In his post on the Chamber of Guf, Slate Star Codex discussed a slate of psychiatric conditions where the sufferer becomes obsessed with not sinning in some particular way. In homosexual OCD, for example, the sufferer becomes obsessed with fear that they are homosexual or might have homosexual thoughts despite not actually being gay; people with incest OCD become paranoid that they might have incestuous thoughts, etc. Notice that in order to be defined as OCD, the sufferers have to not actually be gay or interested in sex with their relatives–this is paranoia about a non-existent transgression. Scott also notes that homosexual OCD is less common among people who don’t think of homosexuality as a sin, but these folks have other paranoias instead.
The “angel” in this metaphor is the selection process by which the brain decides which thoughts, out of the thousands we have each day, to focus on and amplify; “Guf” is the store of all available thoughts. Quoting Scott:
I studied under a professor who was an expert in these conditions. Her theory centered around the question of why angels would select some thoughts from the Guf over others to lift into consciousness. Variables like truth-value, relevance, and interestingness play important roles. But the exact balance depends on our mood. Anxiety is a global prior in favor of extracting fear-related thoughts from the Guf. Presumably everybody’s brain dedicates a neuron or two to thoughts like “a robber could break into my house right now and shoot me”. But most people’s Selecting Angels don’t find them worth bringing into the light of consciousness. Anxiety changes the angel’s orders: have a bias towards selecting thoughts that involve fearful situations and how to prepare for them. A person with an anxiety disorder, or a recent adrenaline injection, or whatever, will absolutely start thinking about robbers, even if they consciously know it’s an irrelevant concern.
In a few unlucky people with a lot of anxiety, the angel decides that a thought provoking any strong emotion is sufficient reason to raise the thought to consciousness. Now the Gay OCD trap is sprung. One day the angel randomly scoops up the thought “I am gay” and hands it to the patient’s consciousness. The patient notices the thought “I am gay”, and falsely interprets it as evidence that they’re actually gay, causing fear and disgust and self-doubt. The angel notices this thought produced a lot of emotion and occupied consciousness for a long time – a success! That was such a good choice of thought! It must have been so relevant! It decides to stick with this strategy of using the “I am gay” thought from now on. …
Politics has largely replaced religion for how most people think of “sin,” and modern memetic structures seem extremely well designed to amplify political sin-based paranoia, as articles like “Is your dog’s Halloween costume racist?” get lots of profitable clicks and get shared widely across social media platforms, whether by fans or opponents of the article.
Both religions and political systems have an interest in promoting such concerns, since they also sell the cures–forgiveness and salvation for the religious; economic and social policies for the political. This works best if it targets a very common subset of thoughts, like sexual attraction or dislike of random strangers, because you really can’t prevent all such thoughts, no matter how hard you try.
Personal OCD is bad enough; a religious sufferer obsessed with their own moralistic sin may feel compelled to retreat to a monastery or wall themselves up to avoid temptation. If a whole society becomes obsessed, though, widespread paranoia and social control may result. (Society can probably be modeled as a meta-brain.)
I propose that our society, due to its memetic structure, is undergoing OCD-inducing paranoia spirals where the voices of the most paranoid are being allowed to set political and moral directions. Using racism as an example, it works something like this:
First, we have what I’ll call the Aristotelian Mean State: an appropriate, healthy level of in-group preference that people would not normally call “racism.” This Mean State is characterized by liking and appreciating one’s own culture, generally preferring it to others, but admitting that your culture isn’t perfect and other cultures have good points, too.
Deviating too far from this mean is generally considered sinful–in one direction, we get “My culture is the best and all other cultures should die,” and too far in the other, “All other cultures are best and my culture should die.” One of these is called “racism,” the other “treason.”
When people get Racism OCD, they become paranoid that even innocuous or innocent things–like dog costumes–could be a sign of racism. In this state, people worry about even normal, healthy expressions of ethnic pride, just as a person with homosexual OCD worries about completely normal appreciation of athleticism or admiration of a friend’s accomplishments.
