Wednesday 13 August 2014

Polarising views on the Israel / Palestine conflict


Sam Harris is at it again, courting controversy with an alarmingly titled piece: "Why I don't criticise Israel", in which, he does actually criticise Israel (a bit at least, although not enough for me and not nearly enough for many I expect).

I actually do take issue with much of Harris' article. Harris does have some strange opinions, notably on guns and racial profiling, and here,  but he always makes you think by offering some of the better arguments for that position. Likewise here, he offers some strong considerations. The whole situation with Israel/Palestine is a mess and there's seemingly no simple answer to all the problems. It does annoy me though when people's views are so polarized.

Here are some other interesting perspectives, which also seem to be a bit biased towards the Israeli side




For a slightly more pro-Gaza slant, see the following 2 podcasts:



I will take a look at some of Harris' thoughts in more detail. In his article, he says:

"And there are millions of Jews, literally millions among the few million who exist, for whom Judaism is very important, and yet they are atheists. They don’t believe in God at all. This is actually a position you can hold in Judaism, but it’s a total non sequitur in Islam or Christianity.
So, when we’re talking about the consequences of irrational beliefs based on scripture, the Jews are the least of the least offenders... It’s simply a fact that most Jews and most Israelis are not guided by scripture—and that’s a very good thing.
Of course, there are some who are. There are religious extremists among Jews. Now, I consider these people to be truly dangerous, and their religious beliefs are as divisive and as unwarranted as the beliefs of devout Muslims. But there are far fewer such people."

Whilst I might agree that the average Israeli per se is not heavily influenced by the stcrict orthodox doctrine of the Jewish faith, I do find it an unwarranted leap overall to say that their atheism is an actual tangible thing - as it is chiefly kept in check by what I would regard as a heavy sense of national and / or cultural duty to the Jewish people's traditional faith. 
And even if I concede (which I don't) that so many Israelis (or Jews) were effectively atheists, this says nothing about their ability to possess sensible or sustainable political views.

There is some evidence to suggest that either Harris is wrong, or that if he's right it's irrelevant anyway. There is no significant political or social movement in Israel to oppose the IDF's advances or the political and economic will behind it (although this does exist to larger degrees externally, including in the UK). Maybe this is because of local factors pressurising people into supporting the war.

Note that, like America, Israel has a large and profitable economy built around military technology and production - a "Military Industrial Complex". If you have any doubts, check out pages like this and note the links to other locally based armaments manufacturers.

Companies like this actively profit from the ongoing conflict in Gaza and we shouldn't forget to include this in our assessment of the situation. 

Let's not forget that theoretically, all the world's Muslims could beat Israel back to wherever they wanted , if they just formed an alliance of sufficient military might. The fact that this never happens should tell you a bit about how divided their faith is, and the animosity that exists between Middle Eastern nations on a geopolitical scale.*

Another point I have is a critique of Harris' defence of the Iraeli military's use of force against civilians, and how their forces could actually be badly compromised even if Israel has the official position, and follows that position, that collateral damage is unacceptable.

Harris says:

 "Whatever terrible things the Israelis have done, it is also true to say that they have used more restraint in their fighting against the Palestinians than we—the Americans, or Western Europeans—have used in any of our wars. They have endured more worldwide public scrutiny than any other society has ever had to while defending itself against aggressors. The Israelis simply are held to a different standard. And the condemnation leveled at them by the rest of the world is completely out of proportion to what they have actually done...
"Now, is it possible that some Israeli soldiers go berserk under pressure and wind up shooting into crowds of rock-throwing children? Of course. You will always find some soldiers acting this way in the middle of a war. But we know that this isn’t the general intent of Israel. We know the Israelis do not want to kill non-combatants, because they could kill as many as they want, and they’re not doing it."

Firstly, they couldn't kill as many as they want, if their intention is to avoid heavy international censure and sanctions. Although I suspect Harris may be right on this point, I've not seen evidence to show that there aren't Zionist elements within the system that have much less interest in reducing casualties. This may not be an intentional consequence of Israel's policies, but it is a distinct possibility in my view, because Harris forgets to mention one thing that would counter his point : the Israeli military draft.

