Sunday, July 31, 2011

How Not to Read Harry Potter

I'm in the middle of preparing my notes for a talk on the religious themes of Harry Potter. I came across some material that I thought about citing but that's a bit too goofy to use in the talk. So consider this an outtake.

On her web page, Denise Roper quotes some material from her book, The Lord of the Hallows:

"How in the name of heaven did Harry survive?" asked Professor McGonagall at the beginning of Harry Potter and the Sorcerer's Stone. (SS 12) This is the first of many examples of how the language of Christianity is used throughout the series. ... In Harry Potter and the Chamber of Secrets, Mr. Weasley asks, "Good lord, is it Harry Potter?" (CS 39) Draco refers to Harry as "Saint Potter, the Mudbloods' friend." (CS 223) Dumbledore even leads the Hogwarts students and faculty in "a few of his favorite carols" at Christmastime. (CS 212) In Harry Potter and the Prisoner of Azkaban the manager of Flourish and Blotts says "thank heavens" (PA 53)... and Remus Lupin says "My God." (PA 363) ... In these numerous references and in many others, there is evidence of a belief in the Christian God in the world of Harry Potter. (The Lord of the Hallows pages 69-70) [Various page numbers Roper cites include abbreviations for the relevant Potter book.]


My initial response to that is simply: "Oh my God."

For good measure, Roper adds:

[T]here are jokes about a wizard being "saint-like" or "holy" (George on page 74 [of Deathly Hallows]). That George Weasley would call himself "holy" ("hole-y") refers to his missing ear, which was cursed off during a battle with the Death Eaters. St. George was a Christian saint..."


Sorry, but that's just silly.

To take but one example, Lupin says "My God" when he discovers that Scabbers the rat is actually Peter Pettigrew. Obviously he's using the phrase as an expression of surprise, akin to "unbelievable." We live in a culture with deep Christian roots, so it's not surprising that people often use religious-sounding language in basically non-religious contexts. Tons of people say things like "God damn it," "Jesus Christ," "Christ Almighty," "Lord help us," and so on, when they don't actually intend any religious meaning.

If religious humor is enough to indicate religiosity, then I have a few to tell you about the priest who walks into a bar.

Now, it's true that the mere presence of words like "Christmas" in Rowling's magical world indicates a shared religious tradition with the Muggles. That's not surprising; the stories are set in England, and wizards do not formally segregate themselves from the non-magical Muggle world until 1689 (see page 13 of The Tales of Beedle the Bard.) But the incidental use of Christian language indicates nothing more profound than that.

Roper also makes some valid points about the religious themes in Harry Potter, but, to learn about such topics, you'd do much better to read my essay for eSkeptic, "Religion in Harry Potter." Or read my book.

Friday, July 29, 2011

Apple Phases Out Optical and Magnetic Drives

Years ago in school we students plugged standard tape recorders into computers to load programs and save files. (That was a big advancement over the older card systems.) Then came the 5.25 inch floppy, which lasted quite a while, then the 3.5 inch floppy, then the zip disk, with a whopping 100 megabytes of storage!

During the development of the magnetic removable disk, of course, the magnetic hard disk drive also became prominent; today terabyte drives are common and cost less than a hundred bucks.

But removable magnetic disks are not commonly used today. They have been replaced by CD and (a bit more recently) DVD optical drives. It seemed reasonable to think that the trend would continue to higher-capacity optical disks (namely Blu-Ray). But now that seems not to be the case.

What is interesting about Apple's latest design changes is that the company dropped its base-model $999 MacBook, which featured both an optical drive and a hard disk, making its entry-level laptop the MacBook Air, which features neither sort of media. Instead, the Air runs exclusively on flash memory; the entry-level model carries 64 gigs of it. Meanwhile, the entry level $599 Mac Mini dumps the optical drive but keeps a hard drive.

How, then, do you load up software and move around files? The Air is basically an internet-driven machine. Apple has facilitated online software sales with its app store, and later this year it is rolling out its own cloud service for file storage. If you want to move stuff around via physical media, you can plug in a flash drive, optical drive, or hard drive. The computer, then, is going the way of Apple's portable devices in terms of using (primarily) the internet to transfer data, rather than optical or magnetic drives.

Of course, this model kind of sucks if the internet ever comes down or falls under political control.

I realize I'm describing pretty obvious trends; still, sometimes I think it's worth stepping back to observe the breathtaking evolution of technology.

Thursday, July 28, 2011

Left and Right Assault Free Speech

The following article by Linn and Ari Armstrong originally was published July 22, 2011, by Grand Junction Free Press.

Within a week of Independence Day, representatives of the left and right started lining up to assault free speech and advocate censorship.

On July 7 Michele Bachmann, a Republican candidate for president, signed a pledge from the Family Leader to "protect" women from "all forms of pornography." The next day, guests on Thom Hartmann's "progressive" radio show called for a Constitutional amendment to censor political speech. God help us if they ever reach a "bipartisan" agreement to gut the First Amendment.

We'll start with Bachmann. The pledge she signed neglects to specify what should be done about pornography. But this is a pledge for candidates, so we can sensibly conclude the intent is to pass laws limiting or outlawing pornography. Moreover, the pledge equates pornography with slavery and the murder of children, and obviously those latter two things should be outlawed. (The pledge also suggests abortion should be banned, but that's the topic for another article.)

The first problem is who gets to decide which naked pictures constitute high art and which get banned as pornographic. For example, R. Crum's illustrated Genesis features a nude Adam and Eve, both looking quite healthy (and neither wearing a fig leaf). Should we ban that?

