Reminder for this evening's talk

Drone Wars: The Leading Edge of Emergent Technology and Conflict

17:30, Mon 8th May, 2017

The Chaplaincy Centre, 1 Bristo Square, Edinburgh, EH8 9AL.

Free.

This talk will address the development of drone technology as part of a wider review of how emergent technology might change the face of modern conflict. Apart from examining the utility of such platforms, the presentation will seek to reflect on the ethical dimensions of their use both by traditional state agencies and non-state actors.

The talk will given by Andrew Dolan who works as a security consultant and researcher, with a focus on designing and executing simulation exercises. Andrew has worked with an interagency group based at the UK Defence Academy, where he was director of projects on counter terrorism, the European Commission in Brussels, the Office of the Special Advisor to the NATO Secretary General, and prior to that he served 12 years in the British Army.

The talk will be chaired by Professor Zenon Bańkowski, Emeritus Professor of Legal Theory, the University of Edinburgh.

Zenon Bańkowski is of Polish descent. Born in 1946 in Germany, he was brought up in England and studied in Scotland at the Universities of Dundee and Glasgow. He is emeritus professor of Legal Theory at Edinburgh University. His book, Living Lawfully, looks at the relations between Law and Love and the ethical life of Legal Institutions, using metaphors taken from computing. In his recent work he has taken this further and in particular has looked at the place of visual and movement arts in Law and Legal Education (Arts and the Legal Academy and the Moral Imagination and the Legal Life – jointly edited with Maks Del Mar and Paul Maharg).

Attendance is free, but donations of £5 are invited.

The talk is held in conjunction with the University of Edinburgh Chaplaincy Centre and the Catholic Students Union.

First of series of talks on modern conflict

Conflict, Technology and The Individual

A series of lectures, following the November 2016 Conference, on issues associated with modern conflict, including the nexus between technology and violence and the role of the individual. The first three will be in May 2017.

Following on from its recent conference, The Changing Face of Conflict: Modern Society and Human Values, the Institute is providing a series of talks exploring topics from the Conference in greater depth. The first three will be in May.

1 May. Surveillance versus Privacy. Speaker: Iain G Mitchell QC. Iain is a member of the CCBE working party on Surveillance and on the Bar Council of England & Wales Working Party on Legal Professional Privilege and Surveillance. He will look, through the lens of morality and the rule of law, at the tensions arising between safeguarding security and the Human Right to privacy. The talk will be chaired by Andrew Dolan who is a security consultant and researcher.

8 May. Drone Wars: The Leading Edge of Emergent Technology and Conflict. Speaker: Andrew Dolan. Andrew was in the British Army for twelve years, and afterwards worked for NATO and the UK Defence Academy. He currently works as security consultant and researcher. He will address the development of drone technology as part of a wider review of how emergent technology might change the face of modern conflict and will reflect on the ethical dimensions of their use both by traditional state agencies and non-state actors. The talk will be chaired by Professor Zenon Bańkowski, Emeritus Professor of Legal Theory, the University of Edinburgh.

23 May. Suitable for Framing or Wrapping Fish: the Inevitability of Fake News. Speaker: Professor Stephen Brown. Stephen is Professor of English Literature at Trent University in Canada. He has published widely on the history of print in Scotland. His talk proposes that the phenomenon of “fake news” is nothing new. Looking at examples from the early evolution of the Edinburgh press, he will explore if news has ever been separate from business and political interests and whether the ephemeral nature of the press on page and screen encourages fakery. The talk will be chaired by Nick Bibby who has a background in political journalism and works for the University of Edinburgh’s School of Social and Political Science.

All three talks will be held at the University Chaplaincy, 1 Bristo Place, Edinburgh EH8 9AL at 5.30 pm. Attendance is free, but donations of £5 are invited.

The talks are held with the support of the University of Edinburgh Chaplaincy Centre and the Catholic Students Union.

Happy Easter!

Happy Easter to all our readers!

[Image: Resurrection of Christ and women at the tomb by Fra Angelico. Full details here.]

