What shall we do about the ISIS crisis?

isis barbarity

When we are baffled about what we might do with respect to a particular problem, it can be worthwhile first to consider what not to do. Here are some examples.

Donald Trump, the Republican presidential candidate, has called for compulsory registration of all Muslims in the United States. Here is a perfect example of historical ignorance leading to morally repugnant thinking. Anyone who has any historical sense whatsoever will immediately ask – what next? Shall they be required to wear yellow stars sewn into their clothing? This is how the evils of Nazism began to take root in 1930s Germany. The Holocaust did not happen all at once but rather the human rights of Jewish people were progressively dismantled over time. First the Jews were identified, then they were segregated, then they were shipped in cattle trucks to Auschwitz. We cannot defend an open and tolerant society by disregarding all the human rights that make us who we are. Let us trust that Mr Trump quickly sees the error in his thinking and abandons these evil plans.

Our Prime Minister, David Cameron, has called for our country to join in with air strikes in Syria. Please remind me: who we are trying to attack at the moment, Mr Cameron? After all, a few years back you were calling for air strikes against the forces of Assad, and supporting what became ISIS. Now we want to support Assad against ISIS? Is that with the Russians or against them? Is that with the Turkish government (presently profiting hugely from the oil sales that come via ISIS) who are our NATO ally or not? Committing our armed forces to an area of conflict, where our past actions bear a significant burden of responsibility for shaping the present fiasco, must surely be based upon extremely clear and convincing reasons, ideally ones which command wide public assent. Without those things a desire to act militarily is just so much knee-jerk posturing.

Earlier this year the Prince of Wales visited Saudi Arabia to pay his personal condolences to the Royal Family following the death of their King. In amongst other matters there was doubtless discussion about the ongoing major arms sales to the Saudi regime. After all, the UK has been selling arms to the Saudis for many years. Some of those sales were even investigated by the Serious Fraud Office, until political pressure forced them to stop. Let’s remember what Saudi Arabia is – it is a feudal monarchy that retains the death penalty for gays and adulterers and from that country came 19 out of the 20 hijackers on 9/11. The particular strain of Islamist nutjobbery which dominates ISIS has clear roots in the Wahhabi ideology which is dominant in Saudi Arabia. This ideology cannot tolerate any compromise with the West – and it is this ideology which is preached in all the mosques financially backed by the Saudis throughout the world, including many in the UK. Perhaps we need to be clearer as to which sorts of ideology help mutual flourishing in our society, and which do not?

If we are to engage constructively with this present crisis we would surely benefit from some clear and honest thinking and conversation about these issues. We face an ideology that is committed to the destruction of our western ways of life. As a minimum, might I propose that we stop financially and militarily supporting that ideology?

The critique of our society which that ideology offers is not entirely without merit. By which I mean that it makes sense to significant numbers of Muslims – for if it did not make any sense, nobody would support it. According to a BBC survey earlier this year, one in four British Muslims “have some sympathy for the motives behind the attacks on Charlie Hebdo in Paris”. Clearly our society is doing a very poor job at assimilating those who come to this country with different values. This is where we need to concentrate our energies – not in some vainglorious foreign adventuring, or in short-term political posturing, or simple money-grubbing obsequiousness to murderous dictators.

The philosopher Karl Popper, writing in ‘The Open Society and its Enemies’ (written during the Second World War), argued that for a tolerant culture to exist, it must tolerate all things except for intolerance. He wrote, “If we extend unlimited tolerance even to those who are intolerant, if we are not prepared to defend a tolerant society against the onslaught of the intolerant, then the tolerant will be destroyed, and tolerance with them.” This is the situation that we are presently living in.

It is undoubtedly true that most Muslims are not suicide bombers. Most Muslims – as with most human beings – simply want to live a peaceful and prosperous life within which they can love their families and pursue the goods that God has given them to seek. Yet it is also undoubtedly true that most suicide bombers are Muslims and that, in the last fifteen to twenty years, whenever there has been a terrorist attack, the chances of one of the perpetrators being named Muhammed is pretty high.

