Hitchens and Grayling debate ‘Among The Dead Cities’

FORA TV link

I recently placed this debate in “The Good” section of my three-part post of all of Hitchens’ formal television and radio debates, but now after a recent third viewing, I am wondering whether it should have gone in “The Great” section.  The late Christopher Hitchens, journalist, author, public intellectual and polemist, debates British philosopher and author A C Grayling on the latter’s book on the morality of deliberately aiming bombs at civilians during wartime within the context of World War II, Among The Dead Cities: Is The Targeting Of Civilians In War Ever Justified? [London: Bloomsbury Publishing plc, 2007] at the Goethe Institute, Washington on 20 April 2006.

Grayling’s argument

Tellingly, the title of Grayling’s book is derived from an Allied report at the war’s end regarding a suitable venue to hold the trials of Nazi war criminals.  While acknowledging that the Second World War was a “just war” against a truly evil enemy and the greatest mistake the Allies could possibly have made would have been to lose it, Grayling brushes aside the atrocities of the Axis that have attracted the most attention since the War’s conclusion and focuses on whether the Allies’ area bombing campaign against German and Japanese cities constituted a war crime under the guidelines set out at the post-war Nuremburg Trials.

Grayling even dismisses the argument that the Allies were justified in taking such action as a means of retaliation as it was the Germans who bombed the Allies’ civilians first.  Although he does not use the school yard retort in so many words, it is a rather apt summary of his position: two wrongs don’t make a right.  Just because the Nazis carried out a campaign of sterilisation, eugenics and genocide against peoples who were unfortunate enough not to be in their favour, the Allies would scarcely have been vindicated in taking such action against the Germans at the end of the war.

Grayling concludes that the Allies’ deliberate targeting of civilians on the enemy side by area bombing of Germany and Japan and the dropping of the atomic bombs by America on Hiroshima and Nagasaki was not only a crime against humanity in moral terms, but that it did not even have the desired strategic effect of hindering the enemy war effort by destroying their workforce, supplies, munitions and lines of communication and shattering the moral of their civilian population so as to make their governments sue for peace or surrender  unconditionally.

Hitchens’ response

While Hitchens’ speech is not the kind of soaring and swirling grandstanding that we were used to from his debates on religion; repeated viewings reveal it to be among his very best.  His exposition of the Jewish-born/Protestant-convert Victor Klemperer’s diary of the Third Reich, I Shall Bear Witness, among other obscure tracts, reminds me of revealing the real joys of being a public intellectual, when commenting on the death of Susan Sontag, showing how committed, well-read and intelligent he was with his in-depth knowledge of texts that 99.9% of the population have never even heard of, much less have the time, energy or motivation to read:

Between the word “public” and the word “intellectual” there falls, or ought to fall, a shadow.  The life of the cultivated mind should be private, reticent, discreet: Most of its celebrations will occur with no audience, because there can be no applause for that moment when the solitary reader gets up and paces round the room, having just noticed the hidden image in the sonnet, or the profane joke in the devotional text, or the secret message in the prison diaries.  Individual pleasure of this kind is only rivalled when the same reader turns into a writer, and after a long wrestle until daybreak hits on his or her own version of the mot juste, or the unmasking of pretension, or the apt, latent literary connection, or the satire upon tyranny.

Although Hitchens broadly agrees with Grayling that the actions of the Allies were awful, as were some of their motives – they bombed the German cities firstly, because they could and secondly, to impress Josef Stalin whose Red Army was fast advancing on the Third Reich from the East and who could well have been the Allies’ enemy in a third world war once the second was out of the way – he stops short of calling the bombing campaign an atrocity or a war crime.  The Second World War was a truly exceptional example and Germany’s defeat had to be final, total, utter and annihilating.  There could be no repeat of what happened after 1918 with speculation about what might have happened if Germany had hung on a little longer and the Jews had not conspired against them.

Drawing on Klemperer’s diaries, Hitchens paints an astonishing image of the morning after the night of the bombing of Dresden (which, thanks to unusually favourable climate conditions “worked too well”), when Klemperer and his wife who were about to be shipped off to the death camps that very day, emerged from their shelters, saw that not one brick was piled on top of another, and so tore off the yellow stars from their clothing.

