The Female Problem

 

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Lise Meitner and Otto Hahn in their laboratory, 1912

As Pumpkin Person reports, 96% of people with math IQs over 154 are male (at least in the early 1980s.) Quoting from  Feingold, A. (1988). Cognitive gender differences are disappearing. American Psychologist, 43(2), 95-103:

When the examinees from the two test administrations were combined, 96% of 99 scores of 800 (the highest possible scaled score), 90% of 433 scores in the 780-790 range, 81% of 1479 scores between 750 and 770, and 56% of 3,768 scores of 600 were earned by boys.

The linked article notes that this was an improvement over the previous gender gap in high-end math scores. (This improvement may itself be an illusion, due to the immigration of smarter Asians rather than any narrowing of the gap among locals.)

I don’t know what the slant is among folks with 800s on the verbal sub-test, though it is probably less–far more published authors and journalists are male than top mathematicians are female. (Language is a much older human skill than math, and we seem to have a corresponding easier time with it.) ETA: I found some data. Verbal is split nearly 50/50 across the board; the short-lived essay had a female bias. Since the 90s, the male:female ratio for scores over 700 improved from 13:1 to 4:1; there’s more randomness in the data for 800s, but the ratio is consistently more male-dominated.

High SAT (or any other sort of) scores is isolating. A person with a combined score between 950 and 1150 (on recent tests) falls comfortably into the middle of the range; most people have scores near them. A person with a score above 1350 is in the 90th%–that is, 90% of people have scores lower than theirs.

People with scores that round up to 1600 are above the 99th%. Over 99% of people have lower scores than they do.

And if on top of that you are a female with a math score above 750, you’re now a minority within a minority–75% or more of the tiny sliver of people at your level are likely to be male.

Obviously the exact details change over time–the SAT is periodically re-normed and revised–and of course no one makes friends by pulling out their SAT scores and nixing anyone with worse results.

But the general point holds true, regardless of our adjustments, because people bond with folks who think similarly to themselves, have similar interests, or are classmates/coworkers–and if you are a female with high math abilities, you know well that your environment is heavily male.

This is not so bad if you are at a point in your life when you are looking for someone to date and want to be around lots of men (in fact, it can be quite pleasant.) It becomes a problem when you are past that point, and looking for fellow women to converse with. Married women with children, for example, do not typically associate in groups that are 90% male–nor should they, for good reasons I can explain in depth if you want me to.

A few months ago, a young woman named Kathleen Rebecca Forth committed suicide. I didn’t know Forth, but she was a nerd, and nerds are my tribe.

She was an effective altruist who specialized in understanding people through the application of rationality techniques. She was in the process of becoming a data scientist so that she could earn the money she needed to dedicate her life to charity.

I cannot judge the objective truth of Forth’s suicide letter, because I don’t know her nor any of the people in her particular communities. I have very little experience with life as a single person, having had the good luck to marry young. Nevertheless, Forth is dead.

At the risk of oversimplifying the complex motivations for Forth’s death, she was desperately alone and felt like she had no one to protect her. She wanted friends, but was instead surrounded by men who wanted to mate with her (with or without her consent.) Normal people can solve this problem by simply hanging out with more women. This is much harder for nerds:

Rationality and effective altruism are the loves of my life. They are who I am.

I also love programming. Programming is part of who I am.

I could leave rationality, effective altruism and programming to escape the male-dominated environments that increase my sexual violence risk so much. The trouble is, I wouldn’t be myself. I would have to act like someone else all day.

Imagine leaving everything you’re interested in, and all the social groups where people have something in common with you. You’d be socially isolated. You’d be constantly pretending to enjoy work you don’t like, to enjoy activities you’re not interested in, to bond with people who don’t understand you, trying to be close to people you don’t relate to… What kind of life is that? …

Before I found this place, my life was utterly unengaging. No one was interested in talking about the same things. I was actually trying to talk about rationality and effective altruism for years before I found this place, and was referred into it because of that!

My life was tedious and very lonely. I never want to go back to that again. Being outside this network felt like being dead inside my own skin.

Why Forth could not effectively change the way she interacted with men in order to decrease the sexual interest she received from them, I do not know–it is perhaps unknowable–but I think her life would not have ended had she been married.

A couple of years ago, I met someone who initiated a form of attraction I’d never experienced before. I was upset because of a sex offender and wanted to be protected. For months, I desperately wanted this person to protect me. My mind screamed for it every day. My survival instincts told me I needed to be in their territory. This went on for months. I fantasized about throwing myself at them, and even obeying them, because they protected me in the fantasy.

That is very strange for me because I had never felt that way about anyone. Obedience? How? That seemed so senseless.

