So the New York Times (which I don’t read, but Steve does so in the end, I do,) ran an article today how Bernie Sanders is a bad guy for inadequately responding to one campaign staffer touching another campaign staffer’s hair back in 2016.
I’ve noticed that SJWs tend to attack low-status people, not high-status (Trump excepted.) For example, a Portland Taco Truck may get driven out of business for “culturally appropriating” Mexican food, but Taco Bell doesn’t. Mere mortals calling Mohammad a pedophile for marrying a 9 yr old might go to prison for insulting Islam, but China can round up millions of Muslims and put them in “re-education camps” and no one makes a peep.
So when SJWs attack someone, it’s safe to say that 1. Their real intent has nothing to do with their claimed intent, and 2. The target is either low-status, losing status, or about to lose status, ie, protection.
The Democratic establishment didn’t like Sanders running the first time and did what they could to prevent him from getting the nomination.
I don’t think it’s any coincidence that Democrats are gearing up for the next election–looking over their candidates and deciding whom to run–as this piece comes out. Looks like a smear job, a hit piece intended to crush the Bernie campaign before it starts.
Whilst traveling through the darkest depths of the unexplored heartland of America, I encountered a mysterious beast I had only glimpsed in the many years since I left home at 18:
What was this flag-waving, headshot-zooming, sound effects-ridden creature, and why did it care that someone in Ohio doesn’t like “Baby its Cold Outside?”
I really can’t stay (but baby there’s meth outside)
Extended viewing (or listening) to what now passes for “news” on the 24-hour cable channels strikes me as bad for one’s mental health (possibly physical, as well.)
What is so bad about the news?
First, it is a never-ending stream of disasters, and disasters naturally tend to make people anxious and worried. But the disasters featured on the news are rarely relevant to your own life–most of them take place on the other side of the country, if not the planet.
In the past couple of months, you probably heard about wildfires in California, the War in Yemen, ISIS, someone shooting up a Christmas Market in Europe, Ebola in Africa, protests in France, children being gassed at the border, and of course the dire threat of secular Christmas Carols being taken off the radio in Ohio and rap music in Russia.
Chances are good that none of these things directly affects you.
How many news stories can you think of that actually occurred in your local community and have some relevance to your actual life?
News is irrelevant. Out of the approximately 10,000 news stories you have read in the last 12 months, name one that – because you consumed it – allowed you to make a better decision about a serious matter affecting your life, your career or your business. The point is: the consumption of news is irrelevant to you.
Strong words from a newspaper.
At the very best, you are spending time and energy worrying about stuff that doesn’t actually affect you, while not learning about stuff–such as your neighbors’ thoughts on pest control–that actually does affect you.
And at worst, you are making yourself ill by feeding your mind constant disaster footage:
User Generated Content – photos and videos submitted to newsrooms by the public – has become a prominent source of information for news organisations. Journalists working with uncensored material can frequently witness disturbing images for prolonged periods. How this might affect their psychological health is not known and it is the focus of this study. …
Regression analyses revealed that frequent (i.e. daily) exposure to violent images independently predicted higher scores on all indices of the Impact of Event Scale-revised, the BDI-II and the somatic and anxiety subscales of the GHQ-28. …
The present study, the first of its kind, suggests that frequency rather than duration of exposure to images of graphic violence is more emotionally distressing to journalists working with User Generated Content material.
If being exposed to the news is bad for journalists, it’s probably bad for you, too:
In this study, we tested if self-report of depression (SRD), which is not a clinically based diagnosis, was associated with increased internet, television, and social media usage by using data collected in the Media Behavior and Influence Study (MBIS) database (N = 19,776 subjects). … These analyses found that SRD rates were in the range of published rates of clinically diagnosed major depression. It found that those who tended to use more media also tended to be more depressed, and that segmentation of SRD subjects was weighted toward internet and television usage, which was not the case with non-SRD subjects, who were segmented along social media use. This study found that those who have suffered either economic or physical life setbacks are orders of magnitude more likely to be depressed, even without disproportionately high levels of media use. However, among those that have suffered major life setbacks, high media users—particularly television watchers—were even more likely to report experiencing depression, which suggests that these effects were not just due to individuals having more time for media consumption.
One woman I know got so worked up reading/watching articles and news reports about the Catholic Priest Scandals that she spent a week weeping and is now undergoing therapy for PTSD.
Stupid? Yes. Nevertheless, people are doing this to themselves.
Another woman I know recently announced that she thought “God was weeping” because things have gotten so bad in the world. After some questioning, she claimed that wars and third-world poverty are “worse than ever”–despite the fact that poverty is actually at the lowest it’s ever been and she lived through WWII.
Does watching the news make you any better informed?
Since the invention of 24 hour Cable News Networks, general knowledge of political matters has gone down slightly.
Looking at those who get their news primarily through radio and television, for most, following the news more or less closely had no reliable relation to whether respondents believed clear evidence had been found that al-Qaeda and Saddam Hussein were working closely together. Fox News was the exception. Those who followed the news closely were far more likely to have this misperception. Among those who did not follow the news at all 42% had the misperception, rising progressively at higher levels of attention to 80% among those who followed the news very closely. On the other hand, those respondents who get their news primarily from print sources were less likely to have this misperception if they were following the Iraq situation more closely. Of those not following the news closely, 49% had the misperception–declining to 32% among those who followed the news very closely.
This analysis is harsh on Fox, but keep in mind that it is specifically looking at misperceptions related to a war championed by Republicans–we might find a similar effect for different networks if we were looking for misperceptions related to something championed by a Democratic president.
The news makes money by convincing you to watch it–that is, it has a self-interest in being addictive, not in making your life better. The constant parade of anxiety-inducing disasters is one way they capture your attention; the nausea-inducing zooming camera pans and waving flags are another. Some news personalities are actually good at their jobs despite the distractions, but on average, the more boring stations and media do a better job of conveying actual facts, probably because they are less distracting.
The news is one-way communication: it is a voice constantly talking to you, not you talking back (well, you can talk back, but it can’t hear you.) Would you spend so much time listening, in real life, to someone who never listened to you?
There is something insidious about a voice that talks constantly to you, that decides what is an isn’t concerning, that uses psychological manipulation to keep you listening, and doesn’t listen to you.
None of which is to say that the news media is intentionally evil or trying to cause harm–these things are just natural side effects of the way media works–the network that convinces more people to watch makes more money than the one that doesn’t. You have a natural desire to hear about disasters, because before the invention of mass media, almost all of them were actually relevant to your life. This also need not condemn any particular news channel–these factors apply to them all.
You can always tell someone who pays too much attention to the news, because their attention shifts radically from week to week. One day, Russia–a nation with a GDP smaller than South Korea’s and a per capita GDP almost as low as Mexico’s–is a critical threat to democracy; the next week Saudi Arabia, a dictatorship well known for things like “funding 9-11,” “women must wear burkas and can’t drive,” and “starving Yemeni children,” is suddenly catapulted from “not a problem” to “defcon 12.”
A week later, all of these things are forgotten because Trump paid off a prostitute, which is clearly a pressing national problem, right up there with Monica Lewinsky’s blue dress.
Remember, the European witch-hunt hysteria was spread via the newly-adopted printing press, which made it easy for reports of broom-riding, devil worshiping, and livestock metamorphosis to spread from town to town. The equally absurd Satanic Daycare Scare of the 1980s was also spread by the News, this time on TV and radio.
There are probably some good sides to the news–it’s probably worthwhile to be informed about the world on some level, and it’s certainly useful to know what’s going on in your local area or economic trends that affect your business.
But be careful about letting strangers determine what you know and what you care about.
Voting is tribal. People vote with their group, for the interests of their group–and these groups happen to correspond surprisingly well with race and ethnicity.
This pattern has been going on for a long time–blacks have voted overwhelmingly Democratic since FDR, and whites have voted Republican since 1968. Even though whites are a majority and vote Republican, Democrats have been elected president 5 times since then.
And as far as whites are concerned, the electoral situation isn’t improving, because whites don’t have a lot of babies, and democracy is fundamentally a numbers game:
The situation is true globally, as well. As Flexible Solidarity: A comprehensive strategy for asylum and immigration in the EU reports:
“In 1980, the EU-15 had more people than sub-Saharan Africa; today, sub-Saharan Africa has twice-and-a-half as many people. Within the next two generations, sub-Saharan Africa should reach 2.5 billion people, 5 times more than Western Europe.”, h/t @SomehowUWill
Studies of the electoral behaviour of immigrants in Western Europe and North America have revealed a remarkably coherent cross-national voting pattern. Immigrants from the non-Western world hold a strong preference for left-of-centre parties. This unusual expression of group voting is so stable over time that it has been referred to as an ‘iron law’. There is, however, a dearth of scholarly research on this phenomenon. This article tests two explanations for the left-of-centre preferences of immigrants in Norway. The first is that the ideological and socio-economic composition of the immigrant electorate explains the preference for left-of-centre parties. If so, these voters’ ethnic or immigrant background is not in itself decisive on Election Day. The second hypothesis is that immigrant voters engage in group voting, in which one’s ethnic or immigrant background is significant and trumps other concerns when voting. This would express itself in a coherent voting pattern that cannot be explained by other factors. We also expect those who engage in group voting to favour candidates with similar ethnic backgrounds as themselves. The group voting hypothesis finds the strongest support. The immigrant vote appears to be driven by group adherence, rather than by ideology or social background.
