Tag Archives: Free

Read Theodore Dalrymple’s “Life at the Bottom” online for free

I want to recommend that you read a book that is available online for free.

The author  is a psychiatrist in a British hospital that deals with a lot of criminals and victims of crime. So he gets to see the worldview of the “underclass” up close, and to understand how the policies of the compassionate secular left are really working at the street level. The theme of the book is that the left advances policies in order to feel good about themselves, even though the policies actually hurt the poor and vulnerable far more than they help them. And the solution of the elites is more of the same.

The whole book is available ONLINE for free! From City Journal!

Table of Contents

The Knife Went In 5
Goodbye, Cruel World 15
Reader, She Married Him–Alas 26
Tough Love 36
It Hurts, Therefore I Am 48
Festivity, and Menace 58
We Don’t Want No Education 68
Uncouth Chic 78
The Heart of a Heartless World 89
There’s No Damned Merit in It 102
Choosing to Fail 114
Free to Choose 124
What Is Poverty? 134
Do Sties Make Pigs? 144
Lost in the Ghetto 155
And Dying Thus Around Us Every Day 167
The Rush from Judgment 181
What Causes Crime? 195
How Criminologists Foster Crime 208
Policemen in Wonderland 221
Zero Intolerance 233
Seeing Is Not Believing 244

Lots more essays are here, all from City Journal.

My favorite passage

The only bad thing about reading it online is that you miss one of the best quotes from the introduction. But I’ll type it out for you.

The disastrous pattern of human relationships that exists in the underclass is also becoming common higher up the social scale. With increasing frequency I am consulted by nurses, who for the most part come from and were themselves traditionally members of (at least after Florence Nightingale) the respectable lower middle class, who have illegitimate children by men who first abuse and then abandon them. This abuse and later abandonment is usually all too predictable from the man’s previous history and character; but the nurses who have been treated in this way say they refrained from making a judgment about him because it is wrong to make judgments. But if they do not make a judgment about the man with whom they are going to live and by whom they are going to have a child, about what are they ever going to make a judgment?

“It just didn’t work out,” they say, the “it” in question being the relationship that they conceive of having an existence independent of the two people who form it, and that exerts an influence on their on their lives rather like an astral projection. Life is fate.

This is something I run into myself. I think that young people today prefer moral relativists as mates, because they are afraid of being judged and rejected by people who are too serious about religion and morality. The problem is that if you choose someone who doesn’t take religion and morality seriously, then you can’t rely on them to behave morally and exercise spiritual leadership when raising children. And being sexually involved with someone who doesn’t take morality seriously causes a lot of damage.

An excerpt

Here’s one of my favorite passages from “Tough Love”, in which he describes how easily he can detect whether a particular man has violent tendencies on sight, whereas female victims of domestic violence – and even the hospital nurses – will not recognize the same signs.

All the more surprising is it to me, therefore, that the nurses perceive things differently. They do not see a man’s violence in his face, his gestures, his deportment, and his bodily adornments, even though they have the same experience of the patients as I. They hear the same stories, they see the same signs, but they do not make the same judgments. What’s more, they seem never to learn; for experience—like chance, in the famous dictum of Louis Pasteur—favors only the mind prepared. And when I guess at a glance that a man is an inveterate wife beater (I use the term “wife” loosely), they are appalled at the harshness of my judgment, even when it proves right once more.

This is not a matter of merely theoretical interest to the nurses, for many of them in their private lives have themselves been the compliant victims of violent men. For example, the lover of one of the senior nurses, an attractive and lively young woman, recently held her at gunpoint and threatened her with death, after having repeatedly blacked her eye during the previous months. I met him once when he came looking for her in the hospital: he was just the kind of ferocious young egotist to whom I would give a wide berth in the broadest daylight.

Why are the nurses so reluctant to come to the most inescapable of conclusions? Their training tells them, quite rightly, that it is their duty to care for everyone without regard for personal merit or deserts; but for them, there is no difference between suspending judgment for certain restricted purposes and making no judgment at all in any circumstances whatsoever. It is as if they were more afraid of passing an adverse verdict on someone than of getting a punch in the face—a likely enough consequence, incidentally, of their failure of discernment. Since it is scarcely possible to recognize a wife beater without inwardly condemning him, it is safer not to recognize him as one in the first place.

