This is the thirty-eighth in a series on The Harvard Classics; the rest of the posts are available here. Volume XXXVIII: Harvey, Jenner, Lister, Pasteur
The label on this week’s beer (pictured below with a pretty sweet lava lamp) makes the same claim as innumerable other German beers. In case you do not read German, bottle says that this beer is brewed in accordance with the Reinheitsgebot, the Bavarian “Beer Purity Law.” I have railed against that law in the past, but there are a few things that I would like to set straight.
For some background, the original Bavarian Reinheitsgebot was enacted in 1516. In short, the law regulated the ingredients allowed in beer. Under the Reinheitsgebot, beer could be made only with water, malted barley, and hops. Ostensibly, the law was intended to protect consumers from beer made with inferior ingredients. In practice, it stifled the innovative use of other sources of fermentable sugars, such as wheat or rye, as well as herbs or spices that could be used as an alternative to hops. It also proved to be an effective barrier to the importation of foreign beers that might include such ingredients.
When I discussed the Reinheitsgebot before, I claimed that the Reinheitsgebot was enacted as part of a scheme of protection for the local bakers’ guild. By reducing the demand for wheat and rye, the law reduced prices for those grains, much to the advantage of the bakers. However, I have also heard that the Duke of Munich owned virtually all of the hops farms in Bavaria. As if monopoly status was not enough, the duke used the law to force brewers to buy from him rather than use other herbs or spices to bitter their beer. Either way, the Reinheitsgebot is economic protectionism disguised as consumer protection. Whether it was for the benefit of the baker’s guild or the hops growing monopoly, it was certainly at the expense of everybody else. This sort of economic law was called “legal plunder” by French economist Frédéric Bastiat.
Additionally, I have asserted that the law is now only a marketing ploy. However, a version of the law does still exist on the books in Germany. It only applies to domestic beer production though, so non-conforming imports are now allowed into the country. Its value other than as a marketing ploy is totally unclear to me, especially at a time when innovative brewers around the world are experimenting with new styles and ingredients.
Finally, astute readers will have noticed that yeast is not listed as an acceptable ingredient. Back in 1516, yeast was still centuries from being discovered. It was not until Louis Pasteur’s scientific experiments in the middle of the 19th century that we learned that alcoholic fermentation is the product of living yeast cells. Consequently, the modern version of the law lists yeast as a valid ingredient, as well as ground hops and hops extract. Obviously, yeast has always been used in beer making, even if the brewers did not actually know what it was. Hops extract, however is anything but traditional.
I still think that the Reinhietsgebot was a bad law when it was passed and that the current version is no better. I am glad that my own beer choice is not limited by that law.
Beer of the week: Aecht Schlenkerla Rauchbier Märzen – This dark brown rauchbier – German for smoked beer – comes from Bramberg, Germany. The name refers to the fact that the malt is smoked in a kiln over burning beechwood. It pours with plenty of tan head. The aroma is primarily of smoke, as is the flavor. For all the smoke, it is not overbearing. Especially as it warms, Schlenkerla shoes itself to be a very well-balanced brew.
Reading of the week: The Physiological Theory Of Fermentation by Louis Pasteur – For thousands of years before Pasteur’s discoveries, humans have used yeast for brewing and baking. In this excerpt, he describes in part how brewers unknowingly created the ideal conditions for yeast growth and fermentation.
Question for the week: Is yeast really an “ingredient” in beer? Usually, it is added to the wort, where it multiplies and ferments the sugars, and then it is filtered out. That makes it seem more like a process than an ingredient.
This is the thirty-sixth in a series on The Harvard Classics; the rest of the posts are available here. Volume XXXVI: Machiavelli, More, Luther
It has been said there is no surer sign that an intellectual adversary is defeated than when he stops attacking your ideas and starts attacking you. Martin Luther writes in his Letter to Pope Leo X, “when we can repel the truth by no other pretence, we escape by attributing bitterness, impatience, intemperance, to our adversaries.”
Anybody who follows political news should be aware that this is the standard tactic of all of the most prominent politicians and pundits. (Obviously not the ones that you like and support. You are far to intelligent to fall for such an obvious logical fallacy. And your favorite politicians and talking heads are too upright to stoop to such petty tactics.) Rather than throughly rebutting and defending ideas, these people simply attack the ideas’ proponents. Consider this representative hypothetical:
A: “We should have a flat tax.”
