Tag Archives: Freedom

News

Harvard Journal of Law & Public Policy paper: gun control doesn’t lower murder rate

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Doug Ross linked to this study published in the Harvard Journal of Law & Public Policy.

He writes:

The Harvard study attempts to answer the question of whether or not banning firearms would reduce murders and suicides. Researchers looked at crime data from several European countries and found that countries with HIGHER gun ownership often had LOWER murder rates.

Russia, for example, enforces very strict gun control on its people, but its murder rate remains quite high. In fact, the murder rate in Russia is four times highertahn in the “gun-ridden” United States, cites the study. ”Homicide results suggest that where guns are scarce other weapons are substituted in killings.” In other words, the elimination of guns does not eliminate murder, and in the case of gun-controlled Russia, murder rates are quite high.

The study revealed several European countries with significant gun ownership, like Norway, Finland, Germany and France – had remarkably low murder rates. Contrast that with Luxembourg, “where handguns are totally banned and ownership of any kind of gun is minimal, had a murder rate nine times higher than Germany in 2002.

The study found no evidence to suggest that the availability of guns contributes to higher murder rates anywhere in the world. ”Of course, it may be speculated that murder rates around the world would be higher if guns were more available. But there is simply no evidence to support this.”

The authors also took a look at the effect of gun control laws in various U.S. states, gun ownership in rural and urban areas, and across racial lines. The long and short of it is that a small number of extremely active criminals with lengthy criminal records are responsible for the overwhelming super-majority of all gun crimes, and these criminals are psychopaths that ignore all laws.

The study also cited a previous report that was unable to find a single gun control law implemented in the United States that is proven to have reduced violent crime.

This is not the first time that a study in a presitigious journal has challenged the liberal gun control narrative. People who oppose guns oppose them because of feelings. Guns are scary and guns are loud, they say. That’s their reasoning. But if you actually look at the data, you’ll find that guns do reduce crime rates.

The peer-reviewed research

Whenever I get into discussions about gun control, I always mention two academic books by John R. Lott and Joyce Lee Malcolm.

Here is a paper by Dr. Malcolm that summarizes one of the key points of her book.

Excerpt:

Tracing the history of gun control in the United Kingdom since the late 19th century, this article details how the government has arrogated to itself a monopoly on the right to use force. The consequence has been a tremendous increase in violent crime, and harsh punishment for crime victims who dare to fight back. The article is based on the author’s most recent book, Guns and Violence: The English Experience (Harvard University Press, 2002). Joyce Malcom is professor of history at Bentley College, in Waltham, Massachusetts. She is also author of To Keep and Bear Arms: The Origins of an AngloAmerican Right (Harvard University Press, 1994).

Upon the passage of The Firearms Act (No. 2) in 1997, British Deputy Home Secretary Alun Michael boasted: “Britain now has some of the toughest gun laws in the world.” The Act was second handgun control measure passed that year, imposed a near-complete ban on private ownership of handguns, capping nearly eighty years of increasing firearms restrictions. Driven by an intense public campaign in the wake of the shooting of schoolchildren in Dunblane, Scotland, Parliament had been so zealous to outlaw all privately owned handguns that it rejected proposals to exempt Britain’s Olympic target-shooting team and handicapped target-shooters from the ban.

And the result of the 1997 gun ban:

The result of the ban has been costly. Thousands of weapons were confiscated at great financial cost to the public. Hundreds of thousands of police hours were devoted to the task. But in the six years since the 1997 handgun ban, crimes with the very weapons banned have more than doubled, and firearm crime has increased markedly. In 2002, for the fourth consecutive year, gun crime in England and Wales rose—by 35 percent for all firearms, and by a whopping 46 percent for the banned handguns. Nearly 10,000 firearms offences were committed.

[…]According to Scotland Yard, in the four years from 1991 to 1995 crimes against the person in England‟s inner cities increased by 91 percent. In the four years from 1997 to 2001 the rate of violent crime more than doubled. The UK murder rate for 2002 was the highest for a century.

I think that peer-reviewed studies – from Harvard University, no less – should be useful to those of us who believe in the right of self-defense for law-abiding people. The book by economist John Lott, linked above,compares the crime rates of all U.S. states that have enacted concealed carry laws, and concludes that violent crime rates dropped after law-abiding citizens were allowed to carry legally-owned firearms. That’s the mirror image of Dr. Malcolm’s Harvard study, but both studies affirm the same conclusion – more legal firearm ownership means less crime.

If you still think that guns are somehow bad for reducing crime, why not check out a formal academic debate featuring 3 people on each side of the debate?