This failure of recognition is almost universal among my violently abused women patients, but its function for them is somewhat different from what it is for the nurses. The nurses need to retain a certain positive regard for their patients in order to do their job. But for the abused women, the failure to perceive in advance the violence of their chosen men serves to absolve them of all responsibility for whatever happens thereafter, allowing them to think of themselves as victims alone rather than the victims and accomplices they are. Moreover, it licenses them to obey their impulses and whims, allowing them to suppose that sexual attractiveness is the measure of all things and that prudence in the selection of a male companion is neither possible nor desirable.

Often, their imprudence would be laughable, were it not tragic: many times in my ward I’ve watched liaisons form between an abused female patient and an abusing male patient within half an hour of their striking up an acquaintance. By now, I can often predict the formation of such a liaison—and predict that it will as certainly end in violence as that the sun will rise tomorrow.

At first, of course, my female patients deny that the violence of their men was foreseeable. But when I ask them whether they think I would have recognized it in advance, the great majority—nine out of ten—reply, yes, of course. And when asked how they think I would have done so, they enumerate precisely the factors that would have led me to that conclusion. So their blindness is willful.

Go read the rest!

Book reviews

Fox News: cowardly atheists refuse to debate William Lane Craig

Is this what atheism amounts to?
Is this what atheism amounts to?

From Fox News.

Excerpt:

American Evangelical theologian William Lane Craig is ready to debate the rationality of faith during his U.K tour this fall, but it appears that some atheist philosophers are running shy of the challenge.

This month president of the British Humanist Association, Polly Toynbee, pulled out of an agreed debate at London’s Westminster Central Hall in October, saying she “hadn’t realized the nature of Mr. Lane Craig’s debating style.”

Lane Craig, who is a professor of philosophy at Talbot School of Theology in La Mirada, Calif., and author of 30 books and hundreds of scholarly articles, is no stranger to the art of debate and has taken on some of the great orators, such as famous atheists Christopher Hitchens and Sam Harris. Harris once described Craig as “the one Christian apologist who has put the fear of God into many of my fellow atheists”.

Responding to Toynbee’s cancellation, Lane Craig commented: “These folks (atheists) can be very brave when they are alone at the podium and there’s no one there to challenge them. But one of the great things about these debates is that, it allows both sides to be heard on a level playing field, and for the students in the audience to make up their own minds about where they think the truth lies.”

[…]Others have refused to challenge Lane Craig, too, including Richard Dawkins, one of the Four Horseman of the new Atheist movement, which include Hitchens, Harris and Daniel Dennett.

Craig has debated Hitchens, Harris and Dennett, and defeated them all easily.

More:

Dawkins, who has labeled the Roman Catholic Church “evil” and once called the Pope “a leering old villain in a frock,” refused four separate invitations, extended through religious and humanist organizations, to take part in debates with Lane Craig during his fall tour.

The controversy wafted into the British press after fellow atheist and philosophy lecturer, Daniel Came, accused Dawkins of simply being afraid, saying, “The absence of a debate with the foremost apologist for Christian theism is a glaring omission on your CV and is of course apt to be interpreted as cowardice on your part.”

Here’s an example of William Lane Craig debating the famous atheist Christopher Hitchens, arguably the top popular atheist in the world today.

Here’s a review of that debate fromCommon Sense Atheism, a popular atheist web site.

Excerpt:

I just returned from the debate between William Lane Craig and Christopher Hitchens at Biola University. It was a bigger deal than I realized. Over 3,000 people were there, and groups from dozens of countries – including Sri Lanka, apparently – had purchased a live feed.

Of three recent Craig debates, I was most looking forward to his matchup with Morriston, which has yet to be posted online. I was somewhat excited for his debate with Carrier, which was disappointing. I was least excited for this debate with Hitchens, but it was the only one in my area, so I went.

The debate went exactly as I expected. Craig was flawless and unstoppable. Hitchens was rambling and incoherent, with the occasional rhetorical jab. Frankly, Craig spanked Hitchens like a foolish child. Perhaps Hitchens realized how bad things were for him after Craig’s opening speech, as even Hitchens’ rhetorical flourishes were not as confident as usual. Hitchens wasted his cross-examination time with questions like, “If a baby was born in Palestine, would you rather it be a Muslim baby or an atheist baby?” He did not even bother to give his concluding remarks, ceding the time instead to Q&A.

