Question:
There is a clear difference between protecting commercial interests in terms of association with a sponsored event and ‘owning words’.

It would be both illegal and impractical for a sponsor to ‘buy’ the word “London”. The rules make it clear that they are not attempting to infringe on, for example, the right of journalists to report the Games nor on people to discuss them. A simple Google search will bring up thousands of articles – like this one – using the Olympic rings, the phrase “London 2012” and many of the others words and phrases that concern Proposition. At no point have the news organisations concerned been asked to pay. There is clearly a world of difference between an existing magazine running a feature about the event – indeed several features – and the creation of a one-off special publication stuffed full of advertising for a direct competitor of the event.

An equivalent would be paying for a meal in a restaurant only to see that everyone else was eating for free. That is the infringement of natural justice. Sponsors have paid to have a certain association with the Games and it is both fair and reasonable that they should get that association in a way that does not allow their competitors to get a free lunch.

It is ridiculous to suggest that this is tantamount to ‘owning words’ as Proposition has done. To start with the preclusions cited here are temporary, additionally they are only in reference to this event. It would seem to be in everyone’s interest for sponsorship of sport and the arts to continue, for that to happen, they sponsors need to get something in return.

There are examples of Journalists running foul the Olympics and its partners. The most famous being Guy Adams, whose Twitter account was suspended following criticism of NBCUniversal’s coverage of the event. Although NBC are a media partner rather than a sponsor, they paid $1.8bn for the media rights and the principles of belligerent protectionism would still seem to apply [i] . Even if it is just for the duration of the Games, even if it is for one day of them, or one minute of them, this would still be an attack on the freedom of speech of the individuals concerned. By its nature, freedom of speech is indivisible, we either have it or we don’t; the pretence that it is possible to say that ‘people are free to say whatever they like, apart from this’ completely misses that point.

[i] Journalists Twitter Account Restored After Suspension. BBC Website. 30 July 2012.

Liberal democracy is in a clash of ideologies with other competing systems, they promote their own systems through other means such as aid to regimes that are considered to be backsliding by liberal democracies with no strings attached. It is critical that the democratic paradigm not submit to the demands of other systems that would undermine the rights and values that democracy has come to view as universal. While liberal democracy may not be the only legitimate form of governance there are universal right, such as freedom of expression, which must be accepted by all states and should be protected both at home and abroad. China’s vibrant dissident community is example enough that the alternative rights framework that the Communist Party offers is deficient. Rather than let those fresh shoots of democratic advocacy be smothered, the West should nurture them, and give them protection when they face vicious threats from cruel regimes.

This is simply untrue; journalists decide what counts as news all the time. It’s called professional judgement. Indeed, it’s what they’re paid to do – sift through what is idle gossip and speculation and discover what is both true and relevant. That’s why we trust newspapers and broadcasters of record and have less time for scandal-sheets.

In this incident, the reporter didn’t just say that a protest had happened, she gave it credibility by commenting on it, despite the fact that she had no proof.

As Timothy Garton ash points out in his commentary on principle 7, there is a supervening value at work in any system of law or social values that obliges religions to demonstrate tolerance for one another and for non-believers. More than a mere value, this supervening idea is identified as a “higher good”. We are told that limitations to religion are necessary in order to prevent free speech from becoming a conduit for conflict. Principle 7 appeals to a universal understanding of risk and safety. It asks us to understand that we risk less conflict in society if we tolerate the existence and pronouncements of other religions. This statement contains that corollary principle that people who wish to see free speech remain a legitimate social force, untroubled by conflict and claims to absolute supremacy, should endeavor to ensure that debates on the fundamental elements of any religion- the existence of God, the divinity (or otherwise) of Jesus, the nature of the revelations received by Mohammed- should be conducted in an open, respectful and structured fashion.

Freedom to engage in a nuanced and calm debate on the nature of a religion is not equivalent to a right to mix the sacred with the taboo, with the specific objective of provoking an outraged reaction. It is revealing that the intended audience for- for example- art works such as “piss Christ” is largely secular and middle class. These are the individuals among whom artists and writers who oppose blasphemy laws wish to encourage debate. But this narrow minded approach does not consider the large numbers of believers who feel shocked and insulted by such images, and who are given the impression that their faith is under attack. If compelled to live in an environment in which unconstrained free speech is given fiat over religious tolerance, religious believers will be less likely to engage in discussions with members of other faiths or non-believers.

Finally, it should be noted that the existence of a state-supervised prosecution process will greatly reduce the possibility that members of a community offended by a blasphemous statement will decide to take action against that statement- be it protest or physical violence- themselves. It also ensures that members of religions that are targeted by blasphemous statements will not feel obliged to become involved in disorganised or violent protest activities.

The ends do not justify the means. The government may well wish to suppress publication of information that would be prejudicial to its success in the next elections or its war campaign, but it’s in the public interest to know about their dirty dealings or illegal activities.

Moreover secrecy in the name of security often leads to injustice; the rendition of British residents and secret evidence given at control order hearings are but a couple of examples.

Banning the burning of flags does not in any way ban opinions about the state or the ideals the flag represents. Arson is an essential tool in the quest for reform. Rather than using such methods that do more to offend than to inform, protestors should focus on actually starting measured discourse in a way that is not simply offensive.

Society is entitled to define itself on certain issues – otherwise what does it stand for? Community is only possible among like-minded individuals. It is likewise entitled to tell those who refuse to accept the consensus on those issues to ‘lump it or leave it’.

It is also absurd to suggest that all challenges to orthodoxy are legitimate. Denial of atrocities is usually a mask for racial intolerance. Denial of established scientific truths in the public world is not usually about progress but rather about ignoring the evidence to promote theologically based worldviews. Society has a vested interest in suppressing those movements.

Society is self-regulating. The link between speech acts and physical acts is a false one - people who commit hate crimes are likely to have read hate speech, people who commit sex crimes are likely to have watched pornography but not necessarily the other way around. Viewers of pornography and readers of hate speech are therefore not incited to commit anything they otherwise would not do.

If the advocates of these views have hidden agendas, all the more reason to expose them in public. The fact that Holocaust denial leads to neo-Nazism will, for most people, be one more compelling argument against it; creationism’s necessarily literalistic approach to scripture can easily be shown to be ridiculous. Again, the truth has nothing to fear, and the evil implications of falsehood should not be covered up by refusing to engage with it.

Arguments that invoke censorship of materials for minors are just that - arguments for the censorship of materials for minors. They do not concede the general principal that censorship is good because until the age of majority the state has a duty to respect (and to take limited measures to ensure others respect) the parental responsibility of those bringing up children.

It is exactly because of the visceral response it causes that flag burning is such an effective tool of protest. It draws media and public attention, thus giving the protestors the chance to speak to a wider audience than they might ever have been able to had they used other methods. While there might be some rhetorical backlash, it is not enough to make it not worthwhile. In the case of violent response, the ability to exercise a right should never be infringed by the potential for a violent response to its exercise. People's rights should be better protected in that case, not restricted.

All political hothouses are rife with gossip – usually directed upwards. It’s usually not given credence by being repeated by an experienced journalist who should know better. Perhaps she was having a bad day, perhaps it was a momentary lapse of judgement, perhaps there was just nothing else happening that day but it was a pretty foolish thing to say on national television and tarnished both her reputation and that of Calderón.

Instruction: Given a claim, retrieve documents that refute the claim


Question:
Sponsors pay for the privilege

Sponsors pay an enormous amount of money to support events such as the Olympics, it is only fair that they can protect themselves against ‘ambush advertising’ by competitors. This is an issue of simple financial reality. Although there have been some unpleasant – and probably unwise – accounts of smaller traders getting caught up in the crossfire, and opposition concedes that should be rectified in future events – the purpose of this kind of legislation and the regulations it spawns is to prevent direct competitors of sponsors finding ways to ambush the event [i] .

The issue of concern is not really a lone athletics fan wandering into the final of the Men’s 100m with a can of Pepsi. The intention is clearly to prevent representatives of that company standing outside the venue handing out thousands of free T-shirts.

There have been some problems with the implementation of this legislation but the principle remains sound and serves to the benefit of all. The alternative would be both Coke and Pepsi reps handing out T-shirts outside and the organisers of the event not getting a penny from either. It is only fair that those who pay the piper to a certain extent get to call the tune.

[i] London 2012: Coe Sparks Olympic Sponsorship Row. Shiv Malik. The Guardian. 20 July 2012.

