text: It is unreasonable to suggest that God must reveal Himself to humanity, or to make His existence manifestly clear because that would undermine the value of faith. [1] Belief is an important component of all religious teachings because it is what allows the soul to transcend the material world and to commune with the divinity. For the religious, a life without faith is meaningless. Furthermore, if God were to make His desires and commands known, then free will would be undermined. It is necessary to the exercise of individual human agency that God not dictate every command to people. That is why God leaves life, at least on the surface, up to humans.  [1] Maitzen, Stephen. 2006. "Divine Hiddenness and the Demographics of Theism". Religious Studies 42.


title: y epistemology religion church faith religion general god morality secularism

text: In reality there are only two theological positions, atheism and theism; agnosticism is nothing but timid atheism:  God, like unicorns, has never been shown to exist, and thus it is logical to accept that He, just like unicorns, does not exist. That is why a position like agnosticism makes no sense. There are no agnostics on the subject of unicorns; there are only agnostics on the subject of God because people tend to be reticent to say they are atheists due to the prevalence of belief of God even in the most secular societies. But fantasy is fantasy, and an agnostic is really just an atheist by another name. Were someone to claim that dragons exist, the person he told it to would not be justified responding saying he did not know whether they exist and that it must be an open question until evidence is presented to corroborate the claim. [1] Rather, he would likely respond with disbelief in the absence of evidence. That is how reasoning works. Thus agnosticism is a philosophically meaningless position. There is either belief or lack of belief, atheism or theism. Opponents of atheism seeking to hide in the nebulous realm of agnosticism, or who claim that because one cannot know there is no God one must be agnostic, hold a position that is philosophically bankrupt.  [1] Dawkins, Richard. 2006. The God Delusion. Ealing: Transworld Publishers.


text: Entirely natural theories can adequately explain the existence and development of the Universe and all it contains, making God irrelevant to the discussion of reality:  Physics and cosmology explain the development and evolution of the Universe and the bodies within it. Chemistry explains the interactions of substances and the origin of life. Biology explains the development of life’s complexity through the long process of evolution. God, or gods, is a superfluous entity in the discussion of existence; He is entirely unnecessary to human scientific understanding. [1] At best, believers can point to various missing links in science’s explanation, using God to fill the gaps. The God of the Gaps is a weak God whose domain grows smaller each day as science progresses. Furthermore, there is no evidence of the supernatural existing at all, if that is what God is meant to be. The burden of proof in a debate concerning the existence of something is on the individual making the positive claim. In a debate over the existence of God, it is up to the believer to provide evidence for that belief. [2] The rational position in the absence of evidence is atheism. It is not a positive claim about anything, but is merely the absence of belief in God, which makes sense in the light of there being no positive evidence of God’s existence. If believers claim God lives outside the Universe, or that He cannot be empirically identified due to His ethereal nature, then in truth they are saying nothing. Only the natural world exists insofar as humans can demonstrate. The supernatural is pure fantasy.  [1] Boyer, Pascal. 2001. Religion Explained: The Evolutionary Origins of Religious Thought. New York: Basic Books.  [2] Russell, Bertrand. 1952. “Is There a God?” Campaign for Philosophical Freedom. Available:


text: Even if atheism was wrong and God did exist His seeming lack of interest and interaction with the Universe as far as humans can perceive means his existence is irrelevant:  It seems as if life goes on whether God exists or not. Theologians, philosophers, and laypeople have been fighting both in academia and on the actual battlefield over the question of God’s existence, yet in all the centuries no definitive answer one way or the other has been given by either side. [1] It seems there is little value to belief one way or the other, so arguing for God’s existence seems simply to be a waste of time. If God were proved to exist, or not to exist, little in life would change at all. Thus a position of atheism serves to relieve the hassle of pointless debate.  [1] Borne, Étienne. 1961. Atheism. New York: Hawthorn Books.


text: Science cannot explain everything. People have spoken of the existence of the soul and of God through the ages because reason and logic are sometimes not enough to explain the complexity and depth of the human experience. God is far more than the occupier of the gaps in scientific knowledge. However, the gaps are indicative of the limitations of science and show that faith and God can still have a place in human comprehension of the world.


text: There is no strict dichotomy in theology. It is perfectly reasonable for someone unsure of whether God exists to take up a position of agnosticism, refusing to emphatically accept the existence of God or to deny it. Atheism is a positive claim insofar as it is a statement about the nonexistence of God. The burden of proof is thus not so clearly on the shoulders of theism alone. Rather, they are rival claims that each side must be supported by positive evidence.


text: Not everything about religion can be explained by evolutionary psychology. The existence of the soul and the concept of an ethereal God not directly connected to the processes of the world could not simply come about by way of evolution. Rather, there must be true meaning in these concepts, or they must at least be indicative of something other than the strictly material, contradicting the denials of atheism.


text: Just because God cannot be understood by conventional understandings of physics and logic does not invalidate His existence. In fact, it is unsurprising that trying to discuss the attributes of God would confound human reason. That is why faith is essential to understanding, and why science and reason are limited tools. Thus even if one considers the conventional description of God to be unsatisfactory, it is not sufficient reason to conclude that God does not exist. That is why one should at best adopt a position of agnosticism.


text: If there were a God there would be irrefutable evidence of His existence and people would feel compelled to belief by the fact of it:  Many people do not believe in God, and the ranks of atheists are growing every day, particularly in the developed world. It seems that as human knowledge of the Universe expands and as social institutions develop and improve, people feel less dependent upon the crutch of religious faith, and place greater store in reason. [1] If God existed He would make His existence clear to all humanity, not just to a chosen few. In so doing His wisdom would naturally drown out an earthly knowledge, which would obviously be inferior to any that might be furnished by an omniscient being. [2] God has clearly never imparted His wisdom to people since no such divine wisdom exists in any holy book. Were there a correct holy book currently in use, it would necessarily be the only one, because everyone would acknowledge its superiority at once. Reality shows all holy books to be flawed works of flawed men. There is no glimmer of divine spark in any of them, and the only thing that separates most of them from the ravings of madmen is that large groups of people have chosen to believe them. The more reasonable conclusion is one of atheism, and that people believe in God out of ignorance, not revelation.  [1] Drange, Theodore. 1998. "Nonbelief as Support for Atheism". Twentieth World Congress of Philosophy.  [2] Schellenberg, John. 2005. "The Hiddenness Argument Revisited". Religious Studies 41.


text: The nature of God as it is conventionally described is logically contradictory:  A creator god is a logical absurdity, as demonstrated by empirical fact and rational reflection. Certainly God cannot exist outside of the Universe, as such a concept is effectively meaningless. In fact, physics explains that when the Universe expanded as an inflating field of space and time as the result of a quantum fluctuation, causality itself arose from the process, making a causative agent “prior” to the Universe not only unnecessary, but also impossible. Furthermore, the idea of an omnipotent God is logically contradictory because if God were omnipotent He would be able to create an entity greater than Himself, yet that is impossible. [1] The very attribute is logically unfounded, making the conventional explanation of God invalid. Thus atheism, the absence of belief in gods, is the only logically justified theological position.  [1] Savage, C. 1967. "The Paradox of the Stone". Philosophical Review 76(1).


text: If everything has a cause, then so too must the creator. Trying to place the deity outside of the spatio-temporal realm of the Universe is not a good argument, as nothing can be said meaningfully about what is “outside” the Universe, since we cannot observe or detect it. [1] Furthermore, saying God, or a creator, is uncaused and always existed is a poor argument because again this cannot be verified in any meaningful way. Irrespective of these problems, however, the argument falls down because it presupposes that the Universe has a cause, which is not necessarily the case. The very notion of causation is built into a temporal understanding of physics, which may not have been the case in the “pre-Universe”. Atheism can survive in the presence of science, theism cannot. If theism cannot survive, then neither can the agnostic middle ground based on the plausibility of theism.  [1] Mackie, J. L. 1982. The Miracle of Theism. Oxford: Oxford University Press.


text: The rational position in the absence of positive evidence about God is not agnosticism, but atheism. While there is always a degree of doubt in every statement, this does not mean that negative claims about an entities existence can never be made. One can rationally state that fairies do not exist, even if there is no positive evidence for their non-existence. The very fact that no evidence exists for the existence of fairies, in the same way there is no evidence for the existence of God, is evidence of the negative. Thus, in the evidence of positive evidence for God, the rational default position is atheism.


text: The complexity of the universe and of life cannot be explained by atheism:  Atheism suggests that the Universe came about by chance and the interaction of natural properties. Yet nature is marked by clear design that atheism cannot explain. The complexity of the human body, of planets, stars, and galaxies, and even of bacteria attests to the existence of creative agency. It is impossible that such things as interdependent species could come to exist without the guidance of a higher power. [1] Likewise, certain organisms can be shown to be irreducibly complex, meaning that if one were to remove any part of it, it could not function. This refutes the gradualist argument of evolution, since there is no selective pressure on the organism to change when it is functionless. For example, the bacterial flagellum, the “motor” that powers bacterial cells, loses all functionality if a single component is removed. [2] Besides design, the only explanation of its development is blind chance, which seems less sensible. Atheism cannot account for these facts and thus collapses into nonsense.  [1] Ratzsch, Del. 2009. "Teleological Arguments for God's Existence" The Stanford Encyclopaedia of Philosophy.   [2] Davis, Percival and Dean Kenyon. 1989. Of Pandas and People: The Central Question of Biological Origins. Richardson: Foundation for Thought and Ethics.


