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The Homeless

This article is part of my posts on the economic system of distributism.  This is from practicaldistributism.blogspot.com which you can find here:

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The issue of the homeless in society is starting to get more attention in the news in the United States. Unfortunately, I suspect that this is only because of the upcoming presidential election. It would be unfair to say that this issue gets no attention at other times, but it does seem to me that the level of attention has increased as a topic of interest for our federal elections. While any public attention to this issue is welcome – it is a real issue that needs to be addressed – it does seem that the form of attention and the ways of addressing it leave a lot to be desired. I think this is true from both a general perspective as well as a specifically distributist one.

Homelessness appears to be on the rise in the United States. While there always has been, and undoubtedly always will be (Mark 14:7) homeless among us, the number of people living on the streets does appear to have increased a great deal in recent years. It is possible that, with some cities declaring themselves to be “sanctuaries” for the homeless, some of them have managed to migrate to those urban centers. To the extent that this is true, it could be said that the number of homeless has not increased as much as the concentration in urban centers has. Why is this issue relevant to distributism? Because this social issue touches both on the economic and the political life of communities throughout the country and around the world.

From a distributist perspective, homelessness, like most things, should be handled on as local a basis as practically possible. Our current political and tax structure may limit this, but that can and should change. Religious and other private organizations should be the front line in providing hands-on assistance as much as possible. Locally run government assistance programs should be established for what these other organizations are not able to handle. From the distributist perspective, the fact that an issue is wide-spread does not mean that higher levels of government become the primary actors in addressing it. Therefore, distributism doesn’t prohibit higher levels of government from offering assistance to the local providers of helping those in need, but they must not be allowed to usurp the role of the local organizations and government in directly addressing the issue. Therefore, even though homelessness is an issue throughout our society, and addressing it may require assistance from state or federal government, this assistance does not include setting policy for, or direct management of, assistance to those in need when more local organizations can do this.

We cannot ignore the concerns of those in the community who are not homeless. Many of them would willingly help the homeless, but also need to have their own concerns related to this issue addressed. These people would have the most motivation to help the homeless for both altruistic and personal reasons. Altruistic because they can see those in need and want to assist them. Personal because they are being negatively impacted when the homeless block sidewalks and doorways, and defecate and urinate in public parks, on the sidewalks, and in the doorways. Customers are driven away, businesses suffer or close, which means that these people have less money available to help those in need. Eventually, they will move away, taking their businesses with them, which means that there are fewer people to support the programs to help the homeless.

Another aspect where our society seems to be failing to address the issue of homelessness is that those (in government) who have taken charge of addressing it don’t seem interested in identifying the various aspects to the problem. A “one size fits all” simple solution will not successfully address the issue because there are different reasons that people are homeless. You can’t simply say, “we’ll provide housing” to solve the problem if the problem goes beyond the simple availability of housing – and it does. While this is certainly a simplification, I believe we can identify at least four broad categories of homelessness which will clearly show that one solution will not be able to succeed in addressing the problem.

The first category, and maybe the largest, are those who are addicted to drugs. Some people will argue that these people are voluntarily homeless because they voluntarily started taking drugs, however we know that the drugs being used by the homeless alter mental processes and are so strongly addicting that they truly need outside assistance to break the drug use cycle. Therefore, I cannot agree that these people can truly be categorized as voluntarily homeless. Being under the influence of mind-altering drugs while out in public presents a public danger. Therefore the local government has an obligation to protect its society from those who fit in this category. There are programs out there which have been successful in assisting those in this situation to get off these drugs, and we should promote those programs implemented according to distributist principles as much as possible.

The second category are those who have some kind of mental illness or condition. Some might try to group these people with those addicted to drugs, but I disagree (although there may be some overlap of the two). Where those who are addicted to drugs are in their condition because they take drugs they should not, some of those who are mentally ill are homeless because they don’t take the drugs they should. Some don’t take the drugs they need because their addiction still controls them, and others because they could not afford to get the drugs they needed. Additionally, there are those with mental illnesses for which there is no effective treatment.

In both of the cases above, leaving these people out on the street without “harassing” them is not an act of compassion, and it certainly doesn’t help them or the community negatively impacted by them. If we are committed to helping them, we must provide and support the institutions and programs which takes them from the street and into programs to help them and keep them off the street. These people are not only in need, but are suffering in a way that goes beyond their ability to help themselves.