Our culture then amplifies such worries by channeling them through Tumblr and other social media platforms where the argument “What do you mean you’re not against racism?” does wonders to break down resistance and convince everyone that normal, healthy ethnic feelings are abnormal, pathological racism and that sin is everywhere, you must constantly interrogate yourself for sin, you must constantly learn and try harder not to be racist, etc. There is always some new area of life that a Tumblrista can discover is secretly sinful, though you never realized it before, spiraling people into new arenas of self-doubt and paranoia.
As for the rest of the internet, those not predisposed toward Racism OCD are probably predisposed toward Anti-Racism OCD. Just as people with Racism OCD see racism everywhere, folks with Anti-Racism OCD see anti-racism everywhere. These folks think that even normal, healthy levels of not wanting to massacre the outgroup is pathological treason. (This is probably synonymous with Treason OCD, but is currently in a dynamic relationship with the perception that anti-racists are everywhere.)
Since there are over 300 million people in the US alone–not to mention 7 billion in the world–you can always find some case to justify paranoia. You can find people who say they merely have a healthy appreciation for their own culture but really do have murderous attitudes toward the out-group–something the out-group, at least, has good reason to worry about. You can find people who say they have a healthy attitude toward their own group, but still act in ways that could get everyone killed. You can find explicit racists and explicit traitors, and you can find lots of people with amplified, paranoid fears of both.
These two paranoid groups, in turn, can feed off each other, each pointing at the the other and screaming that everyone trying to promote “moderatism” is actually the worst sinners of the other side in disguise and therefore moderatism itself is evil. This feedback loop gives us things like the “It’s okay to be white” posters, which manages to make an entirely innocuous statement sound controversial due to our conviction that people only make innocuous statements because they are trying to make the other guy sound like a paranoid jerk who disputes innocuous statements.
Racism isn’t the only sin devolving into OCD–we can also propose Rape OCD, where people become paranoid about behaviors like flirting, kissing, or even thinking about women. There are probably other OCDs (trans OCD? food contamination OCD) but these are the big ones coming to mind right now.
Thankfully, Scott also proposes that awareness of our own psychology may allow us to recognize and moderate ourselves:
All of these can be treated with the same medications that treat normal OCD. But there’s an additional important step of explaining exactly this theory to the patient, so that they know that not only are they not gay/a pedophile/racist, but it’s actually their strong commitment to being against homosexuality/pedophilia/racism which is making them have these thoughts. This makes the thoughts provoke less strong emotion and can itself help reduce the frequency of obsessions. Even if it doesn’t do that, it’s at least comforting for most people.
The question, then, is how do we stop our national neuroses from causing disasters?
Does anyone else feel like politics are disconcertingly inconsistent?
Perhaps that the whole thing has come unmoored?
I was anti-war back in the early 00s, when the Left was anti-war. I marched in protest against the Iraq War. “Hey hey, ho ho, this racist war has got to go,” we chanted.
There was a lot of talk back then about how the US spends too much on the military and is over-involved in military expeditions abroad.
Of course, I was not an expert in international affairs, nor America’s military needs abroad. I might have been wrong. So might most of the other leftists who held similar opinions in those days. But “America is spending too much on the military, which is harming both brown people abroad and also Americans, who die in wars and have to pay for them. We would be better off spending that money on things that actually benefit Americans, like highspeed rail lines, education, health care, or just leaving it in people’s pockets and letting them use it however they want,” was absolutely a mainstream leftist position.
Today, Trump says something like he wouldn’t want to die in a war for Montenegro, and the Left responds that it is very important that Americans be willing to die for Montenegro.
Let’s step back and be rational for a second: No one wants to die for a foreign country. I don’t want to die for Australia, for Russia, for India, Japan, Montenegro, or Chad, and no one from those countries wants to die for America. Certainly there is a logic of “strength in numbers,” in which we are all safer because we create a credible, united front, but there is also logic in avoiding”entangling alliances,” which were blamed for creating the death machine known as WWI.
