Sunday, January 24, 2010

False facts, misplaced priorities, rotten decision

Our Supreme Court judges are called Justices, not Fundamentalists, because their profession is to respect underlying universal ethical principles of social welfare rooted in empiricism, not to mechanically and superficially apply literal readings of old laws without regard to the logical implications and empirical realities of the current social context. The majority's radical 5-4 ruling this week in "Citizens United v. Federal Election Commission" relied heavily on the fiction that corporations are indistinguishable from voluntary political associations of citizens (such as Political Action Committees) to reach the foolish and unreasonable conclusion that corporations should have the same 1st amendment protections as individual citizens. To support their disingenuous first amendment rationale, they created various supplemental falsehoods, including the fictions that large sums of money have no corrupting influence on politicians absent proof of a quid pro quo, that corporate policy is democratically controlled by shareholders, and that the law they struck down "banned" corporate political spending. They also overlooked or ignored relevant facts, such as the facts that shareholder's economic interests compromise their ability to act on their political convictions and widespread stock ownership via mutual funds makes it more difficult both to monitor and to alter particular holdings.

Justice Stevens, in a lengthy, clear, and relatively easy to understand (despite some legal citations and jargon), dissent joined by the remaining three Justices, had no difficulty identifying the obvious false factual basis and misplaced priorities of the five Fundamentalists whose overreaching ruling parodied our constitution with their cynically superficial "free-speech" arguments. The dissent burst the majorities 1st amendment hot air balloon in one sentence: "Take away the ability to use general treasury funds for some of those ads, and no one’s autonomy, dignity, or political equality has been impinged upon in the least." Because of the historical importance of this decision, the enormity of its failures, and the threat to our democracy that these Fundamentalists sitting as Supreme Court Justices potentially pose, I quote excerpts of the dissent in this blog:

".... Citizens United is a wealthy nonprofit corporation that runs a political action committee (PAC) with millions of dollars in assets. Under the Bipartisan Campaign Reform Act of 2002 (BCRA), it could have used those assets to televise and promote Hillary: The Movie wherever and whenever it wanted to before the last primary election. Neither Citizens United’s nor any other corporation’s speech has been “banned,” ante, at 1. All that the parties dispute is whether Citizens United had a right to use the funds in its general treasury to pay for broadcasts during the 30-day period. The notion that the First Amendment dictates an affirmative answer to that question is, in my judgment, profoundly misguided. Even more misguided is the notion that the Court must rewrite the law relating to campaign expenditures by for-profit corporations and unions to decide this case."

"The basic premise underlying the Court’s ruling is its iteration, and constant reiteration, of the proposition that the First Amendment bars regulatory distinctions based on a speaker’s identity, including its “identity” as a corporation. While that glittering generality has rhetorical appeal, it is not a correct statement of the law. Nor does it tell us when a corporation may engage in electioneering that some of its shareholders oppose. It does not even resolve the specific question whether Citizens United may be required to finance some of its messages with the money in its PAC. The conceit that corporations must be treated identically to natural persons in the political sphere is not only inaccurate but also inadequate to justify the Court’s disposition of this case."

"In the context of election to public office, the distinction between corporate and human speakers is significant. Although they make enormous contributions to our society, corporations are not actually members of it. They cannot vote or run for office. Because they may be managed and controlled by nonresidents, their interests may conflict in fundamental respects with the interests of eligible voters. The financial resources, legal structure, and instrumental orientation of corporations raise legitimate concerns about their role in the electoral process. Our lawmakers have a compelling constitutional basis, if not also a democratic duty, to take measures designed to guard against the potentially deleterious effects of corporate spending in local and national races."

"....Had Citizens United maintained a facial challenge, and thus argued that there are virtually no circumstances in which BCRA §203 can be applied constitutionally, the parties could have developed, through the normal process of litigation, a record about the actual effects of §203, its actual burdens and its actual benefits, on all manner of corporations and unions.4 Claims of facial invalidity often rest on speculation,” and consequently “raise the risk of premature interpretation of statutes on the basis of factually barebones records.” Id., at 450 (internal quotation marks omitted). In this case, the record is not simply incomplete or unsatisfactory; it is nonexistent. Congress crafted BCRA in response to a virtual mountain of research on the corruption that previous legislation had failed to avert. The Court now negates Congress’ efforts without a shred of evidence on how §203 or its state-law counterparts have been affecting any entity other than Citizens United.5"

"....It is all the more distressing that our colleagues have manufactured a facial challenge, because the parties have advanced numerous ways to resolve the case that would facilitate electioneering by nonprofit advocacy corporations such as Citizens United, without toppling statutes and precedents. Which is to say, the majority has transgressed yet another “cardinal” principle of the judicial process: “[I]f it is not necessary to decide more, it is necessary not to decide more,” PDK Labs., Inc. v. Drug Enforcement Admin., 362 F. 3d 786, 799 (CADC 2004) (Roberts, J., concurring in part and concurring in judgment)."

"Consider just three of the narrower grounds of decision that the majority has bypassed. First, the Court could have ruled, on statutory grounds, that a feature-length film distributed through video-on-demand does not qualify as an “electioneering communication” under §203 of BCRA, 2 U. S. C. §441b. BCRA defines that term to encompass certain communications transmitted by “broadcast, cable, or satellite.” §434(f)(3)(A). When Congress was developing BCRA, the video-on-demand medium was still in its infancy, and legislators were focused on a very different sort of programming: short advertisements run in television or radio. See McConnell, 540 U. S., at 207. The sponsors of BCRA acknowledge that the FEC’s implementing regulations do not clearly apply to video-on demand transmissions. See Brief for Senator John McCain et al. as Amici Curiae 17–19. In light of this ambiguity, the distinctive characteristics of video-on demand, and “[t]he elementary rule . . . that every reasonable construction must be resorted to, in order to save a statute from unconstitutionality,” Hooper v. California, 155 U. S. 648, 657 (1895), the Court could have reasonably ruled that §203 does not apply to Hillary."

"Second, the Court could have expanded the MCFL exemption to cover §501(c)(4) nonprofits that accept only a de minimis amount of money from for-profit corporations. Citizens United professes to be such a group: Its brief says
it “is funded predominantly by donations from individuals who support [its] ideological message.” Brief for Appellant5. Numerous Courts of Appeal have held that de minimis business support does not, in itself, remove an otherwise
qualifying organization from the ambit of MCFL.14 This Court could have simply followed their lead.15"

"Finally, let us not forget Citizens United’s as-applied constitutional challenge. Precisely because Citizens United looks so much like the MCFL organizations we have exempted from regulation, while a feature-length video-on-demand film looks so unlike the types of electoral advocacy Congress has found deserving of regulation, this challenge is a substantial one. As the appellant’s own arguments show, the Court could have easily limited the breadth of its constitutional holding had it declined to adopt the novel notion that speakers and speech acts must always be treated identically—and always spared expenditures restrictions—in the political realm. Yet the Court nonetheless turns its back on the as-applied review process that has been a staple of campaign finance litigation since Buckley v. Valeo, 424 U. S. 1 (1976) (per curiam), and that was affirmed and expanded just two Terms ago in
WRTL, 551 U. S. 449."

" ....Our cases have repeatedly pointed out that, “[c]ontrary to the [majority’s] critical assumptions,” the statutes upheld in Austin and McConnell do “not impose an absolute ban on all forms of corporate political spending.” Austin, 494 U. S., at 660; see also McConnell, 540 U. S., at 203–204; Beaumont, 539 U. S., at 162–163. For starters, both statutes provide exemptions for PACs, separate segregated funds established by a corporation for political purposes. See 2 U. S. C. §441b(b)(2)(C); Mich. Comp. Laws Ann. §169.255 (West 2005). “The ability to form and administer separate segregated funds,” we observed in McConnell, “has provided corporations and unions with a constitutionally sufficient opportunity to engage in express advocacy. That has been this Court’s unanimous view.” 540 U. S., at 203. "

"The laws upheld in Austin and McConnell leave open many additional avenues for corporations’ political speech. Consider the statutory provision we are ostensibly evaluating in this case, BCRA §203. It has no application to genuine issue advertising—a category of corporate speech Congress found to be far more substantial than electionrelated advertising, see McConnell, 540 U. S., at 207—or to Internet, telephone, and print advocacy.31 Like numerous statutes, it exempts media companies’ news stories, commentaries, and editorials from its electioneering restrictions, in recognition of the unique role played by the institutional press in sustaining public debate.32 See 2 U. S. C. §434(f)(3)(B)(i); McConnell, 540 U. S., at 208–209; see also Austin, 494 U. S., at 666–668. It also allows corporations to spend unlimited sums on political communications with their executives and shareholders, §441b(b)(2)(A); 11 CFR §114.3(a)(1), to fund additional PAC activity through trade associations, 2 U. S. C. §441b(b)(4)(D), to distribute voting guides and voting records, 11 CFR §§114.4(c)(4)–(5), to underwrite voter registration and voter turnout activities, §114.3(c)(4);§114.4(c)(2), to host fundraising events for candidates within certain limits, §114.4(c); §114.2(f)(2), and to publicly endorse candidates through a press release and press conference, §114.4(c)(6)."

"At the time Citizens United brought this lawsuit, the only types of speech that could be regulated under §203 were: (1) broadcast, cable, or satellite communications;33 (2) capable of reaching at least 50,000 persons in the relevant electorate;34 (3) made within 30 days of a primary or 60 days of a general federal election;35 (4) by a labor union or a non-MCFL, nonmedia corporation;36 (5) paid for with general treasury funds; and (6) “susceptible of no reasonable interpretation other than as an appeal to vote for or against a specific candidate.”38 ..."

"So let us be clear: Neither Austin nor McConnell held or implied that corporations may be silenced; the FEC is not a “censor”; and in the years since these cases were decided, corporations have continued to play a major role in the national dialogue. Laws such as §203 target a class of communications that is especially likely to corrupt the political process, that is at least one degree removed from the views of individual citizens, and that may not even reflect the views of those who pay for it. Such laws burden political speech, and that is always a serious matter, demanding careful scrutiny. But the majority’s incessant talk of a “ban” aims at a straw man."

"....Campaign finance distinctions based on corporate identity tend to be less worrisome, in other words, because the “speakers” are not natural persons, much less members of our political community, and the governmental interests are of the highest order. Furthermore, when corporations, as a class, are distinguished from noncorporations, as a class, there is a lesser risk that regulatory distinctions will reflect invidious discrimination or political favoritism."

"....49).51 Under the majority’s view, I suppose it may be a First Amendment problem that corporations are not permitted to vote, given that voting is, among other things, a form of speech."

"In short, the Court dramatically overstates its critique of identity-based distinctions, without ever explaining why corporate identity demands the same treatment as individual identity. Only the most wooden approach to the First Amendment could justify the unprecedented line it seeks to draw."

"The Framers thus took it as a given that corporations could be comprehensively regulated in the service of the public welfare. Unlike our colleagues, they had little trouble distinguishing corporations from human beings, and when they constitutionalized the right to free speech in the First Amendment, it was the free speech of individual Americans that they had in mind.55 While individuals might join together to exercise their speech rights, business corporations, at least, were plainly not seen as facilitating such associational or expressive ends. Even “the notion that business corporations could invoke the First Amendment would probably have been quite a novelty," given that “at the time, the legitimacy of every corporate activity was thought to rest entirely in a concession of the sovereign.” Shelledy, Autonomy, Debate, and Corporate Speech, 18 Hastings Const. L. Q. 541, 578 (1991); cf. Trustees of Dartmouth College v. Woodward, 4 Wheat. 518, 636 (1819) (Marshall, C. J.) (“A corporation is an artificial being, invisible, intangible, and existing only in contemplation of law. Being the mere creature of law, it possesses only those properties which the charter of its creation confers upon it”); Eule, Promoting Speaker Diversity: Austin and Metro Broadcasting, 1990 S. Ct. Rev. 105, 129 (“The framers of the First Amendment could scarcely have anticipated its application to the corporation form. That, of course, ought not to be dispositive. What is compelling, however, is an understanding of who was supposed to be the beneficiary of the free speech guaranty—the individual”). In light of these background practices and under standings, it seems to me implausible that the Framers believed “the freedom of speech” would extend equally to all corporate speakers, much less that it would preclude legislatures from taking limited measures to guard against corporate capture of elections."

"....Although JUSTICE SCALIA makes a perfectly sensible argument that an individual’s right to speak entails a right to speak with others for a common cause, cf. MCFL, 479 U. S. 238, he does not explain why those two rights must be precisely identical, or why that principle applies to electioneering by corporations that serve no “common cause.”"

"JUSTICE SCALIA also emphasizes the unqualified nature of the First Amendment text. Ante, at 2, 8. Yet he would seemingly read out the Free Press Clause: How else could he claim that my purported views on newspapers must track my views on corporations generally? Ante, at 6.57 Like virtually all modern lawyers, JUSTICE SCALIA presumably believes that the First Amendment restricts the Executive, even though its language refers to Congress alone. In any event, the text only leads us back to the questions who or what is guaranteed “the freedom of speech,” and, just as critically, what that freedom consists of and under what circumstances it may be limited. JUSTICE SCALIA appears to believe that because corporations are created and utilized by individuals, it follows (as night the day) that their electioneering must be equally protected by the First Amendment and equally immunized from expenditure limits. See ante, at 7–8. That conclusion certainly does not follow as a logical matter, and JUSTICE SCALIA fails to explain why the original public meaning leads it to follow as a matter of interpretation."

