I recently had a conversation with someone who seemed entirely motivated by kindness and also entirely, dangerously wrong.
The subject was prisons, and more specifically the treatment of prisoners:
Steven Hayes, who was convicted of a deadly 2007 home invasion in Connecticut that was so brutal it gained international attention, is receiving hormone therapy in prison as part of a gender transition https://t.co/jaDpU5UQEp
You’ve probably noticed that I’ve read a few books on prisons, crime, and legal systems. My opinion of the American legal system is that it is kind of terrifying; it usually catches the right person, but not always; unscrupulous people absolutely can use it to destroy your life.
Prisoners can be divided into roughly three groups:
People who shouldn’t be there (innocent, or their sentences are absurd for their crimes)
People who should be there, but feel genuine remorse
Some prisoners shouldn’t be there at all, some should be treated better than they currently are and given more support for reintegration to the non-prison world, and some should be tortured to death.
Over in real life, I try hard to be kind to others. I hand out cookies and hot cider on cold days to the neighborhood kids, volunteer with the homeless, and feel bad about eating animals.
But kindness requires… policing. Children cannot play on the playground if it’s full of homeless druggies. Homeless shelters cannot help if they are full of strung-out druggies, either. Even eating “free range” chickens requires that farmers raising chickens in batteries be prevented from slapping a fraudulent “free range” sticker on their meat.
Kindness alone is insufficient for creating a “kind” world. Many people are not nice people and will take advantage of or harm others if given the chance. Being “kind” to such people simply allows them to harm others.
My interlocutor in the conversation about the “trans” inmate basically argued that taxpayers should fund cross-sex hormone therapy for a man who raped/tortured/murdered a family (raped and murdered their kid, too), because it is medical care that prevents pain and suffering.
This argument is flawed on two grounds. The first is obvious: the entire point of prisons is to cause suffering. Prison isn’t fun; if it were fun, people would want to be there. Prison has to be unpleasant in order to function as any sort of deterrent, and we do actually want to deter people from committing crime. (In this case, the fellow should suffer to death, but that’s irrelevant, since the death penalty isn’t on the table in Connecticut.)
This doesn’t mean that I want to torture all of the prisoners–see above–but that doesn’t change the fundamental fact that punishment is an part of what prisons are for.
The second flaw is the matter of obligation. We may not wish to cause further harm to an inmate–having determined that prison is sufficient already–but that does not obligate us to relieve suffering that we didn’t cause in the first place.
This is a very common conversation in the car: “Mom! I forgot my toy! We have to go back!”
“I’m sorry, but we don’t have time to go back. You had half an hour to get ready, so you had plenty of time to get Mr. Fuzzy before we left. Hopefully you’ll plan ahead better next time.”
Yes, kiddo is going to cry, but he’s old enough to remember Mr. Fuzzy; it’s not everyone else in the car’s job to fix his mistake.
The fact that someone wants to undergo a sex change does not mean they need to; they may be unhappy because they cannot, but there are 2.3 million other people in prison who are also unhappy because there are things they cannot do. There are people who will never attend their children’s birthday parties; men whose wives will leave them; women whose sick and aging parents will die without saying good-bye.
Life is filled with tragedies; there is nothing special about wanting to be a girl that it sets it above the others and obligates tax payers to pay for it.
I am fine with paying for actual life-saving medical care, up to a point–diabetics in prison shouldn’t be denied insulin, for example. But wanting to be a girl is not an emergency. It’s a luxury, and once you’ve torture murdered a few people, you don’t get luxuries anymore.
To this is replied that I am, in some way, denying the inmate’s humanity, or perhaps drawing lines in the sand that could get shifted in difficult cases to cause harm to someone I do not want harmed, etc. The idea that we should not decide a trivially easy case because someday a more difficult case may come along is obvious nonsense, and “humanity” in this context is meaningless. I wouldn’t torture a dog, even though they aren’t human. I think it is immoral to kill or mistreat great apes, elephants, and dolphins.
Dolphins don’t torture humans to death.
If we are going to remember that someone is a human, we should remember his victims. They were humans; he is merely a member of Homo sapiens, a distinction he neither earned nor made meaningful.
There are several sleights of hand, here. The first is the exchange of causing harm and preventing harm. We may have an obligation not to cause harm, but we lack one to prevent harm. The second is the classification of sex hormones as necessary medical care. It is not; no one dies from not undergoing HRT. The third was characterizing a denial of medical care as a human rights violation. Human rights, you know, the things the UN decided were important after the Holocaust.
Put these three sleights together, and wanting to spend my money on my own children instead of on sex hormones for a murderer is equivalent to shoveling people into ovens.
I don’t think most of these sleights my interlocutor made were intentional–rather, I think she (or he) is a very kind person who has been effectively deceived by others who prey on her niceness.
Step one in fixing this sort of problem is to realize that kindness cannot exist in a vacuum: predators have to be stopped or children will be murdered, and we do this via coercion, which is, yes, painful. Step two is realizing that money (and resources) is limited, and that spending it on one thing requires not spending it on something else. Once we realize that, we have a quick and easy morality test: would sane people take money from their children in order to spend it on this?
In this case, normal people find the idea abhorrent: no loving parent would deprive their children in order to provide a murderer with luxuries.
If your “kindness” leads to acting abhorrently, it isn’t really kindness.
It seems like a lot of our problems in modern America stem from wanting to act as a unified entity but not actually being a unified entity.
Of course, we never were. No one in 1776 thought Massachusetts and Georgia were culturally or economically the same. They were so different that the whole country was set up as a “confederation” of nearly-independent states that just cooperated for reasons of national defense and trade efficiency.
Of course, that didn’t work so well and, over time, the nation installed a more and more powerful federal government, but differences in how people thought the whole thing should be run were still strong enough that we ended up fighting a civil war in the process.
That’s bad enough! But today we have nukes. We affect other people, not just ourselves, and other people are understandably concerned about those nukes. They’d like us to be a wee bit consistent in where we’re pointing them and maybe give them a heads up if we’re about to destroy their country.
Which we might be able to do if we were a single entity. But we’re not. We don’t even have the same people in power from year to year.
What’s that, we just let people vote, and if some 51% of us decide to vote for the guy whose policy is “nuke all of the penguins and use global warming to cancel out nuclear winter,” then that’s the law of the land?
Yes, that’s how democracy works, horrifying as it may sound.
The only sane response is a buildup of technocratic and bureaucratic apparati devoted to thwarting the will of the people in order to make sure no one nukes Antarctica in a fit of democratic fervor (or self-serving fervor, an actual concern during the Nixon administration.)
Who prevents the Deep State that’s supposed to prevent the president from going off the deep end from going off the deep end?
Meanwhile, we can’t get our national act together even on much simpler questions, like “Is rent control good?” or “How should we teach kids to read?” or “is abortion murder?”
Yet despite the fact that we really aren’t a single entity, we get perceived as one. We basically perceive ourselves as one. The actions of people at the other end of the country (or the world) we feel reflect on ourselves, even when we might from some rational standpoint admit that we really don’t have any control over those people and we shouldn’t be implicated in some giant mass guilt schema because of them.
In short, half of us want to run things one way and half want things the other way, and one of the side effects of this is absolute horror that some people are being RUDE.
The conservative joke about liberals is that liberals aren’t in favor of open borders, they’re just opposed to anything that would prevent open borders.
Liberals, of course, are concerned that closing the borders is rude. Muslim bans are rude. Attacking journalists is rude. Trump is rude.
Half of the country wants to welcome immigrants, and the other half doesn’t, and the net result is liberals feel like the conservatives are rude to their guests and conservatives feel like liberals are rudely imposing guests upon them.
Meanwhile, Japan manages to have a reputation for politeness even without an open borders policy, proving that life is not actually a choice between two and only two diametrically opposed sides.
The Japanese have refined the art of politely saying “no”, such as “I am sorry, but that is very difficult,” or “We are very busy right now; we will have to address this later.”
Having rules of etiquette and politeness (where everyone understands, of course, that “I am very busy,” really means, “No”) allows people to wiggle out of difficult situations without losing face.
It may be true, for example, that the average American doesn’t really want to die for the sake of Montenegro, a small nation that didn’t even exist when the average American learned geography. Montenegro was only officially declared a country in 2006, and certainly no American was ever asked whether they want to die for it. Now, a normal person might think it a wee bit presumptuous and rude to just straight up expect a bunch of strangers in a foreign country to be willing to give up everything and die for you, without even asking in the first place, but that people don’t like dying in strange lands never seems to occur to politicians. No, it is telling Montenegro that we aren’t so keen on the idea that’s the rude part. (Much better to wait until Montenegro is in dire straits and then weasel out of it, of course.)
Well, regardless of what works with North Koreans, being rude to your allies is a bad look. A country needs some sort of consistency, or it stops being a reliable partner at all and just becomes a rampaging elephant.