It would be nice to think that, at least at some level, sponsors offer sponsorship out of a desire to give something back to the customers who create vast profits for them but perhaps that is naïve. Ultimately, however, this exercise in ownership has been counter-productive. It would be difficult to imagine an ‘ambush advertising’ action that would come close to inflicting the damage on corporate reputations that the bad press surrounding this issue has generated. From the point of view of sponsors, this was a real example of the best getting in the way of the good. The net result has been that nobody has benefitted as they could have if the sponsors had not been so set on exclusivity of association.

Liberal democracy is in a clash of ideologies with other competing systems, they promote their own systems through other means such as aid to regimes that are considered to be backsliding by liberal democracies with no strings attached. It is critical that the democratic paradigm not submit to the demands of other systems that would undermine the rights and values that democracy has come to view as universal. While liberal democracy may not be the only legitimate form of governance there are universal right, such as freedom of expression, which must be accepted by all states and should be protected both at home and abroad. China’s vibrant dissident community is example enough that the alternative rights framework that the Communist Party offers is deficient. Rather than let those fresh shoots of democratic advocacy be smothered, the West should nurture them, and give them protection when they face vicious threats from cruel regimes.

This is simply untrue; journalists decide what counts as news all the time. It’s called professional judgement. Indeed, it’s what they’re paid to do – sift through what is idle gossip and speculation and discover what is both true and relevant. That’s why we trust newspapers and broadcasters of record and have less time for scandal-sheets.

In this incident, the reporter didn’t just say that a protest had happened, she gave it credibility by commenting on it, despite the fact that she had no proof.

As Timothy Garton ash points out in his commentary on principle 7, there is a supervening value at work in any system of law or social values that obliges religions to demonstrate tolerance for one another and for non-believers. More than a mere value, this supervening idea is identified as a “higher good”. We are told that limitations to religion are necessary in order to prevent free speech from becoming a conduit for conflict. Principle 7 appeals to a universal understanding of risk and safety. It asks us to understand that we risk less conflict in society if we tolerate the existence and pronouncements of other religions. This statement contains that corollary principle that people who wish to see free speech remain a legitimate social force, untroubled by conflict and claims to absolute supremacy, should endeavor to ensure that debates on the fundamental elements of any religion- the existence of God, the divinity (or otherwise) of Jesus, the nature of the revelations received by Mohammed- should be conducted in an open, respectful and structured fashion.

Freedom to engage in a nuanced and calm debate on the nature of a religion is not equivalent to a right to mix the sacred with the taboo, with the specific objective of provoking an outraged reaction. It is revealing that the intended audience for- for example- art works such as “piss Christ” is largely secular and middle class. These are the individuals among whom artists and writers who oppose blasphemy laws wish to encourage debate. But this narrow minded approach does not consider the large numbers of believers who feel shocked and insulted by such images, and who are given the impression that their faith is under attack. If compelled to live in an environment in which unconstrained free speech is given fiat over religious tolerance, religious believers will be less likely to engage in discussions with members of other faiths or non-believers.

Finally, it should be noted that the existence of a state-supervised prosecution process will greatly reduce the possibility that members of a community offended by a blasphemous statement will decide to take action against that statement- be it protest or physical violence- themselves. It also ensures that members of religions that are targeted by blasphemous statements will not feel obliged to become involved in disorganised or violent protest activities.

The ends do not justify the means. The government may well wish to suppress publication of information that would be prejudicial to its success in the next elections or its war campaign, but it’s in the public interest to know about their dirty dealings or illegal activities.

Moreover secrecy in the name of security often leads to injustice; the rendition of British residents and secret evidence given at control order hearings are but a couple of examples.

Banning the burning of flags does not in any way ban opinions about the state or the ideals the flag represents. Arson is an essential tool in the quest for reform. Rather than using such methods that do more to offend than to inform, protestors should focus on actually starting measured discourse in a way that is not simply offensive.

Society is entitled to define itself on certain issues – otherwise what does it stand for? Community is only possible among like-minded individuals. It is likewise entitled to tell those who refuse to accept the consensus on those issues to ‘lump it or leave it’.

It is also absurd to suggest that all challenges to orthodoxy are legitimate. Denial of atrocities is usually a mask for racial intolerance. Denial of established scientific truths in the public world is not usually about progress but rather about ignoring the evidence to promote theologically based worldviews. Society has a vested interest in suppressing those movements.

Society is self-regulating. The link between speech acts and physical acts is a false one - people who commit hate crimes are likely to have read hate speech, people who commit sex crimes are likely to have watched pornography but not necessarily the other way around. Viewers of pornography and readers of hate speech are therefore not incited to commit anything they otherwise would not do.

If the advocates of these views have hidden agendas, all the more reason to expose them in public. The fact that Holocaust denial leads to neo-Nazism will, for most people, be one more compelling argument against it; creationism’s necessarily literalistic approach to scripture can easily be shown to be ridiculous. Again, the truth has nothing to fear, and the evil implications of falsehood should not be covered up by refusing to engage with it.

Arguments that invoke censorship of materials for minors are just that - arguments for the censorship of materials for minors. They do not concede the general principal that censorship is good because until the age of majority the state has a duty to respect (and to take limited measures to ensure others respect) the parental responsibility of those bringing up children.

It is exactly because of the visceral response it causes that flag burning is such an effective tool of protest. It draws media and public attention, thus giving the protestors the chance to speak to a wider audience than they might ever have been able to had they used other methods. While there might be some rhetorical backlash, it is not enough to make it not worthwhile. In the case of violent response, the ability to exercise a right should never be infringed by the potential for a violent response to its exercise. People's rights should be better protected in that case, not restricted.

All political hothouses are rife with gossip – usually directed upwards. It’s usually not given credence by being repeated by an experienced journalist who should know better. Perhaps she was having a bad day, perhaps it was a momentary lapse of judgement, perhaps there was just nothing else happening that day but it was a pretty foolish thing to say on national television and tarnished both her reputation and that of Calderón.

Instruction: Given a claim, retrieve documents that refute the claim


Question:
Sponsorship is necessary to host major sporting events

It is in the interests of communities and countries to attract sponsorship for events on this scale, as with other areas, such as transport, that requires a little sacrifice. Hosting major events, inevitably, requires some degree of inconvenience for those living in the area trying to go about their daily lives. These inconveniences are tolerated because there are wider benefits. In the instance of the Olympics, a core part of the initial bid was the assumption that hosting them would produce long term benefits for the city in the form of tourism [i] and regeneration. [ii] Whether that proves to be the case remains to be seen although, given the number of historic venues used for events [iii] , it doesn’t seem unreasonable to suppose that it may be likely.

To ensure these future benefits, there is an understanding that there will be some disruption caused and some inconvenience, allowing sponsors a degree of autonomy is comparable to that inconvenience.

LOCOG argues without the sponsors “investment the Games wouldn’t happen.” [iv] Without the Games the future benefits wouldn’t happen – quite the reverse if they simply fell apart after the bid had been won. The smaller traders who feel aggrieved now are exactly the people who will benefit for years to come as people make use of the new facilities or see London as a tourist destination they would not otherwise have considered. It’s a simple quid pro quo.

[i] Woodman, Peter, ‘London 2012: Olympic boost to retailers and tourism new figures show’, The Independent, 6 August 2012.

[ii] ‘Regeneration and economic growth Olympics legacy’, Communities and Local Government, accessed 9th August 2012

[iii] London Olympics: Some Events Set Amid Historic City Landmarks. LA Times. 27 July 2012.

[iv] London Organising Committee of the Olympic Games and Paralympic Games Limited, ‘Rule 40 Guidelines’, July 2011, p.6.

All of the other inconveniences mentioned by Opposition have been mitigated as much as possible by the organisers. For example local government and transport bodies have been providing advice and encouragement on arranging different routes and minimizing the need to travel at all for months in advance of the games. In this matter however, the organizers and elected officials have come down firmly on the side of sponsors. The very inconveniences outlined by Opposition are already hurting some traders as people choose to work from home or take the opportunity to leave the city altogether. Denying those traders every opportunity to recoup the lost revenue from their regular clientele is, as a result, doubly unfair.

Liberal democracy is in a clash of ideologies with other competing systems, they promote their own systems through other means such as aid to regimes that are considered to be backsliding by liberal democracies with no strings attached. It is critical that the democratic paradigm not submit to the demands of other systems that would undermine the rights and values that democracy has come to view as universal. While liberal democracy may not be the only legitimate form of governance there are universal right, such as freedom of expression, which must be accepted by all states and should be protected both at home and abroad. China’s vibrant dissident community is example enough that the alternative rights framework that the Communist Party offers is deficient. Rather than let those fresh shoots of democratic advocacy be smothered, the West should nurture them, and give them protection when they face vicious threats from cruel regimes.