This paper examined the election and voting pattern in Nigeria with particular reference to 2015 Governorship election in Bauchi state. … The findings of the research empirically proved that voting pattern in Bauchi state is more greatly influenced by ethnic and kinship affiliation than party, issues and ideology. On the basis of findings of this study, it is recommended that, there is urgent need for public enlightenment by appropriate authorities on the dangers of voting based ethnic consideration. Voting a candidates is supposed be based on credibility and competence of contestant not ethnicity, religion and other parochial sentiments.
Canadian politicians make a point of courting immigrant voting blocs far more than their counterparts in the U.S., Kurl said. “They haven’t really figured out marginal minority politics in the way Canadians have,” she said in a telephone interview. “The parties in Canada at least pay lip service to, or really do double down on, courting and franchising the minority vote.”
Other Angus Reid polling found Trudeau won the overall immigrant vote due to a substantial lead among recent immigrants. The agency also found that its polling category of “other” religions — including Muslim, Hindu, Jewish, Sikh and Buddhist voters — skewed heavily for Trudeau.
Canada also has a number of regional parties, such as the famous Bloc Québécois.
Do Kenyans vote according to ethnic identities or policy interests? Based on results from a national probability sample survey conducted in December 2007, this article shows that, while ethnic origins drive voting patterns, elections in Kenya amount to more than a mere ethnic census. We start by reviewing how Kenyans see themselves, which is mainly in non-ethnic terms. We then report on how they see others, whom they fear will organize politically along ethnic lines. People therefore vote defensively in ethnic blocs, but not exclusively.
In recent years immigrant origin ethnic minorities have become a non-negligible electoral group in Belgian cities. … We investigate whether non-EU immigrant origin voters have a particular party preference which cannot be explained by other background variables such as educational level or socio-economic position. We also look into the issue of preferential voting for candidates of immigrant origin. According to the theory on political opportunity structures, one would expect a lesser importance of ethnic voting in the Belgian context (in which ethnic mobilisation is discursively discouraged). Ethnic voting, however, turns out to be quite important in the Brussels’ context.
The only major exceptions I can think of to this pattern are countries that are very homogeneous or have no elections.
The ideal of democracy holds that people vote for the ideas and policies they think will be best for the country. Tribalism destroys this ideal, because people start voting for whatever benefits their own group, even if it hurts everyone else. Democracy works if everyone feels like they have a stake in the system; it breaks down if people become convinced that the other side is betraying them or if they won’t vote against an obviously corrupt and incompetent leader just because he’s part of their tribe.
“Democracy must be something more than two wolves and a sheep voting on what to have for dinner.” –James Bovard
Tribal voting is why you’ve been so stressed since Trump got elected–Trump is your tribe’s enemy.
Now please imagine, for a minute, that you believe a crazy idea like “abortion is murder” or “we should talk about Jesus, a lot, in public.” I know, I know, just roll with it. These are values that really matter to Republicans, just as your values matter to you. Suppose, also, that you live in a Red State where the majority of people vote for conservative policies. This is your culture, your people, and you’re happy with things the way they are.
Now take a look at the maps at the top of the post. What happens when a few million Hispanics move into your state?
It flips from Red to Blue.
That’s what happened to California, homeland of Ronald Reagan.
“Sounds great! I didn’t like Reagan anyway.”
Yes, but put yourself in their shoes and think strategically. If the majority of non-whites vote for the Democrats, why would a Republican want any immigration from any non-white country? The perception that Democrats are trying to rig the system by importing voters only leads to increased polarization and anger on the other side.
We can reverse this thought experiment. Let’s suppose you’re a Democrat. You want Affirmative Action, gay marriage, abortion, and legal protections for trans people. And you live in a Blue State where all of this is pretty much guaranteed. You vote your conscience and you like it here.
Now suppose a few million very conservative Russians immigrate and flip the place Red. No more gay marriage. No more abortion. Affirmative Action for Russians, not blacks.
Even if you love Russians as people, you might come to the conclusion that more Russian immigration is not in your self-interest. You might even come to the conclusion that since America is your country and not Russia’s country, that you have a right to vote for a self-interested immigration policy that limits the number of hyper-conservative Russians showing up in your neighborhood.
And thus we have tribal voting.
“But that’s hypothetical Russians,” I hear you saying. “Who cares if 90% of blacks vote for the Democrats? They’re just voting for their own self-interest. I don’t care about tribal voting.”
For starters, I don’t believe you. I think you care deeply about tribal voting.
90% of blacks voting for the Democrats is usually regarded as fine and dandy. Appropriate. A logical response to white racism.
For the past two years, the American left has been haunted by a number: 53. It is the percentage of white women who voted for Donald Trump in the 2016 presidential election. In the sectors of the left where the figure and its implications have become a perennial theme, the number is treated both as disappointing and darkly unsurprising, a reflection of the conventional wisdom that white women would rather choose the racism espoused by the Republican party than join in the moral coalition represented by men of color and other women.
And that’s just women–do you think it is morally acceptable for white men to vote overwhelmingly for Trump? Or is that racist?
Even though his opponent was a white woman?
In reality, everyone is okay with tribal voting for their own side and deeply disturbed by tribal voting by their enemies: tribalism for me, not for thee.
This doesn’t happen because we’re in a democracy–once one side starts voting tribally, the other side will follow. Let’s take the simplified case where our population is 90% whites, who are split evenly between two parties, and 10% blacks, who vote Democratic. In this case, the Democrats capture 55% of the vote and win every time.
Of course, Republicans aren’t going to put up with this–they’ll change their policies to attract more voters from the middle ground. Since even conservative blacks vote overwhelmingly for the Democrats, the easiest group to win over is centrist whites. If 56% of whites vote for the Republicans, then the Republicans win.
In 2018, 77% of Asians and 70% of Hispanics voted for the Democrats. As the white share of the population has decreased relative to nonwhite populations that vote more Democratic, Republicans have had to capture an increasingly larger share of the White vote to remain electorally competitive.
(You are fooling yourself if you think the Republicans can make a more appealing offer to black and immigrant voters than the Civil Rights Act. Maybe they could pass “mass reparations,” but then they would lose most of their white base. Remember, the black voting pattern has been stable for over 50 years–if Republicans could figure out a way to attract black voters without losing whites, they would.)
But attracting a larger percent of the white electorate shifts the Republicans to an even more obviously white-favoring party, the Democrats even more obviously to the non-white party: tribalism intensifies.
White votes were split between the two parties about 50-50 in the 1970s — but in elections since 2000, that has become closer to 60-40 in favor of the Republican Party.
“But purposefully trying to attract more white voters is immoral! Republicans should act morally–just resign themselves to losing, with dignity, forever.”
This is not going to happen. If you set up the rules for the game so that the only way for your opponents to win is by being immoral, then you shouldn’t act surprised when your opponents behave immorally.
In a multi-ethnic democracy, if you don’t play the tribal voting game, you lose.
“Eh, groups voting their interest all works out for the best in the end.”
Tribal voting is terrible.
Tribal voting makes people anxious. It makes people cranky. It convinces people that if their enemies get into power, they will be slaughtered. We saw this in 2016 when liberals were convinced that Trump’s election meant trans and LGBT people would be dying in the streets. Well, it’s been two years and I’ve yet to see any rivers of blood, but that doesn’t mean it’s irrational to fear your enemies getting into power.
That same anxiety was at play in the 2018 Pittsburgh synagogue shooting, when a white nationalist became convinced that Jews were promoting Hispanic immigration in order to flood the electorate with Democratic voters and responded by murdering 11 people.
Tribalism is ugly.
What happens to multi-ethnic democracies?
Do you remember Yugoslavia?
In 1980, Yugoslavia was a poor but peaceful country in central Europe (Belgrade is further west than Helsinki.) Demographically, it was about 36% Serb, 20% Croat, 9% Muslims (mostly Bosniaks), 8% Slovenes and Albanians, 6% Macedonians, etc.
Then Tito died, ethnic factions began voting, Milosevic road a wave of Serbian anxiety to power, and in a move that still confounds quick summaries, the entire country fell apart.
A dominant minority is a minority group that has overwhelming political, economic, or cultural dominance in a country, despite representing a small fraction of the overall population (a demographic minority).
Examples of market dominant minorities include:
Ashkenazi Jews, 2/3s of whom were killed in the Holocaust.
The Tutsis of Rwanda, 70% of whom were killed in 3 months in 1994.
The Alawites of Syria, who have been under attack by ISIS (of course, ISIS attacks everyone who isn’t ISIS, but the Alawites constitute Assad’s ruling government, so if they fall, they’ll be slaughtered.)
You might have noticed a trend. Market dominant minorities do great–until they don’t.
Back to America:
In America today, Democrats are the inner party–the party of the bureaucracy, the party that runs all of the government’s actual day-to-day functions–and Democrats are explicitly “anti-racist“. This is how we know America is not a white-supremacist state.
Republicans are pro-white (in the sense of not being anti-white), but they’re the outer party. Sure, sometimes they gain control of this or that branch of government, but the inner party always thwarts the majority of their agenda. This is why, despite Trump being president and having a Republican-controlled Congress for two years, not a single issue of importance to conservative voters has passed–not Trump’s narrow “Muslim ban,” much less a complete ban on all Muslim immigration; not the wall; not a halt to illegal immigration; no abortion ban. Gay and trans rights have not been rolled back; affirmative action has not been outlawed. No one has been nuked. The Federal government has not been reduced in size until you can drag it, kicking and screaming, to a tub and drown it.