Marcus Aurelius

The Roman Emperor Marcus Aurelius died on this day in 180 AD.

In last year's online Russell Kirk course which we ran on this blog, I touched on Kirk's familiarity with Stoicism and, in particular, with Marcus's Meditations:

The lesson I learnt from Marcus Aurelius is the performance of duty. Take this passage from the Meditations -the Emperor being on a hard Danubian campaign when he set down these lines: 'In the morning, when thou risests sore against thy will, summon up this thought: "I am rising to do the work of a man. Why then this peevishness, if the way lies open to perform the tasks which I exist to perform, and for whose sake I was brought into the world? Or am I to say I was created for the purpose of lying in blankets and keeping myself warm?" With that admonition I steel myself on January mornings at my ancestral village.
Post here

  Oddly, I finished rereading the  Meditations last night while waiting to pick up my son from choir practice, quite unaware of its being the eve of Marcus's death. The relationship between Stoicism and Catholicism is a complex one, but the contacts between them are real and many, going far beyond just Kirk's. St John Paul II's reflections in Fides et Ratio on the relationship between classical philosophy and Catholicism are apposite here: 

One of the major concerns of classical philosophy was to purify human notions of God of mythological elements. We know that Greek religion, like most cosmic religions, was polytheistic, even to the point of divinizing natural things and phenomena. Human attempts to understand the origin of the gods and hence the origin of the universe find their earliest expression in poetry; and the theogonies remain the first evidence of this human search. But it was the task of the fathers of philosophy to bring to light the link between reason and religion. As they broadened their view to include universal principles, they no longer rested content with the ancient myths, but wanted to provide a rational foundation for their belief in the divinity. This opened a path which took its rise from ancient traditions but allowed a development satisfying the demands of universal reason. This development sought to acquire a critical awareness of what they believed in, and the concept of divinity was the prime beneficiary of this. Superstitions were recognized for what they were and religion was, at least in part, purified by rational analysis. It was on this basis that the Fathers of the Church entered into fruitful dialogue with ancient philosophy, which offered new ways of proclaiming and understanding the God of Jesus Christ.

Marcus Aurelius is not a Catholic and Catholicism is not Stoicism. But while recognising that, we should be equally suspicious of attempts by modern atheistic Humanism to make him and other ancient philosophers a simple 'fellow traveller'.

If any ask, Where hast thou seen the Gods or how hast thou satisfied thyself of their existence that thou art so devout a worshipper? I answer: In the first place, they are even visible to the eyes. In the next, I have not seen my own soul either, yet I honour it. So then from the continual proofs of their power I am assured that Gods also exist and I reverence them.

Meditations, 5.28. Full English translation here.

Saint Paul Miki and his Companions

In the wake of the release of Martin Scorsese's film Silence (reviewed here) on the persecution of Japanese Christians, I suspect more western Catholics than usual will have noted that today is the Feast of St Paul Miki and his Companions. The following is taken from today's Office of Readings: From an account of the martyrdom of Saint Paul Miki and his companions, by a contemporary writer

  Our brother, Paul Miki, saw himself standing now in the noblest pulpit he had ever filled. To his “congregation” he began by proclaiming himself a Japanese and a Jesuit. He was dying for the Gospel he preached. He gave thanks to God for this wonderful blessing and he ended his “sermon” with these words: “As I come to this supreme moment of my life, I am sure none of you would suppose I want to deceive you. And so I tell you plainly: there is no way to be saved except the Christian way. My religion teaches me to pardon my enemies and all who have offended me. I do gladly pardon the Emperor and all who have sought my death. I beg them to seek baptism and be Christians themselves.”The crosses were set in place. Father Pasio and Father Rodriguez took turns encouraging the victims. Their steadfast behaviour was wonderful to see. The Father Bursar stood motionless, his eyes turned heavenward. Brother Martin gave thanks to God’s goodness by singing psalms. Again and again he repeated: “Into your hands, Lord, I entrust my life.” Brother Francis Branco also thanked God in a loud voice. Brother Gonsalvo in a very loud voice kept saying the Our Father and Hail Mary.

