krazykidd said:
I'll give you an example. Handicap parking. Handicap parking is a parking spot that can only be used by people with a handicap. Thus discriminating towards people who DO NOT have a handicap , because we cannot park there.
Another example. If i looked at a random person , and laughed at them because i thought they looked funny , it would be okay ( okay in the sense that although it would be mean , people wouldn't throw a FIT over it ) . But if it was to laugh at a random person that had a mental handicap , well then i would be looked down upon by everyone and be a heartless bastard. Meaning i could laugh at a "normal" ( sorry again for this term no mean to offend ) person , but not a handicapped person. Thus putting the handicapped person on a sort a social pedestal, in other words, they are higher up on the social ladder ( almost like better people that shouldn't be messed with )
...
I'll tell you what lead me to this thought. My girlfriend is watching tv in the living room . I enter the living room , look at the tv, and look at the girl on the show. I tell my girlfriend that the girl is ugly, to which she replies, "she has cancer"( i did not know this prior to her telling me this ). I said so what? Her having cancer does not make her any prettier , i don't discriminate. Cancer or not she's ugly. Does her having cancer make her prettier ? To which my girlfriend replies " well no i guess not, but she has cancer so it's not right to say she's ugly ".
It strikes me that the examples of "positive discrimination" you allude to are instances where you want engage in some way with some person (forcing inconvenient parking, ridicule, aesthetic insult in your case) but feel like they're artificially protected from your actions in a way that others are not.
I contend that this is true more generally with "Positive discrimination" objections. The popular conception is that there should be "one rule for all". This is because of a perceived need to justify the rules that are imposed on us by appeal to objective fact, and that the ONLY objective fact in place for the majority of them is that there is broad consensus. The thought, then, is that if we are held to one critical but arbitrary (and possibly unfair and damaging) set of restrictions, everyone else should be too, because there are "standards".
So, anyone who for any reason avoids the artificial restrictions placed on our own behaviour, or whose actions or status causes further artificial restrictions on our own behaviour with no more justification than that, will be met with opposition.
This is a mistake, but an entirely understandable mistake. The contention is this: things like parking, queueing, social graces, public aesthetics, pay grades, behavioural norms and the like, are all of them perceived as arbitrary impositions, and much of this perception is probably right. There is little reason for the particular rules to be exactly as they are; most of them are there as a result of history, rather than practical function.
But physical disability has an obvious, non-"standards" based justification for adjusting the protocol of social interaction - namely, that without such adjustments, interaction is significantly limited. If we want to structure society in such a way that people with certain disabilities can still participate in it, we need to write it in such a way as to not rely on the abilities that we expect some people to not possess.
The reason why it often
feels like it's a standards thing is that we previously built our various constructs without that same sense of open interaction in mind, and have to come up with ad-hoc and unsatisfying fixes to keep the existing structures in place. Disabled parking spaces exist because the massive Car Park is not an effective way to deal with transport involving those with physical mobility problems and that may need staff assistance - the disabled space is there as a dirty hack to make the car park system work, rather than as a special privilege for people who have problems.
Where do we draw the line? Well, criminal pathology and institutionalization are the baseline. There are some disabilities that are such that the only way we can deal with you is to remove you from general society. And in my personal opinion, it seems that is a good point to actually decide the matter. If our opinion is that the person in question needs a specialised environment in order to function, then it does not seem that there is a general obligation to accommodate their specific needs in the public sphere. On the other hand, if we would be unwilling to condemn a person to an isolated environment, then we should probably be developing our structures to facilitate their interaction with us.
(TL;DR) In conclusion, consider whether that person needs to be excluded. If they don't, then don't exclude them.
This may be over your head. Maybe a civics class would do you good, judging by your attitudes towards the person's physical appearance.