The third category of homeless are those who are “down on their luck.” They are the ones whose jobs have been eliminated or outsourced to other areas. They do not have the means to get the training they need to change careers or to move to where the jobs are. Programs to assist these people to get training, to live while they get it, to help them get jobs, and to get to where the jobs are, need to exist. I am including in this category those who desire to work to support themselves and their families.

I believe there is broad support for helping those who fall into these three categories, even if that support is for different reasons. These are people who are in true need of help. I believe both a personal and a social responsibility exists to help them (Matt 25:34-46), and by doing so to help the overall community.  This would serve the common good, that is the good of the individual and also the good of the community as a whole.

The fourth category of homeless, which I believe is a small minority of the homeless, are those who are truly voluntarily homeless. Those who have chosen this as their own way of life separate from the community, but also simultaneously within it. I do believe we need to remain open to a certain degree with these people and not disrupt them unnecessarily. However, if they are living within a community, and taking advantage of the public goods of the community without actually being a part of the community or contributing to it, they are effectively stealing resources from those in need and from the community they refuse to join. If they are capable of supporting themselves but choose not to, then the social obligation to them is less than it is to the other categories. They should still be treated with human decency, but that doesn’t mean we have to support them in their chosen life style or blithely accept them disrupting the community, especially when doing so would use resources intended to help those in real need. We must treat them with justice, but justice is equally owed to the society at large.

I have listed four broad categories, and I believe that each of them could be divided into sub-categories. It is an unfortunate reality of our time that neither of the major political parties, and the various economic philosophies, seem to be willing to truly address homelessness in the various ways it needs to be addressed. I believe that part of the reason for this is that they all approach it from either a highly centralized or extremely individualistic perspective. Both of these perspectives tend toward over-generalization in order to win the broadest level of support. The distributist movement looks at this situation from the local perspective. If the homeless in a particular community are those down on their luck, they can focus their efforts of assistance to address that problem. Another community where the majority of homeless are addicted to drugs can focus on that.

This is why distributists accept the idea of subsidiarity. The local community knows its problems better than more centralized and distant governments. They are in the best position to address the problems, even if they need assistance to accomplish what needs to be done.

References:

Seattle is Dying

 

Studies Are Usually Bunk, Study Shows

An interesting detail went overlooked in the fury over fired Google engineer James Damore ’s “diversity memo.” At the end of the document he calls for an end to mandatory “Unconscious Bias training.” Large corporations often force employees into re-education classes, this one a dull, hourlong, 41-slide seminar supported by study after study. Can these studies be trusted? Doubtful. Hands down, the two most dangerous words in the English language today are “studies show.”

The world is inundated with the manipulation of flighty studies to prove some larger point about mankind in the name of behavioral science. Pop psychologists have churned out mountains of books proving some intuitive point that turns out to be wrong. It’s “sciencey,” with a whiff of (false) authenticity.

Malcolm Gladwell is the master. In his 2008 book, “Outlier,” he argues that studies show no one is born better than anyone else. Instead success comes to those who put in 10,000 hours of practice. That does sound right, but maybe Steph Curry shoots hoops for 10,000 hours because he is better than everyone at basketball in the first place. Meanwhile I watch 10,000 hours of TV. Facing criticism, Mr. Gladwell somewhat recanted: “In cognitively demanding fields, there are no naturals.” News alert: Professional sports are cognitively demanding.

Many of the studies quoted in newspaper articles and pop-psychology books are one-offs anyway. In August 2015, the Center for Open Science published a study in which 270 researchers spent four years trying to reproduce 100 leading psychology experiments. They successfully replicated only 39. Yes, I see the irony of a study debunking a study, but add to this a Nature survey of 1,576 scientists published last year. “More than 70% of researchers have tried and failed to reproduce another scientist’s experiments,” the survey report concludes. “And more than half have failed to reproduce their own experiments.”

Bunk medical studies are worrisome, but who really cares about pop behavioral science? It’s easy to write this off as trivial, except millions take these studies and their conclusions seriously. The 2008 book “Nudge,” from academics Richard Thaler and Cass Sunstein, called for “libertarian paternalism” to push people in the right direction. But who decides what’s the right direction? Turns out the answer is Mr. Sunstein. He was hired by the Obama administration in 2009 to run the Office of Information and Regulatory Affairs. Call it psychobabble authoritarianism.