  Then he looked at his comrades and began to encourage them in their final struggle. Joy glowed in all their faces, and in Louis’ most of all. When a Christian in the crowd cried out to him that he would soon be in heaven, his hands, his whole body strained upward with such joy that every eye was fixed on him.

  Anthony, hanging at Louis’ side, looked toward heaven and called upon the holy names – “Jesus, Mary!” He began to sing a psalm: “Praise the Lord, you children!” (He learned it in catechism class in Nagasaki. They take care there to teach the children some psalms to help them learn their catechism).

  Others kept repeating “Jesus, Mary!” Their faces were serene. Some of them even took to urging the people standing by to live worthy Christian lives. In these and other ways they showed their readiness to die.

  Then, according to Japanese custom, the four executioners began to unsheathe their spears. At this dreadful sight, all the Christians cried out, “Jesus, Mary!” And the storm of anguished weeping then rose to batter the very skies. The executioners killed them one by one. One thrust of the spear, then a second blow. It was over in a very short time.

Robert Burns and Catholic Social Teaching

[Reposted from last year]

I'm not quite sure whether it's right to wish people a happy Burns' Day rather than a happy Burns' Night. But in any case, Robert Burns was born on 25 January 1759. I'm not going to pretend that Burns was either a Catholic or even a convinced Presbyterian, but neither is he the straightforward opponent of religion that modern secularists might claim:

`What a transient business is life! Very lately I was a boy; but t'other day I was a young man; and I already begin to feel the rigid fibre and stiffening joints of Old Age coming fast o'er my frame. With all my follies of youth, and I fear, a few vices of manhood, still I congratulate myself on having had in early days religion strongly impressed on my mind. I have nothing to say to any body, as, to which Sect they belong, or what Creed they believe; but I look on the Man who is firmly persuaded of Infinite Wisdom and Goodness superintending and directing every circumstance that can happen in his lot - I felicitate such a man as having a solid foundation for his mental enjoyment; a firm prop and sure stay, in the hour of difficulty, trouble and distress: and a never-failing anchor of hope, when he looks beyond the grave.'

[From here.]

That said, Burns' poetry does reveal broad themes that connect with Catholic social teaching. Let's take 'A man's a man for a' that' as an example.

Is there for honest Poverty

That hings his head, an' a' that;

The coward slave-we pass him by,

We dare be poor for a' that!

For a' that, an' a' that.

Our toils obscure an' a' that,

The rank is but the guinea's stamp,

The Man's the gowd for a' that.

What though on hamely fare we dine,

Wear hodden grey, an' a that;

Gie fools their silks, and knaves their wine;

A Man's a Man for a' that:

For a' that, and a' that,

Their tinsel show, an' a' that;

The honest man, tho' e'er sae poor,

Is king o' men for a' that.

Ye see yon birkie, ca'd a lord,

Wha struts, an' stares, an' a' that;

Tho' hundreds worship at his word,

He's but a coof for a' that:

For a' that, an' a' that,

His ribband, star, an' a' that:

The man o' independent mind

He looks an' laughs at a' that.

A prince can mak a belted knight,

A marquis, duke, an' a' that;

But an honest man's abon his might,

Gude faith, he maunna fa' that!

For a' that, an' a' that,

Their dignities an' a' that;

The pith o' sense, an' pride o' worth,

Are higher rank than a' that.

Then let us pray that come it may,

(As come it will for a' that,)

That Sense and Worth, o'er a' the earth,

Shall bear the gree, an' a' that.

For a' that, an' a' that,

It's coming yet for a' that,

That Man to Man, the world o'er,

Shall brothers be for a' that.

I won't try to give a full Catholic reading of the complexities here, but let's take four key themes from the song and connect them to the Church's teaching on the subject from the Compendium of the Social Doctrine of the Church. (Online here. Initial numbers below refer to the section numbers of the Compendium.)