B: “A is a philanderer.”
It is easy, in such a case, to identify the ad hominem and dismiss it as irrelevant. So what if A is a philanderer? That tells us nothing about whether his proposed tax policy is good bad or indifferent. B’s attack is totally unrelated to A’s proposal.
However, one of the most popular forms of ad hominem can be harder to spot. The appeal to hypocrisy (also known as tu quoque or whataboutism) often appears to be on point. For example:
A: “We should support traditional family values.”
B: “A is a philanderer.”
In this case, B’s statement seems relevant. The fact that A is a philanderer certainly appears to bear on the topic of family values. This appeal to hypocrisy is so attractive precisely because it has the semblance of logical refutation. But on closer inspection, the response does not actually refute A’s statement. Rather, it simply attacks A personally. It is totally possible that A’s statement about family values is right, no matter how bad of a spouse A is personally.
The biggest problem with analyzing ad hominem attacks is that if they are true, they may actually have some decision-making value. Whether A is a philanderer does not directly bear on the merits of his tax plan, but it does call into question whether he can be trusted to direct public funds. If his spouse cannot trust him, how can the voters?
(By the way, this example is particularly fertile ground ground for the appeal to hypocrisy. Politicians across the spectrum have bashed opponents for marital infidelity while defending members of their own ranks on the grounds that their personal lives do not effect their ability to govern. Whether they are right when they bash or right when they defend is not important for our purposes. At best, the very fact that they are inconsistent calls into question their motives. At worst it calls into question their reasoning powers. But in any event, it doesn’t really tell us anything about any substantive arguments, only about the people making them.)
And of course, this is true of most ad hominem attacks. Calling somebody a hypocrite, racist, or misogynist is not a refutation of any of their particular ideas or positions; it is merely a personal attack. But if the allegation of hypocrisy, racism, or misogyny is true, it (quite reasonably) makes us question their motives, reliability, and capacity.
The key, as I see it, is to readily identify ad hominem attacks, and give them the weight that they deserve. In the context of a debate of actual issues, that weight extremely low. When possible, ideas should be assessed on their own merits, not on those of their proponents.
Beer of the week: Julius Echter Hefe-Weissbier – This wheat beer from Würzburger Hofbräu is named for Julius Echter von Mespelbrunn, a leader of the Counter-Reformation, who used his power as Prince-Bishop of Würzburg to combat Lutheranism. I doubt he’d like me pairing this beer with a reading in which Luther writes that the Catholic Church “stinks in the nostrils of the world.”
As for the beer, it is hazy and orangish. The foam consists of large, quickly dissipating bubbles. The aroma has some of the classic banana notes of a German hefeweizen. Ultimately, the flavor is a bit underwhelming. This beer is pretty good, but not great.
Reading of the week: Martin Luther to Pope Leo X – It is no mere coincidence that this post was inspired by a Luther reading. Nearly three years ago, I wrote a post addressing a particular ad hominem criticism of Luther. In this letter, he follows up his statement about ad hominem attacks with several paragraphs of blatant ad hominem criticisms, ending with calling the Catholic Church “the most lawless den of thieves, the most shameless of all brothels, the very kingdom of sin, death, and hell; so that not even antichrist, if he were to come, could devise any addition to its wickedness.” What a hypocrite!
Question for the week: Do you know of any politicians or pundits who consistently stick to the issues and avoid the ad hominem tactic?
This is the twenty-sixth in a series on The Harvard Classics; the rest of the posts are available here. Volume XXVI: Continental Drama
What do John Wilkes Booth, Marcus Junius Brutus, and William Tell have in common? That question would hardly need answering if not for the fact that so many people only remember William Tell for shooting an apple off of his son’s head. Aside from that spectacular display of marksmanship, Tell’s truly remarkable act was the assassination Hermann Gessler, the Austrian governor in Switzerland. And like every other political assassin, Tell had his reasons.
In Friedrich Schiller’s dramatization of the Tell legend, Gessler is a cruel despot. The law that drives the plot of the story is one which makes it a capital offense not to kneel before Gessler’s hat, hung upon a pole. It is the enforcement of this draconian rule that brings Gessler and Tell into conflict.
By the way, the word “draconian”, like so many other words, enjoys popular usage without its origin being generally well-known. Draco was a legislator, but not a tyrant. Just about 2,600 years ago, he promulgated the first written legal code for the city of Athens. And the Draconian Code was a doozy.