At least with a dash of formal politeness, I think people could feel a bit better about themselves and the conduct of the country. Maybe they’d calm down a bit.
The difficulty with modern politics is that it is stupid. Stupid, cultish, and insane.
Let’s use a recent example: Esquire ran a cover article about a white male teen entitled “American Boy,” and and at least a handful of people reacted with the kind of vitriol that makes alt-right conspiracy theorists point and yell “See? See? We told you so!”
Since when has “the cover of Esquire” been a “we”?
Just a few of the responses to Jemele’s Tweet, which has over 48 thousand likes:
So let me get this right, @esquire can’t put any other color person on their cover during the ENTIRE month of #BlackHistoryMonth!?!?
All during black history month. They know what they’re doing. All press is Good press
I can’t even believe that! Especially during Black History Month? I mean it’s not right to begin with but it’s completely ridiculous this month! The least they could have done was cover me! I’m the biggest black sheep there ever was ask anyone! So kidding…Sry,I know, NOT FUNNY!
During Black History Month no less. Just don’t get it at all.
What the hell?!!!! Was there some type of urgency? Some clamoring from the masses, a cultural void that needed to be filled that warranted the commissioning of this article?! WtF
Seriously?!? Just the title of this article made me throw up in my mouth a little
Okay, new rule: You’re not allowed to talk about single people on Valentine’s Day, colon cancer in October, food during Ramadan, or jam during the entire month of March, because March is National Celery Month. Also, the second week of July is Nude Recreation Week, so consider yourselves forewarned.
Ironically, I agree, strongly, with the folks who say we need to teach non-white history–the history of Africa, Asia, Oceana, and the rest of the world.
It’s not a pretty history. It involves cannibals. If they’re right that those who fail to learn about history are destined to repeat it, then we’re in for a lot of trouble.
Humans are fundamentally tribal creatures, even when they pretend to themselves that they aren’t. It’s part of our psychology; it’s part of how we understand the world and process threats. Human history is largely the history of one tribe of hairless apes bashing another tribe of hairless apes with increasingly advanced rocks. When we understand history, we realize that our current travails are more of the same old, same old, just fought with new technology.
Tribalism makes sense if you rewind the clock a hundred years or so to before the invention of the car, plane, and television. When most of your dealings were with members of your own community, and your own community was small enough that you knew a good portion of the people in it, “tribalism” was just regular life.
Using evidence from Great Britain, the United States, Belgium and Spain, it is demonstrated in this article that in integrated and divided nations alike, citizens are more strongly attached to political parties than to the social groups that the parties represent. In all four nations, partisans discriminate against their opponents to a degree that exceeds discrimination against members of religious, linguistic, ethnic or regional out‐groups. This pattern holds even when social cleavages are intense and the basis for prolonged political conflict. Partisan animus is conditioned by ideological proximity; partisans are more distrusting of parties furthest from them in the ideological space. The effects of partisanship on trust are eroded when partisan and social ties collide. In closing, the article considers the reasons that give rise to the strength of ‘partyism’ in modern democracies.
The problem is that these days, we don’t live in communities of a few hundred people. We don’t just interact with members of our own tribe.
The Esquire controversy is old-fashioned tribalism dressed up in modern language–really, all SJW politics is just tribalism dressed up in new words. There is nothing “social” or “justicey” about disliking an interview with a teenager; Jamele and the thousands of people agreeing with her aren’t objecting to the quality of the article nor the lad’s personality, but expressing a very simple emotion: You aren’t part of my tribe, therefore I don’t like you.
But who cares about any of this? 40,000 likes is a lot of likes, but then, there are >300 million people in this country. 40k isn’t even 1% of them.
Yet I think it is important. For starters, this low-level sniping is pervasive. Whether you’re on the internet or just watch TV, people who don’t like you are everywhere.
20 years ago, I wouldn’t have had any idea whether Jemele liked Esquire’s latest cover article or not–and I wouldn’t have cared, because I don’t know her. She doesn’t live near me, doesn’t work with me, doesn’t run in any of my social circles. She could hang out with her friends, talking about how much they hate this dumb Esquire cover, and I could hang out with my friends, talking about squids and Aztec sacrifice, and never the twain would meet.
Now we do.
Every group has memes about how awesome the group is and how much other groups suck. (If they didn’t, well, they’d stop existing pretty quickly.) Jocks insult nerds; nerds talk shit about jocks. But normally we keep our opinions within our own groups, where they function to increase group cohesion and punish deviators.
Contrary to what some sociologists claim, bringing people into contact with people whom they don’t like seems to increase conflict, not decrease it. Familiarity breeds contempt.
Being constantly exposed to other people’s ideas about how awful you are seems to have two effects on people: either they agree (become infected–pozzed, if you will) that they are awful and start trying to help the people who hate them (this might be a kind of Stockholm Syndrome); or they react negatively, become immune, and hate back.
The former I refer to as the “suicide meme.” More on this later, but in short, the suicide meme happens when you absorb the memes of people who want you dead.
To the gazelle, the lion is a monster; to the lion, the gazelle is lunch. Neither of them benefits from adopting the other’s ideas.
To the grass, of course, the gazelle is a torturer and the lion a perfect gentleman.
There is something ironic about getting lectured to about treatment of Latinos by someone who is literally named “Cortez,” (Hernando Cortes was the Spanish conquistador who conquered Mexico and destroyed the Aztec empire; he apparently also created a lot of children in the process.)
Quoting Cortez (the modern one):
We must have respect for… human rights and respect for the right of human mobility. Because it is a right. [Applause] Because we are standing on native land. And Latino people are descendants of native people. And we cannot be told, and criminalized, simply because for our identity or our status. Period.
There are multiple lies in this statement. “Human mobility” isn’t a right. Not across national borders. If you think it is, go try it on the North Korea border and report back on how it works. There is no country in the world that recognizes the right of non-citizens to traipse across its borders whenever they please.
Second, we are not standing on native land. This was filmed at the US capitol. This is AMERICAN land. It is American land because Americans killed the people who used to live here.
Every single piece of land in the entire world belongs to the person who actually has the ability to physically enforce their claim to that land. China is a country today and Tibet isn’t because the PRC has physical control over Tibet and Tibet does’t. Italy is a country because no other country has the ability to take control of Italy’s land. Bhutan is a country because it controls the borders of Bhutan.
Third, while Latinos are descended from “native” peoples, they aren’t descended from Native Americans. They’re descended from natives from other countries that are not America. White people are also “native” peoples by this logic; they are descended from the native peoples of Europe. Asians are descended from the native peoples of Asia. Blacks are descended from the native peoples of Africa. Etc. Just because Latinos are descended from people from the North and South American continents is not meaningful–Germans and Poles are both native to Europe, but that doesn’t mean Germans have some inherent right to invade Poland.
Fourth, you certainly can be criminalized for your “status” (as illegal immigrants.) In fact, immigration status is exactly what is being criminalized.
There are many other issues with this speech–like the part where AOC blames ICE for the death of a little girl they actually were trying to save (despite the fact that our border patrol has no moral obligation to spend American taxpayers’ money to save the lives of non-Americans) and her promotion of the idea that non-citizens deserve “Constitutional protections” (fact: they already have constitutional protections, under the constitutions of the countries they are citizens of. They don’t have constitutional protections in countries they are not citizens of,)–but the most troubling thing about this speech is the fact that Ocasio-Cortez is an actual member of Congress.
Ocasio-Cortez’s comments would make sense over on the Mexican side of the border–a Mexican advocating for things that benefit Mexicans is perfectly reasonable.
But for a member of the American government to advocate that Americans have no right to control their own borders and assert that the territory of America actually belongs to someone else–including non-citizens–is straight up treason.
Steven Pinker’s The Blank Slate was one of my top reads of 2018. Simultaneously impassioned, philosophic, and rational, Pinker covers everything from art to parenting, morality to language. What makes us us? Where does human nature–and individual personality–come from? And what are the moral implications if blank slateist views of human nature are false?
Yes, Pinker writes from a liberal perspective, for a liberal audience–Pinker hails from a liberal culture and addresses the members of his own culture, just as a French writer addresses a French audience. But this is about as far as conventions like “left” and “right” can take you in this book, for it is clear that Pinker thinks breaking down political ideology and morality based on the seating patterns of an eighteenth-century French legislature is not terribly meaningful.
Is the blank slate–the idea that humans are born essentially similar in personality, temperament, abilities, and potential, and that environmental plays a substantial role in determining whether we turn out to be Nobel Prize winners or drag queens, Jeff Bezos or homeless, criminals or lion tamers–moral?
Its adherents claim that it is–indeed, some react to any suggestion that humans have any innate or biological nature with a vehemence normally reserved for rapists and murderers.