"The Court has surveyed the history leading up to the Tillman Act several times, see WRTL, 551 U. S., at 508–510 (Souter, J., dissenting); McConnell, 540 U. S., at 115; Automobile Workers, 352 U. S., at 570–575, and I will refrain from doing so again. It is enough to say that the Act was primarily driven by two pressing concerns: first, the enormous power corporations had come to wield in federal elections, with the accompanying threat of both actual corruption and a public perception of corruption; and second, a respect for the interest of shareholders and members in preventing the use of their money to support candidates they opposed. See ibid.; United States v. CIO, 335 U. S. 106, 113 (1948); Winkler, “Other People’s Money”: Corporations, Agency Costs, and Campaign Finance Law, 92 Geo. L. J. 871 (2004)."

".... The Taft-Hartley Act of 1947 is of special significance for this case. In that Act passed more than 60 years ago, Congress extended the prohibition on corporate support of candidates to cover not only direct contributions, but independent expenditures as well. Labor Management Relations Act, 1947, §304, 61 Stat. 159. The bar on contributions “was being so narrowly construed” that corporations were easily able to defeat the purposes of the Act by supporting candidates through other means. WRTL, 551 U. S., at 511 (Souter, J., dissenting) (citing S. Rep. No. 1, 80th Cong., 1st Sess., 38–39 (1947))."

"After Buckley, corporations and unions figured out how to circumvent the limits on express advocacy by using sham “issue ads” that “eschewed the use of magic words” but nonetheless “advocate[d] the election or defeat of clearly identified federal candidates.” McConnell, 540 U. S., at 126. “Corporations and unions spent hundreds of millions of dollars of their general funds to pay for these ads.” Id., at 127. Congress passed §203 to address this circumvention, prohibiting corporations and unions from using general treasury funds for electioneering communications that “refe[r] to a clearly identified candidate,” whether or not those communications use the magic words. 2 U. S. C. §434(f)(3)(A)(i)(I). "

"When we asked in McConnell “whether a compelling governmental interest justifie[d]” §203, we found the question “easily answered”: “We have repeatedly sustained legislation aimed at ‘the corrosive and distorting effects of immense aggregations of wealth that are accumulated with the help of the corporate form and that have little or no correlation to the public’s support for the corporation’s political ideas.’ ” 540 U. S., at 205 (quoting Austin, 494 U. S., at 660)."

"The case on which the majority places even greater weight than Buckley, however, is Bellotti, 435 U. S. 765, claiming it “could not have been clearer” that Bellotti’s holding forbade distinctions between corporate and individual expenditures like the one at issue here, ante, at 30. The Court’s reliance is odd. The only thing about Bellotti that could not be clearer is that it declined to adopt the majority’s position. Bellotti ruled, in an explicit limitation on the scope of its holding, that “our consideration of a corporation’s right to speak on issues of general public interest implies no comparable right in the quite different context of participation in a political campaign for election to public office.” 435 U. S., at 788, n. 26; see also id., at 787–788 (acknowledging that the interests in preserving public confidence in Government and protecting dissenting shareholders may be “weighty . . . in the context of partisan candidate elections”). Bellotti, in other words, did not touch the question presented in Austin and McConnell, and the opinion squarely disavowed the proposition for which the majority cites it. "

"The majority attempts to explain away the distinction Bellotti drew—between general corporate speech and campaign speech intended to promote or prevent the election of specific candidates for office—as inconsistent with the rest of the opinion and with Buckley. Ante, at 31, 42–44. Yet the basis for this distinction is perfectly coherent: The anticorruption interests that animate regulations of corporate participation in candidate elections, the “importance” of which “has never been doubted,” 435 U. S., at788, n. 26, do not apply equally to regulations of corporate participation in referenda. A referendum cannot owe a political debt to a corporation, seek to curry favor with a corporation, or fear the corporation’s retaliation. Cf. Austin, 494 U. S., at 678 (STEVENS, J., concurring); Citizens Against Rent Control/Coalition for Fair Housing v. Berkeley, 454 U. S. 290, 299 (1981). The majority likewise overlooks the fact that, over the past 30 years, our cases have repeatedly recognized the candidate/issue distinction. See, e.g., Austin, 494 U. S., at 659; NCPAC, 470 U. S., at 495–496; FCC v. League of Women Voters of Cal., 468 U. S. 364, 371, n. 9 (1984); NRWC, 459 U. S., at 210, n. 7. The Court’s critique of Bellotti’s footnote 26 puts it in the strange position of trying to elevate Bellotti to canonical status, while simultaneously disparaging a critical piece of its analysis as unsupported and irreconcilable with Buckley. Bellotti, apparently, is both the font of all wisdom and internally incoherent."

"The Bellotti Court confronted a dramatically different factual situation from the one that confronts us in this case: a state statute that barred business corporations’ expenditures on some referenda but not others. Specifically, the statute barred a business corporation “from making contributions or expenditures ‘for the purpose of . . . influencing or affecting the vote on any question submitted to the voters, other than one materially affecting any of the property, business or assets of the corporation,’ ” 435 U. S., at 768 (quoting Mass. Gen. Laws Ann., ch. 55, §8 (West Supp. 1977); alteration in original), and it went so far as to provide that referenda related to income taxation would not “ ‘be deemed materially to affect the property, business or assets of the corporation,’ ” 435 U. S., at 768. As might be guessed, the legislature had enacted this statute in order to limit corporate speech on a proposed state constitutional amendment to authorize a graduated income tax. The statute was a transparent attempt to prevent corporations from spending money to defeat this amendment, which was favored by a majority of legislators but had been repeatedly rejected by the voters. See id., at 769–770, and n. 3. We said that “where, as here, the legislature’s suppression of speech suggests an attempt to give one side of a debatable public question an advantage in expressing its views to the people, the First Amendment is plainly offended.” Id., at 785–786 (footnote omitted)."

Bellotti thus involved a viewpoint-discriminatory statute, created to effect a particular policy outcome. Even Justice Rehnquist, in dissent, had to acknowledge that “avery persuasive argument could be made that the [Massachusetts Legislature], desiring to impose a personal income tax but more than once defeated in that desire by the combination of the Commonwealth’s referendum provision and corporate expenditures in opposition to such a tax, simply decided to muzzle corporations on this sort of issue so that it could succeed in its desire.” Id., at 827, n. 6. To make matters worse, the law at issue did not make any allowance for corporations to spend money through PACs. Id., at 768, n. 2 (opinion of the Court). This really was a complete ban on a specific, preidentified subject. See MCFL, 479 U. S., at 259, n. 12 (stating that 2 U. S. C.§441b’s expenditure restriction “is of course distinguishable from the complete foreclosure of any opportunity for political speech that we invalidated in the state referendum context in . . . Bellotti” (emphasis added))."

"The majority grasps a quotational straw from Bellotti, that speech does not fall entirely outside the protection of the First Amendment merely because it comes from a corporation. Ante, at 30–31. Of course not, but no one suggests the contrary and neither Austin nor McConnell held otherwise. They held that even though the expenditures at issue were subject to First Amendment scrutiny, the restrictions on those expenditures were justified by a compelling state interest. See McConnell, 540 U. S., at 205; Austin, 494 U. S., at 658, 660. We acknowledged in Bellotti that numerous “interests of the highest importance” can justify campaign finance regulation. 435 U. S., at 788–789. But we found no evidence that these interests were served by the Massachusetts law. Id., at 789. We left open the possibility that our decision might have been different if there had been “record or legislative findings that corporate advocacy threatened imminently to under mine democratic processes, thereby denigrating rather than serving First Amendment interests.” Ibid.

"In sum, over the course of the past century Congress has demonstrated a recurrent need to regulate corporate participation in candidate elections to “ ‘[p]reserv[e] the integrity of the electoral process, preven[t] corruption, . . . sustai[n] the active, alert responsibility of the individual citizen,’ ” protect the expressive interests of shareholders, and “ ‘[p]reserv[e] . . . the individual citizen’s confidence in government.’ ” McConnell, 540 U. S., at 206–207, n. 88 (quoting Bellotti, 435 U. S., at 788–789; first alteration in original) ...."

"The majority’s rejection of the Buckley anticorruption rationale on the ground that independent corporate expenditures “do not give rise to [quid pro quo] corruption or the appearance of corruption,” ante, at 42, is thus unfair as well as unreasonable. Congress and outside experts have generated significant evidence corroborating this rationale, and the only reason we do not have any of the relevant materials before us is that the Government had no reason to develop a record at trial for a facial challenge the plaintiff had abandoned. The Court cannot both sua sponte choose to relitigate McConnell on appeal and then complain that the Government has failed to substantiate its case. If our colleagues were really serious about the interest in preventing quid pro quo corruption, they would remand to the District Court with instructions to commence evidentiary proceedings.66 "

"Rather than show any deference to a coordinate branch of Government, the majority thus rejects the anticorruption rationale without serious analysis.67 Today’s opinion provides no clear rationale for being so dismissive of Congress, but the prior individual opinions on which it relies have offered one: the incentives of the legislators who passed BCRA. Section 203, our colleagues have suggested, may be little more than “an incumbency protection plan,” McConnell, 540 U. S., at 306 (KENNEDY, J., concurring in judgment in part and dissenting in part); see also id., at 249–250, 260–263 (SCALIA, J., concurring in part, concur ring in judgment in part, and dissenting in part), a disreputable attempt at legislative self-dealing rather than an earnest effort to facilitate First Amendment values and safeguard the legitimacy of our political system. This possibility, the Court apparently believes, licenses it to run roughshod over Congress’ handiwork."

"We have no record evidence from which to conclude that BCRA §203, or any of the dozens of state laws that the Court today calls into question, reflects or fosters such invidious discrimination. Our colleagues have opined that “ ‘any restriction upon a type of campaign speech that is equally available to challengers and incumbents tends to favor incumbents.’ ” McConnell, 540 U. S., at 249 (opinion of SCALIA, J.). This kind of airy speculation could easily be turned on its head. The electioneering prohibited by §203 might well tend to favor incumbents, because incumbents have pre-existing relationships with corporations and unions, and groups that wish to procure legislative benefits may tend to support the candidate who, as a sitting officeholder, is already in a position to dispense benefits and is statistically likely to retain office. If a corporation’s goal is to induce officeholders to do its bidding, the corporation would do well to cultivate stable, long-term relationships of dependency. "

"So we do not have a solid theoretical basis for condemning §203 as a front for incumbent self-protection, and it seems equally if not more plausible that restrictions on corporate electioneering will be self-denying. Nor do we have a good empirical case for skepticism, as the Court’s failure to cite any empirical research attests. Nor does the legislative history give reason for concern. Congress devoted years of careful study to the issues underlying BCRA; “[f]ew legislative proposals in recent years have received as much sustained public commentary or news coverage”; “[p]olitical scientists and academic experts . . . with no self-interest in incumbent protectio[n] were central figures in pressing the case for BCRA”; and the legislation commanded bipartisan support from the outset. Pildes, The Supreme Court 2003 Term Foreword: The Constitutionalization of Democratic Politics, 118 Harv. L. Rev. 28, 137 (2004). Finally, it is important to remember just how incumbent-friendly congressional races were prior to BCRA’s passage. As the Solicitor General aptly remarked at the time, “the evidence supports overwhelmingly that incumbents were able to get re-elected under the old system just fine.” Tr. of Oral Arg. in McConnell v. FEC, O. T. 2003, No. 02–1674, p. 61. “It would be hard to develop a scheme that could be better for incumbents.” Id., at 63. "

"Just as the majority gives short shrift to the general societal interests at stake in campaign finance regulation, it also overlooks the distinctive considerations raised by the regulation of corporate expenditures. The majority fails to appreciate that Austin’s antidistortion rationale is itself an anticorruption rationale, see 494 U. S., at 660 (describing “a different type of corruption”), tied to the special concerns raised by corporations. Understood properly, “antidistortion” is simply a variant on the classic governmental interest in protecting against improper influences on officeholders that debilitate the democratic process. It is manifestly not just an “ ‘equalizing’ ” ideal in disguise. Ante, at 34 (quoting Buckley, 424 U. S., at 48).69 "

"The fact that corporations are different from human beings might seem to need no elaboration, except that the majority opinion almost completely elides it. Austin set forth some of the basic differences. Unlike natural persons, corporations have “limited liability” for their owners and managers, “perpetual life,” separation of ownership and control, “and favorable treatment of the accumulation and distribution of assets . . . that enhance their ability to attract capital and to deploy their resources in ways that maximize the return on their shareholders’ investments.” 494 U. S., at 658–659. Unlike voters in U. S. elections, corporations may be foreign controlled.70 Unlike other interest groups, business corporations have been “effectively delegated responsibility for ensuring society’s economic welfare”;71 they inescapably structure the life of every citizen. “ ‘[T]he resources in the treasury of a business corporation,’ ” furthermore, “ ‘are not an indication of popular support for the corporation’s political ideas.’ ” Id., at 659 (quoting MCFL, 479 U. S., at 258). “ ‘They reflect instead the economically motivated decisions of investors and customers. The availability of these resources may make a corporation a formidable political presence, even though the power of the corporation may be no reflection of the power of its ideas.’ ” 494 U. S., at 659 (quoting MCFL, 479 U. S., at 258)"

"It might also be added that corporations have no consciences, no beliefs, no feelings, no thoughts, no desires. Corporations help structure and facilitate the activities of human beings, to be sure, and their “personhood” often serves as a useful legal fiction. But they are not themselves members of “We the People” by whom and for whom our Constitution was established."