text: Everything that begins to exist must have a cause. Since the Universe began to exist it must be caused:  Every human, every being, every object in the Universe is a finite and contingent being. These all have causes, yet a causal chain cannot be infinitely long. Humans are born, stars form from gases, even the Universe had a beginning 4.3 billion years ago. Nothing in the Universe causes itself. In order to escape the logical impossibility of the infinite causality loop it is necessary to posit the existence of an uncaused cause. This cause exists outside of the Universe, as it is cause of the Universe. [1] Without a creator, the Universe is a logical absurdity. Atheism cannot provide an alternative explanation to a creator, and thus fails quite literally from the beginning.  [1] Craig, William Lane. 1979. The Kalam Cosmological Argument. London: MacMillan.


text: In the absence of positive evidence for the existence of God the rational position is agnosticism, not atheism:  In a situation where there is an absence of either positive evidence for a claim or definite negative evidence for it, the natural response is not rejection of the claim, but rather skepticism and admission of lack of knowledge one way or the other. [1] In the case of religion and God, this position is agnosticism. Humans are fallible organisms, and thus all statements about truth and about the Universe must be qualified by some degree of doubt. Positively rejecting the existence of God, as atheism does, ignores this requisite doubt even though it cannot prove that there is no God. Rather, in the absence of evidence for or against the existence of God, the most the atheist can say honestly is that he does not know. The claims of atheism are positive ones and thus require evidence; an atheist position is thus faith-based in the same way a theist one is.  [1] Hume, David. 1748. An Enquiry Concerning Human Understanding. New York: Oxford University Press (2008).


text: Atheism does not seek to explain the origin of the Universe, life, etc.; that is what science is for. Atheism is about the existence of God. The atheist position is supported, however, by the fact that there is no evident design in the Universe. People tend to anthropomorphize their environment, trying to assign human-like qualities to animals and nature. All of the complexity in the Universe can be attributed to natural processes; the Universe, stars, and life are all the product of physical and chemical interactions. There is no mystery in the basic process. Complexity can be shown to arise from less complex conditions without aid of intelligent agency. Clearly, complexity is not indicative of a creator. The complexity of the Universe does nothing to support claims for the existence of a deity, but rather showcases the wondrousness of the natural world.


title: w crime policing religion religion general religions house believes male infant

text: There are, of course, risks in any medical procedure. However circumcision remains astonishingly safe. Furthermore, denying the parents of a child the right to raise that child in accordance with their own beliefs would represent an unacceptable intrusion by the state into its citizens’ private and religious lives.  By implementing the resolution, a western liberal democratic state is obliging, say, orthodox Jewish parents, to compromise some of their most important moral and cultural beliefs. Ultra-orthodox Jewish groups believe, literally and without equivocation, that whoever breaks the covenant with God by not submitting to circumcision will be condemned for all eternity. The state should not compel parents (and children) to endure the moral, psychological and ideological turmoil associated with such a compromise; ultra-orthodox Jewish parents will see the state as forcing infinite harm upon their children.  There are risks to giving a child a bike or taking them on a plane. Parents are aware of this but act in what they consider to be the best interests of their child.  If we were to prevent parents from every taking a decision that might be risky for their children, they would never cross the street, eat a Big Mac or take up sports.


text: There is always a risk associated with surgery and taking such a risk for no particular reason is irresponsible  A report by the Royal Dutch Medical Association noted that there was not a single medical body in the world that could point, categorically to a medical need for circumcision of infants. It further concluded that “The fact that this practice is not medically necessary and entails a genuine risk of complications means that extra-stringent requirements must be established with regard to this type of information and advice.” Yet this is a practice that is performed around the world by people with little or no medical training and accepted by parents as an instruction from God.  Studies from the US suggest that around 230 baby boys die in America every year as a direct result of hemorrhaging following circumcision [i] .  [i]


text: The precautionary principle is alive and well but risks are inevitable in any procedure. There is no reliable data on fatalities directly related to circumcision.  The causes of the 10 million or so neonatal deaths that occur around the world each year are closely linked to the income and educational level of the mother, with diarrhea and malnutrition being the leading causes.  By contrast children that are born with access to modern surgery and informed parents are likely to do well.


text: Cutting off bit of children’s bodies for no apparent reason is simply wrong  If this is simply a matter of performing a procedure with no apparent benefit to the patient – in most cases a young child – then it does rather raise the question of “Why”. If the procedure were, say, cutting off a toe or an earlobe then all involved would require a clear and compelling case for such a practice. There are grown adults that think that cutting off a finger is the next stage up from getting a tattoo or a piercing [i] . At best most people would consider such a practice odd, at worst unstable. However, these are grown adults who have made the decision to mutilate their bodies for themselves and as a statement they feel appropriate.  Consider society’s reaction if the fingers of unwilling adults were forcibly removed. What about unwilling children? What about the fingers of babies fresh out of the womb? The only sane response to such an action would be condemnation – and probably an arrest. The logic of this argument does not change if “finger” is replaced with “foreskin”.  Research undertaken by the World Health Organization found that the overwhelming determining factor in the decision as to whether a boy should be circumcised was whether the father had been [ii] .  Although the report suggest a correlation with a reduction in the possibility in the spread of AIDS in sub-Saharan Africa it also comments, “If correctly planned, increased provision of accessible, safe adult male circumcision services could also increase opportunities to educate  men in areas of high HIV prevalence about a variety of sexual and reproductive health topics, including hygiene, sexuality, gender relations and the need for ongoing combination prevention strategies to further decrease risk of HIV acquisition and transmission.”  Out with this area the rate of adult male circumcision is very low, suggesting that when the individual is of an age to give consent, they chose not to. Performing an act on a child that would not be consented to by an adult except in extremis would seem a fairly reasonable definition of child abuse.  [i] Shannon. “De-Fingered: Finger Amputations in BME News/Publishers’ Ring”. BME News. 11 March 2008.  [ii] “Male Circumcision: Global Trends and Determinants of Prevalence, Safety and Acceptability”. World Health Organisation and the Joint United Nations Council on HIV AIDS. 2007.


text: Neo-natal circumcision is an operation that has been performed, perhaps, more than any other. It is performed mostly for cultural or religious reasons but there is also a body of evidence that suggest health benefits. There is very little suggestion in any study of any harm to the child.  In all sorts of situations societies allow parents to make decisions on behalf of their child.  In the absence of proven harm and in the presence of possible benefits in terms of health and hygiene there is really no danger in allowing the parents this option.  Those problems that can arise from the surgery are both very rare and as a result of faulty surgery rather than any risks innate within the process itself [i] .  This is mostly a religious or cultural decision that has survived within communities for thousands of years without howls of protest and with no proven harm. In the absence of a sizable body of opinion calling for it to be ended, why do so?  [i] Philip G. Koltz MD. “In Defence of Circumcision.” Letters to the Journal, Journal of the Canadian Medical Association. 29 October 1966.


text: In any other situation involving minors a precautionary principle would be applied  Any risk needs to be justified against some benefit. In the absence of any demonstrable benefit then there is no need to tolerate any risk, particularly in the case of a newborn baby who cannot express his opinion one way or another and will not be able to do so for years to come.  The risks of circumcision have been repeatedly demonstrated. Though they may be rare, they run from septicemia through to blood hemorrhage and heart attacks. There is little research conducted on the long term effects of the procedure; however there is a growing body of evidence that a surgical complication rate is about 1 in 500 and the post-surgical rate of attrition is believed by many to be higher [i] .  [i] Paul M. Fleiss, MD. “The Case Against Circumcision”. Mothering: The Magazine of Natural Family Living, Winter 1997, pp. 36--45.


text: It is possible to perform this operation at any time during a person’s life and there is no compelling need to perform it on extremely young children. Doing so violates the child’s right to be free from pain. Indeed the deliberate and unnecessary infliction of pain on a minor in any other circumstance would be considered abusive, it is clearly illogical not to consider it so in this instance. The only reason why circumcision is not considered abusive is that it is so commonplace. However, only a couple of generations ago (and to this day in many nations) so was the routine use of physical punishment in schools, which many now consider abusive and repugnant.


text: Parents do not have the right to presume their children’s consent for procedures that are medically unnecessary, as in the case of circumcision.  Ultimately this is a choice that has more to do with culture than with medical need. The purported benefits are, at best, questionable and the results are irreversible.  The medical benefits of vaccination, by contrast, are undisputed and widely publicized. In those interests where the balance of risk is even remotely questioned, as in the case of the MMR vaccine, there is significant public debate and many parents have chosen to avoid the practice all together [i] .  [i] Paul M. Fleiss, MD. "The Case Against Circumcision". Mothering. Winter 1997


text: A practice that is thousands of years old and has not been found to cause harm during that time is unlikely to now  Where there compelling evidence from medical science that a process that predates it had some proven harm then there might be good reason to restrict it but that evidence simply isn’t there. What is known is that circumcisions have been performed for millennia without causing widespread difficulties. In addition, historically, the procedure has been performed in circumstances far less safe than the confines of a modern, well-equipped hospital where it usually takes place now, and to no apparent ill effect.  Even using the term ‘abuse’ to describe such a practice shows a lack of respect for those people who are genuinely victims of abuse.


