In an ideal world, this post would be the beginning of a comeback. Not only would I be telling you exactly what I will be posting on in the upcoming weeks and months, but I would actually do it. After one semester of being a full time faculty member, I have realized that making such a post would likely be one of hasty and blind optimism.

Having completed my first semester as a Visiting Assistant Professor at Berry College, I have a deepened respect for my professors, especially during my experience at Bethel. Teaching 4 intro level classes is exhausting, but fulfilling. I constantly felt like I was drowning in grading and/or lesson prep, but I loved nearly every minute of it. I realized just how much work being a professor at a small liberal arts college can be, and how freely my professors at Bethel gave of their time that helped make me the man that I am today. I have offered apologies for unscheduled office visits and lengthy conversations, albeit 10 years after the fact. Because of the way I have been shaped as a person, I can think of no better way of repaying them by trying to do the same with my students.

I do have plans to return to the Privacy series in the spring, although it will probably be more in the way of discussing specific ideas rather than as a cohesive series. I will also be teaching an Intro to Christian Ethics course on the Seven Deadly Sins, which I anticipate will generate a few posts as well. I’ve also been doing some more thinking on what role, if any, human rights can play in shaping us into more moral people. Hopefully some of those thoughts will make it on here as well. I also hope to offer some thoughts on different media, both as a review and critique. Lastly, with the coming of our first child this spring, there may start to be some posts about parental responsibilities, trying to start to figure out this whole parenting thing, even if from a theoretical, philosophical perspective, searching for what it means to be wise as a parent. (Of course, this too may lead to the end of the blog with his birth.)

For now, I wish you all a Merry Christmas and a Happy New Year.

In the last post, I demonstrated that when forced to choose, it seems like many people prefer the feeling of privacy over privacy itself.  In this post I will consider what the benefits of privacy are, as well as the benefits of feeling that one has privacy.

Privacy has benefits in many areas of our lives.  As individuals, privacy allows us the freedom to act without influence of an audience that might change the way we act.  In relationships, privacy allows us to express intimate details and parts of our lives to others such that only the intended audience is part of the exchange, a sharing that is natural and arguably essential to the growing and development of a relationship.  At the heart of nearly every benefit of privacy is the idea of knowledge and experiences being shared with only intended participants, excluding the unintended from being a part of the knowledge or experience. There is a sense of appropriateness in the benefits of privacy, for only the appropriate parties are privied to the experience or knowledge.

When discussing these benefits, I am thinking of situations where these benefits are used toward the betterment of the individuals or relationships.  However, as the benefits are presently stated, they can also be used to the detriment of the individual or relationship.  In a relationship, claiming privacy in a relationship keeps others from intruding in on the relationship in a way that could prevent the development of the relationship, for the presence of those without a commitment to the relationship might prevent intimacy from occurring between the members of the relationship.  However, the claim of privacy may also be used to prevent others from seeing the detrimental activity of a relationship.  For instance, two friends could claim privacy in order to prevent others from finding out about their nefarious scheme.  It is true that scheming together may increase the intimacy and connection the two friends share, yet, it seems that this is not a healthy intimacy and connection to be shared between two individuals.

We can imagine the similar problems claiming privacy can cause for a single individual.  While privacy allows an individual the freedom to develop without concern of the opinions and input of others, it also allows the freedom to act in ways detrimental to one’s well being.  I can claim privacy and alleviate my concern of being observed by others which allows me to scheme in a way that leads to me to doing something detrimental to my well being, when I may not even be aware of the negative effects it is having on my well being.

It seems that the same things that lead to benefits in privacy can also lead to negative consequences.  The freedom to act and develop can be used for good and for bad.  One must ask if there is a way that we can cling to the benefits of privacy without opening ourselves up to the negative consequences.  (Again, remember that I am speaking of privacy in a moral sense, not a legal sense.)  I will address this possibility in the next post.

In the past two posts, I put forth two situations, and you have to choose one of them.  In the first situation, you are always observed intimately, but remain unaffected by the observation and never learn about the observation.  In the second situation, you think you are always observed intimately, but in reality, no one is watching you at all.  In this post I’m exploring why someone would pick one option over the other.