Pornography can be written text as well as images. Chapter 19 of Genesis features Lot's daughters getting him drunk and then having sex with him. The daughters get pregnant, having sons who go on to found the Moabites and Ammonites.

So who in Bachmann's world gets to decide which sexually explicit images and texts rise to the sacred and which deserve criminal prosecution? What about Playboy? What about romance novels? What about Michelangelo's sculpture of David?

Obviously the government has a legitimate interest in protecting the rights of children, who have not reached the age of consent. But consenting adults properly have the right to engage in whatever behavior they want, free from political interference. Anything short of that standard leads logically to the incremental destruction of individual rights.

While Bachmann deserves the harshest criticism for her frankly idiotic move to sign the pledge, the left's censors deserve even harsher condemnation. They should know better. There was a time in this country when the left actually took free speech seriously. Not anymore.

Hartmann's guests made two recommendations. First, amend the U.S. Constitution such that only registered voters may donate funds to a campaign or issue group, and regional politicians may limit the amount donated. Second, finance all campaigns for public office with tax dollars. Both these measures blatantly violate freedom of speech.

The purpose of the proposed amendment is to prevent corporations and other groups from funding campaigns. But who gets to decide which people are qualified voters? Some people don't register to vote for ideological reasons; do they lose their rights of speech? Apparently seventeen-year-olds lose their rights.

Even if the amendment were restricted to individuals, rather than qualified voters, it still would violate people's rights. True, as leftists monotonously drone, corporations aren't people. But apparently leftists have neglected to notice that corporations are comprised of people. So are unions. So are educational organizations.

Individuals have the right of free speech, and they have the right to join with others to speak. People don't lose their rights merely by collaborating with others.

Limiting the amount people can give to political causes also violates their rights of free speech as well as property. People have the right to support the speech of their choice, whether by lending a printing press, handing out flyers, or donating money to help somebody else speak. Limiting people's ability to support the speech of their choice constitutes censorship.

What about "publicly" funded campaigns? The freedom of speech entails the right not to speak. If somebody forces you to stand up and recite the Pledge of Allegiance, or the Communist Manifesto, or whatever, that violates your rights of free speech. Likewise, forcing people to financially support speech against their will violates their freedom of speech.

An important practical problem is who gets to decide which candidates "deserve" tax dollars. Can just any kook declare to be a candidate and go on the campaign dole? Obviously that wouldn't work, so somebody would be in charge of blessing the "right" candidates with political welfare.

Notice that both Bachmann and Hartmann's guests offer their pretexts for imposing censorship. The religious right often claims that pornography promotes sexual promiscuity and so on. The left claims that money in politics corrupts it.

Censors of all stripes unite in their belief that individuals are just too stupid to make their own decisions, and therefore they need benevolent politicians and bureaucrats to do their thinking for them. No presumption could be more deadly to a free republic.

Thursday, July 21, 2011

Rand, Aristotle, and the 'Flayed Ox'

In reading Ayn Rand's essay "The Goal of My Writing" for a reading group, I was struck by the following passage:

There is no dichotomy, no necessary conflict between ends and means. The end does not justify the means -- neither in ethics nor in esthetics. And neither do the means justify the end: there is no esthetic justification for the spectacle of Rembrandt's great artistic skill employed to portray a side of beef. ...

Misery, disease, disaster, evil, all the negatives of human existence, are proper subjects of study in life, for the purpose of understanding and correcting them -- but are not proper subjects of contemplation for contemplation's sake. (The Romantic Manifesto, pages 166-167)


This got me curious; if I've ever seen that work before, I didn't remember it. Wikipedia features a vivid reproduction of the work.

My own reaction to the work is that it's disturbing, a little gross and unsettling. And, oddly, it's bathed in light. (It is a Rembrandt, after all.)

Interestingly, just a few paragraphs later Rand paraphrases Aristotle: "It was Aristotle who said that fiction is of greater philosophical importance than history, because history represents things only as they are, while fiction represents them 'as they might be and ought to be.'"

But, in looking up the relevant passage in Aristotle's "Poetics," I found another quote equally relevant (see the fourth section, page 2318 of the second volume of the Revised Oxford.) The Philosopher writes:

It is clear that the general origin of poetry was due to two causes, each of them part of human nature. Imitation is natural to man from childhood... And it is natural for all to delight in works of imitation. The truth of this second point is shown by experience: though the objects themselves may be painful to see, we delight to view the most realistic representations of them in art, the forms for example of the lowest animals and of dead bodies. That explanation is to be found in a further fact: to be learning something is the greatest of pleasures not only to the philosopher but also to the rest of mankind...


To Aristotle, then, our appreciation of "still lifes" (or deaths) derives from our love of imitation and learning.

But that pertains only to "the general origin;" what about advanced art? A bit later (section nine, pages 2322-2323) Aristotle offers the discussion invoked by Rand:

From what we have said it will be seen that the poet's function is to describe, not the thing that has happened, but a kind of think that might happen, i.e., what is possible as being probable or necessary. ... Hence poetry is something more philosophic and of graver import than history, since its statements are of the nature rather of universals, whereas those of history are singulars. By a universal statement I mean one as to what such or such a kind of man will probably or necessarily say or do...


