Category: Uncategorized

  • Free speech in the Digital Space

    While I’ve been pretty busy this summer, I find that I still have the time to go on social media and see what people are up to and talking about. With the current political state of the world, a lot of it is pretty hateful. This got me thinking, at what line is the censorship of free speech justified, especially in the digital age? When researching this topic, I stumbled across John Stuart Mill, philosopher, economist, and lover of utilitarianism. He had developed this concept called the Harm Principle. The principle’s core concept is that speech, under almost all circumstances, shall not be censored unless it causes direct harm to someone else. For example, it is within a person’s rights to point out the corruption of politicians, however if they were to tell someone with a sniper pointed at the head of that politician to shoot them for their corruption, their speech shouldn’t be protected. Mill’s core argument is that unless the speech is causing direct harm to someone else it should not be censored by anyone, especially not the government. However, is it really possible to decide what is harmful speech, and what isn’t? Can we objectively scale the level of destruction words can cause without applying our own biases? The difference in how people interpret and intake opinions varies from person to person and with unlimited access to those opinions with the internet, it is hard to have a clear line of state censorship. Although John Stuart Mill’s Harm Principle is ideal, it doesn’t apply to the subjectiveness of how one perceives things, and the intent of discussion, trying to constantly prove someone wrong instead of engaging in constructive debate. 

    When writing a paper in school, I learned of the ancient Greek Sophist, Protagoras. He states that: “Man is the measure of all things. Of the things that are, that they are, of things that are not, that they are not.” Everything we perceive is subjective. Man is different in personality, morals, what is thought to be good, bad, ugly, and beautiful. Nothing can be understood without taking what’s listed above into account, therefore there is no definitive line on what we should and shouldn’t censor when it comes to freedom of speech. In a world full of opinions, bias, and prejudice, it is devoid of the objectivity that should have come along with it. The world is a sea of different voices and perspectives so it is imperative we know how to wade through and listen to all in a constructive and open minded way: To be able to critically evaluate what we read on the internet, the intent behind it, and how to respond, whether it be through continuing on or engaging in discussion. This is what we would call media literacy, and it is something assumed in Mill’s framework, but never addressed. 

    Mill’s framework assumes constructive debate, which the internet has made extremely rare through the echo chambers it’s so keen on creating. The indirect harm free speech can cause is much more dangerous and apparent now than it was in the past. Understand, this is not an argument for censorship, simply that the principle doesn’t account for the digital age we all live in. In fact it can flip Mill’s Harm Principle on its head. Mill’s optimism for free speech relied on the assumption that truth would rise above the sea of constantly flowing ideas and debate. However what he didn’t account for was the echo chambers that algorithms suck users into,  creating groups of people who only agree with each other; they themselves are not criticizing their own way of thinking. Essentially trapping themselves in their own rubber box, bouncing the same ideas and opinions off the walls of the room too small for a conflicting thought. Typically, a debate, (and a constructive use of free speech) occurs when you have two positions in an argument, a thesis and an antithesis. What we aimed for through free speech and debate to find the synthesis. However throughout history, people have always been attracted to their own ideas, but now through these digital echo chambers algorithms, it’s easy to get trapped receiving thoughts that feed into your own opinions without scrutiny, effectively tearing us apart instead of coming together. 

    The best one can hope for is the push for polite discussion rather than the silencing of voices. While we hold the freedom of speech of utmost importance, we have to be ready to deal with the consequences it brings. However, that doesn’t mean we should completely disregard guidelines set in place for speech. The unfortunate reality of these guidelines however, is the people putting them in place, those supposed to be free from bias, are incapable of objectivity. People in these powerful positions of monitoring human interaction are almost never operating without a certain agenda. For example, those simply calling for the freedom of an oppressed minority group, might be censored for their “slander” of the oppressive majority. Which would then lead one to think the best course of action would be to have zero censorship of ideas online. However, that would enable those with harmful intent behind their own words to directly harm others.

    Something I’ve learned in my 18 years is that we’re all human, and for better or worse, share differing opinions on almost everything. But without the constant scrutiny of our beliefs and the freedom of speech, our species would not have come as far as we have today. It is important to take into account the modern era and the access to information and the opinions of others we have at our fingertips. It’s so easy to fall into echo chambers (something I’ve been a victim of) that effectively harm our own critical thinking. This is not about what the government can and cannot censor, but about if we are equipped with the knowledge to handle freedom of speech in a world trying to pull us apart rather than join us together.

  • If We Live in a Physically Determined Universe, Are We Morally Responsible For Our Actions?

    If we live in a physically determined universe, are we morally responsible for our actions?