text: Parents have the right to use their best judgment, in the light of medical advice, as to what is in the best interest of their child  There is compelling evidence that shortly after birth is the best time to perform this operation and that the rate of complications at this age is generally agreed to be between 0.2 and 0.4 percent. When performed later in life the risk of complications increases ten-fold to between two and four percent. In the light of this it is appropriate to recognize the rights of parents to approve a procedure that would be riskier if elected later in life on behalf of their child [i] .  [i] Michael Benatar. "How Not to Argue About Circumcision". The American Journal of Bioethics. 2003


text: There is no proven cause of harm and parents routinely make medical decisions for children to give their consent or otherwise  Circumcision is akin, in many ways, to vaccination; a routine and simple procedure with miniscule risks and compelling probable benefits. We acknowledge the right of parents to take these decisions on the behalf of their children, even if the benefits in question are primarily cultural and spiritual, and relativistic in character.  Parents routinely make decisions with far greater implications for their children’s futures in terms of their education and general welfare on a regular basis and this should really be seen as no different [i] .  As has been established, even in the most impromptu settings, male circumcision, unlike FGM, runs almost no risk of causing severe injury or infection. MGM does not endanger or restrict a child's development, or his ability to living and normal, fulfilled adult life. Parents make much more damaging choices for their children all the time - choices that do not involve modification of a child's body.  The cost of raising a child as a junior rugby player is an increased risk that the child may sustain life changing injuries. The cost of sending a child to a Montessori nursery as opposed to a curriculum-based institution is the possibility that they may lack personal discipline or respect for authority later in life.  Parents are still permitted to make these decisions, despite the impact they may have on a child’s development. Why not allow them to submit their children to a relatively minor and inconsequential aesthetic procedure?  [i] Dr. Brian Morris, Professor of Molecular Medical Sciences. "Circumcision Should Be Routine; is Akin to a Safe Surgical ‘Vaccine’". Opposing Views


text: Just because a practice is old doesn’t make it right. In addition to which societies’ attitudes, especially in the West, have changed radically in relationship to how we view both the body and childhood.  There is no other area where the physical violation of a child’s body would be tolerated, regardless of how old the process is. Indeed society tends now to reject ancient traditions as they relate to children, specifically because they are archaic, as is the case with corporal punishment. There is good reason to suspect that what may have been appropriate, possibly even beneficial, for semi-nomadic desert tribes is of little use in modern society.


title: church marriage religions society gender family house believes reproductive

text: It is undeniably true that greater investment in public services would help the poor. It is however, difficult to see how these two things are mutually exclusive. Indeed the results of this measure look set to considerably increase the chances of an education and healthcare for every child.


text: Poor families would be helped far more by investment in education and healthcare  This has been an urban and political obsession from the outset. The idea that the hungry and homeless need condoms more than food and shelter is clearly absurd. The poor would be better helped through “accessible education, better hospitals and lesser government corruption.” [i] Rather than interfering in the moral life of the nation, parliamentarians would be better exercised in tackling these concerns.  This issue has consumed political energy for over a decade and received massive national and international attention and yet there are far more pressing concerns for the nation – and its political leaders.  Instead this bill, which carries the marks of both political and moral corruption has been the main focus of the president and congress. At the very least this suggests a questionable sense of priority, at worst a gross lack of interest in the welfare of the Filipino people.  [i] Villegas, Socrates B., ‘Contraception is Corruption!’, CBCP News, 15 December 2012,


text: It should be remembered that other values within the 1987 constitution include ecological balance and the recognition of the role of women, [i] both of which are advanced by giving women access to birth control. Pork barrel politics is an all too real tradition of Filipino politics, it is hardly unique to this bill. The fact that its use lead to the implementation of a policy that enjoys popular support is difficult to square with the somewhat wild claims of the Church about corruption. The CBCP has also been fairly free on allegations in this regard but very, very short on proof. The amount of political pressure required had more to do with calming fears of the Catholic establishment intervening directly in elections than with the views of the people.  [i] Talisayon, Serafin D., ‘Teaching values in the natural and physical sciences in the Philippines’, University of the Philippines,


text: The appropriate setting for sexual relations is within marriage, contraception encourages pre-marital sex  The population of the Philippines are overwhelmingly Catholic, it seems reasonable to accept that many, if not most, accept the teaching of the Church that safe sex is married sex. Appropriate sexual relations between husband and wife can lead to a fulfilling family life including children.  However, freely available contraception leads to a rise in premarital sex with the rises in unwanted pregnancies that go along with that. In the US, women having premarital sex increased from 2% in 1920 to 75% in 1999, a period that saw a massive increase in the availability of contraception [i] .. This runs against the teaching of the Church, which, itself, is one of the cornerstones of Filipino culture.  The first Mass was celebrated in 1521 and by the early 1600s, Catholicism was unquestionably the countries’ dominant creed [ii] . The teaching of the Church on this issue is absolutely clear – and for four centuries those have been the values of the Filipino people. This bill undermines that understanding, it will lead to an increase in pre-marital sex with devastating consequences for, particularly, the young people of the archipelago [iii] . There is a reason why the Church argues against contraception and those values – that sex should take place within marriage, are deeply ingrained in the Filipino way of life.  [i] Greenwood, Jeremy and Nezih Guner “Social Change: The Sexual Revolution.” Population Studies Center PSC Working Paper Series University of Pennsylvania.2009   [ii] Wikipedia. Roman Catholicism in the Philippines.  [iii] Bishop Filomeno Bactol, ‘Naval diocese continues fight against RH’,. CBCP News., 23 December 2012,


text: It is simply untrue to suggest that Catholic hegemony is one and the same as Filipino values and that the two are – or have ever been – indistinguishably intertwined. Even where popular support for this very bill not sufficient proof, the very fact that the Filipino constitution states quite clearly that there is a division between the secular and ecclesiastical should be enough [i] .  [i] Constitution of the Philippines. Article III (Bill of Rights). Section Five.


text: The bill violates the Philippine values of harmony and respect  Perhaps the most important values in the Philippines are social harmony and respect for the family. [i] The Reproductive Health bill undermines both. Allowing contraception will take away a psychological barrier that prevents pre-marital or casual sex and once that barrier is crossed the individual will have higher sexual activity. [ii] In the Philippines this will mean greater numbers of teen pregnancies and pregnancies out of marriage because abortion will remain illegal.  In terms of politics these values mean support for democracy but also being against corruption and graft. [iii] Obviously the bill has been very politically divisive so undermining social harmony but also to pass this bill many parliamentarians had to be bribed so undermining this social harmony. The Reproductive Health bill represents the worst excesses of the pork barrel buffet. With a single-mindedness of purpose, the presidential palace has put everything on the table to shore up the votes required in parliament. Legislators, who had previously voted against the legislation, often repeatedly, where threatened with the loss of programmes in their constituencies if they failed to back the project, which has been at the heart of the presidential agenda [iv] .  [i] Dolan, Ronald E., ed., Philippines: A Country Study. Washington: GPO for the Library of Congress, 1991.   [ii] Arcidiacono, Peter, et al., ‘Habit Persistence and Teen Sex: Could Increased Access to Contraception have Unintended Consequences for Teen Pregnancies’,  P.30  [iii] Talisayon, Serafin D., ‘Teaching values in the natural and physical sciences in the Philippines’, University of the Philippines,   [iv] Philippine Daily Inquirer. Philip Tubeza. ‘Philippine President accused of ‘bribing’ Congress’. Reported on Yahoo News 19 December 2012.


text: It is difficult to see how the life of anyone is improved by reducing sex to a cheap form of entertainment. Certainly not the unborn children and not the objectified women. Proposition is more than happy for women to take control of their own fertility – indeed we would go further and suggest that their boyfriends and husbands should do so as well. Recreational sex, within wedlock and during times of infertility removes all of these problems; a little planning and restraint achieves that aim. It also means that both parents need to show that they are responsible for the results; Op seems happy to say that people are uncontrollable beasts with no control over their desires – hardly an edifying concept.


text: Opposition have conveniently glossed over one critical issue in this debate – that the RH Bill has significant popular support [i] . It also, as has been demonstrated that a majority of elected representatives support it. In itself these two facts provide evidence that modern Filipinos are sick of the fact that around half of the 3.4 million pregnancies each year are unplanned or the atrocious reality that 90,000 women a year seek the help of back street abortionists. When many of these go wrong, they were denied access to medical care and around 1,000 die each year as a result [ii] .  The values for the respect for the life of the mother, the value of life of the child, respect for the opinions of the majority, respect for democracy and placing the future of individuals and society above the outdated mythology of the Church would seem to be alive and well in the decision to pass this bill.  [i] Rauhala, Emily, ‘Culture Wars: After a decade of debate, the Philippines passes Reproductive Health Bill’, Time, 17 December 2012.   [ii] Ibid.