I think Aristotle must be right about imitative art; early cave art often features animals. And often budding artists develop their skills by painting scenes around them or even other great works of art. But I think there's something more to a good still life beyond the artist showing his skill and the viewer reflecting on the imitation. Instead, a well-painted apple lets us think about apples in a new way. We see a "universal apple," a presentation of how "such or such a kind of" apple "will probably or necessarily" appear. So good art seems to cross the barrier from sheer imitation to projection.

Does Rembrandt's ox compel us to contemplate the misery of death? Even friendly critics seem to think so. I picked out a couple more or less at random:

Rembrandt van Rijn's butchered "Carcass of Beef" (also known as the "Flayed Ox"), 37 x 27, hangs, skinned in a dark shed, dominating the center foreground of the painting. ... Rembrandt has sumptuously developed the planes and forms of what, to most people of his day -– and ours –- would be merely a dead animal of utilitarian use, a source of physical nourishment... He sees in a dead beef -- turns it into -- a miracle of artistic beauty, and poetic and spiritual profundity. ... Rembrandt has reached his highest artistic level in this work...

The artist paints this raw and drying thing with the reverence and respect with which he painted all things, including the crucifixion of Christ. [Compare.] For, this painting of a slaughtered ox or beef, hanging upside down in a darkened storeroom, can't help but be likened to a crucifixion, with the spreading rear legs like arms affixed to a cross. ...

He does not back away from death and the idea of dying. In a way, he embraces it here, as if a means of resolving its pain and fear. He has dealt with death in the loss of his first wife, Saskia, and at least two of his children.


And...

[T]he weakness of life and possible death at any moment are linked to the idea of vanitas [emptiness or death]. This stands for ephemerality, and reminded the Dutch people in the seventeenth century of their short and meaningless lives. The motive encourages a morally correct life and shows people that earthly delights are only short lived. The time in heaven after death is all that counts and life should be lived as a preparation for that time. Rembrandt’s Slaughtered Ox could be such a vanitas symbol. His painting can clearly be placed in the tradition of paintings with dead oxes and other animals. These carcasses are often combined with the homo bulla motive or other Christian encouragements to live your life like a respectable Christian.


While I think the comparison to the crucifixion is strained, surely there's something to the idea that Rembrandt painted the carcass to contemplate death.

I think we can look at the ox at the imitative and the universal level. At one level, it is a viscerally stunning and richly textured work; though the object is "painful to see, we delight to view" its representation in art (at least in the sense of being fascinated by it). At another level, we think, "Every living thing dies, just like this ox."

While the "vanitas" could be taken in the Christian sense to mean the frailty and angst of a short life, it can also be taken in a more positive, this-worldly sense. As a friend put it succinctly on Facebook, "Always live like you only live once." I think it is worth contemplating death sometimes, for it reminds us to live well.

If an artist painted nothing but works like the flayed ox, that would indicate the problem Rand describes. But a single artwork can take a narrow slice of life, and one that need not be cheery and positive. I recognize the general problem Rand is discussing, but her example doesn't seem to illustrate it well.

Wednesday, July 20, 2011

Psychology and Harry Potter's Scar

I have a new video out briefly explaining my take on Harry Potter's scar, which connects Harry to Voldemort. We should not view this is some sort of original sin, but instead as our psychological potential to let ourselves be overtaken by bitterness and rage to the point that we betray our values.



Update: On July 13, eSkeptic published my article, "Religion in Harry Potter." This week eSkeptic published "Harry Potter and Jesus Christ," Tim Callahan's review of Harry Potter Jesus Christ. I will address this later; for now I will say merely that I'm underwhelmed. But read my article and the new one and see what you think.

Check out my book, Values of Harry Potter.

303 Vodka Joins CO Distilleries

I've often thought that a great project would be to interview local business owners and film them producing their goods or services. That's time consuming, which is why I keep hoping somebody else will do it. But at least I talked with a representative from 303 Vodka, a new addition to Colorado's still-young microwdistillery industry. I happened to catch the guy at a liquor store tasting, and we bought the 303 potato whisky because we liked it.

We've come a long way from prohibition (though there's still some progress to be made on that front).

Tuesday, July 19, 2011

Do CO Vouchers Pass the Constitutional and Moral Test?

Douglas County passed a voucher program, prompting a (predictable) lawsuit from the ACLU. The Institute for Justice (IJ) has intervened on behalf of the school district. And the Independence Institute of Golden has taken up a public-relations campaign for the voucher program.

The first question is this: does this or any voucher program in Colorado pass Constitutional muster?

The First Amendment of the federal Constitution states "Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof..." As I've summarized, the Supreme Court has ruled that the establishment clause does not rule out vouchers for religious institutions; in certain circumstances they are permitted.

My own view is that there should be an absolute prohibition of any tax funding of any religious group, whether or not the First Amendment requires that. Forcing people to finance religious organizations violates their freedom of speech and economic liberty. (Of course, I oppose forced wealth transfers per se.) But let us grant that the federal Constitution (as now interpreted) does not invalidate the voucher program in question.

The more important language comes from Article IX, Section 7 of the Colorado Constitution:

Neither the general assembly, nor any county, city, town, township, school district or other public corporation, shall ever make any appropriation, or pay from any public fund or moneys whatever, anything in aid of any church or sectarian society, or for any sectarian purpose, or to help support or sustain any school, academy, seminary, college, university or other literary or scientific institution, controlled by any church or sectarian denomination whatsoever...


This is the the most clear, absolutist language I can imagine. It prohibits tax funding of any religious group.