Before exploring this, I’ll admit that the situation is asking you to remove yourself from your situation and make a decision for yourself that requires the you for whom you are making the decision to be unaware of the truth of the situation.  There is something to this that seems a bit weird, for you can’t actually remove yourself from the situation.  While this may be problematic for the thought experiment (in a way that is similar to the problematic nature of the Rawlsian original position), please continue to play along.

I’ve presented this dilemma to nearly 100 students and over 95 of them have picked the first option, that is, the option where they’re spied upon but have no idea that it is happening.

The small handful of people who have chosen the second option claim that they would eventually get used to having cameras around all the time and would eventually be able to live their lives without concern.  It is interesting to note that these students were performance majors of some sort.  Those who spend more time performing are less bothered by the idea of being watched (even when in actuality they are not being watched).

However, the most popular answer was that people would prefer to be unknowingly observed.  When asked why, the consensus seems to be that when forced, people would rather give up their privacy than give up their feeling of privacy.  Now we can imagine other or compatible reasons why people would choose this option, but at the heart of it, nearly every reason has the desire to feel like one has privacy being more important than having privacy itself.

Why do people want to feel like they have privacy?  Why is this feeling more prized than the privacy itself?  Is the desire to feel like one has privacy a good thing?  In the future posts, I will be arguing that there are good reasons to desire the feeling of privacy (and privacy itself) as well as bad reasons.

In the previous part of this series, I laid out the first situation of a thought experiment, where you are being constantly observed throughout your entire life, but are completely unaware and unaffected by this observation.

Now I want to lay out the second situation of the thought experiment.

Imagine you live in a controlled environment, like a biodome.  Due to some horrific situation, you are unable to ever leave the biodome, but it is a huge technological marvel that is the size of a small planet, so it doesn’t feel like you’re confined to a limited space at all.  Now imagine that everywhere you look, you see cameras capturing every angle, and on each camera, the little red light is on, letting you know that is recording.  Additionally, there are small, highly sensitive microphones everywhere you go, that can capture every sound made, even the sound of your breathing.  However, unbeknownst to you, the cameras are not actually recording, the microphones are not plugged in, there is no video feed going anywhere.  The cameras and microphones are simply props, made to look like they’re working, when in reality, they’re not doing anything at all.

The big question worth considering is if this situation is a violation of one’s privacy.  I will admit that to the person living there, it would definitely feel like privacy is violated.  However, the situation is clear that no one is actually seeing anything that is happening through the cameras and microphones.

In response to this question, some of my students responded that one’s mental well-being is violated by the constant feeling of being observed, and part of privacy is one’s mental well-being.  So privacy is being violated.  However, if one’s mental well-being is a part of privacy, we run into a problem when we consider the paranoid man.  A paranoid man may live his life in a state of constant concern that he’s being observed.  One may argue that the paranoid man does not have reason to think he’s being constantly observed while those in the biodome do.  Yet, if we asked the paranoid man, he would be able to give us good reasons (at least to him) as to why he thinks he’s being observed all the time.

This would likely lead to a discussion of what counts as a good reason for holding a belief.  One could argue that the paranoid man’s reasons are false, even if he finds them to be good reasons.  The same critique could be leveled against those in the biodome, as it is not the presence of the cameras and microphones themselves that lead one to be paranoid, but the belief that they are recording one’s actions and words.

Looking at this situation, it seems difficult to argue that one’s privacy is actually being violated.  It may feel that one’s privacy is violated, but I don’t see how it can be argued that it is actually violated.  Is there something I’m overlooking here?

In the next part, I’ll complete the thought experiment by examining which of the two situations we are more likely to choose for ourselves if forced to choose.

18. May 2012 · 1 comment · Categories: Philosophy, Teaching · Tags: ,

In the previous part, I set up some basic parameters to discussions of the right to privacy, particularly that I’m discussing the moral right to privacy that is independent legal concerns. (If you missed it, go back and read it.  Even if you read it, the music video posted makes another visit worthwhile.)