text: There are clear and proven benefits to the health of the Filipino families, especially women  Both sides of this debate have spoken about the need to respect the rights and lives of women. It is, however, difficult to see how exactly opponents of the legislation reconcile this with their actions. Decades’ worth of research demonstrates that educational, health and nutritional levels all fall once a family outgrows its means. In the slums of Manila that research is unnecessary as it is all too apparent at a glance. However the research is there [i] to provide grisly commentary to the narrative folding out on the streets.  Investigations on a personal, national and global level demonstrate that effective family planning is at the heart of eradicating poverty [ii] . When families have less children they are more able to afford better education for those they do have and have a greater incentive to do so as they need their child to be able to support them when they are retired. [iii] Proposition is keen that this money should have been spent on eradicating poverty – they fail to realise, deliberately or otherwise, that that is exactly what it is being spent on.  [i] Rauhala, Emily, ‘The Philippines’ Birth Control Battle’, Time, 6 June 2008.   [ii] Brown, Lester, ‘Smart Family Planning Improves Women’s Health and Reduces Poverty’, guardian.co.uk 14 April 2011.   [iii] Merrick, Thomas, W., ‘Population and P{overty: New Views on an Old Controversy’, International Family Planning Perspectives, Vol.28, No.1, March 2002,


text: Any body of values that claims to respect the rights of the individual must recognise the right of a woman to choose  Even the doctrines of the Church accepts that pregnancy is not, in and of itself, a virtue – there is no compulsion to maximise the number of pregnancies; there is simply a disagreement about how they should be avoided. The Church recommends that couples may minimise the chance without ever making it impossible through a chemical or physical barrier.  In some parts of the world a pregnancy, even one that is not planned, is seen as a time for joy – a blessing for the family that will lead to a new and happy life bringing pleasure to both parents, their society and the child. That ideal is very far from the experience of much of the world where a child is another mouth to feed on impossibly little income. For all too much of the world, that life will be cruel, nasty and short. In slums, favellas and barren wastes that life is likely to be one marked more by dysentery or diarrhea, malnutrition and misery than by the sanitised, idealised image promoted in the West. That is, of course, not to say that children everywhere cannot be a cause for joy, of course they can. Indeed even within the poorest of situations, a new child can be the focus of great joy in an otherwise hard life.  However, if that is to be the case, that child must be planned and prepared for. Overwhelmingly, the mother is likely to have paramount responsibility for the child; so that planning and preparation needs to be theirs. It is difficult to imagine the scenario that would reach the objective observer to reach the conclusion that the right group of individuals to reach that decision were a group of celibate men who had never met the parents and would take to role in the care or support of the child. Yet that, astonishingly, is what Proposition would like us to believe.


text: This is a victory for democracy – a precious Filipino value - clear majorities in both houses and in the wider public support it  Opposition have conveniently glossed over one critical issue in this debate – that the RH Bill has significant popular support [i] . It also, as has been demonstrated that a majority of elected representatives support it. In itself these two facts provide evidence that modern Filipinos are sick of the fact that around half of the 3.4 million pregnancies each year are unplanned or the atrocious reality that 90,000 women a year seek the help of back street abortionists. When many of these go wrong, they were denied access to medical care and around 1,000 die each year as a result [ii] .  The values for the respect for the life of the mother, the value of life of the child, respect for the opinions of the majority, respect for democracy and placing the future of individuals and society above the outdated mythology of the Church would seem to be alive and well in the decision to pass this bill.  [i] Rauhala, Emily, ‘Culture Wars: After a decade of debate, the Philippines passes Reproductive Health Bill’, Time, 17 December 2012.   [ii] Ibid.


title: government religion church religion general secularism house would ban religious

text: Intolerant schools cause more problems for not allowing freedom of religious expression. In a multicultural society, students should be aware of the different religious practices and cultural traditions of their classmates, and be taught to understand and respect these. Without such respect, religious groups with distinctive symbols, such as Orthodox Jews, Sikhs and Christians, will be driven out of mainstream education and forced to educate their children separately.1 As for the worry about safety issues, particularly concerning hair length, most classroom accidents occur when loose, long hair gets caught in machinery or in a flame which would not be a problem when hair is held in place under a headscarf.  1 'Religious Rights and Wrongs', The Economist, 4th September 2008, accessed 24th July 2011


text: Muslim women are not the only ones to feel a cultural division over their mode of dress. Most people are affected by the societal norms surrounding them. Fashion trends could be seen in exactly the same light as religious traditions. Banning head coverings is only likely to provoke a more extreme reaction among highly religious communities1. Framing laws to ban only Islamic forms of dress could be considered an attack on one religion. Feeling under attack could cause the Islamic community to close off into itself. They could set up religious schools where their children can dress as they want them to and not mix with children from other faiths. These effects could never be good for the integration of society and would further the influence of extremists. Internationally, the perceived attack on Islamic values would inflame wider Muslim opinion, feed conspiracy theories and add to the dangerous feeling that there is a clash of civilisations.  1 'France Bans Burqas: A Look At Islamic Veil Laws In Europe', Huffpost World, 4th April 2011 , accessed on 24th July 2011


text: Religious symbols are not seen as oppressive by those who choose to wear them. Many Muslim women view the veil as a means to protect their modesty and privacy. Just as we would not force any women to be seen in public in her underwear if she did not feel comfortable doing so, why should a woman be forced to show her hair if she does not want to? Modesty is a personal judgement call; some are comfortable in the smallest bikini while others prefer a lot more clothing. No one but the woman herself should make that decision. In fact, concerning the ban of the veil in Belgium, Muslim women have immediately challenged it and regard the ban as discriminatory.1  1 'Belgian ban on full veils comes into force', BBC News Europe, 23rd July 2011 , accessed on 23rd July 2011


text: Even though the wearing of religious symbols could be a part of that specific religions' culture and practice, it must be remembered that Western society and culture brands itself as secular and, therefore, should take precedence over clashes with minority cultural practices. In Britain there has been controversy over movements to include Sharia Law in the British legal system, which ties in with this same argument of culture clashes concerning religious methods.1 Essentially, the question arises as to how far is tolerance for different cultural practices detrimental for the maintenance of a secular British culture and state.  1 Abul Taher, 'Revealed: UK's first official sharia courts', The Sunday Times, 14th September 2008 , accessed on 23rd July 2011


text: Deciding what people can and can’t wear should not be the responsibility of schools. Enforcement may be potentially simple but only at the cost of creating a conflict between schools and their Muslim pupils and staff.


text: It would not be necessary to ban all religious symbols if one was banned. Banning religious symbols that are regarded as dangerous, such as the Kirpan, would be very different from banning crucifixes as the justification would be different.1 And if people start asking for other things to be banned, their cases should be listened to. Some of them may have a point for banning them. However if a symbol poses a risk then it should be banned in order to prevent that risk.  1 'Kirpan incident raises questions about court ruling', The Montreal Gazette, 16th September 2008 , accessed on 25th July 2011


text: A ban on religious symbols would not be targeting the whole religious group. It would highlight the problems of symbols, such as the veil or Kirpan, within the boundaries of society. At the end of the day, full Muslim veils can be used as a disguise and, therefore, could pose a s a potential problem to the general population of people.1 If hundreds were people were killed by someone wearing a veil, would people be defending it then? In this way, it is the same for people wearing hoodies nowadays. A few tearaways and everyone socially brands them as criminals, or "chavs." This scares people, especially the elderly and as such poses a risk not just to their health, but also to their safety. As a result, the religious symbols such as full veils should be banned due to safety concerns.  1 'Belgian committee votes for full Islamic veil ban', BBC News, 31st March 2010 , accessed 24th July 2011


text: That the state is secular does not diminish the right to freedom of religion is enshrined in the UN charter, that all states have signed up to, and considered by many to be a basic human right.1 Some religions require special diets, others prayer at specific times. Why shouldn't a religious mode of dress receive as much protection as these other aspects of religious freedom? Surely equality in society is most accurately presented through allowing each individual, including their religious beliefs and modes of expression, to practice their religious traditions without hindrance.  1 'Declaration On The Elimination Of All Forms Of Intolerance And Of Discrimination Based On Religion Or Belief', 1981 Resolution of the UN Charter , accessed on 23rd July 2011


text: Some argue that religious symbols, particularly those that are clearly seen, are not just for personal benefit. They affect the safety of the society around them. For example, there have been worries about how the Muslim full-veil may be used as a disguise for terrorists and how veils make it harder to ascertain someone's identity. Therefore, some symbols at least involve others, maybe even unintentionally, through the uneasiness and suspicion they cause.  1 'The Islamic Veil Across Europe', BBC News, 15th June 2010 , accessed on 25th July 2011


title: marriage society gender family house would ban arranged marriages eu countries

text: Different systems of matrimony can easily co-exist. Arranged marriages encourage family over individualism, placing emphasis on a more considerate view of relationships that encourages development and patience rather than Hollywood romance. It is however not a rejection of western values to practice arranged marriages.  As pointed out by those who have written extensively on arranged marriages, [1] people in them often have a view of relationships that sees their spouse as a companion and source of support, but not as their only source of happiness. Learning to love a spouse as opposed to being with someone with whom there already exists a romantic interest can mean learning to value smaller gestures rather than having overblown expectations from a relationship.  The notion that all marriages have to be based on clichéd and unrealistic notions of love is delusional and deeply flawed. The fact that so few marriages measure up to the conventional Western ideal could help to explain why divorce rates are so high upon non-arranged marriages. In societies that claim to be plural and tolerant, contrasting views of marriage existing side-by-side should surely be encouraged.  [1] ‘Would you be happier in an arranged marriage?’ Redbook.com -  (accessed 20 September 2012)


text: Integration and the acceptance of Western values are important  Arranged marriages have not been a part of the cultures of most European countries for many years now. Part of the reason for this is because ideas about marriage have become more progressive, with people accepting that men and women of any orientation should be allowed to choose their own partners. This was even the case during the socially conservative era of the 1950s, when it was generally accepted in countries like Britain that people would court and meet their partners independently of their parents. [1]  Arranged marriages also conform to a view of women in particular which regards them as chattel. This does not fit in with the type of egalitarianism many European countries seek to practice, and thus does not conform to Western notions of individual rights. [2] It is also hypocritical to adopt a double-standard with diaspora communities, turning a blind eye to practices which many other majority groups find reprehensible. The rights and norms of a country of block of countries such as the EU must apply to all.  [1] Cook, Hera, ‘No Turning Back: Family forms and sexual mores in modern Britain,’ History & Policy -  (accessed on 19 September 2012)  [2] ‘Human Rights with Reference to Women,’ UKEssays.com -  (accessed on 19 September 2012)