So why isn’t there a British atheist brave enough to face Craig on his UK speaking tour?

Well, what William Lane Craig offers in his debates is a set of deductive arguments that are logically valid, and supported by the latest scientific evidence (which he has published in peer-reviewed scientific journals), and the consensus of academic historians, using standard historical methods. Atheists are ill-equipped to respond to this case, because atheism is not really a rational worldview that is based on evidence. It’s really adopted because people cannot be bothered with the demands of the moral law. They make these faith commitments about there being no evidence, or that religious people have blind faith, or that all religions are the same (especially the ones they haven’t studied), or that religion is unfalsifiable. But the root cause is simply the desire to not have to care about right and wrong.

Consider the famous agnostic Aldous Huxley:

“I had motives for not wanting the world to have a meaning; consequently assumed that it had none, and was able without any difficulty to find satisfying reasons for this assumption. The philosopher who finds no meaning in the world is not concerned exclusively with a problem in metaphysics, he is also concerned to prove that there is no valid reason why he personally should not do as he wants to do, or why his friends should not seize political power and govern in the way that they find most advantegous to themselves… For myself, the philosophy of meaningless was essentially an instrument of liberation, sexual and political.” — Aldous Huxley in Ends and Means, 1937

What about the atheist philosopher Thomas Nagel?

“In speaking of the fear of religion, I don’t mean to refer to the entirely reasonable hostility toward certain established religions and religious institutions, in virtue of their objectionable moral doctrines, social policies, and political influence. Nor am I referring to the association of many religious beliefs with superstition and the acceptance of evident empirical falsehoods. I am talking about something much deeper–namely, the fear of religion itself. I speak from experience, being strongly subject to this fear myself: I want atheism to be true and am made uneasy by the fact that some of the most intelligent and well-informed people I know are religious believers.

I want atheism to be true and am made uneasy by the fact that some of the most intelligent and well-informed people I know are religious believers. It isn’t just that I don’t believe in God and, naturally, hope that I’m right in my belief. It’s that I hope there is no God! I don’t want there to be a God; I don’t want the universe to be like that.”
(”The Last Word” by Thomas Nagel, Oxford University Press: 1997)

The famous philosopher Mortimer Adler rejected religion for most of his life because it “would require a radical change in my way of life, a basic alteration in the direction of my day-to-day choices as well as in the ultimate objectives to be sought or hoped for …. The simple truth of the matter is that I did not wish to live up to being a genuinely religious person.”

As G.K. Chesterton says,”The Christian way has not been tried and found wanting, it has been found to be hard and left untried“. Atheists want to believe that there is no God, so they do. And they carefully avoid studying anything that might threaten what they want to believe – or having to debate people who might challenge what they want to believe. What you will see from atheists instead of a willingness to study science and to debate qualified Christians is things like one-line ads on the sides of buses, lawsuits forbidding people to exercise their right to free speech, and demands that Christians not oppose abortion and slavery – because that cramps their pursuit of pleasure, don’t you know.

Here’s an example of an atheist learning about history from Bart Ehrman, a famous secular historian:

Of course, William Lane Craig has debated Bart Ehrman (video) as well. And defeated him. Badly.

Atheism really isn’t a knowledge tradition. It’s not really something that they think is true – it’s just that they want to be hedonists, and they want you to stop making them feel guilty with your moral superiority and moral judgments and your “unfair” moral prohibitions on bestiality and infanticide. Often, these people believe that the universe is eternal, that there are millions of unobservable universes, and that unobservable aliens can explain the origin of life. Craziness. And yet they are allowed to vote. I’m scared that these people can vote – especially since most of them voted for 1.65 trillion dollar annual deficits, because of “hope and change”. Maybe we should try to reform the education system to help them to get used to arguments, evidence and debates.

New survey finds that Canadian health care system quality is declining

Map of Canada
Map of Canada

A story about a recent survey on Canada’s universal health care system, from the National Post.

Excerpt:

A new survey on attitudes about the health-care system reveals some interesting responses, confirming that Canadians have widespread misgivings about the system, even while not fully understanding how it works. They also favour using tax incentives to encourage healthier living and eating.

The survey of 2,300 Canadians carried out in April by the consulting firm Deloitte was part of a larger poll covering 12 countries. It is considered accurate to within two percentage points, 95% of the time.

