Issues in Population and Bioethics
Chapter 4
Our life is rendered meaningful only by integrating into an eternal thing, process, design, or being. Suicide makes life trivial because the act is not natural - not part of the eternal framework, the undying process, the timeless cycle of birth and death. Suicide is a break with eternity.
Sidgwick said that only conscious (i.e., intelligent) beings can appreciate values and meanings. So, life is significant to conscious, intelligent, though finite, beings - because it is a part of some eternal goal, plan, process, thing, design, or being. Suicide flies in the face of Sidgwick's dictum. It is a statement by an intelligent and conscious being about the meaninglessness of life.
If suicide is a statement, than society, in this case, is against the freedom of expression. In the case of suicide, free speech dissonantly clashes with the sanctity of a meaningful life. To rid itself of the anxiety brought on by this conflict, society cast suicide as a depraved or even criminal act and its perpetrators are much castigated.
The suicide violates not only the social contract - but, many will add, covenants with God or nature. Thomas Aquinas said that - since organisms strive to survive - suicide is an unnatural act. Moreover, it adversely affects the community and violates the property rights of God, the imputed owner of one's spirit. Christianity regards the immortal soul as a gift and, in Jewish writings, it is a deposit. Suicide amounts to the abuse or misuse of God's possessions, temporarily lodged in a corporeal mansion.
This paternalism was propagated, centuries later, by Blackstone, the codifier of British Law. Suicide - being self-murder - is a grave felony, which the state has a right to prevent and to punish for.
In certain countries this still is the case. In Israel, for instance, a soldier is considered to be "military property" and an attempted suicide is severely punished as "a corruption of a army chattel".
Paternalism, a malignant mutation of benevolence, is about objectifying people and treating them as possessions. Even fully-informed and consenting adults are not granted full, unmitigated autonomy, freedom, and privacy. This tends to breed "victimless crimes". The "culprits" - gamblers, homosexuals, communists, suicides, drug addicts, alcoholics, prostitutes - are "protected from themselves" by an intrusive nanny state.
The possession of a right creates a corresponding obligation not to act to frustrate its exercise. Suicide is often the choice of a mentally and legally competent adult. Life is such a basic and deep set phenomenon that even the incompetents - the mentally retarded or mentally insane or minors - can fully gauge its significance and make "informed" decisions, in my view.
The paternalists claim counterfactually that no competent adult "in his right mind" will ever decide to commit suicide. They cite the cases of suicides who survived and felt very happy that they have - as a compelling reason to intervene. But we all make irreversible decisions for which, sometimes, we are sorry. It gives no one the right to interfere.
Paternalism is a slippery slope. Should the state be allowed to prevent the birth of a genetically defective child or forbid his parents to marry in the first place?
Should unhealthy adults be forced to abstain from smoking, or steer clear from alcohol? Should they be coerced to exercise?
Suicide is subject to a double moral standard. People are permitted - nay, encouraged - to sacrifice their life only in certain, socially sanctioned, ways. To die on the battlefield or in defense of one's religion is commendable. This hypocrisy reveals how power structures - the state, institutional religion, political parties, national movements - aim to monopolize the lives of citizens and adherents to do with as they see fit. Suicide threatens this monopoly. Hence the taboo.
IV. Race
Social Darwinism, sociobiology, and, nowadays, evolutionary psychology are all derided and disparaged because they try to prove that nature - more specifically, our genes - determine our traits, our accomplishments, our behavior patterns, our social status, and, in many ways, our destiny. Our upbringing and our environment change little. They simply select from ingrained libraries embedded in our brain.
Moreover, the discussion of race and race relations is tainted by a history of recurrent ethnocide and genocide and thwarted by the dogma of egalitarianism. The (legitimate) question "are all races equal" thus becomes a private case of the (no less legitimate) "are all men equal". To ask "can races co-exist peacefully" is thus to embark on the slippery slope to slavery and Auschwitz. These historical echoes and the overweening imposition of political correctness prevent any meaningful - let alone scientific - discourse.