Miltary drafts are stupid, let's make no mistake.They militarise the population and put pressure on the financial and  educational aspirations of a nation's brightest citizens. One large criticism of Israel I have is that they should have gone to the UN or other Western powers for help before instituting a draft. Drafts negatively affect the administration's ability to effectively vet who they allow into the armed forces. This is simple logic: you can't increase your uptake of soldiers from the population beyond normal recruitment without sacrificing something in terms of selectivity. At some point it stops becoming about how effective a soldier you will be and more about how much of a "patriot" you are and whether you can fire a gun. This is where the problems start. I'm not saying it's intentional, just almost impossible to avoid once processes like drafts become involved.

Another misleading argument Harris provides goes as follows:

"And this gets to the heart of the moral difference between Israel and her enemies...To see this moral difference, you have to ask what each side would do if they had the power to do it.
What would the Jews do to the Palestinians if they could do anything they wanted? Well, we know the answer to that question, because they can do more or less anything they want. The Israeli army could kill everyone in Gaza tomorrow. So what does that mean? Well, it means that, when they drop a bomb on a beach and kill four Palestinian children, as happened last week, this is almost certainly an accident. They’re not targeting children. They could target as many children as they want. Every time a Palestinian child dies, Israel edges ever closer to becoming an international pariah."

Here he has clearly contradicted his own position. Firstly, we have "Israel can do anything it wants, but chooses not to" and then "Every time a Palestinian child dies, Israel gets closer to international pariah status". If that were true, then they wouldn't actually be able to do what they wanted without severe economic and possibly military sanctions. Of course the truth is largely that western powers have become Israeli bedfellows, due to extensive political lobbying, especially in the US. Therefore, Israel can go much further than many other countries before those in power would consider doing anything about it. I don't regard any of this as particularly strong evidence of Israeli compassion or mercy.

And for the Palestinians:

"What do we know of the Palestinians? What would the Palestinians do to the Jews in Israel if the power imbalance were reversed? Well, they have told us what they would do. For some reason, Israel’s critics just don’t want to believe the worst about a group like Hamas, even when it declares the worst of itself. We’ve already had a Holocaust and several other genocides in the 20th century. People are capable of committing genocide. When they tell us they intend to commit genocide, we should listen. There is every reason to believe that the Palestinians would kill all the Jews in Israel if they could."

I'm not disputing his reasoning, just whether there is ever any realistic chance of that ever coming to fruition. It would require Israel losing all its power (something no-one is suggesting), or some sort of union of Middle Eastern states to unite as one and oppose them (* which as I've already suggested is unrealistic). If it ever did look likely, I suggest western powers would jump into action pretty quickly (as indeed they should).
Regardless of what the charter of Hamas says, if it never obtains the means of carrying that out, then it's largely irrelevant. 

"A rabid dog, straining at its leash" perhaps?

Straining is the operative word. Intentions matter, but they don't make reality. You can't argue with the fact that Israel is currently the country which is killing more people, and that it has no such avowed killing charter. My point is, charters may display theorectical intentions, but in reality, those may actually never be realised. And again I reiterate, even if they could, all we need to do is look out for it and intervene.

If an angry child vows to kill his brother, we don't condone the brother beating him up badly even though he doesn't INTEND to kill him in return. Actual consequences matter. Isn't it strange that one week, I'm arguing against all-encompassing consequentialism, and the next, reminding people that intentions count for little unless they can realistically potentially be brought about?

This all goes back to the problem of the misleading media coverage in the west. How do we know that the world is focused so much on all Israel's actions? I hadn't realised plenty of extremely dubious activities they've been involved in. Some great points are brought up in the recent double episode of Atheistically Speaking.

I mostly agree with Harris in his concluding paragraph, unlike some other commentators I've read. He says: 

"This is the great story of our time. For the rest of our lives, and the lives of our children, we are going to be confronted by people who don’t want to live peacefully in a secular, pluralistic world, because they are desperate to get to Paradise, and they are willing to destroy the very possibility of human happiness along the way. The truth is, we are all living in Israel. It’s just that some of us haven’t realized it yet."

I don't think Harris means that people outside Israel are literally living there, nor does he mean to equate all their geopolitical problems with anyone else's. 

This is simply a reflection of the ultimate confrontation that will eventually ensue if fundamentalist Islamism is allowed to spread out into the West: an acknowledegement that it is completely incompatible with any form of tolerant secularism, in a most basic way. 

Harris's critics (of which I regard myself as one, at least some of the time) would do well to note that. By changing one word in this statement though, we can also refute any ideas that Judaism is either somewhat less intrinsically harmful, or effectively less harmful today (which I gather may be akin to Harris' position). 

