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Ben McCormack's short film about a gay encounter in a bathhouse
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Ben McCormack escorted from police station after being charged
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Published: 01:18 BST, 7 April 2017 | Updated: 02:52 BST, 7 April 2017
A Current Affair reporter Ben McCormack directed a sick gay incest film that shows a father performing a sex act on his adult son, Daily Mail Australia can reveal.
McCormack, who was yesterday charged with sending child pornography, wrote and directed a five-minute film about a young man's trip to a gay bath house in Brisbane.
The protagonist, who wears nothing more than a towel for most of the short film, is seen being pleasured by an anonymous man, who is later revealed to be his father.
One of McCormack's colleagues at ACA said people at the network were disgusted by the film - and revealed that he had planned to settle down and have children before his shocking arrest.
Reporter Ben McCormack directed a sick gay incest film that shows a father performing a sex act on his son. Pictured, the son in the film
A Current Affair journalist McCormack wrote and directed a five-minute film about a young man's trip to a gay bath house in Brisbane. Pictured, a man in the bath house
The protagonist is seen being pleasured by an anonymous man, who is later revealed to be his father (pictured)
The young man is pleasured by a man through a hole in a wall, but when he exits, he realises the man is his father
McCormack's movie, called 'Family Outing', shows a young man nervously walking through a sex club wearing only a towel as other men leer at him.
He then walks into a cubicle and is pleasured by a man through a hole in a wall. When the two men exit, they look at each other and realise each other's identity.
'Dad?' the son says, as the film ends.
The black-and-white film, filmed in 2001, was shot at an inner-city gay bath house in Brisbane.
A colleague of McCormack's at ACA has also revealed that the reporter had been looking forward to settling down and having children.
'Ben has been openly gay the entire time he was at Nine,' they said.
'He was a single guy and a few years ago he was talking about having a kid.
'McCormack would often talk about his filmmaking prowess and in particular about 'Family Outing',' they said.
'He would talk about it all the time. The storyline was a bit sick and made people around the ACA office say "why the f*** would you do that?"
McCormack's movie, called 'Family Outing', shows a young man nervously walking through a sex club wearing only a towel as other men leer at him
Men are seen touching each other inside the Brisbane bath house during the short film
The black-and-white film was shot at an inner-city gay bath house in Brisbane. Pictured, a wall of a cubicle, which has a hole in it
Ben McCormack was sensationally charged with using a carriage service for child pornography material on Thursday
One of the film's crew told Daily Mail Australia that the film was 'highly successful' and was shown at film festivals around the world.
'It was confronting but it wasn't strange because I knew that Ben was gay,' the source said.
The source, who said they have not spoken to McCormack for 15 years, said none of the actors or crew were paid for working on the film.
Speaking of the accusations made against the Channel Nine veteran reporter, they added: 'The whole thing has shocked me. No one had a clue.'
One of McCormack's colleagues said staff were left shocked when he was charged on Thursday.
'His arrest came as a real shock because we thought there were no surprises about Ben - he was open about being gay even though Nine is not exactly the most gay-friendly place to work. Even the chicks there are really blokey," the source said.
The colleague said he was assigned to chase down paedophile Robert Hughes in Singapore after Peter Stefanovic landed an interview with one of his victims, Sarah Monahan, who was a child at the time she appeared alongside Hughes in the 1980s sitcom Hey Dad!.
One of McCormack's colleagues said staff were left shocked when he was charged
The journalist was instrumental in Nine's coverage of the Hey Dad! abuse saga
McCormack (left) was suspended by the network after he allegedly had 'sexually explicit conversations' about children and discussed child pornography with another man
Colleagues remembered him as a reporter who would 'get the job done and didn't have a massive private life'.
'He didn't have anyone to go home to and he would hang around work until late,' they said.
Sources said McCormack, 42, was 'very close' to ACA's head cameraman Drew Benjamin, who has been at the network for 30-odd years, and drove McCormack away from Redfern police station on Thursday night.
McCormack was sensationally charged with sending child pornography using a carriage service on Thursday.
He was suspended by the network after he allegedly had 'sexually explicit conversations' about children and discussed child pornography with another man.
His strict bail conditions mean he is unable to go on the internet other than for work, including social media websites,.
He is also not allowed to meet anyone under the age of 16, other than family members - and even then an adult must be in the room at the time.
McCormack is also banned from communicating with anyone under the age of 16 and cannot go near playgrounds, schools or anywhere 'known to be frequented by children'.
He is due to appear in court on May 1.
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Published by Associated Newspapers Ltd
Part of the Daily Mail, The Mail on Sunday & Metro Media Group
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The question is not whether you’ll change; you will. Research clearly shows that everyone’s personality traits shift over the years, often for the better. But who we end up becoming and how much we like that person are more in our control than we tend to think they are.