text: Domestic violence is hardly exclusive to arranged partnerships. Surely focusing exclusively on arranged marriages is missing the point somewhat. Domestic violence, especially against women, pervades many relationships across many European countries. There are just as many arranged marriages that are abuse-free, just as is the case with non-arranged marriages. To be logically coherent, the natural conclusion of the proposition’s argument would be to ban every kind of relationship so as to completely eliminate the risk of domestic violence.  One can find numerous examples to illustrate this. One is that of Sai Srinivasan and Uma Viswanathan, who were brought together by their families, each with the choice of rejecting the other if they felt there was no fit, and have had a happy union ever since. [1]  More resources should therefore be channelled towards addressing violence against women (and men) in relationships of any sort – not simply targeting those that have more uninformed ‘western’ prejudices attached to them.  [1] Black, Lisa, ‘Arranged – not forced - marriages a good match in many cultures,’ Chicago Tribune, 27 July 2011 -


text: Individual Freedom  Even if marriages are not made absolutely mandatory, covert family pressure can still propel people into unions where they will be unhappy. This is a form of restricted liberty as the consequences of people rebelling against arranged marriages can include being forced to leave home or suffering stigmatisation and reduced contact with family members. The stigma may also be the other way with the family feeling shame when their children reject their arrangements this in turn can lead to attempts at compulsion and even some cases like that of Shafilea Ahmed murder for the rejection of the marriage. [1] Clearly there is a thin line between arranged and forced marriages. Although things like stigmatisation are harder to police than physical intimidation or violence, it is only right that the state steps in to regulate these harms, giving people the legal mandate to challenge the practice as well as to discourage relatives from attempting it from the outset.  [1] Carter, Helen, ‘Shafilea Ahmed killed by parents for bringing shame on family, court hears’, guardian.co.uk, 21 May 2012,


text: Such understandings of arranged marriages are insensitive and misleading. The reality of many arranged marriages is far from the one presented here. Often individuals do have a say in who they marry, and although parents may make the first move in introducing the potential bride and groom, many would not insist the marriage go ahead if the two personalities do not sync. [1] Parents often see it as a partnership between themselves and their children to decide who would be a future suitable spouse, with all sides having a say in the arrangement.  Arranged marriages are also a cultural norm in many societies, and to impose an outright ban on such an entrenched practice with so many nuances and variations would be a deeply insulting and ignorant gesture.  [1] Acharya Ingrum, Pri, ‘The Reality of Arranged Marriages’ -  (accessed on 21 September 2012)


text: Women in arranged marriages in Europe are disproportionately likely to suffer abuse  Arranged marriages are often different when practiced in the home countries of many immigrant families in Europe, where women often have networks of friends and relatives to rely on. The danger with allowing arranged marriages to happen in EU countries are that the women at the centre are often far more vulnerable, away from their own family, unfamiliar with the local language and fully reliant on their husband’s family. This makes it easier for domestic abuses to go undetected which is simply compounding problems of underreporting. [1] It is therefore likely that there is more domestic violence within arranged marriages. [2]  This is shown even amongst women who still consented to arranged marriages but faced abuse from their husbands – such as with the case of Razia Sodagar, whose husband abandoned her for another woman after she failed to fall pregnant. [3]  This illustrates how it is not always easy to draw a clear division between arranged marriages and forced marriages, as the former can often bear the same characteristics as the latter. It would therefore be safer to outlaw both.  [1] ‘Ethnic domestic violence ‘hidden’’, BBC News, 20 September 2007,   [2] Gotrik, Jennifer, ‘India domestic abuse more common in ‘arranged’ marriages’, Womennewsnetwork, 12 September 2011,   [3] ‘Fighting Arranged Marriage Abuse,’ BBC, 12 July 1999 -


text: When the harm spills over into society, the personal becomes public. Arranged marriages do pose provable harms to the women of diaspora communities in the European Union. In such situations where vulnerable individuals are at risk, the state has a right to step in. This is already the case in other issues linked to inter-marital relations, such as the criminalisation of rape within marriage in Britain. [1]  Although the threats posed by arranged marriages are not always so clear-cut, the fact that within them they contain the potential for women to be abused and ill-treated means that state intervention is required. The harm that could arise as a result is that of continued threats to women in African and Asian ex-patriot communities across the EU.  [1] ‘Guideline on rape: in marriage or by a partner,’ Rape Crisis -  (accessed 23 September 2012)


text: The new laws can set a precedent, even if it takes time. Bringing into practice such a law would arguably help send a message that certain practices do not sync with the sorts of societies European countries try to forge – this includes cases of Female Genital Mutilation, honour killings and forced marriages. Although the law is likely to be hard to police initially, in time it could allow for greater respect for values about the rights of individuals to be adopted by diaspora communities in Europe.  Other countries have adopted measures that are equally as far-reaching, such as the banning of wearing religious symbols in French schools. [1] Countries outside of Europe demand that ex-patriot Europeans within their borders comply with specific laws that arte designed to benefit the whole nation. It is therefore hardly unreasonable for EU countries to do the same.  [1] ‘French Scarf Ban Comes into Force,’ BBC, 2 September 2004 -


text: It will cause resentment and make certain communities feel targeted.  Arranged marriages are seen as a very important aspect of the identity of lots of Euro-Asian communities. At a time when tensions between non-Muslims and Muslims in Europe are high enough, for example there were protests in London against the film innocence of Muslims, [1] targeting a practice carried out by many Muslim families could help extremist tendencies to flare up. It is important not try and cloak laws that are little more than blind intolerance with terms that make them seem like secular liberalism. Attempting to ban practices like wearing the veil in the name of inclusion have been proven to only inflame tensions, not improve integration. [2] Banning arranged marriages outright would therefore not only be intolerant, but potentially dangerous.  [1] Walker, Paul, ‘Anti-US protesters in London condemn controversial film’, guardian.co.uk, 16 September 2012,   [2] Younge, Gary, ‘Europe: Hotbed of Islampobic Extremism,’ 14 June 2012 -


text: The state should not be allowed to intrude in such personal matters  Matters relating to how individuals conduct themselves in a private and consensual environment are arguably not the concern of the state. This extends to how people get married and within which tradition, religion or denomination. European states are increasingly allowing non-traditional marriages such as gay marriages [1] so not allowing arranged marriages for those who want them would be a perverse step backwards. Given that arranged marriages in themselves do not have any proven harms, and that, as it has already been asserted, the harmful side of arranged marriages, like forced marriages have already been outlawed, the state cannot keep regulating something with such an arbitrary and wide-ranging definition that includes so many consenting adults.  Were EU states to do this, the harm caused would risk infringing on the very rights of the people the proposition claims they are meant to be protecting in the first place.  [1] ‘Countries Where Gay Marriage Is Legal: Netherlands, Argentina & More, The Daily Beast, 9 May 2012,


text: It’s impossible to police such a law.  There is simply no feasible way of enforcing laws against arranged marriages, particularly as it is almost guaranteed that many communities will continue to practice them regardless. It will be impossible to tell whether a marriage has been started by arrangement if the community and the couple are unwilling to go to the police and most will be unwilling to report their own families when practicing a cultural tradition. Those who are deeply dissatisfied and beaten may do so but in this instance the law already allows divorce and abuse is punishable by the full force of the law.  Given that forced marriages have already been outlawed and that it has been established that arranged marriages in themselves cause few provable harms, the resources of any police force would arguably be wasted on enforcing such a law; investigations would be very intrusive and labour intensive.  Furthermore, given the continuation of practices like honour killings, [1] as well as rape and domestic violence, law enforcement personnel would be better placed targeting far more heinous crimes than arranged marriages. A tangible harm could arise from the police being made to direct their energies towards such minor misdemeanours, in that there could be fewer resources available for more serious crimes.  [1] ‘Europe Grapples with “Honour Killings,” DW.de -  (accessed 17 September 2012)


text: You can extend that argument to any kind of illiberal practice. The same could easily be said of practices like FGM. Choosing not to ban certain traditions just because they are culturally entrenched could be extended to anything, from slavery to torture. The fact of the matter is that some practices simply cannot be allowed. There are already cases where the police choose not to intervene in cases of domestic violence where a south  Asian family is involved, giving rise to claims that they feel to timid to bring the same laws into practice for fear of infringing upon the cultural practices of minorities. [1] Furthermore, many writers like Pragna Patel [2] have claimed that the more illiberal elements of communities such as the South Asian diaspora are merely fabrications designed to oppress women. It is important not to fall into the trap of condoning practices that have no place in any society by allowing them to shelter behind the veil of ‘cultural differences.’  [1] Patel, Pragna, ‘The Use and Abuse of Honour-Based Violence in the UK,’ Open Democracy,6 June 2012 -   [2] Ibid.,


title: censorship ip internet digital freedoms access information house would censor

text: Outright banning this kind of prejudice does not directly tackle it – it ignores it. A better way for the government to tackle derogatory and prejudicial speech is to engage with it in a public forum and reasonably point out the flaws and ignorance that it embodies, rather than desperately trying to hide it from public view. In this way, those who are being attacked by these websites would feel as if the government is actively protecting them and their rights and punishing those who have violated them, rather than simply closing a few websites and allowing their authors to continue in other ways. This motion does not solve the problem of prejudice in the way it claims to.


