Can we trust Democrats to take national security and foreign policy seriously?

First part of the clip is here on The Weekly Standard:

Q I just want to go back to your statement about the extremists want to incite a religious war against Islam and they failed. There have been a lot of questions raised about why you have chosen not to associate yourself with the language that was used by the French President when he said we’re at war with radical Islam, and instead you have chosen a formulation where you say you want to capture individuals who commit violence based on their warped view of Islam. Is the reason you don’t want to call it “radical Islam” or use the word “war” because you’re afraid of playing into the extremists’ desires to incite a religious war on Islam? Is that the reason you’ve gone to great lengths to come up with this different formulation?

MR. EARNEST: Well, Mara, there certainly — it does seem clear that these terrorists — let’s call them what they are — these terrorists are individuals who would like to cloak themselves in the veil of a particular religion. But based on the fact that the religious leaders of that religion have roundly condemned their actions, those religious leaders have indicated that their actions are entirely inconsistent with Islam. I think the fact that the majority of victims of terror attacks that are carried out by al Qaeda and adherents to their particular brand of violence, that the majority of them are Muslim I think is a pretty clear indication that this is not a matter of the world being at war with Islam. The world and the United States — as we’ve discussed before in the context of ISIL — is at war with these individuals, these violent extremists who carry out these acts of terror and try to justify it by invoking this religion.

Q Right. But the leader of France, your ally in this effort, has put a name on this ideology, which he calls “radical Islam.” You have bent over backwards to not ever say that. There must be a reason.

MR. EARNEST: I think the reason is twofold. One is I certainly wouldn’t want to be in a position where I’m repeating the justification that they have cited that I think is completely illegitimate, right? That they have invoked Islam to try to justify their attacks.

Transcript for the second part of the clip is from Fox News:

MACCALLUM: You know, every time we see this exchange, it seems like the answer is so tortured like it’s so difficult to say what everybody around the world seems to feel so clearly it is and what the leaders have said in Canada and Australia and Paris where they have felt it so potently and personally. They’ve all said quite clearly that the battle is against Islamic extremism. Why is it so hard to say?

HARF: Well, it’s not hard to say, but it’s not the only kind of extremism we face. I would recommend to folks looking at this administration’s counterterrorism record, I would remind people that more terrorists who claim to — to do acts of violence in the name of Islam has been taken off the battlefield in this administration than under any previous one because of our counterterrorism operations and our efforts that we put in place.

But that’s not the only way that you counter this kind of extremism. Much of it Islamic, you’re absolutely right, but some of it not. So we’re gonna focus on all the different kinds of extremism with a heavy focus on people who do this in the name of Islam, we would say falsely in the name of Islam, but there are other forms of extremism.

(CROSSTALK)

MACCALLUM: Let me ask you this —

HARF: — that are also important.

MACCALLUM: — tell me, what other forms of extremism are particularly troubling and compelling to you right now?

HARF: Well, look, there are people out there who want to kill other people in the name of a variety of causes. Of course, Martha, we are most focused on people doing this in the name of Islam. As we’ve talked about with ISIL, part of our strategy to counter this extremism is to have other moderate Muslim voices to stand up and say, they don’t represent our religion. They speak for their religion more than we do certainly, and we need those voices to stand up in addition to all the other efforts we’re undertaking.

MACCALLUM: All right. I just think a lot of other countries probably listen to the way we’re talking about this and scratch their heads and wonder why it’s so hard to spit it out in a lot of these — these conversations.

Mike McCaul — Chairman Mike McCaul said we — we don’t see a lead agency. There’s no line item in the budget. There are no metrics to measure success. I don’t think we have a strategy. We don’t have a common definition for what this is. And, you know, obviously he’s a critic, but there are people even former administration officials who say we’ve been working on this for a long time but we — we’re not sure whether or not we’re getting anywhere.

HARF: Well, I think when you hear the president who’s talked about our counterterrorism operations, as has people liked John Brennan, the director of the CIA,  the director of National Intelligence, they very clearly said that we have had some success against Al Qaeda core, naming specific leaders we’ve taken off the battlefield, against AQAP, naming specific leaders we’ve taken off the battlefield. But more broadly speaking, it’s bigger than that.

So, talking about how you counter this extremist narrative, that’s a tougher challenge but it’s one we’re committed to certainly, and I think other countries around the world look at the U.S. and the success we have had and how aggressive we have been and they know how committed we are to it.