I can also say that:

"We are all living in Israel" is simply a reflection of the ultimate confrontation that will ensue if fundamentalist Judaism (Zionism) is allowed to spread out into the West (more thoroughly than it already has): an acknowledegement that it is completely incompatible with any form of tolerant secularism, in a most basic way."

Harris is making it all about the delusions of Hamas, and frightening though those might be, the treatment of Palestinians by Israel "being able to do what they want" due to internal fundamentalist politics, and US vetos at the UN etc. has long been an international outrage. 

And we can do something about it. We can stop supporting them, for a start. Condemnations of the killings are all well and good but when you could take positive actions but don't, it reveals a bit about how much you actually care about what is going on. Whilst Harris would like to make out that Israel is in the more intellectually secure position, I am less convinced of that.

Sunday 10 August 2014

In his new article on the BBC website, Will Self promotes "Belief in Belief"

A quickie on what I feel is a bad article by Will Self on BBC website

In his article, Will Self unashamedly promotes "belief in belief" - which Daniel Dennett thoroughly dismantles in his brilliant talk which can be seen on Youtube here, in 3 short parts:







"Belief in belief" is, after unpacking the motivations, at its core dishonest and rooted in one's own fears about the collapse of consensus that God is real. 

Self goes on to promote the old canard that "we don't understand how electrical wiring works so when you press the light switch you have FAITH that it will work. We defer the understanding to qualified individuals".

Despite the reasons to believe this is not really Faith, as Peter Boghossian has shown in his recent book "A Manual for Creating Atheists", the main problem here is that despite what you think about our lack of understanding of electrics or anything else in the secular world, it far surpasses our knowledge about the metaphysical one. 

This is because even the so-called "experts" on belief and theology either can't agree about how to understand God, or don't even claim to themselves. There are no "religious experts" in the same sense that there are experts in electrical engineering. Therefore faith in what these individuals assert involves a much higher order of uncertainty.

Self doesn't actually know that less belief in God would result in more nihilism, but he paints the false dichotomy of belief or nihilism while neglecting to mention any form of intermediate ie. humanism. 

A poorly thought out article by Self, trying to disguise itself as rational.