"It is an interesting question “who” is even speaking when a business corporation places an advertisement that endorses or attacks a particular candidate. Presumably it is not the customers or employees, who typically have no say in such matters. It cannot realistically be said to be the shareholders, who tend to be far removed from the day-to-day decisions of the firm and whose political preferences may be opaque to management. Perhaps the officers or directors of the corporation have the best claim to be the ones speaking, except their fiduciary duties generally prohibit them from using corporate funds for personal ends. Some individuals associated with the corporation must make the decision to place the ad, but the idea that these individuals are thereby fostering their self expression or cultivating their critical faculties is fanciful. It is entirely possible that the corporation’s electoral message will conflict with their personal convictions. Take away the ability to use general treasury funds for some of those ads, and no one’s autonomy, dignity, or political equality has been impinged upon in the least."

"In this transactional spirit, some corporations have affirmatively urged Congress to place limits on their elecioneering communications. These corporations fear that officeholders will shake them down for supportive ads, that they will have to spend increasing sums on elections in an ever-escalating arms race with their competitors, and that public trust in business will be eroded. See id., at 10–19. A system that effectively forces corporations to use their shareholders’ money both to maintain access to, and to avoid retribution from, elected officials may ultimately prove more harmful than beneficial to many corporations. It can impose a kind of implicit tax.73"

"The Court’s blinkered and aphoristic approach to the First Amendment may well promote corporate power at the cost of the individual and collective self-expression the Amendment was meant to serve. It will undoubtedly cripple the ability of ordinary citizens, Congress, and the States to adopt even limited measures to protect against corporate domination of the electoral process. Americans may be forgiven if they do not feel the Court has advanced the cause of self-government today. "

"There is yet another way in which laws such as §203 can serve First Amendment values. Interwoven with Austin’s concern to protect the integrity of the electoral process is a concern to protect the rights of shareholders from a kind of coerced speech: electioneering expenditures that do not “reflec[t] [their] support.” 494 U. S., at 660–661. When corporations use general treasury funds to praise or attack a particular candidate for office, it is the shareholders, as the residual claimants, who are effectively footing the bill.Those shareholders who disagree with the corporation’s electoral message may find their financial investments being used to undermine their political convictions. "

"The PAC mechanism, by contrast, helps assure that hose who pay for an electioneering communication actually support its content and that managers do not use general treasuries to advance personal agendas. Ibid. It ‘allows corporate political participation without the temptation to use corporate funds for political influence, quite possibly at odds with the sentiments of some shareholders or members.’ ” McConnell, 540 U. S., at 204 (quoting Beaumont, 539 U. S., at 163). A rule that privileges the use of PACs thus does more than facilitate the political speech of like-minded shareholders; it also curbs the rent seeking behavior of executives and respects the views of dissenters. Austin’s acceptance of restrictions on general treasury spending “simply allows people who have in vested in the business corporation for purely economic reasons”—the vast majority of investors, one assumes—“to avoid being taken advantage of, without sacrificing their economic objectives.” Winkler, Beyond Bellotti, 32 Loyola LA) L. Rev. 133, 201 (1998). "

"... The Court dismisses this interest on the ground that abuses of shareholder money can be corrected “through the procedures of corporate democracy,” ante, at 46 (internal quotation marks omitted), and, it seems, through Internet-based disclosures, ante, at 55.76 I fail to understand how this addresses the concerns of dissenting union members, who will also be affected by today’s ruling, and I fail to understand why the Court is so confident in these mechanisms. By “corporate democracy,” presumably the Court means the rights of shareholders to vote and to bring derivative suits for breach of fiduciary duty. In practice, however, many corporate lawyers will tell you that “these rights are so limited as to be almost nonexistent,” given the internal authority wielded by boards and managers and the expansive protections afforded by the business judgment rule. Blair & Stout 320; see also id., at 298–315; Winkler, 32 Loyola (LA) L. Rev., at 165–166, 199–200. Modern technology may help make it easier to track corporate activity, including electoral advocacy, but it is utopian to believe that it solves the problem. Most American households that own stock do so through intermediaries such as mutual funds and pension plans, see Evans, A Requiem for the Retail Investor? 95 Va. L. Rev. 1105 (2009), which makes it more difficult both to monitor and to alter particular holdings. Studies show that a majority of individual investors make no trades at all during a given year. Id., at 1117. Moreover, if the corporation in question operates a PAC, an investor who sees the company’s ads may not know whether they are being funded through the PAC or through the general treasury."

"If and when shareholders learn that a corporation has been spending general treasury money on objectionable electioneering, they can divest. Even assuming that they reliably learn as much, however, this solution is only partial. The injury to the shareholders’ expressive rights has already occurred; they might have preferred to keep that corporation’s stock in their portfolio for any number of economic reasons; and they may incur a capital gains tax or other penalty from selling their shares, changing their pension plan, or the like. The shareholder protection rationale has been criticized as underinclusive, in that corporations also spend money on lobbying and charitable contributions in ways that any particular shareholder might disapprove. But those expenditures do not implicate the selection of public officials, an area in which “the interests of unwilling . . . corporate shareholders [in not being] forced to subsidize that speech” “are at their zenith.” Austin, 494 U. S., at 677 (Brennan, J., concurring). And in any event, the question is whether shareholder protection provides a basis for regulating expenditures in the weeks before an election, not whether additional types of corporate communications might similarly be conditioned on voluntariness. "

"Today’s decision is backwards in many senses. It elevates the majority’s agenda over the litigants’ submissions, facial attacks over as-applied claims, broad constitutional theories over narrow statutory grounds, individual dissenting opinions over precedential holdings, assertion over tradition, absolutism over empiricism, rhetoric over reality. Our colleagues have arrived at the conclusion that Austin must be overruled and that §203 is facially unconstitutional only after mischaracterizing both the reach and rationale of those authorities, and after bypassing or ignoring rules of judicial restraint used to cabin the Court’s lawmaking power. Their conclusion that the societal interest in avoiding corruption and the appearance of corruption does not provide an adequate justification for regulating corporate expenditures on candidate elections relies on an incorrect description of that interest, along with a failure to acknowledge the relevance of established facts and the considered judgments of state and federal legislatures over many decades."

Tuesday, January 05, 2010

Complaint to Maryland Dept. of Natural Resources regarding Venture Crew

John Griffin
Secretary
Maryland Department of Natural Resources

Mr. John Griffin:

Are you aware that the Boy Scouts of America (BSA) agreed four years ago to stop issuing charter agreements to government entities, after the ACLU threatened a lawsuit? While BSA has equal access rights to government facilities, chartering Venture Crew 202 is not equal access, that is clearly privileged access. Since BSA is a private organization that discriminates against non-theistic agnostics and atheists, government entities that charter such units are very likely violating federal civil rights law. The Exploring program was moved to a BSA subdivision, Learning For Life, that does not deny membership to atheists back in 1998 because of the legal problems resulting from Explorer Posts chartered to police and fire departments. As you should be aware, Venturing is not part of the Learning for Life subsidiary.

Some of us consider our government's compliance with civil rights law to be a serious obligation that should be uniformly enforced. We do not, will not, and cannot accept the notion that there is a hole cut out from the non-discrimination umbrella over the heads of the atheist citizens of this state. If this failure by the Maryland Department of Natural Resources to comply with civil rights law doesn't stop it could provoke a lawsuit.

Thank you for your consideration of this complaint.

Saturday, November 28, 2009

Columnist Kristoff equates peace with liberal theology

In his recent column "The Religious Wars" (NY Times, November 26), Nicholas D Kristoff promotes as "more thoughtful" books written by Robert Wright and Karen Armstrong that advocate for liberal theism and religious belief. He expresses hopes that these books mark "an armistice in the religious wars, a move away from both religious intolerance and irreligious intolerance". However, the arguments for theism and religion made by Robert Wright and Karen Armstrong are actually less thoughtful than the competing arguments by the New Atheists. Furthermore, it is counterproductive to assert that such dubious beliefs are necessary for peace and tolerance.

For example, Mr. Wright's argument that "to the extent that 'god' grows, that is evidence - of higher purpose" is unconvincing. What goes on in peoples' heads regarding their definitions of gods, and the ways those definitions have changed over history, are no evidence for anything outside of people's heads other than maybe the influences on them of their contemporary experiences. His entire book, starting with the title, is built on conflating a fictional god with non-fictional concepts of god. He writes about the latter while referring to the former as if merely imagining something's existence suffices to confirm its existence. Ms. Armstrong makes this same fundamental error, arguing as if merely imagining concepts of god, and we all agree that such concepts really do exist in people's heads, evidences a non-fictional god's "ineffable presence". She skirts around the simpler and more obvious explanation for the only evidences of substance favoring her ill-defined god's presence being placebo effects: There is no god for us to understand.

If Mr. Kristoff is serious about wanting to promote more harmony between theists and atheists then he would do much better to refrain from calling our disagreements a "war" and mischaracterizing atheists as exhibiting "intolerance", being "combative", and being more "extreme" than liberal theists (or pantheists, agnostics, faitheists, or whatever they consider themselves to be), such as Wright and Armstrong, simply because those atheists sincerely and publicly disagree with liberal theists about the existence of a "higher purpose" and/or an "ineffable presence" deity. Atheists as a group are only guilty of expressing their conscience regarding the direction of the overall weight of the evidence on these questions. Liberal theists surely have beliefs that are on one end of the spectrum on other questions without self-labeling themselves to be "at the extremes". Liberal theists surely publicly disagree with other people over other questions without self-labeling themselves as intolerant and combative. Is it too much to ask of Mr. Kristoff not to label others as he wouldn't label himself?

Disbelief in all gods (of the "god did it" varieties, not the concepts of gods) is no more responsible for conflict than disbelief in Greek gods or than disbelief in other likely fictions, including Kristoff's own favored "more beneficent and universal deity". Its more modest, and more reasonable, to follow the evidence (verifiable, empirical, reproducible, evidence) wherever it takes us, instead of insisting on staying forever with a particular conclusion. Utilizing an evidence based approach makes it both easier to reach agreement and easier to disagree without mislabeling such disagreement as war and mislabeling as intolerant and combative the people with whom we disagree.

Sunday, November 22, 2009

AP news article slanted against atheist activism

The national religion reporter for Associated Press, Eric Gorski, apparently motivated by an increase in the number of campus affiliates of the Secular Student Alliance "from 80 in 2007 to 100 in 2008 and 174 this fall", authored a recently published article titled "Atheist student groups flower on college campuses". The news article is well written and presents facts about atheist campus clubs with a neutral, even sympathetic, tone. Yet the article's selection of quotations and focus also has a pronounced bias against non-establishment of monotheism activism. Mr. Eric Gorski selected quotes from atheists that promote the article's underlying theme that confrontational activism and anti-religion sentiment are positively correlated negatives, in contrast with a more cooperative, and therefore positive, example of activism disliked by anti-religion atheists that focuses on other general concerns of liberals (in this case more civic equality for gays).

Mr. Gorski asks "Should student atheist groups go it alone or build bridges with Christian groups? Organize political protests or quiet discussion groups? Adopt the militant posture of the new atheists? Or wave and smile?" If only because of time and resources constraints, these are some of the choices of focus and emphasis that atheist groups may, to some extent, confront. But Mr. Gorski over dramatizes these choices by presenting at least some of these choices as being in conflict with each other when, in fact, they are all mutually compatible and self-consistent.

The article cites one atheist campus club that decided to join a liberal religious group in supporting equal legal status for gays as exemplifying a controversy among atheists over whether to work with religious groups. Here the article focuses on an alleged conflict between such cooperative activism and the anti-religion sentiment of some atheists. It then cites that club's decision to avoid taking a position against a university chapel's religious symbols because some members "fear repercussions and don't think a fight is worth it." A club member who was identified at the start of the article as exemplifying the "wave and smile", "happy face of atheism" is quoted as supporting that decision on the grounds that she is uncomfortable with "calling out religion as wrong." That quote incorrectly conflates lobbying a secular educational institution to exhibit neutrality between various religious and non-religious viewpoints with "calling out religion as wrong".