According to Plutarch, “Draco’s laws… were too severe, and the punishment[s] too great; for death was appointed for almost all offences, insomuch that those that were convicted of idleness were to die, and those that stole a cabbage or an apple to suffer even as villains that committed sacrilege or murder. So that Demades, in after time, was thought to have said very happily, that Draco’s laws were written not with ink but blood; and he himself, being once asked why be made death the punishment of most offences, replied, ‘Small ones deserve that, and I have no higher for the greater crimes.'”
Anyway, Gessler was cruel, particularly in his treatment of fathers. For failing to kneel to a hat, Tell was forced to choose between execution and shooting an apple off of his son’s head. Another father was blinded for not informing on his son. It’s clear that to Schiller and the Swiss who regard Tell as a hero, one’s allegiance to family is far more important than one’s allegiance to civil authority. A hierarchy of values that Gessler, like most civil authorities, resented.
Beer of the week: Wolters Pilsner – Tell was Swiss and his son was called Walter. This beer is German and is called Wolters. Close enough? I want to like Wolters more. The brand was acquired by the international beer behemoth InBev a while back, but has since become independent once again. Unfortunately they make a pretty average German pils. It is pale gold, with a quickly fading head of large bubbles. The aroma is faint, and primarily of malt. Nothing special. Also, it’s been a while since I complained about the “German Purity Law” as a marketing gimmick, but this beer is another offender. “Hops extract” was almost certainly not invented yet when the Reinheitsgrebot was enacted, yet it is an ingredient in this beer that is purportedly “brewed in strict accordance to the German Purity Law.” (Which, by the way, is not draconian, because it is not enforced at all.)
Reading of the week: William Tell by Friedrich Schiller, Act One, Scene One – Although Gessler is clearly the villain of the play, the Swiss may have driven him to his cruelty. The first act of defiance by Tell is helping the murderer of a government official escape justice. (To be fair, we learn that the murder was committed in response to “unseemly overtures” the official had made to the killers wife, which lends further support to the reading that the real moral of the play is to prioritize familial loyalty over obedience to civil authority.) But everybody that the murderer encounters in this scene approves of the killing and is willing to aid him in making his escape. Gessler must rule with an iron fist if the people will not even consent to the prosecution of an axe murderer. (Did I mention that the murder was committed by cleaving the official’s skull with an axe?)
Question of the week: Criminal penalties generally serve four purposes: rehabilitation, retaliation, prevention (preventing the offender from offending again by being incarcerated, incapacitated, or dead), deterrence (setting an example to deter others from offending.) How does one even begin to balance those objectives?
This is the sixth in a series on Franklin’s moral improvement plan, the rest of the posts are available here.
FRUGALITY: Make no expense but to do good to others or yourself; i. e., waste nothing.
“Every excellency, and every virtue,” writes Lord Chesterfield, “has its kindred vice or weakness; and if carried beyond certain bounds, sinks into one or the other. Generosity often runs into profusion, economy into avarice, . . . and so on.” Frugality (thrift, economy, etc.) is one of those virtues that seems most likely to slip into its kindred vice, parsimony (niggardliness, avarice, etc.) So how can one be careful without being cheap?
Thomas Hobbes would advise prioritizing frugality below ambition. “Frugality,” he writes in Leviathan, “though in poor men a virtue, maketh a man unapt to achieve such actions as require the strength of many men at once; for it weakeneth their endeavour, which is to be nourished and kept in vigour by reward.” To the extent that one’s frugality impedes one’s ambition, the ambition ought to be preferred because our happiness depends on our ability to continually advance.
Of course, this advice is qualified. For one thing, Hobbes concedes that people of limited means ought to practice frugality. It is not totally clear how Hobbes would define “poor men”, but it seems likely that the bulk of humanity falls into that class for purposes of his Leviathan. That particular section of the book starts with an explanation that felicity can only be obtained through constantly fulfilling an ceaseless series of desires. Aside from those at the very top of society, it seems unlikely that many have the resources to properly pursue that “perpetual and restless desire of power after power, that ceaseth only in death.”