MACCALLUM: But I think the world is looking for a leader, you know, someone in the van of Winston Churchill or FDR who says, “Look, we know what we’re facing here. This is a global war. This is, you know, girls taken by Boko Haram. This is 132 students massacred in Pakistan. This is people who are going out for coffee in Australia. This is people who were come — just showing up for work in Paris.”

And there’s a common thread here of radical Islamic extremism and until President Obama or John Kerry or someone else in their position stands up and says, “Look, we know we’re facing a global threat of radical Islamic extremism. We must band together and we must fight it.” That’s what everybody is longing to hear, it appears, Marie. Where is that message?

HARF: Well, I — I — I think all of these leaders have made very clear the serious threats we face. If you look at the president’s speech at West Point, if you look at the things Secretary Kerry has said. It’s not as easy as — as defining at the way you just did. We have to look at each threat individually. All of those threats you just mentioned are from different groups and different places.

We voted for left-wing ideologues and they are going to get us killed because they are afraid to offend our enemies. God help us all.

34-year-old career feminist buys herself an engagement ring

Feminist career-girl traveler says: follow your bliss
Feminist career-girl world traveler: follow your bliss

This is from Marie Claire, a woman’s magazine. (H/T Dalrock)

Excerpt:

“I bought myself an engagement ring in Tanzania,” I emailed a group of my girlfriends, mainly for effect.

[…][My friends] particularly love to gossip about me, the last single woman standing in our group of college friends, the only one who didn’t get married last year.

[…]I’ve been the managing editor of Yahoo Travel since April, which is about how long I’ve been single. I love the idea of marriage. I love it so much that when I finally do it I want it to last forever. My ex-boyfriend was my best friend, but he wasn’t my husband.

[…]Now I am single and 34. I have my dream job, one that has allowed me to travel to 12 countries in the past nine months, telling stories all over the globe. It’s such a dream that some days I don’t even think it’s real. I’m convinced that I will wake up one morning and Richard Dawson will pop out of my closet to tell me this isn’t my life at all. Rather, I’ve been on a Japanese reality show for the better part of a year and now is the bit where I’m locked in a house with nudists.

Earlier this year I published an amazing nonfiction book about nuns called If Nuns Ruled the World, and in May I have a new novel coming out.

Like I said, it all seems like a dream. And yet, my friends are very concerned I will end up a spinster, and that has left a large black mark on my otherwise remarkable existence.

[…]I’m actually a hopeless romantic… somehow I still believe in the serendipity of locking eyes with someone across a crowded airport, bumping into him in the Acropolis, or being forced to share a cab in Mumbai. I actually have no doubt that I will meet my husband somewhere on my travels.

She buys the ring, and then seeks attention:

I immediately texted my ex-boyfriend. We talk every day. Like I said: best friend, but not my husband.

“I bought a fancy ring in Tanzania.”

[…]It’s a commitment to myself and a reminder that I’m not wrong, or crazy, or flawed to wait for the right person. I saw the sun rise over Mount Kilimanjaro this morning while writing this, looking at my ring sparkle as my fingers flew across the keyboard. I’m happy to just be with me for a little bit longer.

Four points:

First thing, the fact that she bought an expensive ring from a gift shop in Africa ($$$) on the spur of the moment makes me question whether she has the temperament for marriage. A woman who wants to get married has to able to delay gratification and be a good steward of family resources. Husbands prefer women who are not in debt and not wasteful. It’s an important way that a woman shows a man respect for studying hard things, building a good resume and saving his money before the marriage.

Second thing, many women like this one want to get married “some day”. Even many Christian women. It’s very important to understand that women who say they love the idea of marriage often do not love marriage as God designed it. Marriage is designed so that a woman will support her husband and care for her children. Men and children are not accessories that are acquired in order make women happy, or to make her friends envious. Marriage as designed respects the leadership-oriented nature of a man and the needs of young children. A woman who wants marriage must be prepared to accept responsibilities, obligations and expectations in the marriage.