Posted April 28, 2008
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Reviewed by Devon Frye
Fellow "Experiments in Philosophy " blogger Jesse Prinz posted about UVA psychologist Jon Haidt's work on political differences. I want to continue exploring the philosophical implications of Haidt's work by asking whether it's all right for Julie and her brother Mark to have sex .
Here's a scenario drawn from a study Haidt conducted:
"Julie and Mark are brother and sister. They are traveling together in France on summer vacation from college. One night, they are staying alone in a cabin near the beach. They decide that it would be interesting and fun if they tried making love. At the very least, it would be a new experience for each of them. Julie was already taking birth control pills, but Mark uses a condom, too, just to be safe. They both enjoy making love, but they decide never to do it again. They keep that night as a special secret, which makes them feel even closer to each other. What do you think about that? Was it okay for them to make love?"
If you're like most people, your response is "absolutely not," but you'll find it more difficult than you think to come up with a justification. "Genetic defects from inbreeding." Yes, but they were using two forms of birth control. (And in the vanishingly small chance of pregnancy , Julie can get an abortion.) "It will mess them up emotionally." On the contrary, they enjoyed the act and it brought them closer together. "It's illegal." Not in France. "It's disgusting." For you, maybe, but not for them (obviously). Do you really want to say that private acts are morally wrong just because a lot of people find those acts disgusting? And so on.
The scenario, of course, is designed to ward off the most common moral objections to incest, and in doing so demonstrate that much of moral reasoning is a post-hoc affair—a way of justifying judgments that you've already reached though an emotional gut response to a situation. Although we like to think of ourselves as arriving at our moral judgments after painstaking rational deliberation (or at least some kind of deliberation) Haidt's model—the "social intuititionist model"—sees the process as just the reverse. We judge and then we reason. Reason is the press secretary of the emotions, as Haidt is fond of saying—the ex post facto spin doctor of beliefs we've arrived at through a largely intuitive process.
As Haidt recognizes, his theory can be placed within a grand tradition of moral psychology and philosophy—a return to an emphasis on the emotions which began in full force with the work of Scottish philosophers Adam Smith and David Hume. Although the more rationalist theories of Piaget and Kohlberg were dominant for much of the twentieth century, Haidt-style views have gained more and more adherents over the last 10 years. Which leads to the question: are there any philosophical/ethical implications of this model, should it be the right one? Plenty, in my view, and I'll conclude this post by mentioning just a few of them.
First, although Haidt may disagree (see my interview with him for a discussion about this issue), I believe Haidt's model supports a subjectivist view about the nature of moral beliefs. My thinking is as follows: We arrive at our judgments through our emotionally charged intuitions—intuitions that do not track any kind of objective moral truth, but instead are artifacts of our biological and cultural histories. Haidt's model reveals that there is quite a bit of self-deception bound up in moral beliefs and practice. The strength of these intuitions leads us to believe that the truth of our moral judgments is "self-evident"—think: the Declaration of Independence—in other words, that they correspond to an objective moral reality of some kind. That is why we try so hard to justify them after the fact. But we have little to no reason to believe that this moral reality exists.
(I should add that contrary to the views of newspaper columnists across the country, claiming that a view might lead to moral relativism or subjectivism is not equivalent to saying that the view is false. This is not a reductio ad absurdum . If Haidt's model is vindicated scientifically, and it does indeed entail that moral relativism or subjectivism is true, then we have to accept it. Rejecting a theory just because you feel uncomfortable about its implications is a far more skeptical or nihilistic stance than anything I've discussed in this post.)
Second, and less abstractly, I think it would make sense to subject our own values to far more critical scrutiny than we're accustomed to doing. If Haidt is right, our values may not be on the secure footing that we believe them to be. We could very well find that upon reflection, many of our values do not reflect our considered beliefs about what makes for a good life.
It's important to note that Haidt does not claim that it's impossible for reason to change our moral values or the values of others. He just believes that this kind of process happens far less frequently than we believe—and furthermore, that when values are affected by reason, it is because reason triggers a new emotional response which, in turn, starts a new chain of justification.
Finally, I think we might become a little more tolerant of the moral views of others (within limits, of course—sometimes too much tolerance is tantamount to suicide ). Everyone is morally motivated, as Haidt says: liberals should stop thinking of conservatives as motivated only by greed and racism . And conservatives should stop thinking of liberals as—as Jesse Prinz puts it in his post—"either tree-hugging fools or calculating agents of moral degeneracy."
More importantly, if Haidt is correct, we must recognize even the people we consider to be the epitome of pure evil—the Islamic fundamentalists who engineered 9/11, for example—are motivated by moral goals , however distorted we find them to be. As Haidt told me in our interview:
"One of the most psychological
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