Hitler’s Willing Executioners?

Hitchens begins his speech by applauding Germany’s courage for facing up to its record during World War II and refers to Daniel Jonah Goldhagen’s controversial Hitler’s Willing Executioners, which argued that the Germans were genetically predisposed to carry out the Holocaust, as a “defamation” to the character of the German people.   He reviewed the book in conjunction with reporting on what sounded like an intellectual public raping of Goldhagen by a pair of older and wiser historians of the period shortly after the book’s publication:

Having immersed myself in this volume for a weekend, I am eager to ask one big question that cries to heaven for an answer.  It is this: Who on earth does Goldhagen think he is arguing with?  He comes to tell us there was a good deal of state- and church-sponsored anti-Semitism in German culture.  He adds that the Nazis made great use of Jew hatred in their propaganda.  He goes on to say that many Germans took part in beatings, killings, and roundups not because they were coerced but because they liked the idea.  He announces that not many Germans resisted the persecution of their Jewish countrymen.

Excuse me, but I knew this and so did you.  Moreover, the sarcastic phrase about “obeying orders” is not even a well-known explanation, only a well-known excuse.  All the way through Goldhagen’s presentation, which is one tautology piled on another, I wait to make my point.  And then the two big scholars present come to the podium with their comments, and I realize I have been wasting my time.

Sophomoric, meretricious, unoriginal, unhistorical, a product of media hype by Knopf (the book’s publisher), contradictory, repetitive, callow…  I’m just giving you the gist of what they said about Hitler’s Willing Executioners. It must have been quite an ordeal for Goldhagen, who looks about 12, to sit through this kind of thing from revered seniors.

Ouch.

Interestingly, Grayling too commented on the “questionable character of scholarship” that was Hitler’s Willing Executioners in Among The Dead Cities [p. 166].  He mentions he reviewed the book for the Financial Times when it was first published, although I have been unable to find it online.  However, I have found that of Richard John Neuhaus, which Grayling cites in the endnotes:

After Hitler and because of Hitler, six million fewer Jews remained. In the fifty years since, many Christians and some Jews have come to understand much more deeply the sources of what Rosenzweig terms the enmity and the bond between us.  The Jewish question remains because, thank God, Jews remain. In America, too, there are anti-Semites who propose solutions, if not a “final solution,” to the Jewish question.  They are and, please God, will continue to be a fringe phenomenon.  Much more important, we in America, Jews and Christians, have the singular responsibility and opportunity to work out a way of remaining together in mutual respect and unquestioned security.  For that common task we receive no help whatever from the incoherent, hateful, and dishonest tract that is Hitler’s Willing Executioners.

Terrorism by another means?

What really makes Hitchens’ blood boil – to the extent that it “disfigures” the book – is Grayling’s comparison of the Allied bombing and the 9/11 attacks by al-Qaeda; having spent the preceding four and a half years quarrelling with former friends on the Left that Osama Bin Laden lead a group of people who had a legitimate grievance against the United States for their misadventures abroad.  This is the “offending passage” from Among The Dead Cities in full (Hitchens quoted the first paragraph at the end of his opening speech):

A surprise attack on a civilian population aimed at causing maximum hurt, shock, disruption, and terror: there comes to seem very little difference in principle between the RAF’s Operation Gomorrah, or the USAAF’s atom bomb attacks on Hiroshima and Nagasaki, and the destruction of the World Trade Center in New York by terrorists on 11 September 2001.  And this latter, prescinding from differences in scale and drama of the target, is no different in turn from terrorist bombings carried out in Madrid by Basque separatists or in London by the IRA.  All these terrorist attacks are atrocities, consisting of deliberate mass murder of civilians to hurt and coerce the society in which they belong to.  To say that the principle underlying ‘9/11’, Hamburg and Hiroshima is the same is to say that the same moral judgement applies to all three.

