1) Even if Key is telling the truth (which is pretty far-fetched and increasingly unlikely given Snowden’s testimony), they still:
– legalised what they’d already been doing – spying on NZers;
– while it was still illegal, made a “business case” and got a plan underway for mass surveillance; and
– worked on it for a year until John Key (claims he) “limited its scope.”
(Note how he’s changed his story within a day from “there is no ambiguity – no mass surveillance” to “there was a plan but I scrapped it” to “the plan got underway and then I ‘limited its scope’ a year later”).
Key claims to have offered proof with his self-interested declassification of information, but in fact this information pertains to a completely different programme – the release served no purpose but to divert and mislead. Occam’s razor, international experience and reliability records suggest he’s not telling the truth, and the implications of that are huge.
2) Kim Dotcom completely screwed up his big reveal of alleged proof Key knew about him before he said he did, and opened himself up to accusations it was faked. Failing to offer water-tight evidence did more harm than good. In fact, the theatrical way Kim’s gone about this whole event has been self-defeating.
Nonetheless it still seems likely Key also lied about his knowledge of Dotcom, and put “political pressure” on Immigration to grant him residency so they could more easily extradite him to the US. If this is NOT true, they need to somehow explain why procedure and official advice wasn’t followed, what the “political pressure” referred to in the immigration e-mail was, and David Cunliffe is certainly right that “if Mr Key wants to show the email is a fake, he needs to release meeting records and all documents with correspondence with Warner Brothers dating from 2010 which needs to be “immediate and full”.” Something tells me we won’t get to see those records.
Unfortunately these revelations probably won’t end this government. They would only do so in a society where truth and government accountability were valued.
Key’s usual pattern is to simply disagree with the experts, banking on the fact that the general public have more trust in his smiling face and apparent financial nous than some tall poppy experts with their high-falutin “statistics,” “evidence,” “research” etc. It works spectacularly well in post-modern New Zealand.
“He’s one academic, and like lawyers, I can provide you with another one that will give you a counterview.”
Unfortunately, NZers’ trust in the man is such that he can say something like that, and the worst people will think is “Well, the other side are probably just as dishonest, so I’m going to disregard this. He still seems like a good bloke, and he and Bill English seem to be good with money.” Which is of course exactly what their PR is designed to make us think.
Please prove me wrong, New Zealand!
Even Christian Right radio have reported this.
So why are Stuff ignoring it?
Instead they’ve only reported their own poll the next day. The results showed a more modest leftward shift (National down 1.1%, Labour down 0.3%, Greens up 1.1%, NZ First down 0.4%). But the reporting emphasises Labour’s failure to increase its support, and National’s resilience to maintain its support! They also speculate about future woes for Labour, heap praise on the Conservative party and don’t mention the Greens’ rise.
Why does poll reporting matter? In 2011 we had the lowest election turn-out since the 1880s after the media told us constantly for 3 years that John Key was wildly popular and the election was a no-contest.
It’s been obvious for a while that Stuff loves John Key as much as Cut Your Hair
hates fundamentally disagrees with him. But you could have attributed that to an uncritical, stupid, lowest-common-denominator corporate ‘political’ media caring more for cults of personality than politics.
(PS: Even with their bias, Stuff seem quite critical of the GCSB bill, and their poll shows three-quarters of us are worried about it.
PPS: With one-seat majorities for such important legislation, the election definitely wasn’t a no-contest.)
Three reasons slippery slope arguments are stupid:
1. Slippery slope arguments make you look like you can’t articulate a proper argument against what’s actually being discussed. “Why is this bad? Because it could lead to something bad happening.”
2. You can use them to say pretty much whatever you want:
If we allow straight people to marry, what next? Gay people wanting to marry too?
If we allow blacks and whites to marry, what next? Gay people wanting to marry too?
If we ban gay marriage, what next? Banning straight marriage?
If we let gay people raise kids, what next? Letting single parents raise kids?
If we make alcohol legal, what next? P?
If taxes on cigarettes go up, what next? Taxes on rich people going up? (I wish!)
If we change the time-honoured tradition of modern Western marriage, what next? Changing the time-honoured traditions of drink-driving and domestic violence?
If we eliminate gender restrictions on marriage, what next? Elimination of gender inequality in straight marriages?
If gay people are allowed to marry, what next? Elimination of alienation, victimisation and mental health issues among gay youth?