News

Virginia crime rate dropping after post-Obama gun buying spree

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Dad sent me this article from the Richmond Times-Dispatch.

Excerpt:

Gun-related violent crime continues to drop in Virginia as the sales of firearms continue to soar, a pattern that one local criminologist finds interesting “given the current rhetoric about strengthening gun laws.”

Major gun crime collectively dropped for a fourth consecutive year statewide, while firearms sales climbed to a new record in 2012 with 490,119 guns purchased in 444,844 transactions — a 16 percent rise over 2011, according to federally licensed gun dealer sales estimates obtained by the Richmond Times-Dispatch.

The proliferation of guns occurred as the total number of major reported crimes committed with all types of firearms in Virginia dropped 5 percent, from 4,618 offenses in 2011 to 4,378 last year, according to Virginia State Police data.

Looking back over seven years, total firearm sales in Virginia have risen a staggering 101 percent from 2006 to 2012, while gun-related crime has dropped 28 percent during that period.

The one really good thing about the Obama Presidency is that it’s caused a lot of law-abiding Americans to purchase firearms out of fear that the government would ban them. Increased firearm ownership by law-abiding citizens is very bad for criminals, who now face a stronger deterrent to their criminal ambitions.

Previously, I had blogged about what the Bible says about self-defense, with some help from famous sytematic theologian Wayne Grudem. Dr. Gudem, whose PhD is from Cambridge University, concluded that the Bible was consistent with self-defense and firearm ownership. Now let’s take a look at the peer-reviewed data and see how we can explain why self-defense is a good idea to others.

The peer-reviewed research

Whenever I get into discussions about gun control, I always mention two academic books by John R. Lott and Joyce Lee Malcolm.

Here is a paper by Dr. Malcolm that summarizes one of the key points of her book.

Excerpt:

Tracing the history of gun control in the United Kingdom since the late 19th century, this article details how the government has arrogated to itself a monopoly on the right to use force. The consequence has been a tremendous increase in violent crime, and harsh punishment for crime victims who dare to fight back. The article is based on the author’s most recent book, Guns and Violence: The English Experience (Harvard University Press, 2002). Joyce Malcom is professor of history at Bentley College, in Waltham, Massachusetts. She is also author of To Keep and Bear Arms: The Origins of an AngloAmerican Right (Harvard University Press, 1994).

Upon the passage of The Firearms Act (No. 2) in 1997, British Deputy Home Secretary Alun Michael boasted: “Britain now has some of the toughest gun laws in the world.” The Act was second handgun control measure passed that year, imposed a near-complete ban on private ownership of handguns, capping nearly eighty years of increasing firearms restrictions. Driven by an intense public campaign in the wake of the shooting of schoolchildren in Dunblane, Scotland, Parliament had been so zealous to outlaw all privately owned handguns that it rejected proposals to exempt Britain’s Olympic target-shooting team and handicapped target-shooters from the ban.

And the result of the 1997 gun ban:

The result of the ban has been costly. Thousands of weapons were confiscated at great financial cost to the public. Hundreds of thousands of police hours were devoted to the task. But in the six years since the 1997 handgun ban, crimes with the very weapons banned have more than doubled, and firearm crime has increased markedly. In 2002, for the fourth consecutive year, gun crime in England and Wales rose—by 35 percent for all firearms, and by a whopping 46 percent for the banned handguns. Nearly 10,000 firearms offences were committed.

[…]According to Scotland Yard, in the four years from 1991 to 1995 crimes against the person in England‟s inner cities increased by 91 percent. In the four years from 1997 to 2001 the rate of violent crime more than doubled. The UK murder rate for 2002 was the highest for a century.

I think that peer-reviewed studies – from Harvard University, no less – should be useful to those of us who believe in the right of self-defense for law-abiding people. The book by economist John Lott, linked above,compares the crime rates of all U.S. states that have enacted concealed carry laws, and concludes that violent crime rates dropped after law-abiding citizens were allowed to carry legally-owned firearms. That’s the mirror image of Dr. Malcolm’s Harvard study, but both studies affirm the same conclusion – more legal firearm ownership means less crime.

Commentary

Robert P. George: what is religious liberty? what is conscience?

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From the Public Discourse, an article that explains why freedom of religion is a human right. (H/T Chris S.)

Excerpt:

In its fullest and most robust sense, religion is the human person’s being in right relation to the divine—the more-than-merely-human source or sources, if there be such, of meaning and value. In the perfect realization of the good of religion, one would achieve the relationship that the divine—say God himself, assuming for a moment the truth of monotheism—wishes us to have with Him.