Saturday 9 August 2014

Thoughts on the Free Will argument: Harris vs. Dennett

Two of the "four horsemen" of New Atheism, Sam Harris and  Daniel Dennett, have made clear their disagreements about the notion of Free Will. After Harris wrote his book entitled "Free Will", Dennett disagreed and reviewed it quite harshly, and Harris published his comments on his blog and also his own response.
The conversation can be found here, and also links to the other parts I mentioned.
The following comments are my own thoughts on the issue taken from a long comment I published on the Atheistically Speaking website for episodes 53 and 54.
This is a fascinating topic. It’s not one that I have previously thought about much at all. In fact I find it especially challenging – I must admit I really struggle understanding all the nuances in both Harris’ and Dennett’s arguments. Although you and Ryan did a very good job of unpacking the problem and clarifying the exact areas of disagreement. I’m also not sure who I agree with more, to me they both produce strong cases – for both determinism and compatablism.
It seems Dennett’s compatibilism view is pretty popular. Also it may be telling that Harris’ book “Free Will” only gets just over 3 stars on Amazon (UK). However this may be due in part to the “atheist-basher” effect.
I do have a few thoughts though. This is kinda dealing with the last few eps on free will. And this is a long comment, by the way…sorry!
I’m not completely convinced about determinism. If we accept that quantum events can occur, and can’t be predicted, then surely the concept of causality through a long chain of physical processes (on the smallest scales) is brought into question? Prediction is a probablistic, not a certain thing. We tend to have gaussian distributions rather than definite outcomes. Ryan raised other indeterministic possibilities towards the end of AS54, which are what I’m more interested in.
Anyway, what I really wanted to talk about was that maybe a definition of free will should include the ability of people to make choices that they suspect may be “wrong”. We shouldn’t forget that there could sometimes be rational reasons for making the “wrong” choice – for example second or third order intentions. Or simply making a sacrifice (if the choice was not too important) in trying to prove that we do have free will. For example I can imagine a mode of operation where I second-guess the normal response I would make, and make a different choice deliberately. If this mode can be switched on and off randomly, I find it hard to accept that I do not have free will (or at least the appearance of it).
If we have some information about the consequences of one of our choices, we may decide we can in fact live with the consequences of the “bad” choice. Then it may be possible to further our interests by making the “wrong” decision if, for example, we are being observed by another agent. If the observing agent witnessed the “wrong” decision and thought we were making it because we thought it was the right decision, we may be able to feed the agent false information about either our sources of knowledge, or our decision making abilities. This may cause them to misjudge us in the future, at a time that may be beneficial to us.
You talked about how the idea of having more information about a problem, in one way, actually results in less choice in making a decision. This is because the logically correct answer we are led to, becomes clearer with more variables revealed. I agree with this – but only if we assume we always make the “right” decision. If we have no information in order to make a decision, many people may resort to entirely random acts like rolling a dice or flipping a coin to make a decision. Here, we almost have “too much” choice, and increasing the information we possess about the problem informs the decision, and reduces our choice. There is an interesting kind of “anti-parallel” here with what you discussed in the bonus content – as creatures evolve greater degrees of consciousness, they appear to exhibit more free will. So a creature which evolved, and simultaneously increased its information about a problem, would appear to have both more AND less free will about what decision to make. Oh dear…my poor brain just broke ;-)
I do have a problem with Dennett’s response when he talks about “not being able to do differently” and likening it to replaying a tape. This is not what I mean when I consider having a “do-over” of a moment or memory recalled.
Taking the example of the golfer, it’s not incoherent to suggest that he could be put back into the same exact moment with the added mental experience of knowing that what he had previously done, had resulted in a missed putt. Just claiming that the wind may have been different for example, I regard as a little churlish. The abilities that the golfer possessed before the do-over started would be able to account for that.
When I play a a level of a computer game that involves finding the correct tactical approach to an enemy encounter for instance, the first time I try it, I may fail, even though I have previous experience with this type of game and even with similar previous levels of the same game. I can then select “load game” and replay the exact same encounter which if I perform the same actions, I will suffer the same fate as before.
However if I try a different approach, using knowledge gleaned from the failed attempt, I may be successful. Interestingly enough, some games feature “dynamic” environments which introduce random new elements to the play, meaning that in this case, performing the exact same actions which failed before may now succeed due to enemies being in different locations for example. In either case, I will still learn something about the game, even if it is only what the random variables may be. Notice that free will is not really impinged by any of this. I could for example choose to deliberately fail the challenge (the penalty being having to reload and play it over) in exchange for discovering some unknown facet about the game for instance.
It’s not difficult to imagine a computer simulation in which one could do exactly this. The 2011 movie “Source Code” is a perfect example to demonstrate it. In it, the protagonist is forced to relive the same experience of a bomb blowing up a train he is riding in, over and over again until he discovers who was responsible. Each time he tries, he fails for some reason but learns more about what is happening as he maintains a chain of consciousness through multiple iterations of the same event. Upon learning the final truth he is able to intervene and extricate himself from the program.
The example of the “all knowing” supercomputer that can predict the future events of one’s life is a science-fiction folly, in my view, much more ridiculous even than “Source Code” with its limited domain that was recreated. I view this super-computer example as even less connected to reality than the population experiments we debated in the moral philosophy discussion, that everyone here seemed to decry because they challenged consequentialism.
I would think that the very existence of such a machine would undermine its ability to make 100% accurate predictions. And not only because of the randomness of quantum events leading to a necessary error or uncertainty in the predictions. If the “Jeremy” person who it was predicted would rob a particular bank aged 25, actually robbed a jewellery store across the street aged 26, would that count as a hit, and moreover if he had prior knowledge of the prediction, could he do differently? As a bit of a non-conformist, I believe he could, as the determinism of his life is changed from the point of that revelation. We are really getting into “Minority Report” territory here! People being arrested for “future crimes”…
In summary, I’m not sure I know what to think about free will. I think that we appear on the surface at least to have some level of free will, but no doubt the amount of free will we actually do have (if any) is certainly less than many philosophers have traditionally believed. It may be enough to have the illusion of free will, and this will certainly be difficult to break.
Your question regarding if we can have conciousness but no free will or vice versa…I guess it would depend if one was an emergent property of the other. For example. if free will was an emergent property of consciousness, then it would probably be possible to have consciousness but not free will (maybe like some animals?)
Finally, what are the ramifications of free will on law and punishment? We all know how broken justice systems around the world currently are, where huge populations are locked up often for little more than following the only course of action that they had. I believe the most important discussion to have on the subject of free will is to engage in a major public debate to decide how to change our justice systems, to focus on preventing further harm and giving opportunities to those with none, rather than just punishment for punishment’s sake. After all, the whole idea of deterrents is brought into question if we really don’t have free will…

Sunday 3 August 2014

Another stupid Atheism article by "atheist" John Gray


Another supposed atheist, John Gray, has written an atheist-bashing article in which he claims, and I shit you not, "faith in reason is more ridiculous than faith in God".

