Geoffrey Allan Plauché

That was to be the subtitle for my chapter in Open Court’s recent addition to their Popular Culture and Philosophy series, Transformers and Philosophy: More Than Meets the Mind. Alas, no subtitles made it into the book.

I have official permission to provide a pdf copy of my chapter, “Freedom Is the Right of All Sentient Beings. Technically, I don’t think I really need legal permission; I don’t recall signing over to Open Court the copyright that federal law automatically vests in me as the author. Anyway, download it from that link and enjoy!

The chapter title comes from a quote by Optimus Prime in the first of the recent live action movies (see my review). The chapter itself is kind of a condensed and lite version of the Aristotelian-liberal theory of virtue ethics and natural rights explained in more detail in my dissertation, applied to the transformers and to artificial intelligences more generally.

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Cross-posted at Is-Ought GAP.

This is the second of two book/movie reviews I had published in the Fall 2007 issue of Prometheus, the quarterly newsletter of the Libertarian Futurist Society.

Sagramanda: A Novel of Near-Future India
By Alan Dean Foster
Hardcover, 287 pages
Pyr/Prometheus Books, 2006, $25.00

Alan Dean Foster’s Sagramanda is a far better novel than his Transformers [see my review]. While not especially libertarian, it is also far more so than his Transformers. Sagramanda is a science fiction techno-thriller set in the near-future Indian city of the novel’s title. In this, Foster’s novel follows in the footsteps of Ian MacDonald’s River of Gods and MacDonald indeed has a blurb on the back cover in praise of Foster’s novel and remarking on “the growing swell of writers realizing we may be living in the Indian Century.” As far as I can tell Foster does a good job of capturing the spirit and atmosphere of India. (My wife is Indian but she was unable to read the novel before the deadline for this issue.)

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This is one of two book/movie reviews I had published in Fall 2007 issue of Prometheus, the quarterly newsletter of the Libertarian Futurist Society. See also my chapter in Transformers and Philosophy: “Freedom Is the Right of All Sentient Beings” (pdf).

DreamWorks SKG, 2007
Directed by Michael Bay
Screenplay by Roberto Orci and Alex Kurtzman
Starring Shia LaBeouf, Megan Fox, Josh Duhamel, Anthony Anderson, Jon Voight, Rachael Taylor, John Turturro

Transformers: The Novel
By Alan Dean Foster
Paperback, 304 pages
Ballantine/Del Rey, 2007, $7.99

This summer saw a blockbuster movie remake of a classic animated television series and movie. Transformers retells the story of the millennia-long conflict between the Autobots and the Decepticons – both factions within a race of sentient alien machine-life forms – but this time the story is told in live action and primarily from the human perspective. Die hard fans of the original television series and movie may not like some of the changes made to the characters and storyline, but the movie succeeds on its own merits. The novel by Alan Dean Foster, based on the screen play, however, is not so good.

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[Warning: Minor, vague spoiler in last sentence of 3rd paragraph.]

Children of Men is an interesting dystopian film set in a near-future fascist Britain. The country has traded freedom for “security,” has closed its borders to immigrants and systematically rounds them up into concentration camps and deports or exterminates them. It is a world beset by terrorism, of the Islamic fundamentalist variety and others.

The premise of the movie, however, is such a stretch that it makes it hard for one to maintain adequate suspension of disbelief. Suddenly and inexplicably over a very short span of time (a few years maybe?) the entire female sex of the human race becomes infertile. Then, just as suddenly and inexplicably, a group of resistance fighters discovers a pregnant woman. Much of the movie is their attempt to smuggle her out of the country.

Though the premise is rather far-fetched, the movie makes interesting use of it for social analysis. With no possibility of children, the extinction of the human race is not far off. Hope for the future seems lost. What effect will this loss of hope have on individuals and on society as a whole? The movie does a good job of dramatizing this on both levels.

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Are there any major differences between American and British science fiction (SF)? If so, what are they and what is the reason for them? What the heck does this have to do with libertarianism?

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[Warning: Spoiler in the last sentence of the first paragraph.]

First of all, I found the title of the movie to be redundant from the get-go. The action scenes are mostly way over the top. The gore insanely so. Swords and other blades slice through body parts, even cutting men in half at the waist, as if they were hot knives slicing through butter. Ninja stars fly from hands like they are being fired from a machine gun. They even have chemtrails. Blood fountains and splatters by the bucket load. Our ninja hero takes dozens of lethal wounds, losing gallons of blood, and not only lives to tell about it but keeps on fighting. There is a bit of super-speed blurred movement and mind-over-body self-healing, so the movie is something of a fantasy action thriller. We’re treated to the cliché of the hero being down for the count, about to be killed, when someone he cares about is attacked and suddenly he discovers renewed vitality and determination and, inexplicably, an unbelievable (that’s saying a lot for this movie) leap in skill level.

For all that, I found Ninja Assassin to be entertaining. The action scenes are well-done and stylish. And I particularly liked the parkour–inspired sequences. The plot is interesting and tightly executed. The story even has a couple of  elements of interest to libertarians. There are a number of ninja clans that kidnap orphan children and train them to be assassins, indoctrinating them with the belief that the lives of individuals are valueless compared to that of the clan, which is one big family to which they owe unquestioning and unwavering loyalty and obedience. The ninja clans apparently act as secret private contractors for governments around the world, assassinating targets for 100 lbs. of gold. Our ninja hero is one particularly promising pupil of the Ozunu clan. He buys into the propaganda at first, but falls for a pretty young girl, a fellow trainee, who does not. She attempts to escape, and is recaptured and executed in front of all the ninjas-in-training as an example. When he is later faced with killing another girl, whom he is told has similarly betrayed the clan, as the final requirement of becoming a full member of the clan, he refuses and is nearly killed. The bulk of the movie is about his quest for revenge against the Ozunu clan with the help of a female government agent.

Though it is a classic revenge tale, the negative portrayal of coercive and aggressive collectivism is a nice touch. The notion that the individual should be subservient to and acquire his value and ultimate end from The Collective, whatever it be named (the Family, the Clan, the Tribe, the Race, the Nation or State), is an insidious sickness. It permeates the communitarian classical republicanism of Rome (as I explain in my working paper “Roman Virtue, Liberty, and Imperialism: The Murder-Suicide of Classical Civilization” (pdf)), which, along with classical liberalism, with which it is in tension due to the conflict with the latter’s inherent individualism, was one of the major influences on the so-called Founding Fathers of the United States of America. It is also inherent in nationalism and, of course, the modern collectivist political movements of our age. At the risk of being redundant, a truly libertarian and civilized society exists for each and every individual’s own well-being – not the other way round.

[Is-Ought GAP and The Libertarian Standard]