If Trump had any real power, antifa would be mowed down by tanks.
So we have a situation where whites are hurtling toward market dominant minority status and the inner party is anti-white.
This is a bad combination.
“You’re just afraid that POCs are going to do to whites all of the terrible stuff they’ve done to POCs, aren’t you?”
I am far more afraid of people whipping up irrational, unfounded ethnic hatred simply because it nets them short-term economic, social, or political benefits than I am of Native Americans accidentally infecting Europe with diseases that wipe out 90% of the population.
You know, like in Rwanda. And Germany. And Yugoslavia.
“But whites have it coming,” I hear you saying. “They deserve it for all the things they’ve done to other people. Besides, we’re a nation of immigrants.”
If you’ll excuse me, I’d prefer it not be my head on the chopping block. I don’t think you want it to be yours, either.
The idea that whites are uniquely evil on the scale of human history–that non-whites have never enslaved, conquered, or committed genocide–is ahistoric nonsense. The Mongol invasions killed an incredible 5% of the world’s population, and 1 in 200 people alive today is a direct descendant of Genghis Khan’s immediate family, but Mongolia still builds enormous statues in honor of Genghis Khan, because Mongolia isn’t sorry.
Non-whites did not simply spring from the earth fully-formed in the places they currently reside, sit down, and never move. The Inuit conquered and killed off the Dorset (the “Skraelings” the Vikings met and wrote about.) The Aztecs conquered and atetheir neighbors. The Bantus are not the original inhabitants of central, western, and southern Africa–they conquered it, killing the original Bushman (San) and Pygmy inhabitants as they went. The “Taiwanese” are not the original inhabitants of Taiwan–the Aboriginal Taiwanese are, but immigration of Han Chinese since the 1600s has reduced them to a mere 2% of the island’s population.
If America is a “nation of immigrants,” then so is Taiwan, so is Japan and so is India. The Navajo and the Inuit are immigrants. We’re all immigrants because all human groups have moved around in the the past 300,000 years.
That doesn’t mean we want to be conquered.
“Wait. Wait. America isn’t going to descend into anarchy and genocide. Forget what I said earlier. We’re just going to turn into California–the progressive wave of the future!”
I assume by “progressive utopia” you mean “a place with social and economic policies that make life better for everyone, especially the poor and oppressed.”
Unfortunately, California has one of the highest levels of income inequality in the nation. In other words, while California does have a lot of billionaires, it also has a lot of really poor people. (This explains LA’s typhus outbreak.)
Los Angeles Unified, the second-largest public school system in the country, is more than a sprawling collection of campuses — it’s one of the nation’s largest depositories of child poverty. About 80% of the more than 600,000 students qualify for free or reduced-price meals. When I heard from Supt. Austin Beutner that nearly a quarter of the students at Telfair last year were classified as homeless, I began visiting the school and the neighborhood, hoping to give some human shape to the numbers. …
But the neighborhood has changed dramatically over the decades, said fifth-grade teacher Sandra Tejeda, a former Telfair student who has taught there for 29 years. Tejeda still lives down the street from the school in the house she grew up in.
“Oh my goodness, things were beautiful,” Tejeda told me as we sat in her classroom after school one day. “People had front lawns, everybody owned their house, we knew who was in each house and we knew we were safe.” …
“It used to be single families,” said first-grade teacher Gricelda Gutierrez, another former Telfair student who stopped by Tejeda’s class to join our conversation. “Now you see multiple families in a home, in a garage, in makeshift shanties.”
But perhaps these newcomers are just starting out poor and on their way up, destined for California’s upper class? Some of them are, of course, but overall, California’s economic mobility is only average–the low immigration states of the upper great plains have America’s highest rates of economic mobility. Meanwhile, California has some of the nation’s most expensive housing–cutting its poorer citizens out of the equity game.
The only reason people think California is nice is because as the rich hoard all off the housing, the poor leave:
Over a million more people moved out of California from 2006 to 2016 than moved in, according to a new report, due mainly to the state’s infamously high housing costs, which hit lower-income people hardest. …
Housing costs are much higher in California than in other states, yet wages for workers in the lower income brackets aren’t. And the state attracts more highly educated high-earners who can afford pricey homes.
California is such a paradise that the people progressives are supposedly helping are straight up leaving, but hey it’s great because immigration flipped it Blue and put the Democrats in power.
What happens when we run out of states for people fleeing failed policies?
“Okay,” you say, “maybe there are some potential downsides, but what do you want? Closed borders? White supremacy? An ethno-state?”
Look, I’m just the messenger. I’m trying to warn people. This is like asking what to do about Global Warming. There’s not a lot you can do–besides invest in Alaska.
Even if you close the border today, major demographic shifts are already underway inside the US. Besides, the US can’t get its act together and agree to shut down the border with an actual caravan of people marching toward it.
The demographic trends point to the US becoming Mexico 2.0 within a few decades. A few whites will move to places like Idaho or Montana, but these places will remain unattractive to most because they are not economic powerhouses, and anywhere that does become an economic powerhouse will quickly attract outsiders.
I believe in Aristotelian ethical moderation, and I want neither open borders nor mass expulsions. I want to minimize ethnic tensions.
Right now, we’re fighting for seats in the lifeboats on a sinking ship when we could just fix the ship.
Recognize that the tension/anxiety you are feeling is a result of democratic voting systems inherently dividing on ethnic lines, not a result of Republicans or Democrats being uniquely evil.
This is a global phenomenon, not limited to the US.
Recognize that mass immigration cannot continue indefinitely as global population keeps growing–there is a limit to how many people can fit in a country before you run out of food and water.
Let the other side have a little space for themselves, where they can run their lives the way they want without getting in a fight with you.
Promote incentive structures that solve human problems by aligning with good behavior rather than conflict.
“What on Earth does that mean?”
Democracy incentivizes conflict. That’s how it works. If one political party came out in favor of cute puppies and kittens, the other party would rail against rabies and dog bites. You’d have pundits on TV demanding to know why the president won’t stop the epidemic of pitbulls eating babies. The first party would demonize the other as a bunch of fanatics who want to load unwanted pets into gas chambers at the local for-profit kill shelter.
Now imagine a system where most of the day-to-day running of the local municipality is done by a local for-profit institution, similar to a university.
Most people I talk to’s strongest sense of nationalism is attached not to their country, state, or even city, but to the college or university they attended. I therefore conclude that universities are doing something that appeals to people’s basic sense of tribal identity, even though they are not democracies–maybe because they are not.
Maybe Elon Musk and Peter Thiel buy up a bunch of land, attract investors, build houses and schools, and the next thing you know, you have Irvine, California:
In 1864, an investor named James Irvine bought a big tract of California land. Over the next century, his heirs formed a group called The Irvine Company to develop it further. They got their big break in 1959, when James’ grandson Myford Irvine cut a deal with the University of California to build a college on the still mostly-empty land, virtually guaranteeing it would grow into a town. The Company planned out their ideal urban utopia, raised some money, and built it according to plan. Now Irvine is the 16th largest city in California, and Irvine Company head Donald Bren has $16.3 billion and is the 80th richest person in the US. Irvine consistently tops various “best city” and “highest quality of life” rankings and manages to balance some density (the listed density of 4,000 is probably an underestimate because of the deliberately preserved wilderness areas; other parts are much denser including a few 20-story buildings) with a very safe, suburban feel. It’s also very good at attracting tech companies: Blizzard, Broadcom, Allergan, and the US headquarters of Samsung, Sega and Toshiba are all located there. It’s also an outlier in new housing construction, growing its housing stock at (informalestimate) 5% per year – twice the rate of Austin, three times that of Seattle, and five to ten times that of San Francisco.
China is doing something that will likely turn out similarly in Africa:
Universities are nice places. Since people pay to attend them, they work hard to attract students. If students decide they don’t like a particular university, they can leave, or apply elsewhere. The ability to chose your university is powerful–and students at almost every level have many options available.
Neocameralism is a proposed political system (coined by Moldbug) in which states are essentially corporations; to the extent there is voting, it is done by shareholders to elect the CEO. There are many potential problems with such a system, I admit, (mostly the difficulty with getting the federal government to let people try it, which is why such states are most likely to be founded outside the US,) but there are also many upsides–chiefly, clear ownership.
When a thing is jointly owned by many people with no clear ownership, we end up with tragedy of the commons; in many neighborhoods, we have the Tragedy of the NIMBY.
The Tragedy of the NIMBY states that when ownership spread widely and authority is unclear, people default to doing nothing because they see themselves as more likely to suffer from wrong decisions than to benefit from good ones. If no one derives a direct, obvious benefit from development, then everyone demands the ability to veto new development–and nothing gets built. Infrastructure crumbles, new housing gets nixed, liability looms on every corner.
Neocameralism proposes to fix this problem by giving people–investors–a clear ownership stake and thus clear benefits from local improvements.
Not all neocameralist states need to look like Irvine or your local college. Some might look like Singapore, others like Vermont. There are thousands of potential state designs. Nor do neocameralist states need to be entirely independent–some sort of mutual defense pact seems very reasonable. The point is just to align people’s incentives so they provide good governance–good roads, excellent hospitals, clean air, etc.–not exacerbate ethnic tensions.