The irony is that "race" - or at least race as determined by skin color - is a distinctly unscientific concept, concerned more with appearances (i.e., the color of one's skin, the shape of one's head or hair), common history, and social politics - than with heredity. Most human classificatory traits are not concordant. Different taxonomic criteria conjure up different "races". IQ is a similarly contentious construct, although it is stable and does predict academic achievement effectively.
Thus, racist-sounding claims are as unfounded as claims about racial equality. Still, while the former are treated as an abomination - the latter are accorded academic respectability and scientific scrutiny.
Consider these two hypotheses:
I. That the IQ (or any other measurable trait) of a given race or ethnic group is hereditarily determined (i.e., that skin color and IQ - or another measurable trait - are concordant) and is strongly correlated with certain types of behavior, life accomplishments, and social status.
II. That the IQ (or any other quantifiable trait) of a given race or "ethnic group" is the outcome of social and economic circumstances and even if strongly correlated with behavior patterns, academic or other achievements, and social status - which is disputable - is amenable to "social engineering".
Both theories are falsifiable and both deserve serious, unbiased, study. That we choose to ignore the first and substantiate the second demonstrates the pernicious and corrupting effect of political correctness.
Claims of the type "trait A and trait B are concordant" should be investigated by scientists, regardless of how politically incorrect they are. Not so claims of the type "people with trait A are ..." or "people with trait A do ...". These should be decried as racist tripe.
Thus the statement "The traits of being an Ashkenazi Jew (A) and suffering from Tay-Sachs induced idiocy (B) are concordant" is true 1 of every 2500 times.
The statements "people who are Jews (i.e., with trait A) are (narcissists)", or "people who are Jews (i.e., with trait A) do this: they drink the blood of innocent Christian children during the Passover rites" - are vile racist and paranoid statements.
People are not created equal. Human diversity - a taboo topic - is a cause for celebration. It is important to study and ascertain what are the respective contributions of nature and nurture to the way people - individuals and groups - grow, develop, and mature. In the pursuit of this invaluable and essential knowledge, taboos are dangerously counter-productive.
V. Moral Relativism
Protagoras, the Greek Sophist, was the first to notice that ethical codes are culture-dependent and vary in different societies, economies, and geographies. The pragmatist believe that what is right is merely what society thinks is right at any given moment. Good and evil are not immutable. No moral principle - and taboos are moral principles - is universally and eternally true and valid. Morality applies within cultures but not across them.
But ethical or cultural relativism and the various schools of pragmatism ignore the fact that certain ethical percepts - probably grounded in human nature - do appear to be universal and ancient, if not eternal. Fairness, veracity, keeping promises, moral hierarchy - permeate all the cultures we have come to know. Nor can certain moral tenets be explained away as mere expressions of emotions or behavioral prescriptions - devoid of cognitive content, logic, and a relatedness to certain facts.
Still, it is easy to prove that most taboos are, indeed, relative. Incest, suicide, feticide, infanticide, parricide, ethnocide, genocide, genital mutilation, social castes, and adultery are normative in certain cultures - and strictly proscribed in others. Taboos are pragmatic moral principles. They derive their validity from their efficacy. They are observed because they work, because they yield solutions and provide results. They disappear or are transformed when no longer useful.
Incest is likely to be tolerated in a world with limited possibilities for procreation. Suicide is bound to be encouraged in a society suffering from extreme scarcity of resources and over-population. Ethnocentrism, racism and xenophobia will inevitably rear their ugly heads again in anomic circumstances. None of these taboos is unassailable.
None of them reflects some objective truth, independent of culture and circumstances. They are convenient conventions, workable principles, and regulatory mechanisms - nothing more. That scholars are frantically trying to convince us otherwise - or to exclude such a discussion altogether - is a sign of the growing disintegration of our weakening society.