    I have often pondered the extent of determinism, not too heavily (avoiding an existential crisis) however I keep seeing it being brought up in the media and in everyday life. Recently, I’ve been watching the show Bojack Horseman, a show about a washed up 90’s sitcom star living in L.A. The character of Bojack (an anthropomorphic horse) is always searching for happiness and meaning, however is constantly self-sabotaging and destroying his own life and the life of others. He often blames his past and bad childhood for his current actions. In the season 3 finale, he quotes, “I can’t keep lying to myself saying that I’m gonna change, I’m poison. I come from poison, I have poison inside me, and I just destroy everything I touch, that is my legacy.” He uses his past and his parents as an excuse for his behavior and inability to change. And while I agree that your past can affect you, it doesn’t define you. And the show continues to prove that point using characters around him who are constantly changing and improving despite their past. After watching this episode, I started wondering, how much is pre-determined? Can we actually be blamed for our actions if we are just products of our environment? To what extent is Bojack Horseman at fault for his actions when he is just a product of his abusive childhood? These were the questions that were flowing through my head as I clicked on a CrashCourse Youtube video describing determinism vs freewill. This video presented me with the idea of “soft determinism” which is the idea that determinism is compatible with free will, meaning we do have moral responsibility for our actions. After further research and many conversations with family members during dinner, I was able to form my opinion on this subject.

    To what degree are we responsible for outcomes we did not fully choose? Oedipus is a great example of fatalism, an older doctrine of determinism, where the future is determined and no action can change its outcome. The tragedy goes that when Oedipus was born, it was prophesied that he would kill his father and marry his mother. Trying to avoid that fate, his parents abandoned him on mount Cithaeron where he was found by another man and wife, who raised him as their own. Once Oedipus was grown, he learned of his prophecy and in trying to avoid it, fled from his home, not knowing the man and wife raising him weren’t his biological parents. In a fit of rage he kills a man, his father, and marries his widow, his mother, ultimately fulfilling the prophecy. The tragedy teaches us that there is no escaping fate. However, if we apply soft determinism to this tragedy, his future didn’t have to be inevitable. Between each event that happened to him, he had a number of decisions he could have made. While those decisions are largely predetermined by his past actions, experiences, temperament, and desires, they are still there, a constrained version of free will. What if he made the decision to communicate with his parents? What if he had his temper under control and didn’t kill his father? If we look at Oedipus’s story from a soft determinism lens, and not a fatalism one, his story could have ended differently. We cannot remove the blame of Oedipus’s actions in this tragedy, but we can look at the circumstances surrounding and guiding each one of his decisions. While we are morally responsible for our actions, the circumstances surrounding the decisions we make are inseparable from moral judgment.  

    While hard determinism argues that it is impossible to have free will, therefore moral responsibility is dissolved, soft determinism (compatibilism) argues that determinism is compatible with free will, meaning we do have moral responsibility for our actions. If you mapped out the life and decisions of one human being from the beginning of their life to the final outcome, and looked back, the line of events would be straightforward; cause and effect. However, if you start from the beginning, in between each event and circumstance, there are multiple decisions in front of you, multiple paths you can take. It might not be complete libertarian free will, however it is a constrained version of that, meaning you always have a choice. There are forces that are constantly and actively operating against our free will; there is never one choice laid out in front of us. Meaning, we can never fully be free from the moral responsibilities of our actions; however the circumstances surrounding those actions are important to note.

    Keep a lookout for part 2!

  • If We Live in a Physically Determined Universe, Are We Morally Responsible For Our Actions? P2

    Continuation of part 1… 

    Looking at the conditions on which we make our decisions is crucial when evaluating the “moral” aspect of moral responsibility. While we are never free from being held accountable for our actions, the degree of which punishment or blame is inflicted upon someone is determined on the circumstances surrounding the incident. In a court of law first degree murder could result in life imprisonment, versus killing someone in self defense which could result in no prison time. While both actions end in the death of another, the consequences dulled out are extremely different as we weigh the moral cost of each action differently. To give a less extreme example, someone who is born into poverty with no access to education or a job might resort to stealing in order to get by. The moral responsibility needed to be taken by a person stealing out of necessity is different from the person stealing unnecessarily. While stealing might not be the only option for a desperate person, it is an understandable choice. There isn’t hard determinism behind that action, not every person struggling will steal. However the choice is one driven by that need to get by, but that’s what it is, a choice, made out of a constrained version of free will.    

    Using the excuse of determinism to relinquish moral responsibility is as destructive as Oedipus marrying his mom. While one’s surroundings, mental state, family, religion, ideologies, and more can help guide their decision making, nothing is finite. Even though cause and effect is a natural occurring cycle, humans are capable of more complex ideas and thoughts. We follow laws closely related to the world however are not completely tethered to them. Allowing for a form of constrained free will that steps out line with the rest of natural laws set in place. 

    So what does this have to do with Bojack Horseman’s actions? The verdict is that he IS responsible for his actions even though he had a rough childhood.   Healing and positive change are always possible even if the process is hard or messy. Therefore, you cannot blame every harmful action in the present on something in the past because Bojack Horseman, like all of us, are capable and responsible for our own change.