Posts Tagged ‘Morals’

Who’s The Culprit?

It is often said (mainly by apologetics, and in a way, that’s how they’re defined) that religion is not to blame for religious bigotry or for religiously-motivated violence. The garden variety argument is that even though evil people can be religious, it is not religion itself that is responsible for their crimes and evil deeds.

An interesting discussion has sprouted at Sisyphus Fragment, and most interestingly so, the line of defense was held not by religious apologetics, but simply by everyday rational, coherent, intelligent people. The crux of their argument is that religious people would be ignorant to simply use religion (or brainwashed, and the difference is tricky) as a means to do evil, and that religion is not the only thing that’s being used to promote evil causes. This is very much true, and since no one said that religion is the only cause for evil, quite irrelevant in the defense of religion as a culprit.

An interesting argument defending religion arose when someone said that religion itself is not evil, but can be manipulated by evil men, and those attacking religion is not only pointless, but can be counter-productive. I’m not going to say anything about it being counter-productive not because I can’t imagine it being productive, but because I much rather base such a claim on credible sources and not just scatter historical examples and thought experiments.

What I will say, however, is that it is an interesting reduction of human evil to say that no doctrine of its own is culprable, including religious doctrine, but that only human beings are. In that respect, Nazis aren’t culprable by their adherence to the party, but only by the fact that they gassed prisoners to death (well, it’s more complicated than that, but the example is clear enough).

Anyway, I can’t completely disagree with that, and in many respects, I sometimes get the feeling that religious people get too much heat merely by entitling themselves religious. Religious people, like everyone else, pick and choose what they think is right or wrong (and many of them will agree, even elusively, that their morals are not dictated by the bible. No surprise there). So, this definitely flies in the face of every graffitti that goes “Christians are shit”, and even though a lot of well-intending atheists might sympathize (especially former Christians) with that sentence, I don’t.

But is Christianity, itself, a culprit? Obviously, Judaism will share the same cell should Christianity gets thrown to the tanty, but is it guilty of the crimes people commit in its name?

My answer to that is “not exactly”. Evil people will find some other way of grinding their axes at other people’s expense even if the Abarahamic religions never existed. The flip-side of that is that good men or women, or good-intending ones, might wrong their fellow mortals simply because the bible tells them so. They might even feel a horrible pain while doing so, and will even hate themselves for not being committed enough. They will feel a two-layered guilt: sympathy to the oppressed and servile guilt to their Master, the one who decreed that they should do things they really don’t want to, and really think they shouldn’t.

So addressing religion as “guilty” is meaningful only in the respect of specific laws and decrees that plainly, in a non-open-to-interpretation-way (see Deuteronomy), state that evil should be done. This is not an indictment of all religious people and not even of all religious laws or canonized books. This is an indictment of very specific laws that were barbaric when they were written (by whoever) and they’re still barbaric today, and religious people and athiests who aren’t, well, insane, will agree on that.

Jeff, a charming soul who also happens to be a Christian, would probably never even dream of committing any crimes in the name of Christianity or Jesus Christ, and he would agree that killing homosexuals is an evil decree (he won’t agree that that’s what the bible says, but if he did, he would agree it’s an evil religious decree).

So the real culprit is between the lines, not on the cover of the bible. Religion does not go to prison, only the written text in its holy books that sends good men to do the work for evil ones.

The Power of Sign Language

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This past few weeks have been tumultuous for me. I’m constantly reshaping my view on sign language and interpreting for the Deaf. When I started studying ISL, I was determined to acquire the skills and credentials of an ISL interpreter because of a combination of my love to Mother and my life-long infatuation with the Deaf, mainly as a result of reflecting the love I have for Mom and Dad on the entire Deaf community.

At the onset, Cocoon stated firmly that “wanting to help the Deaf” is a dangerous agenda for an interpreter. The Interpreters’ code states clearly that objectivity must be had in relation to both Hearing and Deaf. In every interpretation event, the Hearing are my clients too, and as a professional sign language interpreter, I must avoid any biases against the hearing just as much (and equivalently so) as I should avoid biases in favor of the Deaf.

So how do I do it?

At first, I thought that it is impossible for me to uphold the Code without turning against my own ideals as well, but I’ve come to reshape this thought in the past week:

The best thing I can do for the Deaf is to be as professional an interpreter as possible.

This is not to say that there aren’t any ethical issues to be had, but as a basic principle, it does absolve me of the self-torturous occupation with my agenda as an interpreter.

This week’s article was all about interpretation ethics. Besides from recapping the code as we’ve discussed it in class, it brings some real-world examples of collision between the Code and a person’s own ideals and moral principles.

I will use one such example to clarify the remaining dilemma I have with the ethical code:

An interpreter was sent to interpret for a deaf patient who was visiting a gynecologist about having her uterus removed. The interpreter notices that clearly, the doctor is not giving this patient all the care (he believes) she deserves, and it is easy to see that the deaf patient hasn’t a clue that she’s being mistreated.

What would I do?

Well, if it was Mom and Dad, I’d probably turn the table and use loud-volume complaints and admonition, as my agenda is clear: I’m here for Mom and Dad, and I wouldn’t give a rat’s ass about the doctor’s interests so long as he takes care of them.

As soon as I do that, I’m no longer a sign language interpreter, end of story. I’m a “signer representing my deaf parents”. Cocoon firmly stated that anyone who’s ever signed to his family (or even his friends!) has never “interpreted”. Knowing how to sign does not perforce mean “being an interpreter”.

The article offers one interesting possibility of upholding the code without hurting the interpreter’s conscience: resigning the instant there’s a clash between ethical and personal principles.

The issue, however, remains for me unsettled. In my case, I would resign and then immediately become very, very subjective and particular about what happened. I would admonish the doctor for his malpractice, I would feverishly explain to and negotiate with the deaf patient, even to the point of arguing with her that going through this or that length of research and so on would be the best thing for her.