Ah, but you see, that language does not actually mean what is says, so we may simply ignore it. At least that is the upshot of IJ's position:

IJ Senior Attorney Dick Komer said, "This challenge to Douglas County's innovative program will fail for one principal reason: It is parents -- and not government officials -- who are deciding what school a child attends. No educational money will be spent at any school through this program -- be it secular or religious -- without a parent making that free and independent choice. The provision of the Colorado Constitution on which the opponents of school choice rely has already been interpreted by the Colorado Supreme Court and the 10th U.S. Circuit Court of Appeals to permit Colorado students to use state-provided financial assistance at religious schools, so long as the program is religiously neutral (meaning it doesn't favor or disfavor religion) and the choice is made by the students and their families. Those who challenge school choice always disparage the key role played by the parents in selecting the schools their children will attend, but the Institute for Justice will defend the parents' rights to choose the best available education for their children."


I have not reviewed the legal decisions invoked by Komer. But the Colorado Constitution does not say that school districts can subsidize religious institutions so long as it's done indirectly through a citizen-directed voucher. Whether or not the courts will allow it, directing vouchers to religious schools obviously violates the Colorado Constitution, and any other reading is convenient legal fiction.

Whether the relevant section of the Colorado Constitution was badly motivated is beside the point legally speaking. We can't just ignore Constitutional provisions because we don't like them. Instead, the proper move for those who dislike the provision is to seek its repeal.

That said, a few years ago Rob Boston questioned whether the prohibition of religious subsidies arose from anti-Catholic bigotry, as its opponents allege.

I have not looked deeply into the historical question, because frankly it doesn't much matter to me. Is the Colorado language inherently biased? No, it is not. It does not target one faith, but rather prohibits tax subsidies of all faiths.

The relevant moral question is this: does the prohibition of tax subsidies for religious institutions protect rights or violate them? The obvious answer is that it protects people's rights. People have the right to control their own resources. They have the freedom of conscience, which entails the freedom of speech, which entails the right not to support ideas they oppose. People have the right not to finance religious organizations if they don't want to, and it is wrong to try to force them to.

Now, as I have argued, it is also wrong to force people to subsidize nonreligious ideas they oppose, such as the environmental indoctrination so prevalent in today's "public" schools. But the solution to that problem is not to universalize the rights violations! Instead, we should seek to protect individual rights across the board. (See also my article, "Rethinking Education Tax Credits.")

On the PR front, the Independence Institute (II) has released a video to the effect that the voucher funds are useful to students and their families. Well, the same could be argued for the recipients of any subsidy.

While the II and IJ talk about "choice," they forget about the most fundamental choice involved here: the choice of how to spend one's resources. Outside that context, we're merely discussing some alleged "freedom to choose" how to spend other people's money.

Now, Douglas County could start a voucher program that excluded religious schools. But that would also generate some problems. What if a basically religious school nevertheless claims to be secular or nonreligious? Why should religious schools be punted from the program, but not, say, the Al Gore School for Environmental Propaganda, or the Che Guevara School for Socialism?

Vouchers must go in one of two directions. Either they must be neutral to ideology, in which case they force taxpayers to finance institutions they may find abhorrent. Or they must discriminate on the basis of ideology, which is not obviously better.

The third option is to forget about vouchers and focus on establishing real, free-market education.

Monday, July 18, 2011

Smearing Ayn Rand (Again)

A couple months ago I wrote about how Ayn Rand -- nearly three decades after her death -- has become the target of almost daily smear jobs from both the left and the right, and even some "friendly" commentaries greatly distort her ideas.

That phenomenon is remarkable: I cannot name any other 20th Century public intellectual subject to comparable mistreatment. The smears raise an interesting question: what is it about Rand's ideas that make her opponents afraid of people reading them?

Most of the smears against Rand are so silly and petty that they do not merit responses; anyway, one could spend one's life rebutting them, hardly a productive venture. But the latest smear job, by Al Lewis, inexplicably appears on the pages of the Wall Street Journal, among the largest and most respected papers in the world. So perhaps a few words of reply are in order.

Lewis begins with a handful of true claims. Rand opposed libertarianism, and she was right to do so. Rand also criticized Ronald Reagan, who presided over deficit spending, a Social Security tax increase, and higher trade barriers. Perhaps more significantly, he helped set the framework for the growth of the religious right. If Reagan looks rosy to many modern eyes, we need merely recap the names of the full-termers who preceded and followed him: Johnson, Nixon, Carter, Bush I, Clinton, Bush II, and Obama.

Lewis is also quite correct that Rand "was an atheist, an abortion supporter and a champion of the anti-Christian ideal that selfishness is a virtue." And she "villifies communism [and] socialism," as does any sensible person. But that marks the end of Lewis's truthful summary.

It is not true that Rand villified unionism per se, as Lewis claims; she opposed "compulsory unionism," just as she opposed compulsory corporatism and compulsion in general.

Lewis then writes, "Some of her ideas are central to the American Dream. But Ms. Rand did much of her writing while hopped up on amphetamines and nicotine. And like most people who abuse this combination, she went too far. She crafted philosophical arguments and wrote bizarre works of fiction to prove their premises."

Let me begin with the smear about the quality of Rand's fiction. Very often, a commentator's hysteria against Rand the novelist roughly matches his ignorance of her works. What Lewis (without argument) regards as "bizarre," I regard as unique and genius. As far as I know, no other novel ever published has exploded in sales a half century after its original publication. While often the popular strays from the good, there is something about Rand's fiction that deeply touches millions of readers. While many of Rand's critics wish to scare away potential readers of her novels by senselessly mocking the works, any honest individual will ignore all that and decide for himself.