If gay people are allowed to marry, what next? I might have to buy them a wedding present?
3. Slippery slope arguments understand a change through a constructed narrative, rather than looking at the specific phenomenon and the actual history of change.
Swift recourse to slippery slope arguments implies that the only lens through which you can understand something is in part of a broad category of “changes to ‘traditional’ marriage” or “strange new developments” or “things my pastor told me God doesn’t like.”
This is actually a serious moral deficiency insofar as it displays a lack of ability to analyse the specific significance of something and how it affects people and society. So gay people in loving, mutual relationships are equated with sex addicts, paedophiles and men who have sex with dolphins.
Worse, proponents of slippery slope arguments project their own failures of moral imagination onto their opponents. Instead of listening and responding to the actual arguments of those who are arguing for (e.g.) gay marriage, they caricature their opponents’ moral logic into a simple reverse of their own: I want to preserve ‘traditional’ marriage. Therefore, You want to change ‘traditional’ marriage.
But “changing ‘traditional’ marriage” probably isn’t the best way of explaining the history of gay rights, and there’s certainly no alliance of polygamists and cousin-marriers plotting with gay people on what their next blow against ‘traditional’ marriage will be. If there’s any plotting, it will be about how to further increase the rights and respect of LGBTI people (see second-to-last statement in #2 above).
Of course, the increasing focusing of morality around individual freedoms, developing throughout (post-)modernity, may have something to do with the increasing support for LGBTI rights. (Or with why the marriage rights of individuals is a more important moral issue to most NZers than our ballooning economic inequality.) But individualism/liberalism can’t account for the entirety of the motivations and arguments for gay marriage. Moreover, the recent law change is the removal of a gender restriction, not a liberalisation of relationships.
Anyway, the trend towards individualism/liberalism doesn’t just mean “changes to ‘traditional’ marriage.” It’s just as much ‘to blame’ for the rise of the nuclear family, freedom of religion, and freedom to publish verbal diarrhoea about slippery slopes on the internet. Where were the slippery slope arguments then?
Two occasions where modified versions of slippery slope arguments might be OK:
1. Pointing out the logical implications of people’s assertions. This isn’t really a slippery slope argument so much as an examination of the wider scope of someone’s moral logic.
For example, if someone says “I think everyone should be allowed to marry whoever they want, so long as they consent” you can respond “So a brother and sister should be allowed to marry?” or “So one woman should be allowed to marry three men and a consenting goose?”
In which case the response is either, “Yes, I suppose you’re right, I’m happy to let people do what they want” or (more likely) “Hmmm, no, I’ll rephrase. I mean everyone should be allowed to marry whoever they want, so long as they consent and so long as it doesn’t harm them or others.”
And then – and here’s the important part – you get into a more constructive debate about which relationships we should see as inherently harmful, and why… and each case can be examined separately.
Of course this requires actually listening to what someone is saying and analysing their moral logic. For example, If someone’s moral logic is “I believe most people should be encouraged to enter healthy, lifelong, supportive marriages with people they love, and I don’t believe any particular gender roles are necessary components of a healthy marriage” the implications are going to be quite different to the liberal-permissive logic often assumed by slippery-slope proponents.
2. When there is an actual connection between what’s happening now and what might be the logical next step… and where the current step would actually make it easier for the next step to happen.
This is particularly useful if what is happening now is generally seen as harmless, but what might happen in the future is not. In this case, a slippery slope argument could form part of a range of considerations, showing that the consequences of what is happening now may be wider than people may think.
A good example might be expanding the powers of the GCSB. Even if you support some functions of the GCSB, we all know that all-encompassing Big Brother-esque powers is going too far, and it’s difficult to know where to draw the line. Since we can observe an international process of increasing powers of surveillance agencies and reducing human liberties and privacy, particularly since 9/11, it makes sense to call place the current GCSB bill in this context and let possible future developments enter into our considerations. (In fact, maybe we should have thought more about these ‘slippery slopes’ when the GCSB first opened, or when the Terrorism Suppression Act was passed, etc.)
Obviously, this is very different to gay marriage / polygamy etc. The connections are a lot closer, and the various ‘steps’ are a lot more gradual and difficult to examine/evaluate separately. Moreover, since the laws are complex the process is a lot easier to understand than the individual developments – again unlike gay marriage.