The article then quotes an organizer for the Secular Student Alliance saying "college students can be a little more susceptible to the more reactionary anti-religion voices, partly because it's so new to them. My impression is after a couple of years, they mellow out." Maybe after a couple years a more pro-religion atheist will become more anti-religion in orientation? Like the question of atheism versus theism, answers to questions regarding the nature of the influences of religions on societies should not be regarded as predetermined, fixed conclusions, but subject to weight of the evidence evaluation and discussion. Either way, surely the sentiments for and against religion are separable, and indeed separate, from the sentiment for civic equality between different religions and between atheism and theism. Independently of how pro-religion or anti-religion we are individually, groups of atheists can be, and arguably we should be, willing to be a little confrontational, and even a little militant, on behalf of such civic equality while also waving and smiling and joining with theists of all religious orientations for debate and coalition politicking.

Christian Smith, director of the Center for the Study of Religion and Society at the University of Notre Dame and "a principal investigator on the youth and religion study" is quoted at the conclusion of this article. He is cited as asserting that campus atheist groups are better off without militancy. Young adults are taught their entire lives to be nonjudgmental, that different points of views are OK and that there is no one truth, he said. "If I were advising atheists and humanists, I would say their long-term prospects are much better if they can successfully create this space where people view them as happy, OK, cooperative, nice people."

Those atheists who appear to some people to be confrontational and militant on behalf of promoting more civic equality and/or who do think that what is true is sometimes singular and exclusive to multiple competing falsehoods are also happy, cooperative, nice people. Indeed, contrary to what Christian Smith says, most adults, young and old, including most religious adults and most theists, justifiably think truth is sometimes singular and exclusive to a competing multitude of falsehoods. Furthermore, most such adults justifiably prefer that others share their own insights regarding which is which. There should be no acceptable double standard here with regard to atheists. The real issue is not how firmly or exclusively one holds to any particular belief, but whether the belief is properly justified and held in proper proportion to the overall weight of the evidence.

Monday, October 26, 2009

How to identify a history book not written for accuracy.

Why is it that professors with Phd's are still publishing academic books asserting as a historical fact that George Washington and "all of his successors" appended the phrase "so help me God" to their oath of office? In a brief recent correspondance with one such history book author I heard several of the common defenses. Here are the defenses and my reaction to them.

One response is that there are a number of eyewitness accounts. This is simply incorrect. There is insufficient reason to assume that Washington Irving's claim that GW appended that phrase was based on his hearing that phrase being appended as a six year old. The others who first made this claim in the mid to late 1850's, 65 years after the event, were either not born, illiterate infants, and/or not in the vicinity of the inaugural at that time, and were as a group in social contact with each other. We have one eyewitness account from the French minister that quotes the oath. I explain this in more detail below.

Another, more common response is that the presidents used religious themes and that this lends credence to accounts that they finished with SHMG. This is OK as an argument in defense of the opinion that all of the presidents appended SHMG, although as a defense of a such a sweeping opinion it is weak, especially since we have a audio recording proving that least one president did not append SHMG and eyewitness accounts of some presidents not appending SHMG. But putting the contrary evidence aside, that still does not even come close to justifying claiming that GW, let alone all presidents, appended SHMG as a historical fact. The bottom line is that there is no evidence that our presidents appended that phrase to the presidential oath of office prior to Confederate president Jefferson Davis doing so. It is my opinion, for example, that Jefferson Davis wanted to confer upon the Confederacy a sense of moral superiority by appending that phrase as a contrast with the United States presidential inaugurals which up to that time apparently did not include that phrase. I think the evidence supports my opinion much better than it supports the contrary opinion that all presidents appended SHMG. But professors with Doctorates of Philosophy who falsely publish that it is a historical fact that all presidents appended that phrase in serious acadamic reference books and textbooks for history and political science students are in effect suppressing the legitimacy of such justified opinions that are consistent with the evidence. This is a foul thing for such professors to be doing, they are in effect abusing their professional titles for the purpose of misleading propagandizing.

Another common response is to simply ignore the fact that there is no evidence that any other president, let alone that all of the other presidents, appended that phrase prior to the Civil War. Instead, the professor tries to change the subject and question the motives of the person protesting that there is no evidence at all, and/or emphasizes the catch all "you can't prove they didn't all say it" defense as if that is sufficient justification for claiming they did say it. The motives of the people criticizing the professors who make this assertion of historical fact, for which there is literally no evidence whatsoever, is to challenge the falsification of history by monotheists for sectarian political purposes. It is the professors responsibility to show that there is sufficient evidence to qualify this 'they all appended "SHMG"' assertion as a historical fact, not the critics responsibility to show that they are religious monotheists who support establishment of monotheism and have proof it was not said in order to have credibility as a critic.

Because I consider all email exchanges to be private unless both parties agree to publish them, I will not reveal the name of the professor or the academic reference book he authored that falsely claims it is a historical fact that all presidents appended this phrase. I will display the emails below with identifying information removed:

My initial email:

The following is from your book [removed]: [removed]

I am not aware of any contemporaneous eyewitness evidence that any president appended "SHMG" to their oath office prior to the Civil War. The confederate president, Jefferson Davis, appears to be the first who we can say with any confidence appended that phrase to a presidential oath of office. If you are aware of evidence that "all" presidents appended that phrase to their oath of office, or for that matter to anything else that they said during their inauguration, then please tell us know about that evidence. Otherwise, please refrain from publishing such a sweeping statement in a textbook as if it is a historical statement when it clearly is not.

The notion that George Washington added "So help me God" to his presidential oath made its debut in the mid-nineteenth century and was first promoted in a published format by Rufus W. Griswold (February 13, 1815 – August 27, 1857) in his book, Republican Court, or American Society in the Days of George Washington, pgs 140-141 (1854). A website maintained by the Edgar Allen Poe Society identifies Griswold as "a failed Baptist minister turned editor" who slandered Poe after Poe died, claiming that "he forged letters by Poe and made changes in the texts of Poe's work to support his lies, portraying Poe as a fiend and a drug addict."

Here's how the debut took place. Early on in Griswold's inaugural narrative, just after Washington had completed pronouncing the words of the oath, he writes:

The Bible was raised, and as the President bowed to kiss the sacred pages, he said, audibly, 'I swear,' and he added, with fervor, his eyes closed, that his whole soul might be absorbed in supplication, 'So help me God.'

Soon afterwards, when Griswold has finished describing Washington's inaugural ceremony, he then adds this tidbit about Washington Irving:

Few persons are now living who witnessed the induction of the first President of the United States into his office; but walking, not many months ago, near the middle of a night of unusual beauty, through Broadway - at that hour scarcely disturbed by any voices or footfalls except our own - Washington Irving related to Dr. [John Wakefield] Francis [1789 - 1861] and myself his recollections of these scenes, with that graceful conversational eloquence of which he is one of the greatest of living masters. He had watched the procession till the President entered Federal Hall, and from the corner of New street and Wall street [a sideway's location about 200 feet away] had observed the subsequent proceedings in the balcony.

One may want to assume that Griswold had used Washington Irving as his source for asserting that Washington had added the "supplication, 'So help me God'," to his presidential oath, but if that is the case, it is not spelled out by Griswold. Furthermore, could six year old Washington Irving, from a distance of 200 feet in a crowd, have seen George Washington momentarily close his eye and then accurately recalled this sixty years latter? Irving's nephew's long biography of his uncle, The Life and Letters of Washington Irving, by Pierre Monroe Irving, 1869, G.P. Putnam's sons, doesn't mention Washington Irving viewing the first presidential inauguration, even briefly, although it did describe Irving's personal encounter with Washington as a young boy. Irving had discussed his biography project with his nephew since the 1840s, and Pierre was assisting his uncle with writing it in the mid-1850s. So if Irving was recalling the inaugural based on his personally witnessing the events then Pierre would certainly have been privy to this and presumably would have recognized its importance to his project. This lack of confirmation that Irving witnessed the first presidential inauguration thus leaves room for doubt that six year old Irving really was a witness to the inauguration as Griswold claimed.

Three years later, when Washington Irving's narrative describing the inaugural ceremony was published, he, too, left out any reference to a source he might have used. That may not be unusual by itself for historians of that period, but what is extremely problematic for Irving's reliability as a credible historian is that he apparently stole his narrative (with the exception of GW adding SHMG) from the Memoir of Eliza S. M. Quincy. Here is the footnote at bottom of page 52:

The previous pages, which describe the entrance and inauguration of Washington, were sent to Mr. Irving, in 1856, at his request, by the Editor, and are inserted in his "Life of Washington," vol iv. pp. 510, 513, 514, but without reference to their source.

Elsewhere in Irving's GW biography, Irving says that two horses pulled GW's Carriage of State. Newspapers of the day said that the Carriage of State, loaned out by the Beekman family, was pulled by four horses. It was one of the few carriages that had four horses. So much for Irving having "watched the procession" while it moved, out of his sight, along Broad Street. Indeed, Irving apparently did little if any original research for his popular biography of George Washington. According to The Religious Beliefs of Our Presidents, by Franklin Steiner, 1936, most of Washington Irving's biography of George Washington is copied from the biography written by historian Sparks. Similarly, in his article on Washington in the Dictionary of American Biography (1936), J C Fitzpatrick wrote, "Washington Irving, Life of GW (5 vols., 1855-1859) is satisfactory from most viewpoints, though its reliance on [Jared] Sparks lessens the confidence it would otherwise command."

For more information see the January 12, 2009 History News Network article, “So Help Me God”: A George Washington Myth that Should Be Discarded, by Professor Peter Henriques.

Furthermore, the notion that George Washington initiated a precedent, tradition, or custom by adding SHMG to his oath that other presidents have followed appears to have first materialized in the middle of the 1900's during the height of the Cold War! The earliest document we have found that explicitly characterizes appending shmG to the presidential oath as an inaugural tradition is from an article in the Herald Press, January 20, 1953 . This particular notion appears to be a twentieth century invention. A book The Soul of George Washington by Joseph Buffington, (1936) page 144 says 'When he took it in that form and he then bowed his head and kissed the Sacred Book and, with the deepest feeling, uttered the words "so help me God." These latter words, now accompanying the foregoing one in official oaths we owe to George Washington.' In other words, he is claiming that the post-Civil War legal oaths that "now" included that phrase were following a GW precedent, but he did not claim it set an earlier precedent for presidential oaths. As far as we have been able to determine it appears nowhere in anything published in the 1800's.

Sincerely,
Mathew Goldstein


The professors first response:

Aside from the considerable number of eyewitness accounts (you mention several, although you have decided they are not credible), you also might take a look at Washington's first inaugural address, which goes on and on at great length about the Deity. Even if you are correct (I don't see how you could prove it, but that's a question about the logic of social science and historical inquiry) on the particular SHMG issue, the fact that Washington and other presidents used religious themes at their inaugural is simply a matter of historical fact, easily developed through a simple reading of their addresses. This lends credence to accounts that they finished up with SHMG.

So I wonder what point you are trying to make. If it is some point about separation of church and state at the time, the historical record indicates that such separation, while existing under the Constitution ("No religious test...") for certain purposes, did not generally prevent people from swearing oaths to God at judicial and political ceremonies.


My second attempt to get the professor to address the issue of the evidence for his assertion:

Thank you for your quick response.

The 1850's publications claiming GW said "SHMG" are not eyewitness accounts, only one of the authors was alive, old enough to be fluent in English, and in the vicinity. That one author, Washington Irving, did not self-claim to be recalling an oath recitation he heard as a six year old. Again, Irving's published account of the event was copied without attribution from an eyewitness, Eliza Susan Morton Quincy, who, like all of the other known eyewitnesses, didn't claim that GW appended that phrase (someone else later added the "SHMG" to her original account about a decade after she had died, a copy of which, without the SHMG, can be found in The Inauguration of Washington, by Clarence Winthrop Bowen). The best eyewitness account we have of the oath recitation, the only one that actually quotes the oath recitation, was written by a French minister who stood on the stage near GW. That account does not mention GW appending "SHMG".

Donald Ritchie, co-author of the Oxford Guide to the US Gov't, made this statement to Lisa Miller in a Jan 20, 2009 newsweek article titled God and the Oath of Office
Did Washington swear to God? That legend may be as apocryphal as the one about the cherry tree
: "The fact is, according to Donald Ritchie, a historian at the Senate Historical Office, we have no idea what most 19th-century presidents have said about God as they were sworn in because for most of American history there were no microphones and no recording devices." Maybe you had a secret "recording device" hidden away somewhere to support your claim about "all his successors"?

If Donald Ritchie can publically make this modest statement then so can you. Of course we shouldn't hide or disguise the fact that most presidents, including GW, utilized religious themes at their inaugurations, just please confine yourself to the evidence when doing so. We have no evidence, for example, that GW made any reference to deity during his second inaugural, which, unlike his first inaugural, was conducted according to GW's direction. In the first inaugural the presence of a bible, the lifting of the bible to his face, the church service, even the writing of the inaugural speech, were actions initiated by or carried out by others on short notice, which is why the absence of any religious references during his second inauguration is significant. Regardless of any other history, the significance of the oath history stands on its own and shouldn't be modified to match the religious preferences of the textbook's author(s) or the potential readership or purchasers.