Look, no one is smart in all ways at once. We all have our blind spots. Forth’s blind spot was this thing called “marriage.” It is perhaps also a blind spot for most of the people around her–especially this one. She should not be condemned for not being perfect, any more than the rest of us.

But we can still conclude that she was desperately lonely for normal things that normal people seek–friendship, love, marriage–and her difficulties hailed in part from the fact that her environment was 90% male. She had no group of like-minded females to bond with and seek advice and feedback from.

Forth’s death prompted me to create The Female Side, an open thread for any female readers of this blog, along with a Slack-based discussion group. (The invite is in the comments over on the Female Side.) You don’t have to be alone. (You don’t even have to be good at math.) We are rare, but we are out here.

(Note: anyone can feel free to treat any thread as an Open Thread, and some folks prefer to post over on the About page.)

Given all of this, why don’t I embrace efforts to get more women into STEM? Why do I find these efforts repulsive, and accept the heavily male-dominated landscape? Wouldn’t it be in my self-interest to attract more women to STEM and convince people, generally, that women are talented at such endeavors?

I would love it if more women were genuinely interested in STEM. I am also grateful to pioneers like Marie Curie and Lise Meitner, whose brilliance and dedication forced open the doors of academies that had formerly been entirely closed to women.

The difficulty is that genuine interest in STEM is rare, and even rarer in women. The over-representation of men at both the high and low ends of mathematical abilities is most likely due to biological causes that even a perfect society that removes all gender-based discrimination and biases cannot eliminate.

It does not benefit me one bit if STEM gets flooded with women who are not nerds. That is just normies invading and taking over my territory. It’s middle school all over again.

If your idea of “getting girls interested in STEM” includes makeup kits and spa masks, I posit that you have no idea what you’re talking about, you’re appropriating my culture, and you can fuck off.

Please take a moment to appreciate just how terrible this “Project Mc2” “Lip Balm Lab” is. I am not sure I have words sufficient to describe how much I hate this thing and its entire line, but let me try to summarize:

There’s nothing inherently wrong with lib balm. The invention of makeup that isn’t full of lead and toxic chemicals was a real boon to women. There are, in fact, scientists at work at makeup companies, devoted to inventing new shades of eye shadow, quicker-drying nail polish, less toxic lipstick, etc.

And… wearing makeup is incredibly normative for women. Little girls play at wearing makeup. Obtaining your first adult makeup and learning how to apply it is practically a rite of passage for young teens. Most adult women love makeup and wear it every day.

Except:

Nerd women.

Female nerds just aren’t into makeup.

Marie Curie
Marie Curie, fashionista

I’m not saying they never wear makeup–there’s even a significant subculture of people who enjoy cosplay/historical re-enactment and construct elaborate costumes, including makeup–but most of us don’t. Much like male nerds, we prioritize comfort and functionality in the things covering our bodies, not fashion trends.

And if anything, makeup is one of the most obvious shibboleths that distinguishes between nerd females and normies.

In other words, they took the tribal marker of the people who made fun of us throughout elementary and highschool and repackaged it as “Science!” in an effort to get more normies into STEM, and I’m supposed to be happy about this?!

I am not ashamed of the fact that women are rarer than men at the highest levels of math abilities. Women are also rarer than men at the lowest levels of math abilities. I feel no need to cram people into disciplines they aren’t actually interested in just so we can have equal numbers of people in each–we don’t need equal numbers of men and women in construction work, plumbing, electrical engineering, long-haul trucking, nursing, teaching, childcare, etc.

It’s okay for men and women to enjoy different things–on average–and it’s also okay for some people to have unusual talents or interests.

It’s okay to be you.

(I mean, unless you’re a murderer or something. Then don’t be you.)

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Why is community dead: In which I blame colleges.

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By any objective analysis, life in modern America is pretty darn good. You probably didn’t die in childbirth and neither did half of your children. You haven’t died of smallpox or polio. You probably haven’t lived through a famine or war. Cookies and meat are cheap, houses are big, most of us do rather little physical labor, and we can carry the collected works of Shakespeare, Tolstoy, and Wikipedians in our pockets. We have novacaine for tooth surgery. If you avoid drugs and don’t eat too much, there’s a very good chance you’ll survive into your eighties.

Yet anxiety is skyrocketing.  Something about modern life doesn’t seem to agree with people.

In the past, people grew up in small towns or rural areas near small towns, knew most of the people in their neighborhoods, went to school, got jobs, and got married. They moved if they needed more land or saw opportunities in the gold fields, but most stayed put.
We know this because we can read about it in historical books.