text: The government here may legitimately limit ‘free speech’.  We already set boundaries on what constitutes ‘free speech’ within our society. For example, we often endorse a ‘balancing act’ [1] an individual may express their beliefs or opinions, but only up to the point where it does not impede the ‘protection of other human rights’ [2] – other peoples’ right not to be abused. In this case, if an individual expresses abuse towards another – especially racism - they may be deemed to be outside of the boundaries or free speech and can be punished for it. This motion is simply an extension of this principle; the kinds of sites which would be banned are those which perpetuate hatred or attack other groups in society, an so already fall outside of the protection of free speech. The harms that stem from these kinds of sites outweigh any potential harm from limiting speech in a small number of cases.  [1] Hera.org, ‘Freedom of Expression’, Human Rights Education Association,  on 09/09/11  [2] Hera.org, ‘Freedom of Expression’, Human Rights Education Association,  on 09/09/11


text: Given the number of people who actually use Facebook [1] and other social networking sites, these occurrences were remarkably small [2] . These riots cannot be attributed to Facebook; it was the mindset of the rioters rather than Facebook itself which provided the raw determination for these riots to occur. If Facebook had been censored, they may have simply used mobile phones to co-ordinate their actions instead. Censoring these sites would not prevent such events, and would anger those who use Facebook to communicate with friends [3] and share photos [4] innocently.  [1] BBC News, ‘Facebook hits 500m user milestone’, 21 July 2010,  09/09/11.  [2] BBC News, ‘UK Riots: Trouble erupts in English cities’, 10 August 2011,  on 09/09/11.  [3] Santos, Elena, “The ultimate social network”, softonic,  on 09/09/11.  [4] Santos, Elena, “The ultimate social network”, softonic,  on 09/09/11.


text: Governments have a moral duty to protect its citizens from harmful sites.  In recent years, supposedly innocent sites such as social networking sites have been purposely used to harm others. Victims of cyber bullying have even led victims to commit suicide in extreme cases [1] [2] . Given that both physical [3] and psychological [4] damage have occurred through the use of social networking sites, such sites represent a danger to society as a whole. They have become a medium through which others express prejudice, including racism, towards groups and towards individuals [5] . Similarly, if a particularly country has a clear religious or cultural majority, it is fair to censor those sites which seek to undermine these principles and can be damaging to a large portion of the population. If we fail to take the measures required to remove these sites, which would be achieved through censorship, the government essentially fails to act on its principles by allowing such sites to exist. The government has a duty of care to its citizens [6] and must ensure their safety; censoring such sites is the best way to achieve this.  [1] Moore, Victoria, ‘The fake world of Facebook and Bebo: How suicide and cyber bullying lurk behind the facade of “harmless fun”’, MailOnline, 4 August 2009,  on 16/09/11  [2] Good Morning America, ‘Parents: Cyber Bullying Led to Teen’s Suicide’, ABC News, 19 November 2007,  on 16/09/11  [3] BBC News, ‘England riots: Two jailed for using Facebook to incite disorder’, 16 August 2011,  on 16/09/11.  [4] Good Morning America, ‘Parents: Cyber Bullying Led to Teen’s Suicide’, ABC News, 19 November 2007,  on 16/09/11  [5] Counihan, Bella, ‘White power likes this – racist Facebook groups’, The Age, 3 February 2010,  on 16/09/11  [6] Brownejacobson, ‘Councils owe vulnerable citizens duty of care’, 18 June 2008,  09/09/11


text: While in a tiny minority of cases, such social networking sites can be used malevolently, they can also be a powerful force for good. For example, many social networking pages campaign for the end to issues such as domestic abuse [1] and racism [2] , and Facebook and Twitter were even used to bring citizens together to clean the streets after the riots in the UK in 2011. [3] Furthermore, this motion entails a broader move to blanket-ban areas of the internet without outlining a clear divide between what would be banned and what would not. For example, at what point would a website which discusses minority religious views be considered undesirable? Would it be at the expression of hatred for nationals of that country, in which case it might constitute hate speech, or not until it tended towards promoting action i.e. attacking other groups? Allowing censorship in these areas could feasibly be construed as obstructing the free speech of specified groups, which might in fact only increase militancy against a government or culture who are perceived as oppressing their right to an opinion of belief [4] .  [1] BBC News, ‘Teenagers’ poem to aid domestic abuse Facebook campaign’, 4 February 2011,  on 16/09/11  [2] Unframing Migrants, ‘meeting for CAMPAIGN AGAINST RACISM’, facebook, 19 October 2010,  on 16/09/2011.  [3] BBC News, ‘England riots: Twitter and Facebook users plan clean-up.’ 9 August 2011,  on 16/09/11.  [4] Marisol, ‘Nigeria: Boko Haram Jihadists say UN a partner in “oppression of believers”’, JihadWatch, 1 September 2011,  on 09/09/11


text: Any information from television or newspapers has already been regulated, so it is not a problem that it may now appear somewhere on the internet. It is exactly because the internet is a forum for free information and expression that so many people engage with it; removing this is a dictatorial move against ordinary citizens who seek information without bias and undue censorship.


text: Even sites that appeared innocent have had a devastating effect on society.  Some governments, such as the Vietnamese government [1] , have already seen sufficient cause to ban social networking sites such as Facebook. Recently in the UK, many major cities witnessed devastation and destruction as social networking sites were used to co-ordinate wide-scale riots which rampaged over London, Manchester, Birmingham, Worcestershire, Gloucester, Croydon, Bristol, Liverpool and Nottingham [2] . Rioters contacted each other through Facebook and blackberry instant messenger to ensure that they could cause maximum damage [3] , which resulted in the destruction of property [4] , physical violence towards others [5] , and even the deaths of three young men [6] . These events prove that seemingly innocent Internet sites can be used by anybody, even apparently normal citizens, to a devastating effect which has caused harm to thousands [7] . To protect the population and maintain order, it is essential that the government is able to act to censor sites that can be used as a forum and a tool for this kind of behaviour when such disruption is occurring.  [1] AsiaNews.it, ‘Internet censorship tightening in Vietnam’, 22 June 2010,  09/09/11  [2] BBC News, ‘England Riots’, 8 February 2012,  on 09/09/11  [3] BBC News, ‘England riots: Two jailed for using Facebook to incite disorder’, 16 August 2011,  on 09/09/11  [4] Hawkes, Alex, Garside, Juliette and Kollewe, Julia, ‘UK riots could cost taxpayer £100m’, guardian.co.uk, 9 August 2011,  on 09/09/11.  [5] Allen, Emily, ‘We will use water cannons on them: At last Cameron orders police to come down hard on the looters (some aged as young as NINE)’, Mail Online, 11 August 2011,  on 09/09/11.  [6] Orr, James, ‘Birmingham riots: three men killed ‘protecting homes’’, The Telegraph, 10 August 2011,  on 09/09/11.  [7] Huffington Post, ‘UK Riots: What Long-Term Effects Could They Have?’, 10 August 2011,  on 09/09/11.


text: As an extensive form of media, the Internet should be subject to regulation just as other forms of media are.  Under the status quo, states already regulate other forms of media that could be used malevolently. Newspapers and books are subject to censorship [1] , and mediums such as television, film and video receive a higher degree of regulation [2] because it is widely recognised that moving pictures and sound can be more emotive and powerful than text and photographs or illustrations. The internet has many means of portraying information and opinion, including film clips and sound, and almost all the information found on television or in newspapers can be found somewhere on the internet [3] , alongside the millions of uploads from internet users themselves [4] .  [1] Foerstel, Herbert N., ‘Banned in the Media’, Publishing Central,  on 09/09/11  [2] CityTVweb.com, ‘Television censorship’, 27 August 2007,  on 09/09/11.  [3] Online Newspapers Directory for the World, ‘Thousands of Newspapers Listed by Country & Region’,  on 09/09/11  [4] Boris, Cynthia, ’17 Percent of Photobucket Users Upload Video’s Once a Day’, Marketing Pilgrim, 9 September 2011,  on 09/09/11


text: Governments are often obliged to do things that the population doesn’t like – raising taxes is an obvious example. However, it is also recognised that sometimes the government has to do these things in order to represent the long-term, best interest of its people – whether or not it is a popular measure at the time.


text: We already frown upon certain forms of speech [1] as we recognise that it is important to protect groups form prejudice and hatred. Allowing the expression of hatred does not automatically mean that ordinary people will denounce it as evil; rather, it normalises hatred and is more likely to be acceptable in the public domain. It also appears to show implicit acceptance or even support from the government when we take no steps to prevent this kind of damaging expression; as such, the government fails in its duty to ordinary citizens to protect them and represent their best interests.  [1] Tatchell, Peter, ‘Hate speech v free speech’, guardian.co.uk, 10 October 2007,  on 09/09/11.


text: The Internet is a free domain and cannot becontrolled by the government.  Given that the Internet is used as an international [1] and public space [2] , the government has no right over the information which may be presented via the Internet. In Western liberal democracies, governments are elected on the basis by which they can serve their own country – how they will create or maintain laws that pertain specifically to that nation, and how they will govern the population. The Internet is not country-specific, but international and free. As such, no individual government should have a right to the information on it. Asserting false authority over the internet would paint the government as dictatorial and a ‘nanny state’ [3] , demonstrating a lack of respect for its citizens by assuming that they cannot protect themselves or recognise the nature of extremist or potentially harmful sites and take the individual decision to distance themselves from such sites.  [1] Babel, ‘Towards communicating on the Internet in any language’,   [2] Papacharissi, Zizi, ‘The virtual sphere’, New Media & Society, Vol. 4 No. 1, pp 9-27, February 2002,  on 09/09/11  [3] BBC. ‘A Point of View: In defence of the nanny state’. Published 04/02/2011. Accessed from  on


text: People often react poorly to being censored by their governments.  In countries that do currently practice censorship of Internet information, their citizens often interpret this as suspicious and dictatorial behaviour. For example, in China growing discontent with the government’s constant censorship has led to public outrage [1] , and political satire which heavily criticises the government [2] . Censorship can easily be used malevolently and is not always in public interest; this motion supports the ignorance of the population by hiding information and the reality of the situation. Therefore the cost of suspicion by the population of the state makes censorship of any kind less than worthwhile and it is better to allow individuals to make their own choices.  [1] Bennett, Isabella, ‘Media Censorship in China’, Council on Foreign Relations, 7 March 2011,  on 09/09/11  [2] Bennett, Isabella, ‘Media Censorship in China’, Council on Foreign Relations, 7 March 2011,  on 09/09/11.