Still, even poor folk ought to weigh their goals and aspirations when deciding how to spend their money. Even when money is tight, there are some desires that are “worth it.” Those desires or goals that are likely to lead to long term gain (or, in Hobbes’s terms, are likely to assure the ability to satisfy future desires) are probably worth investing in, and those that are likely to lead to recurring expense (or diminish the likelihood of achieving future goals) should be pursued only cautiously. For example, a tightfisted farmer who purchases a low-quality, second hand plow is probably not doing himself any favors. He is not being frugal, but cheap. Likewise, a thousand dollars spent on a once-in-a-lifetime trip is probably a better choice than buying a thousand dollar snow-mobile (or any other toy) that will result in future expenses in the forms of storage, maintenance, and fuel. In the words of Francis Bacon, “a man ought warily to begin charges which once begun will continue; but in matters that return not he may be more magnificent.”
Beer of the week: DAB Dark Beer – Budgeting for beer is a balancing act where one must consider not only the price, but also the quantity and quality. For example, a six pack of .5L cans of DAB actually costs less than a sixer of 12 oz. bottles of Bud, but tastes much better. And this is not the first time that I have turned to Dortmunder Actien-Brauerei for relatively good beer on the cheap. For a while as a student in 2007, Dortmunder Hansa was my go-to brew. It came in half-liter bottles, and was a serious value for a reasonably good European lager. This dark lager is pretty good. It pours with plenty of tan foam and a decent bready aroma. It has some of the classic dark malt flavors, including an aftertaste of coffee, but without much of the bitterness that often accompanies dark roasted malt. I am a big fan of dark lagers are generally, and this one is no exception.
Reading of the week: Leviathan by Thomas Hobbes – This excerpt is from a section of Leviathan called Of the Difference of Manners. But Hobbes makes it clear immediately that by “manners” he does not mean “how a man should wash his mouth, or pick his teeth before company, and such other points of the ‘small morals’.” What Hobbes is interested in is how one may live in society despite the fact that our happiness depends on our ability to constantly acquire power, presumably over, or at least to the exclusion of, others.
Question for the week: There are beers that fetch hundreds of dollars per bottle on the secondary market. Is it possible that one of those beers is actually hundreds of times better than a dollar beer? Is that even the right way to analyze the price?
The last time that I quoted Martin Luther online, I got a single response: “He was an anti-Semite.” Since I had somehow never heard that before, I decided to do a bit of research on the topic.
Apparently, in the early 1520’s Luther wrote that “we must receive [the Jews] cordially, and permit them to trade and work with us, hear our Christian teaching, and witness our Christian life. If some of them should prove stiff-necked, what of it? After all, we ourselves are not all good Christians either.” That sounds like an enlightened and reasonable position.
By the early 1540’s, however, Luther wrote that Synagogues and Hebrew schools should be burned to the ground and that rabbis should be executed if they insist on preaching. He also proposed that the Jews should have their writings and wealth confiscated by the state. That does not sound enlightened and reasonable. That sounds awful, really.
I have a hard time understanding how somebody could make such a dramatic shift, but by the end of his life, Luther was apparently a full-blown anti-Semite. This is a truly disturbing revelation. But the next question is a much harder one: why does it matter?
The response “he was an anti-Semite” is a simple ad hominem attack. Even if it is true, the statement does not reach the merits what Luther said. So what value is it? A man I know once saw an elderly Jean-Paul Sartre get off a bus in Paris. He told me that when he saw how old and ugly Sartre was, he immediately thought, “nothing he says can be right.” Obviously, how Sartre looked had no direct bearing on the quality and validity of his writing. Similarly, one could argue that whether or not Luther was an anti-Semite has no bearing on the validity of his writing.
On the other hand, if we agree that antisemitism is not only reprehensible but it shows a fundamental flaw in morals or logic, then Luther’s writings are necessarily suspect. If Luther makes a claim that it is moral and good to steal from or even kill others because of their religious beliefs, how can any of his moral writings be trusted?
Although compelling, that argument is inadequate. Writings should be judged with a critical eye no matter what we think we know about the author. The knowledge that the author has certain biases or prejudices may be helpful in discovering flaws in the writing, but they do not make an otherwise solid piece of writing not worth the reading. The hypocrisies or vices of the author are not necessarily imputed to the work itself. If so, what book would not be guilty of something?
Further, it seems clear that Luther changed his mind about the Jews at some point in his life. So does his antisemitism only taint everything after that change? Or does a late-in-life sin ruin everything that came before it?