This is simply untrue; journalists decide what counts as news all the time. It’s called professional judgement. Indeed, it’s what they’re paid to do – sift through what is idle gossip and speculation and discover what is both true and relevant. That’s why we trust newspapers and broadcasters of record and have less time for scandal-sheets.

In this incident, the reporter didn’t just say that a protest had happened, she gave it credibility by commenting on it, despite the fact that she had no proof.

As Timothy Garton ash points out in his commentary on principle 7, there is a supervening value at work in any system of law or social values that obliges religions to demonstrate tolerance for one another and for non-believers. More than a mere value, this supervening idea is identified as a “higher good”. We are told that limitations to religion are necessary in order to prevent free speech from becoming a conduit for conflict. Principle 7 appeals to a universal understanding of risk and safety. It asks us to understand that we risk less conflict in society if we tolerate the existence and pronouncements of other religions. This statement contains that corollary principle that people who wish to see free speech remain a legitimate social force, untroubled by conflict and claims to absolute supremacy, should endeavor to ensure that debates on the fundamental elements of any religion- the existence of God, the divinity (or otherwise) of Jesus, the nature of the revelations received by Mohammed- should be conducted in an open, respectful and structured fashion.

Freedom to engage in a nuanced and calm debate on the nature of a religion is not equivalent to a right to mix the sacred with the taboo, with the specific objective of provoking an outraged reaction. It is revealing that the intended audience for- for example- art works such as “piss Christ” is largely secular and middle class. These are the individuals among whom artists and writers who oppose blasphemy laws wish to encourage debate. But this narrow minded approach does not consider the large numbers of believers who feel shocked and insulted by such images, and who are given the impression that their faith is under attack. If compelled to live in an environment in which unconstrained free speech is given fiat over religious tolerance, religious believers will be less likely to engage in discussions with members of other faiths or non-believers.

Finally, it should be noted that the existence of a state-supervised prosecution process will greatly reduce the possibility that members of a community offended by a blasphemous statement will decide to take action against that statement- be it protest or physical violence- themselves. It also ensures that members of religions that are targeted by blasphemous statements will not feel obliged to become involved in disorganised or violent protest activities.

The ends do not justify the means. The government may well wish to suppress publication of information that would be prejudicial to its success in the next elections or its war campaign, but it’s in the public interest to know about their dirty dealings or illegal activities.

Moreover secrecy in the name of security often leads to injustice; the rendition of British residents and secret evidence given at control order hearings are but a couple of examples.

Banning the burning of flags does not in any way ban opinions about the state or the ideals the flag represents. Arson is an essential tool in the quest for reform. Rather than using such methods that do more to offend than to inform, protestors should focus on actually starting measured discourse in a way that is not simply offensive.

Society is entitled to define itself on certain issues – otherwise what does it stand for? Community is only possible among like-minded individuals. It is likewise entitled to tell those who refuse to accept the consensus on those issues to ‘lump it or leave it’.

It is also absurd to suggest that all challenges to orthodoxy are legitimate. Denial of atrocities is usually a mask for racial intolerance. Denial of established scientific truths in the public world is not usually about progress but rather about ignoring the evidence to promote theologically based worldviews. Society has a vested interest in suppressing those movements.

Society is self-regulating. The link between speech acts and physical acts is a false one - people who commit hate crimes are likely to have read hate speech, people who commit sex crimes are likely to have watched pornography but not necessarily the other way around. Viewers of pornography and readers of hate speech are therefore not incited to commit anything they otherwise would not do.

If the advocates of these views have hidden agendas, all the more reason to expose them in public. The fact that Holocaust denial leads to neo-Nazism will, for most people, be one more compelling argument against it; creationism’s necessarily literalistic approach to scripture can easily be shown to be ridiculous. Again, the truth has nothing to fear, and the evil implications of falsehood should not be covered up by refusing to engage with it.

Arguments that invoke censorship of materials for minors are just that - arguments for the censorship of materials for minors. They do not concede the general principal that censorship is good because until the age of majority the state has a duty to respect (and to take limited measures to ensure others respect) the parental responsibility of those bringing up children.

It is exactly because of the visceral response it causes that flag burning is such an effective tool of protest. It draws media and public attention, thus giving the protestors the chance to speak to a wider audience than they might ever have been able to had they used other methods. While there might be some rhetorical backlash, it is not enough to make it not worthwhile. In the case of violent response, the ability to exercise a right should never be infringed by the potential for a violent response to its exercise. People's rights should be better protected in that case, not restricted.

All political hothouses are rife with gossip – usually directed upwards. It’s usually not given credence by being repeated by an experienced journalist who should know better. Perhaps she was having a bad day, perhaps it was a momentary lapse of judgement, perhaps there was just nothing else happening that day but it was a pretty foolish thing to say on national television and tarnished both her reputation and that of Calderón.

Instruction: Given a claim, retrieve documents that refute the claim


Question:
Aristegui was fairly obviously played by the opposition; she should not have provided the coverage they desired.

Opposition parties in every democracy in the world produce stories or actions calling on those in power to do or say something ridiculous or making unfounded allegations just to get some coverage and damage their opponent’s credibility. Viewers and readers expect journalist to use their professional judgement in choosing where to give real stories the oxygen of publicity and when to ignore something as a publicity stunt. Unfurling banners in parliament is clearly the latter.

As a result journalists are able to present their audience with something they have good reason to believe is true. Instead Aristegui, effectively, came up with “well, some people said these, it might be true, it might not, someone should find out.” That ‘someone’ should have been her.

An equivalent would be the difference between sharing some gossip about someone at work with a colleague and sending a memo about it to that person’s boss [i] .

By mentioning this at all on air, the rumour is given credibility that it did not deserve and the President’s reputation was unfairly sullied.

[i] William Booth (Washington Post). Mexico buzzes over Calderon’s alleged drinking. Printed in the San Francisco Chronicle. 12 February 2011.

Let us say, for the sake of argument that the opposition had tabled a motion of impeachment – which would have even less impact in the long run. Would it still be inappropriate to report? What if the allegation were corruption, a partisan approach in Mexico’s interminable and bloody drug wars? Would it still not be correct to report it?

Clearly something which is widely discussed in political circles and, if true, would have grave implications for the political direction of the country should be reported. Aristegui did so with all of the tact and professionalism available.

Liberal democracy is in a clash of ideologies with other competing systems, they promote their own systems through other means such as aid to regimes that are considered to be backsliding by liberal democracies with no strings attached. It is critical that the democratic paradigm not submit to the demands of other systems that would undermine the rights and values that democracy has come to view as universal. While liberal democracy may not be the only legitimate form of governance there are universal right, such as freedom of expression, which must be accepted by all states and should be protected both at home and abroad. China’s vibrant dissident community is example enough that the alternative rights framework that the Communist Party offers is deficient. Rather than let those fresh shoots of democratic advocacy be smothered, the West should nurture them, and give them protection when they face vicious threats from cruel regimes.

As Timothy Garton ash points out in his commentary on principle 7, there is a supervening value at work in any system of law or social values that obliges religions to demonstrate tolerance for one another and for non-believers. More than a mere value, this supervening idea is identified as a “higher good”. We are told that limitations to religion are necessary in order to prevent free speech from becoming a conduit for conflict. Principle 7 appeals to a universal understanding of risk and safety. It asks us to understand that we risk less conflict in society if we tolerate the existence and pronouncements of other religions. This statement contains that corollary principle that people who wish to see free speech remain a legitimate social force, untroubled by conflict and claims to absolute supremacy, should endeavor to ensure that debates on the fundamental elements of any religion- the existence of God, the divinity (or otherwise) of Jesus, the nature of the revelations received by Mohammed- should be conducted in an open, respectful and structured fashion.

Freedom to engage in a nuanced and calm debate on the nature of a religion is not equivalent to a right to mix the sacred with the taboo, with the specific objective of provoking an outraged reaction. It is revealing that the intended audience for- for example- art works such as “piss Christ” is largely secular and middle class. These are the individuals among whom artists and writers who oppose blasphemy laws wish to encourage debate. But this narrow minded approach does not consider the large numbers of believers who feel shocked and insulted by such images, and who are given the impression that their faith is under attack. If compelled to live in an environment in which unconstrained free speech is given fiat over religious tolerance, religious believers will be less likely to engage in discussions with members of other faiths or non-believers.

