| | There is a general confusion among many
liberals (I mean "liberals" in both the philosophical sense
of believing in the moral importance of personal liberty, and the
political sense of supporting policies that tend to restrict economic
freedom before social freedom) about what to do with so-called "hate
speech"—speech that advocates moral positions which are evil
and dangerous.
For a typical example, what is to be
done with neo-Nazis who claim that Jews are inferior to Whites and
deserve to be enslaved, imprisoned, or murdered? What is to be done
with fundamentalist Christians who say that homosexuals are criminals
against God and deserve to burn in eternal fire? As a less familiar
yet no less significant example, what is to be done with people who
profess something called "moral relativism" and claim that
all moral claims are meaningless, that the beliefs of Nazis or
nihilists are as sound as the beliefs of liberals or utilitarians?
This sort of speech is not the same as
direct incitement to violence—"Jews should be
killed"/"Homosexuals should burn" is not the same as
"Kill that Jew"/"Burn that homosexual"—nor is
it the same as any of the other sorts of speech liberals would
ordinarily restrict, such as irresponsible lies that directly
endanger people (e.g. yelling "Fire!" in a crowded theater
when there is no fire) or perjury in a court of law that would hinder
the process of justice. Yet clearly this sort of speech is wrong,
not just in a factual sense, but
in a moral sense as
well; hate speech constitutes a declaration of moral beliefs which
are not only false, but harmful, immoral and dangerous.
As
such, it seems (at first glance) that we ought to restrict hate
speech, make it illegal and punishable in the same way that we make
murder or theft (or, more analogously, perjury) illegal and
punishable. But then we have a system in which the government has a
right to legislate moral statements—and it seems a slippery slope
to exactly the sort of "thought police" that liberals most
fear. If hate speech is permissible, it is not immoral; but if it is
impermissible, should we not make it illegal?
The
answer lies in an important but often-neglected distinction: Between
that which is permissible—what
it is morally acceptable to do—and that which is allowable—what
good people ought not to use violence to prevent. (Attack not my
etymology, for these are technical terms; I realize that in common
usage "permit" and "allow" are close synonyms.)
Obviously,
all that is permissible is allowable—one should never use violence
to prevent acts that are not immoral!—but importantly, not all that
is allowable is permissible. There are acts which are morally wrong
(impermissible), yet which are
not so wrong that it is justified to use violence to prevent them.
\[
\forall x \in P: x \in A \]
\[
\exists x \in A: x \notin P \]
\[ P
\subset A \]
\[ A
\not \subset P \]
Hate
speech is precisely the sort of act which is impermissible but
allowable. Another such act is cutting in line; another is making
rude insults. I'd put public nudity in the same category, and
probably software piracy as well. Often, these are simply violations
of custom, rather than
deep moral rules; they are wrong because in these social
circumstances they violate
contractual obligations of acceptable behavior, not because they are
intrinsically harmful. Hate speech is actually a case where we might
say that the act is intrinsically harmful—but in this case, the act
is still allowable because the cure would be worse than the disease.
What,
then, is the proper response to hate speech? More speech! Answer
these hateful and atrocious lies with truths, and sound arguments to
defend those truths. Minimize the harm now, and attempt to persuade
others not to say these words. But remember always that these words,
however wrong, are allowable—you
have no right to use violence or legal punishment in order to stop
them. You need not hold your tongue—indeed, you ought not
hold your tongue—but leave laws and guns out of the matter.
Thus,
Richard Dawkins' God Delusion and
Lily Allen's Fuck You are
precisely the correct action to take, and should be applauded as
such. When a science teacher tells his student creationism is false
and superstitious nonsense,
he is doing precisely what he ought to do—and it is a travesty of
justice that this act was punished, for it is not merely allowable,
not merely permissible, but outright good, while
the creationism he attacked can only achieve the level of allowable.
|