sought today. It can be made whole and right by turning out the records, digging up the bodies, and letting those responsible take responsibility in the books of history."

Those are not so very hard paragraphs to read, nor to understand. They sum up the position of what is asked quite nicely.
 
So you do believe in collective guilt. After all, if the perp shoots someone in the robbery, the getaway driver may have had no foreknowledge or any knowledge of potential violence.

The getaway driver chose to participate in a serious criminal act where he knows violence often happens.

Yes. He is guilty of that. Note that his choice before the act would have been equally guilty if no one had been hurt. He cannot be made guilty by the actions of others, and he cannot be made guilty retroactively even for his own actions. Even so, as I said, if someone was shot and he knows it, all other things equal (aote), he is more guilty for choosing to remain the getaway driver than he would be if no one had been shot (i.e., it's more immoral aote).

By this logic DUI should be legal. After all, nobody was hurt.
 
So you do believe in collective guilt. After all, if the perp shoots someone in the robbery, the getaway driver may have had no foreknowledge or any knowledge of potential violence.

The getaway driver chose to participate in a serious criminal act where he knows violence often happens.
So you do believe in collective guilt.

I believe that a group that sets out to commit a crime is guilty of all the results of the crime, even those parts they did not personally do.
 
So you do believe in collective guilt.

I believe that a group that sets out to commit a crime is guilty of all the results of the crime, even those parts they did not personally do.
Which is a form of collective guilt. After all, a getaway driver might abjure violence but you say the driver is guilty of any violence perpetrated by the robber even if the driver insisted and was assured that no violence would occur.
 
So you do believe in collective guilt.

I believe that a group that sets out to commit a crime is guilty of all the results of the crime, even those parts they did not personally do.
Which is a form of collective guilt. After all, a getaway driver might abjure violence but you say the driver is guilty of any violence perpetrated by the robber even if the driver insisted and was assured that no violence would occur.

If he doesn't want violence he shouldn't be part of something violent.
 
Which is a form of collective guilt. After all, a getaway driver might abjure violence but you say the driver is guilty of any violence perpetrated by the robber even if the driver insisted and was assured that no violence would occur.

If he doesn't want violence he shouldn't be part of something violent.
Robbery need not be violent. But your response is irrelevant to the point - you do believe in collective guilt. As Arctish also pointed out, you routinely blame Palestinians for Hamas.

My point was and is that you hold a double standard about collective guilt.
 
Robbery need not be violent.

Could you describe a robbery that doesn't include violence, or a threat of violence?

I'm not seeing what you mean.
Tom
 
Even if it were impossible for a behavior to be confused and irrational (which is clearly not the case), S1 and S2 could both be true simultaneously, though together they would imply something I did not mean to imply. As it happens, of course S1 and S2 do make sense together. If the pope were to apologize sincerely, he would be confused, and it would be a confusion of the irrational sort.
First you said S1. Later you said S2. Since S1 excludes irrational that is also not confused, the two are contradictory when they stand alone. Now you are shifting the goalposts (they are true together).
.
your logic is simply mistaken.
 
Yes. He is guilty of that. Note that his choice before the act would have been equally guilty if no one had been hurt. He cannot be made guilty by the actions of others, and he cannot be made guilty retroactively even for his own actions. Even so, as I said, if someone was shot and he knows it, all other things equal (aote), he is more guilty for choosing to remain the getaway driver than he would be if no one had been shot (i.e., it's more immoral aote).

By this logic DUI should be legal. After all, nobody was hurt.

That is not even close to what I am saying.

No, by my argumentation, the person who engages in DUI is guilt of creating some risks without good reason. And he will not become more guilty if he hit someone, all other things equal (i.e., equally intoxicated), even though hitting someone will provide evidence that he endangered them without good reason. But that is another matter. Given same minds, the drunk driver that hits someone and the one that gets lucky because no one gets in his path are equally guilty, and equally deserving of punishment.
 
So you do believe in collective guilt.

I believe that a group that sets out to commit a crime is guilty of all the results of the crime, even those parts they did not personally do.

But you are mistaken. They are guilty of the choices they made. Not of the choices of others. And people are not morally guilty of results. They are morally guilty of choices (broadly speaking, including a failure to make them). In most cases, they are intertwined in a way that makes talking about one or the other close enough. But in other cases, the distinction is stark.
 
In addition to the repeated misrepresentation of my position, a common theme among the people who demand an apology. I argue against that, but I will use a different example, since my objections are not at all about the RCC in particular, but more generally, are objections to the way they attribute blame collectively in the first place.

I will use as an example the Invasion of Poland[/ur].
As per the Wikipedia page, it was [url=https://en.wikipedia.org/wiki/Invasion_of_Poland]an attack on the Republic of Poland by Nazi Germany and the Soviet Union which marked the beginning of World War II.

Arguably, it had already started in China. But that's not the issue here. The issue is: who actually attacked whom? In which sense did Nazi Germany and the Soviet Union attacked?

If we were to list the agents with minds - i.e., agents with subjective experience - who decided to attack, invade, kill, etc., our list of course would contain Hitler and Stalin. And it would also contain the names of high-rank officers who made different decisions to attack in such-and-such place, etc. And the names - assuming we know them - of many lower-ranked officers who decided to fire a mortar round, advance with a tank, and whatnot. And then...then our list stops. There is no further mind called 'Nazi Germany' (NG) or 'Soviet Union' (SU). Nazi Germany and the Soviet Union did exist, but they were not entities with minds beyond those of some of the individuals in them. Now, Nazi Germany of course is not the same as the individuals in it - it could be dissolved if they continued to exist, for example -, so I would say it was some of the activity of some of those people. But in any event, here is something Nazi Germany (or the Soviet Union) was not. It was not an agent with collective mind, hive mind, or otherwise a mind - an entity with subjective experience - of any kind, beyond the minds of individual humans.