Lewis's claim that Rand's ideas are wrong merely because she smoked and took amphetamines constitutes sheer anti-intellectualism. Even if Lewis's claim were true -- and it is not -- still the ideas would have to be addressed on their own terms, apart from the personality of Ayn Rand.

It is true that Rand smoked and took amphetamines. But let us remember we're talking about the 20th Century! Rand lived through the era when cigarette companies ran advertisements proclaiming the health benefits of their products. And Jacob Sullum reviews in Saying Yes (page 208): "For decades methamphetamine... was widely used in oral form, along with amphetamine... and dextroamphetamine... These drugs were given to soldiers during World War II, taken by students cramming for exams and truck drivers trying to stay awake on long hauls, and prescribed by doctors for weight loss, narcolepsy, depression, and hyperactivity. Until 1954, amphetamines were available in the United States without a prescription."

Did Rand develop her ideas while she using drugs? No. Jennifer Burns (herself hardly consistently fair to Rand) notes in Goddess of the Market that, during the editing stage of The Fountainhead, Rand started using "Benzedrine... a widely prescribed amphetamine" (page 85).

By this time, Rand had already written We the Living, her scathing critique of Soviet Communism and statism more generally. She had already written Anthem, her dystopian novel about an independent man who fights the oppressive regime around him. And she had already written (but not finalized) The Fountainhead, the first of her two lengthy and highly ambitious novels. While Rand refined and developed some of her ideas between Fountainhead and Atlas Shrugged, all the kernels of her ideas were in the earlier works.

I join most moderns in thinking that regularly taking amphetamines is pretty bad for you, and moreover it can adversely affect your personality. But this notion that Rand's ideas may be discarded merely because (after formulating most of those ideas) she took amphetamines is ridiculous and intellectually dishonest nonsense.

Let us continue. Lewis writes, "Ms. Rand mentored former Federal Reserve Chairman Alan Greenspan," who "poured gasoline on the free market until it exploded." In fact, Rand advocated the gold standard. So did Greenspan in his younger years, which is a big reason why Rand liked him. The fact that Greenspan became a backstabbing sellout who undermined all the principles Rand believed in and advocated is hardly Rand's fault.

Next Lewis claims that, while Rand attacked welfare recipients as "looters," "[w]e now know corporations are the real 'parasites' in an economic crisis." Lewis claims that Rand "did not imagine executives would loot their shareholders, cause an economic crisis and then beg for government help." His comment reflects such basic ignorance of the story of Atlas Shrugged that I must wonder whether he's ever even read this novel which he regards as "bizarre."

Indeed, most of the major villains of Atlas Shrugged come from favor-seeking businesses! Wesley Mouch begins life as a corporate lobbyist. He joins the major villains James Taggart, a railroad executive, and Orren Boyle, a steel executive. The Starnes siblings run a motor company into the ground, inspiring the strike at the heart of the story.

So Lewis's claim that Rand's "brand of laissez-faire capitalism led to corporations growing bigger" until absorbing subsidies and "telling big government what to do" is nothing but a lie. What led to modern corporatism was not laissez-faire capitalism but its opposite: the protofascist policies of the big-government "progressives." (For example, see Amity Shlaes's book for a description of how FDR's key advisors idolized Soviet-style "planning.")

In fact, Rand argued for the complete separation of economy and state, leaving government the sole function of protecting individual rights. She opposed all subsidies and bailouts, all anticompetitive laws from wage controls to trade barriers, and all forms of economic compulsion. She championed economic liberty, property rights, and strictly voluntary relationships.

For Lewis to blame Rand for the errors and economic distortions of her ideological opposites is the height of dishonesty.

The silver lining is that all the grotesque smear jobs against Rand raise her profile and stir the interest of honest readers.

Saturday, July 16, 2011

Separate Film and State

The government should play no role in film or art generally, for many of the same reasons it should play no role in religion. (The government should universally prevent force and fraud, as by pursuing thieves of artworks, but in such cases the government's actions do not bear on the nature of the art.)

Earlier this month, the Denver Post published the article by Jason Blevins, "Colorado's new film commission chief wants to boost state's movie-making incentives." While the first part of the piece reads like cheerleading for the idea, finally Blevins mentions a critical study. And he quotes Harris Kenny, "Basically, this thing has become an arms race. I call it a race to the bottom."

I wrote up some comments at the time that I thought I'd reproduce here:

Getting the state involved in cinema is a bad idea. Direct subsidies, as with the proposal to impose a special tax on movie tickets, unjustly forces Coloradans to finance films against their will. This violates not only their economic liberty but their right of free speech, which includes the right not to support ideas one opposes. Discriminatory tax programs unfairly tax some businesses more than others. The government should tax everyone the same low rate, not play favorites.

Moreover, playing favorites doesn't pay off in the long run, because it just spurs an expensive bidding war with other states. The impact on tourism is murky at best, especially given the direction of resources away from other possible tourist activities.

If the government wants to promote business in Colorado, it should offer appealingly low taxes and fewer hassles to all comers.

Friday, July 15, 2011

Reaction to 'Harry Potter and the Deathly Hallows: Part 2'

The final film based on J. K. Rowling's novels, Harry Potter and the Deathly Hallows: Part 2, is a fabulous movie, featuring great production and effects and fine acting. I especially enjoyed the addition of Ciaran Hinds as Aberforth, Albus Dumbledore's brother. Michael Gambon turns in his best performance as Albus, and it is wonderful to see Gary Oldman (briefly) return as Harry's godfather.