We simply cannot tolerate this, for if we do then we shall cease to exist. By ‘we’ I am not referring to our biological existence; rather, I am referring to all the things which make up British life. I like the fact that we live in a country where sexual orientation is no longer a matter for legal investigation and blackmail. I like the fact that we live in a country where my daughters can receive a full education alongside their brothers and are enabled to pursue their own interests. I like the fact that we – still, just – enjoy a culture of free speech and open debate in which the pursuit of truth is allowed to proceed without government interference. If we tolerate the intolerant then all these good things, and many more, will come to an end. That is what I mean by saying that ‘we’ shall cease to exist.

I do not believe that we can engage properly with ISIS and all the other strands of Islamic terrorism without properly rooting ourselves in our own deepest traditions. We cannot succeed militarily without engaging intellectually – and that means spiritually. Without it, military means are pointless and self-defeating. Yet we also cannot engage spiritually unless we recognise our own spiritual blindness, the way in which we have turned away from spiritual truth in favour of materialist and utilitarian ends. We have to assert our values, and we can only do that when we have rediscovered them for ourselves.

Gibbon’s analysis of the decline of the Western Roman Empire remains of value for us today. He argued that it was the moral corruption of Rome that rendered it vulnerable and impotent in the face of new challenges. We do not have to suffer the same fate.

A few thoughts about Mr Mourinho

sad mo.jpg

1. He was completely in the wrong about Dr Carneiro. The fact that he blew up so badly at such an early stage was something of an warning sign.

2. I want him to stay. Arrogant it might be, but he is the best manager that Chelsea have ever had (possibly excluding Carlo) and he has earnt the right to work through this.

3. There are parallels with other third seasons – but the difference is that I think he genuinely wants to stay. Give him the chance Roman! Don’t go back to the previous serial changes! Let him build the club and dynasty! He’s only just won the league for you after all…

4. In football terms the problem actually seems straightforward – Matic was off the pace at the beginning of the season, and his preference for sticking Fabregas in that central two is not working. Without the defensive shield the back four are over-exposed, most especially Ivanovic, who really needs to be dropped. That, and Hazard isn’t carrying the team in the way he did last year. For now I’d recommend: Begovic; Rahman, Cahill, Terry, Azpi; Loftus-Cheek, Mikel (with Matic to take that spot back in due course); Hazard, Oscar, Willian; Costa (or Remy!).

5. I hope his visit to his dad helps to calm him down. I wish Roman would ring him up and just say ‘chum, you’ve earnt the right to one bad season, you’ve got time to sort it out’. If not, it looks like he’s about to have a melt down.

Ah well, it’s never boring being a Chelsea fan. We are the champions!

The uses and abuses of scientific authority

I believe that science is in need of a Reformation. By that I mean that science as presently practiced has travelled a very long way from its origins as a holy endeavour, characterised by humility in the face of the truth. The way that science is presently practiced involves a very great deal of intellectual dishonesty and manipulation, and these egregious faults pass generally unnoticed simply because of the immense social capital that “science” has generated as a result of technological success.

Scientists as such have a certain authority in our culture as they are seen as those who possess a form of knowledge which is beyond normal understanding, and the results of that knowledge are often awesome and inspiring – the moon landings being one particularly visible success. Yet there are clear limits to what science can tell us, and the distance between what an authentic scientist might say (authentic meaning one who has humility before the truth) and what a contemporary scientist might say (contemporary meaning one who simply makes bold claims without being able to back them up) is very stark.

Let us return once again to Richard Dawkins, the erstwhile Professor for the public understanding of science. When Dawkins writes about science, especially about evolutionary biology, he is excellent – a compelling writer, lucid, vivid, and able to explain complex phenomena in a way that the intelligent lay reader can understand. Dawkins has authority in this subject area because it is an area in which he has been trained thoroughly and in which he has decades of experience as a teacher. If you want to understand evolutionary biology then I can unhesitatingly recommend his writings.