text: Censorship is fundamentally incompatible with the notion of free speech.  Censoring particular material essentially blinds the public to a complete world view by asserting the patronising view that ordinary citizens simply cannot read extreme material without recognising the flaws in it. This motion assumes that those who have access to material such as religious opinion sites will be influenced by it, rather than realising that it is morally dubious and denouncing it. The best way to combat prejudice is to expose it as a farce; this cannot be done if it is automatically and unthinkingly censored. Meanwhile, it is paradoxical for a government to assert the general benefits of free speech and then act in a contradictory and hypocritical manner by banning certain areas of the Internet. Free speech should not be limited; even if it is an expression of negativity, it should be publicly debated and logically criticised, rather than hidden altogether.


text: The Internet may be a global resource, but if information on it is have a detrimental effect upon a particular country, it certainly is that government’s responsibility and right to tackle it. If it affects their society and the citizens within it, it affects the government and the means by which they can govern, particularly in relation to social policy. Moreover these websites, and specifically religious opinion websites, often seek to ‘recruit’ others to their school of thought or even to action; their purpose is often to gather support and followers [1] . Therefore there certainly is a risk that these people, who are often very intelligent and persuasive [2] , might lure others to them without protection by the government. It is a very real danger, and needs real protection.  [1] Kiley, Sam, ‘Terrorists ‘May Recruit On Social Networks’’, SkyNews, 12 July 2011,  on 09/09/11.  [2] Ali, Iftakhar, ‘Terrorism – The Global Menace’, Universal Journal The Association of Young Journalists and Writers,  on 09/09/11.


title: ent animals science science general ban animal testing junior

text: What then is the interest of the animal? If releasing these animals into the wild would kill them then surely it is humane to put them down after the experiment. It must also be remembered that the interest of the animal is not the main and is outweighed by the benefits to humans. [5]


text: The laws that restrict animal testing only allow it where it’s needed.  Animal testing isn’t cheap, meaning that if universities and the drug industry have a good reason to end it if they can. If we ban animal testing we won’t know what it would be able to do in the future. Animal research now has better results than other ways of doing research. [8]


text: The right of a human not to be harmed is based not on appearance but on not harming others. Animals don’t participate in this.  Animals won’t stop hunting because of the pain and feelings of other animals. Even if animal testing were to be abolished people would still eat meat, and kill animals for other less worthwhile reasons than animal testing.


text: There is a moral difference between harm for the sake of harming an animal and harm in order to save lives. Lifesaving drugs is a very different purpose to betting or enjoyment that animal welfare laws are aimed at.


text: The decision to test is not based upon the capacity to suffer. But it should be remembered that the individual being tested would not be the only one who suffers, for the intellectually disabled we must remember their families would suffer as well.


text: When a drug is first tested on human volunteers, they are only given a tiny fraction of the amount shown safe to give to primates showing there is another way, to start with very low doses. Animal research isn’t a reliable indicator of how a drug will work in people – even with animal testing, some drugs trials go very wrong [15].


text: To argue that “the ends justify the means” isn’t enough. We don’t know how much animals suffer, as they can’t talk to us. We therefore don’t know how aware they are of themselves. In order to stop a moral harm on animals we don’t understand, we shouldn’t do animal testing.  Even if it were a “net gain” because of the results, by that logic human experimentation could be justified. Common morality says that isn’t OK, as people shouldn’t be used to a means to an end. [12]


text: Just because an animal is treated well as it is brought up doesn’t stop the very real suffering during testing. Stricter rules and painkillers don’t help as the lack of suffering cannot be guaranteed – if we knew what would happen, we wouldn’t do the experiment.


text: Not every country has laws like the EU or the US. In countries with low welfare standards animal testing is a more attractive option. Animal researchers tend to only do animal research so don’t know about the alternatives. As a result they will use animal testing unnecessarily not as just a last resort.


text: Many of these drugs are “me too” drugs – ones with a slight change that doesn’t make much difference to an existing drug. [14] So often the benefits from animal testing are marginal, and even if there was a slight increase in human suffering, it would be worth it based on the animal suffering saved.


title: computers phones internet society youth digital freedoms privacy house would join

text: It is true that a society in which information is widely available to the public is desirable, but what must be recognized that this argument of “social platform publicity” encounters two main problems.  First of all, unless your information is lucky enough to go viral if you really want efficient online advertising you will have to pay for it, even when it comes to social networks. “When Facebook launched its log-out screen ads, reports suggested it was charging $700,000 for them, but in reality they came bundled with a homage ad commitment, too. Buyers say they’re now selling log-out ads standalone for around $100,000.”(1). As a result, you can hardly call them “free”.  Secondly, online advertising comes merely as a back-up or as an addition to full-time campaign ads. No matter what kind of event we are talking about, if it is of general interest, the information will be distributed to the population. It will be either promoted by the company itself, if we are talking about a massive price discount for the new Toyota, or by the local or national media, if we are talking about a concert or a sporting event. The information will be more efficiently transmitted through advertising mechanisms, as this allows the targeting of certain groups of individuals who are interest in those events rather than relying on people stumbling onto a Facebook page. For example posting an ad announcing a new soccer competition in a sports magazine will be more effective as we know the readers will be interested. There are other means which serve the purpose of promoting information, the promoters will pick the best ones, which may or may not mean Facebook.  (1) Jack Marshall “What Online Ads Really Cost”, February 22, 2013


text: Facebook provides an information point  Undoubtedly, one of the most important aspects which will influence your efforts to improve your life is your ability to take advantage of every opportunity which comes up. Obviously, one of the, if not the, best way to do this is to stay connected with the world around you, this enables you to be able to quickly find out about job opportunities, sporting competitions or social events in your area. Facebook created and developed an efficient, extremely widely visited platform on which millions of users can get in touch with each other. This can prove to be an extremely useful tool both for companies or event planners and direct customers. No matter if we are talking about Google's new hiring policy or Toyota's new discount, an upcoming music festival or a football tournament for amateur players, Facebook is informing the individuals about these events, keeping them connected with their community.  Social networks are more efficient to serving this purpose than other more conventional means like TV commercials because it is free. A very good example of this is the Kony 2012 campaign, which informed the people about the atrocities that happened in Uganda at the time, mainly relying only on social media. The Youtube video telling its story has more than 98 million views and also there were more posts on Facebook about Kony on March 6th and 7th than even Apple’s new iPad or TV releases. (1) No matter if we talk about TV ads, radio commercials or billboards, the price that has to be paid in order to promote an event is a big drawback for anyone who wants to inform the population. As a result, Facebook as with other social media is the online, cheap, efficient equivalent to an info point.  (1) Kyle Willis “Kony 2012 Social Media Case Study “, March 8, 2012


text: There are immense problems with using Facebook to facilitate protests in oppressive regimes. Firstly, due to the anonymity of users, it would be extremely easy for government forces to disguise themselves as being protesters and find out future protest locations, thus allowing them to be one step ahead every time to crush the protest before it starts. Second of all, if all of these fail, the government could always shut down ISPs (Internet Service Providers), exactly in the way the Egyptian forces did. Their mistake was that they didn’t shut them down soon enough, but it won’t be repeated by future oppressive governments as they have the Arab Spring’s example.(1) [1]  Surely, it is of great importance that people express their opinions through any means possible, even through mass protest. For this reason, over time western societies were shaped to encourage any discontented individual to express his or her view. We allowed the media to be free, it being the so called “fourth estate” due to its ability to pinpoint and underline any problem regarding government policies or actions. There is no need for Facebook or Twitter or any kind of social network to reveal any discontent in the population as we already have the media who is doing this. All the news agencies and TV stations are always looking for the sensational, looking for places where the government has failed in order to attract audience. One of the best ways of doing this is by polling and trying to reveal any group of individuals who were either discriminated or hurt by the government. As a result, if there are the necessary reasons for people to start protesting, we shouldn’t worry about people not finding out that other individuals share their views as we have the media, one of the most influential elements of the society who is actively trying to do that.  (1) Marko Papic and Sean Noonan “Social Media as a Tool for Protest” ,Stratfor, February 3, 2011   [1] For more on this see ‘ This House would use foreign aid funds to research and distribute software that allows bloggers and journalists in non-democratic countries to evade censorship and conceal their online activities ’ and ‘ This House would incentivise western companies to build software that provides anonymity to those involved in uprisings ’