In his best seller “Blink,” Mr. Gladwell finds studies suggesting we are all unconsciously biased sexists, racists, genderists, ableists, and a litany of other “ists”—victimhood’s origin story. Newer research has deflated this theory, but the serious conclusions, and boring training seminars they inevitably lead to, remain. In her first debate against Donald Trump, Hillary Clinton channeled her inner Malcolm Gladwell and declared: “Implicit bias is a problem for everyone, not just police.” Everyone? Speak for yourself. It’s as if she called an entire slice of society deplorable.

Psych labs are being replaced. In the past decade, companies have built vast platforms to probe, test and study humans every time they search, like or snap. Google runs what are called Split A/B tests, dividing users into groups and testing usability and other features to see what works best. In 2014, Facebook caused a bit of a stir after altering 689,000 users’ newsfeeds to see if the company could manipulate their emotions. It could. Good or bad, this is the future of studies.

The world is not binary, but conclusions drawn from studies always are. These studies show whatever someone wants them to. So stay skeptical and remember: Correlation doesn’t equal causation. If only I could find a study that shows this.

Mr. Kessler writes on technology and markets for the Journal.

Copyright ©2019 Dow Jones & Company, Inc. All Rights Reserved.

Appeared in the August 14, 2017, print edition of the Wall Street Journal and can be found here.

Suit Challenges North Carolina County’s Refusal To Recognize Marriages Performed By Universal Life Clergy

This is from religionclause.blogspot.com which you can find here:

Suit was filed this week in a North Carolina federal district court challenging the refusal by the Cleveland County, North Carolina marriage official to issue marriage licenses to couples whose weddings were performed by Universal Life Church (ULC) ministers. ULC ordains anyone “who feels the call” as a minister. Ordination takes place online for free and credentials are sent to applicants by mail. North Carolina Gen. Stat. §51-1 allows “an ordained minister of any religious denomination to officiate at weddings.  The complaint (full text) in Universal Life Church Monastery Storehouse v. Harnage, (WD NC, filed 8/26/2019), alleges violation of the Establishment, Equal Protection and Free exercise clauses, as well as of Art. VI and of the North Carolina constitution, saying in part:

Defendant’s apparent policy of refusing to recognize the validity of marriages performed by ULC Monastery ministers officially prefers certain religions or religious denominations over ULC Monastery by allowing other religious leaders to solemnize marriages but declining to extend that same benefit to ULC Monastery ministers.

Charlotte Observer reports on the lawsuit.

You can learn more about this issue here.

Family Law Tip: Child Support Paid by the Primary Custodian?

I post some tips regarding family to my Linkedin page (see here) from time to time, and I thought I should start sharing them here too. Below is one of my family law tips, and you can read my articles on family law here and other posts on family law here and all are cataloged here.

Bums

Living the low-stakes life

I have lost touch with my friend Mark, and, assuming he is alive, it will be some work to track him down, because he is periodically homeless or semi-homeless. My first impression was that his economic condition was mainly the result of his having been for many years a pretty good addict and a pretty poor motorcyclist, a combination that had predictable neurological consequences. I never knew Mark “before” — there is something in such men as Mark suggesting an irrevocably bifurcated life — but the better I got to know him, the more I came to believe that he probably had been much the same man, but functional, or at least functional enough.

Part of it was an act, but not all of it. If you saw him on the street and called his name, he’d spin around on you, fists balled up, half enraged and half afraid, ready to fight, until he recognized you, which could sometimes take a few seconds longer than it should have. But then he was all smiles and wry commentary on the passers-by and the police. He’d gesture at passing police cars (he lived about two blocks from the police station) and say, “They all know me,” which was true. We talked about motorcycles and his longing to ride again, and he’d explain to me all the reasons why that was never, ever going to happen. “They’d lock me up,” he’d say darkly, which also was true. He’d sometimes ask to borrow mine, and I’d explain to him all the reasons why that was never, ever going to happen. “You’re a maniac.” This was an approved line of argument. “That’s right!” he’d thunder. Maniac was fine, but he objected to lunatic. He didn’t like bum very much, either, but he was a realist.

A 20-year-old man with adequate shelter, cheap food, computer games, weed, and a girlfriend is apt to be pretty content.