No doubt these will be unduly provocative comparisons.  It can be pointed out that the Allied bombings were carried out in time of declared war, in which offensive comparisons are in effect a form of defensive operation, given that the enemy will seek to do the same if given an opportunity; whereas Pearl Harbor and 9/11 were perfidious attacks on unprepared targets, the first military, the second civilian.

This point is a good one, for there is indeed a difference here, though some will attempt to make it a debating point whether those who carry out terrorist attacks believe that they are at war and that their offence is in the same way a form of pre-emptive defence.  Very well: grant the difference; yet focus on the net effect.  In all these cases the centre-piece is an attack on a civilian population aimed at causing maximum hurt, shock, disruption and terror.  This is what these events have in common, whether in the midst of declared war or not, and so far as this core point is concerned, adjustments of fine moral calibration are at best irrelevant.  All such attacks are moral atrocities [pp. 278 – 279].

Grayling gave a lengthy account of his elaborative reply to Hitchens in the postscript to my paperback edition:

The 9/11 point is a different matter.  Those who have most belligerently opposed the comparison, such as Christopher Hitchens, are right to point out that whereas World War II area bombing occurred in the middle of a declared war between states whose military forces were engaged in combat to the death, the 9/11 attacks were acts of terrorism carried out not by one state against another but an egregiously nasty private organisation with no interest in anything other than the unrestrained furtherance of its agenda.  I grant this, and indeed all other differences, and acknowledge that there is no moral equivalence between Allied military endeavours against the Nazi and Japanese regimes, and the 9/11 attacks, both taken on their own inclusive terms.  Instead I argued that in one crucial respect – one respect only – there is a dismaying similarity between area bombing and terrorist bombings: namely, that they both seek to coerce a people by blowing up as many of them as possible and thereby terrorising and demoralising the rest.  In this single respect, all acts of mass murder are indeed morally equivalent: and their equivalence lies in their being great wrongs.  That was my point; and I adhere to it, because it is surely a profoundly educative one, since it allows one to make a simple but profound emotional connection between one’s horror at the 9/11 attacks in which 3000 people died in a single atrocity, to one’s horror at the deaths of ten and perhaps sometimes twenty times as many in each of the bombings of such places as Hamburg, Dresden, Tokyo, Hiroshima and Nagasaki.  This way of grasping the purport of what area bombing meant, really meant, is vital to making a difference to how we behave and what we accept today in the conduct of conflicts.  There is nothing abstract or theoretical about the mass murder in which bombing consists: it is real and terrible, and anything that drives the point home has its place in the debate, for in the end the effect on victims, and the atrocity of the act, are indeed one and the same in all cases – in this one crucial, central respect [pp. 292 – 293].

I find it very difficult to take a side in this argument between Hitchens and Grayling; I can well understand both men’s point of view.  Ultimately, I am more sympathetic to Hitchens’ stance by the breadth of a cigarette paper and I am glad that Grayling ruled out the drawing of moral equivalences.  Yes, it was a truly awful thing that the Allies did to the Axis countries in World War II and I would be loathed to defend it for one moment.  However, we were fighting a truly awful enemy who would have visited the same devastation on us a thousand-fold given the opportunity and – as Hitchens pointed out in the debate – the only thing more awful than an Axis defeat would have been an Axis victory.

“Perfect weapons”

I am reminded of Sam Harris’ discussion of the philosophy of “perfect weapons” and the morality of collateral damage in The End Of Faith.  I have posted an edited version of the relevant passage in my previous post (before this post spirals even more out of control!), but in summary, Harris answers those on the Left like Noam Chomsky who compared the America to its enemies in moral terms with the philosophical device of a “perfect weapon”.  If there existed a “perfect weapon” that killed/impaired/destroyed only its intended military targets and did not cause any “collateral damage” by killing or injuring innocent civilians and destroying their homes, would America make use of such a weapon in waging war in Afghanistan and Iraq in the 21st Century?  Most certainly, it would.  Would America’s enemies in the Middle East use such a weapon?  Most certainly, they would not.  This is as clear and concise a distinction between moral intentions and sheer “body count” as I have ever found.