Before I go on, let me point out that some philosophers disagree with the above and claim that NG and SU had minds beyond those of individual humans. I would say they are mistaken and even if they were not, it would not be warranted to believe such minds exist, let alone that they are moral agents. But I grant I have not argued for that, because I have not seen any good evidence that anyone here is claiming there is such a mind. If someone wants to claim that, please let me know, and I will tackle the claim that NG and SU (or the RCC) had or has a mind of its own, beyond individual human minds.

So, that potential objection aside, we have that NG and the SU were not minds beyond individual human minds. Suppose now that all of the human individuals who behaved immorally in context of the event called 'Invasion of Poland' have been properly blamed and punished as they deserved. Then no one else deserves punishment. That is it. There is no further blameworthy agent involved. There is no further agent who should apologize, either, because there is no other agent that did anything wrong (in the context of that event, of course). And it would be improper to place further blame, or demand further apologies. It would be a confusion if sincere.


Furthermore, imagine that Merkel sincerely apologized for the atrocities committed by Germans in the Invasion of Poland. Note that that would not be equivalent to saying that some Germans behaved horribly immorally in that context, and that she condemns their actions. If she were to say that, she would be blaming other people for their wrongdoings, but she would not be apologizing. And if she were to further say that she is sorry for the loss of innocent lives and the suffering of the innocent in the sense one says 'sorry for your loss', she would be expressing sympathy for the victims and their families, etc., but she would not be apologizing. If she were to say she wants to relay an apology made by the Germans involved, she would be either lying or deluded (since most did not apologize and she should find that obvious, for example), and she would be falsely claiming to relay someone else's apology, but she would not be apologizing. None of that would be an apology. Assuming Merkel does not believe that NG or Germany have minds beyond those of individual humans (which would be an irrational belief for her to have), if she were to apologize sincerely for the atrocities committed by Germans in the Invasion of Poland, she would be implicitly acknowledging guilt on her part. And that would be a confusion.

Now, if you think that Merkel, if she were to sincerely apologize for the atrocities committed by Germans in the Invasion of Poland, would not be implicitly acknowledging guilt on her part, then let me ask you: Which mind (i.e., agent with a mind) would she be attributing moral guilt to? Agents other than herself only? But that would be an instance of blaming others, not an apology. No one? Then how is that an apology, if no one is being attributed blame? What would it even mean to apologize? Another option? Fair enough, could you please explain the other option, in a way that a reasonable reader can understand?

I argue that the same applies to the RCC, the pope, and so on.
 
Even if it were impossible for a behavior to be confused and irrational (which is clearly not the case), S1 and S2 could both be true simultaneously, though together they would imply something I did not mean to imply. As it happens, of course S1 and S2 do make sense together. If the pope were to apologize sincerely, he would be confused, and it would be a confusion of the irrational sort.
First you said S1. Later you said S2. Since S1 excludes irrational that is also not confused, the two are contradictory when they stand alone. Now you are shifting the goalposts (they are true together).
.
your logic is simply mistaken.
If you are trying to save face with your unreasoned responses, it is not working like you think.

Fortunately for society, your inhumane and irrational viewpoints do not prevail.
 
So you do believe in collective guilt.

I believe that a group that sets out to commit a crime is guilty of all the results of the crime, even those parts they did not personally do.

But you are mistaken. They are guilty of the choices they made. Not of the choices of others. And people are not morally guilty of results. They are morally guilty of choices (broadly speaking, including a failure to make them). In most cases, they are intertwined in a way that makes talking about one or the other close enough. But in other cases, the distinction is stark.

The choice they made to participate in an act they perfectly well know might go very badly.
 
But you are mistaken. They are guilty of the choices they made. Not of the choices of others. And people are not morally guilty of results. They are morally guilty of choices (broadly speaking, including a failure to make them). In most cases, they are intertwined in a way that makes talking about one or the other close enough. But in other cases, the distinction is stark.

The choice they made to participate in an act they perfectly well know might go very badly.
Indeed, and they are equally guilty of that choice, regardless of whether the act goes badly or not, though whether it goes bad or not will result in different later choices, for which they can be guilty to different degrees.
 
Maybe arson can finally end the Roman Catholic Church forever.

This is in Portland where they are stepping up

E6_s6tuVUAA5ENS.jpeg

E6_s6tvVUAE_gSP.jpeg
 
Maybe arson can finally end the Roman Catholic Church forever.

This is in Portland where they are stepping up

View attachment 34654

View attachment 34655

As I have kept saying, the RCC could have put a pin in this a long time ago before unrest escalated against their failure of ethics.

Note that most of the responses and the most liked are generally hostile to the RCC and supportive of the hashtag. When you want a good first indicator of who is right, look at the side that actually seems to be getting public support.

Sure, the people doing this can and should be caught and held responsible... Just as soon as the RCC does the needful.
 
What?

Not a fan of the RCC myself, but even if there is no contrition from them this vandalism and a threat of arson (there was also gasoline poured) this crime should still be prosecuted.
 
Back
Top Bottom