Given that it is your textbook that asserts GW appending "SHMG" set a precedent that was followed by all other presidents, it seems to me kind of hypocritical for you to accuse me of making too big a deal about this. Are you going to continue to spout this so-called history as real or are you going to fess up to the fact that there are no, zero, known eyewitness accounts that GW ever said "SHMG" during either of his inaugurations?


The professors refusal to engage the issue of the evidence is final:

Please don't e-mail me or contact me again. I am not interested in exchanges with people who are obnoxious. Go write your own reference book if you don't like ours.

Sunday, September 13, 2009

Supreme Court threatens to undermine our political free speech rights

The Supreme Court is currently weighing a free speech dispute. At its narrowest, the case tests whether it is constitutional to prohibit the primary election season broadcasting by a cable television video-on-demand service of a movie attacking candidate Hillary Clinton that was promoted by a non-profit organization. Congressional law restricts the spending of money by corporations and labor unions for partisan purposes during elections. Money and speech are linked since money buys access to billboards, pamphlets, signs, research, letters, radio, television, internet web pages, transportation, hotels, meeting hall rentals, telephone calls, etc. The Supreme Court could just rule on the specifics of this case, but the conservative Supreme Court majority appears to be eager to make a sweeping first amendment free speech decision against the existing court precedents upholding congressional restrictions on partisan spending by corporations and labor unions.

All free speech law should be firmly rooted in giving priority to the speech of individuals because all speech originates as an action of individuals and because civil rights are people-centered. Corporations, as legal constructs, should not have free speech priority over individuals, particularly with regard to political speech which has civil rights priority over other forms of speech. Individuals have free speech rights to associate with others of like mind and pool their resources to promote their shared viewpoint. Accordingly, corporations and labor unions in the United States can sponsor Political Action Committees, or PACs, which are associations of individuals to promote the partisan political interests of the corporation or labor union. PACs fulfill the requirement of rooting free speech in individuals and give both for-profit and non-profit organizations, including corporations and labor unions, equal opportunity to influence the political process with all other associations of individuals.

The conservative judges on the Supreme Court are endorsing weak arguments that corporations are entitled to the same free speech rights as individuals. They are claiming that somehow the 1st amendment free speech right for individuals is being denied when corporations and labor unions can't spend their general funds on political parties and candidates. Those are strange arguments, they defy common sense.

The fortune 100 companies in 2007 reported over 500 billion in profits. The profits of major United States corporations is no doubt well over a trillion a year. Political parties and candidates in the United States take in about 3 billion dollars a year. The numbers demonstrate that when corporate general funds start flowing to political parties and candidates they can, and probably will, dominate over the speech of individuals. Corporations tend to favor more freedom to sell anything, no matter the costs to health and future generations, using any means, no matter how dishonest, while paying the least salaries and benefits to workers, without accountability to anyone else and without paying taxes. They also favor unfair restrictions on and advantages over competitors. Corporations will contribute their profits to the political party and candidates who agree to favor laws that will impose such skewed outcomes. Giving the same legal privileges to labor unions doesn't create a balance here, corporations have much more money to spend than labor unions do.

For most people, the bulk of their stock ownership is in publicly traded stock. Shareholders get to vote for the corporate board of directors, but its far from an epitome of a democratic process. The board of directors nominating committee selects the candidates and shareholders can only vote yes or no for the nominees. Furthermore, voting is weighted by number of shares, and retirement, insurance, and investment funds, who collectively hold a large portion of corporate stock, neither disclose their votes nor ask the individual investors who own the shares how to vote their shares. Most corporations either do not issue public stock or place all ownership of the company's stock in the hand of a relatively small number of people who do not trade the stock publicly on the stock market, so there isn't even the pretense of larger public democratic control over how such corporate profits are spent.

Even if shareholders did have control over the policies of the corporation, which in practice they mostly do not, the fact remains that shareholders own stock because they want to make a profit, or at least not lose money to inflation. Similarly, the employees, who enable the corporation to accumulate profits, are working for the corporation to earn money. Employees usually own little or no stock in the corporations that employ them. Unlike contributors to corporate and union PACs, shareholders and employees are not a group of like minded individuals associating for the purpose of promoting or opposing political parties and candidates. It is anti-democratic to place investors and employees and union members in the coerced inferior position of having some portion of their investments and earnings that are under the control of corporate and union executives spent by those corporate and union executives on behalf of (or against) political parties and candidates.

If the Supreme Court rules that corporations and labor unions have a first amendment political free speech right to spend their general funds on political parties and candidates then they will be undermining the political free speech rights of individuals.

Wednesday, August 26, 2009

Robert Wright's defense of theism falls short

I recently encountered part of a Huffington Post interview titled "Q&A with Robert Wright (Part 2): Is Belief in God Any Weirder Than Belief in Electrons?" Robert Wright, author of a book entitled "evolution of God, exemplifies the weak nature of the arguments that some intelligent liberal monotheists use to defend theism against atheism.

Robert Wright starts by pointing out that electrons have internally contradictory wave and particle properties from which he concludes that belief in God is not weirder than belief in electrons. The weirdness of electron's dual character is a symptom of our lack of an explanation for the particle and wave properties being simultaneously present, but we know the properties are true because we have excellent empirical evidence for it. We have no similar empirical evidence for God and that is a key difference here. If we were to one day find an explanation for the electron's combination of properties then its weirdness would be diminished. Robert Wright mistakenly forecloses that possibility by asserting that the electron's properties are "beyond human comprehension." Of course, what we don't understand is, ipso facto, beyond our current comprehension. Maybe it is also beyond human comprehension forever, but we don't know that it is. We actually have good reason to think that one day we will have an explanation for the dual particle and wave properties of electrons. What is that good reason? Its the history of science and the surprising and unanticipated nature of many of the explanations that have been identified. For example, no one imagined nuclear fusion as the source of the sun's heat and light before it was discovered. There are many historical examples of phenomena which we didn't even know existed and which once discovered were very puzzling but were later explained in ways that no one had previously imagined.

Robert Wright then answers affirmatively this question: "If thinking of divinity as something that exists leads people to behave in a morally progressive fashion, might that give validity to a conception of divinity?" The correct answer is no, because any benefits derived from thinking that a deity exists is an entirely distinct and separate phenomena from the fact of that, or any other, deity existing. If you believe you will be punished by god for violating some rule then you may be more likely to respect that rule even though, in fact, you will never be punished by a god for violating that rule because there is no god. Again, Robert Wright defends his conclusion by making an inappropriate comparison with electrons, citing an unnamed physicist who allegedly said "I'm not sure electrons per se really exist. It is, however, useful to talk as if electrons exist. You get good scientific results using that kind of language." The physicist here probably is expressing the fact that our empirically based representation of electrons is an oversimplification, and thus strictly speaking incorrect, because it is at best incompletely explained. Again, the electron existence question is substantially different than the God existence question because for the latter there is no supporting empirical evidence.

Robert Wright expresses incomprehension for atheists: "Strictly speaking, I don't understand how people can call themselves atheists, if the term means you're sure there's no God. I don't see how you can be sure of anything in this world. I'm technically an agnostic, although one with spiritual and religious leanings. But I don't know anything, and I don't know how anyone can say they know there's no God." But the term atheist doesn't mean certainty by absolute proof that we know there is no God. Atheism is a viewpoint that the weight of the evidence justifies the conviction that there is no God (my view), or at least it doesn't justify the conviction that there is a God. Atheists are also often agnostic (I am).

Robert Wright expresses understanding for theists: "If you have a religious experience and God appears, I can see how you'd be pretty convinced. Strictly speaking you still don't know that it's not an illusion, but it's easier for me to understand someone who says they're a religious believer than somebody who says they're an atheist. Because the religious believer says, 'I saw it.'" If a God existed that made its presence known via religious experience, which would be an inefficient way for such a God to make its presence known when it presumably could utilize a more direct and confirmable method for making its presence known, then why do Hindus experience Hindu gods and Muslims experience an Islamic god and Catholics experience a Catholic god and Africans experience tribal African gods when many of these gods have incompatible attributes and identities? The well studied and documented pattern of people experiencing the particular and specific gods that they already know is strong evidence that those experiences are driven by their pre-existing beliefs and as such are strictly mental experiences, much like the experience of imagining monsters under one's bed or behind the nearest closet after watching an alien monster invasion movie. Thus, on closer examination, the religious experience phenomena evidence favors atheism over theisms.

Robert Wright ends by discussing meditation: "This gets at another thing William James said, that our ordinary state of consciousness, the one we use to drive to work and get through life, is just one possible state of consciousness, and there's no reason to assume that it's any more valid than a lot of other possible states. I think in some ways it's manifestly less valid, because our ordinary state of consciousness was designed by natural selection to serve our own interests. And it is an illusion." If a state of conscience serves our own interests then it is validated against something external to ourselves. That is a far from perfect form of validation, but it is also far better than nothing. If a state of conscience does not serve our own interest then it isn't validated against anything external to ourselves. So which is less trustworthy? Logically the unvalidated form of conscience is less trustworthy. Robert Wright isn't particularly logical when it comes to justifying theism.

Saturday, August 22, 2009

Netroots National Convention and Bruce Ledewitz promote bad EC arguments

The Netroots Nation Convention panel meeting in Pittsburgh drafted a proposal concerning the future of the separation of church and state in America. The proposal blatantly first assumes the conclusion that government establishment of monotheism is constitutional and then tries to justify that conclusion instead of starting with the constitutional principle and then trying to reach the proper conclusion:

"The old liberal vision of a total separation of religion from politics has been discredited. Despite growing secularization, a secular progressive majority is still impossible, and a new two-part approach is needed--one that first admits that there is no political wall of separation. Voters must be allowed, without criticism, to propose policies based on religious belief. But, when government speaks and acts, messages must be universal. The burden is on religious believers, therefore, to explain public references like 'under God' in universal terms. For example, the word 'God' can refer to the ceaseless creativity of the universe and the objective validity of human rights. Promoting and accepting religious images as universal will help heal culture-war divisions and promote the formation of a broad-based progressive coalition."

Before proceeding I must digress a little to blast the call for "without criticism" censorship in the above paragraph. The fact is that when anyone proposes public policies based on religious beliefs those religious beliefs necessarily become part of the public debate and thus subject to criticism. This notion that somehow religious motivations for public policies, unlike all other public policy motivations, are immune from public criticism when debating the policy is an indefensible double standard. That is an intolerant and one-sided censorship on the debate and is completely unreasonable and unrealistic.

The Establishment Clause is not about religious believers and their religious beliefs, its about government and the law, so the burden here is on the law and government to avoid unnecessary religious partisanship in word and deed, the burden is not on religious believers to assert the universality of religious expressions and practices in the laws and government actions by substituting non-religious language that derives from their particular partisan religious beliefs. That should be obvious. Yet somehow a Professor of Law at Duquesne University School of Law named Bruce Ledewitz actually endorses this unbalanced and superficial approach. According to the Professor “As long as government plausibly justifies religious imagery in nonreligious terms, its use would be constitutional.” He gives an example:

1) The phrase “In God We Trust” can also mean that we acknowledge that there are binding standards of right and wrong.
2) IGWT is constitutional.

For a monotheist who believes that God is the source of morality, but not the source of immorality, and that God must be obeyed, it is indeed plausible to assert that almost any religious imagery consistent with those religious beliefs serves the dual purpose of upholding "moral standards". It is worth pointing out here that exactly what those "moral" standards are is going to vary with the religious beliefs and may not actually be ethical at all, there is much content in the bible and other holy books that is nasty, cruel, ugly and brutal. The key point here, however, is that Ledewitz is applying a partisan Christian compatible monotheistic methodology to constitutional interpretation of the Establishment Clause and consequently undermines his assertion of achieving universality to comply with Equality before the Law and the related Establishment Clauses of the constitution. As an atheist the notion that God is the source of morality and therefore references to God belief are synonymous with references to upholding morality is simply mistaken, its a non-starter, its not at all plausible just like the gods beliefs they are rooted in are not plausible. Furthermore, those theists who think gods are the source of immorality or that god(s) should not be obeyed would consider it wrong to assert IGWT. Bah humbug to the arrogant and ridiculous claim of universiality for his own partisan IGWT religious belief.

A central purpose of the EC is to carve out a sphere of freedom for everyone, especially for minorities in a democracy that tends to favor majorities, to be themselves without the interference of unnecessary government favoritism for or against their religious beliefs. We are not achieving that purpose if we start to call the exclusivist religious beliefs of a majority universal for no other reason that they can be rephrased into non-religious language by the people who hold those religious beliefs because those religious beliefs also claim various roles in the secular world. If most Americans believe that poverty, or illness, or natural disaster, is due to failure to worship the God properly then according to Professor Ledewitz we have a plausible secular justification for government to justify religious imagery promoting proper worship. Religious believers thus get to have their majoritarian religious beliefs laundered by the law into secular beliefs by self-declaration.

Isn’t it obvious that these are not secular justifications at all? They are partisan religious justifications for partisan religious phrases rooted in assigning a god particular attributes. It is only by making the partisan religious assumptions inherent in assigning particular attributes to a personal god that people can generalize that a partisan religious phrase is equivalent in meaning to a non-religious condition or event or outcome in the first place. And it is only by giving special privilege to majoritarian religious beliefs over the beliefs of minorities that such religiously partisan imagery backed by religious partisan arguments can be adopted into law.