Necessity used to be what forced us to grow up. That was the stick, and sex was the carrot, and between the two of them young men were forced/inspired to get off their asses, go to work, and start families of their own from time immemorial until the day before yesterday. A 20-year-old man with adequate shelter, cheap food, computer games, weed, and a girlfriend is apt to be pretty content. Some of them understand that there is more to life than that, but some do not. David Foster Wallace’s great terror in Infinite Jest was entertainment so engrossing that those consuming it simply stopped doing anything else. (Is it necessary to issue a spoiler alert for a 1,000-page novel that’s 20 years old? Well, spoiler alert: It’s Québécois separatists.) He revisited the idea later in “Datum Centurio,” which is one of the all-time great short stories, one that is written in the form of a dictionary entry from the future for the word “date.” Over the course of the definition (and the inevitable footnotes), we learn that pornography has become so immersive in the future that conventional sexual behavior has been restricted entirely to procreation. The final footnote reads: “Cf. Catholic dogma, perverse vindication of.”

Tyler Cowen considers some of this in his new book, The Complacent Class, in which he argues (in the words of Walter Russell Meade’s review) that “the apparent stability of American society . . . is an illusion: behind the placid façade, technological change and global competition have combined with domestic discontent to bring forth a new age of disruption.”

By Kevin D. Williamson and published in National Review on February 26, 2017 and can be found here.

What They All Get Wrong About Tariffs

This article is part of my posts on the economic system of distributism.  This is from practicaldistributism.blogspot.com which you can find here:

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When President Trump chose to impose tariffs on China, there were various reactions. Some economic schools praised him because they believe tariffs will improve the American job market in those industries currently heavily outsourced to Chinese labor. Free market libertarians, typically representing the Austrian school of economics, berated him because they believe tariffs are terrible and hurt the American economy. However, Trump said he was doing this as an economic sanction because China was stealing US intellectual property.

Let’s start with where President Trump is wrong. He is using the tariff as a means of economic sanction – to punish another country. This is generally being characterized as a form of “trade war,” which is not an unreasonable conclusion. The reason he is wrong, however, is because we have been living under the doctrine of free trade long enough that China can economically hurt us just as much as we can economically hurt them. You can only impose a punishment from a position of power, and we don’t seem to have one. China is where our corporations produce our computers, cell phones, network infrastructure components, and many other things on which we have come to depend for our daily lives. It wasn’t that long ago that flooding in a region of China cause a world-wide shortage of computer disk drives. China can retaliate quickly and effectively against any form of economic sanction we may want to impose. A concrete example of this type of economic, and therefore political, dependence is the United Kingdom’s departure from the European Union. One of the issues they have to address is potential interruptions in their food distribution. The UK has the resources to provide this for itself, but they have spent decades allowing themselves to become dependent on foreign countries for basic necessities. This is now being used as an argument against becoming politically independent from the EU.

Those praising the tariffs as a means to improve American job opportunities are wrong because Trump’s stated reason for imposing the tariff is not to bolster American jobs or American industries. It was a punishment for stealing intellectual property from American companies. Our situation is very different than when our economic might was building during the industrial revolution. As a nation, we desired greater economic power, but we were already economically independent for the majority of our daily needs and wants. We used an aggressive tariff system to not only protect our fledgling industries, but to open foreign markets to our strong industries.

Others, including those who believe in the Austrian School of economics, criticized these tariffs on the grounds that tariffs are bad for economics. For example, political commentator Ben Shapiro has stated on numerous occasions that tariffs are bad for the economy. He describes them as a tax on everyone for the benefit of the few. Are tariffs ever allowed according to his view? According to Shapiro, they should only be used for national security reasons or “in the name of liberty.”

“As JFK put it, ‘We will bear any burden in the name of liberty,’ and, I’m sorry, but getting slightly more expensive goods from China in the name of liberty doesn’t seem like all that much of a burden to bear to help the people of Hong Kong, who are flying the American flag while they are protesting for their freedom.”

– Ben Shapiro, Practicality vs. Morality?

So, we can use tariffs as a tool for political change in a foreign power, but not to protect national industries and jobs. While other capitalists disagree with this view, the implications of this position are astounding when you consider that we are dealing with a socialist dictatorship.

Socialism is an Economic Good for Capitalists

This is a tacit admission that, except when national security concerns apply, or when we want to help influence some form of political change in the name of liberty, socialism is an economic good for capitalism. Is this a ridiculous assertion? Consider the following points.