However, what Dawkins is presently best known for is his writings on religion. This is not his area of academic expertise. He has not received any training in this area at all, and he has no academic experience. What Dawkins has done is use the authority that he has accrued as a writer in the sphere of evolutionary biology to try and strengthen his case in a different area. This is intellectually illegitimate; it is a form of fraud. As most people have little expertise in this area, and as most people give authority to ‘scientists’, Dawkins is given a hearing. Yet for those who actually have expertise in this area Dawkins’ arguments barely reach the level of being wrong. As the Marxist atheist Terry Eagleton memorably put it, “Imagine someone holding forth on biology whose only knowledge of the subject is the Book of British Birds, and you have a rough idea of what it feels like to read Richard Dawkins on theology.” I say this with authority because this is an area in which I have been fully trained and in which I have years of experience teaching – so yes, in this arena my qualifications are indeed much greater than those of Dawkins!

Dawkins is simply the most obvious example of a scientist who is cashing in on the general respect given to science by our culture in order to advance a different agenda. The subject of my last article, the medical-pharmaceutical-industrial complex is another. Modern medicine is indeed a marvellous thing. The ways in which we understand the mechanisms of the body and can often repair it when they go wrong, from broken bones to treating heart disease, this is wonderful and worthy of as many prayers of thanksgiving that we can muster. Yet the pharmaceutical industry has taken advantage of the trust that we give to doctors, a trust which is very much a subset of the trust that we give to scientists in general, and has manipulated that relationship in order to make money. Scientific research – that on which our whole system of modern medicine relies – has been systematically abused and distorted in order to serve the financial interests of huge industrial conglomerates, and any idea of intellectual humility before the truth was abandoned long ago.

A further example comes when we look at the issue of ‘climate change’, what used to be called – and what used to be more honestly called – ‘global warming’. The allegation was that as a result of modern industrial development we were pumping dangerous levels of carbon dioxide into the atmosphere, as a result of which the global temperature was going to continuously increase. The IPCC produced regular bulletins giving predictions about what was going to happen (they still do this, even though there hasn’t been any increase in global temperatures for around 17 years now, and counting). Yet we often hear reference to the figure of 97%, as in ’97% of scientists believe in global warming’. Once again, we have an argument which is only given a hearing because of the general authority that is given to scientists. As soon as that figure is subjected to any sort of rigorous scrutiny – Where did it come from? How was it arrived at? – then the figure falls apart, as it is based on incredibly shoddy and manipulated research (those who are interested in the detail I would refer to the blog Climate Etc written by Professor Judith Curry, one of the world’s leading climatologists). Whenever you hear someone mention this figure, our Prime Minister perhaps, be certain that it indicates a profound ignorance about the subject being discussed.

The religious reformation began with an awareness that the institutions of the church had lost touch with their own highest purposes, and had succumbed, as human institutions so often do succumb, to the very human frailties of greed, vanity and pride. I believe that, taken as a social institution, science has succumbed to the very same vices. Just as the church was reformed by a protest movement, so too must science be reformed. Just as the church was renewed by a return to first principles – the slogan used was ‘ad fontes’ – so too must science return to its own best practice, restricting itself to saying only what can be known, and not prostituting its authority in search of worldly success, whether that be celebrity or cold, hard cash. Put simply, science will only be able to properly be itself when it recognises that it cannot function without those human virtues that I have mentioned, of humility, integrity, honesty, self-discipline and the like – and most of all, when it recognises that those foundations on which it depends can only be established on spiritual terms. In other words, science will only be able to function properly as science when it both remembers and honours the original queen of the sciences: theology.

Queen of the Sciences

Do you have faith in your pills?

bad_pharmaIn recent years many of the insititutional pillars of society have fallen into disrespect. Politicians, obviously, but also journalism, the priesthood, the police, many others. Groups that were trusted who have now fallen from grace. Are doctors going to be next?