My wife and I watched the double feature, and viewing the two parts back to back was definitely the way to go. The second part returns to Dobby's grave, giving his death some of weight and emotional impact lacking in the first part.

We saw the film in 3D, which seemed distracting at first, but I quickly got used to it. I didn't think I'd enjoy the 3D, but it did give the both the architecture of the castle and the interactions of the characters lifelike depth.

The rest of this review contains spoilers.

After the three leads leave the safe house on the beach, their first major test comes with breaking into Gringotts bank. Here the effects and cinematography become especially stunning with the rail ride to the vaults. Helena Bonham Carter, still dressed as Bellatrix, carries Hermione's persona perfectly, and her misplaced courteous vulnerability creates a lot of fun. (Also, Emma Watson's Hermione looks awesome in the black witch's dress.)

Soon we meet Aberforth outside Hogwarts castle. Unfortunately, while Ariana Dumbledore's image appears in a painting, we learn little about her backstory. Thus, the film leaves viewers mostly ignorant of Albus's past mistakes and redemption, something central to the final novel. True, even a two-part film must omit some elements of a lengthy novel, but the film devotes a hefty sequence to a trivial exchange between Harry and a Hogwarts ghost.

The trio's return to the school and reunion with the other students bear the expected excitement and triumph.

The first battle sequence plays forcefully, filled with drama and impressive effects. This transitions well into Harry's eventual confrontation with Voldemort. Snape's backstory, including his love for Harry's mother, comes across exceptionally well. (Much of the last half of the film drew audible sobbing from among the audience, largely due to this sequence.) And Alan Rickman performs the part in tragic beauty; he's perfect, really. And both the resurrection of Harry's parents and guardians and the King's Cross segment come across very well.

Unfortunately, I thought the film muddles the final battle a bit. For no reason that I can detect, the film alters Neville's killing of the snake, and it totally discards the final public dialogue between Harry and Voldemort. That's too bad, because that meaningful exchange serves to educate the partisans of both sides about the basic facts concerning Voldemort and Snape.

I really enjoyed the epilogue, except it inexplicably shortchanges the son of Lupin and Tonks, wasting the earlier setup of his appearance.

In all, it is a great movie and a deeply emotional and satisfying conclusion to the series.

For in-depth analysis of the themes of the novels, see my book, Values of Harry Potter.

Thursday, July 14, 2011

Values, Religion, and Politics in Harry Potter

I've taken three shorter videos from my interview with Diana Hsieh about my book, Values of Harry Potter.

In the first, I discuss the basic values of the novels. Harry and his allies fight for their lives and safety, for the safety of loved ones, and for a wold in which they can live and work in peace, free from tyranny.



In the second, I discuss the religious elements of the novels. (See also my follow-up note about Ratzinger's letter.)



Finally, I discuss the political themes of the novels, particularly the corruption of the Ministry of Magic and the rise of Voldemort's tyranny.

The Pope and Harry Potter

Did Joseph Ratzinger condemn the Harry Potter novels before he became Pope?

In my book Values of Harry Potter, I write on page 10: "Before he became Pope, Joseph Ratzinger warned Catholics to beware the books' 'subtle seductions,' according to Catholic News Service." My source is a January 15, 2008, story by Cindy Wooden titled, "Writers in Vatican newspaper debate lessons of Harry Potter novels."

In my article published just yesterday by eSkeptic, "Religion in Harry Potter," I use a different source to make the same point. I write, "Before he became Pope, Joseph Ratzinger said the books threaten to 'corrupt the Christian faith'..." For this I use a January 16, 2008, article by Katherine Phan of Christianity Today, "Vatican slams Harry Potter as 'wrong kind of hero.'"

However, in his 2008 book How Harry Cast His Spell -- which I also cite in my eSkeptic piece -- John Granger claims the story about Ratzinger is false (see pages 266-67). Is it true that "Pope Benedict XVI has condemned Harry Potter," Granger asks? He writes that LifeSiteNews "started this absurd Skeeter effect that won't go away." (Rita Skeeter is the corrupt and deeply dishonest journalist in the Potter series.) To Granger, claims that Ratzinger "commented on [the Potter novels] critically" is "laughable."

Granger writes, "[A]n article in the Catholic News Service the week the LifeSiteNews post was made... denied the Pope had taken a position on the matter." Granger continues, "The Harry Potter books... have not been opposed, condemned, or criticized by any agency or person of authority in the Vatican... The Pope certainly hasn't spoken on the subject. ... The Pope doesn't oppose Harry Potter."

However, while Granger accuses LifeSiteNews of bogus Rita Skeeter-like journalism, in fact it is Granger who is distorting the record.

The LifeSiteNews article of July 13, 2005, "Pope Opposes Harry Potter Novels" (which was apparently updated at some point) includes a translated transcript of Ratzinger's letter. (Granger suggests the letter may have been written by "a page in [Ratzinger's] office," but regardless the note carries Ratzinger's name.)

The web page makes available a scanned copy of the letter. It is written on the letterhead of "Joseph Cardinal Ratzinger" and dated March 7, 2003. While English translations may vary, the letter clearly talks about the possible "subtle seduction" ("subtile Verführengen") of the novels. The letter also talks about corrupting the soul ("das Christentum in der Seele zersetzen").

Is Granger correct that another article "denied the Pope had taken a position on the matter?" No.