  • The capitalist justification for free trade is that we can take advantage of lower labor and production costs in foreign countries. However, when you include socialist regimes in this, you are saying that a socialist workforce is more economically competitive than a capitalist one. Socialism is fine (for them), as long as it lowers ourcosts.
  • Labor costs are lower in other countries when they have a lower standard of living or worse working conditions and wages than we do. When you include socialist regimes, it means that we accept the fact that some Chinese workers are practically slave labor, and some factories that produce products for American companies have such bad conditions that they had to have anti-suicide campaigns and put up nets between the company barracks in which the workers live to catch those who try to jump to their deaths.
  • Capitalists proclaim with pride that we are a service and information provider for the world. This is the idea of “comparative advantage,” where different national economies will specialize in what they do best. Many denounce the idea that we should remain competitive in manufacturing, either traditional or new, or declare that we cannot do so. What about those workers in our own manufacturing industries? Well, they need to get themselves retrained to participate in those areas where we have a comparative advantage. In other words, the reason we outsource the production of our most advanced consumer computers and electronics is because a totalitarian socialist regime like China is simply better at it than our capitalist society – and that must be good for us because there is no need for us to improve in those areas.

These positions can only be explained by a view that considers the so-called global economy to be the primary and most important economy, followed by the national economy. Other capitalists may consider the national economy to be primary and the global economy secondary but, for those of the former view, socialism is treated as an economic good for capitalist markets.

In the end, President Trump backed down on the tariffs in hopes that it would keep our prices reduced through the Christmas shopping season. Does this not show that we have become economically dependent on foreign countries, including China?

What can Chinese President, Xi Jinping, say about this? If I were him, I would be using this as propaganda to the Chinese people, that it proves socialism is superior to capitalism, that capitalist production cannot compete with socialist production, and that people who live under capitalism are not able or willing to do the work necessary to produce what they want because they are too lazy and greedy, which is why they depend on socialist workers.

Socialism is not an Economic Good for Distributists!

While trade is generally good, distributism’s emphasis on supporting the local economy means that it should not be at the expense of economic independence. One of the foundational ideas behind distributism is that the more economically dependent you are, the more politically unfree you are. This applies to the national economy just as much as it does to the local economy. The views of capitalists seem to be divided between those who consider the global economy as primary and those who consider the national economy as primary. They don’t seem to give local economies much consideration. Distributists consider the local economy as primary. If the country is filled with a lot of strong and stable local economies, then the national economy will be strong and stable.

When considering trade policy, a nation should look to maintain a level which won’t cause too much economic turmoil for its people if trade gets interrupted. It should also not be the cause of the demise of your own producers. Some capitalists will declare that you are just forcing your own people to accept inferior products or to endure higher prices. They are ignoring the fact that many of their country’s top competitors in international markets initially grew under the protection of tariffs against foreign competition. Markets are different from country to country.

The labor market in the United States is different than the labor market in communist China. Why do any of our capitalists seem to insist that making these two labor markets compete against each other constitutes “free trade?” Are the wages comparable? Are the working conditions comparable? Are worker rights comparable? All of these can influence the cost of labor, and a tariff can be used to actually make them comparable.

Material costs and rents in the United States are different than those in communist China. Even when you factor in the competitive advantage given to many of our large corporations from government subsidies and preferential legislation, does it even come close to the level of government support of a socialist regime like China? No, the competitive advantage seem to be mainly against smaller competitors in our own country, which is why so many of our large corporations outsource production to China and other foreign countries. Tariffs can be used to protect our companies from this.

If a country is lacking development in a particular industry that impacts its economic independence, it cannot compete against those foreign companies that have already developed. A tariff on a particular industry will allow that industry to grow and develop within its own market.

Distributism would rather see as many people as possible engaged in productive work in small independent businesses supporting their local economy. We do not advocating leaving them at the mercy of corporate interests that drain local economies and leave people dependent on government assistance. We do not advocate corporate interests that consider it better to have workers in a socialist regime produce the products we need than our own people.