In his post on the Chamber of Guf, Slate Star Codex discussed a slate of psychiatric conditions where the sufferer becomes obsessed with not sinning in some particular way. In homosexual OCD, for example, the sufferer becomes obsessed with fear that they are homosexual or might have homosexual thoughts despite not actually being gay; people with incest OCD become paranoid that they might have incestuous thoughts, etc. Notice that in order to be defined as OCD, the sufferers have to not actually be gay or interested in sex with their relatives–this is paranoia about a non-existent transgression. Scott also notes that homosexual OCD is less common among people who don’t think of homosexuality as a sin, but these folks have other paranoias instead.
The “angel” in this metaphor is the selection process by which the brain decides which thoughts, out of the thousands we have each day, to focus on and amplify; “Guf” is the store of all available thoughts. Quoting Scott:
I studied under a professor who was an expert in these conditions. Her theory centered around the question of why angels would select some thoughts from the Guf over others to lift into consciousness. Variables like truth-value, relevance, and interestingness play important roles. But the exact balance depends on our mood. Anxiety is a global prior in favor of extracting fear-related thoughts from the Guf. Presumably everybody’s brain dedicates a neuron or two to thoughts like “a robber could break into my house right now and shoot me”. But most people’s Selecting Angels don’t find them worth bringing into the light of consciousness. Anxiety changes the angel’s orders: have a bias towards selecting thoughts that involve fearful situations and how to prepare for them. A person with an anxiety disorder, or a recent adrenaline injection, or whatever, will absolutely start thinking about robbers, even if they consciously know it’s an irrelevant concern.
In a few unlucky people with a lot of anxiety, the angel decides that a thought provoking any strong emotion is sufficient reason to raise the thought to consciousness. Now the Gay OCD trap is sprung. One day the angel randomly scoops up the thought “I am gay” and hands it to the patient’s consciousness. The patient notices the thought “I am gay”, and falsely interprets it as evidence that they’re actually gay, causing fear and disgust and self-doubt. The angel notices this thought produced a lot of emotion and occupied consciousness for a long time – a success! That was such a good choice of thought! It must have been so relevant! It decides to stick with this strategy of using the “I am gay” thought from now on. …
Politics has largely replaced religion for how most people think of “sin,” and modern memetic structures seem extremely well designed to amplify political sin-based paranoia, as articles like “Is your dog’s Halloween costume racist?” get lots of profitable clicks and get shared widely across social media platforms, whether by fans or opponents of the article.
Both religions and political systems have an interest in promoting such concerns, since they also sell the cures–forgiveness and salvation for the religious; economic and social policies for the political. This works best if it targets a very common subset of thoughts, like sexual attraction or dislike of random strangers, because you really can’t prevent all such thoughts, no matter how hard you try.
Personal OCD is bad enough; a religious sufferer obsessed with their own moralistic sin may feel compelled to retreat to a monastery or wall themselves up to avoid temptation. If a whole society becomes obsessed, though, widespread paranoia and social control may result. (Society can probably be modeled as a meta-brain.)
I propose that our society, due to its memetic structure, is undergoing OCD-inducing paranoia spirals where the voices of the most paranoid are being allowed to set political and moral directions. Using racism as an example, it works something like this:
First, we have what I’ll call the Aristotelian Mean State: an appropriate, healthy level of in-group preference that people would not normally call “racism.” This Mean State is characterized by liking and appreciating one’s own culture, generally preferring it to others, but admitting that your culture isn’t perfect and other cultures have good points, too.
Deviating too far from this mean is generally considered sinful–in one direction, we get “My culture is the best and all other cultures should die,” and too far in the other, “All other cultures are best and my culture should die.” One of these is called “racism,” the other “treason.”
When people get Racism OCD, they become paranoid that even innocuous or innocent things–like dog costumes–could be a sign of racism. In this state, people worry about even normal, healthy expressions of ethnic pride, just as a person with homosexual OCD worries about completely normal appreciation of athleticism or admiration of a friend’s accomplishments.
Our culture then amplifies such worries by channeling them through Tumblr and other social media platforms where the argument “What do you mean you’re not against racism?” does wonders to break down resistance and convince everyone that normal, healthy ethnic feelings are abnormal, pathological racism and that sin is everywhere, you must constantly interrogate yourself for sin, you must constantly learn and try harder not to be racist, etc. There is always some new area of life that a Tumblrista can discover is secretly sinful, though you never realized it before, spiraling people into new arenas of self-doubt and paranoia.
As for the rest of the internet, those not predisposed toward Racism OCD are probably predisposed toward Anti-Racism OCD. Just as people with Racism OCD see racism everywhere, folks with Anti-Racism OCD see anti-racism everywhere. These folks think that even normal, healthy levels of not wanting to massacre the outgroup is pathological treason. (This is probably synonymous with Treason OCD, but is currently in a dynamic relationship with the perception that anti-racists are everywhere.)
Since there are over 300 million people in the US alone–not to mention 7 billion in the world–you can always find some case to justify paranoia. You can find people who say they merely have a healthy appreciation for their own culture but really do have murderous attitudes toward the out-group–something the out-group, at least, has good reason to worry about. You can find people who say they have a healthy attitude toward their own group, but still act in ways that could get everyone killed. You can find explicit racists and explicit traitors, and you can find lots of people with amplified, paranoid fears of both.
These two paranoid groups, in turn, can feed off each other, each pointing at the the other and screaming that everyone trying to promote “moderatism” is actually the worst sinners of the other side in disguise and therefore moderatism itself is evil. This feedback loop gives us things like the “It’s okay to be white” posters, which manages to make an entirely innocuous statement sound controversial due to our conviction that people only make innocuous statements because they are trying to make the other guy sound like a paranoid jerk who disputes innocuous statements.
Racism isn’t the only sin devolving into OCD–we can also propose Rape OCD, where people become paranoid about behaviors like flirting, kissing, or even thinking about women. There are probably other OCDs (trans OCD? food contamination OCD) but these are the big ones coming to mind right now.
Thankfully, Scott also proposes that awareness of our own psychology may allow us to recognize and moderate ourselves:
All of these can be treated with the same medications that treat normal OCD. But there’s an additional important step of explaining exactly this theory to the patient, so that they know that not only are they not gay/a pedophile/racist, but it’s actually their strong commitment to being against homosexuality/pedophilia/racism which is making them have these thoughts. This makes the thoughts provoke less strong emotion and can itself help reduce the frequency of obsessions. Even if it doesn’t do that, it’s at least comforting for most people.
The question, then, is how do we stop our national neuroses from causing disasters?
Our society has managed to simultaneously discover identity politics and that identity groups tend to vote together:
“We’re just like you! Make society friendlier to us!”
“Okay, but why do you all vote for the party I don’t like?”
Even when you control for ideology, ethnic voting still shows up. This graph shows only conservatives–conservative blacks are still extremely unlikely to vote for Republicans. Conservative Asians and Hispanics actually do vote Republican on balance (in this particular poll), but about 40% of them still voted for the Democrat.
Non-Jewish whites are the most loyal conservative voters, even among self-professed conservatives.
The problem with immigration is that we live in a democracy.
Republicans now regard immigration as a massive attempt to demographically swamp the electorate by bringing in new voters who’ll vote Democrat because this is the functional result of immigration. Whether intentional or not, that is absolutely what it does.
Identity politics and awareness of identity-based voting are incompatible. “We’re just like you, we just vote for everything you hate,” is not a winning argument.
Polite society often requires politely not noticing or not pointing out other people’s differences. A store clerk helps an customer find a “flattering dress” without mentioning the customer’s obesity. A teacher helps students catch up in school without calling them stupid. And we don’t mention that different ethnic groups have different political ideas.
“They’re just like us,” and “I don’t see race,” are both lies people tell to try to get along in large, multi-ethnic societies. Obviously ethnic and racial differences are easy to see, and different groups have different cultures with their own norms, values, and beliefs. Chinese culture is different from Ghanian culture is different from Chilean culture is different from gay culture is different from video game culture, and so on.
The pretty little lie of democracy is the idea that people vote based on rational, well-thought out ideas about how government should be run. In reality, they vote their self-interest, and most people see their self-interest lying in solidarity with others in their ethnic group. Even when they aren’t voting pure self-interest, cultural similarities still result in voting similarities.
The insistence that people must see race was accompanied by increased demands for racially-based benefits/an end to racially-based harms–that is, the change was triggered by a perception that being more racially aware would benefit minorities. But this leads, in turn, to increased visibility of ethnic voting patterns, explicit vote-counting by ethnicity, and ethnic voting conflict.
Admit that ethnic differences are real and that everyone is voting in their own self-interest.
Admit that ethnic differences are real and get rid of voting.
Option One is the Left’s strategy. These are the folks who insist that “race is a social construct” but at the same time that “white fragility” is real and that “whiteness needs to be abolished.” They’ll also threaten to send you to gulag for stating that Affirmative Action exists because blacks score worse than whites on the SAT. (True story.)
Option Two is the Alt-Right strategy. If the Pittsburgh shooter’s motive remains opaque to you, here it is: the majority of US Jews vote Democrat and support immigration policies that will continue giving Democrats a majority.