The question of whether Americans should die in defense of Montenegro (something we have been committed to without ever being asked,) ultimately depends on whether alliance with Montenegro makes us more or less secure here at home–a matter I haven’t seen any discussion about on Left or Right.
The only relevant argument I’ve seen is that various alliance-members have died “for us” in “our” wars in places like Iraq and Afghanistan, therefore we should be equally willing to die for them in their wars. The logic seems to be, “The government sent you to die in a stupid, racist war that destroyed the American economy and was a terrible idea all around, therefore you’re morally obligated to go die in Montenegro, too.”
Perhaps we should be asking whether dying in Iraq and Afghanistan was a good idea for anyone, not just taking it as some kind of obscene sunk cost that obligates everyone else to go die in random conflicts from here on out.
It seems like all of the talk about how “the military is too big” and “bombing countries like Iraq and Afghanistan is racist” was dropped as soon as people realized that massively cutting the military budget would mean… scaling back military obligations abroad.
I find a Left that suddenly pro-military spending and antagonistic toward Russia awfully disconcerting.
There are a variety of issues on the Right that I find it difficult to believe people *truly* care that much about–for example, I don’t think anyone actually believed that national policy should be determined by whether or not Bill Clinton had sex with an intern. “Bill had sex” is really just an excuse to try to force him out on technical grounds because they already didn’t like him. Similarly on the Left, I don’t believe any of the outraged commentators actually care whether the US flag touched the North Korean flag at the US/NK summit–the Left has never cared about proper flag etiquette.
These issues are transparently not things politicians, commentators, or other elites actually care about.
Was “America spends too much on the military/fights too many wars abroad” similarly nothing but a dumb rallying cry for the Left, something the upper muckety-mucks never actually believed? And what happened to all of the people who were once quite opposed to US “imperialism”?
I am on vacation, and so have only been able to take notes on the posts I want to write for the past week. Here is the outline I jotted down in the car:
When Capitalism Devours Democracy
Ken Star, Mueller, the media, and endless for-profit, anti-nation investigations into the president. (Actually, Tom Nichols’s discussion about the evolution of talk radio and Cable News and their deleterious effects on political discourse is one of the better parts of his book, The Death of Expertise.)
The overly complex legal code + endless investigation + the media + advertising dollars => undermining government function.
Watergate, White Water, Monica, Russiagate, etc.
Can you imagine the national reaction if someone tried to investigate George Washington the same way? It would have been seen not as “anti-George Washington,” but as fundamentally anti-American, an attempt to subvert democracy itself and interfere with the proper functioning of the nation.
Note the complexity of the modern legal, economic, and tax systems, which simultaneously make it very hard for anyone doing much of anything to comply with every single law (have you ever jaywalked? Accidentally miscounted a deduction on your taxes?) and ensure that, with enough searching, if you want to pin something bad on someone, you probably can.
Even though you believe in your heart that you have done nothing wrong, you have no idea whether you might be admitting that you did something that is against the law. There are tens of thousands of criminal statutes on the books in America today. Most of them you have never heard of, and many of them involve conduct that nobody would imagine could ever be a crime.
(Unless you’ve been pulled over for speeding. Then obviously you pull out your driver’s license and talk like a normal human.)
In short, the media discovered, with Nixon and Watergate (at least within the past century or so,) that constant presidential scandals could be good for ratings, and certain folks in the government discovered with Bill Clinton and Monica and Lewinsky that if you go digging for long enough, eventually you can find some kind of dirt to pin on someone–even if it’s completely irrelevant, idiotic dirt that has nothing to do with the president’s ability to govern.
This creates the incentive for the Media to constantly push the drumbeat narrative of “presidential scandal!” which leads to people truly believing that there is much more scandal than there really is.
Theory: Monica, Benghazi, Russiagate, and maybe even Watergate were all basically trumped-up hogwash played for ratings dollars. (Well, clearly someone broke into the Watergate hotel.)