It turns out that Cindy Wooden also wrote the July 14, 2005, article for Catholic News Service, "New attention given to 2003 Cardinal Ratzinger letter on Harry Potter." Here is what Wooden writes:

In the cardinal's letter, excerpted on [recipient Gabriele] Kuby's Web site and published widely since late June, he praised the author's attempt to 'enlighten people about Harry Potter' and the possible 'subtle seductions' that can distort children's thinking before they mature in the Christian faith.


Contrary to Granger's suggestion, the article does not deny that Ratzinger took a position on the Potter novels. Instead, Wooden writes:

Although the Vatican press office July 14 said it would have no comment on the letter since Pope Benedict XVI and his secretary were on vacation in the northern Italian Alps, a former Vatican official said Harry Potter books must be read as children's literature, not theology.


Granger seems to be playing something of a game here. He says "the Pope" has not taken a position on the Potter novels, but that doesn't change the fact that Ratzinger in fact took a critical position, before he became Pope. And that remains the interesting point.

Wednesday, July 13, 2011

Harry Potter Themes: Interviews and Articles

With the latest and final Harry Potter film opening tomorrow night (after midnight), I've been busily discussing J. K. Rowling's novels and my own work of literary criticism about them, Values of Harry Potter.

Yesterday I sat down with Diana Hsieh of Noodle Food to record a 40-minute podcast. We discuss the Potter films and the basic appeal of the novels. We also talk about the novels' values, religious themes, psychology, and politics. (Clarification: Generally one fights a dementor with a Patronus and a boggart with "riddikulus." But, to Harry, a boggart appears as a dementor. This will make sense to you only if you're read the books.)

Today Skeptic Magazine published my article, "Religion in Harry Potter," for its weekly online newsletter. I review the themes of immortality, Christ-like love, free will, and faith. As readers of my book know, I recognize important religious themes in the Potter novels but don't think they play a very large role in motivating the characters.

Last week, Boulder Weekly published my article, Harry Potter explores life's big questions." It begins, "Parents who take their children to see the Harry Potter films enjoy a fun family night. But unless they dig deeper into the stories, parents miss a great opportunity to explore life’s biggest issues with their children." I touch on the psychology, politics, and basic values of the novels.

I conclude that piece, "The stories offer thrilling literature alive with dragons and magical duels. But readers miss a great deal if they ignore the rich themes of psychology, politics and philosophy. Harry never had parents able to share these discussions. Your children do."

I hope you'll check out the complete works!

Friday, July 8, 2011

Stop the Hatchet Job on Medical Marijuana Shops

The following article by Linn and Ari Armstrong originally was published July 8 by Grand Junction Free Press.

Around the turn of the last century, Carrie Nation opposed alcohol use. So zealous was her crusade that she gained a reputation for barging into bars armed with her Bible and a hatchet to smash up the establishments. Some say she even excused the assassination of President William McKinley, as he allegedly drank alcohol.

Today's prohibitionists, too civilized for direct physical force, instead seek to impose the force of the vote. Rather than send in a woman with a hatchet, they threaten to send in police armed with guns.

Grand Junction voters already banned medical marijuana dispensaries. Apparently they want to punish people with debilitating pain and nausea by making their medicine harder to obtain. (Disclosure: One of our relatives uses a medical marijuana card.)

The modern Carrie Nations now want to legally destroy the lonely medical marijuana shop in Palisade. But does this make any sense?

To vote for such a ban, you must believe that mob rule properly trumps rights of property, economic production, and voluntary exchange. Once the mob gains the sanction of the government and the use of its guns, it can be difficult to contain. Who will become the next victim, and on what pretext? Should the mob also be empowered to shut down gun stores or politically incorrect bookstores?

Another victim of Carrie's hatchet is individual responsibility. Most early Americans placed the responsibility of overindulgence on the user. For example, they condemned drunkenness as an abuse of a God-given gift. But alcohol was no more to blame for being drunk than food was responsible for being fat or guns for being careless. While God made no bad drink, people tended to think, some people made bad choices. Today many count medical marijuana as a God-given gift.

We wonder whether Carrie Nation would gleefully applaud or recoil in horror to witness her modern intellectual heirs. Today, rather than blame individuals for obesity, many blame the clown Ronald McDonald, promotional toys, and supersized portions. Who needs parental responsibility? Far easier to blame inanimate objects.

Modern-day Carrie Nations have taken the hatchet to all of Mexico, where the United States' prohibitionist policies have decimated the country by enriching violent and well-armed narcoterrorists. Tea Party favorites such as Ron Paul, Gary Johnson, and Tom Tancredo have suggested scaling back the drug war as a way to curtail that violence.

That prohibition causes crime waves and police corruption should come as no surprise. Alcohol Prohibition enriched violent gangsters like Al Capone and Bugs Moran. Today, we don't know brewers of alcoholic beverages as violent gangsters with names like "Johnny the Hick," we know them as respectable citizens with names like "Governor John Hickenlooper." Yes, alcohol is a drug, so we elected a one-time drug dealer to lead our state.

We wonder whether Carrie Nation would have been proud that her prohibitionist legacy included the government intentionally poisoning people. Last year Deborah Blum wrote an article for Slate titled, "The Chemist's War: The little-told story of how the U.S. government poisoned alcohol during Prohibition with deadly consequences."

Blum writes, "Frustrated that people continued to consume so much alcohol even after it was banned, federal officials had decided to try a different kind of enforcement. They ordered the poisoning of industrial alcohols manufactured in the United States, products regularly stolen by bootleggers and resold as drinkable spirits. The idea was to scare people into giving up illicit drinking. Instead, by the time Prohibition ended in 1933, the federal poisoning program, by some estimates, had killed at least 10,000 people."