Option Three is NeoReaction aka neocameralism. Remove voting and you remove the incentive to shoot each other over demographic cheating (perceived or not.)
(This blog favors Option Three, the strategy that doesn’t involve shooting each other, but we understand why others might not.)
ETA: Perhaps there ought to be an Option Four: People stop arguing so much and try harder to get along. I’m not sure exactly how this would come about, but I know there are people who believe in it.
My endless inquiries made it impossible for me to achieve anything. Moreover, I get to think about my own thoughts of the situation in which I find myself. I even think that I think of it, and divide myself into an infinite retrogressive sequence of ‘I’s who consider each other. I do not know at which ‘I’ to stop as the actual, and as soon as I stop, there is indeed again an ‘I’ which stops at it. I become confused and feel giddy as if I were looking down into a bottomless abyss, and my ponderings result finally in a terrible headache. –Møller, Adventures of a Danish Student
Moller’s Adventures of a Danish Student was one of Niels Bohr’s favorite books; it reflected his own difficulties with cycles of ratiocination, in which the mind protects itself against conclusions by watching itself think.
I have noticed a tendency on the left, especially among the academic-minded, to split the individual into sets of mental twins–one who is and one who feels that it is; one who does and one who observes the doing.
Take the categories of “biological sex” and “gender.” Sex is defined as the biological condition of “producing small gametes” (male) or “producing large gametes” (female) for the purpose of sexual reproduction. Thus we can talk about male and female strawberry plants, male and female molluscs, male and female chickens, male and female Homo Sapiens.
(Indeed, the male-female binary is remarkably common across sexually reproducing plants and animals–it appears that the mathematics of a third sex simply don’t work out, unless you’re a mushroom. How exactly sex is created varies by species, which makes the stability of the sex-binary all the more remarkable.)
And for the first 299,945 years or so of our existence, most people were pretty happy dividing humanity into “men” “women” and the occasional “we’re not sure.” People didn’t understand why or how biology works, but it was a functional enough division for people.
In 1955, John Money decided we needed a new term, “gender,” to describe, as Wikipedia puts it, “the range of characteristics pertaining to, and differentiating between, masculinity and femininity.” Masculinity is further defined as “a set of attributes, behaviors, and roles associated with boys and men;” we can define “femininity” similarly.
So if we put these together, we get a circular definition: gender is a range of characteristics of the attributes of males and females. Note that attributes are already characteristics. They cannot further have characteristics that are not already inherent in themselves.
But really, people invoke “gender” to speak of a sense of self, a self that reflexively looks at itself and perceives itself as possessing traits of maleness of femaleness; the thinker who must think of himself as “male” before he can act as a male. After all, you cannot walk without desiring first to move in a direction; how can you think without first knowing what it is you want to think? It is a cognitive splitting of the behavior of the whole person into two separate, distinct entities–an acting body, possessed of biological sex, and a perceiving mind, that merely perceives and “displays” gender.
But the self that looks at itself looking at itself is not real–it cannot be, for there is only one self. You can look at yourself in the mirror, but you cannot stand outside of yourself and be simultaneously yourself; there is only one you. The alternative, a fractured consciousness, is a symptom of mental disorder and treated with chlorpromazine.
Robert Oppenheimer was once diagnosed with schizophrenia–dementia praecox, as they called it then. Whether he had it or simply confused the therapist by talking about wave/particle dualities is another matter.
Then there are the myriad variants of the claim that men and women “perform femininity” or “display masculinity” or “do gender.” They do not claim that people are feminine or act masculine–such conventional phrasing assumes the existence of a unitary self that is, perceives, and acts. Rather, they posit an inner self that possesses no inherent male or female traits, for whom masculinity and femininity are only created via the interaction of their body and external expectations. In this view, women do not buy clothes because they have some inherent desire to go shopping and buy pretty things, but because society has compelled them to do so in order to comply with external notion of “what it means to be female.” The self who produces large gametes is not the self who shops.
The biological view of human behavior states that most humans engage in a variety of behaviors because similar behaviors contributed to the evolutionary success of our ancestors. We eat because ancestors who didn’t think eating was important died. We jump back when we see something that looks like a spider because ancestors who didn’t got bitten and died. We love cute things with big eyes because they look like babies because we are descended mostly from people who loved their babies.
Sometimes we do things that we don’t enjoy but rationalize will benefit us, like work for an overbearing boss or wear a burka, but most “masculine” and “feminine” behaviors fall into the category of things people do voluntarily, like “compete at sports” or “gossip with friends.” The fact that more men than women play baseball and more women than men enjoy gossiping with friends has nothing to do with an internal self attempting to perform gender roles and everything to do with the challenges ancestral humans faced in reproducing.
But whence this tendency toward ratiocination? I can criticize it as a physical mistake, but does it reflect an underlying psychological reality? Do some people really perceive themselves as a self separate from themselves, a meta-self watching the first self acting in particular manners?
Here is a study that found that folks with more cognitive flexibility tended to be more socially liberal, though economic conservatism/liberalism didn’t particularly correlate with cognitive flexibility.
I find that if I work hard, I may achieve a state of zen, an inner tranquility in which the endless narrative of thoughts coalesce for a moment and I can just be. Zen is flying down a straight road at 80 miles an hour on a motorcycle; zen is working on a math problem that consumes all of your attention; zen is dancing until you only feel the music. The opposite of zen is lying in bed at 3 AM, staring at the ceiling, thinking of all of your failures, unable to switch off your brain and fall asleep.
Dysphoria is a state of unease. Some people have gender dysphoria; a few report temporal dysphoria. It might be better defined at disconnection, a feeling of being eternally out of place. I feel a certain dysphoria every time I surface from reading some text of anthropology, walk outside, and see cars. What are these metal things? What are these straight, right-angled streets? Everything about modern society strikes me as so artificial and counter to nature that I find it deeply unsettling.
It is curious that dysphoria itself is not discussed more in the psychiatric literature. Certainly a specific form or two receives a great deal of attention, but not the general sense itself.
When things are in place, you feel tranquil and at ease; when things are out of place you agitated, always aware of the sense of crawling out of your own skin. People will try any number of things to turn off the dysphoria; a schizophrenic friend reports that enough alcohol will make the voices stop, at least for a while. Drink until your brain shuts up.
But this is only when things are out of place. Healthy people seek a balance between division and unity. Division of the self is necessary for self-criticism and improvement; people can say, then, “I did a bad thing, but I am not a bad person, so I will change my behavior and be better.” Metacognition allows people to reflect on their behavior without feeling that their self is fundamentally at threat, but too much metacognition leads to fragmentation and an inability to act.
People ultimately seek a balanced, unified sense of self.
My previous blogs have observed that some people –women with bulimia nervosa, for example– have frequent multiple simultaneous experiences, but that multiple experience is not frequent in the general population. …
Consider inner speech. Subject experienced themselves as innerly talking to themselves in 26% of all samples, but there were large individual differences: some subjects never experienced inner speech; other subjects experienced inner speech in as many as 75% of their samples. The median percentage across subjects was 20%.
I think the best way I can describe my aphantasia is to say that I am unaware of anything in my mind except these categories: i) direct sensory input, ii) “unheard”words that carry thoughts, iii) “unheard”music, iv) a kind of “invisible imagery”, which I can best describe as sensation of pictures that are in a sense “too faint to see”, v) emotions, and vi) thoughts which seem too “fast”to exist as words. … I see what is around me, unless my eyes are closed when all is always black. I hear, taste, smell and so forth, but I don‘t have the experience people describe of
hearing a tune or a voice in their heads. Curiously, I do frequently have a tune going around in my head, all I am lacking is the direct experience of “hearing”it.
The quoted author is, despite his lack of internal imagery, quite intelligent, with a PhD in physics.
I would like to know if there is any correlation between metacognition, ratiocination, and political orientations–I have so far found a little on the subject:
We find a relationship between thinking style and political orientation and that these effects are particularly concentrated on social attitudes. We also find it harder to manipulate intuitive and reflective thinking than a number of prominent studies suggest. Priming manipulations used to induce reflection and intuition in published articles repeatedly fail in our studies. We conclude that conservatives—more specifically, social conservatives—tend to be dispositionally less reflective, social liberals tend to be dispositionally more reflective, and that the relationship between reflection and intuition and political attitudes may be more resistant to easy manipulation than existing research would suggest.
… Berzonsky and Sullivan (1992) cite evidence that individuals higher in reported
self-reflection also exhibit more openness to experience, more liberal values, and more general tolerance for exploration. As noted earlier, conservatives tend to be less open to experience, more intolerant of ambiguity, and generally more reliant on self-certainty than liberals. That, coupled with the evidence reported by Berzonsky and Sullivan, strongly suggests conservatives engage in less introspective behaviors.
Following an interesting experiment looking at people’s online dating profiles, the authors conclude:
Results from our data support the hypothesis that individuals identifying
themselves as “Ultra Conservative‟ exhibit less introspection in a written passage with personal content than individuals identifying themselves as “Very Liberal‟. Individuals who reported a conservative political orientation often provided more descriptive and explanatory statements in their profile’s “About me and who I‟m looking for‟ section (e.g., “I am 62 years old and live part time in Montana” and “I enjoy hiking, fine restaurants”). In contrast, individuals who reported a liberal political orientation often provided more insightful and introspective statements in their narratives (e.g., “No regrets, that‟s what I believe in” and “My philosophy in life is to make complicated things simple”).