The sheer complexity of the modern legal system, which allows this to happen, also incentivizes each party to push for constant investigations of the other party’s presidents. In essence, both sides are moving toward mutual defect-defect, with the media egging them on.
And We the People are the suckers.
I feel like there are concepts here for which we need better words.
The other day I was walking through the garden when I looked down, saw one of these, leapt back, screamed loudly enough to notify the entire neighborhood:
(The one in my yard was insect free, however.)
After catching my breath, I wondered, “Is that a wasp nest or a beehive?” and crept back for a closer look. Wasp nest. I mentally paged through my knowledge of wasp nests: wasps abandon nests when they fall on the ground. This one was probably empty and safe to step past. I later tossed it onto the compost pile.
The interesting part of this incident wasn’t the nest, but my reaction. I jumped away from the thing before I had even consciously figured out what the nest was. Only once I was safe did I consciously think about the nest.
Gazzaniga discusses a problem faced by brains trying to evolve to be bigger and smarter: how do you get more neurons working without taking up an absurd amount of space connecting each and every neuron to every other neuron?
Imagine a brain with 5 connected neurons: each neuron requires 4 connections to talk to every other neuron. A 5 neuron brain would thus need space for 10 total connections.
The addition of a 6th neuron would require 5 new connections; a 7th neuron requires 6 new connections, etc. A fully connected brain of 100 neurons would require 99 connections per neuron, for a total of 4,950 connections.
Connecting all of your neurons might work fine if if you’re a sea squirt, with only 230 or so neurons, but it is going to fail hard if you’re trying to hook up 86 billion. The space required to hook up all of these neurons would be massively larger than the space you can actually maintain by eating.
So how does an organism evolving to be smarter deal with the connectivity demands of increasing brain size?
Human social lives suggest an answer: Up on the human scale, one person can, Dunbar estimates, have functional social relationships with about 150 other people, including an understanding of those people’s relationships with each other. 150 people (the “Dunbar number”) is therefore the amount of people who can reliably cooperate or form groups without requiring any top-down organization.
So how do humans survive in groups of a thousand, a million, or a billion (eg, China)? How do we build large-scale infrastructure projects requiring the work of thousands of people and used by millions, like interstate highways? By organization–that is, specialization.
In a small tribe of 150 people, almost everyone in the tribe can do most of the jobs necessary for the tribe’s survival, within the obvious limits of biology. Men and women are both primarily occupied with collecting food. Both prepare clothing and shelter; both can cook. There is some specialization of labor–obviously men can carry heavier loads; women can nurse children–but most people are generally competent at most jobs.
In a modern industrial economy, most people are completely incompetent at most jobs. I have a nice garden, but I don’t even know how to turn on a tractor, much less how to care for a cow. The average person does not know how to knit or sew, much less build a house, wire up the electricity and lay the plumbing. We attend school from 5 to 18 or 22 or 30 and end up less competent at surviving in our own societies than a cave man with no school was in his, not because school is terrible but because modern industrial society requires so much specialized knowledge to keep everything running that no one person can truly master even a tenth of it.
Specialization, not just of people but of organizations and institutions, like hospitals devoted to treating the sick, Walmarts devoted to selling goods, and Microsoft devoted to writing and selling computer software and hardware, lets society function without requiring that everyone learn to be a doctor, merchant, and computer expert.
Similarly, brains expand their competence via specialization, not denser neural connections.
The smartest people may boast more neurons than those of average intelligence, but their brains have fewer neural connections…
Neuroscientists in Germany recruited 259 participants, both men and women, to take IQ tests and have their brains imaged…
The research revealed a strong correlation between the number of dendrites in a person’s cerebral cortex and their intelligence. The smartest participants had fewer neural connections in their cerebral cortex.
Fewer neural connections overall allows different parts of the brain to specialize, increasing local competence.