I would be making a stand, I would be appointing myself as an advocate and guardian without receiving this appointment from my deaf client.

My instinct would probably be to self-appoint myself as a guardian for the deaf without their consent, merely because it’s a life-long habit. I’ve yet to find a deaf person who didn’t happily accept that, by the way. I’m sure that a lot of deaf people would refuse to be belittled (although I don’t actually belittle, not consciously, anyhow), and I will immediately cease playing “Signman” at their expense if they ask me to, but still, this is what I would do by default, unless requested otherwise. I highly respect and revere the Deaf, and I only feel obliged to appoint myself as their “savior” because I’m horribly empathetic to them, not because I think they’re weak or incompetent.

So, in conclusion, I would still be breaking the code, or be improper by exploiting the information I received (the doctor being an ass) to promote my personal (and the deaf patient’s) agenda.

As of right now, I have no idea what I would do that aligns itself both with the Code and with my moral principles. And that, frankly, keeps me awake at night.

In class, Cocoon suggested that it is proper (and okay with the Code) to not so much as intervene in anyone’s favor in the interpretation-scene, but to simply supply the patient with some healthy advice that doesn’t assume any actual responsibility or, heavens forbid, requires contamination of spoken content with agenda-ridden signs.

She suggested, for example, to cordially ask the patient if she’s sure of what she’s going to do and humbly recommend her to consider her actions (such as signing the form that authorizes her surgery) well before anything potentially harmful happens.

This is a prudent and somewhat cunning alternative to breaking the code or letting a deaf person rot in the course of upholding it, but I still think it’s problematic. In a way, I AM breaking the code, or at least jabbing it hard enough to leave a crack. Personally? I’d do just what Cocoon suggested because I haven’t thought of a better idea. Perhaps I’d be a bit more adamant with my “cordial suggestions”, but I admit that I wouldn’t replace Mom and Dad with the deaf patient, I have to remain professional, for everyone’s sake.

Getting more intimate with sign language and the deaf is like a dream coming true for me, but I’m appalled as I wrestle with the horrible acknowledgment of the fact that sign language interpreters and the Deaf can never be friends and “work together” at the same time. The power to mediate between the hearing and the Deaf creates a chasm between Hearing and Deaf. The all-encompassing notion that one side is impaired and depended on the other makes the politics of this situation too cumbersome. I believe that although not impossible, being a professional sign language interpreter to a Deaf friend is highly unlikely.

I find this notion to be the most tragic conclusion from this course imaginable.

Cruelty to Animal Rights’ Activists

The only way to view my attitude towards non-humans non-hypocritically is by admitting that I am morally okay with killing non-humans and/or eating them/researching with them (as long as its not unnecessarily cruel). When I say “unnecessarily cruel”, I mean that any pain induced to a “higher species” is not induced haphazardly. I’m okay with AIDS viruses injected to mice if it’s meant to help find a cure or vaccine to the virus, I’m completely repulsed, however, at the idea of kicking a mouse and killing it for the sake of sadistic satisfaction.  I find this admission to be rather casual, but I suspect that most, or at least many, people would find it repugnant.

Animal rights activism is quite widespeard in Israel, and I can’t help but cringe when I see bumper-stickers that say “eating meat is murder”. To that, I say: nope, eating meat is lunch, a nourishing, tasty lunch. It’s a valuable source of protein and micro-nutrients and, if well-dieted, an important part of daily nutrition. Of course, you could replace it with other foods, but once you eliminate the moral issue, there’s no reason to.

Of course, I sympathise with the idea that unecessary cruelty to animals is mean, while mostly I admit that I’m rather impervious to said cruelty being acted upon animals. It’s not an admission of endorsing such cruelty, just of enough apathy towards it that allows for non-action, and for any hypocrite who scoffs at such indifference to violence, I’d say: “when’s the last time you adopted an orphan? Oh, you DID adopt an orphan? What about all the other orphans you left to starve because you picked the cute one?”.
At the same time, I find it personally okay to eat meat and I really, really don’t care what the animals have to say or what they feel about it. Most carnivores would devour me alive if they had the choice. Not that that “makes it okay” in any way, but it goes well to show that eating is not a moral issue unless you find the species you eat to be cuddly. I’m sure PETA protests very little against eating snakes, insects and molluscs, even though snakes and arthropods are just as “alive” (and in the case of some arthropods, quite clever) as amiable cows and ducks are. The whole premise of “animal rights” is pathetically childish and hypocritical: save the “animals” (meaning Metazoan species only), and at that, only the ones I like.

I can’t help but thinking of Poison Ivy and her pathological deference for plants, and how she’d probably flay people alive for eating corn (and if she wouldn’t, a person who would is no different than a terrorist animal rights activist who bombs researchers’ homes for conducting experiments on animals)/

Animal rights actvists are peurile pick-and-choosers, hypocritically defending the animals they like while abandoning the species they don’t care about: they’re simply okay with killing different kinds of species, making them just as “murderous” to “plant right activists” as meat-eaters are to them. Anyone aware enough of the biological reality knows that any heterotrophic animal has to “murder” (read kill) a different organism to survive. This isn’t a question of “right or wrong”, it’s merely a question of natural imperative. What you eat or what you’re okay eating is completely arbitrary, and in that respect, I find it completely reasonable to eat anything that’s not human (while also being aware of cannibalisms and frankly all for sending canniabals people to prison for being murderers).

At that, I wish to say that I completely endorse animal right activists who promote non-violence against animals that are, say, used for slaughter. Personally, I’d prefer that all animals being slaughtered would not suffer at all before being slaughtered. If it was up to me, I’d make sure their death is completely painless.