Students Are Demanding Walter Block Be Fired For Opposing Slavery

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Students Are Demanding A Professor Be Fired For Opposing Slavery

by Tyler Durden
06/26/2020

Authored by Steve Watson via Summit News,

Students are petitioning to have a professor at Loyola University New Orleans fired over his opinions on slavery, even though he vehemently opposes it.

Economics professor Walter Block says he opposes slavery because he is a libertarian, but that reasoning isn’t good enough for some students, who wish to see the professor removed because he doesn’t have exactly the same opinions as they do.

A petition, signed by over 600 students, alleges that Block has ‘racist and sexist beliefs’.

The petition claims that Block “has publicly stated that he believes slavery to be wrong because it goes against Libertarianism, not because it is morally wrong.”

“If Loyola is really wanting to remove racism, they should remove racists from teaching,” it adds.

“While it is important to have professors with different views and opinions and beliefs, racist and sexist beliefs should not be a part of this,” it continues, adding “It is harmful to any non-men and any Black people to be taught that slavery isn’t morally wrong, to be taught that women don’t deserve to be paid and treated equally.”

The students also claim that Block has “ableist” opinions, in that he discriminates against people with disabilities. It claims that Block once told a student that he thinks the “Americans with Disabilities Act was a terrible law”.

...

read more:
https://www.zerohedge.com/political/students-are-demanding-professor-be-fired-opposing-slavery
 
An Open Letter to Loyola Students Who Want Me Fired
By Walter Block - June 23, 2020

According to John Stuart Mill’s justly famous essay “On Liberty”:

“The greatest orator, save one, of antiquity, has left it on record that he always studied his adversary’s case with as great, if not with still greater, intensity than even his own. What Cicero practised as the means of forensic success, requires to be imitated by all who study any subject in order to arrive at the truth. He who knows only his own side of the case, knows little of that. His reasons may be good, and no one may have been able to refute them. But if he is equally unable to refute the reasons on the opposite side; if he does not so much as know what they are, he has no ground for preferring either opinion. The rational position for him would be suspension of judgment, and unless he contents himself with that, he is either led by authority, or adopts, like the generality of the world, the side to which he feels most inclination. Nor is it enough that he should hear the arguments of adversaries from his own teachers, presented as they state them, and accompanied by what they offer as refutations. That is not the way to do justice to the arguments, or bring them into real contact with his own mind. He must be able to hear them from persons who actually believe them; who defend them in earnest, and do their very utmost for them. He must know them in their most plausible and persuasive form; he must feel the whole force of the difficulty which the true view of the subject has to encounter and dispose of; else he will never really possess himself of the portion of truth which meets and removes that difficulty. Ninety-nine in a hundred of what are called educated men are in this condition; even of those who can argue fluently for their opinions. Their conclusion may be true, but it might be false for anything they know: they have never thrown themselves into the mental position of those who think differently from them, and considered what such persons may have to say; and consequently they do not, in any proper sense of the word, know the doctrine which they themselves profess.”

Loyola president Tania Tetlow was likely channeling Mill when she wisely asserted: “we don’t want to only be taught by people with whom we agree because that’s not how we learn.” There could be no truer words than these, in all of educational pedagogy. There are quite a few Loyola professors who, as I do, approve of economic freedom, private property rights and laissez faire capitalism, but none “who defend them in earnest, and do their very utmost for them” to the extent that I do. I’m pretty rabid on these issues. So, you students who want me fired: if you really want to even understand your own positions on political economic philosophy, let alone defend them competently, you need me to continue my employment as Harold E. Wirth Endowed Chair.

I enjoy public debates, whether verbally behind a podium or in print. As any of my former students can attest (I perused the some 600 signatories to your petition, but did not see any of their names) I like arguing with undergraduates. If I say something in class, or they read it in a text, and then spit it back to me on an exam, maybe, they learn something; but only, superficially, in their heads. If they want to really learn deep in their guts, if often helps if they (intellectually of course), fight me about these issues.

I assign term papers to my students. Then, I edit them, send them back to their authors, add material and co-author them. I have had quite a bit of success in getting them published in refereed journals in economics, politics, history, and in law reviews. (This the basis upon which professors are hired, promoted and tenured. It is quite rare that an undergrad term paper ends up in such a literature; this is thus a great accomplishment of theirs). There are now slightly more than 100 of these. But there are some of these term papers I just cannot coauthor. Why? Because they are direct attacks on publications of my own. Instead, I edit them, improve them, suggest additional bibliography, and help them get published. I am even more proud of myself for those that fit this bill (some 5% of the total), because it demonstrates that I try to improve the careers of all of my students, not only those who agree with me.