As a final thought: Luther was a beer drinker. Does that mean that beer must be bad because it was favored by an anti-Semite? Or does his beer drinking do something to cancel out the prejudice?
Beer of the week: Wernesgrüner Pils – This German Pilsner is reasonably good. I think that it is quite comparable to Pilsner Urquell (which happens to be the beer that I paired with the last Luther reading on this blog.) The aroma is typical pils with a hint of grass. I would like a bit more malt in the body and some more bitterness from the hops, but overall Wernesgrüner is not bad at all.
Reading of the week: Letter to Jerome Weller from Martin Luther – Written in 1530, this letter gives a little insight into the mind of Luther after he wrote the pro-Jewish passage quoted above but before he started advocating arson. This letter is an acknowledgement that nobody is perfect and that obsession over small transgressions is counter-productive to living a good life. Luther advises that when the devil has you worried that all of your little sins will damn you, “drink somewhat more liberally, jest and play some jolly prank, or do anything exhilarating.” Show the devil that you have faith that your sins can’t destroy you.
Question of the week: Could an author do anything so bad that you determined never to read any of his work, regardless of its quality?
Books, wrote Milton in Areopagitica “are as lively, and as vigorously productive, as those fabulous dragon’s teeth; and being sown up and down, may chance to spring up armed men.” To destroy a book is to destroy thought itself, a crime nearly equal to that of killing a man. A book has a life as “active as that soul was whose progeny they are.” To what extent, though, do the lives of books ever truly separate from the lives of their authors? Don Quixote, argued by some to be the greatest novel ever written, may give us some insights.
Early in Part 1, a curate and a barber purge Don Quixote’s library of the dangerous books that have led him to believe that he was a knight-errant. (It occurs to me that at the time a barber would have also been a surgeon, so why should he not be the one to “cure” Don Quixote by surgically removing the cause of his illness?) Throughout the comical scene of these two passing judgement on books, they show the strength of Milton’s claims. The very idea of destroying “dangerous” books only makes sense if one believes that there is a great potency in them. Further, the books are discussed as if they are people, e.g. “we must condemn him to the fire.” The curate and the barber are reverse of Milton; they recognize the immense power and independent personalities of books, but they conclude that books must be censored where Milton concludes that they must not.
But the curate and the barber do not strictly separate the personality of the books from their authors. By the end of their inquisition, they become weary and lazy. They begin to mix judgments of the books with judgments of the authors: “Let him be kept, both because the author is my very great friend, and in regard of other more heroical and lofty works he hath written.” So the judges are willing to spare some books, not because of their content, but because of their authors. I suspect that this inconsistency is meant to show a flaw of their methods. If the book is dangerous, how can it matter who wrote it? So the curate and the barber are bad judges at best, and, more likely, totally backwards in their thinking. Books really do have a life independent of their authors.
Don Quixote is an attractive subject for this sort of study for another reason. Supposedly, Don Quixote, Part 1 was published with no intent of their being a second part. The story is complete and deeply satisfying, with no need for further adventures. However, Cervantes wrote in a time without intellectual property law. The character of Don Quixote was so popular, that other authors wrote their own adventures for the man of La Mancha. (The same thing, incidentally, happened with the character Sherlock Holmes.) Cervantes, unhappy to see his character appearing in other writers’ works, published Part 2 as the definitive final adventure of Don Quixote.
Proponents of strong intellectual property law claim that without it, inventors will not invent and writers will not write. But Cervantes continued to write, even after his character was employed elsewhere. Charles Dickens was not protected by IP law, but he still made a living. Once an idea is out in the world, it has its own life. How can the author expect to keep that life reined in?
Beer of the week: Duff Beer – Speaking of intellectual property, the makers of this beer have had to spend a lot of time in court fighting for the right to use the name and logo of Homer Simpson’s drink of choice. Surely an American company that tried this would lose the fight, but this beer is German, and Europeans love sticking it to America almost as much as they love protected place names. The beer itself probably isn’t too different from what the Simpsons creators had in mind. It really is a very ordinary mass-produced beer. The only hint that this is really a cheap German lager instead of a cheap American lager is that there is no hint of corn or rice in the flavor and there is a little bit of hoppy dryness in the finish, maybe even a touch of grass. I overpaid just because of the name, but if this were priced the same as beers of similar quality, I could definitely see my way to imitating Homer and drinking a lot of it.
