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Joined 1 year ago
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Cake day: June 30th, 2023

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  • it may be moral in some extreme examples

    Are they extreme? Is bad censorship genuinely rare?

    but there are means of doing that completely removed from the scope of microblogging on a corporate behemoth’s web platform. For example, there is an international organization who’s sole purpose is perusing human rights violations.

    I think it’s relevant that tech platforms, and software more generally, has a sort of reach and influence that international organizations do not, especially when it comes to the flow of information. What is the limit you’re suggesting here on what may be done to oppose harmful censorship? That it be legitimized by some official consensus? That a “right to censor” exist and be enforced but be subject to some form of formalized regulation? That would exempt any tyranny of the most influential states.


  • I’m going to challenge your assertion that you’re not talking about

    You can interpret my words how you want and I can’t stop you willfully misinterpreting me, but I am telling you explicitly about what I am saying and what I am not saying because I have something specific I want to communicate. When you argue that

    I believe each country should get to have a say in what is permissible, and content deemed unacceptable should be blockable by region

    In the given context, you are asserting that states have an apparently unconditional moral right to censor, and that this right means third parties have a duty to go along with it and not interfere. I think this is wrong as a general principle, independent of the specific example of Twitter vs Brazil. If the censorship is wrong, then it is ok to fight it.

    Now you can argue that some censorship may be harmful because of its impact on society, such as the removal of books from school hampering fair and complete education or banning research texts that expose inconvenient truths.

    Ok, but the question is, what can be done about it? Say a country is doing that. A web service defies that government by providing downloads of those books to its citizens. Are they morally bound to not do that? Should international regulations prevent what they are doing? I think no, it is ok and good to do, if the censorship is harmful.


  • Since my argument isn’t about what should be censored, I’m intentionally leaving the boundaries of “harmful censorship” open to interpretation, save the assertion that it exists and is widely practiced.

    I also think that any service (twitter) refusing to abide by the laws of a country (Brazil) has no place in that country.

    That could be true in a literal sense (the country successfully bans the use of the service), or not (the country isn’t willing or able to prevent its use). Morally though, I’d say you have a place wherever people need your help, whether or not their government wants them to be helped.














  • “We immediately began to sink, they saw that… They heard us all screaming, and yet they still left us,” he told the BBC.

    "The first child who died was my cousin’s son… After that it was one by one. Another child, another child, then my cousin himself disappeared. By the morning seven or eight children had died.

    It replied that its staff worked “tirelessly with the utmost professionalism, a strong sense of responsibility and respect for human life and fundamental rights”, adding that they were “in full compliance with the country’s international obligations”


  • Really interesting article. The general idea seems to be that people having their access to banking shut down has been a real problem for a long time, and is most commonly imposed on marginalized groups, but people don’t realize it’s going on, and the people on the right making noise about this issue ignore where the bulk of the problem is.

    This is sometimes how I feel when I appear on the ‘anti-mainstream’ ‘free thought’ media outlets. They want to hear about the financial censorship of the Freedom Convoy, but they don’t want to hear about restrictions on Aboriginal payments. This hints to a skew in their freedom of thought, and it’s certainly not open-minded. When they approach me, they’re trying to recruit that mercenary side of me who is nominally prepared to defend their narrow free thinking, but this poses an ethical dilemma, because their selective curation of what examples of payments censorship they’re prepared to ask about or listen to amounts to a silent form of censorship in itself. Selectively hearing, and amplifying, one set of injured voices - the Truckers - can be very similar to blocking another set out.

    Firstly, yes, it’s very important to fight the general principle of payments censorship (and, by extension, to protect the cash system that provides a buffer agai nst it). Secondly, I must inform them that the actual chances of payments censorship being used against them is smaller than the chances of it being used against refugees, migrants, the homeless, or sex workers, who face recent real-world cases of financial censorship.