One of the results was strong continuity of people in a particular place, and strong continuity of people allowed the development of those “civic associations” people are always going on about. Kids joined clubs at school, clubs at church, then transitioned into adult-aged clubs when they graduated. At every age, there were clubs, and clubs organized and ran events for the community.

Of course club membership was mediated by physical location–if you live in a town you will be in more clubs than if you live in the country and have to drive an hour to get there–but in general, life revolved around clubs (and church, which we can generously call another kind of club, with its own sub clubs.)

In such an environment, it is easy to see how someone could meet their sweetheart at 16, become a functioning member of society at 18, get a job, put a down payment on a house, get married by 20 or 22 and start having children.

Today, people go to college.

Forget your highschool sweetheart: you’re never going to see her again.

After college, people typically move again, because the job they’ve spent 4 years training for often isn’t in the same city as their college.

So forget all of your college friends: chances are you’ll never see any of them again, either.

Now you’re living in a strange city, full of strangers. You know no one. You are part of no clubs. No civic organizations. You feel no connection to anyone.

county-economic-status_fy2015_map“Isn’t diversity great?” someone crows over kebabs, and you think “Hey, at least those Muslims over there have each other to talk to.” Soon you find yourself envying the Hispanics. They have a community. You have a bar.

People make do. They socialize after work. They reconnect with old friends on Facebook and discover that their old friends are smug and annoying because Facebook is a filter that turns people smug and annoying.

But you can’t repair all of the broken connections.
Meanwhile, all of those small, rural towns have lost their young adults. Many of them have no realistic future for young people who stay; everyone who can leave, does. All that’s left behind are children, old people, and the few folks who didn’t quite make it into college.

The cities bloat with people who feel no connection to each other and small towns wither and die.

As the Guardian Reports: Why are so many people dying of opiate overdoses?:

Never mind the ‘war on drugs’ or laying all blame with pharmas, this epidemic exists because millions live in a world without hope, certainty and structure…

The number one killer of Americans under the age of 50 isn’t cancer, or suicide, or road traffic accidents. It’s drug overdoses. They have quadrupled since 1999. More than 52,000 Americans died from drug overdoses last year. Even in the UK, where illegal drug use is on the decline, overdose deaths are peaking, having grown by 10% from 2015 to 2016 alone. …

Opioids, whatever their source, bond with receptors all over our bodies. Opioid receptors evolved to protect us from panic, anxiety and pain – a considerate move by the oft-callous forces of evolution. …

The overdose epidemic compels us to face one of the darkest corners of modern human experience head on, to stop wasting time blaming the players and start looking directly at the source of the problem. What does it feel like to be a youngish human growing up in the early 21st century? Why are we so stressed out that our internal supply of opioids isn’t enough? …

You get opioids from your own brain stem when you get a hug. Mother’s milk is rich with opioids, which says a lot about the chemical foundation of mother-child attachment. When rats get an extra dose of opioids, they increase their play with each other, even tickle each other. And when rodents are allowed to socialise freely (rather than remain in isolated steel cages) they voluntarily avoid the opiate-laden bottle hanging from the bars of their cage. They’ve already got enough. …

So what does it say about our lifestyle if our natural supply isn’t sufficient and so we risk our lives to get more? It says we are stressed, isolated and untrusting.

(Note: college itself is enjoyable and teaches people valuable skills. This thread is not opposed to “learning things,” just to an economic system that separates people from their loved ones.)

“Cultural Collapse”

Tablet recently had an interesting essay on the theme of “why did Trump win?”

The material-grievances theory and the cultural-resentments theory can fit together because, in both cases, they tell us that people voted for Trump out of a perceived self-interest, which was to improve their faltering economic and material conditions, or else to affirm their cultural standing vis-à-vis the non-whites and the bicoastal elites. Their votes were, from this standpoint, rationally cast. … which ultimately would suggest that 2016’s election was at least a semi-normal event, even if Trump has his oddities. But here is my reservation.

I do not think the election was normal. I think it was the strangest election in American history in at least one major particular, which has to do with the qualifications and demeanor of the winning candidate. American presidents over the centuries have always cultivated, after all, a style, which has been pretty much the style of George Washington, sartorially updated. … Now, it is possible that, over the centuries, appearances and reality have, on occasion, parted ways, and one or another president, in the privacy of his personal quarters, or in whispered instructions to his henchmen, has been, in fact, a lout, a demagogue, a thug, and a stinking cesspool of corruption. And yet, until just now, nobody running for the presidency, none of the serious candidates, would have wanted to look like that, and this was for a simple reason. The American project requires a rigorously republican culture, without which a democratic society cannot exist—a culture of honesty, logic, science, and open-minded debate, which requires, in turn, tolerance and mutual respect. Democracy demands decorum. And since the president is supposed to be democracy’s leader, the candidates for the office have always done their best to, at least, put on a good act.