Reading of the week: Don Quixote by Miguel de Cervantes – The curate and the barber put together a mock auto-da-fé for the dangerous books in Don Quixote’s library. The scene is very comical. I particularly like when the curate laughs at the naive old woman who suggests blessing the library with holy water, only to replace blessing-with-water with purging-by-fire.
Question of the week: If a book has a life of its own, isn’t strong IP law a form of slavery? Shouldn’t ideas be free to work wherever they might be of most use?
Given the opportunity to go back in time to the summer of 2001 and invest in the manufacture of American flags, would you? I suppose that the question needs a bit more detail: You have the technology to go back in time, but only to the summer of 2001. While you are there, the only thing you can do is buy stock in a company that makes American flags and decorative magnets for automobiles. You have no power to substantially change any events and buying the stock does not change anything about the present except for how much money you have. Do you buy that stock?
I suspect that there are two common responses to this hypothetical: “Of course. I’d be foolish not to collect big ol’ dividends from the giant uptick in American flag sales,” and “No. The recent proliferation of flag-waving distresses me. Sights of streets lined with the national flag look shockingly similar to images from Nazi Germany or Soviet Russia. Over-the-top nationalism and militarism is a serious problem in this country and I want nothing to do with it.”
Early 19th century American sculptor Horatio Greenough offers another reason not to invest in the mass-marketing of American flags: when the flag is everywhere, it loses any special meaning. (It is important to note that Greenough’s complaint came at a time when seeing five American flags in a single day seemed excessive; he could scarcely have imagined the modern applications.) Greenough’s essay Aesthetics in Washington includes a section entitled The Desecration of the Flag. Therein, Greenough explains why he thinks that the flag has no place at taverns or peepshows or even private homes: the flag is desecrated by being used simply as an ornament by anybody and everybody. It is a very special symbol and to have it plastered everywhere greatly diminishes how special it is.
Some might argue that as a free and democratic people, Americans have a right to use the flag however they see fit. Greenough seems reluctant to allow that. But he doesn’t have to. Even if people do have a right to use the flag, that doesn’t make it right. People have a right to “excessive beer-drinking and other gluttonies”, but that doesn’t mean that they should. Asserting the right to fly the flag or be rude or to curse is just bootstrapping simple barbarism to the noble concept of freedom, something the flag once stood for.
Beer of the Week: Tucher Helles Hefe Weizen – This past summer, I saw several American flag beer cans. Can anybody honestly say that using the flag as a marketing gimmick for cheap beer doesn’t cheapen the flag itself? Greenough would be disgusted to see the American flag in the form of a crumpled Budweiser can on the side of the road. Astute observers will notice that the design of the Tucher Helles Hefe Weizen can is patterned after the flag of Bavaria. But Tucher’s can has a problem that even worse than it’s dubious use of the Bavarian flag; the can claims this beer is brewed “in accordance with the Reinheitsgebot.” I seem to mention this former law quite often. I know that it is just a marketing tactic to make the beer sound natural and pure, but when it is patently false it just irks me. Wheat was not an acceptable ingredient under the Reinheitsgebot (neither was yeast, but that is another issue,) so it is impossible for a hefeweizen to comply with the law. False advertising not withstanding, the beer is alright. It is light and cloudy and it smells of banana. The flavor matches the smell exactly, which is actually a bit of a shame because it doesn’t really have any spice or bite at all; it is just sweet and smooth. It is missing something, but what it does have is pretty good.
Reading of the week: The Desecration of the Flag by Horatio Greenough – This is the second reading choice from an author mentioned in Ralph Waldo Emerson’s English Traits. Therein, Emerson wrote that “Greenough was a superior man, ardent and eloquent, and all his opinions had elevation and magnanimity.” He was also, by Emerson’s account, very handsome. The Desecration of the Flag is a section of an essay entitled Aesthetics in Washington, which also includes an interesting architectural critique of the Washington Monument.
Question of the week: Would you go back in time and invest in the flag company?
Alternatively: Is it not profoundly ironic that many of the people who would purchase American flag underpants or special edition American flag beers are the people who claim the most respect for the flag itself? (Unfortunately, I suspect that this hypothetical person is not self-aware enough to express his opinions about the flag in this way: “Flag burning should be a crime and I regard it in no way hypocritical that I leave shit stains on a pair of boxers that are designed to look like Old Glory.”)