The ratiocination of the scientist’s mind can ultimately be stopped by delving into that most blessed of substances, reality, (or as close to it as we can get.) There is, at base, a fundamentally real thing to delve into, a thing which makes ambiguities disappear. Even a moral dilemma can be resolved with good enough data. We do not need to wander endlessly within our own thoughts; the world is here.
I ran across an interesting study today, on openness, creativity, and cortical thickness.
The psychological trait of “openness”–that is, willingness to try new things or experiences–correlates with other traits like creativity and political liberalism. (This might be changing as cultural shifts are changing what people mean by “liberalism,” but it was true a decade ago and is still statistically true today.)
a brain morphometric measure used to describe the combined thickness of the layers of the cerebral cortex in mammalianbrains, either in local terms or as a global average for the entire brain. Given that cortical thickness roughly correlates with the number of neurons within an ontogenetic column, it is often taken as indicative of the cognitive abilities of an individual, albeit the latter are known to have multiple determinants.
“The key finding from our study was that there was a negative correlation between Openness and cortical thickness in regions of the brain that underlie memory and cognitive control. This is an interesting finding because typically reduced cortical thickness is associated with decreased cognitive function, including lower psychometric measures of intelligence,” Vartanian told PsyPost.”
Citizendium explains some of the issues associated with too thin or thick cortexs:
Typical values in adult humans are between 1.5 and 3 mm, and during aging, a decrease (also known as cortical thinning) on the order of about 10 μm per year can be observed . Deviations from these patterns can be used as diagnostic indicators for brain disorders: While Alzheimer’s disease, even very early on, is characterized by pronounced cortical thinning, Williams syndrome patients exhibit an increase in cortical thickness of about 5-10% in some regions , and lissencephalic patients show drastic thickening, up to several centimetres in occipital regions.
Obviously people with Alzheimer’s have difficulty remembering things, but people with Williams Syndrome also tend to be low-IQ and have difficulty with memory.
Of course, the cortex is a big region, and it may matter specifically where yours is thin or thick. In this study, the thinness was found in the left middle frontal gyrus, left middle temporal gyrus, left superior temporal gyrus, left inferior parietal lobule, right inferior parietal lobule, and right middle temporal gyrus.
These are areas that, according to the study’s authors, have previously been shown to be activated during neuroimaging studies of creativity, and so the specific places you would expect to see some kind of anatomical difference in particularly creative people.
Hypothetically, maybe reduced cortical thickness, in some people, makes them worse at remembering specific kinds of experiences–and thus more likely to try new ones. For example, if I remember very strongly that I like Tomato Sauce A, and that I hate Tomato Sauce B, I’m likely to just keep buying A. But if every time I go to the store I only have a vague memory that there was a tomato sauce I really liked, I might just pick sauces at random–eventually trying all of them.
The authors have a different interpretation:
“We believe that the reason why Openness is associated with reduced cortical thickness is that this condition reduces the person’s ability to filter the contents of thought, thereby facilitating greater immersion in the sensory, cognitive, and emotional information that might otherwise have been filtered out of consciousness.”
So, less meta-brain, more direct experience? Less worrying, more experiencing?
The authors note a few problems with the study (for starters, it is hardly a representative sample of either “creative” people nor exceptional geniuses, being limited to people in STEM,) but it is still an interesting piece of data and I hope to see more like it.
If you want to read more about brains, I recommend Kurzweil’s How to Create a Mind, which I am reading now. It goes into some detail on relevant brain structures, and how they work to create memories, recognize patterns, and let us create thought. (Incidentally, the link goes to Amazon Smile, which raises money for charity; I selected St. Jude’s.)
The terms “Conservative” and “Liberal” are much abused, and, I fear, nearly obsolete, but this thread makes use of them anyway due to a lack of good replacements. I utilize them in hope that you will understand my meaning.
Conservatism and Liberalism basically see human nature quite differently:
Conservatives see people as possessing an ultimate inner essence, some inborn quality, be it your soul, nature, or DNA. This you can mold, but cannot fundamentally change. To put it in Christian terms (since most American Conservatives are Christian), through Free Will you can make good, moral, decisions, but you cannot change the fact that you are Fallen; only through an external Salvation-through-Christ can that be changed.
In more mundane terms, through Free Will, or Virtuous Living, you can make the most of your inner essence. For example, even someone who was born dull–an unchangeable state–may be honest, hard working, and follow the advise of smarter people. A person with a tendency toward addiction may work hard to fight that addiction, avoid drugs entirely, and still live virtuously.
In this view, your nature is like clay. You can’t trade it in for wood or steel or sand, but what you do with that clay, whether you turn it into a plate or a vase or sculpture, (or a splat on the ground) is up to you.
By contrast, Liberalism (in its theoretical form) rejects the notion of an “inner self.” You have no inner essence. There is no “you;” only a set of interactions between your body and the rest of society. The identities people use to describe themselves, man or woman, gay or straight, black or white, Christian or not, are all “social constructs” created via your interactions with the rest of society.
Like the Bohr model of the atom, your “inner essence” only exists when observed by others.
For example: suppose a person of 100% sub-Saharan ancestry had a rare skin condition that made him look white. In his daily life, as he went about his business, he would be treated like a “white” person. Suppose, in addition, he had not been raised by a black family (adopted as an infant by a non-black family) and no one ever told him he was genetically black. Would he have any consciousness of himself as a “black” person?
Or note, for example, the liberal reluctance to attribute to people even traits like “smart” or “dumb” (“Oh, those kids just went to really good schools where they had really good teachers, that’s why they did well on that test, and besides, I don’t really believe in IQ.”)
Dig a bit, and you can find people who believe things like “women do worse in sports and weightlifting than men because society has conditioned them to” and “women are shorter than men because society has consistently underfed them for centuries.”
In Liberalism, your self is not like clay, but a point of environmental intersection where all of the things that have ever happened to you or you have perceived happen to meet.
Conservatism contains a kind of optimistic belief that no matter how bad things are, “you” can, by dint of will, “pull yourself up by your bootstraps” and overcome hardships. You can exist separate from the bad things that happened and can create a good life.
Conservatism therefore tends to approach life’s difficulties as a matter of “right living.” How to lead a good life? By doing it right. Clean your room. Be polite. Honor your mother and your father. Don’t covet.
Conservatism’s approach to dealing with problems is to “get over them.” Pretend they don’t exist. In its optimistic form, it believes that this is possible and that you can overcome your problems. (In its less optimistic form, it comes across as an excuse for abandoning people to insurmountable problems.)
Liberalism contains a kind of pessimism that “you” do not exist separate from the bad events of your life, but rather are created by them. “Racism” is an essential part of what creates “black identity” and thus “black people.” While you can “redefine” and “reclaim” identities, you cannot simply “get over” a core part of your own identity. To do so would render yourself blank.
Since Liberalism defines suffering as a core part of who people are, doesn’t tell them to reject it.
Liberalism tends to approach life’s difficulties as a result of the confluence of societal forces that have all impinged upon a single body to produce that difficulty. For example, a rock does not fall off a cliff and hit a passing car simply because the rock contained some internal desire to launch itself off a cliff, but because a confluence of forces (mostly gravity) compelled it downward. Likewise, when people misbehave, it is because of external circumstances that have created that behavior, like historical racism, sexism, malnutrition, bad schools, etc.
The solution is not to encourage “right behavior” (which is impossible) but to change thought patterns so that oppressive thought categories like “black” or “gay” will stop existing.
In other words, if whites can be convinced to stop thinking that race exists, then they will stop being racist against black people, and black people in the future can exist with identities that don’t include racial suffering.
In a slightly less abstract vein, when we ask “Why did psychology heartily endorse so many experiments that have failed to replicate?” many of those experiments conformed to the liberal, environmentalist view of human identity and behavior.
To give a bit of background: Pre-WWII, psychology was quite taken with Freudian notions that people have unconscious or subconscious thoughts and desires. Freudian ideas are hard to quantify and even harder to falsify, and thus test in any kind of rigorous, scientific way (though there are anthropological studies that have attempted this.) Post-war, mainstream psychology went in a different direction–skinnerian behavioralism–but behavioralism is boring because it treats people like black boxes and just looks at outcomes.
Also post-war, psychologists wanted to figure out why people would do things like stuff other humans into ovens and then claim later, “I was just following orders.” Hence the famous Milgram and Stanford Prison Experiments:
The Milgram experiment on obedience to authority figures was a series of social psychologyexperiments conducted by Yale University psychologist Stanley Milgram. They measured the willingness of study participants, men from a diverse range of occupations with varying levels of education, to obey an authority figure who instructed them to perform acts conflicting with their personal conscience. Participants were led to believe that they were assisting an unrelated experiment, in which they had to administer electric shocks to a “learner.” These fake electric shocks gradually increased to levels that would have been fatal had they been real.
As far as I know, the Milgram experiments have replicated relatively well, and so will not be further discussed. The much ballyhooed Stanford Prison experiment, however, has turned out to be much more questionable.
The Stanford Prison Experiment became popular because it purportedly demonstrated that people’s behavior could be radically altered by even minor environmental expectations–in this case, being paid to pretend to be a prison guard for a few days turned people into raging psychopaths who tortured and abused their fellow students (“prisoners”) into mental breakdowns.
