Kindness

Last month I talked at Sparks London Story Cafe at the Canal Cafe Theatre in Little Venice on the Kindness of Strangers. I told of how a laundry maid in our hotel in Hanoi happened to notice that my trousers were too big for me, and to my surpise, I found that when she returned the trousers from the wash, she had sewn on a button in just the right spot. I was stunned at the attention to detail and care: this tiny button has stayed with me down the years. Today I got a parcel from Hanoi, from another friend, Hang, who had helped me look after my two children, a five year old and a tiny baby, when we were there. Hang works now for the government department that deals with child labour and other aspects of child protection, such as strategies to prevent the escalating problem of child sexual exploitation. The parcel contained presents for us all, including embroidery that I know would have taken days to do by hand. We have in our kitchen a beautiful embroidered picture of elephants which we bought at a school where Vietnamese children with disabilities, some of these occuring still as a result of Agent Orange, were taught to sew to be able to support themselves. Such are the ways in which our lives are stitched together. Next week is Kindness Day UK, and I am making a small contribution to a  conference at Somerset House in London, Are We Kind Enough? Blessed by gifts of kindness I remember still the laundry maid’s gift of a perfectly sewn button. There is no such thing as a small act of kindness, I conclude: for kindness turns a simple button into a jewel, that shines down the years and only sparkles, but does not fade.

http://www.mixcloud.com/sparklondon/the-button-paula-boddington/

 

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Moral motivation

A sudden insight as I read over some works on moral realism today. Some philosophers consider that ethics is based upon feelings and desires. On such a view, it’s easy to explain the link of ethical judgements with action – those judgements are expressing our preferences and aversions. But something is missing from such a view – we think our moral judgements have more solid basis than this in reasons and in reality. The moral realist considers that our moral judgements refer to facts about the world. But if we are just describing facts, the moral realist has the hard task of explaining how moral judgements can motivate us to act. The facts that the grass is green, or that the paint is peeling from the kitchen door, in themselves seem powerless to make us act in any way, without particular desires. So if morality is based upon facts, then why should the mere ‘fact’ that enslaving people is wrong, or that Berlusconi is an affront to democracy, lead us to act in any way? How does the moral realist explain moral motivation, that moral judgements are so closely connected to what we feel and do?

Then I suddenly saw something that had been staring me in the face for years, a growing realisation that greatly ameliorates this problem. It’s dawned on me more and more that although philosophers especially those working in applied ethics concentrate on trying to answer questions about what the right moral answer is to difficult dilemmas, a more pressing problem is that very often we know at least roughly what the right answer is, we just don’t do it. This is reinforced by seeing person after person who ‘should know better’ acting badly. Bankers and MPs are only the tip of the iceberg. There are many who make their living peddling ethics whose actions would not stand much scrutiny. Corruption and self-serving advancement seems to be the norm.

Then, the sudden thought – maybe the illusion is that our moral judgements are connected with action. Maybe it’s just a miracle that some people sometimes are, and a few people usually are, decent and humane. The world is chock full of yes-men and self-serving cads, because there is no simple or easy connection between moral beliefs and moral action. Problem of the mystery of moral motivation solved at a stroke. The lesser problem of those heroes and heroines who remain true and decent can now be tackled and may look like a rather different and perhaps more rewarding enterprise.

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Fit and proper

Neither Rupert nor James Murdoch is a ‘fit and proper person’ to run the media in this country.

  • The Murdochs were either aware, or unaware, of illegal activities at the NOTW. Either of these alternatives is unacceptable; they should have been aware and are culpable if they were not. They are also culpable if they were.
  • Even if they did not sanction such activities, the behaviour of individuals within an organisation is strongly influenced by role models and messages coming from the top of the organisation, and not just the bare bones of any rules and regulations. The messages set by top management in News Corporation have been both negligent and poisonous.
  • They have shown weakness in leadership in failing to sack Rebekah Brooks.
  • Arguably, the reason they has done this is to use her as a human shield to deflect criticism from the top. This shows manipulation and cowardice.
  • They have shown contempt for the readership of the NOTW. Many people dislike this paper, but it is the largest selling paper in this country, and to shut it down at a stroke is to ignore the millions of British readers who have enjoyed it every week for 168 years.
  • This also shows contempt for the fabric of the culture of the UK to shut down a tradition on a whim for calculating personal gain. Few people if any had expected or asked for this shutdown.
  • They have also taken this action without thought for the livelihood of the thousands of small British businesses who depend on sales of the NOTW, some of which may have their business survival put in peril.
  • Some of these newsagents will be the only shop in (usually poor) areas of the nation, again showing contempt for the fabric of British society.
  • They have also shown contempt for the junior staff members at NOTW who were entirely innocent of the wrongdoings at the paper.