As Harris himself said in his 2007 debate against left-leaning journalist, commentator and author, Chris Hedges, when pressed by moderator Robert Scheer as to whether there was a “fundamental moral difference” between Islamist suicide bombing and the Allies’ tactics during World War II, that we could not fight war like we did in World War II.  We have learned the terrible lessons of such actions before “going casually onto the battlefield”.

Most certainly the Allied commanders in World War II (not to mention Nixon and Kissinger in the Vietnam War) would not have made use of “perfect weapons” to wage war against the enemy.  Neither would America’s and Israel Islamic foes in the 21st Century.  However, Bush and Obama most certainly would.

And that is a good thing.

Sam Harris on ‘Perfect Weapons’ and the morality of ‘Collateral Damage’

My next post will be an analysis of Christopher Hitchens and A C Grayling’s 2006 debate on Among The Dead Cities: Is The Targeting Of Civilians In War Ever Justified?.  The closing paragraphs of that post cite Sam Harris’ discussion of the philosophy of “perfect weapons” and collateral damage in The End Of Faith.   So that my post on the Hitchens/Grayling debate does not spiral out of control any more than it already has, I have posted an edited version of the passage below.  (H/T: Otto Spijkers and Nick Li on Invisible College Blog for typing out and publishing most of it, so I didn’t have to!)

The End Of Faith: Religion, Terror And The Future Of Reason [London: Simon & Schuster UK Ltd, 2006] pp. 142 – 147:

Perfect Weapons and the Ethics of “Collateral Damage”

What we euphemistically describe as “collateral damage” in times of war is the direct result of limitations in the power and precision of our technology.  To see that this is so, we need only imagine how any of our recent conflicts would have looked if we had possessed perfect weapons – weapons that allowed us either to temporarily impair or to kill a particular person, or group, at any distance, without harming others or their property.  What would we do with such technology?  Pacifists would refuse to use it, despite the variety of monsters currently loose in the world: the killers and torturers of children, the genocidal sadists, the men who, for want of the right genes, the right upbringing, or the right ideas, cannot possibly be expected to live peacefully with the rest of us.  I will say a few things about pacifism in a later chapter – for it seems to me to be a deeply immoral position that comes to us swaddled in the dogma of highest moralism – but most of us are not pacifists.  Most of us would elect to use weapons of this sort.  A moment’s thought reveals that a person’s use of such a weapon would offer a perfect window onto the soul of his ethics.

Consider the all too facile comparisons that have recently been made between George Bush and Saddam Hussein (or Osama bin Laden, or Hitler, etc.) – in the pages of writers like [Arundhati] Roy and [Noam] Chomsky, in the Arab press, and in classrooms throughout the free world.  How would George Bush have prosecuted the recent war in Iraq with perfect weapons?  Would he have targeted the thousands of Iraqi civilians who were maimed or killed by our bombs?  Would he have put out the eyes of little girls or torn the arms from their mothers?  Whether or not you admire the man’s politics – or the man – there is no reason to think that he would have sanctioned the injury or death of even a single innocent person.  What would Saddam Hussein or Osama bin Laden do with perfect weapons?  What would Hitler have done?  They would have used them rather differently.

It is time for us to admit that not all cultures are at the same stage of moral development. . .

Consider the horrors that Americans perpetrated as recently as 1968 [during the Vietnam War], at My Lai: . . .

(…)

This is about as bad as human beings are capable of behaving.  But what distinguishes us from many of our enemies is that this indiscriminate violence appalls us.  The massacre at My Lai is remembered as a signature moment of shame for the American military.  Even at the time, US soldiers were dumbstruck with horror by the behaviour of their comrades.  One helicopter pilot who arrived on the scene ordered his subordinates to use their machine guns against their own troops if they did not stop killing villagers.  As a culture we have clearly outgrown our tolerance for the deliberate torture and murder of innocents.  We would do well to realize that much of the world has not.