In reality, as has now come out, the “guards” were instructed to act violent and mean, and the prisoners were happily playing along, because after all, it was a fake prison:
Some of the experiment’s findings have been called into question, and the experiment has been criticized for unethical and unscientific practices. Critics have noted that Zimbardo instructed the “guards” to exert psychological control over the “prisoners”, and that some of the participants behaved in a way that would help the study, so that, as one “guard” later put it, “the researchers would have something to work with.” The experiment has also been criticized for its small and unrepresentative sample population. Variants of the experiment have been performed by other researchers, but none of these attempts have replicated the results of the SPE.
Psychology is littered with other experiments purporting to prove that the environment has a large effect on how people act and feel in daily life. Take “priming,” the idea that you can change people’s beliefs or behavior via very simple stimuli, eg, people will walk more slowly and shuffle their feet after reading words related to old people; or “power posing,” the idea that you will be more assertive and effective at work and negotiations after adopting a Superman or Wonder Woman type pose in front of the bathroom mirror for a few minutes.
Phrased optimistically, if “you” can be shaped by negative experiences, then “you” can be re-shaped by positive ones.
None of this is replicating.
It’s not that “priming” can’t exist (I’m actually certain that in some form it does, otherwise advertising wouldn’t work, and studies show that advertising probably works,) but that the extreme view assuming that people possess no true inner essence is flawed. A moderately shy person might be able, with the right ritual, to “pump themselves up” and do something they were too shy to do before, like give a presentation or ask for a raise, but a very shy person might find this completely ineffective.
Both people and their circumstances are complicated.
Sometimes people DO react to environmental stimuli, and sometimes people DO overcome tremendous odds. Sometimes people who were abused abuse others, and sometimes they don’t.
I am on vacation, and so have only been able to take notes on the posts I want to write for the past week. Here is the outline I jotted down in the car:
When Capitalism Devours Democracy
Ken Star, Mueller, the media, and endless for-profit, anti-nation investigations into the president. (Actually, Tom Nichols’s discussion about the evolution of talk radio and Cable News and their deleterious effects on political discourse is one of the better parts of his book, The Death of Expertise.)
The overly complex legal code + endless investigation + the media + advertising dollars => undermining government function.
Watergate, White Water, Monica, Russiagate, etc.
Can you imagine the national reaction if someone tried to investigate George Washington the same way? It would have been seen not as “anti-George Washington,” but as fundamentally anti-American, an attempt to subvert democracy itself and interfere with the proper functioning of the nation.
Note the complexity of the modern legal, economic, and tax systems, which simultaneously make it very hard for anyone doing much of anything to comply with every single law (have you ever jaywalked? Accidentally miscounted a deduction on your taxes?) and ensure that, with enough searching, if you want to pin something bad on someone, you probably can.
Even though you believe in your heart that you have done nothing wrong, you have no idea whether you might be admitting that you did something that is against the law. There are tens of thousands of criminal statutes on the books in America today. Most of them you have never heard of, and many of them involve conduct that nobody would imagine could ever be a crime.
(Unless you’ve been pulled over for speeding. Then obviously you pull out your driver’s license and talk like a normal human.)
In short, the media discovered, with Nixon and Watergate (at least within the past century or so,) that constant presidential scandals could be good for ratings, and certain folks in the government discovered with Bill Clinton and Monica and Lewinsky that if you go digging for long enough, eventually you can find some kind of dirt to pin on someone–even if it’s completely irrelevant, idiotic dirt that has nothing to do with the president’s ability to govern.
This creates the incentive for the Media to constantly push the drumbeat narrative of “presidential scandal!” which leads to people truly believing that there is much more scandal than there really is.
Theory: Monica, Benghazi, Russiagate, and maybe even Watergate were all basically trumped-up hogwash played for ratings dollars. (Well, clearly someone broke into the Watergate hotel.)
The sheer complexity of the modern legal system, which allows this to happen, also incentivizes each party to push for constant investigations of the other party’s presidents. In essence, both sides are moving toward mutual defect-defect, with the media egging them on.
And We the People are the suckers.
I feel like there are concepts here for which we need better words.
The other day I was walking through the garden when I looked down, saw one of these, leapt back, screamed loudly enough to notify the entire neighborhood:
(The one in my yard was insect free, however.)
After catching my breath, I wondered, “Is that a wasp nest or a beehive?” and crept back for a closer look. Wasp nest. I mentally paged through my knowledge of wasp nests: wasps abandon nests when they fall on the ground. This one was probably empty and safe to step past. I later tossed it onto the compost pile.
The interesting part of this incident wasn’t the nest, but my reaction. I jumped away from the thing before I had even consciously figured out what the nest was. Only once I was safe did I consciously think about the nest.
Gazzaniga discusses a problem faced by brains trying to evolve to be bigger and smarter: how do you get more neurons working without taking up an absurd amount of space connecting each and every neuron to every other neuron?
Imagine a brain with 5 connected neurons: each neuron requires 4 connections to talk to every other neuron. A 5 neuron brain would thus need space for 10 total connections.
The addition of a 6th neuron would require 5 new connections; a 7th neuron requires 6 new connections, etc. A fully connected brain of 100 neurons would require 99 connections per neuron, for a total of 4,950 connections.
Connecting all of your neurons might work fine if if you’re a sea squirt, with only 230 or so neurons, but it is going to fail hard if you’re trying to hook up 86 billion. The space required to hook up all of these neurons would be massively larger than the space you can actually maintain by eating.
So how does an organism evolving to be smarter deal with the connectivity demands of increasing brain size?
Human social lives suggest an answer: Up on the human scale, one person can, Dunbar estimates, have functional social relationships with about 150 other people, including an understanding of those people’s relationships with each other. 150 people (the “Dunbar number”) is therefore the amount of people who can reliably cooperate or form groups without requiring any top-down organization.
So how do humans survive in groups of a thousand, a million, or a billion (eg, China)? How do we build large-scale infrastructure projects requiring the work of thousands of people and used by millions, like interstate highways? By organization–that is, specialization.
In a small tribe of 150 people, almost everyone in the tribe can do most of the jobs necessary for the tribe’s survival, within the obvious limits of biology. Men and women are both primarily occupied with collecting food. Both prepare clothing and shelter; both can cook. There is some specialization of labor–obviously men can carry heavier loads; women can nurse children–but most people are generally competent at most jobs.
In a modern industrial economy, most people are completely incompetent at most jobs. I have a nice garden, but I don’t even know how to turn on a tractor, much less how to care for a cow. The average person does not know how to knit or sew, much less build a house, wire up the electricity and lay the plumbing. We attend school from 5 to 18 or 22 or 30 and end up less competent at surviving in our own societies than a cave man with no school was in his, not because school is terrible but because modern industrial society requires so much specialized knowledge to keep everything running that no one person can truly master even a tenth of it.
Specialization, not just of people but of organizations and institutions, like hospitals devoted to treating the sick, Walmarts devoted to selling goods, and Microsoft devoted to writing and selling computer software and hardware, lets society function without requiring that everyone learn to be a doctor, merchant, and computer expert.
Similarly, brains expand their competence via specialization, not denser neural connections.
The smartest people may boast more neurons than those of average intelligence, but their brains have fewer neural connections…
Neuroscientists in Germany recruited 259 participants, both men and women, to take IQ tests and have their brains imaged…
The research revealed a strong correlation between the number of dendrites in a person’s cerebral cortex and their intelligence. The smartest participants had fewer neural connections in their cerebral cortex.
Fewer neural connections overall allows different parts of the brain to specialize, increasing local competence.
All things are produced more plentifully and easily and of a better quality when one man does one thing that is natural to him and does it at the right time, and leaves other things. –Plato, The Republic
The brains of mice, as Gazzinga discusses, do not need to be highly specialized, because mice are not very smart and do not do many specialized activities. Human brains, by contrast, are highly specialized, as anyone who has ever had a stroke has discovered. (Henry Harpending of West Hunter, for example, once had a stroke while visiting Germany that knocked out the area of his brain responsible for reading, but since he couldn’t read German in the first place, he didn’t realize anything was wrong until several hours later.)
I read, about a decade ago, that male and female brains have different levels, and patterns, of internal connectivity. (Here and here are articles on the subject.) These differences in connectivity may allow men and women to excel at different skills, and since we humans are a social species that can communicate by talking, this allows us to take cognitive modality beyond the level of a single brain.
So modularity lets us learn (and do) more things, with the downside that sometimes knowledge is highly localized–that is, we have a lot of knowledge that we seem able to access only under specific circumstances, rather than use generally.
For example, I have long wondered at the phenomenon of people who can definitely do complicated math when asked to, but show no practical number sense in everyday life, like the folks from the Yale Philosophy department who are confused about why African Americans are under-represented in their major, even though Yale has an African American Studies department which attracts a disproportionate % of Yale’s African American students. The mathematical certainty that if any major in the whole school that attracts more African American students, then other majors will end up with fewer, has been lost on these otherwise bright minds.
Yalies are not the only folks who struggle to use the things they know. When asked to name a book–any book–ordinary people failed. Surely these people have heard of a book at some point in their lives–the Bible is pretty famous, as is Harry Potter. Even if you don’t like books, they were assigned in school, and your parents probably read The Cat in the Hat and Green Eggs and Ham to you when you were a kid. It is not that they do not have the knowledge as they cannot access it.