T H E A U T H O R
SHMUEL (SAM) VAKNIN
Curriculum Vitae
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Born in 1961 in Qiryat-Yam, Israel.
Served in the Israeli Defence Force (1979-1982) in training and education units.
Education
Graduated a few semesters in the Technion - Israel Institute of Technology, Haifa.
Ph.D. in Philosophy (major : Philosophy of Physics) - Pacific Western University, California.
Graduate of numerous courses in Finance Theory and International Trading.
Certified E-Commerce Concepts Analyst.
Certified in Psychological Counselling Techniques.
Full proficiency in Hebrew and in English.
Business Experience
1980 to 1983
Founder and co-owner of a chain of computerized information kiosks in Tel-Aviv, Israel.
1982 to 1985
Senior positions with the Nessim D. Gaon Group of Companies in Geneva, Paris and New-York (NOGA and APROFIM SA):
- Chief Analyst of Edible Commodities in the Group's Headquarters in Switzerland. - Manager of the Research and Analysis Division - Manager of the Data Processing Division - Project Manager of The Nigerian Computerized Census - Vice President in charge of RND and Advanced Technologies - Vice President in charge of Sovereign Debt Financing
1985 to 1986
Represented Canadian Venture Capital Funds in Israel.
1986 to 1987
General Manager of IPE Ltd. in London. The firm financed international multi-lateral countertrade and leasing transactions.
1988 to 1990
Co-founder and Director of "Mikbats - Tesuah", a portfolio management firm based in Tel-Aviv. Activities included large-scale portfolio management, underwriting, forex trading and general financial advisory services.
1990 to Present
Free-lance consultant to many of Israel's Blue-Chip firms, mainly on issues related to the capital markets in Israel, Canada, the UK and the USA.
Consultant to foreign RND ventures and to Governments on macro-economic matters.
President of the Israel chapter of the Professors World Peace Academy (PWPA) and (briefly) Israel representative of the "Washington Times".
1993 to 1994
Co-owner and Director of many business enterprises:
- The Omega and Energy Air-Conditioning Concern - AVP Financial Consultants - Handiman Legal Services Total annual turnover of the group: 10 million USD.
Co-owner, Director and Finance Manager of COSTI Ltd. - Israel's largest computerized information vendor and developer. Raised funds through a series of private placements locally, in the USA, Canada and London.
1993 to 1996
Publisher and Editor of a Capital Markets Newsletter distributed by subscription only to dozens of subscribers countrywide.
In a legal precedent in 1995 - studied in business schools and law faculties across Israel - was tried for his role in an attempted takeover of Israel's Agriculture Bank.
Was interned in the State School of Prison Wardens.
Managed the Central School Library, wrote, published and lectured on various occasions.
Managed the Internet and International News Department of an Israeli mass media group, "Ha-Tikshoret and Namer".
Assistant in the Law Faculty in Tel-Aviv University (to Prof. S.G. Shoham).
1996 to 1999
Financial consultant to leading businesses in Macedonia, Russia and the Czech Republic.
Collaborated with the Agency of Transformation of Business with Social Capital.
Economic commentator in "Nova Makedonija", "Dnevnik", "Izvestia", "Argumenti i Fakti", "The Middle East Times", "Makedonija Denes", "The New Presence", "Central Europe Review" , and other periodicals and in the economic programs on various channels of Macedonian Television.
Chief Lecturer in courses organized by the Agency of Transformation, by the Macedonian Stock Exchange and by the Ministry of Trade.
1999 to 2002
Economic Advisor to the Government of the Republic of Macedonia and to the Ministry of Finance.
2001 to present
Senior Business Correspondent for United Press International (UPI)
Web and Journalistic Activities
Author of extensive Websites in Psychology ("Malignant Self Love") - An Open Directory Cool Site
Philosophy ("Philosophical Musings")
Economics and Geopolitics ("World in Conflict and Transition")
Owner of the Narcissistic Abuse Announcement and Study List and the Narcissism Revisited mailing list (more than 3900 members)
Owner of the Economies in Conflict and Transition Study list.