In this part, I’m giving the first part of a thought experiment.  (To the non-philosophers, thought experiments involve hypothetical situations that are intended to show us a problem or inconsistency with one’s stated view.) Taken together with the next part of the series, these situations are intended to make us evaluate what we mean by privacy and what we want when we say we want privacy.

In this first situation, someone has managed to put you under constant surveillance, such that everything you do is seen by this person, everything you say is heard by this person, and this person can see/hear all of your communication with others.  The good, the bad, the public, the intimate, this person sees and hears all.  This person has devoted his life to watching your every move.  This person is an extremely gifted spy and is never detected, nor does he do anything to raise even the slightest suspicion that he is watching you.  However, this person has no malicious intent in the constant surveillance; he just enjoys watching your life.  He never exposes anything discovered about you, nor does he use your identity for any purpose at all.  He doesn’t do anything to influence any of your actions; he just watches.  You never know that you’re being watched, from birth to death, and when you die, this person moves on to do something else with his life, never indicating that he’s spent the last however many years just watching your life.

It seems that this situation is an obvious abuse of one’s right to privacy, even though one never knows that one’s right is being abused.  I think we can all agree that one doesn’t have to know that one’s rights are being abused in order for them to be abused.  Remember, we’re talking about moral rights, not legal rights.  If legal rights cannot be enforced, there is reason to question if they actually exist.  However, with moral rights, a lack of recognition or enforcement does not mean they fail to exist.

Any other thoughts on why this is an abuse of rights is welcome.

In the next part, I’ll present the second situation of this thought experiment.

This past semester I taught a class on the ethics of human rights.  One of the more interesting discussions took place concerning the right to privacy.  Today I’m starting a series of  weekly(?) posts that will discuss what exactly is meant by the right to privacy, in part, by looking at a set of thought experiments, which will be discussed in following posts.

Yes, the title of this series comes from the classic Hall and Oates song, “Private Eyes”.  (Make sure you get the hand claps correct as you watch this classic from the 80s.)

A couple words to help clarify what I mean by human rights in these posts.  I am referring to moral human rights, that is, rights that are held by all people whether or not there is a legal recognition of these rights.  These rights should play some role in how we treat one another in interpersonal relationships, as individuals and groups of individuals. The focus is not on whether or not these rights can be put into legislation or what it would look like if they were put into legislation.  These rights are independent of any legal rights and do not require any kind of legal recognition in order for humans to have these rights.

While typically a good philosopher would define terms upfront, in these posts, I’m going to intentionally hold off on defining “privacy”, in part, because the forthcoming thought experiments will help us to be clear on what privacy does and does not entail.  (One may also infer that I am not defining the terms because I am not a good philosopher.  However, I will leave that up to the reader to decide.)

Lastly, these posts will be more interesting the more people comment on them, so please engage in the discussion.  These thought experiments have generated significant discussion with every group I’ve presented them to, and I hope they do the same with you guys.

Yesterday was a day I had anticipated for many years.  I successfully defended my dissertation, Toward a Richer Account of Human Rights in Christian Moral Theory: From Wolterstorff and Hauerwas to Wojtyla.

This process has led to some reflection on the path to here.  Jim Stump told me as a freshman that I wrote like a philosopher and should consider a philosophy major.  (Granted, he tells that to about 90% of his students, but that’s beside the point.)  That day I started down a long path, and yesterday was an important milestone on that path.

That path has led through Mishawaka, Indiana (Bethel College), Athens, Ohio (Ohio University), and Waco, Texas (Baylor University).  While I don’t know where the next step will be, I don’t regret being on this path, through the ups and downs.

While many things are the same as they were at the beginning of the dissertation process, many have changed.  When I started the project, I was a clean shaven man with passable eyesight.  At the completion, I am a bearded man with glasses.  However, many philosophers I respect have facial hair and glasses, so I think I’m in good company.  When I started the project, my wife was employed at Baylor.  At the completion, she’s completed a master’s degree in speech language pathology and is within weeks of being licensed.

I feel like I’m in the midst of some kind of grieving with this project finally coming to its completion.  The past three years have been ordered around the dissertation (and all the various redirections that have taken place).  While I am rejoicing in the completion of the project, there is a sense of uncertainty, as I will be relearning what it is like to live without a dissertation.  It is something I’m looking forward to relearning.