Ledewitz’s method gets us nowhere with regard to first amendment jurisprudence, its a closed circle that starts and ends with the same legal privileging of majoritarian partisan religious beliefs it falsely claims to discard for EC purposes via the all-purpose, catch-all contrivance of substituting religious imagery with religiously derived non-religious imagery. Then, with a wink and crossed fingers held behind one’s back, Ledewitz's approach disregards the actual exclusivist religious imagery in dispute and the exclusivist religious derivation of the transformation to non-religious imagery while pointing to the remaining non-religious substitute in isolation and insisting that it be labeled as universal and be judged as constitutional as a proxy for the actual religious imagery. If would be a shame to our nation if our Supreme Court were to adopt Professor Ledewitz's blatantly disingenuous contrivance to avoid upholding the EC no less than it would be shame to our nation if our Supreme Court were to more directly endorse the same unfair result by adopting Scalia's unprincipled endorsement of inequality before the law with respect to the EC for "nonbelievers", Buddhists and Hindus.

Tuesday, June 09, 2009

Why Mooney is wrong about improving scientific literacy

Chris Mooney's argument is as follows:

For instance, if evolution is true, but also in some sense leads to or entails atheism (the Coyne/New Atheist view), then we are going to have a vastly harder time getting much of religious America ever to accept evolution.

I believe the central reason we have such massive problems with the teaching of evolution to be precisely this—millions of America believe, incorrectly, that they must give up their faith in order to learn about it or accept it. This misconception is highly prevalent, and is regularly reinforced in a number of ways: Through the media, by church leaders, by the New Atheists, and so on.

If this incorrect view could somehow be dislodged, then, we might also have a better chance of defusing tensions over the teaching of evolution, and thereby improving “scientific literacy” (a term we define in more detail in the book, but that I won’t get bogged down with here). Such are some of the premises that I’m working from….


It really is harder for religious America to accept evolution because evolution does in some sense lead towards atheism. There can be no doubt about this, Mr. Mooney's "if" equivocation regarding evolution favoring atheism is mistaken. We know why religionists don't devote much effort to disputing the theory of Quantum Chromodynamics. It is the theory of Evolution that directly challenges the central role for their gods in creating everything. Indeed, there is arguably no place left for gods outside of fiction and questionable speculation once we properly give evidence pride of place in determining what is factual, as Coyne and the New Atheists correctly argue.

Traditional religion is an all-encompassing (and therefore also fragile) world-view that people consider foundational and central to not only their own happiness but to world justice, peace and future utopia. Somewhat impolitely, we can accuse traditional religion of being a dogma. According to this closed minded religious world view, atheism is not just wrong, it is bad, and not just bad, it is evil. Evolution in particular, and science more generally, are therefore a threat to what is good, they are steps towards evil, whenever they contradict or just encourage doubts about the factual assertions of traditional religions.

Mooney's argument relies on scapegoating Coyne and the "New Atheists" as if they were responsible for this state of affairs. The conflict between religious faith and evolution exists in the real world such as it is because religions, including our most popular religions, make assertions about the world that conflict with the evidence. Accordingly, step one in a realistic approach to scientific literacy must be to accept the obvious reality that this conflict is intrinsic to traditional religious beliefs. Religionists may be mistaken about some things, such as their fear of atheism, but this conflict between their religion's factual assertions and evolution is not one of the things that they are mistaken about.

Denying the reality of conflict between traditional religion and scientific literacy and hoping that the conflict will resolve itself if we don't identify its source, as Mr. Mooney is doing, may be a good strategy for the Catholic church and various other religious institutions, but it is a poor strategy for resolving conflict. By what passes for intellectualism within the Catholic church and among liberal religionists, it suffices to just declare that theistic evolution is consistent with contingency because god is great and all the divine intervention that made the recent appearance of humans on earth inevitable is hidden beyond the veil of quantum uncertainty. This modern divine hiddenness is fundamentally inconsistent with the talking god of the bible who actively makes visible and instanteneous macro-scale changes to our environment and deploying the declaration that god is great as a catch-all resolution for any logical inconsistency is insufficient. For the rest of us, theists and atheists alike, the conflict between scientific literacy and religious faith is not a misconception of the media, church leaders, the New Atheists, and so on.

Mr. Mooney's strategy of denying that religious faith is 100% to blame for this conflict is a prescription for perpetuating the conflict between religion and scientific literacy. The justification for this denial appears to be that tackling the conflict more honestly and directly is too difficult. Mooney is insisting that everyone else should join him in refusing to blame religious faith because pretending that the conflict doesn't exist independently of the New Atheists is his idea of the best strategy for managing the conflict, because blaming faith in traditional religious dogma somehow isn't nice or civil, and because Catholics and liberal religionists mostly accept evolution even though that acceptance is compromised with various qualifications that are unsupported or even contradicted by evidence and arguably irrational. That is a defeatist strategy. Mr. Mooney shouldn't be surprised that his counsel of self-censorship will be rejected by people who have the gall to think worthwhile goals that are hard to achieve are still worthy of pursuing and that any strategy for overcoming conflict, to be effective, has to confront the real source of the conflict that it claims to be addressing. This is really a conflict about the role of evidence and how we determine what is true.

Sunday, March 01, 2009

Library of Congress Historian promotes George Washington myths

In May 2005, Dr. Marvin Kranz, historical specialist, Manuscript Division, Library of Congress, was interviewed by Senator Durbin about the history of presidential inaugurations. About three and half minutes into the interview Dr. Marvin Kranz says "George Washington took the first inaugural address, and when he was about to take the first inaugural address he said 'where is the bible?'. Nobody had a bible. He wanted to take it on a bible." About four minutes into a video on the Library of Congress web site page titled Presidential Inaugurations: Historical Insights, George Washington's First Inauguration Dr. Marvin Kranz says "Washington said he wanted to take the oath on the bible".

I don't think so. There is no eyewitness evidence that I am aware of that supports the assertion that George Washington "said he wanted to take the oath on the bible" or said "where is the bible?". If he had wanted a bible he could have brought one with him. The first chief justice of New York state, John Jay, was also the second president of the American Bible Society. It is possible that he thought that the swearing-in lacked legitimacy without a bible and made the initial request that one be provided for the ceremony. Chancellor Livingston, Grandmaster of the New York Masons, apparently sent someone, maybe fellow Mason Jacob Morton, to the nearby Masonic lodge to fetch a bible. George Washington's only role here was probably as spectator to all of this. Unfortunately, when it comes to George Washington, it appears that religionists have introduced a number of propaganda myths, and those myths have been repeated so many times that even PhD historians employed by our Library of Congress have been repeating them.

The truth is there is no known eyewitness account stating who requested the bible so we don't know. The first account that I know of which claims Jacob Morton was the person who obtained the bible and the red velvet cushion from the Masonic temple is found on page 124 of Washington and His Masonic Peers by Sidney Hayden, 1867. That is a long time after the fact, its not an eyewitness account, so it appears that we don't know who fetched the bible either. George Washington neither requested the bible nor did he append "so help me God" to his oath of office. Shame on Dr. Kranz for asserting otherwise while speaking as a government employee and historical expert on presidential inaugurations.

Sunday, February 08, 2009

The never-ending attempt to reconcile science and religion, and why it is doomed to fail.

Jerry Coyne convincingly argues that the empirical nature of science contradicts the revelatory nature of faith in his aforereferenced article published in the February 4, 2009 edition of the The New Republic.

I think its fair to say that for almost 100% of theists, and most deists, one of their key arguments for their theism or deism is that god belief provides explanatory utility - it explains what otherwise is unexplained, and therefore theism or deism is rational. Whatever is explained by a hypothesis ipso facto connects that hypothesis to the corresponding elements of our knowledge base that are being explained. So if the theism hypothesis is defined as claiming to be a total explanation for "everything", as is often the case, particularly as asserted by Muslims, Christians, and Jews, but also by many other monotheists and even many polytheists, then such theism must ipso facto be connected to all of our knowledge base.

The problem for theism is that its explanatory value added assertion is vacuous. The god did it concept is like spinning wheels, it is a mere declaration lacking any explanatory substance that advances us not an iota toward explaining anything, precisely because god, in fact, has no connection to our knowledge base. God is a "there is no need for this hypothesis" hypothesis that theists just arbitrarily insert into the discussion by relying on the Special Pleading fallacy. This is the insight that virtually all theists, including liberal monotheists like Kenneth R. Miller and Karl W. Giberson, who advocate full acceptance of our knowledge base by redefining god to fit somewhere in the remaining knowledge gaps, and conservative theists, who falsely keep selectively insisting that our knowledge base is wrong whenever it conflicts with their concept of god, keep missing.

Appeals to faith as a replacement for reasoning from knowledge to defend beliefs makes no sense because faith alone provides no intelligable way to distinquish what we should believe from what we should not believe. Faith alone provides no restrictions, no boundaries, no rules, no genuine justifications. Quoting from Steven Pinker, "The same standards of evidence that rule out unparisimonious, unfalsifiable, or empirically refuted hypotheses in science also rule out crackpot conspiracy theories, totalizing ideologies, and toxic policy nostrums."

It would appear, then, that one cannot be coherently religious and scientific at the same time. That alleged synthesis requires that with one part of your brain you accept only those things that are tested and supported by agreed-upon evidence, logic, and reason, while with the other part of your brain you accept things that are unsupportable or even falsified. In other words, the price of philosophical harmony is cognitive dissonance. Accepting both science and conventional faith leaves you with a double standard: rational on the origin of blood clotting, irrational on the Resurrection; rational on dinosaurs, irrational on virgin births. Without good cause, Giberson and Miller pick and choose what they believe. At least the young-earth creationists are consistent, for they embrace supernatural causation across the board. With his usual flair, the physicist Richard Feynman characterized this difference: "Science is a way of trying not to fool yourself. The first principle is that you must not fool yourself, and you are the easiest person to fool." With religion, there is just no way to know if you are fooling yourself.
—Jerry Coyne

Monday, November 24, 2008

Secular Platform for the United States of America

By rooting our laws and government actions in universal, rather than religion-specific, values, we show respect for equal protection before the law for all citizens, including those who dissent from current religious orthodoxy.


  • Federal, state, and local government officials, starting with president, should affirm their oath of office without a bible. The Chief Justice should recite the presidential oath exactly as it appears in the constitution without appending any religious comments.

  • Remove the words “so help me God” from civilian government and military oaths of office and from the Oath of Allegiance for Naturalized Citizens. The U.S. Citizenship and Immigration Service should provide full instructions regarding the right to affirm the oath and deleting the phrase “So help me God“ on the U.S. citizenship application form and during the naturalization ceremony.

  • The White House and Congress should refrain from turning religious holiday celebrations into government sponsored events. For example, during the Winter Holiday the White House can either sponsor a “Winter Holiday Tree Lighting Ceremony” or no tree lighting ceremony. The White House Easter Egg Roll can become a holiday egg roll or be ended.

  • Require churches require to file tax returns annually on the same terms as other 501(3) non-profit organizations.

  • A clearer definition of how to measure lobbying activity for compliance with the 501(c)(3) organization lobbying restriction is needed. For example, the existing expenditure test can be combined with a time test for lobbying activity and this single standard applied to all 501(c)(3) organizations.

  • Require religious non-profits to create a separate corporate structure to receive government funding under the Faith Based Initiative. Require accounting systems and firewalls that separate government dollars from funds that support religious activities. Require a clear separation in time and location between government funded-social welfare activities and an organization's religious activities.

  • Remove the words “Under God” from the Pledge of Allegiance law. Replace the national motto “In God We Trust” with a religiously neutral motto.

  • End government subsidies and grants to membership organizations that restrict membership based on religious creed, including monotheism, such as the Boy Scouts of America. Judicially enforce anti-discrimination laws and the Establishment Clause of the First Amendment prohibition against such federal support.

  • The Congressional Chaplaincy is a deviation from “the immunity of religion from civil jurisdiction”, which James Madison called “a favorite principle with me” in an 1822 letter to Edward Livingston, and should be eliminated.

  • Add a comparative religion course that covers polytheistic religions and philosophical naturalism to high school curriculums. Require high schools students to study the United States constitution, including the main text, the bill or rights and the subsequent amendments.

  • The teaching of the “evidence against evolution” is incompetent as there is no scientific evidence that evolution has not occurred. Prevent religiously motivated attempts to teach “scientific creationism,” “intelligent design,” and other non-scientific conjectures as valid scientific theories. These beliefs ignore empirical data and fail to provide testable hypothesis.

  • Require that medical prescriptions be filled without delay. If a pharmacist has a personal objection to filling a legal prescription, the law should require that it be filled immediately by another pharmacist. Refusal to fill legal prescriptions should be valid legal justification for firing pharmacists.

  • Congress does not have the right to tell federal courts they cannot hear cases dealing with the freedoms protected in the Bill of Rights. Court stripping bills such as H.R. 699, the so-called "Pledge Protection Act of 2007," threaten the separation of powers and undermine the function of the federal courts to interpret the law.