Pinker responds that the denial of human nature causes unimaginable suffering. Humans cannot cast aside their natures simply because an ideology (or religion) tells them to. To attempt to remake man is to destroy him.
Further, it is blatantly untrue, and the promotion of obvious lies in pursuit of ideological outcomes is bound to backfire–turning people away from the academics and fields that promote such lies. (Pinker may be overly optimistic on this point.)
Chapter 1 is a bit slow if you are already familiar with the history of psychology and the blank slate in philosophy, but after that it picks up nicely.
There is an unstated conclusion we may draw here that psychology as a discipline has been hampered by the kinds of people who go into the psychology. Perhaps this is my own theory I am imposing onto Pinker’s work, but it seems like people with a good, intuitive grasp of how people work don’t go into psychology–they go into sales. The folks in psychology (and psychiatry, perhaps) seem drawn to the field because they find people mysterious and fascinating and want to understand them better.
But without an intuitive understanding of how people work, there are often big areas they miss.
Since I listened to this in audio book format, quoting is tricky, but I have tried to transcribe this bit:
Until recently, psychology ignored the content of beliefs and emotions, and the possibility that the mind had evolved to treat biologically important categories in different ways. … Theories about memory and reasoning didn’t distinguish between thoughts about people and thoughts about rocks or houses. Theories of emotion didn’t distinguish fear from anger, jealousy, or love. Theories of social relation didn’t distinguish between family, friends, enemies, and strangers.
Indeed, the topics in psychology that most interest lay people–love, hate, work, play, food, sex, status, dominance, jealousy, friendship, religion, art–are almost completely absent from psychology textbooks.
It’s hard to see what you can’t see.
The field was also historically rather short on women, especially women with normal lives. Many of these blank slateist quotes from psychologists and philosophers about human nature and instincts seem like the kinds of ideas that raising a few children would quickly disabuse you of.
Next he discusses Durkheim’s observation that people behave differently in groups than they do singly or would behave had they not been part of a group. From this I think Durkheim derives his idea that “human nature” and “human behavior” are not innate or instinctive, but culturally induced.
Some years ago, I realized there is probably an important key to human behavior that is rarely explicitly discussed because if you have it, it is so obvious that you don’t even notice it, and if you don’t have it, it’s so non-obvious that you can’t figure it out: an imitation instinct.
People desire to be like the people around them, and for probably evolutionarily sound reasons.
If everyone else in your tribe says, “Don’t drink that water, it’s bad,” you’re better off avoiding the water than taking your chances by doing an independent test on the water. If your tribe has a longstanding tradition of “don’t eat the red berries, no I don’t know why, grandpa just told me to never ever eat them,” it’s probably best to go along. As Chesterton says, don’t tear down a fence if you don’t know why it’s there.
I think a compulsion to fit in, imitate, and go along with others is very deep. It’s probbly not something people are explicitly aware of most of the time. This results in people using arguments like “That’s weird,” to mean, “That’s bad,” without explaining why “weird” is bad. They just intuitively know, and expect that you understand and agree with the speaker’s intuition that weird and different are inherently bad things.
This leads to 1. self-policing–people feel very out of place when they aren’t going along with the group and this can make them deeply unhappy; and 2. other-policing–people feel unhappy just looking at someone else who is out of place, and this makes them respond with anger, hostility, and sometimes even violence toward the other person. (Even when what that other person is doing is really quite inconsequential and harmless.)
Anyway, I think Durkheim has missed that step–that connection between group activity and individual activity.
Obviously people are shaped by their groups, since most hunter-gatherer babies grow up to be hunter-gatherers and most people in our society grow up and figure out how to use cell phones and computers and cars. But I think he has missed the importance of–and critically, the usefulness of–the underlying mental trait that lets us learn from our cultures.
So people don’t behave differently in groups than when they’re alone because they lack some inherent human nature, but because part of our nature compels us to act in concordance with our group. (Most of us, anyway.)
(This is about where I stopped taking notes, so I’m working from memory.)
Pinker then discusses the neurology of learning–how do we learn language? How does the brain know that language is something we are supposed to learn? How do we figure out that the family pet is not named “No no bad dog, get off the sofa”?
There are some interesting experiments done on mice and kittens where experimenters have done things like reverse the parts of the brain auditory or visual inputs go to, or raise the kittens in environments without vertical lines and then introduce them to vertical lines, etc. The brain shows a remarkable plasticity under very strange conditions–but as Pinker points out, these aren’t conditions humans normally encounter.
Sure, you can teach people to be afraid of flowers or like snakes, but it is much, much easier to teach people to like flowers and be afraid of snakes.
Pinker points to the ease with which we learn to fear some objects but not others; the ease with which we learn to talk (except for those of us with certain neurological disorders, like brain damage or autism) verses the difficulty we have learning other things, like calculus; the rapidity with which some behaviors emerge in infancy or childhood (like aggression) verses the time it takes to instill other behaviors (like sharing) in children.
In short, we appear to come into this world equipped to learn certain things, to respond to certain stimuli, and behave in particular ways. Without this basic wiring, we would not have any instinct for imitation–and thus babies would not coo in response to their mothers, would not start babbling in imitation of the adults around them, and would not learn to talk. We would not stand up and begin to walk–and it would be just as easy to train people to enjoy being victims of violence as to train people not to commit violence.
Throughout the book, Pinker discusses the response of the more extreme left–people whom we today call SJWs or antifa–to the work and theories put out by academics who are undoubtedly also culturally liberal, like Napoleon Chagnon, the famous anthropologist who studied the Yanomamo tribesmen in the Amazon. For his meticulous work documenting Yanomamo family trees and showing that the Yanomamo men who killed more people wound up wound up with more children than the men who killed fewer people, he was accused by his fellow academics of all sorts of outlandish crimes.
In one absurd case, he was accused of intentionally infecting the Yanomamo with measles in order to test a theory that Yanomamo men had more “dominant genes,” which would give them a survival advantage over the measles. This is a serious accusation because exposure to Western diseases tends to kill off the majority of people in isolated, indigenous tribes, and absurd because “dominant genes” don’t confer any more or less immunity to disease. The accuser in this case has completely misunderstood the meaning of a term over in genetics. (It is rather like someone thinking the word “straight” implies that heterosexuals are supposed to have straighter bones than homosexuals, and then accusing scientists of going around measuring people’s bones to determine if they are gay or not.)
The term “dominant” does not mean that a gene gives a person any form of “dominance” in the real world. It just means that in a pair of genes, a “dominant” one gets expressed. The classic example is blue verses brown eyes. If you have one gene for blue eyes from one parent, and one for brown eyes from your other parent, anyone looking at you will just see brown eyes because only that gene gets used. However, you might still pass on that blue eye gene to your children, and if they receive another blue gene from your spouse, they could have blue eyes. Since blue eyes only show up if both of a person’s eye color genes are blue, we call blue eyes “recessive.”
But having a “dominant” gene for eye color doesn’t make someone any more “dominant” in real life. It doesn’t make you better at beating people up or surviving the flu–and nothing about the Yanomamo lifestyle suggests that they would have more “dominant genes” than anyone else in the world.
Side note: this strange misconception of how genes work made it into Metal Gear Solid:
“I got all of the recessive genes! You took everything from me before I was even born!”
The fact that the far left often engages in outright lies to justify real violence against the people they dislike–people who aren’t even conservatives on the American scale–makes one wonder why Pinker identifies at all with the left’s goals, but I suppose one can’t help being a part of one’s own culture. If a Frenchman objects to something happening in France, that doesn’t turn him into a German; a Christian doesn’t stop believing in Jesus just because he objects to Fred Phelps.
The book came out in 2002, before “antifa” became a household term. I think Pinker expected the evils of communism to become more widely known–not less.
There is an interesting discussion of E. O. Wilson’s Sociobiology and how a better understanding of human family dynamics (especially whether they become controlling and harmful) could improve women’s lives, not harm them. (Wilson’s work I would like to explore in more depth.)
Pinker proceeds to a moving chapter parenting (I teared up at the end, though that might have just been the effects of several days of inadequate sleep.) How much effect do parents have on how their children turn out? At least within the normal range of parenting, not much–kids seem to turn out as they will, despite our best efforts. Sure, there’s plenty of evidence that you can damage kids by shaking them, dropping them on their heads, or locking them in the closet for years–but this is not normal parenting. Meanwhile, there’s very little evidence in favor of any interventions that can raise a child’s IQ (or any other trait) above what it would have been otherwise. It’s much easier to break a complicated system than enhance it.
People often respond along the lines of “If I cannot shape my children like clay, determining how they turn out as adults, what’s the point of parenting at all?”
It’s a terrible response, as Pinker points out. Children are human and deserve to be valued for the people they are (and will be,) not because you can change them. You are not kind to your spouse because you expect to change them, after all, but because you like them and value them. Likewise, be kind to your children because you love and value them, not because you can program them like tiny computers.
