Argument Against Legalization of Drugs

William J. Bennett, in "A Response to Milton Friedman," argues against the legalization of drugs, saying that such a policy would be a social, legal and moral "surrender" (52) to drugs and would do no good in reducing drug use or attendant criminal activity. The fallacy committed by Bennett in his argument against Friedman and against legalization of drugs is abusive ad hominem, or attacking one's opponent in a personal way to ignore or discredit Friedman's arguments. He uses such terms

as "liberal elites" (51), and "a small number of journalists and academics" (50), and says he has little "respect" (51) for the policy of "surrender" (52) advocated by Friedman.

Bennett insults his opponent to distract the reader from focusing on the legitimate arguments of Friedman. For example, he says that crime will not be reduced by legalizing drugs, although much criminal activity is directly associated with drug addicts trying to get money or property to use to buy illegal drugs.

Such activity would be obviously eliminated by legalizing drugs, but Bennett says Friedman's "unswerving commitment to a legalization solution prevents you from appreciating the complexity" (51) of the problem. He insults and belittles instead of accepting the intelligence of his foe and dealing respectfully with his foe's arguments. Bennett clearly believes that to take Friedman's arguments seriously, even if he had good counter-arguments, would give the legalization side added respect in the eyes of the p

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determining motivation in human action. Those two factors are pain and pleasure (123). He argues also that nothing can be said in response to this utilitarian argument which is not itself based on this pain/pleasure groundwork: "When a man attempts to combat the principle of utility, it is with reasons drawn, without his being aware of it, from that very principle itself" (124). This is the very height of the fallacy of the circular argument. What Bentham is saying is that it is impossible to argue against utilitarianism, for any such attempt at argument only confirms utilitarianism! Clearly, Bentham commits this fallacy for the purpose of trying to quiet any argument against the pain/pleasure foundation of utilitarianism. The instant that some motivation for human action is introduced into the formula, the foundation of utilitarianism is destroyed. The human experience is so complex, so mysterious, so baffling, that the philosopher is often at a rightful loss in trying to explain that experience and the motivation for human behavior. It is tempting to want to simplify this experience to such a degree that everything can be explained and understood and categorized. That is the temptation that Bentham yields to and which leads him

Category: Government - A