Carl%20Sagan%20-%20The%20Demon%20Haunted%20World
Carl%20Sagan%20-%20The%20Demon%20Haunted%20World Carl%20Sagan%20-%20The%20Demon%20Haunted%20World
THE DEMON-HAUNTED WORLD had been framed particularly to expel C.F. Volney,* the French historian and philosopher; Pierre Samuel du Pont de Nemours, patriarch of the famous chemical family; and the British scientist Joseph Priestley, the discoverer of oxygen and an intellectual antecedent of James Clerk Maxwell. In Jefferson's view, these were just the sort of people America needed. The Sedition Act made it unlawful to publish 'false or malicious' criticism of the government or to inspire opposition to any of its acts. Some two dozen arrests were made, ten people were convicted, and many more were censored or intimidated into silence. The act attempted, Jefferson said, 'to crush all political opposition by making criticism of Federalist officials or policies a crime'. As soon as Jefferson was elected, indeed in the first week of his Presidency in 1801, he began pardoning every victim of the Sedition Act because, he said, it was as contrary to the spirit of American freedoms as if Congress had ordered us all to fall down and worship a golden calf. By 1802, none of the Alien and Sedition Acts remained on the books. From across two centuries, it's hard to recapture the frenzied mood that made the French and the 'wild Irish' seem so grave a threat that we were willing to surrender our most precious freedoms. Giving credit for French and Irish cultural triumphs, advocating equal rights for them, was in effect decried in conservative circles as sentimental - unrealistic political correctness. But that's how it always works. It always seems an aberration later. But by then we're in the grip of the next hysteria. Those who seek power at any price detect a societal weakness, a fear that they can ride into office. It could be ethnic differences, as * A typical passage from Volney's 1791 book Ruins: You dispute, you quarrel, you fight for that which is uncertain, that of which you doubt. O men! Is this not folly? . . . We must trace a line of distinction between those [subjects] that are capable of verification, and those that are not, and separate by an inviolable barrier the world of fantastical beings from the world of realities; that is to say, all civil effect must be taken away from theological and religious opinions. 380
Science and Witchcraft it was then, perhaps different amounts of melanin in the skin; different philosophies or religions; or maybe it's drug use, violent crime, economic crisis, school prayer, or 'desecrating' (literally, making unholy) the flag. Whatever the problem, the quick fix is to shave a little freedom off the Bill of Rights. Yes, in 1942, Japanese-Americans were protected by the Bill of Rights, but we locked them up anyway - after all, there was a war on. Yes, there are Constitutional prohibitions against unreasonable search and seizure, but we have a war on drugs and violent crime is racing out of control. Yes, there's freedom of speech, but we don't want foreign authors here, spouting alien ideologies, do we? The pretexts change from year to year, but the result remains the same: concentrating more power in fewer hands and suppressing diversity of opinion - even though experience plainly shows the danger of such a course of action. If we do not know what we're capable of, we cannot appreciate measures taken to protect us from ourselves. I discussed the European witch mania in the alien abduction context; I hope the reader will forgive me for returning to it in its political context. It is an aperture to human self-knowledge. If we focus on what was considered acceptable evidence and a fair trial by the religious and secular authorities in the fifteenth- to seventeenth-century witch hunts, many of the novel and peculiar features of the eighteenthcentury US Constitution and Bill of Rights become clear: including trial by jury, prohibitions against self-incrimination and against cruel and unusual punishment, freedom of speech and the press, due process, the balance of powers and the separation of Church and State. Friedrich von Spee (pronounced 'Shpay') was a Jesuit priest who had the misfortune to hear the confessions of those accused of witchcraft in the German city of Wurzburg (see Chapter 7). In 1631, he published Cautio Criminalis (Precautions for Prosecutors), which exposed the essence of this Church/State terrorism against the innocent. Before he was punished he died of the plague - as a parish priest serving the afflicted. Here is an excerpt from his whistle-blowing book: 381
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- Page 421 and 422: Acknowledgements It has been my gre
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- Page 425 and 426: References Xianghong Wu, 'Paranorma
- Page 427 and 428: References Brownies, Bogies, and Ot
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- Page 437 and 438: About the Author Dr Carl Sagan is a
Science and Witchcraft<br />
it was then, perhaps different amounts of melanin in the skin;<br />
different philosophies or religions; or maybe it's drug use, violent<br />
crime, economic crisis, school prayer, or 'desecrating' (literally,<br />
making unholy) the flag.<br />
Whatever the problem, the quick fix is to shave a little freedom<br />
off the Bill of Rights. Yes, in 1942, Japanese-Americans were<br />
protected by the Bill of Rights, but we locked them up anyway -<br />
after all, there was a war on. Yes, there are Constitutional<br />
prohibitions against unreasonable search and seizure, but we have<br />
a war on drugs and violent crime is racing out of control. Yes,<br />
there's freedom of speech, but we don't want foreign authors<br />
here, spouting alien ideologies, do we? The pretexts change from<br />
year to year, but the result remains the same: concentrating more<br />
power in fewer hands and suppressing diversity of opinion - even<br />
though experience plainly shows the danger of such a course of<br />
action.<br />
If we do not know what we're capable of, we cannot appreciate<br />
measures taken to protect us from ourselves. I discussed the<br />
European witch mania in the alien abduction context; I hope the<br />
reader will forgive me for returning to it in its political context. It<br />
is an aperture to human self-knowledge. If we focus on what was<br />
considered acceptable evidence and a fair trial by the religious and<br />
secular authorities in the fifteenth- to seventeenth-century witch<br />
hunts, many of the novel and peculiar features of the eighteenthcentury<br />
US Constitution and Bill of Rights become clear: including<br />
trial by jury, prohibitions against self-incrimination and<br />
against cruel and unusual punishment, freedom of speech and the<br />
press, due process, the balance of powers and the separation of<br />
Church and State.<br />
Friedrich von Spee (pronounced 'Shpay') was a Jesuit priest<br />
who had the misfortune to hear the confessions of those accused<br />
of witchcraft in the German city of Wurzburg (see Chapter 7). In<br />
1631, he published Cautio Criminalis (Precautions for Prosecutors),<br />
which exposed the essence of this Church/State terrorism<br />
against the innocent. Before he was punished he died of the<br />
plague - as a parish priest serving the afflicted. Here is an excerpt<br />
from his whistle-blowing book:<br />
381