Finally, it should be noted that the existence of a state-supervised prosecution process will greatly reduce the possibility that members of a community offended by a blasphemous statement will decide to take action against that statement- be it protest or physical violence- themselves. It also ensures that members of religions that are targeted by blasphemous statements will not feel obliged to become involved in disorganised or violent protest activities.

The ends do not justify the means. The government may well wish to suppress publication of information that would be prejudicial to its success in the next elections or its war campaign, but it’s in the public interest to know about their dirty dealings or illegal activities.

Moreover secrecy in the name of security often leads to injustice; the rendition of British residents and secret evidence given at control order hearings are but a couple of examples.

Banning the burning of flags does not in any way ban opinions about the state or the ideals the flag represents. Arson is an essential tool in the quest for reform. Rather than using such methods that do more to offend than to inform, protestors should focus on actually starting measured discourse in a way that is not simply offensive.

This is clearly not the same as buying a gene as the timescales are quite different. These are not words sold off in perpetuity, neither were they previously in use by someone else as was the case with land grabs by colonizing settlers. This is a description of an event that would not have taken place without the sponsorship for the duration of that event. Both of the other examples are of the permanent acquisition of something that was previously communal property.

Society is entitled to define itself on certain issues – otherwise what does it stand for? Community is only possible among like-minded individuals. It is likewise entitled to tell those who refuse to accept the consensus on those issues to ‘lump it or leave it’.

It is also absurd to suggest that all challenges to orthodoxy are legitimate. Denial of atrocities is usually a mask for racial intolerance. Denial of established scientific truths in the public world is not usually about progress but rather about ignoring the evidence to promote theologically based worldviews. Society has a vested interest in suppressing those movements.

Society is self-regulating. The link between speech acts and physical acts is a false one - people who commit hate crimes are likely to have read hate speech, people who commit sex crimes are likely to have watched pornography but not necessarily the other way around. Viewers of pornography and readers of hate speech are therefore not incited to commit anything they otherwise would not do.

If the advocates of these views have hidden agendas, all the more reason to expose them in public. The fact that Holocaust denial leads to neo-Nazism will, for most people, be one more compelling argument against it; creationism’s necessarily literalistic approach to scripture can easily be shown to be ridiculous. Again, the truth has nothing to fear, and the evil implications of falsehood should not be covered up by refusing to engage with it.

Arguments that invoke censorship of materials for minors are just that - arguments for the censorship of materials for minors. They do not concede the general principal that censorship is good because until the age of majority the state has a duty to respect (and to take limited measures to ensure others respect) the parental responsibility of those bringing up children.

It is exactly because of the visceral response it causes that flag burning is such an effective tool of protest. It draws media and public attention, thus giving the protestors the chance to speak to a wider audience than they might ever have been able to had they used other methods. While there might be some rhetorical backlash, it is not enough to make it not worthwhile. In the case of violent response, the ability to exercise a right should never be infringed by the potential for a violent response to its exercise. People's rights should be better protected in that case, not restricted.

The Japanese have no intention of offending South Korea or China with their textbooks and these countries should not be taking offense over such minor issues. While it is regrettable that a tiny minority of students may get a biased view of history from the New History Textbook the actual harm is miniscule. No individuals are directly insulted by a sin of omission, and no one comes to physical harm. Even those who were victims of the Japanese would probably be better off attempting to get formal apologies for the actual crime rather than attacking misrepresentations that will be seen by so few.

For the most part this is an issue whipped up by the two governments who wish to use Japan’s WWII past to try and force concessions today and to direct nationalist ire away from the government. In China according the Edward Friedman, an expert on Chinese nationalism, “anti-Japan nationalism became a great legitimating glue to hold the society together”. [1]

[1] Bajoria, Jayshree, ‘Nationalism in China’, Council on Foreign Relations, 23 April 2008, http://www.cfr.org/china/nationalism-china/p16079

Instruction: Given a claim, retrieve documents that refute the claim


Question:
Alcoholism is a disease, if the story was that the president had measles, it wouldn’t have got a mention.

Let’s take an historical example of the ‘well-being of the head or state’ in ‘democracies around the world’. A majority of US citizens were unaware that FDR was wheel chair bound – even after his death. [i] The fact the Churchill hit the bottle early in the morning was never mentioned to voters in the UK, even at their “darkest hour”, and still remains a matter of debate. [ii] The French have long ignored the streams of mistresses wandering in and out of the Élysée Palace throughout the history of the Fifth Republic. [iii]

All of these things were well known by the journalists of their time but there was no need for the story to be revealed. The allegation of the opposition was that Calderón was a drunk, this then became a suggestion that he was an alcoholic – they’re different things. This rather suggests that now research at all was undertaken into the allegation but that a slur was repeated as though it were news.

Because of popular confusion between the two, it was repeated, presumably, because it was salacious. Hardly the highest standards of journalism [iv] .

[i] Anderson, Stacy, ‘FDR made 'tacit agreement' with public about disability’, The University Record Online

[ii] Richards, Michael, ‘Alcohol Abuser’, The Churchill Centre and Museum at the Churchill War Rooms, London, 19 January 2009

[iii] Rocco, Fiammetta, ‘Widows in weeds, mourning mistresses - plus ca change to the French’, The Independent, 14 January 1996

[iv] UK National Union of Journalists (NUJ) Code of Conduct. The NUJ code is widely seen by British journalists as the final word on journalistic ethics. It is also widely ignored in practice.

The three examples prop cites come from a quite different period in history. President Sarkozy’s personal life, in contrast to his predecessors, received massive scrutiny in the domestic and international press.

Furthermore, alcoholism is a rather different case to measles if, as has been alleged online, Calderón has been drunk to the point of incapacitation at official functions, that impacts on the image of Mexico in the world. This can be shown by the laughing stock that Boris Yeltsin became around the world. [i] It should also be noted that the President having a relatively minor ailment may have been an issue as his secretary highlighted in response to the allegations "During the four years of his administration, he has never missed any event because of health problems". [ii]

[i] BBC News, ‘Boris Yeltsin: Master of surprise’, 31 December 1999

[ii] Booth, William, ‘Respected Mexican journalist fired for addressing Calderon drinking rumor’, Washington Post, 11 February 2011

Liberal democracy is in a clash of ideologies with other competing systems, they promote their own systems through other means such as aid to regimes that are considered to be backsliding by liberal democracies with no strings attached. It is critical that the democratic paradigm not submit to the demands of other systems that would undermine the rights and values that democracy has come to view as universal. While liberal democracy may not be the only legitimate form of governance there are universal right, such as freedom of expression, which must be accepted by all states and should be protected both at home and abroad. China’s vibrant dissident community is example enough that the alternative rights framework that the Communist Party offers is deficient. Rather than let those fresh shoots of democratic advocacy be smothered, the West should nurture them, and give them protection when they face vicious threats from cruel regimes.

As Timothy Garton ash points out in his commentary on principle 7, there is a supervening value at work in any system of law or social values that obliges religions to demonstrate tolerance for one another and for non-believers. More than a mere value, this supervening idea is identified as a “higher good”. We are told that limitations to religion are necessary in order to prevent free speech from becoming a conduit for conflict. Principle 7 appeals to a universal understanding of risk and safety. It asks us to understand that we risk less conflict in society if we tolerate the existence and pronouncements of other religions. This statement contains that corollary principle that people who wish to see free speech remain a legitimate social force, untroubled by conflict and claims to absolute supremacy, should endeavor to ensure that debates on the fundamental elements of any religion- the existence of God, the divinity (or otherwise) of Jesus, the nature of the revelations received by Mohammed- should be conducted in an open, respectful and structured fashion.

Freedom to engage in a nuanced and calm debate on the nature of a religion is not equivalent to a right to mix the sacred with the taboo, with the specific objective of provoking an outraged reaction. It is revealing that the intended audience for- for example- art works such as “piss Christ” is largely secular and middle class. These are the individuals among whom artists and writers who oppose blasphemy laws wish to encourage debate. But this narrow minded approach does not consider the large numbers of believers who feel shocked and insulted by such images, and who are given the impression that their faith is under attack. If compelled to live in an environment in which unconstrained free speech is given fiat over religious tolerance, religious believers will be less likely to engage in discussions with members of other faiths or non-believers.