Editor of mental health disorders and Central and Eastern Europe categories in web directories (Open Directory, Suite 101, Search Europe).
Columnist and commentator in "The New Presence", United Press International (UPI), InternetContent, eBookWeb and "Central Europe Review".
Publications and Awards
"Managing Investment Portfolios in states of Uncertainty", Limon Publishers, Tel-Aviv, 1988
"The Gambling Industry", Limon Publishers., Tel-Aviv, 1990
"Requesting my Loved One - Short Stories", Yedioth Aharonot, Tel-Aviv, 1997
"The Macedonian Economy at a Crossroads - On the way to a Healthier Economy" (with Nikola Gruevski), Skopje, 1998
"Malignant Self Love - Narcissism Revisited", Narcissus Publications, Prague and Skopje, 1999, 2001, 2002
The Narcissism Series - e-books regarding relationships with abusive narcissists (Skopje, 1999-2002)
"The Exporters' Pocketbook", Ministry of Trade, Republic of Macedonia, Skopje, 1999
"The Suffering of Being Kafka" (electronic book of Hebrew Short Fiction, Prague, 1998)
"After the Rain - How the West Lost the East", Narcissus Publications in association with Central Europe Review/CEENMI, Prague and Skopje, 2000
Winner of numerous awards, among them the Israeli Education Ministry Prize (Literature) 1997, The Rotary Club Award for Social Studies (1976) and the Bilateral Relations Studies Award of the American Embassy in Israel (1978).
Hundreds of professional articles in all fields of finances and the economy and numerous articles dealing with geopolitical and political economic issues published in both print and web periodicals in many countries.
Many appearances in the electronic media on subjects in philosophy and the Sciences and concerning economic matters.
Contact Details:
My Web Sites:
Economy / Politics:
http://ceeandbalkan.tripod.com/
Psychology:
http://samvak.tripod.com/index.html
Philosophy:
http://philosophos.tripod.com/
Poetry:
http://samvak.tripod.com/contents.html
Return
After the Rain
How the West
Lost the East
The Book
This is a series of articles written and published in 1996-2000 in Macedonia, in Russia, in Egypt and in the Czech Republic.
How the West lost the East. The economics, the politics, the geopolitics, the conspiracies, the corruption, the old and the new, the plough and the internet - it is all here, in colourful and provocative prose.
From "The Mind of Darkness":
"'The Balkans' - I say - 'is the unconscious of the world'. People stop to digest this metaphor and then they nod enthusiastically. It is here that the repressed memories of history, its traumas and fears and images reside. It is here that the psychodynamics of humanity - the tectonic clash between Rome and Byzantium, West and East, Judeo-Christianity and Islam - is still easily discernible. We are seated at a New Year's dining table, loaded with a roasted pig and exotic salads. I, the Jew, only half foreign to this cradle of Slavonics. Four Serbs, five Macedonians. It is in the Balkans that all ethnic distinctions fail and it is here that they prevail anachronistically and atavistically. Contradiction and change the only two fixtures of this tormented region. The women of the Balkan - buried under provocative mask-like make up, retro hairstyles and too narrow dresses. The men, clad in sepia colours, old fashioned suits and turn of the century moustaches. In the background there is the crying game that is Balkanian music: liturgy and folk and elegy combined. The smells are heavy with muskular perfumes. It is like time travel. It is like revisiting one's childhood."
The Author
Sam Vaknin is the author of Malignant Self Love - Narcissism Revisited and After the Rain - How the West Lost the East. He is a columnist for Central Europe Review and eBookWeb , a United Press International (UPI) Senior Business Correspondent, and the editor of mental health and Central East Europe categories in The Open Directory and Suite101.
Until recently, he served as the Economic Advisor to the Government of Macedonia.
Visit Sam's Web site at http://samvak.tripod.com