In search of the reasons people turn out the way they do, Pinker (and other writers) turns to the random effects of “the environment”–things like “the friends you had in highschool.” Certainly environment explains a good deal, like what language you speak or what job options exist in your society, but I think he neglects an alternative possibility for some traits: random chance. There are aspects of us that are just “who we are” and aren’t obviously determined by anything external. One child loves dogs, another horses. One person enjoys swimming, another biking, a third Candy Crush.
Here a religious person might posit a “soul” or some other inner essence.
The difficulty with the theory that children take after their peers–they do what it takes to fit in with their friends–is it neglects the question of why a child becomes friends with a particular group of other children in the first place. I don’t know about you, but my friends aren’t chosen randomly from the people around me, but tend to be people I have something in common with or enjoy being around in the first place.
At any rate, it is certainly possible for well-meaning parents to isolate a child from peers and friends in an attempt to alter personalty traits that are actually innate, or at least not caused by those other children.
The meat of the book wraps up with a discussion of “modern art” and why it is terrible.
Overall, it was an excellent book that remains fresh despite its age.
Last weekend, (as of when I wrote this,) while the rest of the world landed rockets on the moon, launched revolutions, enjoyed a good soccer match, or whatever it is other people do, Americans lost their shit over a teenager smirking (SMIRKING, I tell you) at a Native American.
This smirking teenager was so shocking to the American conscience that no less a newspaper than the New York Times covered the incident:
They intersected on Friday in an unsettling encounter outside the Lincoln Memorial — a throng of cheering and jeering high school boys, predominantly white and wearing “Make America Great Again” gear, surrounding a Native American elder.
Of course, many pundits have argued that wearing a hat supporting the sitting US president is itself a crime.
Condemnation for the crime of “getting up in yo face and smirking while wearing a hat” was swift. A Disney producer called for the boy to fed, head first, into a woodchipper.
Calmer voices advocated for merely punching the boy in the face.
About five minutes later, more video footage of the event emerged, and the real story began trickling through the internet–contrary to what the NY Times had reported, the smirking teens had not surrounded a Native American elder. The elder, (Nathan Philips,) had walked up to them, and they, waiting for their bus at the end of a school field trip, had stayed put and kept waiting for their bus.
At this point, some in the media apologized–and others doubled down. Smirking was a crime. The students were racists.
Everyone who bullied this little boy absolutely deserves to be beaten and then their parents deserve to be beaten for raising such disgusting little shits, but no one is calling for them to be put into a woodchipper, because the good and thoughtful of America don’t think bullying a disabled child to death is as terrible a crime as smirking at a guy.
I have yet to observe anyone in the media suggesting that we could save the American taxpayers a bundle by feeding Cerda through a woodchipper instead of keeping him in prison. Does he have a punchable face? More like a face that would break your fist if you tried.
I could go on. Criminals do terrible things every day. People raped, tortured, and murdered, even children. True, we have a system in place that tries, (albeit clumsily and at times with sociopathic carelessness,) to punish criminals and remove them from the rest of us, but the high and mighty of our nation seem utterly unmoved by their crimes. They express only confusion–and anger–at the peasant rabble that gets worked up by such meaningless events as “someone murdering your daughter.” Don’t these peasants know that the real crimes are committed by smirking schoolboys? That the real crime is smirking?
The real divide in America today is between people who think it should be illegal to shoot home invaders but legal to put MAGA teens through woodchippers, and everyone else who hasn’t gone completely fucking insane.
Humans are just smart enough to wirehead themselves, but stupid enough to do it very badly. For example, over in South Africa, addicts are trying to develop a new variety of AIDS by combining heroin, antiretroviral drugs, and other random crap like “crushed glass” or “cleaning detergent,” injecting it, then drawing their drug-laced blood and injecting that blood into a second person for a secondary high:
Mary Mashapa estimates that one person in every five in this community uses nyaope [the drug] – and she says they will try anything to get a fix. …
An articulate young man called Thabo told us drug users have started to sell – or share – their blood with other addicts in Dieplsoot. The practice is known locally as ‘bluetooth’. …
Thabo inserted nyaope into the vein of his friend Bennet, then immediately withdrew a small amount of his friend’s blood which he re-injected into his arm. “I’ve just bluetoothed, eh,” said Thabo with a look of relief on his face.
“I gave my friend a hit and took one from his blood, you know …”
What about your health, HIV, what about sharing needles? I asked.
“I’ll cross that bridge when I get there,” he replied.
You know, if people are going to try that hard to give themselves AIDS, maybe other people should stop giving them anti-retroviral drugs.
And I thought Siberians drinking each other’s urine to get a psychedelic mushroom high was bad enough. Can you imagine Shaka Zulu witnessing what has become of these Black South Africans? Injecting themselves with pain killers and detergent so they can sway like zombies for a few hours? He would have had them executed.
Drugs aren’t just a Black South African thing. Whites have meth. African Americans have crack. Asians have opium in its various forms. Suburban housewives have wine. Mexicans and Russians have krokodil, which rots off your genitals:
“The young woman who used this drug had an infection that had rotted her genitals…
The woman told authorities that the drug was readily available on street corners. …
Krokodil is a street drug with effects similar to heroin that is made by cooking crushed codeine pills with household chemicals. It is significantly cheaper than heroin, and reportedly ten times as potent. However, the impurities in the drug damage vascular tissue, which causes the flesh to rot.
Repeat after me: don’t inject random crap into your genitals. Nor anywhere else on your body.
Meanwhile in America, librarians are learning how to save the lives of overdosed meth and other opioid addicts:
Long viewed as guardians of safe spaces for children, library staff members like Kowalski have begun taking on the role of first responder in drug overdoses. In at least three major cities — Philadelphia, Denver and San Francisco — library employees now know, or are set to learn, how to use the drug naloxone, usually known by its brand name Narcan, to help reverse overdoses.
Their training tracks with the disastrous national rise in opioid use and an apparent uptick of overdoses in libraries, which often serve as daytime havens for homeless people and hubs of services in impoverished communities.
In the past two years, libraries in Denver, San Francisco, suburban Chicago and Reading, Pennsylvania have become the site of fatal overdoses. …
“[Kowalkski’s] not a paramedic,” the guard, Sterling Davis, said later. “She’s just a teen-adult librarian — and saved six people since April. That’s a lot for a librarian.”
I don’t think librarians should have that responsibility. Like suicide, I’m not sure that trying to stop people from dying when they themselves so clearly don’t care is not necessarily good for them or society.
On the other hand, I have a good friend who did nearly die of alcohol addiction on numerous occasions and is now sober and glad to be alive. People don’t start using drugs because they want to die.
Ironically, most people get into drugs socially–they get a joint from a friend or start drinking at a party–but addiction and death separate you from everyone else and are, ultimately, dealt with alone.
Let’s talk about religion.
One of the features of religion is it generally discourages wireheading in favor of investing in long-term reproduction and growth. Utilitarians might come to the conclusion that wireheading is good, but religions–especially conservative religions–almost universally condemn it:
In a normal social system, people often feel pressured to imitate others in wasteful or harmful ways, such as by drinking excessively at parties because “everyone else is doing it,” having unprotected sex that leads to unwanted pregnancy or disease because “men won’t date you if you won’t put out,” or spending money they really ought to be saving in order to signal social status, otherwise “people will look down on you.”
Religions provide an alternative social system which solves the collective action problem by top-down dictating that everyone has to stop wireheading or otherwise being wasteful because “God says so.” The religious system allows people to signal “I am a devout person,” sidestepping the normal signaling process. Thus, instead of feeling like “I am a socially awkward weirdo because I don’t get drunk at parties,” people feel “I am good and virtuous because I don’t get drunk at parties,” (and other religious people will see the teetotaller in the same positive light.)
So religious groups feature quite prominently in anti-drug therapy groups (Alcoholics Anonymous, most famously.) Seventh Day Adventists enjoy some of the world’s longest life expectancies because of their religion’s emphasis on “clean living,” (probably most attributable to not smoking, possibly also the vegetarianism.) Islam forbids alcohol; Judaism and Christianity generally encourage people to drink responsibly. When you control for national SES, religious people are healthier overall than non-religious ones.
Religions also encourage people to be thrifty and hard-working, putting their efforts into having more children rather than drugs or fancy cars. Religious people tend to have high fertility rates–the humble Amish are growing at a tremendous rate, having nearly doubled their population in the past two decades–and have been doing so for most of the past century. The Amish are the meek and they shall inherit the Earth, or at least our part of it. (Similarly, Israel is the only developed country in the world with a fertility rate above replacement.)