Finally, it should be noted that the existence of a state-supervised prosecution process will greatly reduce the possibility that members of a community offended by a blasphemous statement will decide to take action against that statement- be it protest or physical violence- themselves. It also ensures that members of religions that are targeted by blasphemous statements will not feel obliged to become involved in disorganised or violent protest activities.

The ends do not justify the means. The government may well wish to suppress publication of information that would be prejudicial to its success in the next elections or its war campaign, but it’s in the public interest to know about their dirty dealings or illegal activities.

Moreover secrecy in the name of security often leads to injustice; the rendition of British residents and secret evidence given at control order hearings are but a couple of examples.

Banning the burning of flags does not in any way ban opinions about the state or the ideals the flag represents. Arson is an essential tool in the quest for reform. Rather than using such methods that do more to offend than to inform, protestors should focus on actually starting measured discourse in a way that is not simply offensive.

This is clearly not the same as buying a gene as the timescales are quite different. These are not words sold off in perpetuity, neither were they previously in use by someone else as was the case with land grabs by colonizing settlers. This is a description of an event that would not have taken place without the sponsorship for the duration of that event. Both of the other examples are of the permanent acquisition of something that was previously communal property.

Society is entitled to define itself on certain issues – otherwise what does it stand for? Community is only possible among like-minded individuals. It is likewise entitled to tell those who refuse to accept the consensus on those issues to ‘lump it or leave it’.

It is also absurd to suggest that all challenges to orthodoxy are legitimate. Denial of atrocities is usually a mask for racial intolerance. Denial of established scientific truths in the public world is not usually about progress but rather about ignoring the evidence to promote theologically based worldviews. Society has a vested interest in suppressing those movements.

Society is self-regulating. The link between speech acts and physical acts is a false one - people who commit hate crimes are likely to have read hate speech, people who commit sex crimes are likely to have watched pornography but not necessarily the other way around. Viewers of pornography and readers of hate speech are therefore not incited to commit anything they otherwise would not do.

If the advocates of these views have hidden agendas, all the more reason to expose them in public. The fact that Holocaust denial leads to neo-Nazism will, for most people, be one more compelling argument against it; creationism’s necessarily literalistic approach to scripture can easily be shown to be ridiculous. Again, the truth has nothing to fear, and the evil implications of falsehood should not be covered up by refusing to engage with it.

Arguments that invoke censorship of materials for minors are just that - arguments for the censorship of materials for minors. They do not concede the general principal that censorship is good because until the age of majority the state has a duty to respect (and to take limited measures to ensure others respect) the parental responsibility of those bringing up children.

It is exactly because of the visceral response it causes that flag burning is such an effective tool of protest. It draws media and public attention, thus giving the protestors the chance to speak to a wider audience than they might ever have been able to had they used other methods. While there might be some rhetorical backlash, it is not enough to make it not worthwhile. In the case of violent response, the ability to exercise a right should never be infringed by the potential for a violent response to its exercise. People's rights should be better protected in that case, not restricted.

The Japanese have no intention of offending South Korea or China with their textbooks and these countries should not be taking offense over such minor issues. While it is regrettable that a tiny minority of students may get a biased view of history from the New History Textbook the actual harm is miniscule. No individuals are directly insulted by a sin of omission, and no one comes to physical harm. Even those who were victims of the Japanese would probably be better off attempting to get formal apologies for the actual crime rather than attacking misrepresentations that will be seen by so few.

For the most part this is an issue whipped up by the two governments who wish to use Japan’s WWII past to try and force concessions today and to direct nationalist ire away from the government. In China according the Edward Friedman, an expert on Chinese nationalism, “anti-Japan nationalism became a great legitimating glue to hold the society together”. [1]

[1] Bajoria, Jayshree, ‘Nationalism in China’, Council on Foreign Relations, 23 April 2008, http://www.cfr.org/china/nationalism-china/p16079

Instruction: Given a claim, retrieve documents that refute the claim


Question:
The journalist in question failed to produce any evidence that this affected Calderón’s job performance.

There is no public interest issue here, otherwise that would have been the main thrust of the story, moreover other news media would have picked up on the story as well. Instead this is a simple case of intrusion into a public figure’s private life, apparently for no reason other than it being a fairly easy story. This is exactly the kind of story that a reasonable distinction between public and private issues is meant to avoid. There is was evidence of alcoholism by President Calderon presented by the banner waving opposition [i] so a good journalist should have either found evidence as if it was affecting Calderon’s ability to govern then there would be evidence that could be found or else she should have dropped the story rather than reporting rumour and insinuation.

The fact that by doing so she endangered not only her own reputation with the president’s office but that of the show and the company clearly makes it a disciplinary matter. Intruding on anyone’s private life unnecessarily is unpleasant invading the privacy of a figure with whom one is likely to need to work in the future is professional stupidity.

On both of these grounds, this particular intrusion was unnecessary. This has nothing to do with Aristegui’s freedom of speech and everything to do with Calderón’s right to privacy [ii] .

[i] Booth, William, ‘Respected Mexican journalist fired for addressing Calderon drinking rumor’, Washington Post, 11 February 2011

[ii] Fox news website. Mexican president denies rumoured drinking problems. 10 February 2011.

It has to be accepted that a person accepts a certain loss of privacy when they stand for office. Beyond that, the issue at stake here is not whether this is good or bad journalism but whether it is journalism. By any reasonable definition a protest staged by leading members of the national legislature and concerning the character of the president would seem to qualify. As Aristegui herself argues “The health status and degree of equilibrium of a president is a matter of clear public interest.” [i]

[i] Booth, William, ‘Respected Mexican journalist fired for addressing Calderon drinking rumor’, Washington Post, 11 February 2011

Liberal democracy is in a clash of ideologies with other competing systems, they promote their own systems through other means such as aid to regimes that are considered to be backsliding by liberal democracies with no strings attached. It is critical that the democratic paradigm not submit to the demands of other systems that would undermine the rights and values that democracy has come to view as universal. While liberal democracy may not be the only legitimate form of governance there are universal right, such as freedom of expression, which must be accepted by all states and should be protected both at home and abroad. China’s vibrant dissident community is example enough that the alternative rights framework that the Communist Party offers is deficient. Rather than let those fresh shoots of democratic advocacy be smothered, the West should nurture them, and give them protection when they face vicious threats from cruel regimes.

As Timothy Garton ash points out in his commentary on principle 7, there is a supervening value at work in any system of law or social values that obliges religions to demonstrate tolerance for one another and for non-believers. More than a mere value, this supervening idea is identified as a “higher good”. We are told that limitations to religion are necessary in order to prevent free speech from becoming a conduit for conflict. Principle 7 appeals to a universal understanding of risk and safety. It asks us to understand that we risk less conflict in society if we tolerate the existence and pronouncements of other religions. This statement contains that corollary principle that people who wish to see free speech remain a legitimate social force, untroubled by conflict and claims to absolute supremacy, should endeavor to ensure that debates on the fundamental elements of any religion- the existence of God, the divinity (or otherwise) of Jesus, the nature of the revelations received by Mohammed- should be conducted in an open, respectful and structured fashion.

Freedom to engage in a nuanced and calm debate on the nature of a religion is not equivalent to a right to mix the sacred with the taboo, with the specific objective of provoking an outraged reaction. It is revealing that the intended audience for- for example- art works such as “piss Christ” is largely secular and middle class. These are the individuals among whom artists and writers who oppose blasphemy laws wish to encourage debate. But this narrow minded approach does not consider the large numbers of believers who feel shocked and insulted by such images, and who are given the impression that their faith is under attack. If compelled to live in an environment in which unconstrained free speech is given fiat over religious tolerance, religious believers will be less likely to engage in discussions with members of other faiths or non-believers.

Finally, it should be noted that the existence of a state-supervised prosecution process will greatly reduce the possibility that members of a community offended by a blasphemous statement will decide to take action against that statement- be it protest or physical violence- themselves. It also ensures that members of religions that are targeted by blasphemous statements will not feel obliged to become involved in disorganised or violent protest activities.

The ends do not justify the means. The government may well wish to suppress publication of information that would be prejudicial to its success in the next elections or its war campaign, but it’s in the public interest to know about their dirty dealings or illegal activities.

Moreover secrecy in the name of security often leads to injustice; the rendition of British residents and secret evidence given at control order hearings are but a couple of examples.

Banning the burning of flags does not in any way ban opinions about the state or the ideals the flag represents. Arson is an essential tool in the quest for reform. Rather than using such methods that do more to offend than to inform, protestors should focus on actually starting measured discourse in a way that is not simply offensive.