References:

Why Trump’s tariffs on China are a big deal; CNN Business
https://money.cnn.com/2018/03/21/news/economy/trump-trade-china-intellectual-property-301/index.html

Leaked Document Shows Potential Food & Fuel Shortage after No-Deal Brexit; Subverse News
https://www.youtube.com/watch?v=1MqO9wQjKno

Trump’s 45% tariff on Chinese goods is perfectly calculated; Los Angeles Times Op-Ed
https://www.latimes.com/opinion/op-ed/la-oe-navarro-trump-trade-china-tariffs-20160721-snap-story.html

Yes, Ben Shapiro is Still Wrong on Tariffs. Here’s Why; American Greatness
https://amgreatness.com/2018/03/19/yes-ben-shapiro-is-still-wrong-on-tariffs-heres-why/

The Second Cold War; Ben Shapiro, Ep. 833 (starting @ 40:00)
https://www.youtube.com/watch?v=pe_ySUG4Pco

Practicality vs. Moral Character?; Ben Shapiro, Ep. 839 (starting at 8:45)
https://www.youtube.com/watch?v=3NGdtBTnH0

Trade Trucers Push President Trump to Back Off on China Tariffs; Breitbarthttps://www.breitbart.com/economy/2018/11/29/morechinatrucetalk/

A Spectral Witness Materializes

The Salem witch trials turned on what was called “spectral evidence.” That was testimony from witnesses—either malicious or hysterical—who claimed the accused had assumed the form of a black cat or some other devilish creature and had come visiting in the night in order to torment the witness with bites and scratches, or to rearrange the bedroom furniture, or to send the baby into paroxysms.

The judge, William Stoughton, admitted this nonsense into evidence. Hysterical fantasies had real consequences: Sarah Good and four other defendants were hanged on July 19, 1692.

Three hundred twenty-six years later, an anonymous woman—a spectral and possibly nonexistent woman, for all that one knew when the story emerged—accused Brett Kavanaugh of sexually assaulting her 36 years ago, when he was a high-school student. It seemed as if the American constitutional process might be drawn back to the neighborhood of Salem, Mass. According to this phantom testimony, 17-year-old Brett held the girl down, pawed her and tried to force himself upon her, and held his hand over her mouth when she screamed, until a second prep-school devil piled on top, they all tumbled to the floor, and the girl managed to slip away. The boys were “stumbling drunk,” according to the account.

You were supposed to feel the sudden wind-shear of hypocrisy. The nominee was a seeming paragon—perfect father and husband and coach of his daughters’ basketball teams. He is a Roman Catholic with an Irish name, but now the script became as gleefully Calvinist as a Hawthorne tale. What imp of hell had possessed the Kavanaugh boy? The Protestant tale seemed to obtain subliminal verification against the background of Catholic sex-abuse scandals.

Thus the constitutional process takes on an aspect of the 21st-century medieval. The accuser’s story first emerged in a letter that came into the hands of California Sen. Dianne Feinstein. Ms. Feinstein brought it to light only after the Senate Judiciary Committee’s hearing, which featured somewhat Salem-like drama—costumed apparitions from “The Handmaid’s Tale” arranging themselves outside the committee room; inarticulate background screams of people being led away for disrupting the proceedings. It seemed as if Ms. Feinstein, not liking the odds of defeating Judge Kavanaugh’s confirmation, had found a devilishly clever way to head it off after all.

But then the accuser materialized, in the form of a 51-year-old California professor of clinical psychology, Christine Blasey Ford.

What to make of it now? The tale became a lot less spectral. Still, there had been no police report, and there were no witnesses. The second boy allegedly in the room said he had no memory of such an incident and called the accusation “absolutely nuts.” Judge Kavanaugh flatly denied it. Her therapist’s notes from 30 years later are not objective reporting, merely a transcription of what Ms. Ford herself said.

The thing happened—if it happened—an awfully long time ago, back in Ronald Reagan’s time, when the actors in the drama were minors and (the boys, anyway) under the blurring influence of alcohol and adolescent hormones. No clothes were removed, and no sexual penetration occurred. The sin, if there was one, was not one of those that Catholic theology calls peccata clamantia—sins that cry to heaven for vengeance.

The offense alleged is not nothing, by any means. It is ugly, and stupid more than evil, one might think, but trauma is subjective and hard to parse legally. Common sense is a little hard put to know what to make of the episode, if it happened. The dust of 36 years has settled over the memory. The passage of time sometimes causes people to forget; sometimes it causes them to invent or embellish. Invention takes on bright energies when its muse is politics, which is the Olympics of illusion. Inevitably, people will sort the matter out along mostly partisan lines. A lot will depend upon the testimony of Ms. Ford, who has volunteered to appear before the Senate Judiciary Committee. If the left expects a windfall from all this in November, it may find itself instead the victim of a terrific backlash.