A sudden religious change can help overturn otherwise sticky, horrific traditions, like cannibalism, human sacrifice, and revenge killing, by suddenly supplanting the old social system whose internal logic demanded the continuance of the old ways. For example, in many areas of Australia/Melanesia, any time anyone died an accidental death, some other person was accused of having used witchcraft to murder them and summarily executed by the tribe. Christianity did away with these revenge killings by simultaneously teaching that witchcraft isn’t real and that murderers should be forgiven.
Religion also helps people cooperate in Prisoner’s Dilemma type situations–“Why should I trust you?” “Because God will send me to Hell and I’ll burn for eternity if I betray your trust.” “Oh, okay then.”
If you signal belief in God strongly enough, then you signal also your trustworthiness. I don’t think it’s just coincidence that Medieval and early modern trade/finance networks depended heavily on groups that all shared the same religion. Religious Judaism, in particular, has some very heavy, costly signaling, from the inconvenient food laws to the easy to spot hats to the burden of running divorce law through both secular and religious authorities. One potential explanation for why people would go to so much bother is to signal their sincerity, piety, and thus trustworthiness to potential business partners who otherwise know little about them.
In times and places places where a much larger percent of the population shared the same religion, this kind of trust, aiding in cooperation with people outside of one’s family or local tribe, probably helped spawn the large, high-trust, organized societies those of us in the developed world enjoy today.
A big difference between conservative religions and progressive religions is the progressive ones tend to say, “Hey, what if God is okay with wireheading?”
The command against wireheading doesn’t always make sense on its surface. What is so bad about smoking pot, especially if I do so in the privacy of my own home? Yet the long-term effects of wireheading tend to be bad–very bad. God (or GNON) favors trust, humility, hard work, and putting your efforts into children, not wires.
If epigenetics does introduce scientific novelties to the conventional understanding of biology, then according to the model it also has equally significant ethical and political implications.
What responsibility do I–as an egg-bearing person–have to ensure the health of my children and grandchildren’s epigenenomes? Society affirms my right to smoke cigarettes, even though they may give me cancer down the road–it’s my body and I am allowed to do what I wish with it. But what if my smoking cigarettes today causes cancer in a future, as yet unborn grandchild whom I never meet? What about her right to chose not to be exposed to carcinogens? Who am I to take that from her–and what right has society, the government, or anyone else to tell me what I may or may not do with my own body in the interests of some future people who may never come into existence?
I am summarizing, perhaps badly; you may read the whole post over on Dr. Robison’s blog. (Of course Robison is himself trying to summarize an argument I am sure he lays out in much more detail in his book.)
Here is my hastily written response, in the interest of clear conversational threading:
I’m not sure epigenetics constitutes such a fundamental shift in our understandings of genetics and inheritance as to actually warrant much change in our present policies. For example, you question whether policies should be enacted to restrict a 12 yr old girl’s right to eat what she wishes in defense of her unborn grandchild’s epigenome, but we today don’t even restrict a pregnant woman’s right to drink or smoke. Cocaine is illegal, but last time I checked, women didn’t go to prison for giving birth to crack babies. For that matter, women are allowed to kill unborn babies. I’m not commenting pro or against abortion, just noting that it is legal and most people consider death kind of a big deal. So I don’t think society is about to start outlawing stuff because of its negative effects two generations down the road.
On the other hand, if you look at the data on smoking, rates have definitely been falling ever since the tobacco-cancer link became news. The gov’t didn’t have to outlaw smoking for a lot of women to stop smoking for their children’s health.
But let’s return to the philosophical argument. All men are created equal… or are they? I do not think the Founding Fathers ever meant equality in a genetic sense. They could see with their own eyes that some men were tall and others short, some wise and others foolish, some virtuous and others criminal. They could see see that sons and daughters took after their parents and that a great many people started life in horribly unfair circumstances while others lived in luxury. They could see the cruel unfairness of disease, disability, and early death. Their rejection was not of biological or factual inequalities but of spiritual inequality. They rejected the notion that some men are created special by God to rule over others, and some men are created inferior by God, to be ruled over.
You state, “However, the evidence emerging from epigenetics suggests this is not the case. Instead of individuals of each generation being born with a pristine copy of their biological essence, they are inheriting a genetic endowment riddled with markers of the experiences of their parents and grandparents and great-grandparents, and so on. And these inherited epigenetic markers, as more and more research is showing, are having direct effects on the physical and mental health of individuals from causes not actually experienced by these individuals.”
I think there is a mistake here in regarding genetics as “pristine” in some form. What if my mother is an anxious person, and I, through environmental exposure, grow into a similarly anxious person? What if my mother has a gene for anxiety, and I inherit it? What if I possess a de novo genetic mutation that causes me to be anxious? And what if I suffer a genetic deletion in one of my chromosomes that causes anxiety? How is any of this different, functionally, from some trauma my mother suffered (say, a car accident) causing epigenetic changes that are subsequently passed on to me?
What is pristine about Down’s Syndrome, Williams’, or Klinefelter’s? Or just having the random bad luck to get genes for short, dumb, and ugly?
“For example, research in epigenetics shows that the choices and experiences of individuals in one generation are conditioning the basic nature of individuals of subsequent generations, which indelibly affects how those new individuals will exercise their own rights. ”
It can’t be indelible. For starters, you only inherit half of each parent’s genome–thus half their epigenome. So right there’s a 50% chance you won’t inherit any particular epigenetic marker. By gen two we’re talking 25% chance, and that’s not counting the constant re-writing of our epigenomes. However, I don’t think the policy implications for countries are all that different from our current thinking. We can say, for example, “If we have X level of pollution in the water, then Y number of people will get cancer,” and it’s a public health problem even if we don’t know “they’ll get cancer because of epigenetics.”
So let’s broaden the inquiry a bit. Not how does epigenetics impact classical liberalism (which is behind us, anyway,) but how do genetics, epigenetics, heritability, et at all influence our modern sensibilities? Modern liberalism is built almost as a reaction against former racialist notions of “blood”, with a consequent belief that people are, on average, about genetically equal. This butts up against the realization that some people are gifted and talented from birth, which many people quietly rationalize away while knowing they are being a bit dishonest, perhaps on the grounds that this is tantamount to statistical noise.
But the whole notion of “meritocracy” becomes more problematic if we admit that there’s a large genetic (or accidental, or environmental, or anything outside of free will,) contribution to IQ, educational attainment, mental illness, your chances of getting a good job, how other people treat you (because of attractiveness,) etc. Should a person who is dumb through no fault of their own suffer poverty? Should an ugly person be denied a job or a date? There’s an essential unfairness to it, after all.
But by the same token, what are you going to do about it? Declare that everyone under a certain IQ gets free money? What sort of incentives does that set up for society? And what does it do to someone’s self-image if they are Officially Delcared Stupid?
But this is all focused on the negative. What if we find ways to make people smarter, healthier, stronger? I think we’d take them. Sure, we’d have a few hold-outs who worry about “playing god,” (much as today we have people who worry about vaccines despite the massive health improvements public vaccination campaigns have cause.) But in the end we’d take them. Similarly, in the end, I think most people would try to avoid damaging their descendants’ epigenomes–even if not through direct public policy.
Addendum: while I am skeptical of most claims about epigenetics, eg, people claiming that epigenetic trauma can be transmitted for over a century, there do seem to be some things that cause what we can here characterize as multi-generational epigenetic effects. For example, the drug diethylstilbestrol (DES), given to pregnant women to prevent miscarriages back in the 70s, not only causes cancer in the women it was given to, but also in their daughters. (It also results in intersex disorders in male fetuses.) In the third generation (that is, the sons daughters of the fetuses that were exposed to DES their mothers took during pregnancy,) there are still effects, like an increased risk of irregular periods. This is not necessarily “epigenetic” but similar enough to include in the conversation.
Homo sapiens is about 200-300,000 years old, depending on exactly where you draw the line between us and our immediate ancestors. Printing (and eventually mass literacy) only got going about 550 years ago, with the development of the Gutenberg press. TV, radio, movies, and the internet only became widespread within the past century, and internet in the past 25 years.
In other words, for 99.99% of human history, “mass media” didn’t exist.
How did illiterate peasants learn about the world, if not from books, TV, or Youtube videos? Naturally, from each other: parents passed knowledge to children; tribal elders taught their wisdom to other members of their tribes; teenagers were apprenticed to masters who already knew a trade, etc.
A hundred years ago, if you wanted to know how to build a wagon, raise a barn, or plant corn, you generally had to find someone who knew how to do so and ask them. Today, you ask the internet.
Getting all of your information from people you know is limiting, but it has two advantages: you can easily judge whether the source of your information is reliable, (you’re not going to take farming advice from your Uncle Bob whose crops always fail,) and most of the people giving you information have your best interests at heart.
The internet’s strength is that it lets us talk to people from outside our own communities; it’s weakness is that this makes it much easier for people (say, Nigerian princes with extra bank accounts,) to get away with lying. They also have no particular interest one way or another in your survival–unlike your parents.