The author (Paul Berman) then proposes Theory III: Broad Cultural Collapse:

 A Theory 3 ought to emphasize still another non-economic and non-industrial factor, apart from marriage, family structure, theology, bad doctors, evil pharmaceutical companies, and racist ideology. This is a broad cultural collapse. It is a collapse, at minimum, of civic knowledge—a collapse in the ability to identify political reality, a collapse in the ability to recall the nature of democracy and the American ideal. An intellectual collapse, ultimately. And the sign of this collapse is an inability to recognize that Donald Trump has the look of a foreign object within the American presidential tradition.

Berman is insightful until he blames cultural collapse on the educational system (those dastardly teachers just decided not to teach about George Washington, I guess.)

We can’t blame education. Very few people had many years of formal education of any sort back in 1776 or 1810–even in 1900, far fewer people completed highschool than do today. The idea that highschool civics class was more effectively teaching future voters what to look for in a president in 1815 than today therefore seems unlikely.

If anything, in my (admittedly limited, parental) interactions with the local schools, education seem to lag national sentiment. For example, the local schools still cover Columbus Day in a pro-Columbus manner (and I don’t even live in a particularly conservative area) and have special Veterans’ Day events. School curricula are, I think, fairly influenced by the desires of the Texas schools, because Texas is a big state that buys a lot of textbooks.

I know plenty of Boomers who voted for Trump, so if we’re looking at a change in school curricula, we’re looking at a shift that happened half a century ago (or more,) but only recently manifested.

That said, I definitely feel something coursing through society that I could call “Cultural Collapse.” I just don’t think the schools are to blame.

Yesterday I happened across children’s book about famous musicians from the 1920s. Interwoven with the biographies of Beethoven and Mozart were political comments about kings and queens, European social structure and how these musicians of course saw through all of this royalty business and wanted to make music for the common people. It was an articulated ideology of democracy.

Sure, people today still think democracy is important, but the framing (and phrasing) is different. The book we recently read of mathematicians’ biographies didn’t stop to tell us how highly the mathematicians thought of the idea of common people voting (rather, when it bothered with ideology, it focused on increasing representation of women in mathematics and emphasizing the historical obstacles they faced.)

Meanwhile, as the NY Times reports, the percent of Americans who think living in a Democracy is important is declining:

According to the Mounk-Foa early-warning system, signs of democratic deconsolidation in the United States and many other liberal democracies are now similar to those in Venezuela before its crisis.

Across numerous countries, including Australia, Britain, the Netherlands, New Zealand, Sweden and the United States, the percentage of people who say it is “essential” to live in a democracy has plummeted, and it is especially low among younger generations. …

Support for autocratic alternatives is rising, too. Drawing on data from the European and World Values Surveys, the researchers found that the share of Americans who say that army rule would be a “good” or “very good” thing had risen to 1 in 6 in 2014, compared with 1 in 16 in 1995.

That trend is particularly strong among young people. For instance, in a previously published paper, the researchers calculated that 43 percent of older Americans believed it was illegitimate for the military to take over if the government were incompetent or failing to do its job, but only 19 percent of millennials agreed. The same generational divide showed up in Europe, where 53 percent of older people thought a military takeover would be illegitimate, while only 36 percent of millennials agreed.

Note, though, that this is not a local phenomenon–any explanation that explains why support for democracy is down in the US needs to also explain why it’s down in Sweden, Australia, Britain, and the Netherlands (and maybe why it wasn’t so popular there in the first place.)

Here are a few different theories besides failing schools:

  1. Less common culture, due to integration and immigration
  2. More international culture, due to the internet, TV, and similar technologies
  3. Disney

Put yourself in your grandfather or great-grandfather’s shoes, growing up in the 1910s or 20s. Cars were not yet common; chances were if he wanted to go somewhere, he walked or rode a horse. Telephones and radios were still rare. TV barely existed.

If you wanted to talk to someone, you walked over to them and talked. If you wanted to talk to someone from another town, either you or they had to travel, often by horse or wagon. For long-distance news, you had newspapers and a few telegraph wires.

News traveled slowly. People traveled slowly (most people didn’t ride trains regularly.) Most of the people you talked to were folks who lived nearby, in your own community. Everyone not from your community was some kind of outsider.