Some of the highlights include:

– Just 5% of respondents gave the system an A grade; 45% giving it a B, 36% a C, 10% a D, and 4% a failing F.

– 33% of Canadians said they understood how the system works, down from 39% in 2009 when Deloitte did a similar survey.

– 69% feel that the system has not improved in the last two years, while there were slightly more who thought it had deteriorated, as opposed to improved, in that period.

– 36% believe that half the money spent on health care is wasted; interestingly, half of those skeptics blame the waste on people failing to take responsibility for their own health.

– 13% reported that they are caring for another person, up from 10% in 2009, a possible sign of the increasing personal burden posed by the aging population. In a third of those cases, the individual is caring for a spouse.

– 55% rated their health as excellent or very good … even though 52% report having been diagnosed with one or more chronic diseases.

– 63% favour some kind of tax-based incentive to encourage more healthy diets and lifestyles.

– About 80% favour expanding medical-school enrollments to increase the supply of doctors.

You can find some more videos describing horror stories in the Canadian system in this previous post.

Everyone agrees that the American health care system is too expensive, but do we at least get better quality outcomes? Let’s see.

How good is the American health care system?

Consider this article from the Hoover Institute at Stanford University.

Medical care in the United States is derided as miserable compared to health care systems in the rest of the developed world. Economists, government officials, insurers, and academics beat the drum for a far larger government role in health care. Much of the public assumes that their arguments are sound because the calls for change are so ubiquitous and the topic so complex. Before we turn to government as the solution, however, we should consider some unheralded facts about America’s health care system.

1. Americans have better survival rates than Europeans for common cancers. Breast cancer mortality is 52 percent higher in Germany than in the United States and 88 percent higher in the United Kingdom. Prostate cancer mortality is 604 percent higher in the United Kingdom and 457 percent higher in Norway. The mortality rate for colorectal cancer among British men and women is about 40 percent higher.

2. Americans have lower cancer mortality rates than Canadians. Breast cancer mortality in Canada is 9 percent higher than in the United States, prostate cancer is 184 percent higher, and colon cancer among men is about 10 percent higher.

3. Americans have better access to treatment for chronic diseases than patients in other developed countries. Some 56 percent of Americans who could benefit from statin drugs, which reduce cholesterol and protect against heart disease, are taking them. By comparison, of those patients who could benefit from these drugs, only 36 percent of the Dutch, 29 percent of the Swiss, 26 percent of Germans, 23 percent of Britons, and 17 percent of Italians receive them.

4. Americans have better access to preventive cancer screening than Canadians. Take the proportion of the appropriate-age population groups who have received recommended tests for breast, cervical, prostate, and colon cancer:

  • Nine out of ten middle-aged American women (89 percent) have had a mammogram, compared to fewer than three-fourths of Canadians (72 percent).
  • Nearly all American women (96 percent) have had a Pap smear, compared to fewer than 90 percent of Canadians.
  • More than half of American men (54 percent) have had a prostatespecific antigen (PSA) test, compared to fewer than one in six Canadians (16 percent).
  • Nearly one-third of Americans (30 percent) have had a colonoscopy, compared with fewer than one in twenty Canadians (5 percent).

5. Lower-income Americans are in better health than comparable Canadians. Twice as many American seniors with below-median incomes self-report “excellent” health (11.7 percent) compared to Canadian seniors (5.8 percent). Conversely, white, young Canadian adults with below-median incomes are 20 percent more likely than lower-income Americans to describe their health as “fair or poor.”

6. Americans spend less time waiting for care than patients in Canada and the United Kingdom. Canadian and British patients wait about twice as long—sometimes more than a year—to see a specialist, have elective surgery such as hip replacements, or get radiation treatment for cancer. All told, 827,429 people are waiting for some type of procedure in Canada. In Britain, nearly 1.8 million people are waiting for a hospital admission or outpatient treatment.

7. People in countries with more government control of health care are highly dissatisfied and believe reform is needed. More than 70 percent of German, Canadian, Australian, New Zealand, and British adults say their health system needs either “fundamental change” or “complete rebuilding.”

8. Americans are more satisfied with the care they receive than Canadians. When asked about their own health care instead of the “health care system,” more than half of Americans (51.3 percent) are very satisfied with their health care services, compared with only 41.5 percent of Canadians; a lower proportion of Americans are dissatisfied (6.8 percent) than Canadians (8.5 percent).