Third thing, she texted the ex-boyfriend and asked for his approval of her impulse buy. The ex-boyfriend affirmed her by saying “Great!” – he wasn’t going to tell her the truth. Women today often pick boyfriends like this who will have sex with them before marriage because she can suppress his instinct to lead on moral / spiritual issues by giving him sex. Women like men who listen and affirm them, but they are fearful of responsible men who tell them right from wrong, truth from error. That’s why women today freely choose to give men premarital sex – to get the attention and acceptance of a man without having to care what a man thinks is morally right or true. Many men today would rather take the sex than tell a woman what is right and what is true – even to save her from disasters of her own making. A chaste Christian man who wants to make the marriage serve God by leading his wife and children is rejected immediately because he cannot be controlled with sex. Women have feelings that any restrictions on their pursuit of happiness is “controlling”. And often they don’t look to the leadership of a competent man as a positive thing, no matter how badly their own reliance on emotions, intuitions and peer-approval has failed them in the past. And of course should this immoral, deceptive man she freely chose disappoint her by being immoral and deceptive, then it’s the man’s fault. She is the innocent victim.

Fourth thing, when a woman says that she has a high view of marriage then delays it into her mid-thirties, don’t believe her. Marriage is about the joy and challenges of bonding to someone to accomplish shared goals. It is an enterprise all on its own. With marriage, you can do things as a couple that you could never do as singles. You can model marriage to others. You can have and raise children who will know God. You can work together as partners to achieve bigger things for God. Never believe a woman who says she values marriage who then puts it off for a career. I can understand a woman saying she wants to put off marriage by serving God in some way, but not for a career.

I can’t recommend that anyone marry this woman, because the risk of divorce is too high. A woman has to be able to be sensitive to the needs of those around her. She has to be accustomed to picking a good man who will lead the family, and to respect his leadership because he is the provider. People who reject the design for marriage are not ready for marriage, no matter how much they claim to be romantic and to love marriage. Seventy percent of divorces are initiated by women, most often for general unhappiness. Men – make sure you pick a woman who are focused on marriage as it really is, and not on her own happiness.

Why does God let people suffer? Why is there so much evil in the world?

I just wanted to draw your attention to this 4 page essay by Joe Manzari, which is the best darn summary of the state of the art on the problems of evil and suffering I have seen. The problem of evil is an objection to the existence of God based on the presence of evil or suffering in the world. The arguments basically infer that if God is all-good and all-powerful, then there should not be any evil or suffering.

There are two kinds of problem of evil.

The Logical/Deductive Problem of Evil:

The first kind is called “the deductive problem of evil” or “the logical problem of evil”. An exampel of evil would be Saddam Hussein murdering some journalist who told the truth about him. This version of the problem of evil tries to introduce a logical contradiction between the attributes of God and the presence of evil, like this:

(1) God exists.
(2) God is omnipotent.
(3) God is omniscient.
(4) God is omni-benevolent.
(5) Evil exists.
(6) A good being always eliminates evil as far as it can.
(7) There are no limits to what an omnipotent being can do.

In order to avoid a contradiction, we need to explain how there could still be evil, since the conclusion of this argument is that there should not be any evil!So how are we going to get out of this mess? The solution is to attack premises 6 and 7.

Premise 6 is false because in order to eliminate human evil, you would have to eliminate free will. But eliminating free will is worse than allowing it, because good things like love are impossible without free will.

It is in response to this proposition that the Free Will Theodicy of G. W. Leibniz applies. God, valuing man’s freedom, decided to provide him with a will that was free to choose good over evil, rather than constraining his will, allowing him to choose only good.

Premise 7 is false because there are limits on what an omnipotent being can do. God cannot perform contradictory things, because contradictory things are impossible. God cannot make a married bachelor. Similarly, God cannot force free creatures to do his will.

In the same manner that God cannot create a square circle, he cannot make someone freely choose to do something. Thus, if God grants people genuine freedom, then it is impossible for him to determine what they will do. All that God can do is create the circumstances in which a person can make free choices and then stand back and let them make the choices.

One last point. In order to solve the problem of natural evil for this argument, you can point out that free will requires predictable and regular natural laws in order to make free will meaningful. Natural laws mean that individuals can predict what will happen when they act, allowing for moral responsibility. More on that next time.

Inductive/Probabilistic Problem of Evil

There is a second version of the problem of evil, though, which is more dangerous than the first. This is the one you see being argued in debates, whereas the first version is not used because it has been defused as seen above. Here is the second one:

(1) If God exists, gratuitous evil does not exist.
(2) Gratuitous evil exists.
(3) Therefore, God does not exist.