There’s a story from Albion’s Seed:

During World War II, for example, three German submariners escaped from Camp Crossville, Tennessee. Their flight took them to an Appalachian cabin, where they stopped for a drink of water. The mountain granny told them to git.” When they ignored her, she promptly shot them dead. The sheriff came, and scolded her for shooting helpless prisoners. Granny burst into tears, and said that she wold not have done it if she had known the were Germans. The exasperated sheriff asked her what in “tarnation” she thought she was shooting at. “Why,” she replied, “I thought they was Yankees!”

And then your grandfather got shipped out to get shot at somewhere in Europe or the Pacific.

Today, technology has completely transformed our lives. When we want to talk to someone or hear their opinion, we can just pick up the phone, visit facebook, or flip on the TV. We have daily commutes that would have taken our ancestors a week to walk. People expect to travel thousands of miles for college and jobs.

The effect is a curious inversion: In a world where you can talk to anyone, why talk to your neighbors? Personally, I spend more time talking to people in Britain than the folks next door, (and I like my neighbors.)

Now, this blog was practically founded on the idea that this technological shift in the way ideas (memes) are transmitted has a profound effect on the kinds of ideas that are transmitted. When ideas must be propagated between relatives and neighbors, these ideas are likely to promote your own material well-being (as you must survive well enough to continue propagating the idea for it to go on existing,) whereas when ideas can be easily transmitted between strangers who don’t even live near each other, the ideas need not promote personal survival–they just need to sound good. (I went into more detail on this idea back in Viruses Want you to Spread Them, Mitochondrial Memes, and The Progressive Virus.)

How do these technological shifts affect how we form communities?

From Bowling Alone:

In a groundbreaking book based on vast data, Putnam shows how we have become increasingly disconnected from family, friends, neighbors, and our democratic structures– and how we may reconnect.

Putnam warns that our stock of social capital – the very fabric of our connections with each other, has plummeted, impoverishing our lives and communities.

Putnam draws on evidence including nearly 500,000 interviews over the last quarter century to show that we sign fewer petitions, belong to fewer organizations that meet, know our neighbors less, meet with friends less frequently, and even socialize with our families less often. We’re even bowling alone. More Americans are bowling than ever before, but they are not bowling in leagues. Putnam shows how changes in work, family structure, age, suburban life, television, computers, women’s roles and other factors have contributed to this decline.

to data on how many people don’t have any friends:

The National Science Foundation (NSF) reported in its General Social Survey (GSS) that unprecedented numbers of Americans are lonely. Published in the American Sociological Review (ASR) and authored by Miller McPhearson, Lynn Smith-Lovin, and Matthew Brashears, sociologists at Duke and the University of Arizona, the study featured 1,500 face-to-face interviews where more than a quarter of the respondents — one in four — said that they have no one with whom they can talk about their personal troubles or triumphs. If family members are not counted, the number doubles to more than half of Americans who have no one outside their immediate family with whom they can share confidences. Sadly, the researchers noted increases in “social isolation” and “a very significant decrease in social connection to close friends and family.”

Rarely has news from an academic paper struck such a responsive nerve with the general public. These dramatic statistics from ASR parallel similar trends reported by the Beverly LaHaye Institute — that over the 40 years from 1960 to 2000 the Census Bureau had expanded its analysis of what had been a minor category.  The Census Bureau categorizes the term “unrelated individuals” to designate someone who does not live in a “family group.” Sadly, we’ve seen the percentage of persons living as “unrelated individuals” almost triple, increasing from 6 to 16 percent of all people during the last 40 years. A huge majority of those classified as “unrelated individuals” (about 70 percent) lived alone.

it seems that interpersonal trust is deteriorating:

Long-run data from the US, where the General Social Survey (GSS) has been gathering information about trust attitudes since 1972, suggests that people trust each other less today than 40 years ago. This decline in interpersonal trust in the US has been coupled with a long-run reduction in public trust in government – according to estimates compiled by the Pew Research Center since 1958, today trust in the government in the US is at historically low levels.

Interestingly:

Interpersonal trust attitudes correlate strongly with religious affiliation and upbringing. Some studies have shown that this strong positive relationship remains after controlling for several survey-respondent characteristics.1 This, in turn, has led researchers to use religion as a proxy for trust, in order to estimate the extent to which economic outcomes depend on trust attitudes. Estimates from these and other studies using an instrumental-variable approach, suggest that trust has a causal impact on economic outcomes.2 This suggests that the remarkable cross-country heterogeneity in trust that we observe today, can explain a significant part of the historical differences in cross-country income levels.