text: Facebook encourages socialisation  One of the most crucial elements in any child's development is the ability to socialize with peers. By having a large circle of friends to talk to and share interests, the child gains trust, self-esteem and self-confidence. If you have people to talk to when you have a problem, it is much easier to overcome any problems.  Facebook and social networks in general help teenagers on multiple levels to maintain and expand their circle of friends. Firstly, it lets you remain in touch with friends even if you are very far apart. As we live in an increasingly globalized world, friend circles tend to be broken up very easily. As a result, individuals need to be able to keep in touch in spite of the physical distance. Facebook enables them to do that. (1)  Secondly, by allowing people with shared opinions, hobbies or interests to gather, social networks allow users to expand their circle of friends, something that is more applicable the bigger the social network. Thirdly, it allows young people to spend more time with the friends and people they already know through chat conversations, shared photos or status updates. As a result, people who are engaged on these social networks have more self esteem, more confidence in them, feel more appreciated and tend to be happier in general due to their wide circle of friends. (2)  (1) Keith Wilcox and Andrew T. Stephen “Are Close Friends the Enemy? Online Social Networks, Self-Esteem, and Self-Control” Journal of Consumer Research, 2012   (2) Brittany Gentilea, Jean M. Twengeb, Elise C. Freemanb, W. Keith Campbella “The effect of social networking websites on positive self-views: An experimental investigation” 2012


text: On this point, there are two levels of analysis which will demonstrate that, at the end of the day, Facebook has a detrimental effect on one’s social abilities.  First of all, of course having a lot of friends has numerous advantages and it is undoubtedly beneficial to one’s development, but being active on a social network isn’t an indispensable prerequisite for this. As an individual, you can meet, talk, connect and share feelings and emotions in real life with your friends without any problems. People nowadays are not more socially bonded than before the appearance of Facebook and other social networks, because what Facebook did was merely shifting the face-to-face socialization to an online version of it. Moreover, you don’t need the “Rock Fans” group on Facebook in order to meet new people who are also interested in rock music, as you have real rock events and concerts where you can meet with people with whom you have shared interests and thus expand your friend group.  Secondly, when using social networks as a tool to socialize, teenagers tend to rely too much on them, getting comfortable chatting behind a glass monitor, but this can mean having problems exiting this comfort-zone. This happens as you feel less exposed if you are not talking to someone in person, but when you are forced to socialize in the real world you feel uncomfortable and awkward. As a result, their ability to socialize is diminished even more.


text: Facebook is good for democracy  Social networks aid our society on multiple levels, one of them being the democratic process. This happens both in autocracies, where the democratic process is basically nonexistent and in western liberal democracies where Facebook acts as a megaphone for the will of the population.  Firstly, when talking about oppressive regimes, Facebook allows the population to organize themselves in massive protests which can, in time, overthrow the government. This is of particular importance as the population cannot organize protests "offline" in the real world, because government forces would quickly find them and stop the protests before they even started. These people need a safe house, where government intervention is minimized, so that they can spread the news and organize the protests. The online environment is the best options. We have seen this happening in the Arab Spring(1), Brazil (2), Turkey(3) as well as for protests in democracies as in Wisconsin(4)  For western liberal democracies too Facebook plays a very important role in aiding the democratic process. Even in a democracy the government often engages in unpopular policies. Unfortunately, as we are talking about countries with tens of millions of people, citizens often feel they can’t make a difference. Luckily, here's where Facebook comes in. It connects all the people who share the same disapproval of government actions, removing the feeling that you can do nothing as there is no one backing you. Millions can come together to voice their opinions. Therefore there is more likely to be dissent. Moreover, the internet allowed individuals to start massive campaigns of online petition gathering, which they will later use as an irrefutable argument to the government showing the desire for change. There are a lot of sites, one of the biggest being Avaaz.org which facilitates this process, which use Facebook as a medium through which the petition is shared and so grows.  (1) Sonya Angelica Diehn “Social media use evolving in Egypt”, DW , 04.07.2013   (2) Caroline Stauffer “Social media spreads and splinters Brazil protests”, Reuters ,June 22, 2013   (3) “Activists in Turkey use social media to organize, evade crackdown As protests continue across Turkey against the government”   (4)Wikipedia


text: On this point, it may be true that children who get distracted easily use Facebook as an excuse not to study, but that doesn’t mean that social networks are the cause of this phenomenon. These children tend to use them as social networks are very accessible. Almost every single moment you are surrounded by technology that can connect to social networking sites; a smartphone, a laptop or a computer, which you can use to log in on Facebook. Even if it weren’t for these social networks, those kids would likely still be getting 20% worse grades than other students, as they would just find other activities to replace it with. There will be no change in their mentality, perception of learning or process of decision making.  If the student is using Facebook at least there is a chance they are using it productively, for example, by participating in a Facebook group created by a professor for students of a particular class, then the social network may have a positive influence.  Moreover, Facebook makes students feel socially connected, with a greater sense of community. This can be beneficial in boosting students’ self-esteem. Past studies have shown that students who are active on Facebook are more likely to participate in extra-curricular activities.(1)  (1) Julie D. Andrews “Is Facebook Good Or Bad For Students? Debate Roils On” April 28, 2011


text: Facebook enhances people’s lives and brings numerous advantages. Facebook provides information and social support through the creation of a network of friends; sometimes this communication will bring them into contact with material that makes them envious. The need then it to focus on the things in Facebook that are positive. It is clear that people prefer a Facebook which is concentrated around subjects of interest, friends’ updates and funny pictures rather than one which is constantly reminding them about their failures or about their acne.  Therefore, users will try to block any type of harmful information, as generally you dislike being reminded about things that make you feel bad about yourself. At the end of the day, no matter of user, the accent will always be on meeting new people, having fun and making the connection with people that you already know stronger rather than searching for reasons to be envious on other people. If life satisfaction declines when using Facebook more often then users will log in to Facebook less often, but this is far from being a reason to abandon social networks entirely. Facebook is a commercial enterprise: if it is bad for people’s life satisfaction they will vote with their feet. At the moment it is clearly perceived as being positive.


text: Facebook has some dangerous consequences  Facebook is becoming more and more integrated into our lives, but unfortunately the uncertainty of who is at the other end of the computer is proving to be a massive threat to our mental and physical safety.  First of all, undoubtedly, rape is one of the most serious and unforgiveable crimes anyone can commit, as it leaves permanent physical and mental scars on women. Unfortunately, Facebook is used by troubled men to take advantage of naive women. They use Facebook in order to get in touch with their victims (often posing as someone who he is not), and after they get to know each other, after he gained the victims trust he deceives her into meeting him, a mistake she’ll regret forever. As physical integrity is one of the rights most fundamental rights, and as Facebook is facilitating the violation of this right, it is absolutely clear that these social networks are detrimental to the society.(1)(2)  Secondly, another level on which Facebook is harmful is cyber bullying. It affects many adolescents and teens on a daily basis. Cyber bullying involves using technology to bully or harass another person. Sending mean Facebook messages or threats to a person, spreading rumours online or posting hurtful or threatening messages on social networking sites are just a few of the ways in which a lot of children get bullied every single day.  “Despite the potential damage of cyber bullying, it is alarmingly common among adolescents and teens. According to Cyber bullying statistics from the i-SAFE foundation:  Over half of adolescents and teens have been bullied online, and about the same number have engaged in cyber bullying. More than 1 in 3 young people have experienced cyberthreats online.”(3)  (1) Justin Davenport “Hunt for ‘Facebook rapists’ before they can strike again” London Evening Standard, 15 November 2012   (2) “Two men gang-rape girl in Kota after befriending her on Facebook”, Times of India, Aug 21, 2013   (3) Bullying Statistics


text: Facebook has a negative impact on learning  For many students, the constant flow of news, status updates, pictures and comments which comes through Facebook every single hour is proving to be a very distracting, which not surprisingly affects their educational progress. It negatively impacts learning. Studies show that students who checked in on social networks while studying had grades that were 20% lower than the grades of those who didn’t.(1)  A 20% difference in grades can be the difference from being awarded a scholarship at a prestigious university at being obliged to enrol in the community college, or very easily between passing and failing. Education is one of the most important things in anybody’s life as it greatly affects future prospects. Of course socialising is important as well but we should try to avoid one negatively affecting the other.  (1) Julie D. Andrews “Is Facebook Good Or Bad For Students? Debate Roils On” April 28, 2011   (2) Larry Rose ”Social Networking’s Good and Bad Impacts on Kids“ American Psychological Association August 6, 2011


text: Facebook is bad for life satisfaction  Every single day, there are millions of users sharing photographs, messages and comments across Facebook. Unfortunately, this type of “online socialization” that Facebook has initiated is nothing but detrimental to the teenagers, the most frequent users of the platform. The emotion which is most common when staying online is envy. “Endlessly comparing themselves with peers who have doctored their photographs, amplified their achievements and plagiarised their bons mots can leave Facebook’s users more than a little green-eyed.”(1)  Not only do they get envious, but they also lose their self esteem. As a result, they have the tendency to be isolated and find it harder to socialize and make new friends due to the bad impression they have for themselves. In a poll, 53 per cent of the respondents said the launch of social networking sites had changed their behaviour - and of those, 51 per cent said the impact had been negative.(2 ) One study also backs this statistics up by finding that the more the participants used the site, the more their life satisfaction levels declined.(3)  In conclusion, daily use of social networks has a negative effect on the health of all children and teenagers by making them more prone to anxiety, depression, and other psychological disorders.(4)  (1) “Facebook is bad for you”, The Economist, Aug 17th 2013   (2) Laura Donnelly “Facebook and Twitter feed anxiety, study finds” The Telegraph, 08 Jul 2012   (3) “Facebook use 'makes people feel worse about themselves' “, BBC News, 15 August 2013   (4) Larry Rose ”Social Networking’s Good and Bad Impacts on Kids“ American Psychological Association August 6, 2011