In a mitochondrial memetic environment (that is, an environment where you get most of your information from relatives,) memes that could kill you tend to get selected against: parents who encourage their children to eat poison tend not to have grandchildren. From an evolutionary perspective, deadly memes are selected against in a mitochondrial environment; memes will evolve to support your survival.
By contrast, in a viral meme environment, (that is, an environment where ideas can easily pass from person to person without anyone having to give birth,) your personal survival is not all that important to the idea’s success.
So one of the risks of viral memes is getting scammed: memetically, infected by an idea that sounds good but actually benefits someone else at your expense.
In the mitochondrial environment, we expect people to be basically cautious; in the viral, less cautious.
Suppose we have two different groups (Group A and Group B) interacting. 25% of Group B is violent criminals, versus 5% of Group A. Folks in group A would quite logically want to avoid Group B. But 75% of Group B is not violent criminals, and would logically not want to be lumped in with criminals. (For that matter, neither do the 25% who are.)
In an ideal world, we could easily sort out violent criminals from the rest of the population, allowing the innocent people to freely associate. In the real world, we have to make judgment calls. Lean a bit toward the side of caution, and you exclude more criminals, but also more innocents; lean the opposite direction and innocent people have an easier time finding jobs and houses, but more people get killed by criminals.
Let’s put it less abstractly: suppose you are walking down a dimly-lit street at night and see a suspicious looking person coming toward you. It costs you almost nothing to cross the street to avoid them, while not crossing the street could cost you your life. The person you avoided, if they are innocent, incurs only the expense of potentially having their feelings hurt; if they are a criminal, they have lost a victim.
Companies also want to avoid criminals, which makes it hard for ex-cons to get jobs (which is an issue if we want folks who are no longer in prison to have an opportunity to earn an honest living besides going on welfare.) Unfortunately, efforts to improve employment chances for ex-cons by preventing employers from inquiring directly about criminal history have resulted in employers using rougher heuristics to exclude felons, like simply not hiring young African American males. Since most companies have far more qualified job applicants than available jobs, the cost to them of excluding young African American males is fairly low–while the cost to African Americans is fairly high.
One of the interesting things about the past 200 years is the West’s historically unprecedented shift from racial apartheid/segregation and actual race-based slavery to full legal (if not always de facto) racial integration.
One of the causes of this shift was doubtless the transition from traditional production modes like farming and horticulture to the modern, industrial economy. Subsistence farming didn’t require a whole lot of employees. Medieval peasants didn’t change occupations very often: most folks ended up working in the same professions as their parents, grandparents, and great-grandparents (usually farming,) probably even on the same estate.
It was only with industrialization that people and their professions began uncoupling; a person could now hold multiple different jobs, in different fields, over the span of years.
Of course, there were beginnings of this before the 1800s–just as people read books before the 1800s–but accelerating technological development accelerated the trends.
But while capitalists want to hire the best possible workers for the lowest possible wages, this doesn’t get us all the way to the complete change we’ve witnessed in racial mores. After all, companies don’t want to hire criminals, either, and any population that produces a lot of criminals tends not to produce a whole lot of really competent workers.
However, the rise of mass communication has allowed us to listen to and empathize with far more people than ever before. When Martin Luther King marched on Washington and asked to be judged by the content of his character rather than the color of his skin, his request only reached national audiences because of modern media, because we now live in a society of meme viruses. And it worked: integration happened.
Also, crime went up dramatically:
While we’re at it:
Integration triggered a massive increase in crime, which only stopped because… well, we’re not sure, but a corresponding massive increase in the incarceration rate (and sentences) has probably stopped a lot of criminals from committing additional crimes.
Most of these homicides were black on black, but plenty of the victims were white, even as they sold their devalued homes and fled the violence. (Housing integration appears to have struck America’s “ethnic” neighborhoods of Italians, Irish, and Jews particularly hard, destroying coherent communities and, I assume, voting blocks.)
From the white perspective, integration was tremendously costly: people died. Segregation might not be fair, it might kill black people, but it certainly prevented the murder of whites. But segregation, as discussed, does have some costs for whites: you are more limited in all of your transactions, both economic and personal. You can’t sell your house to just anyone you want. Can’t hire anyone you want. Can’t fall in love with anyone you want.
But obviously segregation is far more harmful to African Americans.
Despite all of the trouble integration has caused for whites, the majority claim to believe in it–even though their feet tell a different story. This at least superficial change in attitudes, I believe, was triggered by the nature of the viral memetic environment.
Within the mitochondrial meme environment, you listen to people who care about your survival and they pass on ideas intended to help you survive. They don’t typically pass on ideas that sacrifice your survival for the sake of others, at least not for long. Your parents will tell you that if you see someone suspicious, you should cross the street and get away.
In the viral environment, you interact far more with people who have their own interests in mind, not yours, and these folks would be perfectly happy for you to sacrifice your survival for their sake. The good folks at Penn State would like you to know that locking your car door when a black person passes by is a “microaggression:”
Former President Obama once said in his speech that he was followed when he was shopping in a store, heard the doors of cars locked as he was walking by, and a woman showed extremely nervousness as he got on an elevator with him (Obama, 2013). Those are examples of nonverbal microaggressions. It is disturbing to learn that those behaviors are often automatic that express “put-downs” of individuals in marginalized groups (Pierce et al., 1977). What if Obama were White, would he receive those unfair treatments?
(If Obama were white, like Hillary Clinton, he probably wouldn’t have been elected president.)
For some reason, black people shoplifting, carjacking, or purse-snatching are never described as “microaggressions;” a black person whose feelings are hurt has been microaggressed, but a white person afraid of being robbed or murdered has not been.
This post was actually inspired by an intra-leftist debate:
Shortly after the highly successful African-star-studded movie Black Panther debuted, certain folks, like Faisal Kutty, started complaining that the film is “Islamophobic” because of a scene where girls are rescued from a Boko Haram-like organization.
Never mind that Boko Haram is a real organization, that it actually kidnaps girls, that it has killed more people than ISIS and those people it murders are Africans. Even other Black African Muslims think Boko Haram is shit. (Though obviously BH has its supporters.)
Here we have two different groups of people with different interests: one, Muslims with no particular ties to Africa who don’t want people to associate them with Boko Haram, and two, Black Muslims who don’t want to get killed by folks like Boko Haram.
It is exceedingly disingenuous for folks like Faisal Kutty to criticize as immoral an accurate portrayal of a group that is actually slaughtering thousands of people just because he might accidentally be harmed by association. More attention on Boko Haram could save lives; less attention could result in more deaths–the dead just wouldn’t be Kutty, who is safe in Canada.
Without mass media, I don’t think this kind of appeal works: survival memes dominate and people take danger very seriously. “Some stranger in Canada might be inconvenienced over this” loses to “these people slaughter children.” With mass media, the viral environment allows appeals to set aside your own self-interest and ignore danger in favor of “fairness” and “equality” for everyone in the conversation to flourish.
So far this post has focused primarily on the interests of innocent people, but criminals have interests, too–and criminals would like you to make it easier for them to commit crime.
Simon Mol (6 November 1973 in Buea, Cameroon – 10 October 2008) was the pen name of Simon Moleke Njie, a Cameroon-born journalist, writer and anti-racist political activist. In 1999 he sought political asylum in Poland; it was granted in 2000, and he moved to Warsaw, where he became a well-known anti-racist campaigner. …
In 2005 he organized a conference with Black ambassadors in Poland to protest the claims in an article in Wiedza i Życie by Adam Leszczyński about AIDS problems in Africa, which quoted research stating that a majority of African women were unable to persuade their HIV positive husbands to wear condoms, and so later got caught HIV themselves. Mol accused Leszczyński of prejudice because of this publication. …
Honorary member of the British International Pen Club Centre.
In 2006 Mol received the prestigious award “Oxfam Novib/PEN Award for Freedom of Expression”.
In February 2006, further to his partner’s request for him to take an HIV test, Mol declined and published a post on his blog explaining why not:
Character assassination isn’t a new phenomenon. However, it appears here the game respects no rules. It wouldn’t be superfluous to state that there is an ingrained, harsh and disturbing dislike for Africans here. The accusation of being HIV positive is the latest weapon that as an African your enemy can raise against you. This ideologically inspired weapon, is strengthened by the day with disturbing literature about Africa from supposed-experts on Africa, some of whom openly boast of traveling across Africa in two weeks and return home to write volumes. What some of these hastily compiled volumes have succeeded in breeding, is a social and psychological conviction that every African walking the street here is supposedly HIV positive, and woe betide anyone who dares to unravel the myth being put in place.