(…)

Any systematic approach to ethics, or to understanding the necessary underpinnings of a civil society, will find many Muslims are standing eye deep in the red barbarity of the fourteenth century.  There are undoubtedly historical and cultural reasons for this, and enough blame to go around, but we should not ignore the fact that we must now confront whole societies whose moral and political development – in their treatment of women and children, in their prosecution of war, in their approach to criminal justice, and in their very intuitions about what constitutes cruelty – lags behind our own.  This may seem like an unscientific and potentially racist thing to say, but it is neither.  It is not in the least racist, since it is not at likely that there are biological reasons for the disparities here, and it is unscientific only because science has not yet addressed the moral sphere in a systematic way.  Come back in a hundred years, and if we haven’t returned to living in caves and killing each other with clubs, we will have some scientifically astute things to say about ethics.  Any honest witness to current events will realize that there is no moral equivalence between the kind of force civilized democracies project in the world, warts and all, and the internecine violence that is perpetrated by Muslim militants, or indeed by Muslim governments.  Chomsky seems to think that the disparity either does not exist or runs the other way.

Consider the recent conflict in Iraq: If the situation had been reversed, what are the chances that the Iraqi Republican Guard, attempting to execute a regime change on the Potomac, would have taken the same degree of care to minimize civilian casualties?  What are the chances that Iraqi forces would have been deterred by our use of human shields?  (What are the chances we would have used human shields?)  What are the chances that a routed American government would have called for its citizens to volunteer to be suicide bombers?  What are the chances that Iraqi soldiers would have wept upon killing a carload of American civilians at a checkpoint unnecessarily?  You should have, in the ledger of your imagination, a mounting column of zeros.

Nothing in Chomsky’s account acknowledges the difference between intending to kill a child, because of the effect you hope to produce on its parents (we call this “terrorism”), and inadvertently killing a child in an attempt to capture or kill an avowed child murderer (we call this “collateral damage”).  In both cases a child has died, and in both cases it is a tragedy.  But the ethical status of the perpetrators, be they individuals or states, could hardly be more distinct.  Chomsky might object that to knowingly place the life of a child in jeopardy is unacceptable in any case, but clearly this is not a principle we can follow.  The makers of roller coasters know, for instance, that despite rigorous safety precautions, sometime, somewhere, a child will be killed by one of their contraptions.  Makers of automobiles know this as well.  So do makers of hockey sticks, baseball bats, plastic bags, swimming pools, chain-link fences, or nearly anything else that could conceivably contribute to the death of a child.  There is a reason we do not refer to the inevitable deaths of children on our ski slopes as “skiing atrocities.”  But you would not know this from reading Chomsky.  For him, intentions do not seem to matter.  Body count is all.

We are now living in a world that can no longer tolerate well-armed, malevolent regimes.  Without perfect weapons, collateral damage – the maiming and killing of innocent people – is unavoidable.  Similar suffering will be imposed on still more innocent people because of our lack of perfect automobiles, airplanes, antibiotics, surgical procedures, and window glass.  If we want to draw conclusions about ethics – as well as make predictions about what a given person or society will do in the future – we cannot ignore human intentions.  Where ethics are concerned, intentions are everything.

Update to ‘Christopher Hitchens Debate Reviews: The Good’

I am re-reading and re-viewing Hitchens’ writings and public speakings against former US Secretary of State under Presidents Nixon and Ford, Henry Kissinger, and have recently come across the above C-SPAN discussion from 2001.  I have added it to “The Good” section of my anthology of his contested debates and have this to say of it:

Morris/Armstrong/Kutler/Rubin, “Was Henry Kissinger a war criminal?”, National Press Club, Washington DC, 22 February 2001 (Video).  Hitchens leads a Press Club discussion with a former government aide and two law professors following the publication of his two articles in Harper’s magazine indicting the former US Secretary of State and one of the most famous diplomats in history for murder, kidnapping, war crimes and crimes against humanity.  The debate is well worth seeing in conjunction with the aforementioned articles as well as Hitchens’ subsequent book-length polemic and film documentary.  While Hitchens is predictably damning in his assessment of Kissinger, the other panellists persuasively argue that Kissinger was no “lone wolf”, but acted openly and with the assistance of numerous government aides, not to mention President Nixon, in his the execution of his Realpolitik and aversion of the Cold War turning hot.