This is a question raised by Ben Goldacre in his extremely stimulating book ‘Bad Pharma’, which I read on holiday. Goldacre is a qualified medical doctor and psychiatrist, and presently a lecturer at Oxford. In his book, published in 2012, Goldacre sets out to show, in his words, that “Drugs are tested by the people who manufacture them, in poorly designed trials, on hopelessly small numbers of weird, unrepresentative patients, and analysed using techniques which are flawed by design, in such a way that they exaggerate the benefits of treatments. Unsurprisingly, these trials tend to produce results that favour the manufacturer. When trials throw up results that companies don’t like, they are perfectly entitled to hide them from doctors and patients, so we only ever see a distorted picture of any drug’s true effects.”

Goldacre supports these contentions throughout his book building up a detailed critique of the pharmaceutical industry and the way in which it systematically distorts the medical process at every stage. The motivations for the pharmaceutical industry to do this are quite straightforward, given that it is a multi-billion pound industry and a successful new drug can mean the difference between a company flourishing and failing. However, in pursuit of that economic end, Goldacre documents the ways in which the industry undermines the scientific process in order to make more profit. The material that Goldacre presents is utterly shocking, and if I had any residual faith in the science lying behind much modern medical and psychiatric treatment, it has certainly vanished now.

Goldacre describes one example from when he was working in General Practice, which relates to the drug Reboxetine (Edronax), which is used as an anti-depressant. He had a patient who was not improving on other drugs, and was considering using Reboxetine to see if it had a beneficial effect. He looked at the available literature which seemed positive, and agreed with his patient that it was worth trying, and duly wrote out a prescription. However, shortly after this, a review of all the research on Reboxetine was published, which for the first time included data from medical trials that had not been published (one of the main ways in which the pharmaceutical industry manipulates things is by only publishing information about trials that show their drug in a favourable light, whilst suppressing information that is critical). Goldacre writes, “I did everything a doctor is supposed to do. I read all the papers, I critically appraised them, I understood them, I discussed them with the patient and we made a decision together, based on the evidence. In the published data, reboxetine was a safe and effective drug. In reality, it was no better than a sugar pill and, worse, it does more harm than good. As a doctor, I did something that, on the balance of all the evidence, harmed my patient, simply because unflattering data was left unpublished.”

The problems that Goldacre are describing are recognised as serious problems by some influential voices. The British Medical Journal, for example, recently published an editorial written by Goldacre entitled “How medicine is broken, and how we can fix it” so there are some grounds for hope. However, very little of substance is changing, and the pharmaceutical industry continues to operate with a great deal of freedom in how it manipulates the scientific process.

What really needs to happen is that the light of public attention needs to shine on this area in a sustained and intensive way. We need to become as worked up about what is happening in pharmaceuticals as we are about all the other scandals of our time. All institutions run the risk of becoming cocooned in their own ways of thinking and patterns of life, and sometimes it takes an outsider to come along and say ‘this is simply not right’. MPs doubtless thought that claiming expenses for the draining of their moats was simply how things were done; journalists doubtless cynically accepted that phone-tapping was the way in which the truth was discovered; church hierarchies were doubtless concerned that priests accused of child abuse had to be given a chance for redemption. In the same way I believe, following Goldacre, that the medical profession needs to be told that the present practice of relying on the pharmaceutical industry as the principal guide for the benefits or otherwise that come from any particular medicine is not acceptable.

I suspect that this will be a very difficult process because there is something different about the medical profession at the moment that doesn’t apply to the other examples. In our current society, as I have said many times, “science” operates in the role that theology used to, in that it is the overarching and dominant form of knowledge, which incorporates all others. Those who are learned in this form of knowledge are the priests of our contemporary age and, in particular, those who provide forms of healing on the basis of that form of knowledge function in the modern world in a very similar fashion to ancient shamans. Sometimes the healing can be entirely ritualistic, as is most apparent when considering the difference in effectiveness between anti-depressants and placebos (sugar pills) – both have the same healing effect, which rather suggests that such healing as takes place is a product of the ritual visit to the tribal medicine man. In other words, what we are dealing with here is not a simple, practical, technical problem that can be solved by the application of sufficient determination and good will. No, here we are seeking to topple the gods of our society, and Goldacre is a blasphemer and heretic.