On the 3rd of January 2007 Mol was taken into custody by the Polish police and charged with infecting his sexual partners with HIV. …
According to the Rzeczpospolita newspaper, he was diagnosed with HIV back in 1999 while living in a refugee shelter, but Polish law does not force an HIV carrier to reveal his or her disease status.
According to the police inspector who was investigating his case, a witness stated that Mol refused to wear condoms during sex. An anonymous witness in one case said that he accused a girl who demanded he should wear them that she was racist because as he was Black she thought he must be infected with HIV. After sexual intercourse he used to say to his female partners that his sperm was sacred.
In an unusual move, his photo with an epidemiological warning, was ordered to be publicly displayed by the then Minister of Justice Zbigniew Ziobro. MediaWatch, a body that monitors alleged racism, quickly denounced this decision, asserting that it was a breach of ethics with racist implications, as the picture had been published before any court verdict. They saw it as evidence of institutional racism in Poland, also calling for international condemnation. …
After police published Mol’s photo and an alert before the start of court proceedings, Warsaw HIV testing centers were “invaded by young women”. A few said that they knew Mol. Some of the HIV tests have been positive. According to the police inspector who had been monitoring the tests and the case: “Some women very quickly started to suffer drug-resistant tonsillitis and fungal infections. They looked wasted, some lost as many as 15 kilograms and were deeply traumatized, impeding us taking the witness statements. 18 additional likely victims have been identified thereby”. Genetic tests of the virus from the infectees and Simon proved that it was specific to Cameroon.
In other words, Simon Mol was a sociopath who used the accusation of “racism” to murder dozens of women.
Criminals–of any race–are not nice people. They will absolutely use anything at their disposal to make it easier to commit crime. In the past, they posed as police officers, asked for help finding their lost dog, or just rang your doorbell. Today they can get intersectional feminists and international human rights organizations to argue on their behalf that locking your door or insisting on condoms is the real crime.
Politico recently ran an article titled “What if you could get your own immigrant?” which was so terrible, I don’t even know where to begin. (Even they now realize their headline was atrocious, so they changed it to “Sponsor an immigrant yourself”.)
Politico wants to know: why do only corporations get to sponsor immigrants? Why not individuals? What’s so good about companies that they get special rights that we mere plebian humans don’t? That’s not a terrible question, but then they rip off the mask of decency and show their complete misunderstanding of, well, everything:
Right now, special classes of citizens—mostly corporations (and in practice, big corporations) and family members—can sponsor temporary or permanent migrants, benefiting shareholders mainly, as well as ethnic enclaves.
This system should be wiped away and replaced with a system of citizenship sponsorship for immigrants that we call a Visas Between Individuals Program. Under this new system, all citizens would have the right to sponsor a migrant for economic purposes.
Here’s how the program would work: Imagine a woman named Mary Turner, who lives in Wheeling, West Virginia. She was recently laid off from a chicken-processing plant and makes ends meet by walking and taking care of her neighbors’ pets. Mary could expand her little business by hiring some workers, but no one in the area would accept a wage she can afford. Mary goes online—to a new kind of international gig economy website, a Fiverr for immigrants—and applies to sponsor a migrant. She enters information about what she needs: someone with rudimentary English skills, no criminal record and an affection for animals. She offers a room in her basement, meals and $5 an hour. (Sponsors under this program would be exempt from paying minimum wage.) The website offers Mary some matches—people living in foreign countries who would like to spend some time in the United States and earn some money. After some back and forth, Mary interviews a woman named Sofia who lives in Paraguay.
In no particular order:
1. Mary is not an “individual” in this scenario, she is a small business owner looking to hire employees, so we are right back at square one: a company hiring immigrants. Now, maybe Mary hasn’t filed all of the paperwork to become a proper corporation–in which case she is running tremendous legal risks.
Look, corporations don’t exist because someone needed to split the cost of a big building. They exist to minimize the legal risks to individuals from running a business.
Corporations enjoy what is called “limited liability.” This means that while a corporation can be sued for all it is worth, the corporation’s owners get to keep whatever money they have in their personal bank accounts. If Donald Trump’s hotels get sued for, say, hiring discrimination, they can go bankrupt, go out of business, and get converted into very tall waterslides by a new round of developers, but the money in Donald Trump’s personal wallet is untouchable. (Which is why Trump is still wealthy after numerous bankruptcies.)
If Mary is just an individual and not a corporation, she bears personal liability for anything she or her employees do. For example, if a client’s prize-winning akita chokes on a chew toy and dies while at doggy daycare, she can be personally sued for the full $15,000 her clients paid for the pooch. If Sophia crashes the company car while on the way to a client’s house to pick up a dog, totaling another car in the process and putting a four year old girl in the hospital with crushed femurs and a punctured lung, Mary will be sued for every last penny while Sophia skips bail and hightails it out of the country.
In other words, once your small business is at the point where you are looking to hire employees and wondering how to do payroll taxes, you should be filling out that incorporation paperwork for your own benefit. “What if we let people who haven’t incorporated their small businesses and so face a lot more legal risks personally sponsor immigrants for economic gain?” is not good logic.
2. Dog walking business in West Virginia. Let me repeat that: Dog. Walking. Business. In. West. Virginia.
Yeah, after the chicken processing plant laid off all of its workers, apparently Mary’s neighbors discovered that they had tons of cash lying round just waiting to be spent on luxuries for their pets.
(Clarification for the stupid: normal West Virginians either walk their own dogs or just let them poop in the backyard. Professional dog-walkers are a New York thing, where urbanites assuage their guilt about leaving their surrogate children alone in tiny apartments for 14 hours a day while they file biglaw briefs by hiring other people to actually care for them.)
3. Mary is already barely making ends meet at an extremely low-income job that not many of her neighbors need done with zero barriers to entry, and her idea for making more money is to find someone who can live on even less income than herself? Is Sophia expected to eat in this scenario? Don’t forget that you now have to keep track of payroll taxes and deductions–most businesses hire a payroll service to do this for them, because legal compliance is tricky and doing it incorrectly can get you into very expensive trouble with the IRS.
4. If Sophia can make enough to live on, why would she give Mary any of the money? It’s not like dog walking is a complicated business that requires a professional to handle all of the client information. Sophia can just negotiate with the clients herself and give Mary nothing.
5. Oh, wait, Sophia lives in Mary’s basement and is required to give Mary the money she makes? We have a word for that: SLAVERY.
No, really, that actually happened under slavery. People who didn’t have slaves or needed a worker with a particular skill that a slave happened to have would hire slaves from the people who had them. The slaves received a certain amount of wages, most of which went to the owner but a certain percent of which went to the slaves themselves, who could save up money for pleasant things like new clothes or freedom.
Here’s a quote from the article:
According to our calculations, a typical family of four could boost its income by $10,000 to 20,000 by hosting migrants. The reason is that migrants to the United States usually increase their wages many times, allowing them to pay as much as $6,000 to hosts for sponsorships (and our average family could sponsor up to four visas, one for each member).
Where exactly are these four extra people sleeping in a household of four? The sofa?
Most slaves who worked for South Carolina College were “hired” on a short-term basis. Hiring out, or hiring, referred to a system in which a hirer would temporarily lease a slave from an owner. In doing so, owners generated revenue from their slaves’ labor without having an investment in the actual work itself. Slaves were more likely to face weekly, monthly, or yearly hiring than being permanently sold. Each year, five to fifteen percent of the slave population was hired for outside work. Conversely, less than four percent of slaves permanently exchanged hands. Hired slaves performed all kinds of labor: women worked domestic jobs such as laundering and wet-nursing, while men labored on roads, canals, and railroads. Others worked in industries such as mining coal, smelting iron, and processing tobacco. Skilled slaves might work as carpenters or blacksmiths. The number of hired slaves and the variety of jobs reflected not only the flexibility of slavery but also the importance of slaves as capital for owners and hirers.
6. You economists should realize that under a scenario like this, with unlimited visa supply, the equilibrium price of visas will drop to the cost of the visa and families will make nothing.
7. No minimum wage, but only for the immigrants. Sure, let’s just make Americans unemployable.
Look, I understand if you want to do away with the minimum wage for everyone. There are coherent arguments you could make in favor of letting everyone work for whatever wage they can get and letting the market work it out. But this is legally creating two classes of people in which one group is more expensive to hire than the other–which obviates the entire point of having minimum wage laws and just doesn’t work.
8. There used to be a group of Americans who could be hired for slightly below minimum wage for small jobs: teenagers.
Teenagers mowed lawns, babysat, walked dogs, even picked fruit and flipped burgers. We still have teenagers in West Virginia who can walk and groom dogs–even 10 year olds can probably be convinced to walk dogs for a dollar a dog per hour. Teenagers also have the benefit of having low living expenses because they still live with their parents, and the work experience they acquire in their highschool years can translate into a sense of accomplishment, real jobs, and eventually, allow them to pay for real expenses. There is no sensible reason to import people from the third world to do the same job Mary’s 13 year old neighbor could do equally well, unless you just hate children.