Christopher Hitchens Debate Reviews: The Not So Good

In a hommage to my atheist blogosphere opposite number, Lukeprog of the now-archived Common Sense Atheism, who compiled a review of all William Lane Craig’s debates, I publish here a similar collection of my thoughts of the debates of my intellectual hero, the late Christopher Hitchens: journalist, literary critic, author, scourge of the faithful and proud member of the Four Horseman with his international bestseller against the forces of theocratic fascism, god Is Not Great: How Religion Poisons Everything.

Hitchens did many debates and I have mainly included formal debates and panel discussions in front of an audience.  I have mentioned some of Hitch’s many TV and radio interviews and discussions, but only where there was a single topic on the agenda, as opposed to the zillions of time he appeared on C-SPAN and Bill Maher to discuss the general politics of the day.

I may have missed out on some; suggestions in the comments section, please!

Since there are 69 70 71 debates in total, I have divided the piece up into three separate posts as follows:

The Great;

The Good; and

The Not So Good (for the remainder of this post).

The Not So Good

Craig, “Does God Exist?”, Biola University, Los Angeles, 4 April 2009 (Video / MSP review / MSP review one year on in three parts).  This one hurt quite a lot.  While not the massacre that the first blog reports had us believe, Hitchens simply did not prepare to take on “professional debater” (© Richard Dawkins) Craig and wanted to debate whether religion was good for the world, as opposed to the actual topic under discussion.  Craig showboats in front of his home crowd and Hitch lets him get away with smugly asserting that his five “arguments” are irrefutable.

D’Souza Round I, “Is Christianity the Problem?”, King’s College, New York, 22 October 2007 (Video / Audio).  Hitch lands a few punches, but overall he was not on top form on the night.  D’Souza is loud, longwinded and gets the last word on many points through filibustering.  There is also plenty of disingenuous quote-mining of authorities and misrepresenting of Hitch’s arguments.

Hitchens/Jackson –v- Arkes/Markson, “The Death Penalty Debate”, National Review & The Nation Institute, 7 April 1997 (Video).  Hitchens shares a platform with the Reverend Jesse Jackson, who he was later to throw in the same damning category as the “Reverends” Jerry Falwell, Al Sharpton and Pat Robertson as someone who can get away with offences to truth and morality by virtue of calling himself a man of faith.  Hitch speaks against the death penalty persuasively, however, he is up against two equally convincing opponents and the clash is best described as a draw.  The Q&A section descends into farce due to a strict moderator and hapless audience members straying off topic.  For Hitchens completists only.

Galloway, “The Iraq War of 2003 was just and necessary”, Baruch College, New York, 14 September 2005 (Video).  I have consigned this one to the lowest category, not because Hitch loses the debate, but because it’s deeply unpleasant watching him share a platform with such an unsavoury, hard-left demagogue who openly supports brutal Islamist regimes.  Things get pretty personal and Galloway resorts to schoolyard name calling.  At least he gets his comeuppance from the NY crowd by suggesting that America brought the 9/11 attacks on themselves.  Sully your eyes and ears by watching it if you must.

Click below to see:

The Great

The Good

Christopher Hitchens Debate Reviews: The Great

In a hommage to my atheist blogosphere opposite number, Lukeprog of the now-archived Common Sense Atheism, who compiled a review of all William Lane Craig’s debates, I publish here a similar collection of my thoughts of the debates of my intellectual hero, the late Christopher Hitchens: journalist, literary critic, author, scourge of the faithful and proud member of the Four Horseman with his international bestseller against the forces of theocratic fascism, god Is Not Great: How Religion Poisons Everything.

Hitchens did many debates and I have mainly included formal debates and panel discussions in front of an audience.  I have mentioned some of Hitch’s many TV and radio interviews and discussions, but only where there was a single topic on the agenda, as opposed to the zillions of time he appeared on C-SPAN and Bill Maher to discuss the general politics of the day.

I may have missed out on some; suggestions in the comments section, please!

Since there are 69 70 71 debates in total, I have divided the piece up into three separate posts as follows:

The Great (for the remainder of this post);

The Good; and

The Not So Good.