There are, obviously, many ways in which the pharmaceutical industry has helped the common good, and Goldacre gives credit where it is due. However, it is equally clear that the present system is broken. I would thoroughly recommend Goldacre’s book to anyone who is interested in this subject. I shall be following the ongoing conversations with great interest.

Comments

It would appear that I am still having problems with the comment system on this blog – they should be being sent through to me immediately (so that I can reply to them promptly) but this is not happening, and I don’t yet know why. Apologies – especially to Tess and dover1952. I shall investigate and try and solve the issue.

So that was 2014

Well that has been quite an interesting year – mostly dominated by continuing domestic fall out, including a long drawn out court process, but that has now been resolved satisfactorily. Things seem to be stable (famous last words…) Home education was abandoned at Easter, for several reasons – not sure it’s better for the children but it’s certainly better for me! I continued to be involved in local amateur dramatics, including singing ‘I’m too sexy’ solo in the panto, along with one other role. Really it has been a year of getting a lot of stuff sorted out behind the scenes – personally and professionally. There are some major changes coming just down the line – and I am full of enthusiasm for what is coming – but I need to have some holiday first as I’m rather stretched! I am, nonetheless, moving away from Ground Zero, and the future is very appealing. I am optimistic that my productivity – including my writing on this blog! – will start to increase again. There is still so much that I need to say!

Previous years: 2005, 2006, 2007, 2008, 2009, 2010, 2011, 2012, 2013.

In Christ there is neither sexually legitimate nor illegitimate

So: House Group today, exploring the Samaritan Woman at the Well (John 4) and all the ways in which Jesus is taboo-busting by simply talking to her (actually, I would say: flirting with her). The Samaritan woman – the first evangelist, from the same gospel that also brought you the first apostle, also a woman – is disqualified from acceptability on several grounds. Firstly, she is a woman. Second, she is a foreigner. Third, her sexual identity is problematic.

So in the discussion around this passage I thought of Paul’s famous ‘In Christ there is no…’ and thought that the Samaritan woman is embodying what Paul is describing. So I think it would be orthodox and reflective of Christ’s actions to say: In Christ there is neither Jew nor Samaritan, there is neither male nor female, there is neither sexually legitimate nor illegitimate.

It’s *all* secondary. It’s not about whether you worship on a mountain or in the temple, it’s whether you worship in spirit and in truth. It’s not about how you apply your dangly bits, it’s about whether you love in spirit and in truth…

/rant over

“Love’s the only engine of survival” – reflections on the Christianity of Interstellar

interstellar
I recently went to watch the latest Christopher Nolan movie called ‘Interstellar’ – and this is a reflection on the film that includes discussion of the ending, so if you like to watch your science fiction stories completely unspoiled about how they turn out, best stop reading now.

Interstellar is one of my favourite sorts of movies, by one of my favourite modern directors (he was also responsible for Inception and the recent Batman trilogy). It is what is known as ‘hard’ science fiction, whereby the story is intentionally grounded in what is considered to be ‘proper’ science. In this case, there is even a book by the physicist Kip Thorne, who was a technical adviser on the movie, which discusses the astro-physics of black holes, which is the means by which humans travel from one star system to another – hence the ‘interstellar’ of the title.

Nolan is, I believe, an atheist. At the very least, he is a humanist, and this takes a particular form in the film. The premise of the story is that, some time in the near future, the earth is dying, for reasons unexplained but probably as a result of human pollution. There is a ‘blight’ which is killing off most of the food crops in the world and consequently all the economic resources on earth are going towards agriculture rather than space exploration: “We need farmers, not engineers” as one character says. In order to support this shift of emphasis, the history of space exploration has been suppressed. Text books now describe the moon landings as a propaganda coup against the Soviets, a televisual sleight-of-hand used to intimidate political opponents.