Really, these so called "atheists" like Gray really ought to explain to everyone why exactly they are atheists, because I sure can't work it out. Why is atheism good enough for Gray, but he wouldn't recommend it to anyone else? I guess he's special.

Gray makes so many mistakes and misrepresentations in his piece that I just couldn't let it go without challenge. Luckily Jerry Coyne from "Why Evolution Is True" has also heavily critiqued Gray here.

I laughed when I read:
"Looking at the world as it has been and continues to be at the present time, it's belief in human reason that's childish"

Er, no, try and keep up, John dear. The world at the present time is considerably kinder than it has ever been in the past. And if we continue on our current path of reason, this trend is likely to continue. The atrocities we do see are increasingly only committed by the most fervent religious or political radicals, who eschew reason in their extremist beliefs.

As Sam Harris says in The End of Faith : "Whenever you hear that people have begun killing, intentionally and indiscriminately, ask yourself what dogma stands at their backs. What do these killers believe? You will find that it is always - always - preposterous".

Many of Gray's other statements are just as wildly off the mark. He says:
"If human beings were potentially capable of applying reason in their lives they would show some sign of learning from what they had done wrong in the past, but history and everyday practice show them committing the same follies over and over again. They would alter their beliefs in accordance with facts, but clinging to beliefs in the face of contrary evidence is one of the most powerful and enduring human traits."

Sure, people could fail to learn from history (but we haven't had World War 3 yet), but the answer is just more education and more history lessons. Sure, some people are unchanging in their views even when it's clearly pointed out that they are wrong, but this is just an argument for more critical thinking. We have so many examples of people having successfully learned from history or prior experience, and so many examples of people using critical thinking to self-correct their own views.

Critical thinking is also something Gray could do with more of.  In a very strange series of lines, he goes on to say:
"...human evil isn't a type of error that can be discarded like an obsolete scientific theory. If history teaches us anything it's that hatred and cruelty are permanent human flaws, which find expression whatever beliefs people may profess."

"Human evil" ? Who is he, Fred Phelps? Well, if that really is the case, there are two options: either do nothing and either religion or rationality will fail or, shock horror, do something about it. It may not be beyond our power in the future if we become more rational. There's great evidence that "evil" is actually just a problem in the brain, an undeveloped area or the result of previous damage. This is exactly the type of thing that neuroscience is trying to address.

Even if all of Gray's dreams are realised, and "science does find that irrationality is hard-wired into the human animal" I don't see what difference that makes. We're hard wired for God, so what? I have nothing to do with it. Just resist. 

"In Europe before and during World War Two, persecution and genocide were supported by racial and eugenic theories, which allowed some groups to be demonised. These theories were pseudo-science of the worst kind, but it wasn't this that discredited them. They were exposed for what they were by the defeat of Nazism, which revealed the horrors to which they had led. Subsequent investigation has since demonstrated that such theories are scientifically worthless. But the habit of demonising other human beings hasn't gone away. The same minorities that were targeted in the past - Jews, Roma, immigrants and gay people, for example - are being targeted in many countries today."

Again, an argument for critical thinking, something we're already trying to promote. And it's bullshit to make out that it was only the defeat of the Nazis which meant that Eugenics was exposed as pseudo-science, as many scientists at the time thought so, only they couldn't do much about it, what with the Nazis and all. And remember that the people targeting minorities he mentions are mostly extreme political groups (for the Roma, immigrants) or religious groups (for the Jews, gays).

Gray seems to be saying that the atheism movement utterly depends on every individual in the world abandoning all faith, folly and mischief and becoming a paragon or reason. Well, if that was true it would be bloody ridiculous. Luckily, it's not true: All that's required to make the world a better place is for some(not all) people to become a bit more reasonable (not ultimately reasonable). It's just a huge strawman from Gray.

We are not depending on all people becoming rational, just some people becoming a bit more rational. The more rational we become, the better chance we have to create and use our best tools to address the world's problems: climate change, religious dogma, extreme politics, overpopulation, the insatiable economic and corporate need for unsustainable growth and the greed of unbridled capitalism or communism.

