Skip to main content

Why are we drifting dangerously rightwards as a Nation?

Tony Benn: is he stopped clock here (correct by lucky accident), or right on the money? If you are scratching your head wondering why we seem to be drifting scarily ever more rightwards, this is as plausible explanation as any I have come across.

When I was last out canvassing for Labour, the message I got from a lot of voters was: 'I won't vote - they're all the same'. And they had a point: even under New Labour, inequality actually increased. They engaged in some positive tinkering around the edges, but there was no substantive change to the status quo.


When the only real mechanism for significantly improving working people's lives has been airbrushed out, then all they're left with is simplistic, blame it on the so-and-sos (i.e. anyone but the real beneficiaries of the system) propaganda. It's the so-and-sos (Europeans, immigrants, benefits claimants, black people, jews, socialists, Russians, etc.) that are to blame for their increasingly shitty lives.


IF Benn is right (but is he?) and you keep voting Labour no matter how far right they go (btw. Starmer literally just said there's now no significant difference between Labour and the Tories on immigration policy), you are contributing to this rightwards drift.


The answer to the anguished question 'Why is this happening?!' would be 'You are making it happen'.



Comments

Post a Comment

Popular posts from this blog

EVIDENCE, MIRACLES AND THE EXISTENCE OF JESUS

(Published in Faith and Philosophy 2011. Volume 28, Issue 2, April 2011. Stephen Law. Pages 129-151) EVIDENCE, MIRACLES AND THE EXISTENCE OF JESUS Stephen Law Abstract The vast majority of Biblical historians believe there is evidence sufficient to place Jesus’ existence beyond reasonable doubt. Many believe the New Testament documents alone suffice firmly to establish Jesus as an actual, historical figure. I question these views. In particular, I argue (i) that the three most popular criteria by which various non-miraculous New Testament claims made about Jesus are supposedly corroborated are not sufficient, either singly or jointly, to place his existence beyond reasonable doubt, and (ii) that a prima facie plausible principle concerning how evidence should be assessed – a principle I call the contamination principle – entails that, given the large proportion of uncorroborated miracle claims made about Jesus in the New Testament documents, we should, in the absence of indepen...
159 comments
Read more

Aquinas on homosexuality

Thought I would try a bit of a draft out on the blog, for feedback. All comments gratefully received. No doubt I've got at least some details wrong re the Catholic Church's position... AQUINAS AND SEXUAL ETHICS Aquinas’s thinking remains hugely influential within the Catholic Church. In particular, his ideas concerning sexual ethics still heavily shape Church teaching. It is on these ideas that we focus here. In particular, I will look at Aquinas’s justification for morally condemning homosexual acts. When homosexuality is judged to be morally wrong, the justification offered is often that homosexuality is, in some sense, “unnatural”. Aquinas develops a sophisticated version of this sort of argument. The roots of the argument lie in thinking of Aristotle, whom Aquinas believes to be scientifically authoritative. Indeed, one of Aquinas’s over-arching aims was to show how Aristotle’s philosophical system is broadly compatible with Christian thought. I begin with a sketch of Arist...
49 comments
Read more

The Evil God Challenge and the "classical" theist's response

On another blog, FideCogitActio, some theists of a "classical" stripe (that's to say, like Brian Davies, Edward Feser) are criticisng the Evil God Challenge (or I suppose, trying to show how it can be met, or sidestepped). The main post includes this: In book I, chapter 39 , Aquinas argues that “there cannot be evil in God” (in Deo non potest esse malum). Atheists like Law must face the fact that, if the words are to retain any sense, “God” simply cannot be “evil”. As my comments in the thread at Feser’s blog aimed to show, despite how much he mocks “the privation theory of evil,” Law himself cannot escape its logic: his entire argument requires that the world ought to appear less evil if it is to be taken as evidence of a good God. Even though he spurns the idea that evil is a privation of good, his account of an evil world is parasitic on a good ideal; this is no surprise, though, since all evil is parasitic on good ( SCG I, 11 ). Based on the conclusions of se...
446 comments
Read more