These are part of the 21st century’s strange sectarian struggles. In another Senate hearing a year ago, Ms. Feinstein addressed Amy Coney Barrett, a Notre Dame law professor, about her nomination to the Seventh U.S. Circuit Court of Appeals. Ms. Feinstein began fretting earnestly about the nominee’s Catholicism. “The dogma lives loud within you,” the senator told the professor—an oddly mystical locution.

But 21st-century progressivism is also a religion—a militant faith, a true church in nearly all important respects. It is a community of belief and shared values, with dogmas, heresies, sacraments and fanatics; with saints it reveres and devils it abhors, starting with the great Satan Donald Trump. If religion were to disqualify a Catholic from public service, it would logically have to disqualify a practicing progressive, who is the creature of a belief system that is, on the whole, considerably more dogmatic than the one with headquarters in Rome.

By Lance Morrow , a senior fellow at the Ethics and Public Policy Center, is a former essayist for Ti

Published in the Wall Street Journal on September 17, 2018 (see here) and Wealth Creates Good on September 18, 2018 (see here).

EEOC Wins Settlement of Suit Brought On Behalf of Seventh Day Adventists

This is from religionclause.blogspot.com which you can find here:

EEOC last week announced the settlement of a lawsuit it had filed against an  Ooltewah, Tennessee, senior and assisted living community.  Garden Plaza at Greenbriar Cove required two Seventh Day Adventist employees to work on Saturdays, and asked them to resign when they refused to do so.  In the settlement, Garden Plaza will pay $92,586.50 in damages, and enter a 2-year consent decree requiring it to train employees on Title VII matters.

You can learn more about this issue here.

Gov. Wolf signs Roosevelt Boulevard speed camera bill

I have been writing in opposition to traffic cameras for a few years now (you can find all of my articles and posts on traffic cameras here).  They are consistently controversial and violative of basic rights and I encourage you to read my articles on this here.  The encroachment on our rights has recently crept a little further still as Governor Wolf signed a bill allowing even more cameras on our streets.

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Gov. Tom Wolf signed a bill on Friday to allow the installation of speed cameras along the entire length of Roosevelt Boulevard.

Gov. Tom Wolf on Friday signed a bill that will allow for speed cameras to be installed on Roosevelt Boulevard from 9th Street in Hunting Park to the Bucks County line as part of a five-year pilot program.

Once the cameras are set up, drivers who travel 11 miles over the speed limit or more will be ticketed. There will be a 30-day grace period during which violators will get a written warning.

Mayor Jim Kenney and safety advocates praised the legislation and said it will make the Boulevard safer.

“Our city and our families deserve safer streets,” Kenney said. “With around 100 people being killed in traffic crashes on Philadelphia streets every year, we are committed to continuing to bring to together street design, education, enforcement and policy changes that will manage speeds and, thus, save lives, making Philadelphia streets safe for everyone.”

Although the bill had bipartisan support in Harrisburg, not everyone supports speed cameras. The National Motorists Association has argued that the cameras are a money-making scheme for state and local governments.

As part of the pilot program, signs will be placed near the cameras and at two-mile intervals along the entire length of the Boulevard.

The speed camera program will be operated by the Philadelphia Parking Authority.

City Council has to pass an ordinance for the pilot program to go into effect, according to the Governor’s Office.

The bill signed by Wolf also calls for speed cameras in work zones around the state.

By Jack Tomczuk and published in the Northeast Times on October 25, 2018 and can be found here.

3rd Circuit Upholds Cross On County Seal

This is from religionclause.blogspot.com which you can find here:

In one of the first cases to rely on the U.S. Supreme Court’s decision in June rejecting an Establishment Clause challenge to the 94-year old Bladensburg Cross, the U.S. 3rd Circuit Court of Appeals yesterday rejected a challenge to a Latin cross on the 75-year old official seal of Lehigh County, Pennsylvania. In Freedom From Religion Foundation, Inc. v. County of Lehigh(3d Cir., Aug. 8, 2019), the 3rd Circuit said in part:

American Legion confirms that Lemon does not apply to “religious references or imagery in public monuments, symbols, mottos, displays, and ceremonies.”… Instead, informed by four considerations, the Court adopted “a strong presumption of constitutionality” for “established, religiously expressive monuments, symbols, and practices.”…

WFMZ News reports on the decision.

You can learn more about this issue here.

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