The Great

Dawkins/Dennett/Harris/Hitchens, “The Four Horsemen”, 30 September 2007 (Video).  A superb discussion with the three other Horsemen about religious faith in the aftermath of their recent God-bashing books.  I will say no more: sit back and enjoy.

Hitchens/Dawkins/Grayling –v- Spivey/Neuberger/Scruton, “We would all be better off without religion”, Intelligence Squared, Methodist Central Hall, London, 27 March 2007 (Video).  Hitch teams up with fellow atheists Richard Dawkins and A C Grayling who wipe the floor with three half-hearted apologists, whose main arguments in support of religion is that is has produced a lot of nice art and “you’ll never get rid of it”.  His opening speech slamming “the parties of God” is a classic Hitchens moment.

Hitchens/Fry –v- Widdecombe/Onaiyekan, “The Catholic Church is a force for good in the World”, Intelligence Squared, London, 19 October 2009 (Video / MSP review).  Yours truly was there on the night and it was a pleasure to see Hitch stick a red hot poker up the Holy See’s backside.  Hitch’s teammate Stephen Fry was a true revelation.  Catholic defenders Ann Widdecombe and the barely comprehensible Archbishop John Onaiyekan were lambs to the slaughter.

“Freedom of Speech Includes the Freedom to Hate”, Hart House, University of Toronto, 15 November 2006 (Video / MSP transcript of Hitchens’ speech).  Hitchens debates students from the University (and is given twice as much time at the lectern!) and gives an absolutely barnstorming 20 minutes and 52 seconds in which the Hitch blows hate speech and Holocaust denial laws as well as “the Religion of Peace” to smithereens with his wonderful Richard Burton-esque delivery.

Hitchens/Gourevitch/Wilkinson –v- Khan/Cesarani/Matsuda, “Freedom of expression must include the license to offend”, Intelligence Squared US, 16 October 2006 (Video / IQ2 page includes MP3 audio).  Hitch makes many points that will be familiar to fans of his speech at Hart House, Toronto (see above) but this is still a terrific clash with a pack of wet-lettuce liberals who are afraid of angering the Islamists and the best way of dealing them is to be nice to them.  Hitch is also blessed with two equally literate, persuasive and witty debating partners.  Cartoonist Signe Wilkinson’s opening salvo is a hoot, while fellow-journalist Philip Gourevitch turns the opposition’s arguments on them with much aplomb.

Hitchens/Aaronovitch –v- Hart/Jenkins, “A pre-emptive foreign policy is a recipe for disaster”, Intelligence Squared, London, 13 September 2004 (Video).  Another convincing case made for the Iraq War as Hitchens and his partner swing the audience vote from pre-debate against the motion to post-debate for the motion.  Aaronovitch makes for a formidable debating partner who holds his own rather than just being a handy side-kick; the example in his opening statement of how people in the second tower of the World Trade Centre on 9/11 responded to the impending crisis is astonishing.

D’Souza Round II, “War and Geo-Politics:  Is Religion the Problem or the Solution?”, Freedom Fest, Las Vegas, 11 July 2008 (Video).  I don’t care how the audience voted at the end; Hitch had his revenge following his disappointing showing against D’Souza at King’s College the previous year (see “The Not So Good”), and frankly made him look a total fool.

D’Souza Round III, “What’s So Great About God: Atheism Versus Religion”, University of Colorado, Boulder, 26 January 2009 (Video). Another convincing performance against D’Souza memorable for Hitch’s exposition of a trashy early 20^th century novel called When It Was Dark by Guy Thorne about the chaos that ensues in the Western world when people think that the body of Christ has been discovered.

D’Souza Round VI, “Is There A God?  The Great Debate”, University of Central Florida, 17 September 2009 (Video).  Hitchens uses the evasive D’Souza as little more than a human punch bag in this one; I’m surprised Dinesh keeps coming back for more.