Of course, different traditions of faith have different views of what constitutes religion in its fullest and most robust sense. There are different doctrines, different scriptures, different ideas of what is true about spiritual things and what it means to be in proper relationship to the more-than-merely-human source or sources of meaning and value that different traditions understand as divinity.

Religious liberty is the ability to use reason and evidence to determine the truth about religion:

For my part, I believe that reason has a very large role to play for each of us in deciding where spiritual truth most robustly is to be found. And by reason here, I mean not only our capacity for practical reasoning and moral judgment, but also our capacities for understanding and evaluating claims of all sorts: logical, historical, scientific, and so forth. But one need not agree with me about this in order to affirm with me that there is a distinct human good of religion—a good that uniquely shapes one’s pursuit of and participation in all the aspects of our flourishing as human beings—and that one begins to realize and participate in this good from the moment one begins the quest to understand the more-than-merely-human sources of meaning and value and to live authentically by ordering one’s life in line with one’s best judgments of the truth in religious matters.

If I am right, then the existential raising of religious questions, the honest identification of answers, and the fulfilling of what one sincerely believes to be one’s duties in the light of those answers are all parts of the human good of religion. But if that is true, then respect for a person’s well-being, or more simply respect for the person, demands respect for his or her flourishing as a seeker of religious truth and as one who lives in line with his or her best judgments of what is true in spiritual matters. And that, in turn, requires respect for everyone’s liberty in the religious quest—the quest to understand religious truth and order one’s life in line with it.

Because faith of any type, including religious faith, cannot be authentic—it cannot be faith—unless it is free, respect for the person—that is to say, respect for his or her dignity as a free and rational creature—requires respect for his or her religious liberty. That is why it makes sense, from the point of view of reason, and not merely from the point of view of the revealed teaching of a particular faith—though many faiths proclaim the right to religious freedom on theological and not merely philosophical grounds—to understand religious freedom as a fundamental human right.

Here’s the definition of conscience – it’s not just autonomy to do whatever you want:

Conscience, as Newman understood it, is the very opposite of “autonomy” in the modern sense. It is not a writer of permission slips. It is not in the business of licensing us to do as we please or conferring on us “the right to define one’s own concept of existence, of meaning, of the universe, and of the mystery of human life.” Rather, conscience is one’s last best judgment specifying the bearing of moral principles one grasps, yet in no way makes up for oneself, on concrete proposals for action. Conscience identifies our duties under a moral law that we do not ourselves make. It speaks of what one must do and what one must not do. Understood in this way, conscience is, indeed, what Newman said it is: a stern monitor.

Contrast this understanding of conscience with what Newman condemns as its counterfeit. Conscience as “self-will” is a matter of feeling or emotion, not reason. It is concerned not so much with the identification of what one has a duty to do or not do, one’s feelings and desires to the contrary notwithstanding, but rather, and precisely, with sorting out one’s feelings. Conscience as self-will identifies permissions, not obligations. It licenses behavior by establishing that one doesn’t feel bad about doing it, or, at least, one doesn’t feel so bad about doing it that one prefers the alternative of not doing it.

I’m with Newman. His key distinction is between conscience, authentically understood, and self-will—conscience as the permissions department. His core insight is that conscience has rights because it has duties. The right to follow one’s conscience, and the obligation to respect conscience—especially in matters of faith, where the right of conscience takes the form of religious liberty of individuals and communities of faith—obtain not because people as autonomous agents should be able to do as they please; they obtain, and are stringent and sometimes overriding, because people have duties and the obligation to fulfill them. The duty to follow conscience is a duty to do things or refrain from doing things not because one wants to follow one’s duty, but even if one strongly does not want to follow it. The right of conscience is a right to do what one judges oneself to be under an obligation to do, whether one welcomes the obligation or must overcome strong aversion in order to fulfill it. If there is a form of words that sums up the antithesis of Newman’s view of conscience as a stern monitor, it is the imbecilic slogan that will forever stand as a verbal monument to the “Me-generation”: “If it feels good, do it.”

Where are these rights under attack today? Well, in this country we have situations where Christians are being forced to act like atheists in public in order to avoid offending atheists. The view that Christianity is something that should be kept private because it is offensive to atheists is an atheist view. So what this really is then is atheists forcing their atheism on Christians. You can see atheists attack religious liberty today when valedictorians are forced to hid their true beliefs in order to avoid making atheists feel bad. Conscience is under attack in many places, but one of them is the abortion mandate in Obamacare, which requires Christian business owners to provide their employees with drugs that can cause abortions. So there are very real threats to religious liberty and conscience today. If you value religious liberty and conscience rights, then you should oppose expanding the power of any government that is hostile to those rights.