  • The Religious Freedom Restoration Act (RFRA) and the Religious Land Use and Institutionalized Persons Act (RLUIPA) unfairly privilege certain religious sects over the rest of society and imposes federal authority on purely local issues. At a minimum, modify RFRA and RLUIPA so that if a religious practice is deemed safe and appropriate to qualify as an exemption under a law then that exemption is also made available to all Americans in similar situations.

  • U.S. passports, money, and other documents should not be printed with religious statements or quotes.

  • Choose an Attorney General, Solicitor General and, if necessary, Supreme Court Justices who demonstrate a healthy respect for the Establishment Clause.

  • State should prevent and prosecute child sex abuse without any exemptions or exceptions for religious communities and individuals.

  • Laws that unfairly privilege religious groups in local zoning conflicts should be revoked.

  • Ensure that Employers can legally prohibit religious proselytizing in the workplace, prohibit religious condemnations of co-workers, and prohibit inserting religion into secular workplace practices and activities.

  • Workers and volunteers at federally medical and research facilities should serve all patients. Do not allow refusals to serve patients for reasons of personal “conscience” to become legal justification for discriminating against some patients.

  • The Department of Defense should improve chaplain training to make it clearer that chaplains must respect religious diversity and must not defame soldiers for having opposing beliefs. The DOD should ensure that its EEO offices are prepared to defend atheist soldiers against defamation and discrimination. Implement effective internal controls and corrective actions to ensure that all military institutions provide a climate of religious tolerance for all staff and soldiers, including those who profess minority faiths and beliefs or disbeliefs.

  • Revoke the global gag rule requiring all entities that receive federal funding to refrain from performing or promoting abortion services in other countries.

  • Give same-gender couples the legal contract rights of marriage.

  • Sexuality education for teenagers should be as comprehensive as necessary to be most effective. Abstinence, contraceptives and barrier methods should all be discussed.

  • The Dickey-Wicker Amendment restricts federally-funded stem cell research. President George W. Bush executive order prevents federal funds from being used for research on stem cell lines that have been obtained from embryos after August 9, 2001. Revoke both restrictions. In their place the laws should require informed consent from the egg and sperm donors, guarantees of no financial or other personal incentive to donate, that any health risks associated with the harvesting of the eggs is minimized, and embryos created for research purposes must not be grown further than necessary for obtaining stem cells.

Sunday, October 12, 2008

HUD permits funding of Boy Scouts

The Assistant Secretary for Congressional and Intergovernment Relations from the Department of Housing and Urban Development (HUD), Sheila M. Greenwood, in a recent letter to Representative Barney Frank wrote that no action would be taken at this time to stop a $940,500 HUD grant to the Greater Alaska Council (GAC) of Boy Scouts of America (BSA) for a high-adventure camp near Blair Lake, north of Talkeetna. The federal grant would help pay for design and construction of some initial facilities, including a generator building, warehouse and administrative office. How does HUD justify the grant?

Sheila Greenwood said that the GAC promised that "the facility would be made available to both scouting and other organizations on a first come - first served basis, and with no discriminatory fees imposed on these users of the facility." Those other organizations don't own and operate the facility nor are those other organizations receiving the HUD grant. As Sheila Greenwood acknowledged in her letter, "the organization [BSA] does not accept atheists and agnostics as members or adult leaders." What does the law actually say about this?

24 C.F.R. § 6.4 Discrimination prohibited.Title 24 - Housing and Urban Development Part 6 - Nondiscrimination in programs and activities receiving assistance under title 1 of the Housing and Community Development Act of 1974 Subpart A General Provisions states: "Section 109 requires that no person in the United States shall be excluded from participation in, be denied the benefits of, or be subjected to discrimination under any program or activity funded in whole or in part with Federal financial assistance, on the grounds of race, color, national origin, religion, or sex." How do the provisions of this regulation compare with the facts in this case?

It is the GAC, not the camping facility, that is receiving the HUD funds. The GAC will own and operate this government subsidized camping facility. This appears to be a tangible benefit targeted primarily for the GAC that favors the GAC theist only Scouting program over competing programs. Furthermore, the administrative office building is probably going to be staffed exclusively by the GAC. The other organizations will probably not be permitted to utilize the available federally funded but GAC owned office space on a first come - first served basis.

Apparently, it is the GAC that will determine the rules and procedures for reserving and using its government subsidized camp and that will decide who reserved its government subsidized camp first. The BSA organization, as one of the competing consumers of its government subsidized camping facilities, has a self-interest in the outcome of its own decisions. Because the GAC runs a theist only camping related program this results in a glaring conflict of interest with the anti-discrimination provisions of the federal appropriations regulations. The GAC's ill-defined and self-conflicted first come - first served promise should not be considered sufficient to qualify as compliance with the law.

Sunday, October 05, 2008

Congress raises money for theist only organization.

The Equal Protection and/or Establishment Clauses of the First Amendment should prohibit federal funding directed to particular private organization sponsored programs that restrict participation based on religious belief for hiring, volunteer opportunities, and membership. The Bush administration has made a sustained effort to chip away at these nondiscrimination protections with respect to hiring and volunteering for its Faith Based Initiative and, even worse, by permitting the government funds to be intermingled with the sectarian organizations' general purpose funds. Nevertheless, even the Bush administration has respected in word, if not 100% in deeds, the long standing consensus that targeted federally funded programs (as opposed to untargeted funding via vouchers), including the FBI funded programs, cannot refuse to serve a citizen on the basis of that citizen's beliefs concerning religious claims, included beliefs that are in disagreement and dissent from claims made by various competing religions and by various religious believers.

Yet the "Boy Scouts of America Centennial Commemorative Coin Act" (H.R. 5872) was fast-tracked by Senate Majority Leader Harry Reid (D-NV) for a floor vote, and passed by unanimous consent on Saturday, September 27, 2008.
The bill mandates that the U.S. Mint create and sell as many as 350,000 one dollar coins commemorating the Scouts' centennial in the year 2010. A ten dollar surcharge on each coin goes directly to the Boy Scouts of America, who will net as much as $3.5 million in the deal. The Boy Scouts exclude people they categorize as "atheists, agnostics, or avowed homosexuals" from participation in their membership only Scouting programs.

So what gives? Is there a principle in constitutional or federal law that exempts just Boy Scout programs, or just youth organization programs, from the otherwise generally recognized nondiscrimination legal standard for direct federal funding with respect to beliefs regarding religion? Apparently not, since no other program that so discriminates against any other competing belief regarding religion receives such direct federal funding. The legal principles that are claimed by Boy Scouts to justify the government funding are free expession and free exercise. But those are general principles that must exempt all government funding from nondiscrimination constraints or none. Does the Congress not know that Boy Scouts denies membership to atheists? Clearly they are aware of the Boy Scout policy because the Boy Scouts openly states its policy on its legal web site, lawsuits challenging the discrimination have been widely publicized, and many people have written to their Congress people about this dispute.

The only explanation for this disparity is that the target of the discrimination are atheist leaning agnostics and atheists. As far as Congress and the American public are concerned atheists are not citizens who are entitled to the full anti discrimination protections that they recognize as generally applicable to themselves and everyone else. Didn't George Washington once say "And let us with caution indulge the supposition that morality can be maintained without religion"? There is one word that characterizes this, it is bigotry, pure and simple, whether it appears in the context of someone's misuse of an eighteenth century quote from George Washington to justify government supported discrimination against the non-religious or a vote of the Congress or the membership policy of Boy Scouts of America. As always, there is one proper response to bigotry: Fight against against it.

Monday, August 25, 2008

Complain to people who participated in people of faith only event

The initial event of the Democratic national convention, held Sunday August 24, was an of people of religious faith, by people of religious faith, and for people of religious faith only event "reaching across partisan and ideological lines in this Convention to address the values that matter to Americans".

The people listed below apparently already participated during this initial convention event so send an email to each of them (if you find the missing email addresses then post a comment here) politely requesting that they not participate again if people without faith are deliberately singled out for exclusion from such "big tent" "unity" events to "address the values that matter to Americans" (scroll down for sample letter):

Archbishop Demetrios need email
Rabbi Steven Foster foster@congregationemanuel.com
Rabbi Steve Gutow need email
Reverend Lucia Guzman lucia.guzman@denvergov.org
Bishop Charles E. Blake, presiding prelate of the Church of God in Christ Inc. and pastor at the West Angeles church bishopblake@westa.org
Dr. Ingrid Mattson, president of the Islamic Society of North America imattson@hartsem.edu
social activist Sister Helen Prejean, author of "Dead Man Walking" hprejean@dpdiscourse.org
Imam Abdur-Rahim Ali of the Northeast Denver Islamic Center need email
Rabbi Amy Schwartzman of Temple Rodef Shalom in Maryland senior.rabbi@templerodefshalom.org

Sample letter:

Reverend Lucia Guzman:

While outreach to people of all religious faiths is good, the deliberate and explicit failure to acknowledge and recognize to role of people without religious faith at the opening "unity" event of the Democratic convention was unfair and wrong. Since you appear to be listed as a speaker at that "of, for, and by" people of faith only "big tent" event I would like to share with you my disgust with the Democratic party and with everyone who is responsible for denying representation to people without faith and my disappointment that you would agree to speak at such a discriminatory event. My impression is that you have a positive record with regard to sensitivity to issues of prejudice and bigotry. I respectfully request that not participate in the future in such "inclusive" events if people without faith are intentionally singled out for exclusion. Celebrating various religious faiths to the exclusion of alternative\competing beliefs (including rejecting religious faith) is not a proper Democratic party function anymore than celebrating various manifestations of Protestantism over alternative\competing beliefs (including Hinduisms, etc.) would be a proper Democratic party function. Thank you.

Sunday, August 03, 2008

Christian cross communicates primarily nonreligious messages?

U.S. District Judge Larry Alan Burns, in his decision filed July 29, wrote "When the cross is considered in the context of the larger memorial and especially the numerous other secular elements, the primary effect is patriotic and nationalistic, not religious" and "As a result, the specter of government endorsement of religion or favoring a religion is not apparent, let alone obvious and primary." This "smaller" 29-foot crucifixion cross, originally designated the "Mt. Soledad Easter Cross" when it was erected by San Diego county in 1954 (which was at the end of the anti-communist McCarthy era, a time when government establishment of monotheism was promoted), towers 43 foot over the top of Mount Soledad and can be seen for miles around San Diego county. What about the patriotism and nationalistic sentiments of non-Christians? Is judge Burns implying that the Christian crucifixion cross primarily represents "patriotic and nationalistic" sentiment for Hindus, Buddhists, Muslims, Jews and atheists? If so, then the judge is mistaken. Indeed his implied assertion that the cross is more secular than religious for many Christians is also far-fetched. That is just one of multiple falsehoods implied by his arguments in this decision provided that we respect the simple and foundational concept of equal protection before the law for all citizens, including religious non-Christian, religious Christian, the non-religious, and anti-religion minorities.

Another argument behind the decision is that because crucifixion crosses are so popular in cemeteries and memorials such crosses are now primarily secular cemetery and memorial symbols. The judge expressed this perspective when he said "The court finds the memorial at Mt. Soledad, including its Latin cross, communicates the primarily nonreligious messages of military service, death and sacrifice." This is upside down reasoning. The reason that crucifixion crosses are popular in otherwise secular cemeteries and memorials in the first place is that the Christian religion, whose deity Jesus was crucified on such a cross before being miraculously resurrected, is popular with the citizens of San Diego and the United States. If Wicca or Judaism or Hinduism or Buddhism or Islam were the majority religion in the United States then governments wouldn't be placing 29 foot crucifixion crosses in our government veterans memorials. Furthermore, this crucifixion cross was placed in the Soledad park by San Diego county over three decades before the cross was first declared to be part of a veterans memorial by the county in 1989 (after a lawsuit was filed against the cross). Another skewed argument made by the judge is that because there are no words on the cross monument it doesn't "express acknowledgement of anything". We communicate with symbols, words are themselves represented as symbols, and this crucifixion cross is clearly communicating a message of acknowledgement of Christianity even though it lacks words.

Judge Burns wrote "In fact, in terms of the number of elements the memorial comprises, secular symbols predominate with over 2,000 individual memorial plaques, 23 military bollards, numerous inscribed paving stones, a tall flagpole and large American flag, and a bronze plaque commemorating the dedication of the memorial in 1954. And except for the cross, there are no other religious elements such as altars, statues, religious texts, or a chapel." Turning Establishment Clause (EC) jurisprudence into a count of secular versus religious elements is little more than a method to avoid confronting the problem of the unnecessary government sponsorship of any religious element. Many of the memorial plaques have religious elements also but because those represent the individual choices of the families of the deceased they are not a government non-establishment problem like the single government sponsored cross. Setting a vague ratio threshold for how many discrete times the government must violate the EC relative to how many discrete times it didn't violate the EC in a given setting before the violations are considered to be unconstitutional is an anti-EC standard. For every other clause of the 1st amendment, one violation of that clause by government is unconstitutional regardless of how many times the government didn't violate that same clause in a given setting.