9. Americans have better access to important new technologies such as medical imaging than do patients in Canada or Britain. An overwhelming majority of leading American physicians identify computerized tomography (CT) and magnetic resonance imaging (MRI) as the most important medical innovations for improving patient care during the previous decade—even as economists and policy makers unfamiliar with actual medical practice decry these techniques as wasteful. The United States has thirty-four CT scanners per million Americans, compared to twelve in Canada and eight in Britain. The United States has almost twenty-seven MRI machines per million people compared to about six per million in Canada and Britain.

10. Americans are responsible for the vast majority of all health care innovations. The top five U.S. hospitals conduct more clinical trials than all the hospitals in any other developed country. Since the mid- 1970s, the Nobel Prize in medicine or physiology has gone to U.S. residents more often than recipients from all other countries combined. In only five of the past thirty-four years did a scientist living in the United States not win or share in the prize. Most important recent medical innovations were developed in the United States.

Despite serious challenges, such as escalating costs and care for the uninsured, the U.S. health care system compares favorably to those in other developed countries.

The author of that article is a senior fellow at the Hoover Institution and a professor of radiology and chief of neuroradiology at Stanford University Medical School.

So, we saw that the quality of the U.S. health care system is good, but how can we lower the costs? Is government controlled rationing (like Canada) the answer, or is there another way?

Choice and competition in health care

The Center for Freedom and prosperity seems to have found another way: choice and competition.

Excerpt:

In many ways, America’s health care system is the best in the world. It has state-of-the-art technology and highly-skilled medical professionals. America is also home to most of the cutting-edge medical research in the world. However, there are also important problems, such as the “third-party payer” model where consumers rarely pay the full cost of their own health care. This creates an incentive for both excessive and expensive use of health care, a problem that would be exacerbated by current proposals for greater government control of the health care system.

But the third-party payer problem is not the only reason that health care costs are high. State governments impose health insurance coverage mandates, often for “gold-plated” coverage, that drive up the cost of insurance. These regulations, which are unique to each state, are imposed at the behest of interest groups seeking to increase demand for their services. Combined with protectionist barriers that prevent consumers from buying policies from providers in other states, these mandates have severe unintended consequences:

  • They limit competition in the health insurance market by preventing insurance buyers from shopping across state lines, creating monopolistic and oligopolistic situations in many states;
  • They impose coverage mandates that force health insurance buyers to purchase coverage that they either do not want or cannot afford;
  • They force insurers to use community rating instead of experience rating, which means healthy people are forced to subsidize unhealthy people – to the effect that insurance premiums rise for many buyers and healthy people are driven out of the market.

The symptoms of a dysfunctional health insurance market – foremost the significant number of uninsured, but also rising costs – are recognized by many legislators. But the problem cannot be solved, as some suggest, by means of increased government regulation. Indeed, government regulation is the cause of most problems in the health insurance market, not the solution.

Restoring a free market health care system would be a daunting task, one that would involve, 1) sweeping reforms to the 45 percent of health care directly financed by government programs, and 2) a complete rewrite of the tax code to remove the distortions that exist in employer-provided health insurance. This paper focuses on the so-called third leg of the stool – policies to remove government barriers and restore competition to the market for individual health insurance.

Reforming the government-financed programs is definitely necessary because there is so much fraud and waste, as there always is with government, when compared to the private sector. Private sector businesses have to turn a profit, so they actually try to prevent fraud and waste.

Here’s a documentary featuring John Stossel that explains the health insurance problem. (And featuring Regina Hertzlinger, too)

Part 1 of 5:

Part 2 of 5:

Part 3 of 5:

Part 4 of 5:

Part 5 of 5:

Choice and competition govern the way we buy things that we want normally, especially when we buy things online. I am pretty happy buying things from online retailers, because I have so many stores to choose from, with lots of product reviews and retailer ratings. I usually like what I buy, because I know that I am buying a good product from a good seller. And if I don’t get a good outcome, I can leave a review of the product, service or seller as a warning for the next person. That helps to encourage producers to make quality products and services Seller rating helps to make sellers care for customers, and to accept returns on items that don’t perform. Maybe we should do that with health care, and just leave health insurance for catastrophic care – like car insurance is for accidents, but not for oil changes.