Deck 5: I. G. and Saba Fatima, “Religious Tests”

Question 1

In his essay, I. G. raises an ethical problem-the banality of evil. I. G. affirms that the banality of evil poses a problem within the Muslim community. In your essay, explain what I. G. means by "the banality of evil." Then, offer an example of your own that illustrates the problem of the banality of evil. Finally, defend or object to this claim: religious tests are an adequate response to the problem that the banality of evil poses.

Answer 1

Explain I. G.'s' understanding of the banality of evil, particularly within Muslim communities, drawing from the essay itself
Offer an original example that is itself an example of the banality of evil
Develop an argument either defending or objecting to the claim "religious tests are an adequate response to the problem that the banality of evil poses."
A strong, original argument will appeal to examples, either imagined or historical, perhaps including the particular example of Muslim immigration bans

Question 2

Saba Fatima is worried about government-instituted thought policing. In her section on that topic, she claims:
government-backed inquiry into ideological beliefs is a dangerous precedent to follow, especially when it comes to communities that are already stigmatized and vulnerable … Once a tool for surveilling people's ideologies is put in place, its parameters can evolve to suit the needs of the state and what it deems as threatening. The primary purpose of a state apparatus then becomes to preserve itself rather than to serve the people.
Do you think that it's a problem for the primary purpose of some state apparatus to be state self-preservation rather than service of state citizens? Or, do you think that there are cases where it's justified for a tool's purpose to be state self-preservation? Defend your answer, linking it to the wider question of instituting religious tests.

Answer 2

Explain the choice between state self-preservation and citizen protection, as it pertains to implementing new apparatuses
Argue that it is justified for a tool's purpose to be state self-preservation. Or,
Argue that it is not justified for a tool's purpose to be state self-preservation
Defend the answer to this justification question, exploring its relevance to the religious test question

Question 3

In her reply, Saba Fatima is clearly worried about punishing an individual for the sins of her group. On the other hand, I. G.'s reply shows that the author is worried about not letting in potential terrorizers, even if it means keeping out individuals who are "hardworking, cultured, and law-abiding." What do you think is more important: protecting some group from potential harm, even if it means punishing some innocent people; or, engaging in potentially risky behavior, if it means protecting innocent people?

Answer 3

Provide some context for this debate, drawing from Fatima's reply to illustrate her concern over allowing religious tests to punish individuals "for the sins of 'their' people," and from I. G.'s' reply, particularly from the author's discussion on quotas
Develop an argument that offers some guidance on how to balance precautionary measures against individual liberties
Link up, at least to some degree, with the larger religious tests debate

Question 4

In his essay, I. G. claims that what happens as Islam spreads in society?

A) A culture of fear flourishes
B) Muslims become poorer
C) Countries go to war
D) Fewer people uphold Christian values

Question 5

In his essay, I. G. raises a number of concerns with ideological violence, in particular. Which of the following is NOT one of those concerns?

A) Violence begets violence
B) It's difficult to react calmly to ideological violence
C) The perpetrators effectively terrorize dissenters
D) Ideological violence is hard to identify in practice

Question 6

In his essay, I. G. suggests that problem with the banality of evil is that in communities where atrocities are committed, most people _____:

A) Are violent
B) Follow evil orders
C) Don't care enough to change
D) Look the other way

Question 7

In her essay, Fatima argues that religious based immigration tests will lead to a number of outcomes. Which of the following is NOT one of those outcomes?

A) Anti-Muslim racism
B) Ideological policing
C) A comprehensive immigration system
D) Minorities will be deemed outsiders

Question 8

In her essay, Fatima likens barring entry to Muslims to what act in American history?

A) Turning ships of Holocaust survivors away
B) Incarcerating communists in the 1950s
C) Racist messaging during the Vietnam War
D) The bombing of Hiroshima

Question 9

In her essay, Fatima affirms that we do what in the name of protecting religious liberty in America?

A) Whatever it takes
B) Tolerate many abhorrent beliefs
C) Criminalize people who threaten it
D) Promote open-mindedness and civility

Question 10

Both authors agree with which the following claim: only a small minority of Muslims are perpetuators of violence

Question 11

In his reply, I. G. argues that what form of action in the religious tests decision is the best overall?

A) Strict quotas
B) The lottery system
C) A complete ban
D) A rigorous interview process

Question 12

In her reply, Fatima suggests that the main perpetrators of a culture of fear are not single religious groups, but rather _____:

A) Corrupt religious leaders
B) Misogynist cultures
C) Illiberal societies
D) Authoritarian regimes

Question 13

Which author begins their reply by affirming: "we can't determine which aspect or version of Islam is to blame for the acts we call 'Islamic terrorism.' Moreover, even if we could, it would be impossible to find out who subscribes to it."?

A) I. G.
B) Saba Fatima