Also:

Measures of trust from attitudinal survey questions remain the most common source of data on trust. Yet academic studies have shown that these measures of trust are generally weak predictors of actual trusting behaviour. Interestingly, however, questions about trusting attitudes do seem to predict trustworthiness. In other words, people who say they trust other people tend to be trustworthy themselves.3

Just look at that horrible trend of migrants being kept out of Europe

Our technological shifts haven’t just affected ideas and conversations–with people able to travel thousands of miles in an afternoon, they’ve also affected the composition of communities. The US in 1920 was almost 90% white and 10% black, (with that black population concentrated in the segregated South). All other races together totaled only a couple percent. Today, the US is <65% white, 13% black, 16% Hispanic, 6% Asian and Native American, and 9% “other” or multi-racial.

Similar changes have happened in Europe, both with the creation of the Free Movement Zone and the discovery that the Mediterranean isn’t that hard to cross, though the composition of the newcomers obviously differs.

Diversity may have its benefits, but one of the things it isn’t is a common culture.

With all of these changes, do I really feel that there is anything particularly special about my local community and its norms over those of my British friends?

What about Disney?

Well, Disney’s most profitable product hasn’t exactly been pro-democracy, though I doubt a few princess movies can actually budge people’s political compasses or vote for Trump (or Hillary.) But what about the general content of children’s stories? It sure seems like there are a lot fewer stories focused on characters from American history than in the days when Davy Crockett was the biggest thing on TV.

Of course this loops back into technological changes, as American TV and movies are enjoyed by an increasingly non-American audience and media content is driven by advertisers’ desire to reach specific audiences (eg, the “rural purge” in TV programming, when popular TV shows aimed at more rural or older audiences were cancelled in favor of programs featuring urban characters, which advertisers believed would appeal to younger viewers with more cash to spend.)

If cultural collapse is happening, it’s not because we lack for civics classes, but because civics classes alone cannot create a civic culture where there is none.

Angola and Atomization

Quick excerpt from God of the Rodeo: The Quest for Redemption in Louisiana’s Angola Prison:

Before the rodeo [Terry Hawkins] had graduated out of the fields to the position of fry cook. It was better than being A.D.H.D. (A Dude with a Hoe and a Ditch)–after stirring fried rice or flipping hotcakes on a sove ten feet long, he could grill hamburgers, bag them, and stuff them down his pants to sell in the dorm. Sometimes he snuck out with fried chicken under his shirt and cuts of cheese in his socks. Payment came in cigarettes, the prison’s currency. Later he would stand outside the canteen, and trade a few packs for shampoo or soap or deoderant, or “zoo-zos”–snacks of candy bars or sardines. He knew which guards would allow the stealing, the selling. He made sure to send them plates of fried chicken.

While reading this I thought, “This man has, at least, something to offer his neighbors. He can sell them food, something they’re grateful for. The guy with cheese in his socks and hamburgers in his pants is probably a respected member of his community.”

What do I have to offer my neighbors? I have skills, but they’re only of interest to a corporate employer, my boss. I don’t make anything for sale. I can’t raise a barn or train a horse, and even if I could, my neighbors don’t need these services. Even if I had milk for sale from my personal cow, my neighbors would still prefer to buy their milk at the grocery store.

All of these needs that we used to fill by interacting with our neighbors are now routed through multinational corporations that build their products in immense sweatshops in foreign countries.

I don’t even have to go to the store to buy things if I don’t want to–I can order things online, even groceries.

Beyond the economic, modern prosperity has also eliminated many of the ways (and places) people used to interact. As Lewis Mumford recounts (H/T Wrath of Gnon):

The Bible would have been different without public wells

To sum up the medieval dwelling house, one may say that it was characterized by lack of differentiated space and differentiated function. In the cities, however, this lack of internal differentiation was offset by a completer development of domestic functions in public institutions. Though the house might lack a private bake-oven, there was a public one at the baker’s or the cook-shop. Though it might lack a private bathroom, there was a municipal bath-house. Thought it might lack facilities for isolating and nursing a diseased member, there were numerous public hospitals. … As long as the conditions were rude–when people lived in the open, pissed freely in the garden or the street, bought and sold outdoors, opened their shutters and let in full sunlight–the defects of the house were far less serious than they were under a more refined regime.

Without all of the little, daily things that naturally brought people into contact with each other and knit them into communities, we simply have far fewer reasons to talk. We might think that people could simply make up for these changes by inventing new, leisure-oriented reasons to interact with each other, but so far, they’re struggling:

Americans’ circle of confidants has shrunk dramatically in the past two decades and the number of people who say they have no one with whom to discuss important matters has more than doubled, according to a new study by sociologists at DukeUniversity and the University of Arizona.