This is clearly not the same as buying a gene as the timescales are quite different. These are not words sold off in perpetuity, neither were they previously in use by someone else as was the case with land grabs by colonizing settlers. This is a description of an event that would not have taken place without the sponsorship for the duration of that event. Both of the other examples are of the permanent acquisition of something that was previously communal property.

Society is entitled to define itself on certain issues – otherwise what does it stand for? Community is only possible among like-minded individuals. It is likewise entitled to tell those who refuse to accept the consensus on those issues to ‘lump it or leave it’.

It is also absurd to suggest that all challenges to orthodoxy are legitimate. Denial of atrocities is usually a mask for racial intolerance. Denial of established scientific truths in the public world is not usually about progress but rather about ignoring the evidence to promote theologically based worldviews. Society has a vested interest in suppressing those movements.

Society is self-regulating. The link between speech acts and physical acts is a false one - people who commit hate crimes are likely to have read hate speech, people who commit sex crimes are likely to have watched pornography but not necessarily the other way around. Viewers of pornography and readers of hate speech are therefore not incited to commit anything they otherwise would not do.

If the advocates of these views have hidden agendas, all the more reason to expose them in public. The fact that Holocaust denial leads to neo-Nazism will, for most people, be one more compelling argument against it; creationism’s necessarily literalistic approach to scripture can easily be shown to be ridiculous. Again, the truth has nothing to fear, and the evil implications of falsehood should not be covered up by refusing to engage with it.

Arguments that invoke censorship of materials for minors are just that - arguments for the censorship of materials for minors. They do not concede the general principal that censorship is good because until the age of majority the state has a duty to respect (and to take limited measures to ensure others respect) the parental responsibility of those bringing up children.

It is exactly because of the visceral response it causes that flag burning is such an effective tool of protest. It draws media and public attention, thus giving the protestors the chance to speak to a wider audience than they might ever have been able to had they used other methods. While there might be some rhetorical backlash, it is not enough to make it not worthwhile. In the case of violent response, the ability to exercise a right should never be infringed by the potential for a violent response to its exercise. People's rights should be better protected in that case, not restricted.

The Japanese have no intention of offending South Korea or China with their textbooks and these countries should not be taking offense over such minor issues. While it is regrettable that a tiny minority of students may get a biased view of history from the New History Textbook the actual harm is miniscule. No individuals are directly insulted by a sin of omission, and no one comes to physical harm. Even those who were victims of the Japanese would probably be better off attempting to get formal apologies for the actual crime rather than attacking misrepresentations that will be seen by so few.

For the most part this is an issue whipped up by the two governments who wish to use Japan’s WWII past to try and force concessions today and to direct nationalist ire away from the government. In China according the Edward Friedman, an expert on Chinese nationalism, “anti-Japan nationalism became a great legitimating glue to hold the society together”. [1]

[1] Bajoria, Jayshree, ‘Nationalism in China’, Council on Foreign Relations, 23 April 2008, http://www.cfr.org/china/nationalism-china/p16079

Instruction: Given a claim, retrieve documents that refute the claim


Question:
The job of the reporter is to report the news not to decide what is news and what isn’t.

Any political reporter has a duty, first and foremost, to report on the issues being discussed by political leaders on all sides. The whole point of a democracy is that the people get to chose what and who they believe. The electorate in many countries have proven themselves remarkably willing to turn a blind eye to the peccadilloes of politicians as long as unemployment is low, wages are on the rise and housing is affordable. So for example the electorate ignored Tony Blair’s daliances with the property market and famously Bill Clinton was reelected despite already being plagued by scandals and reached his highest approval ratings after the Lewinski scandal. [i]

However, others will make decisions on the basis of the perceived character of the candidate or elected official [ii] . Many politicians are keen for the virtuous aspects of their private lives – families, personal achievements, sportsmanlike activities – to be shared with a usually uninterested public, it seems only reasonable that their inner demons should enjoy the same publicity has the angels on their shoulders.

Aristegui was doing her job to the letter – reporting the issues exercising the political class of the day and leaving it to the voters to decide what mattered to them and what did not.

[i] ‘Poll: Clinton’s approval rating up in wake of impeachment’, CNN.com, 20 December 1998

[ii] Matthew D’Ancona. Politics in this age of austerity will be a contest of character. The Daily Telegraph. 12 May 2012.

This is simply untrue; journalists decide what counts as news all the time. It’s called professional judgement. Indeed, it’s what they’re paid to do – sift through what is idle gossip and speculation and discover what is both true and relevant. That’s why we trust newspapers and broadcasters of record and have less time for scandal-sheets.

In this incident, the reporter didn’t just say that a protest had happened, she gave it credibility by commenting on it, despite the fact that she had no proof.

Liberal democracy is in a clash of ideologies with other competing systems, they promote their own systems through other means such as aid to regimes that are considered to be backsliding by liberal democracies with no strings attached. It is critical that the democratic paradigm not submit to the demands of other systems that would undermine the rights and values that democracy has come to view as universal. While liberal democracy may not be the only legitimate form of governance there are universal right, such as freedom of expression, which must be accepted by all states and should be protected both at home and abroad. China’s vibrant dissident community is example enough that the alternative rights framework that the Communist Party offers is deficient. Rather than let those fresh shoots of democratic advocacy be smothered, the West should nurture them, and give them protection when they face vicious threats from cruel regimes.

As Timothy Garton ash points out in his commentary on principle 7, there is a supervening value at work in any system of law or social values that obliges religions to demonstrate tolerance for one another and for non-believers. More than a mere value, this supervening idea is identified as a “higher good”. We are told that limitations to religion are necessary in order to prevent free speech from becoming a conduit for conflict. Principle 7 appeals to a universal understanding of risk and safety. It asks us to understand that we risk less conflict in society if we tolerate the existence and pronouncements of other religions. This statement contains that corollary principle that people who wish to see free speech remain a legitimate social force, untroubled by conflict and claims to absolute supremacy, should endeavor to ensure that debates on the fundamental elements of any religion- the existence of God, the divinity (or otherwise) of Jesus, the nature of the revelations received by Mohammed- should be conducted in an open, respectful and structured fashion.

Freedom to engage in a nuanced and calm debate on the nature of a religion is not equivalent to a right to mix the sacred with the taboo, with the specific objective of provoking an outraged reaction. It is revealing that the intended audience for- for example- art works such as “piss Christ” is largely secular and middle class. These are the individuals among whom artists and writers who oppose blasphemy laws wish to encourage debate. But this narrow minded approach does not consider the large numbers of believers who feel shocked and insulted by such images, and who are given the impression that their faith is under attack. If compelled to live in an environment in which unconstrained free speech is given fiat over religious tolerance, religious believers will be less likely to engage in discussions with members of other faiths or non-believers.

Finally, it should be noted that the existence of a state-supervised prosecution process will greatly reduce the possibility that members of a community offended by a blasphemous statement will decide to take action against that statement- be it protest or physical violence- themselves. It also ensures that members of religions that are targeted by blasphemous statements will not feel obliged to become involved in disorganised or violent protest activities.

The ends do not justify the means. The government may well wish to suppress publication of information that would be prejudicial to its success in the next elections or its war campaign, but it’s in the public interest to know about their dirty dealings or illegal activities.

Moreover secrecy in the name of security often leads to injustice; the rendition of British residents and secret evidence given at control order hearings are but a couple of examples.

Banning the burning of flags does not in any way ban opinions about the state or the ideals the flag represents. Arson is an essential tool in the quest for reform. Rather than using such methods that do more to offend than to inform, protestors should focus on actually starting measured discourse in a way that is not simply offensive.

This is clearly not the same as buying a gene as the timescales are quite different. These are not words sold off in perpetuity, neither were they previously in use by someone else as was the case with land grabs by colonizing settlers. This is a description of an event that would not have taken place without the sponsorship for the duration of that event. Both of the other examples are of the permanent acquisition of something that was previously communal property.

Society is entitled to define itself on certain issues – otherwise what does it stand for? Community is only possible among like-minded individuals. It is likewise entitled to tell those who refuse to accept the consensus on those issues to ‘lump it or leave it’.

It is also absurd to suggest that all challenges to orthodoxy are legitimate. Denial of atrocities is usually a mask for racial intolerance. Denial of established scientific truths in the public world is not usually about progress but rather about ignoring the evidence to promote theologically based worldviews. Society has a vested interest in suppressing those movements.