McGrath, “Religion: Poison or Cure in the Modern World?”, Georgetown University, 11 October 2007  (Video / Audio).  After McGrath published a disgraceful ad hominem attack against the New Atheism in general and Richard Dawkins in particular with The Dawkins Delusion?, Hitchens ripped the lily-livered, “sophisticated” theologian limb from limb.

Jackson, “How Religion Poisons Everything”, Emory University, 16 May 2007 (Video).  This is really good-natured debate with some excellent exchanges between Hitch and Jackson, not to mention plenty of banter about the finer details of American whiskey!

Turek Round I, “Does God Exist?”, Virginia Commonwealth University, 9 September 2008 (Video / Audio).  After trying to blag his way through the opening speech with his fast-talking, loud-mouth New Jersey accent, Turek quickly has the wind knocked out of him with a few well placed punches from Hitch who could not have made him look more of a fool if he’d dressed him up in Edward Woodward’s costume from The Wicker Man.  Watch out for Hitch’s take on purpose in life without God during the Q&A (!).

Lennox Round II, “Is God Great?”, Fixed Point Foundation, Samford University, Birmingham Alabama, 3 March 2009 (Video).  Lennox was drafted in at a moment’s notice after D’Souza had to travel home to India to see his sick mother.  Hitch mops up after losing the audience vote at his first encounter with Lennox in Edinburgh the previous year (see The Good).

Peter Hitchens Round II, “Faith, Politics & War”, Fountain Street Church, Hauenstein Center, Center for Inquiry, 3 April 2008 (Video).  Big Hitchens well and truly pulverises his conservative, reactionary, bible-bashing baby brother with superior arguments and rhetoric on the Iraq War and religion.  I don’t even support the Iraq War and I thought that Christopher presented the better case.  Peter whines on about civilian causalities, why we’re not trying to overthrow the Chinese regime and “the good old days” when children said their prayers before bedtime and opened doors for strangers.  Sad.

Wolpe Round I, “Is Religion Good for the World?”, Temple Emanu-El, New York, November 2008 (Video).  Wolpe doesn’t come off too badly, but Hitch is barnstorming and makes his Jewish opponent squirm at the ethical implications of “genital mutilation” of small boys.

Wolpe Round II, “Why Does God Matter?”, The College at Brockport, 2 December 2009 (Video).  Another great showing against the ever-resilient Wolpe.  Watch out for Hitchens’ treatment (annihilation) of Wolpe’s assertion that the public give priests a disproportionately hard time as soon when they put a foot out of line in comparison with other professionals.

Boteach Round I, “God and Religion in the New Century: Divine Treasure or Poisonous Belief?”, Makor, New York City, 27 September 2004 (Video).  Hitch gives excellent opening and rebuttal speeches with all his wit and panache and swiftly wins over the audience.  “America’s Rabbi” Boteach shouts and screams about lack of transitional fossils, favourable genetic mutations, the Anthropic Principle and the Holocaust.  Hitchens rips him in half.

Boteach Round II, “Debate on God”, 92^nd Street Y, New York, 30 January 2008 (Video).  Hitchens is on top form for their pair’s second outing as he brushes aside more asinine ravings from Shmuley, who this time claims that the late, great Harvard palaeontologist Stephen Jay Gould “did not really believe in evolution” (!?).  An utter embarrassment for religious people everywhere.

Ramadan, “Is Islam a Religion of Peace?”, 92^nd Street Y, New York,  5 October 2010 (Video).  Hitchens, in his first adversarial debate since being diagnosed with cancer, goes to town on the religion that is anything but one of peace and shows the fake-moderate Ramadan as the pseudo-intellectual, mouth-piece for jihad that he is.

Hitchens/Harris –v- Wolpe/Artson, “Is there an afterlife?” American Jewish University, Los Angeles, 15 February 2011 (Video).  With Hitchens less than a year from death, this is a memorable performance from a man who refuses to give in and accept the false promises that religious faith offers him as he leaves this Earthly life.  Harris also makes some excellent points, particularly with his graphic illustration in his opening statement at how the concept of an afterlife provides some comfort to certain people that once they have experienced a natural World suffused with suffering, they will be let in on the punch line when the die.

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The Good

The Not So Good