“The evidence shows that Americans have fewer confidants and those ties are also more family-based than they used to be,” said Lynn Smith-Lovin, Robert L. Wilson Professor of Sociology at Duke University and one of the authors of “ Social Isolation in America: Changes in Core Discussion Networks Over Two Decades.” …

It compared data from 1985 and 2004 and found that the mean number of people with whom Americans can discuss matters important to them dropped by nearly one-third, from 2.94 people in 1985 to 2.08 in 2004.

Researchers also found that the number of people who said they had no one with whom to discuss such matters more than doubled, to nearly 25 percent. The survey found that both family and non-family confidants dropped, with the loss greatest in non-family connections.

I don’t know about you, but I just don’t trust most people, and most people have given me no reason to trust them.

Tesla vs. Edison

... and fight! 220px-Thomas_Edison2

It has become popular of late, especially on the left, to love Tesla and hate Edison. (Warning: that is a link to the Oatmeal, which is very funny and will suck up large quantities of your time if you let it, but if you aren’t familiar with the leftists hate of Edison and valorization of Tesla, it’s a necessary read.)

Edison, (1847 – 1931) was an American-born (son of a Canadian war refugee of Dutch descent) auto-didact, inventor, and businessman who was awarded over a thousand patents. His most important inventions (or inventions produced by his lab,) include the first actually useful lightbulb, the phonograph, the first movie camera and a device to view the movies on, the electrical grid necessary to power the lightbulb, the movie studio necessary to make the films for people to watch, and the scientific research lab.

He was friends with Henry Ford, a community volunteer, deaf, and a general humanitarian who abhorred violence and prided himself on having never invented an offensive weapon.

His worst mistake appears to have been not realizing what business he was in during the “War of the Currents;” Edison thought he was in the lightbulb-selling business, and since he had invented a lightbulb that ran on DC, he wanted everyone to use DC. He also seems to have been genuinely concerned about the high voltages used by AC, but DC just drops off too quickly to be used in non-urban areas; to get the country electrified required DC. Edison not only lost the Currents War, but also got kicked out of the company he’d founded by his stock holders. The company’s name was later changed to General Electric.

His political views were fairly common for his day–he advocated the populist position on abolishing the gold standard, tax reform, and making loans interest free to help farmers. Religiously, he was basically a GNON-believing deist. He preferred silent films over “talkies” due to being deaf, and had six children, three of whom went into science/inventing, one with a degree from Yale and one from MIT.

The idea that Edison was “merely” a businessman or CEO is completely bollocks. He was not only a brilliant inventor, but also understood how his inventions would be used and created the systems–both human and mechanical–necessary to bring them to full fruition.

Edison's lab in Menlo Park
Edison’s lab in Menlo Park

 

Tesla (1856-1943) was a Serb born in Croatia back when Croatia was part of the Austrian empire. By all accounts, he was exceedingly brilliant. His father was a priest and his mother was the daughter of a priest, but he received a scholarship to the Austrian Polytechnic University, where he burned like a meteor for his first year, earning the highest grades possible in 9 subjects (almost twice the required course load.) In his second year, he became addicted to gambling, then gambled away his tuition money in year three and forgot to study for his finals. He flunked out and ran away.

A couple of years later, his family raised money to send him to university again, which was another fiasco, since Tesla didn’t have training in two of the required subjects and so couldn’t actually attend.

Nevertheless, Tesla managed to get work at a telegraph company and was eventually invited to the US to work under Edison. Here he did excellent work, but quit over a rather stupid sounding misunderstanding about pay, wherein Tesla expected to be paid far more for an invention than Edison had in funds to pay anyone. Edison offered a raise instead, but Tesla decided to strike out on his own.

Tesla attempted to start a business, which ended badly (it sounds like it went south because he wasn’t focusing on the stated goals of the company,) and left him a penniless ditch-digger.

He then hit on a series of successes, including the polyphase induction motor, which ended with him quite handsomely employed by one of Edison’s competitors, Westinghouse, but even here he had difficulties getting along with his co-workers. Eventually it seems he established his own lab and convinced investors to give him $100,000, which he promptly spent on more lab equipment instead of the new lighting system he’d promised. His lab was later sold and torn down to pay off debts.

Tesla received yet another major investment, $150,000 to build a wireless telegraph facility, but appears to have blown the money on stock market speculation. He did manage to finish the project, though without any more funds from his now very jaded investors, but eventually he had to sell the building, and it was demolished.

Many of Tesla’s inventions were clearly brilliant and far ahead of their time. Others are delusions, like his mechanical oscillator. Tesla claimed it nearly brought down the building; Mythbusters built one themselves, and it did no such thing.