In this context, to seek to explore the stars is a defiant act of hope. The film as a whole can be taken as an attempt to re-inspire the watcher with a desire to voyage into the final frontier, “Mankind was born on earth. It was never meant to die here”. The story of the hero, which has a significant amount of emotional heft (in ways that I shall not spoil here) is very affecting, especially for fathers of daughters. At the conclusion of the film, the hero is forced to make a leap into the unknown, and this is where the humanism of the director is shown most clearly. Where there might seem to be a deus ex machina – a God intervening in the system in order to set things right – in Nolan’s story, the deus turns out to be humanus – human beings from the future that have learned to manipulate time. One might say ‘God is one of us’.

However, although that is the surface truth of the story, there are two ways in which the film actually draws deeply from the Christian mythos, in ways that make me consider the film to be quite orthodox in its message. By ‘orthodox’ I mean ‘informed by the resurrection’, that is, seeing the world with a Christian point of view. The Christian perspective seems to subvert even the most consciously humanistic of intentions!

The first way in which the story draws from the Christian mythos is simply in terms of the narrative arc. The salvation of humankind is at stake, one man has to move forward, leaving behind all his ties to his family and ends up journeying alone into a black hole where he expects to die, and yet – miracle of miracles! – something happens to transform the situation and the hero is enabled to return, to be reunited with his loved ones one last time, before he ascends once again into the heavens. I trust that this description is enough to show the parallels with the Christian story.

However, that first parallel with the Christian story is itself quite a slim point. It is the story of the redeemer, which, although it undoubtedly has a definitive form in our history in the Christian gospel, can be found in other cultures in very similar forms. Where I found the film to be most deeply compatible with the Christian story is in the fundamental message about love, articulated by one of the co-stars, and the one whom the hero voyages to pursue at the end of the tale. The co-star gives a moving speech at a crucial moment in the plot about the way in which love guides human activity, and that love is not bound by time. It is, in a sense, the faculty in human beings which (in the language of the film) allows us to access the ‘higher dimension’ of time and guide us, and which the hero directly uses later on in order to guide his decisions and achieve the salvation of humanity. This is an understanding of love which sits directly within the mainstream Christian tradition. To adap St Paul’s language: love bears all things, love hopes all things, love never ends – death has been swallowed up in victory.

Nolan’s Interstellar is a great film – some wonderful action sequences, a solid plot with emotional weight, and an inspiring message delivered with awesome imagery. That message, it seems to me, is quite profoundly Christian – despite a superficial coating of humanism. Our society is still haunted by the Christian imagination, and whenever a creative artist in our society seeks to express something transcendent they cannot, despite themselves, avoid drawing from baptismal waters. In our own time we have entered, if not the end of the earth as a whole, certainly a time of great tribulation and trauma. We would do well to be guided by the message of Interstellar: love will guide us through the abyss.

“You’re so rude!”

Courier article

I would like to return to the theme of political correctness this week, and expand on one element from my last article. One of the aspects of Jesus’ ministry which is regularly missed (although those who know me will recognise that I am on something of a campaign to raise awareness) is that he was exceptionally rude. This was always for a particular purpose, and mostly that purpose was to expose the wickedness of those in positions of power – both secular and religious – and defend those without power, the ‘widows and orphans’ of his time. Yet the most exemplary example of Jesus’ rudeness comes not when he is criticising the powerful but when he calls a foreign woman a dog, which was just as much of an insult in his time as it is in ours. Why does he do this?