The elimination of jobs teenagers traditionally did (through the influx of low-wage immigrants who end up doing the jobs instead,) means that modern teens no longer get that early experience with working, sense of accomplishment, and gradual transition to productive, working life. Instead, they graduate from college with no work experience and start looking for jobs that require 3-5 years of previous experience in the field.
9. The article seems to think that American society is some kind of bottomless money pit that can keep growing if we just put more poor people at the bottom. There’s a technical term for this: pyramid scheme.
“We can get richer if we just find more poor people to exploit” is not a long-term economic policy. It’s more like someone read Marx and thought “Wow, extracting Surplus Value from the proleteriat sounds awesome!”
10. You might be thinking, “What if people just want to hire someone to be their personal servant?”
As the article notes, that’s already a thing. If you need a gardener, chef, maid, or live-in nanny, you can already find plenty of hireable people (immigrants included) to do these jobs–and these are not jobs that ordinary, working-class Americans are hiring anyone to do.
11. Enforcement. Say what you will for Google, at least I don’t have to worry about it keeping H1-Bs chained up in its basement, feeding them nothing but table scraps in between coding projects.
I have much less confidence in the sorts of people who think it would be a good idea to have 4 immigrants sleeping in their basements in order to reap their visa fees. In fact, in think these people will strongly resemble the sorts of people who take in foster kids for the fees, adopt orphans to get another pair of working hands, and generally thought indentured servitude was a great idea.
And who is going to pay federal agents to comb people’s basements in search of immigrant mistreatment? Me.
However, the article suggests that the primary reason abuses won’t happen is that if people like Sofia don’t like their treatment, they’ll just use their extensive savings to buy an international plane ticket and hop back home.
12.Sofia, who grew up in a village, has endured hardships that few Americans can imagine.
A village. A VILLAGE, I TELL YOU. You cannot imagine the horrors of growing up in a a clustered human settlement or community, larger than a hamlet but smaller than a town, with a population ranging from a few hundred to a few thousand.
I mean, just look at this Hungarian village:
Overall, I don’t think the author was totally crazy when he thought, “Hey, why do corporations get special rights that individuals don’t? Why let corporations pick immigrants and not ordinary people?” I, too, am uncomfortable with the idea of corporations having special rights. But trying to preserve the part of immigration that is based on “hiring people to do jobs” while doing away with the part where corporations are doing the hiring is missing the point of what corporations are: organizations that we route hiring through. The logic here is thus completely garbled.
But garbled logic aside, there is a much deeper problem. I’ve been saying for a long time that the demand for low-wage immigrants skirts perilously close to the logic behind slavery. “Americans are too good for these icky jobs; let’s import some brown people and make them do it.” This article strips away all pretense of valuing immigrants for their skills, perspectives, or can-do spirit: they are nothing but mobile economic units, cogs in an increasingly post-industrial machine.
So I’ve been doing a long project on crime/criminals. So far I’ve read about pirates, Angola Prison, horseback outlaws, outlaw motorcycle clubs, and currently, the mafia.
The books are good, but this is not light reading. After reading about meth whores abusing their kids for a chapter or two, you find yourself wanting to head over to the nearest church.
And I’ve got two and a half books left to go.
Obviously I don’t like crime. Few people do. I’d like for criminals to go away.
I also don’t want non-criminals accidentally imprisoned for crimes they didn’t commit. I don’t want petty criminals over-punished for minor crimes that don’t warrant it. I don’t want a system where some people have access to good lawyers and a shot at “justice” and some people don’t.
I wish we could talk about crime, and the police, and the justice system, and how all of that should work, and subjects like “do the police shoot people inappropriately?” without getting dragged into the poison of tribal political bickering. I especially don’t like the idea that as a result of people trying to prevent one form of murder (police shootings), far more people have ended up being murdered by common criminals. (At least, that’s what the data looks like.)
Obviously we live in an imperfect world with imperfect people in which there may in fact be a trade off between level of police / justice system violence and level of criminal violence. If you have 10 suspects and you know 5 are serial killers but you don’t know which 5, imprisoning all 10 will get the killers off the streets but also imprison 5 innocents, while freeing all of them will result in a bunch more murders. It would be nice to be perfect, but we’re not. We’re humans.
I think there are a lot of problems with the way the legal/justice system operates, but I don’t see how we’re going to get anywhere with fixing it. People need to be genuinely motivated to make it better, not just tribally interested in taking a side over BLM. And most people really aren’t interested in fixing it.
I’m often reminded of a passage in Sudhir Venkatesh’s Gang Leader for a Day (which I read ages ago) in which he expressed frustration at his fellow academics. You see, Venkatesh was doing street-level, real live research in–I think it was Chicago–by actually going into ghetto neighborhoods and making friends with the people, interacting with them, seeing what their lives were really like. At the same time, Venkatesh was a university student studying “poverty” or something like that, and so would frequently attend lectures by academic types talking about ways to address poverty or fight poverty or what have you, and it was obvious to him that many of these lecturers had no idea what they were talking about.
And really, people do this a lot. They propose a bunch of feel-good solutions to problems they don’t actually understand.
This is pretty much all of politics, really.
I remember a conversation with a well-meaning liberal acquaintance that occurred shortly after I finished Phillipe Bourgeois’s In Search of Respect: Selling Crack in el Barrio. She suggested that better public transportation networks would help poor people get to resources like public museums, which would enrich their lives. I thought this was a stupid response. People trying to make ends meet by acting as lookouts for crack gangs or struggling to find a job after getting out of prison do not care about museums. I said something to that effect, and I don’t think she likes me anymore.
Deep down inside, I wish we lived in a kumbaya-world of happy bunnies frolicking in the forest and children holding hands and singing about how happy they are. I wish people were honest, and pure, and well-intentioned. I wish we could go to the museum, experience beauty, and feel connected to each other and history and culture. I wish none of us had to wear suits and that jobs didn’t grind up people’s souls and spit them out. I wish people could see the humanity in each other, because when we stop seeing that, we stop being human.
And to a large degree, we live in a very nice world. We live in a world with medicines and antibiotics. Where child mortality is low and mothers rarely die in childbirth. Where surgery is done with anesthesia. I have a comfortable home, lots of books, and plenty of food. I spend much of my time reading about times and places where these weren’t the norm, which makes me quite grateful for what I have. It also sometimes keeps me up late at night when I should be asleep.
It’s a good world, but it isn’t kumbaya world. It’s a world with criminals and idiots and mal-intentioned people. It’s a world that got to be good because people worked very hard to make it that way (many people died to make it that way) and it’s a world that doesn’t have to stay that way. We can ruin it.
While researching the previous Cathedral Round-Up, I came across what I think is a professor’s old Myspace page. Suddenly this professor went from “person who wrote really pretentious-sounding dissertation” to “human being.” They were a kid once, trying to figure out their place in this world. They looked sad in some of their pictures. Were they lonely? Outcast? Bullied?
I hate “dissertation language” and hate how simple (sometimes even reasonable) ideas get wrapped up in unnecessarily complex verbiage just to make them sound astonishing. I hate it on principle. I hate how the same people who talk about “privilege” use a writing style that is, itself, accessible to and performed by only an extremely privileged few. Much of it is self-centered drivel, and pretending it has anything to do with uplifting the pure is unadulterated hypocrisy.
All of this internet-driven SJW political signaling is really performative morality. When you are in the context of a real flesh and blood human being in your own community whom you’ll have to interact with repeatedly over the course of years, you’ll try to be faithful, honest, dutiful, loyal, dependable, etc., and you’ll value those some traits in others. Put us on the internet, and we have no need for any of that. We’re not going to cooperate in any meaningful, real-world way with a bunch of people on the internet. Morality on the internet becomes performative, a show you put on for a 3rd-party audience. Here the best thing isn’t to be dependable, but to have the best-sounding opinions. Status isn’t built on your long-term reputation but on your ability to prove that other people are less moral than you.
I noticed years ago that people on the internet often did not debate honestly with each other, but would lie and distort the other person’s argument. Why would they do this? Surely they couldn’t hope to win by lying to someone’s face about their own argument! It only makes sense if you assume the goal of the discussion isn’t to convince the other person, but to convince some other person watching the debate. If you get lots of approval from your adoring Tumblr/Twitter/whatever fans for saying all the right things and accusing your opponents of being all of the wrong, immoral sorts of things, then who cares what the person those remarks are actually directed at thinks of them?
And who cares if you are actually a good, decent, reliable, honest person?
As someone who writes a blog that often discusses other people’s work for the sake of my own audience, I must admit that I, too, am guilty here.
But hey, at least I haven’t put a meathook up anyone’s ass.
So I guess I’ll just end by encouraging everyone to go and be decent people.