There is a kind of brilliance that slides easily into madness, and Tesla’s was clearly of this sort. He was too adept at pattern matching (he could do calculus in his head) to sort out real patterns from ones he’d dreamed up. He never married, but once fell in love with a pigeon at the park, feeding it daily and spending over $2000 dollars on it when its wing was injured.

In his personal life, he was extremely rigid–working and eating at the exact same times every day, eating a very restricted diet, and wearing a fastidiously neat and regimented wardrobe. He was extremely thin and slept very little–perhaps only 2 hours a day. (There are a vanishingly few people in the world who actually do function like this.) He was critical and harsh toward people who didn’t meet his standards, like fat people or secretaries whose clothes he thought were insufficiently attractive. Despite not having any children of his own, he believed the unfit should be sterilized and the rest of the population coerced into a selective breeding program. He also said some unflattering things about Edison upon the man’s death, which is kind of rude.

To prevent him from sinking further into poverty, his former employer, Westinghouse, took pity on him and started paying his hotel bills, (Tesla seems to have not thought of living in a house.) Tesla spent much of his final years claiming to have built a “Death Ray” and claiming that various thieves had broken into his hotel room to steal it.

Upon his death in 1943, the government seized all of his belongings just in case there were actual Death Rays or other such inventions in there that the Nazis might try to steal. The box with Tesla’s Death Ray turned out to have nothing more than an old battery inside. The investigator concluded:

“[Tesla’s] thoughts and efforts during at least the past 15 years were primarily of a speculative, philosophical, and somewhat promotional character often concerned with the production and wireless transmission of power; but did not include new, sound, workable principles or methods for realizing such results.

To be frank, I’ve talked to homeless schizophrenics who sound a lot like Tesla; the line between correct pattern matching and incorrect pattern matching is, at times, easily crossed.

 

The modern habit of shitting on Edison and glorifying Tesla stems from the tendency to see Edison as a stereotypically American businessman who wickedly and cunningly stole ideas from from smarter people to build up his own wealth and reputation. It feeds into the notion that Americans (white Americans, especially,) have built nothing of their own, but stolen all of their wealth and a great many of their ideas from others. Here Tesla–attractive, urbane, brilliant, and most of all, not tainted by the blight of having been born in America–gets to stand in for the usual victimized classes.

Ironically, Edison’s political beliefs line up with the Progressives of his day–that is, socialists/liberals like Teddy Roosevelt and Woodrow Wilson. Tesla, at least as far as the Wikipedia describes any of his beliefs, favored Nazi-style forced sterilization and eugenics. In daily life, Tesla may have been a nicer person than Edison (it is rather difficult to tell from Wikipedia articles what people were like personally,) but I question a left that denigrates one of their own Progressives while upholding a man whose political beliefs are, at best, anathema to their own.

Regardless, Tesla’s failures were not Edison’s fault. Edison may have screwed him on pay, but he didn’t gamble away Tesla’s tuition money, make him fail his classes, nor convince him not to marry. Edison didn’t make him blow his investment money on the stock market or wander around NYC at all hours of the night, feeding pigeons.

Edison, deaf since childhood, didn’t have half the advantages handed to him as Tesla. He had all of three months of schooling; no one ever sent him to university or gave him a scholarship to waste. He may not have been as smart as Tesla, but he was still an intensely intelligent man and adeptly capable of carrying out the business side of the operation, without which no research could get done. Without funding, you don’t have a lab; no lab, no research. Humans do not live in isolation; someone has to do the inglorious work of coordinate things so that other people can reap the benefits of a system set up for them to work in.

Ultimately, Tesla was a brilliant man who should not have been allowed to run his affairs. He needed the structure of a boss, a wife, parents, family, etc., to keep him on track and stop him from doing idiotic things like gambling away his tuition money.

Familial supervision during college could have ensured that he graduated and gotten him on the path toward a tenured position. Perhaps he would have rubbed shoulders with the likes of Einstein and Curie at the Solvay Conference. A boss would have ensured that the strategic, business ends of things–the ends Tesla had no great talent for–got done, leaving Tesla to do the things he did best, to reach far more of his full potential. (In this regard, Edison had advantages Tesla lacked–a wife, family, and a country he had grown up in.) But Tesla was too rigid to submit to someone of inferior intellect (real or perceived), and his family back in Europe was too far away to help him. Loneliness is madness, for humans are social animals, and so brilliant Tesla died alone, poor, and in love with a pigeon.

Tesla's wireless telegraph tower, 1904
Tesla’s wireless telegraph tower, 1904

Just imagine what Edison and Tesla could have created had they put their animosity aside and worked together.

Part 2 coming soon.