In the upcoming weeks, I’ll be presenting at a couple conferences and plan to return to the blog with some of the ideas in the dissertation, the ideas discussed in those conference papers, moments in teaching, and some initial thoughts I have on the application of some themes within my dissertation.

However, those posts will not start today.  Today is a day of celebration, of celebrating the completion of significant accomplishments and future possibilities!

 

Today in my critical thinking class (subtitled “Logic and the Law”), we had a great discussion on Judith Jarvis Thomson’s distinction between infringement of rights and violation of rights and the corresponding thought experiments she offers.  I’ve given them the opportunity to post on the question(s) at the end of this post, and I’m curious as to what your thoughts are as well.

Thomson claims that you infringe on someone’s right when you bring about a situation that one has the right to not be the case. You violate someone’s right when you bring about the situation and you act wrongly in doing so.

She gives the following thought experiment:

There is a child who will die if he is not given some drug in the near future.  The only bit of drug which can be obtained for him in the near future is yours.  You are out of town, and hence cannot be asked for consent within the available time.  You keep your supply of the drug in a locked box on your back porch.

In this situation, if we break in and steal the drug, we have infringed on your rights, but we have not violated your rights, for we have not acted wrongly in saving the life of the child.  You should be compensated for what happened, as your rights were infringed upon, but your rights were not violated.

Thomson intentionally muddies the water a bit more by revisiting her thought experiment, but this time, we were able to call you, and you refused to give your consent.  Since we know hat you do not approve, are we acting wrongly in breaking in and stealing the drug?

After much discussion, Thomson comes to the conclusion that the rightness or wrongness of breaking in and stealing the drug comes down to how much you value the box not being broken and the drug not being taken away from you.  So if you value this property more than the life of this child for “no morally suspect reason,” then we must withdraw and not take the drug.

Let me explain the “no morally suspect reason” part of the qualification.  If the box was a family heirloom that is of great value to you for which it would be impossible to compensate you for if it were broken because of the sentimental value of it (assuming that it is the only physical connection you have with your family or something like that), such that it is not for morally suspect reasons that you place such a high value on the thing, then if you valued that more than you valued a child you never met, it may not be morally splendid (according to Thomson), but we would not say it is morally suspect.

Given that we are talking about legal rights and that society must respect those rights (at least in that thought experiment), there are situations where the authorities must walk away and not get the drug that would save the child.

The class was quite uncomfortable with the idea that we can accurately judge intent behind consent or lack thereof, thinking that the legal rights would be not just infringed upon, but also violated if you denied consent and we still got the drug.

So I posed the question, what if the child about to die was your own child?  Even if this person with the drug had good reasons for not wanting the box broken and the drug taken, would you break in and take the drug for your child?  Would you be violating the box-owner’s rights in so doing?  If so, how would you justify your actions?  Should you be absolved from punishment for your actions?

So what do you think?  What would you do in that situation?  Please leave comments!  I’m keeping my personal thoughts out of the discussion for now because I don’t want the students to parrot back my answer if they’re reading the blog, and this may be part of an essay prompt for them in the near future.  But please, contribute to the discussion!

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The reading was from Thomson’s article “Some Ruminations on Rights” originally published in Arizona Law Review, vol. 19(1977), pp.45ff

The other day I stumbled on an interview of Peter Thiel that raised concern in me.  Unlike the facetious concern a previous article raised, this interview raised concerns that hit close to home.  Thiel is predicting that the next bubble to burst is higher education.

Thiel predicted the dot.com bubble, getting out before it burst, and until recently, steadfastly refused to invest in property, as he (correctly) believed that the housing market was a bubble that was on the verge of busting.  He explains why the shift has moved to higher education:

Like the housing bubble, the education bubble is about security and insurance against the future. Both whisper a seductive promise into the ears of worried Americans: Do this and you will be safe.The excesses of both were always excused by a core national belief that no matter what happens in the world, these were the best investments you could make. Housing prices would always go up, and you will always make more money if you are college educated.