These points will be obvious to anyone who gives these matters any thought.

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taming girls gone wild

I’ve written to both my MP Andrew Smith and to the Home Secretary Theresa May concerning the proposed Girls Gone Wild crew coming to film in Britain. This programme deliberately manipulates an area of ambiguity between consent and its absence in targetting young women who are already drunk to gain ‘consent’ to sexual performance on camera. Allegedly, crew are paid a $1000 bonus for finding girls on the eve of their 18th birthday in order to film them at the stroke of midnight as sexual activity including taking part in pornography becomes legal. Those taking part sign waivers to make sure that they have no claim over any profits the company makes. But how can a waiver signed whilst drunk be valid in law? How can it be valid in law when the party profiting from the waiver has deliberately targetting only those who are already drunk? Surely this is a conspiracy to massage the very limits of legality.

Yesterday I had a reply from Damian Green, Minister for Immigration. He wrote: “I hope you will understand any information contained in applications to the UK Border Agency is treated as strictly confidential and is not normally disclosed to third parties. …… I can, however, confirm that the Visa Sections in Los Angeles and New York have been notified about the nature of this tour and of your interest in the matter. Should an application for entry clearance be lodged by the film crew the Visa Sections will take the appropriate action.”

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What a hoot: changing views on the emancipation of women

Back sometime towards the end of the 19th century, my great-grandmother was the first woman in Cardiff to be granted her own license to sell alcohol. Her sister, my great-great aunt, likewise ran her own Cardiff pub. I have heard different stories in the family about which one of them started doing food, but one or other is generally, according to family law, credited with having invented the pub lunch. Pubs had previously only been places for serving drink, and we’re told that during the depression, in order to provide work for her children, whichever one it was or maybe both started serving lunches in the pub. Of course I like to believe this story and boast how I’m descended from the inventor of the pub lunch. But whatever the accurate historical truth is, it’s certainly the case that both were hard working, independent and resourceful women, who looked after their families, earned their livings, served honest fare and contributed to the social life of Cardiff, a model to follow.

At the end of last year, after more than a century of ‘progress’, a new establishment has opened in Cardiff about 150 yards from my great-great aunt’s old pub, which also claims to boast an opportunity for women to work in an atmosphere of emancipation and a progressive morality, where fun can be had by all free from the shackles of the past. It’s Hooters, the restaurant chain named after the US slang word for breasts. (I wonder why they don’t have the honesty to translate it and call the restaurant by a British English – or a Welsh – slang term for this part of the body? “Let’s all go along to Tits for a bite to eat, chaps!” – is it because it makes it sound so puerile? Apologies to any babies for the offence – of course, few actual children act in such a puerile manner.) The women who work there dress in skimpy orange hot pants and tiny tops. I won’t give any more publicity to this horrible phenomenon. But the contrast between late 19th/ early 20th century visions of female emancipation and independence with those seen so often today speaks for itself.

A campaign is currently underway to close Hooters in Bristol. There’s also another campaign to stop the Girls Gone Wild tour from coming to the UK.

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Human Genetics Commission recent report: inconsistencies and new obligations

Human Genetics Commission report Increasing Options, Informing Choice published April 2011 claims that its aim is to increase individual reproductive choice and reproductive autonomy. Yet, within the first two pages it reveals some of the inconsistencies of its thought. A screening programme in Australia is hailed as a success on the grounds that it led to a more positive attitude to testing and more people taking testing up. This conflicts with the stated aim that success of any pre-conception screening and counselling should be measured by the number of people given information, not by the choices they make.

Genetic information poses a conundrum to a medical ethics that has always been premised on the rights of the individual, since it’s often of relevance to other family members. This report suggests that a moral obligation may fall on people to pass genetic information on, and also that professionals should ‘make explicit .. the importance of sharing test results with family members in order to facilitate the offer of cascade screening’; in other words, to persuade – or nag – people to share their genetic information. It’s really interesting how in a era where privacy rights in some arenas are being jealously guarded, medical information is subject to pressures in the reverse direction, with professionals now tasked with the role of moral prompts. It perhaps suggests that the vaunted ‘reproductive autonomy’ takes priority over an individual’s  own moral autonomy.

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