Teachers complain all the time that students–even very good ones–can memorize all of the information they need for a test, regurgitate it all perfectly, and then turn around and show no practical understanding of the information at all.
Richard Feynman wrote eloquently of his time teaching future science teachers in Brazil:
In regard to education in Brazil, I had a very interesting experience. I was teaching a group of students who would ultimately become teachers, since at that time there were not many opportunities in Brazil for a highly trained person in science. These students had already had many courses, and this was to be their most advanced course in electricity and magnetism – Maxwell’s equations, and so on. …
I discovered a very strange phenomenon: I could ask a question, which the students would answer immediately. But the next time I would ask the question – the same subject, and the same question, as far as I could tell – they couldn’t answer it at all! For instance, one time I was talking about polarized light, and I gave them all some strips of polaroid.
Polaroid passes only light whose electric vector is in a certain direction, so I explained how you could tell which way the light is polarized from whether the polaroid is dark or light.
We first took two strips of polaroid and rotated them until they let the most light through. From doing that we could tell that the two strips were now admitting light polarized in the same direction – what passed through one piece of polaroid could also pass through the other. But then I asked them how one could tell the absolute direction of polarization, for a single piece of polaroid.
They hadn’t any idea.
I knew this took a certain amount of ingenuity, so I gave them a hint: “Look at the light reflected from the bay outside.”
Nobody said anything.
Then I said, “Have you ever heard of Brewster’s Angle?”
“Yes, sir! Brewster’s Angle is the angle at which light reflected from a medium with an index of refraction is completely polarized.”
“And which way is the light polarized when it’s reflected?”
“The light is polarized perpendicular to the plane of reflection, sir.” Even now, I have to think about it; they knew it cold! They even knew the tangent of the angle equals the index!
I said, “Well?”
Still nothing. They had just told me that light reflected from a medium with an index, such as the bay outside, was polarized; they had even told me which way it was polarized.
I said, “Look at the bay outside, through the polaroid. Now turn the polaroid.”
“Ooh, it’s polarized!” they said.
After a lot of investigation, I finally figured out that the students had memorized everything, but they didn’t know what anything meant. When they heard “light that is reflected from a medium with an index,” they didn’t know that it meant a material such as water. They didn’t know that the “direction of the light” is the direction in which you see something when you’re looking at it, and so on. Everything was entirely memorized, yet nothing had been translated into meaningful words. So if I asked, “What is Brewster’s Angle?” I’m going into the computer with the right keywords. But if I say, “Look at the water,” nothing happens – they don’t have anything under “Look at the water”!
The students here are not dumb, and memorizing things is not bad–memorizing your times tables is very useful–but they have everything lodged in their “memorization module” and nothing in their “practical experience module.” (Note: I am not necessarily suggesting that thee exists a literal, physical spot in the brain where memorized and experienced knowledge reside, but that certain brain structures and networks lodge information in ways that make it easier or harder to access.)
People frequently make arguments that don’t make logical sense when you think them all the way through from start to finish, but do make sense if we assume that people are using specific brain modules for quick reasoning and don’t necessarily cross-check their results with each other. For example, when we are angry because someone has done something bad to us, we tend to snap at people who had nothing to do with it. Our brains are in “fight and punish mode” and latch on to the nearest person as the person who most likely committed the offense, even if we consciously know they weren’t involved.
Political discussions are often marred by folks running what ought to be logical arguments through status signaling, emotional, or tribal modules. The desire to see Bad People punished (a reasonable desire if we all lived in the same physical community with each other) interferes with a discussion of whether said punishment is actually useful, effective, or just. For example, a man who has been incorrectly convicted of the rape of a child will have a difficult time getting anyone to listen sympathetically to his case.
In the case of white South African victims of racially-motivated murder, the notion that their ancestors did wrong and therefore they deserve to be punished often overrides sympathy. As BBC notes, these killings tend to be particularly brutal (they often involve torture) and targeted, but the South African government doesn’t care:
According to one leading political activist, Mandla Nyaqela, this is the after-effect of the huge degree of selfishness and brutality which was shown towards the black population under apartheid. …
Virtually every week the press here report the murders of white farmers, though you will not hear much about it in the media outside South Africa.In South Africa you are twice as likely to be murdered if you are a white farmer than if you are a police officer – and the police here have a particularly dangerous life. The killings of farmers are often particularly brutal. …
Ernst Roets’s organisation has published the names of more than 2,000 people who have died over the last two decades. The government has so far been unwilling to make solving and preventing these murders a priority. …
There used to be 60,000 white farmers in South Africa. In 20 years that number has halved.
The Christian Science Monitor reports on the measures ordinary South Africans have to take in what was once a safe country to not become human shishkabobs, which you should pause and read, but is a bit of a tangent from our present discussion. The article ends with a mind-bending statement about a borrowed dog (dogs are also important for security):
My friends tell me the dog is fine around children, but is skittish around men, especially black men. The people at the dog pound told them it had probably been abused. As we walk past house after house, with barking dog after barking dog, I notice Lampo pays no attention. Instead, he’s watching the stream of housekeepers and gardeners heading home from work. They eye the dog nervously back.
Great, I think, I’m walking a racist dog.
Module one: Boy South Africa has a lot of crime. Better get a dog, cover my house with steel bars, and an extensive security system.
Module two: Associating black people with crime is racist, therefore my dog is racist for being wary of people who look like the person who abused it.
And while some people are obviously sympathetic to the plight of murdered people, “Cry me a river White South African Colonizers” is a very common reaction. (Never mind that the people committing crimes in South Africa today never lived under apartheid; they’ve lived in a black-run country for their entire lives.) Logically, white South Africans did not do anything to deserve being killed, and like the golden goose, killing the people who produce food will just trigger a repeat of Zimbabwe, but the modes of tribalism–“I do not care about these people because they are not mine and I want their stuff”–and punishment–“I read about a horrible thing someone did, so I want to punish everyone who looks like them”–trump logic.
Who dies–and how they die–significantly shapes our engagement with the news. Gun deaths via mass shootings get much more coverage and worry than ordinary homicides, even though ordinary homicides are far more common. homicides get more coverage and worry than suicides, even though suicides are far more common. The majority of gun deaths are actually suicides, but you’d never know that from listening to our national conversation about guns, simply because we are biased to worry far more about other people killng us than about ourselves.
Similarly, the death of one person via volcano receives about the same news coverage as 650 in a flood, 2,000 in a drought, or 40,000 in a famine. As the article notes:
Instead of considering the objective damage caused by natural disasters, networks tend to look for disasters that are “rife with drama”, as one New York Times article put it4—hurricanes, tornadoes, forest fires, earthquakes all make for splashy headlines and captivating visuals. Thanks to this selectivity, less “spectacular” but often times more deadly natural disasters tend to get passed over. Food shortages, for example, result in the most casualties and affect the most people per incident5 but their onset is more gradual than that of a volcanic explosion or sudden earthquake. … This bias for the spectacular is not only unfair and misleading, but also has the potential to misallocate attention and aid.
There are similar biases by continent, with disasters in Africa receiving less attention than disasters in Europe (this correlates with African disasters being more likely to be the slow-motion famines, epidemics and droughts that kill lots of people, and European disasters being splashier, though perhaps we’d consider famines “splashier” if they happened in Paris instead of Ethiopia.)
From a neuropolitical perspective, I suspect that patterns such as the Big Five personality traits correlating with particular political positions (“openness” with “liberalism,” for example, or “conscientiousness” with “conservativeness,”) is caused by patterns of brain activity that cause some people to depend more or less on particular brain modules for processing.
For example, conservatives process more of the world through the areas of their brain that are also used for processing disgust, (not one of “the five” but still an important psychological trait) which increases their fear of pathogens, disease vectors, and generally anything new or from the outside. Disgust can go so far as to process other people’s faces or body language as “disgusting” (eg, trans people) even when there is objectively nothing that presents an actual contamination or pathogenic risk involved.
Similarly, people who feel more guilt in one area of their life often feel guilt in others–eg, “White guilt was significantly associated with bulimia nervosa symptomatology.” The arrow of causation is unclear–guilt about eating might spill over into guilt about existing, or guilt about existing might cause guilt about eating, or people who generally feel guilty about everything could have both. Either way, these people are generally not logically reasoning, “Whites have done bad things, therefore I should starve myself.” (Should veganism be classified as a politically motivated eating disorder?)
I could continue forever–
Restrictions on medical research are biased toward preventing mentally salient incidents like thalidomide babies, but against the invisible cost of children who die from diseases that could have been cured had research not been prevented by regulations.
America has a large Somali community but not Congolese, (85,000 Somalis vs. 13,000 Congolese, of whom 10,000 hail from the DRC. Somalia has about 14 million people, the DRC has about 78.7 million people, so it’s not due to there being more Somalis in the world,) for no particular reason I’ve been able to discover, other than President Clinton once disastrously sent a few helicopters to intervene in the eternal Somali civil war and so the government decided that we now have a special obligation to take in Somalis.
–but that’s probably enough.
I have tried here to present a balanced account of different political biases, but I would like to end by noting that modular thinking, while it can lead to stupid decisions, exists for good reasons. If purely logical thinking were superior to modular, we’d probably be better at it. Still, cognitive biases exist and lead to a lot of stupid or sub-optimal results.