His dismissal of Bertrand Russell is pretty disgraceful as well. Apparently his opinions were "ludicrously incompatible".

His final line is so frustrating and puzzling that it could take a whole blogpost to parse it: 

"The notion that human life could ever be ruled by reason is an exercise in make-believe more far-fetched than any of the stories we were told as children. We'd all be better off if we saw ourselves as we are - intermittently and only ever partly-rational creatures, who never really grow up."

It's like he doesn't even want anything to change or improve. It manages to offer both the natualistic fallacy (how things are is best) and a kind of resigned negativity that really does challange reason. He seems to have no confidence in people to be able to compartmentalise their foibles and act in a largely rational way in the secular world. The fact that religions are on the decline should be enough reason to doubt Gray's overly pessimistic "it was ever thus" meanderings.

Once we are aware of a problem, we can address it. We don't need to "make-believe" to have confidence that the level of reason exhibited by less religious people in the future will be a bit higher than our own. And better still, we don't need to forget our roots, as Gray seems to imply. To remember how irrational humanity can be, all we need to do is go back and have a look at some of his writing.

Dawkins' latest Twitterstorm: For goodness' sake, quit the pointless syllogisms

Oh dear.


Richard Dawkins is at it again. After all the business with Rebecca Watson and his problems with feminists, he is determined to continue insulting women (or anyone who's been raped) with more inane mansplaining about how he knows for sure, objectively, how to define another person's life-shattering experience. And tough if you disagree, because he's Dawkins and a scientist, has a loyal legion of followers and facts are just facts.


Date rape is bad. Stranger rape at knifepoint is worse. If you think that's an endorsement of date rape, go away and learn how to think.

But let's perform a simple thought experiment. 

A stranger rape could involve being grabbed out of the darkness by someone you've never even see before. If it was at knifepoint, you'd probably just freeze up and not be able to do anything at all. With a date rape though, you would know the perpetrator, at least to some degree. Your guard would be down, and you may well even have had some feelings for the perpetrator - this would be a massive betrayal in many ways. There is also the chance of more physical violence being involved as well, if no lethal weapon was used to threaten you. At the end of either example, you've still been raped and it's not at all clear to me that the first example "must be objectively worse", as Dawkins claims.

What was he thinking? As a man who's never been raped, in two minutes I can come up with various reasons why actually, it could be entirely possible for any individual case of "date rape" to be worse than "stranger rape". Sometimes Dawkins shows absolutely zero empathy.

Dawkins' comment is an incredibly wrong, damaging and insensitive remark which has no place in our movement.

It's wrong because there are many counter-examples of date-rape being worse than stranger rape. Moreover, date rape is more commonplace and needs to be reduced. Minimising its impact does not help in this regard.

It's insensitive because he is just in no position to make objective claims about experiences he obviously could not hope to understand. 

It's damaging because he has no clue about what is going on in the battle against rape culture and has no interest in helping. His comments hinder efforts to point out just how devastating rape is, and plays into the hands of those trying to make out that sometimes rape isn't very bad, and that the victim can be partly responsible: in other words, victim-blaming.

(I was desperately trying to come up with a simple analogy of my main point here to demonstrate what I mean. The best I can do is, it seems to me that Dawkins is saying 1000 +/- 1 is a lower number than 1001 +/- 1. 

This is just churlish. Why state that rather than the obvious point that 1000 is a very high number, and there' s no reason to care about the 1 when you have 1000 to deal with! Besides, either one could be larger as 1000+1 is higher than 1001-1.)

Of course, this all brings me back to the recent appalling  comments by a British Judge. So if you didn't think that any of this affected actual real life events, think again.

http://freethoughtblogs.com/dispatches/2014/07/08/british-judge-excuses-rapist/

Here the poor excuse for a "Judge" explicitly excuses the perpetrator of being a "classic rapist", whatever the hell that is. 

Paraphrasing, he said "You just couldn't resist, but don't worry you're not a classic rapist". This is blatant rape apology, by perpetuating the old canard that there are "levels of severity" of rape. Not necessarily to the victim, there aren't. If you commit one of the "lesser" ones, then "Maybe it's not so bad" is an obvious corollary of this garbage.

Both Dawkins and the Judge, although they are not specifically condoning date rape, are in sense excusing it because they are minimising its impact compared to some other false objective standard they've created.