Collateral damage, right? Just like the sick in the Grand Valley who no longer have access to their medicine.

Blum quotes a 1927 editorial from the Chicago Tribune: "Normally, no American government would engage in such business... It is only in the curious fanaticism of Prohibition that any means, however barbarous, are considered justified."

By the logic of prohibition, the ends justify the means, and individuals and their rights become expendable.

At least medical marijuana is available now in Colorado -- though the state recently saddled the industry with onerous rules and regulatory incompetence. We seem to be lurching in the right direction.

We are also heartened that Rep. Jared Polis from Boulder has signed on to a bill to help return marijuana policy to the states. Polis joins other Democrats as well as Republicans Ron Paul and Dana Rohrabacher.

Polis stated in a release, "When a small business, such as a medical marijuana dispensary, can't access basic banking services [because of federal laws] they either have to become cash-only -- and become targets of crime -- or they'll end up out of business."

Frankly people of the Grand Valley should be embarrassed to let Boulder take the lead on such an important issue of property rights and individual liberty.

Update: "Medical marijuana ban defeated in Palisade."

Thursday, July 7, 2011

Politics and Media in Harry Potter

How time slips by! Back in May my book Values of Harry Potter got a little media attention -- and now the final film of the series opens next week!

Over at Big Media, Jason Salzman, a left-leaning bulldog of an investigator, discusses my chapter, "News Media in Harry Potter."

Salzman has some criticisms. He doesn't like my mention of Paul Krugman's article on the Gabrielle Giffords shooting as an example of bad journalism. Salzman thinks I "could have come up with better examples from the spectacular archive of journalistic foibles." He's probably right. However, I just picked some examples basically at random that happened to be well-known to me. I don't think readers will have much problem adding to the list.

But Salzman thinks I basically make my point that the series presents both a negative and a positive conception of media. He grants, "There seems to be an obvious lesson in the dangers of state control of the press here..."

But Salzman ends on a pessimistic note:

I noticed that Armstrong did not say the truth "will" prevail without quality journalism [though it "can"], and he's right. You have to wonder today, with serious journalism struggling, whether enough of the truth will get out there for our experiment in democracy to have a happy ending.

So maybe the lesson in the Potter series that Armstrong lauds isn't the one we really need. We need more books showing how the truth doesn't prevail in the end when journalism is forsaken or corrupt. That's where things look to be heading to me.


I, on the other hand, am thrilled and excited by the many new opportunities made possible by the blogging and social media for citizens to engage with journalists, correct reports, and even report the news. For a great example of this, one need look no further than Salzman's own accomplishments.

For May 31, Denver Diatribe invited me to join the weekly podcast. We discussed the political themes of the novels, especially the corruption of the Ministry of Magic and the tyrannical rise of Voldemort.

Wednesday, July 6, 2011

CA Assaults Amazon Affiliates

Investors Business Daily published a good editorial July 1 supportive of Amazon in the wake of California's passage of its so-called "Amazon Tax." See also my backgrounder focusing on Colorado's version of the tax. (And of course see my Disclosures Unjustly Compelled by the FTC.)

I sent the following notes to the paper:

Dear IBD,

Thank you for your July 1 editorial against California's so-called "Amazon Tax." I offer two corrections.

First, your list of states attempting to impose the tax omits Colorado, my home state, where the legislature has also driven Amazon and other companies to drop their affiliates (including me).

Second, you incorrectly state that, if online retailers do not pay the sales taxes, that leaves "consumers free to buy without paying them." Not so. According to "California Use Tax Information," "Generally, if sales tax would apply when you buy physical merchandise in California, use tax applies when you make a similar purchase without tax from a business located outside the state."

I imagine that the typical Californian, like the typical Coloradan, has never heard of the "use tax," meaning that huge portions of the states' populations are in violation of the tax law -- a significant problem. [See also my article on Colorado's use tax.]

In-state companies that must collect the tax have a legitimate beef. But an alternative to expanding the tax to out-of-state companies is to repeal all sales and use taxes, even if offset by increases in other taxes.

Saturday, July 2, 2011

Letter About Speech-Chilling Campaign Laws

The June 16 Denver Post published my letter about Colorado's speech-chilling campaign laws. The same page includes the contrary view of Jenny Flanagan from Colorado Common Cause.

Re: "Minor players, major burden," June 15 editorial.

Thank you for your editorial supporting the secretary of state's rule exempting small issue groups from complying with onerous campaign laws. As the 10th Circuit Court of Appeals found, and as I have personally experienced, the previous rules violate people's rights of free speech and association.

Under those rules, to speak out for or against any ballot measure spending more than $200, one must first register with the state, learn 100 pages of dense legalese, comply with difficult reporting requirements, and then still risk getting sued by the likes of Colorado Ethics Watch. This chills speech.

Moreover, the right of free speech entails the right to speak anonymously -- a right many of our nation's Founders invoked in debating the Constitution. Consider such heated issues as abortion, immigration, gay rights, and guns. Voters have every right to ask for disclosure, but not to force it, and to vote accordingly.

Ari Armstrong, Westminster


Unfortunately, two anti-free speech groups, Colorado Common Cause and Colorado Ethics Watch, have sued Gessler over the rule change. Read the reports from the Denver Post and Colorado Independent.

In related news, see Nat Hentoff's excellent remarks about anonymous speech.

Read more about this issue.