His disciples had just become very nervous about Jesus being rude to the religious authorities – “Do you know that the Pharisees were offended when they heard [you]?” – and so Jesus takes them away from the city and they meet the foreign woman, who has a grievously ill daughter. The foreign woman begs Jesus to help but he does nothing – first he ignores her completely, “Jesus did not answer a word” – and then, when the disciples get fed up with her begging and ask Jesus to do something, he basically says ‘get lost’, saying “I was sent only to the lost sheep of Israel”, in other words, not to foreigners like you. Then, when the woman persists in her begging, comes the insult, that it is not right to take the children’s food and give it to the dogs, ie the foreign woman.

Notice that whilst all this is happening, the disciples make no complaints about Jesus’ rudeness to the woman. In contrast to the Pharisees, whom the disciples deemed worthy of protection and respect, this foreign woman doesn’t count – and so all the examples of Jesus’ rudeness to her don’t register with them. They see what Jesus is doing as completely conventional and unremarkable, it is exactly what they would do in his situation. Which is why it is so shocking when Jesus grants her request and says to her “Woman you have great faith!” In other words, in contrast to the Pharisees, here is someone who is modelling what God is looking for – and I’m quite certain that this Jesus knew exactly what he was doing when he took his disciples out of the city.

Now, in retelling this story, I am not wanting to simply defend rudeness. I am, after all, very much a supporter of kindness and gentleness. Yet what Jesus could see clearly was the way in which the political system can enforce certain cultural standards which work to keep power with some people and prevent others from gaining access to it. In other words, if we pay attention to language, and notice what is generally acceptable and what is not, then we can gain an insight into where the power lies within a particular community. What Jesus was doing was bringing his disciples face to face with the political reality of their time – and ramming home the contrast with what God was looking for. The foreigner had absolutely no status with the disciples, yet she demonstrated great faith. The Pharisees were the opposite, on both sides of the equation.

I conceived my last article as essentially about a defence of the poorer and often older working class man. The sharpest opposition to what I said has come to me from richer and younger women. I believe that this is an indication of where the power lies in our society and I also believe that this is one of the clearest symptoms of how disconnected our society has become from reality.

After all, it is amongst the traditional manual labourers that there is the clearest and most obvious link with the production of economic value; in addition, if those men get removed, society will cease to function extremely swiftly. I say “men” because it is men who do these jobs, and there is very little pressure from wider society for gender-based and egalitarian quotas. This is for the simple reason that women don’t want to do such jobs, and so the political apparatus does not seek to impose such quotas. I am thinking of jobs like working on an oil rig, or fishing at sea, or collecting our rubbish bins early in the morning. Jobs where there is very little glamour but where there is also a distinct lack of cushioning from reality, where a mistake doesn’t cause embarrassment it causes significant injury or death.

I came across an extremely interesting statistic the other day, that the average man is stronger than 90% of women. This, too, is a reason why the jobs that I have in mind tend to be overwhelmingly male, for they are physically demanding and there simply aren’t that many women who can cope with the level of physical exertion required. In other words, here is a difference that isn’t due to some political campaign of oppression but is simply part of the fabric of reality. This is the world that we live in.

So am I now arguing for women to get back into the kitchen, preferably without shoes? Not at all. The issue is about how we look after all the members of a community, and that includes working class men. They, too, must be included. I believe that those men on whom we depend so absolutely for the essentials of modern civilisation have become excluded from the circle of concern in our culture. Where a healthy society would treat such men with a very great deal of respect, acknowledging the vulnerability of a community without what they provided, we have instead cultivated a society of scorn, which looks down on manual labour with a sneer, oblivious to the truth that without them, all will collapse. There are still Pharisees today.

Our polite discourse has settled around a practice of discounting the contributions of working class men. I think that this is wrong, it is an injustice and it is immensely self-destructive. When people seek to express the concerns of this group of people, it is not enough to respond with a squeal of self-righteousness, as if the voice of authority in our culture were a Graham Norton figure saying ‘You’re so rude!’ and pouting. It is because the concerns of some of us are not regarded as legitimate by the rest of us that our political system is going through such upheaval. This will not come to an end until all are included in our circle of concern.