As far as New Year Resolutions go, this is admittedly a rather weak one, but here goes: I solemnly swear to at least try to lighten this blog up a bit, by posting every now and then on something other than hate crime.

It wont be the next one: that will be on hate crime and the notion of punishing a cause and you will read it and like it and perhaps even beg me to reverse my resolution because you are so very, very fickle, are you not, reader? Reader?

Oh. Right.

‘this the season and all that and whoever is on the non-news part of your state-subsidised radio or television is instantly promoted to the status of National Treasure. And about bloody time.
To be serious for just a minute, though (even though I don’t really want to): on sunday the 25th, swedish radio P1 will broadcast an episode of the soaringly popular program Filosofiska Rummet. This episode features yours truly in conversation with the magnificient police officer and educator Jeanette Larsson and professor of Criminal Law, Per-Ole Träskman. The topic is hate crime, it’s nature and moral status, and the point and justification of hate crime legislation. I may sound like a sceptic on the show, but that’s mostly a group-dynamics kind of thing.

This isn’t really a review, is it? I guess not. You may be sick and tired of Big City Novels where Clever but Somehow Aloof  Young Man walks about making Clever and Profound Observations. And that’s mainly what ”Open City” is. But that’s only the format. You may be sick and tired of 60- 150 White People  playing Notated Music by Dead White Men on Old-fashioned Instruments, too, yet you shouldn’t really rule out Symphonies as something that might be worthwhile, should you?

I always intended to do this, but kept putting it off. ”Filosofisk tidskrift” is one of two light-on-design-semi-heavy-in-content philosophy publications in Swedish. There is an idea that swedish as a philosophical language is getting eroded (Admittedly, it was never much of a land-mass), and FT is part of the effort to keep the pot if not exactly boiling, at least luke-warm. Another part is that strangely popular radio-show which I haunted for two weeks and was never asked back on. As ardent readers of this blog and other things I write might have noticed, I’m no help in this effort.

But look! There it is, my name on the cover. As mentioned, I always intended to write for it, and have a folder with half-written texts and barely hatched ideas with the name ”good enough for FT?” slapped on it. With entries dating at least 15 years back (and keep in mind that I am a measly 32). So am I finally getting around to writing philosophy in swedish? Will that folder and those desk-drawers finally start on a publishing career on their own?

I’m sorry I’ll have to reveal to you the origin of the text now in print. It’s a translation. I wrote it in english a few years ago when I taught an advanced course in value-theory and found that no text available would do for my purposes. And last summer when I kind of thought that my confidence could do with the boost of a publication, I sat down and translated it.

The text is surprisingly non-self-indulgent. I don’t develop my own theory in it as much as I recognize it’s theoretical forebears. It’s got a bit of Peter Railton in it and the marvelous Leonard Katz finally gets the credit he deserves.

So if you’ve ever held this piece of sad-looking cardboard publication in your hand and thought that you’d read it one day but kept putting it off, like I did writing for it: Why not do what I did, and make it this issue?

It is also quite unique insofar as, amazingly, I’m hosting it.

It is a symposium about hate. As a counter-weight to that other, more famous,  2400 year old symposium.

Here’s the schedule. As you can see, it’s all very interesting stuff

Monday 26/9

Introduction: How Law and Hate Collide

Mark Cutter, University of Central Lancashire and Christian Munthe, University of Gothenburg

Moving Beyond “Hate” Crime

Barbara Perry, Department of Social Science and Humanities, University of Ontario Institute of Technology

How hate hurts. The moral philosophical basis of ‘hate crime’ laws

Paul Iganski, Department of Applied Social Science, Lancaster University

Targeting Vulnerability: A Fresh Set of Challenges for Hate Crime Scholarship and Policy?

Neil Chakraborti, Department of Criminology, University of Leicester

The OSCE and its Work on Hate Crime

Joanna Perry OSCE

Panel Discussion

Tuesday 27/9

Criminalizing Hate, Criminalizing Character

Heidi Hurd, University of Illinois, College of Law

Hate as an Aggravating Factor in Sentencing

Mohamad Al Hakim, Department of Philosophy, York University

Two Kinds of Expressive Harm

Antti Kauppinen, Department of Philosophy, Trinity College Dublin

Philosophy of Hate Crime – a Conceptual Framework – Morality, Law and Public Policy

David Brax and Christian Munthe, Department of Philosophy, Linguistics and Theory of Science, University of Gothenburg

General Discussion

The symposium will be filmed and made available to the public as soon as possible. Watch the upcoming webpage: www.h8crime.eu

]]> http://david.brax.nu/blog/the-philosophy-of-hate-crime-symposium/feed/ 0 http://david.brax.nu/blog/hi-blog-its-me-david/ http://david.brax.nu/blog/hi-blog-its-me-david/#comments Sun, 28 Aug 2011 20:06:55 +0000 david http://david.brax.nu/blog/hi-blog-its-me-david/

Most blogs are abandoned within a year, according to statistics that I just made up. Due to distractions, lack of readers or time, or just the failure to make blogging part of the unforced everyday writing that just sort of happens in a writing person’s life. The sort of writing that doesn’t take more time than it does to read it. Just thinking in a slightly more public medium.
What I’m saying is that I intend to, and kind of think I ought to. Just not when it competes with the much superior activity of hanging with this guy.