1) Liberty:

135. Man can turn to good only in freedom, which God has given to him as one of the highest signs of his image: “For God has willed that man remain ‘under the control of his own decisions' (Sir 15:14), so that he can seek his Creator spontaneously, and come freely to utter and blissful perfection through loyalty to Him. Hence man's dignity demands that he act according to a knowing and free choice that is personally motivated and prompted from within, neither under blind internal impulse nor by mere external pressure”. Man rightly appreciates freedom and strives for it passionately: rightly does he desire and must form and guide, by his own free initiative, his personal and social life, accepting personal responsibility for it. In fact, freedom not only allows man suitably to modify the state of things outside of himself, but it also determines the growth of his being as a person through choices consistent with the true good. In this way man generates himself, he is father of his own being, he constructs the social order. 2) Solidarity: 192. Solidarity highlights in a particular way the intrinsic social nature of the human person, the equality of all in dignity and rights and the common path of individuals and peoples towards an ever more committed unity. Never before has there been such a widespread awareness of the bond of interdependence between individuals and peoples, which is found at every level. The very rapid expansion in ways and means of communication “in real time”, such as those offered by information technology, the extraordinary advances in computer technology, the increased volume of commerce and information exchange all bear witness to the fact that, for the first time since the beginning of human history, it is now possible — at least technically — to establish relationships between people who are separated by great distances and are unknown to each other. 3) Equality: 144. “God shows no partiality” (Acts 10:34; cf. Rom 2:11; Gal 2:6; Eph 6:9), since all people have the same dignity as creatures made in his image and likeness. The Incarnation of the Son of God shows the equality of all people with regard to dignity: “There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus” (Gal 3:28; cf. Rom 10:12; 1 Cor 12:13, Col 3:11). Since something of the glory of God shines on the face of every person, the dignity of every person before God is the basis of the dignity of man before other men. Moreover, this is the ultimate foundation of the radical equality and brotherhood among all people, regardless of their race, nation, sex, origin, culture, or class. 4) Honest poverty: 324. Those who recognize their own poverty before God, regardless of their situation in life, receive particular attention from him: when the poor man seeks, the Lord answers; when he cries out, the Lord listens. The divine promises are addressed to the poor: they will be heirs to the Covenant between God and his people. God's saving intervention will come about through a new David (cf. Ezek 34:22-31), who like King David — only more so — will be defender of the poor and promoter of justice; he will establish a new covenant and will write a new law in the hearts of believers (cf. Jer 31:31-34). When sought or accepted with a religious attitude, poverty opens one to recognizing and accepting the order of creation. In this perspective, the “rich man” is the one who places his trust in his possessions rather than in God, he is the man who makes himself strong by the works of his own hands and trusts only in his own strength. Poverty takes on the status of a moral value when it becomes an attitude of humble availability and openness to God, of trust in him. This attitude makes it possible for people to recognize the relativity of economic goods and to treat them as divine gifts to be administered and shared, because God is the first owner of all goods. Given the usual nature of Burns' suppers, one should perhaps also add (mutatis mutandis*) Belloc's words:

“Wherever the Catholic sun doth shine,
There’s always laughter and good red wine.
At least I’ve always found it so.
Benedicamus Domino!”

[Details of image here.]

*In this case a phrase doubtless to be translated into Scots as 'leaving out the sun and substituting whisky for wine'.

Happy 2017!

Happy New Year!

From Pope Francis' New Year message:

On this occasion, I would like to reflect on nonviolence as a style of politics for peace. I ask God to help all of us to cultivate nonviolence in our most personal thoughts and values. May charity and nonviolence govern how we treat each other as individuals, within society and in international life. When victims of violence are able to resist the temptation to retaliate, they become the most credible promotors of nonviolent peacemaking. In the most local and ordinary situations and in the international order, may nonviolence become the hallmark of our decisions, our relationships and our actions, and indeed of political life in all its forms.

Full message here

[Image from Catholic News Service.]