This argument tries to argue that while God may have some reason for allowing free will, there are other evils in the world that are not the result of human action that God has no reason for permitting. Theists usually like to argue that God has morally-sufficient reasons for allowing some evil in the world, in order for the character of humans to develop through suffering and endurance. But what about gratuitous evil, which doesn’t have any point?

Consider the case of a fawn running in the forest, who falls and breaks his leg. Ouch! Then a forest fire starts and the poor fawn suffocates to death in the smoke. Why would God allow this poor small animal suffer like that? And notice that there is no morally sufficient reason for allowing it, because no human knows about this and so no human’s character or relationship with God is impacted by it.

The solution to this problem is to deny premise 2. (You can also deny 1 if you want). The problem with premise 2 is that the atheist is claiming to know that some instance of evil really is gratuitous. But since they are making the claim to know, they have to be able to show that God’s permission of that evil achieves nothing. But how do they know 2 is true?

The problem with 2 is that the atheist is not in a position to know that the permission of some evil X really doesn’t achieve anything. This is because the atheist cannot look forward into the future, or see into other places, in order to know for certain that there is no morally sufficient reason for allowing God’s allowing evil X to occur. But since the atheist argues based on premise 2, he must be able to show that premise 2 is more probable than not.

Manzari’s article also argues why apparently gratuitous evil is less problematic for Christians in particular, because of certain Christian doctrines. He lists four doctrines that make the apparently gratuitous evil that we observe more compatible with an all-good, all-powerful God.

  1. The chief purpose of life is not happiness, but the knowledge of God.
    Some of the things that we experience may wreck our feelings of contentment, but we need to remember that God may be permitting those troubles in order to remind us not to get too comfortable with life on earth, and to think ahead to the after-life. And remember, even Jesus learned endurance through suffering. His suffering was not pointless and neither is ours.
  2. Mankind is in a state of rebellion against God and God’s purposes.
    We humans seem to be on a dead run away from God, trying to keep our autonomy by knowing as little about him as possible. Part of knowing God is knowing what he designed us to do – to love him and to love others. And so, the less we know about God, the more we stray from his design for our lives.
  3. God’s purpose is not restricted to this life but spills over beyond the grave into eternity.
    Sometimes it seems as if our sufferings really are catastrophic, but when you realize that you are offered eternal life without any suffering after you die, the sufferings of this life are a lot less upsetting than they would be if this life was all we had.
  4. The knowledge of God is an incommensurable good.
    This one is the biggest for me. Knowing God and knowing his actual character by studying the historical Jesus is a wonderful counterbalance for all the problems and sufferings of this life. A little bit of historical study reveals that Jesus was not spared the worst kind of suffering in his life, making it is a lot easier for us to bear with whatever God allows us to face.

In section 3, Manzari shows how you can also argue against this version of the problem by supplying evidence for God, such as from the big bang, the fine-tuning, the origin of life, the origin of free will, the origin of the first living organism, the origin of the mind, the sudden emergence of phyla in the fossil record, molecular machines, irreducible complexity, the resurrection miracle, and the objective morality argument.

The argument goes like this:

(1) If God exists, gratuitous evil does not exist.
(2) God exists.
(3) Therefore, gratuitous evil does not exist.

Just support 2 with some evidence, and you win, especially when they can’t support their claim to know that gratuitous evil exists.

The Argument for God from Evil

In the paper, Manzari actually makes an argument for God from evil. That’s right. Far from disproving God, the presence of evil (a departure from the way things out to be), actually affirms God’s existence. How?

(1) If God does not exist, then objective moral values do not exist.
(2) Evil exists.
(3) Therefore, objective moral values do exist.
(4) Therefore, God exists.

That’s right. If evil exists in any sense such that it is not a personal or cultural preference, then objective morality exists. If objective morality exists, then there is an objective moral lawgiver. Game over. If the atheist backtracks and says that the existence of evil is just his opinion or his cultural preference, then this standard does not apply to God, and you win again. Game over again.

So, although the problems of evil look pretty tough, they are actually easy. The toughest part of evil and suffering is the emotional problem. I could tell you stories about what I’ve been through… but then, that’s why the arguments matter. You can hold your position under tremendous fire when you have the arguments and evidence to ground you.