Society is self-regulating. The link between speech acts and physical acts is a false one - people who commit hate crimes are likely to have read hate speech, people who commit sex crimes are likely to have watched pornography but not necessarily the other way around. Viewers of pornography and readers of hate speech are therefore not incited to commit anything they otherwise would not do.

If the advocates of these views have hidden agendas, all the more reason to expose them in public. The fact that Holocaust denial leads to neo-Nazism will, for most people, be one more compelling argument against it; creationism’s necessarily literalistic approach to scripture can easily be shown to be ridiculous. Again, the truth has nothing to fear, and the evil implications of falsehood should not be covered up by refusing to engage with it.

Arguments that invoke censorship of materials for minors are just that - arguments for the censorship of materials for minors. They do not concede the general principal that censorship is good because until the age of majority the state has a duty to respect (and to take limited measures to ensure others respect) the parental responsibility of those bringing up children.

It is exactly because of the visceral response it causes that flag burning is such an effective tool of protest. It draws media and public attention, thus giving the protestors the chance to speak to a wider audience than they might ever have been able to had they used other methods. While there might be some rhetorical backlash, it is not enough to make it not worthwhile. In the case of violent response, the ability to exercise a right should never be infringed by the potential for a violent response to its exercise. People's rights should be better protected in that case, not restricted.

The Japanese have no intention of offending South Korea or China with their textbooks and these countries should not be taking offense over such minor issues. While it is regrettable that a tiny minority of students may get a biased view of history from the New History Textbook the actual harm is miniscule. No individuals are directly insulted by a sin of omission, and no one comes to physical harm. Even those who were victims of the Japanese would probably be better off attempting to get formal apologies for the actual crime rather than attacking misrepresentations that will be seen by so few.

For the most part this is an issue whipped up by the two governments who wish to use Japan’s WWII past to try and force concessions today and to direct nationalist ire away from the government. In China according the Edward Friedman, an expert on Chinese nationalism, “anti-Japan nationalism became a great legitimating glue to hold the society together”. [1]

[1] Bajoria, Jayshree, ‘Nationalism in China’, Council on Foreign Relations, 23 April 2008, http://www.cfr.org/china/nationalism-china/p16079

Instruction: Given a claim, retrieve documents that refute the claim


Question:
The protest by the opposition was a news story in its own right.

A protest by opposition members of parliament alleging behaviour unbecoming of the office of president is clearly a news story. They have the right to say it – and the media should report it as just that; a claim made by the opposition. A protest with a large banner unfurled would make the news in almost any country.

The British journalist Jeremy Paxman confronted newly elected Liberal Democrat leader Charles Kennedy over his drinking. Much of the media feigned outrage over the action right the way up until he was dumped by his party – as a result of drinking too much. [i]

There is a myth that it’s okay for a privileged few within the professional elites of politics and journalism to know these details about leading politicians but their constituents, the people who ultimately employ them and whose lives they control should be left in the dark that their representative is an addict.

Most people wouldn’t hire a plumber who was known to have a drink problem, why should they be expected to hire a parliamentarian or president in the same situation.

[i] Campbell, Menzies, ‘How drink destroyed Charles Kennedy, by Menzies Campbell’, 14 February 2008

It’s not a news story, it’s a stunt. A news story would have required the journalist in question to do some work and either substantiate their claims or disprove them. Either could be done by finding evidence of wrongdoing by the president or skulduggery by the legislators. For example “Opposition resort to baseless claim in political fights” would also be a significant story if it were backed up with evidence.

As the story was presented, it was just speculation put in the national media in the full knowledge that mud gets stickier and dirtier the less material it has inside it [i] .

The point about the Paxman incident, as was later demonstrated, is that it was true – and the journalist in question knew it and could prove it.

[i] Guillermo Gustavo Pérez Lara. El president Felipe Calderón, el alcohol y sus secuelas. Suite 101: Política y Sociedad. 8 February 2011.

Liberal democracy is in a clash of ideologies with other competing systems, they promote their own systems through other means such as aid to regimes that are considered to be backsliding by liberal democracies with no strings attached. It is critical that the democratic paradigm not submit to the demands of other systems that would undermine the rights and values that democracy has come to view as universal. While liberal democracy may not be the only legitimate form of governance there are universal right, such as freedom of expression, which must be accepted by all states and should be protected both at home and abroad. China’s vibrant dissident community is example enough that the alternative rights framework that the Communist Party offers is deficient. Rather than let those fresh shoots of democratic advocacy be smothered, the West should nurture them, and give them protection when they face vicious threats from cruel regimes.

As Timothy Garton ash points out in his commentary on principle 7, there is a supervening value at work in any system of law or social values that obliges religions to demonstrate tolerance for one another and for non-believers. More than a mere value, this supervening idea is identified as a “higher good”. We are told that limitations to religion are necessary in order to prevent free speech from becoming a conduit for conflict. Principle 7 appeals to a universal understanding of risk and safety. It asks us to understand that we risk less conflict in society if we tolerate the existence and pronouncements of other religions. This statement contains that corollary principle that people who wish to see free speech remain a legitimate social force, untroubled by conflict and claims to absolute supremacy, should endeavor to ensure that debates on the fundamental elements of any religion- the existence of God, the divinity (or otherwise) of Jesus, the nature of the revelations received by Mohammed- should be conducted in an open, respectful and structured fashion.

Freedom to engage in a nuanced and calm debate on the nature of a religion is not equivalent to a right to mix the sacred with the taboo, with the specific objective of provoking an outraged reaction. It is revealing that the intended audience for- for example- art works such as “piss Christ” is largely secular and middle class. These are the individuals among whom artists and writers who oppose blasphemy laws wish to encourage debate. But this narrow minded approach does not consider the large numbers of believers who feel shocked and insulted by such images, and who are given the impression that their faith is under attack. If compelled to live in an environment in which unconstrained free speech is given fiat over religious tolerance, religious believers will be less likely to engage in discussions with members of other faiths or non-believers.

Finally, it should be noted that the existence of a state-supervised prosecution process will greatly reduce the possibility that members of a community offended by a blasphemous statement will decide to take action against that statement- be it protest or physical violence- themselves. It also ensures that members of religions that are targeted by blasphemous statements will not feel obliged to become involved in disorganised or violent protest activities.

The ends do not justify the means. The government may well wish to suppress publication of information that would be prejudicial to its success in the next elections or its war campaign, but it’s in the public interest to know about their dirty dealings or illegal activities.

Moreover secrecy in the name of security often leads to injustice; the rendition of British residents and secret evidence given at control order hearings are but a couple of examples.

Banning the burning of flags does not in any way ban opinions about the state or the ideals the flag represents. Arson is an essential tool in the quest for reform. Rather than using such methods that do more to offend than to inform, protestors should focus on actually starting measured discourse in a way that is not simply offensive.

This is clearly not the same as buying a gene as the timescales are quite different. These are not words sold off in perpetuity, neither were they previously in use by someone else as was the case with land grabs by colonizing settlers. This is a description of an event that would not have taken place without the sponsorship for the duration of that event. Both of the other examples are of the permanent acquisition of something that was previously communal property.

Society is entitled to define itself on certain issues – otherwise what does it stand for? Community is only possible among like-minded individuals. It is likewise entitled to tell those who refuse to accept the consensus on those issues to ‘lump it or leave it’.

It is also absurd to suggest that all challenges to orthodoxy are legitimate. Denial of atrocities is usually a mask for racial intolerance. Denial of established scientific truths in the public world is not usually about progress but rather about ignoring the evidence to promote theologically based worldviews. Society has a vested interest in suppressing those movements.

Society is self-regulating. The link between speech acts and physical acts is a false one - people who commit hate crimes are likely to have read hate speech, people who commit sex crimes are likely to have watched pornography but not necessarily the other way around. Viewers of pornography and readers of hate speech are therefore not incited to commit anything they otherwise would not do.

If the advocates of these views have hidden agendas, all the more reason to expose them in public. The fact that Holocaust denial leads to neo-Nazism will, for most people, be one more compelling argument against it; creationism’s necessarily literalistic approach to scripture can easily be shown to be ridiculous. Again, the truth has nothing to fear, and the evil implications of falsehood should not be covered up by refusing to engage with it.

Arguments that invoke censorship of materials for minors are just that - arguments for the censorship of materials for minors. They do not concede the general principal that censorship is good because until the age of majority the state has a duty to respect (and to take limited measures to ensure others respect) the parental responsibility of those bringing up children.