I greatly regret that none of you signatories ever came to talk to me about these issues. Also, you based your claims on an article that appeared in the NYTimes. They misquoted me. I sued them for libel. I prevailed in court, and settled my lawsuit on advantageous grounds. My door is always open (well, at least electronically, during the virus). I am the faculty advisor to the Loyola College Republican Club. It is my fervent hope that in the spring semester 2021, the Loyola College Democrats will agree to a joint meeting during which we can thrash out these issues together, as befits the intellectual community of a great university such as Loyola. I would be simply delighted if the Loyola Black Student Union would invite me to address their group. How else can we all become friends if we do not break bread with one another?

P.S. I favor open borders, reparations to blacks for slavery, gay marriages.
...
https://loyolamaroon.com/10028452/o...-letter-to-loyola-students-who-want-me-fired/
 
P.S. I favor open borders, reparations to blacks for slavery, gay marriages.

What?!
 
Why isn't slavery immoral? Or did the students just get it wrong?


Edit: Fake news strikes again!!!

I greatly regret that none of you signatories ever came to talk to me about these issues. Also, you based your claims on an article that appeared in the NYTimes. They misquoted me. I sued them for libel. I prevailed in court, and settled my lawsuit on advantageous grounds.
 
Last edited:
P.S. I favor open borders, reparations to blacks for slavery, gay marriages.

What?!

Interestingly, if you calculated reparations for blacks, it would come out to be a negative number.
 
P.S. I favor open borders, reparations to blacks for slavery, gay marriages.

What?!

Interestingly, if you calculated reparations for blacks, it would come out to be a negative number.

That caught my attention. After looking further, his definition of "reparations" is quite different from the definition being used by today's left.

One example of his position:

In this paper we attempt to sketch out the libertarian view of reparations. Briefly, itis that reparations for slavery are indeed justified, but must be limited. The onlyjustified recipients are the heirs of the slaves, not, for example, all black people nowliving in the U.S. The only justified donors are the (mainly white) heirs of the slavemasters, who never should have inherited wealth that did not properly belong to theirparents; it would be improper to force, for example, all white people now living theU.S. to pay reparations. This is at stark contrast to those on the right who oppose allreparations, and to those on the left who favor a far more unrestrained notion ofreparations.
...
“Justified reparations are nothing more and nothing less thanthe forced return of stolen property–even after significant amount of time haspassed. For example, if my grandfather stole a ring from your grandfather, and thenbequeathed it to me through the intermediation of my father, then I am, presently, theillegitimate owner of that piece of jewelry. To take the position that reparations arealways and forever unjustified is to give the imprimatur to theft, provided a sufficienttime period has elapsed.”
...
What, then, should be done at the present time in this regard? We are long past thetime when full justice can be meted out to antebellum slave owners. But the land andother physical property that should have been turned over to the ex-black slaveswent instead, to the (mainly) white children of the slave holders. These people aretotally and completely innocent of the crime of slave holding. It is impermissible tohold the children responsible for the crimes of their parents. However, the land thatwas bequeathed to them from their slave holding parents was in effect stolen prop-erty, stolen from the slave who worked on the land. This, in justice, never shouldhave been given to them in the first place.Thus, any (black) grandchild of a slave should be free to demonstrate that hisgrandfather worked at thus and such a plantation, and thus is entitled to a pro ratashare of those landholdings. This is the premise from which we begin our analysis.

Because of past wrongs–like slavery–does the government owe something to a certain group, such as black people? We answer in the negative.
...
We conclude that slavery was wrong, despite the law of the land at the time, and theConstitution; that reparations are part and parcel of private property rights, not theirabnegation; that reparations can be justified, but only in alimitedway: they are totransfer property not from everyone, but only from those who inherited property thatdid not properly belong to their parents; and to only those who can demonstrate, beyond a reasonable doubt, that they are the descendents of slaves, and who, thus, in the ordinary course of events, would have inherited the wealth of their (great)grandparents.
...
http://www.walterblock.com/wp-content/uploads/2009/06/Reparations-Once-Again.pdf

As long as he was playing those cards in his response, I am a little surprised he didn't mention support for decriminalization of all drugs (if that indeed is his position).
 
has publicly stated that he believes slavery to be wrong because it goes against Libertarianism, not because it is morally wrong.”

Jesus Christ these kids are fucking dumb. That is a special kind of dumb. I promise you no person who signed this will be successful in anything that requires critical thinking. Maybe they can be community organizers.
 
Jesus Christ these kids are $#@!ing dumb. That is a special kind of dumb. I promise you no person who signed this will be successful in anything that requires critical thinking. Maybe they can be community organizers.

they're destined to do fake jobs, like social media managers
 
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