(Another rare venture, this time into travel writing).

Five minutes out of a long, cold shower, and only five minutes before the late night Manhattan heat and humidity knocks me over again, so I better make this quick:

In his famous essay ”Here is New York”, E.B. White writes that there are roughly three New Yorks. One consisting of the people who have always lived here, who brings the history, the stability, the foundations for the city. These are basically unimpressed people. Then, the settlers, for whom New York was the big goal. These people bring the joy, the creativity, the drama. But, importantly, we also have the third New York: the commuters. The people who only work here. White is not too kind to these people, but credits them with the nerve, the pulse, the restlessness. ”This New York is the city that is devoured by locust each day and spat out each night”, White writes.
The relative absence of this category, as a big article in the Village Voice pointed out, is one reason for staying in the city during the summer. White seem to think of them as soul-less creatures, based on their obsession with time-tables and reluctance to walk aimlessly in Central Park. Meaning that you don’t actually have to wait until summer, the Park and, by implications, the museums and restaurants (at night time) are free of these people as well. White may recognize that they are needed for economic reasons, but he’s not too happy about it. And while the reslessness accounts for many of the bad things associated with New York (the stress, the rudeness), perhaps there are good things too. Even the creative settlers often end up doing work in organizations, firms, theaters, partly run by commuters, and thus being forced to deliver the goods.

Three New Yorks, as anyone will tell you as soon as look at you, is a massive underestimation. It takes three minutes by foot from Ivy League Columbia to what seems like deepest Harlem. A fancy restaurant may be located less than a block from a location where it would be unimaginable. If Jon Stewart is in the audience and hears the start of a predictable joke on Letterman, he can run over to his own studio, press ”record” and yet beat Letterman to the punchline. The thing with the true, large, number of New Yorks is that many of them are really tiny. In most places, if you feel that you just walked into the wrong neighbourhood, you better turn around. Here, for the most part, you just keep walking until it changes again.

This time, we are visting the children’s New York (the true New Yorkers perspective of which is excellently described in Alan Gopnik’s ”Through the Children’s gate”). This means playgrounds, Museum chases, reluctant shopping and what can only be desribed as a version of the Stendhal Syndrome at FAO Schwartz. It also means, as any New York visit does (and any visit at the Metropolitan Museum of Art, for that matter), that you will rush and briefly note things that in fact merit all your attention. I passed the Seinfeld diner today, and didn’t even stop for a photograph. We’re in the city where the bookstore The Strand is, and are actually considering giving it a miss.
Wishing that we could stay and longing to be back home again. Comitting touristy mistakes and doing touristy stuff, yet so nearly mentally living here already. Opinionated about zoning laws, public transport, rent control. Trying to squeeze yet another item in, catching the right train and so, finally, Worrying, that by coming here nearly every year, we’re turning into E. B. White’s commuters. Whenever you go home, it’s just before the fun begins.

I used to care about team sports. Mostly on a national team level (local teams are too much work. I did a season as part of a supporter orchestra, however, but mostly for social reasons). I used to care how things went, and my mood would fluctuate accordingly. Opportunistically, I cared most about table-tennis, hockey and handball: sports where my national team tended to do rather well. But then one day I found myself watching a game of handball, a final I believe, and the team were doing poorly and I was very upset. Clear physical symptoms. And then I took a step back thinking ”Really? This is important enough to be upset about?”. I have never taken sports seriously since. I’ve watched it, enjoyed it, cared about it with the sort of interest intellectuals invented around the 1998 World Cup in France, but never again taken it seriously.

Now to make a ridiculously big deal out of this. It doesn’t matter weather ”your” team wins or loses, in any ”real” sense of ”matters” . It matters only when you care about it. Things matter in the game. Scoring a goal counts, things are instrumentally good or bad. There are local norms. Some of them purely conventional, arbitrary, others invented, almost discovered, to make the game more appealing or make it flow better. But it’s not important that you care about the game. Beginning with a simple case like sports (first, debunk the importance of your team winning – easy, just look at the case for caring about the other team and realize it is usually just as good. Second, debunk the importance of the values inherent to the game altogether) we can generalize to other values. Aesthetic values, etiquette. Maybe even morals. This, of course, is Nietzsche (who I had been reading at the time).