It is exactly because of the visceral response it causes that flag burning is such an effective tool of protest. It draws media and public attention, thus giving the protestors the chance to speak to a wider audience than they might ever have been able to had they used other methods. While there might be some rhetorical backlash, it is not enough to make it not worthwhile. In the case of violent response, the ability to exercise a right should never be infringed by the potential for a violent response to its exercise. People's rights should be better protected in that case, not restricted.

The Japanese have no intention of offending South Korea or China with their textbooks and these countries should not be taking offense over such minor issues. While it is regrettable that a tiny minority of students may get a biased view of history from the New History Textbook the actual harm is miniscule. No individuals are directly insulted by a sin of omission, and no one comes to physical harm. Even those who were victims of the Japanese would probably be better off attempting to get formal apologies for the actual crime rather than attacking misrepresentations that will be seen by so few.

For the most part this is an issue whipped up by the two governments who wish to use Japan’s WWII past to try and force concessions today and to direct nationalist ire away from the government. In China according the Edward Friedman, an expert on Chinese nationalism, “anti-Japan nationalism became a great legitimating glue to hold the society together”. [1]

[1] Bajoria, Jayshree, ‘Nationalism in China’, Council on Foreign Relations, 23 April 2008, http://www.cfr.org/china/nationalism-china/p16079

Instruction: Given a claim, retrieve documents that refute the claim


Question:
Even accusations affects reputations and therefore ability to do the job

Even if this were only gossip, the fact that the perception existed that the president was an alcoholic would affect how other politicians interacted with him – it is, therefore, a matter for public concern. [i] National leaders are left politically weakened by plenty of things that aren’t true. They are further undermined by things that are true but apparently trivial if they are kept secret. If that is actually what members of congress believe then it will affect their interaction with the president. By contrast, if that is not what they truly believe, then it speaks a great deal to their character that they are willing to resort to the politics of the gutter. Either way Mexicans have a reasonable right to know that the argument is going on.

Aristegui did just that. It is far more worrying that a news organization would even consider dismissing her for doing her job – presumably because it inconvenienced or embarrassed someone powerful [ii] .

[i] Seymour-Ure, Colin, ‘Rumour and politics’, Politics, Vol.17, No.2, 1982, pp.1-9

[ii] Kate Katharine Ferguson. Column: Politicians’ private lives make a difference. We should pay attention. Thejournal.ie. 1 August 2012.

All political hothouses are rife with gossip – usually directed upwards. It’s usually not given credence by being repeated by an experienced journalist who should know better. Perhaps she was having a bad day, perhaps it was a momentary lapse of judgement, perhaps there was just nothing else happening that day but it was a pretty foolish thing to say on national television and tarnished both her reputation and that of Calderón.

Liberal democracy is in a clash of ideologies with other competing systems, they promote their own systems through other means such as aid to regimes that are considered to be backsliding by liberal democracies with no strings attached. It is critical that the democratic paradigm not submit to the demands of other systems that would undermine the rights and values that democracy has come to view as universal. While liberal democracy may not be the only legitimate form of governance there are universal right, such as freedom of expression, which must be accepted by all states and should be protected both at home and abroad. China’s vibrant dissident community is example enough that the alternative rights framework that the Communist Party offers is deficient. Rather than let those fresh shoots of democratic advocacy be smothered, the West should nurture them, and give them protection when they face vicious threats from cruel regimes.

As Timothy Garton ash points out in his commentary on principle 7, there is a supervening value at work in any system of law or social values that obliges religions to demonstrate tolerance for one another and for non-believers. More than a mere value, this supervening idea is identified as a “higher good”. We are told that limitations to religion are necessary in order to prevent free speech from becoming a conduit for conflict. Principle 7 appeals to a universal understanding of risk and safety. It asks us to understand that we risk less conflict in society if we tolerate the existence and pronouncements of other religions. This statement contains that corollary principle that people who wish to see free speech remain a legitimate social force, untroubled by conflict and claims to absolute supremacy, should endeavor to ensure that debates on the fundamental elements of any religion- the existence of God, the divinity (or otherwise) of Jesus, the nature of the revelations received by Mohammed- should be conducted in an open, respectful and structured fashion.

Freedom to engage in a nuanced and calm debate on the nature of a religion is not equivalent to a right to mix the sacred with the taboo, with the specific objective of provoking an outraged reaction. It is revealing that the intended audience for- for example- art works such as “piss Christ” is largely secular and middle class. These are the individuals among whom artists and writers who oppose blasphemy laws wish to encourage debate. But this narrow minded approach does not consider the large numbers of believers who feel shocked and insulted by such images, and who are given the impression that their faith is under attack. If compelled to live in an environment in which unconstrained free speech is given fiat over religious tolerance, religious believers will be less likely to engage in discussions with members of other faiths or non-believers.

Finally, it should be noted that the existence of a state-supervised prosecution process will greatly reduce the possibility that members of a community offended by a blasphemous statement will decide to take action against that statement- be it protest or physical violence- themselves. It also ensures that members of religions that are targeted by blasphemous statements will not feel obliged to become involved in disorganised or violent protest activities.

The ends do not justify the means. The government may well wish to suppress publication of information that would be prejudicial to its success in the next elections or its war campaign, but it’s in the public interest to know about their dirty dealings or illegal activities.

Moreover secrecy in the name of security often leads to injustice; the rendition of British residents and secret evidence given at control order hearings are but a couple of examples.

Banning the burning of flags does not in any way ban opinions about the state or the ideals the flag represents. Arson is an essential tool in the quest for reform. Rather than using such methods that do more to offend than to inform, protestors should focus on actually starting measured discourse in a way that is not simply offensive.

This is clearly not the same as buying a gene as the timescales are quite different. These are not words sold off in perpetuity, neither were they previously in use by someone else as was the case with land grabs by colonizing settlers. This is a description of an event that would not have taken place without the sponsorship for the duration of that event. Both of the other examples are of the permanent acquisition of something that was previously communal property.

Society is entitled to define itself on certain issues – otherwise what does it stand for? Community is only possible among like-minded individuals. It is likewise entitled to tell those who refuse to accept the consensus on those issues to ‘lump it or leave it’.

It is also absurd to suggest that all challenges to orthodoxy are legitimate. Denial of atrocities is usually a mask for racial intolerance. Denial of established scientific truths in the public world is not usually about progress but rather about ignoring the evidence to promote theologically based worldviews. Society has a vested interest in suppressing those movements.

Society is self-regulating. The link between speech acts and physical acts is a false one - people who commit hate crimes are likely to have read hate speech, people who commit sex crimes are likely to have watched pornography but not necessarily the other way around. Viewers of pornography and readers of hate speech are therefore not incited to commit anything they otherwise would not do.

If the advocates of these views have hidden agendas, all the more reason to expose them in public. The fact that Holocaust denial leads to neo-Nazism will, for most people, be one more compelling argument against it; creationism’s necessarily literalistic approach to scripture can easily be shown to be ridiculous. Again, the truth has nothing to fear, and the evil implications of falsehood should not be covered up by refusing to engage with it.

Arguments that invoke censorship of materials for minors are just that - arguments for the censorship of materials for minors. They do not concede the general principal that censorship is good because until the age of majority the state has a duty to respect (and to take limited measures to ensure others respect) the parental responsibility of those bringing up children.

It is exactly because of the visceral response it causes that flag burning is such an effective tool of protest. It draws media and public attention, thus giving the protestors the chance to speak to a wider audience than they might ever have been able to had they used other methods. While there might be some rhetorical backlash, it is not enough to make it not worthwhile. In the case of violent response, the ability to exercise a right should never be infringed by the potential for a violent response to its exercise. People's rights should be better protected in that case, not restricted.

The Japanese have no intention of offending South Korea or China with their textbooks and these countries should not be taking offense over such minor issues. While it is regrettable that a tiny minority of students may get a biased view of history from the New History Textbook the actual harm is miniscule. No individuals are directly insulted by a sin of omission, and no one comes to physical harm. Even those who were victims of the Japanese would probably be better off attempting to get formal apologies for the actual crime rather than attacking misrepresentations that will be seen by so few.

For the most part this is an issue whipped up by the two governments who wish to use Japan’s WWII past to try and force concessions today and to direct nationalist ire away from the government. In China according the Edward Friedman, an expert on Chinese nationalism, “anti-Japan nationalism became a great legitimating glue to hold the society together”. [1]

[1] Bajoria, Jayshree, ‘Nationalism in China’, Council on Foreign Relations, 23 April 2008, http://www.cfr.org/china/nationalism-china/p16079

Instruction: Given a claim, retrieve documents that refute the claim