Judge Burns also wrote "The physical setting of the memorial, moreover, neither compels nor encourages religious devotion." A more logical and probably more accurate conclusion regarding "the physical setting" is that the prominent placement of this large cross will encourage expression of religious devotion by Christians while discouraging such expression of religious devotion by non-Christians. Judge Burns wrote "Finally, the location of the memorial makes it an unlikely venue for government indoctrination. Located away from the hub of downtown and the seat of government, Mt. Soledad park is more a destination than a way station." The notion that the EC is violated only if the government overtly engages in direct religious "indoctrination" at the "seat of government" disregards government use of government property to promote or favor religion over non-religion and in this case, Christian religion over non-Christian religion, as also violating the EC. The EC says "government" and "religion", it doesn't say "seat of government" and "indoctrination". The highly visible and prominent location of this large sized monument makes it a valuable government sponsored advertisement for Christianity. That location for any similar sized commercial advertisement monument, including this identical crucifixion cross monument, would probably sell for a hefty price if it was placed on the market.

People who support government establishment of their Christian and monothiestic beliefs like to accuse us defenders of the EC of being "extreme" or even "fanatical" for opposing such biased government sponsored displays of Christian symbols and Christian compatible monotheistic slogans on government properties. So to put this in a broader perspective I will selectively present a few quotes from the other side. Thomas Bock of Colorado, the past national commander of the American Legion, was quoting as saying the victory "is great news not only for veterans but for all freedom loving Americans. It has been a long battle, and may not be completely over, but when good people take on a good cause they will eventually succeed over evil." Al Lennox, commander of the 130,000-member American Legion Department of California, was quoted as vowing to "continue to stand, as long as it takes, with our allies in the Thomas More Law Center, and the Alliance Defense Fund, in the legal fight to protect Mt. Soledad National Veterans Memorial, and all other veterans memorials, from desecration by the abusive legal assaults of the ACLU and others who have no respect for veterans or our American heritage." You will never hear such dogmatic misdescribing of the opposing side as representing "evil" or such incitefull and hateful mischaracterizing of the opposing side as seeking "desecration" of veterans memorials and having "no respect for veterans or our American heritage" from me or from the leaders of the prominent organizations that defend the EC.

Saturday, June 21, 2008

Is it a blunder to challenge establishment of monotheism?

We cannot know in advance how individual or groups of judges will decide any given dispute over constitutional interpretation anymore than we can know in advance the outcome of a tennis match or baseball game. However, such judicial decisions are unlike sport contests because of the prominent role of politics, precedent, and ethics in law. The ethical consideration can favor an Establishment Clause (EC) lawsuit while the strength of the political opposition and potentially long lasting bad precedent impact considerations can disfavor the same lawsuit. Furthermore, no matter how unfavorable the political risk and bad precedent impact considerations are, once such a lawsuit has been filed the issue of whether or not initiating such a lawsuit would be poor strategy due to unfavorable political risk and bad precedent impact considerations has operationally become moot.

This frames the controversy among civil libertarians over the Pledge of Allegiance "under God" and National Motto "In God We Trust" lawsuits and similar lawsuits challenging establishment of monotheism. Some civil libertarians who agree that technically the Pledge of Allegiance is a violation of the EC are nevertheless unwilling to publicly argue it is a violation on the grounds that the political climate is such that we cannot prevail. The argument against publicly opposing establishment of monotheism asserts that if the conservative leaning Supreme Court were to rule that the Pledge of Allegiance ritual in public schools violates the EC and/or that the Pledge of Allegiance or National Motto laws violates the EC then the Congress and the states would respond by voting on a constitutional amendment to establish monotheism that could pass. So it would be better if the Supreme Court ruled in favor of establishment of monotheism to avoid that political risk. Furthermore, the conservative leaning Supreme Court will probably rule that the Pledge of Allegiance public school ritual and the Pledge of Allegiance and National Motto laws do not violate the EC, thus entrenching establishment of monotheism as a legal precedent. So it would be better to not pursue such lawsuits at all. These arguments can then be generalized to oppose public advocacy for any controversial lawsuit that asserts a constitutional violation because the lawsuit is unpopular even though that lawsuit otherwise has merit.

Yet the fact remains that the Pledge of Allegiance and National Motto lawsuits are proceeding and there will be more decisions. Anyone can file such a lawsuit (although it takes lots of time and effort and is expensive to hire a lawyer), and if Newdow doesn't argue against the Pledge of Allegiance on behalf of his plaintiffs or against the National Motto then there will be other plaintiffs and other lawyers who will pursue such lawsuits, particularly as more states continue the ongoing trend of passing more laws establishing monotheism. Judges, in their written decisions, have asserted that disputed government laws and practices gain constitutional legitimacy simply by virtue of having gone unchallenged for a long time, thus becoming a national "tradition" beyond the reach of constitutional restrictions. So there is a "tradition" entrenchment cost to not challenging establishments of monotheism. Furthermore, the Pledge of Allegiance lawsuit has legal precedent merit, enough merit to have resulted in a favorable ruling by a 3 judge panel of the Ninth Circuit Court of Appeals in June 2002. Judge Alfred T. Goodwin accurately reasoned that the Pledge ritual in public schools violated the three most common tests used to analyze EC cases — Justice Sandra Day O’Connor’s endorsement test, Justice Anthony Kennedy’s coercion test, and the Supreme Court’s Lemon test from its 1971 decision Lemon v. Kurtzman. Arguing that lawsuits against establishment of monotheism should not be publicly defended because they are too unpopular to succeed is, by itself, a political argument that ignores the favorable legal precedents, the inherent uncertainty of outcome for such lawsuits, and the importance of the laws being rooted in universal ethical principles.

Government actions and laws that conflict with ethical principle, such as government establishments of monotheism, need to be publicly criticized because such public criticism is the right that all citizens in democratic society can exercise to change the prevailing opinion that prompts and protects the disputed government actions and laws conflicting with ethical principle in the first place. Ultimately, the argument that we shouldn't advocate for our civil liberties because we cannot win becomes a self-fulfilling prophecy. Our refusal to publicly advocate against establishment of monotheism entrenches the pro-establishment of monotheism political context that makes it appear to be impossible for establishment of monotheism to be defeated. To break that circle, we have to begin somewhere, and the only place to begin is always here and the only time to begin is always now. There is no easy, straight, guaranteed path to realizing civil rights for unpopular minorities such as atheists and polytheists. Civil rights for minorities have to be argued for, defended, and pursued against prevailing public prejudices relentlessly to eventually prevail.

Sunday, May 18, 2008

Custom license plates and legislative voting

Custom license plates are a way for states to raise a little extra revenue. If a group of citizens of sufficient number designs a plate and promised to pay for them then the state will issue the plates. At least some states, such as Florida and Virginia, impose the additional requirement that the custom plates be approved by at least one of the two state legislative bodies. This legislative approval requirement for issuing custom plates is a problem.

Some of the custom plates will advertise or promote a religiously, politically, or maybe commercially partisan message. The moment the legislature puts the question of whether to manufacture a partisan license plate to a vote they have necessarily asserted for themselves the authority to decide which partisan viewpoints have government sponsorship and which do not. The legislature isn't voting to approve or disapprove custom license plates because they intend to always vote for "Praise Satan" license plates. There can be no enforceable limitation on the rationale for elected officials voting against any particular partisan plate and no judicial remedy for outcomes that favor some religious beliefs over others short of eliminating the use of the legislative voting itself as a method for approving religiously partisan plates. The legislative approval process, when applied to custom license plates which have religious messages, therefore intrinsically violates the government obligation to avoid assuming the power to favor majority and disfavor disliked minority religious viewpoints.

The custom license plate laws in states such as Florida and Virginia need to be revised to remove the legislature from the custom license plate approval process. State legislatures need to limit themselves to approving religiously neutral license plates in general. They should also restrict themselves to politically and commercially non-partisan license plates. People can put partisan messages on their vehicles using bumper and side window stickers, license plate frames, and the like. Custom license plates for an additional fee is workable provided that the state department of motor vehicles accepts all license plate designs that are properly requested by the required minimum number of citizens and that meet generally applicable, non-partisan standards for politeness. The Establishment Clause and Equal Protection Clauses of the constitution dictate that citizen designed custom license plates with atheist messages must be issued if similar license plates with theist messages are issued by the state.

Monday, April 28, 2008

MRFF mishandles lawsuit.

Specialist Jeremy Hall is in an unenviable position due to no fault of his own. He has a valid complaint against a superior officer, Major Freddy J. Welborn, for disrupting a meeting of an atheist and freethought group he was trying to start. In a sworn statement Jeremy Hall says that Major Welborn told the soldiers he might bar them from re-enlistment and bring charges against them for trying to form the group. Major Welborn says Jeremy Hall's version of events is "a false story", but another soldier who attended the meeting backs Jeremy Hall's version of events. The problem here is that Jeremy Hall's lawyer, Mikey Weinstein, the head of the Military Religious Freedom Foundation, by filing a lawsuit against the Army without first attempting to resolve the problem through the Army’s Equal Opportunity Office, did not act in his client's best interest.

It is understandable that Specialist Hall would not want to file a complaint with the Army’s Equal Opportunity Office because of mistrust of his superior officers. Nevertheless, a competent lawyer, who was acting in his client's best interest, would patiently explain to his client that first taking the complaint EEO and giving the accused a fair opportunity to confront the accusation before proceeding with a lawsuit is the proper procedure. The lawyer would explain why not going to the EEO would undermine his standing for asserting a right to a lawsuit and weaken his case as a plaintiff in the event the lawsuit is accepted regardless of the outcome of the EEO process. No soldier is going to find his superior officers more trustworthy after the soldier files a lawsuit without first going through the EEO process. On the contrary, doing that actually provides a reason for the soldier's superior officers to distrust that soldier. Judges, confronted with such a lawsuit, are going to question why they should be deciding a discrimination complaint that was not first brought before the EEO and whether, by skipping that process, the defendant was denied his right to a fair hearing and negotiated resolution before being charged in a lawsuit.

The EEO would probably have upheld Jeremy Hall's right to form the atheist and freethinker group and hold meetings without threats or negative career repurcussions. If problems continued from there, then the plaintiff would have been in a much stronger position to pursue a lawsuit, having first exhausted the EEO process for resolving the problems.

The Military Association of Atheists and Freethinkers referred Jeremy Hall to MRFF. My advice to the MAAF, and to other soldiers, is this: Unless Mikey Weinstein acknowledges that he made a mistake by not insisting that his client go through with the EEO process before proceeding with the lawsuit, don't refer anyone else with a discrimination or EC complaint to MRFF. Tell them to avoid the MRFF and find a good lawyer who is committed to his clients who specializes in EO or EC cases instead.

Tuesday, March 25, 2008

HUD initiates review of grant to Great Alaska Council

Robert L. Ashworth, Director, Program Integrity, (Hotline) Division of OFFICE OF INSPECTOR GENERAL, U.S. Department of Housing and Urban Development, announced on March 24 that HUD opened a case to review the "HUD related issues addressed" by me and by others, who also sent complaints based on my public appeal, regarding the grant to the Great Alaska Council of Boy Scouts of America. He promised "We will notify you when the case is closed and provide you with information on how you can obtain the results of the review."

I would think that no grant would be awarded while it is under review by the Inspector General's Office for possible incompatability with HUD regulations. However, no statement was made that the grant would be delayed pending completion of the review.

HUD grant to theist only Boy Scouts violates law

BSA National Council, Litigation, "Duty to God" cases says "Because of Scouting’s methods and beliefs, Scouting does not accept atheists and agnostics as members or adult volunteer leaders." (see Policies ● Youth and Adult Volunteers).

Section 109 of Title I of the Housing and Community Development Act of 1974 (see A-6.4 Discrimination prohibited), as amended prohibits discrimination in Community Development Block Grant Programs on the basis of race, color, national origin, religion, or sex. Pertains to all Title I programs, including employment.

Excerpt from Anchorage Daily News article "Boy Scout adventure camp planned north of Talkeetna" (warning: this link may expire) follows:

HELP'S ON WAY: Federal grant could get project started.

By S.J. KOMARNITSKY
skomarnitsky@adn.com

Published: March 21st, 2008 02:27 AM
Last Modified: March 21st, 2008 03:15 AM

WASILLA -- An Anchorage-based Boy Scout group is in line to receive a federal grant of nearly $1 million that could kick-start construction of a long planned high-adventure camp near Blair Lake, north of Talkeetna.
The Great Alaska Council, which serves 6,000 Scouts, most in Southcentral Alaska, hasn't yet received the $940,500 grant from the U.S. Department of Housing and Urban Development.

But the group could get the funding as early as next month once the camp environmental assessment is finalized. A copy of that assessment, which concluded the camp would have "no significant impact" on the surrounding wilderness, is currently being circulated for public comment.

Scouts project manager Tom Barnett said this week that the federal grant would help pay for design and construction of some initial facilities, including a generator building, warehouse and administrative office.

....

Take action: Complain to HUD that this grant appears to violate non-discrimination provisions of Section 109 of Title I of the Housing and Community Development Act for grant recipients because participation in Boy Scouts Scouting programs is restricted to theists (select link for email, phone, and mail contact information).