We’re always looking for something stable to put our trust (and money) in.  However, more people are going to college for fewer jobs. I’m not looking to get into a political debate about why this is the case.  It is worth noting that more and more people are becoming more and more overqualified for the few jobs that are out there, all the while, building up massive amounts of debt, because a college degree is supposed to guarantee both employment and a good salary.

In discussions I’ve had with friends at various universities (public and private), it has become clear that the concern of parents when sending their children to college is about what kind of job their children will be able to get upon graduation.  The interest in the formation of their children into responsible, engaged citizens, or even getting a well-rounded education often pales in comparison to the job prospects upon graduation.  While I will be the first admit that a job is a good for which we should all strive in education, we may need to step back and ask if incurring these tens (or hundreds) of thousands of dollars of debt is necessary to achieve this good.

On one hand, there is a part of me that says, “Yes!”  This is the part of me that looks at the bleak job market, knowing that a greater number of students will require a greater number of professors, increasing the likelihood of me finding a job.  However, a larger part of me seriously wrestles with the actual value of the education offered in comparison to the cost of families and students.  We wax eloquently about the need for education and that one should follow one’s dreams.  But in too many cases, Thiel recognizes that “you have to get rid of the future you wanted to pay off all the debt from the fancy school that was supposed to give you that future.”

The cost of higher education keeps increasing, motivated, in part, by the desire for prestige and exclusivity.  The interviewer notes a story from Geoffrey Canada of a college refusing to reduce fees because of the concern that a cheaper price will convey a less prestigious education.  In that case, it seems like it is not about the education (from the school’s perspective), but about selling a bill of goods to students and parents, with the greater prestige implicitly guaranteeing a better job, or at least a better chance at a job.

I recognize that schools need students in order to pay the bills.  I recognize that students and parents do not want to invest time and money into an education that will ultimately leave them with a large debt and no job.  However, it seems that education has traditionally been more about the formation of the human person than merely providing the resources to get a job.  I would argue that forming the human person well also makes them someone with the resources to do a job well.

A careful reader may stop me and ask why I said “do a job” instead of “get a job” in that last sentence.  The concern is that most businesses are not equipped (nor could they easily be equipped) to pick out the well-formed human persons.  Picking those would require much more than a cover letter, resume, references, and interview.  Instead, the most efficient use of their time is to look for evidence of a set of skills and training needed to do the job.  When that is the goal for employers, applicants look for ways to show that evidence, and the more prestigious one’s training, the more likely that individual has been trained to do the job well.  So future applicants (students) look for places to be trained (schools), and look for the best training possible for the job they want to do.  If they happen to be formed as a human person in the process, it is often merely an added, unintended bonus.

Again, I want to make clear that I understand this motivation.  However, it seems incorrect to say that a traditional, 4-year college education is necessary for this goal.  Thiel is funding opportunities for students to stop out of college, by providing 20 students with $100,000 apiece over two years to start a business, and has lined up many friends to mentor these students, giving them real, on-the-job training to start a successful business.  This seems to be a better way to train businessmen.

If there were a plethora of opportunities like the ones that Thiel is providing, I can’t help but wonder if we would start to see a more traditional understanding of higher education reemerge.  Colleges and universities could again become places that are concerned primarily with forming students into responsible citizens, engaged in their communities as well-formed human persons.  It is not that the job training aspects would necessarily have to go away, but they could be seen as part of the formation of the person, rather than the whole of the education.

I don’t know if this solution is feasible, but please leave a comment so we can start the discussion.

I’m doing a dissertation that is about human rights.  I’m in the home stretch and can see the light at the end of the tunnel.  You can imagine my dismay when I read this article today.  Apparently, Bolivia thinks that the UN should give “Mother Earth” the same rights that human beings have.

Given that the dissertation works with the assumption that humans have different rights than other creatures, if this document passes, my dissertation just won’t work anymore, as I can’t use the same lines of reasoning to defend “Mother Earth” rights.

The UN’s Universal Declaration of Human Rights is problematic enough for a theory of the grounding of human rights.  (I mean, paid vacation as a human right?)  If the UN passes this document, I might as well just give up.

So I guess it’s a race against time.  Can I get my dissertation done before the UN passes this?  I’m going to claim a human right for the chance… at least while I still have distinctly human rights.