This is how a sceptic argument get started: if we can debunk the importance of this, why not everything? If the emotional impact of caring about something is based on pure conventions with no independent justification – why care about anything? Is it all arbitrary? This, of course, is existentialism (and yes, I had been reading those people at the time, to).

There are two good replies to this challenge.

First: I stopped caring about sports by questioning it’s meaning, but that’s not how the process got started. Rather, it was when caring stopped being useful. Meaning and, I would argue, value, is often generated by caring about things that has no intrinsic, independent value. This is how sentimental value comes to be. It very common that positive emotions generated in this way, say by your team winning, becomes tied to negative emotions generated by it’s losing. Some people manage to have the one without the other, but they are often accused of not really caring. You should care about things that doesn’t really matter, because that’s the way to generate things that do matter – positive emotions tied to changing, attention-grabbing activities. In the sports case, it was the realization that it wasn’t working: too much negative emotion, not enough positive. This is when you should kick the habit.

Second: When noticing that this game did not truly matters, it was a contrast effect. It did not matter as opposed to other things that did. This is a quite general reply to one sceptic argument: when you realize a mistake, you do so because it doesn’t measure up to the truth. You now know the truth (even if it is just that the earlier belief was false). It doesn’t mean that everything you belief is false. Some beliefs, and some values, pass the test. When taking a similar step back from other activities, they still seem to matter.

It’s a good thing to challenge your values now and then, if only to weed some dysfunctional ones out, and reaffirm your commitment to those that truly matters.

Bonus: This, I think, is the best possible metaphor for narrowly clearing a deadline

http://www.youtube.com/watch?v=1ZkRziiLq8I

Sometimes I get the awful feeling that I’m the only one left anywhere who finds any fun in life

- Aunt Augusta in Graham Greene’s novel Travels with my aunt

The quotation above is from one of my favorite novels, one about which I could write volumes (and probably would have, if another post doc suggestion of mine would have gone through. No bitterness, though. But seriously: let’s put the ”fun” back in ”funding”, what?). It is also how I like to begin certain lectures, as a response to the alleged decline of hedonism. Sometimes, in moral, aesthetic, social and whatever theory, you do get the feeling that the fun is missing, nearly banished, dismissed as to shallow, perhaps. This is a mistake, I believe. Just as in some context, it is advised that you ”follow the money” to find the culprit, when it comes to matters of value, you’re well advised to follow the pleasure.

Let’s zoom in on aesthetics. It seems quite clear that how good a piece of music or literature is, is not just a matter of what piece of music causes the greatest amount of pleasure in the greatest amount of people. If it was true ”the Da Vinci Code” would be ranked unreasonably high and Billie Holidays ”Gloomy Monday” unreasonably low. Some works of art, we say, are good not in spite of the negative emotion the stir, but because of them.

Most people understand that the questions ”What is good music” and ”What music do you like” are not the same question. The sort of music you’ll put on when submerging in a bath is not always the same sort of music you would put in a pod and send to outer space to impress alien civilizations. (Btw, you should probably also fight the temptation to send whatever is normally used in science fiction soundtracks nowadays).

But, and here comes the point with hedonic aesthetics: Even if we agree that ”What is good” and ”What do I like” are different questions, how different are they? Are the closely related, perhaps?  How does what I like relate to my value judgments, and vice versa? Is there an explanatory relation, some mode of inference? Do we use our likings as evidence for aesthetic value? Perhaps we reserve the use of value to things we like that we are proud of liking, or for things we like and believe that other under suitable circumstances would like to? Perhaps it is not what they would immediately like, but what they would like eventually, on a second, third, fourth re-reading. So that value judgments are really judgments about what is worthwhile.

The motivational force of value judgments would thus stem from their hedonic, liking, component. Their ”normative” force, as it were, their recommending function, would stem from being universalized by weeding away irrelevant and temporary likings. Of course, it is open to stipulate any subgroup of values, due to which group you intend it to hold for, and what grounds are allowed as relevant.

The work cut out for hedonic aesthetics, and for hedonistic theory in general, is to demonstrate how we go from immediate, instinctive likings, via affective, associationist learning and conditioning, to the full-fledged domain of values as we know them from ordinary discourse.

Surely, there’s some fun to be found in that?

I had the seriously good fortune to find the two other parts of the Sword of Honor trilogy with these rather fabulous cover designs by Bentley, Farrell and Burnett. And now I cannot for the life of me find a copy of the first volume, ”Men at Arms”.

So if you know where one can be found: Tell me. Or buy it yourself and you’ll have amazing leverage in any disagreement we might enter into.

By the way, the volume titled ”Unconditional surrender” was published in the US under the title ”The end of the battle”. Bless them, but really.