All things are produced more plentifully and easily and of a better quality when one man does one thing that is natural to him and does it at the right time, and leaves other things. –Plato, The Republic
The brains of mice, as Gazzinga discusses, do not need to be highly specialized, because mice are not very smart and do not do many specialized activities. Human brains, by contrast, are highly specialized, as anyone who has ever had a stroke has discovered. (Henry Harpending of West Hunter, for example, once had a stroke while visiting Germany that knocked out the area of his brain responsible for reading, but since he couldn’t read German in the first place, he didn’t realize anything was wrong until several hours later.)
I read, about a decade ago, that male and female brains have different levels, and patterns, of internal connectivity. (Here and here are articles on the subject.) These differences in connectivity may allow men and women to excel at different skills, and since we humans are a social species that can communicate by talking, this allows us to take cognitive modality beyond the level of a single brain.
So modularity lets us learn (and do) more things, with the downside that sometimes knowledge is highly localized–that is, we have a lot of knowledge that we seem able to access only under specific circumstances, rather than use generally.
For example, I have long wondered at the phenomenon of people who can definitely do complicated math when asked to, but show no practical number sense in everyday life, like the folks from the Yale Philosophy department who are confused about why African Americans are under-represented in their major, even though Yale has an African American Studies department which attracts a disproportionate % of Yale’s African American students. The mathematical certainty that if any major in the whole school that attracts more African American students, then other majors will end up with fewer, has been lost on these otherwise bright minds.
Yalies are not the only folks who struggle to use the things they know. When asked to name a book–any book–ordinary people failed. Surely these people have heard of a book at some point in their lives–the Bible is pretty famous, as is Harry Potter. Even if you don’t like books, they were assigned in school, and your parents probably read The Cat in the Hat and Green Eggs and Ham to you when you were a kid. It is not that they do not have the knowledge as they cannot access it.
Teachers complain all the time that students–even very good ones–can memorize all of the information they need for a test, regurgitate it all perfectly, and then turn around and show no practical understanding of the information at all.
Richard Feynman wrote eloquently of his time teaching future science teachers in Brazil:
In regard to education in Brazil, I had a very interesting experience. I was teaching a group of students who would ultimately become teachers, since at that time there were not many opportunities in Brazil for a highly trained person in science. These students had already had many courses, and this was to be their most advanced course in electricity and magnetism – Maxwell’s equations, and so on. …
I discovered a very strange phenomenon: I could ask a question, which the students would answer immediately. But the next time I would ask the question – the same subject, and the same question, as far as I could tell – they couldn’t answer it at all! For instance, one time I was talking about polarized light, and I gave them all some strips of polaroid.
Polaroid passes only light whose electric vector is in a certain direction, so I explained how you could tell which way the light is polarized from whether the polaroid is dark or light.
We first took two strips of polaroid and rotated them until they let the most light through. From doing that we could tell that the two strips were now admitting light polarized in the same direction – what passed through one piece of polaroid could also pass through the other. But then I asked them how one could tell the absolute direction of polarization, for a single piece of polaroid.
They hadn’t any idea.
I knew this took a certain amount of ingenuity, so I gave them a hint: “Look at the light reflected from the bay outside.”
Nobody said anything.
Then I said, “Have you ever heard of Brewster’s Angle?”
“Yes, sir! Brewster’s Angle is the angle at which light reflected from a medium with an index of refraction is completely polarized.”
“And which way is the light polarized when it’s reflected?”
“The light is polarized perpendicular to the plane of reflection, sir.” Even now, I have to think about it; they knew it cold! They even knew the tangent of the angle equals the index!
I said, “Well?”
Still nothing. They had just told me that light reflected from a medium with an index, such as the bay outside, was polarized; they had even told me which way it was polarized.
I said, “Look at the bay outside, through the polaroid. Now turn the polaroid.”
“Ooh, it’s polarized!” they said.
After a lot of investigation, I finally figured out that the students had memorized everything, but they didn’t know what anything meant. When they heard “light that is reflected from a medium with an index,” they didn’t know that it meant a material such as water. They didn’t know that the “direction of the light” is the direction in which you see something when you’re looking at it, and so on. Everything was entirely memorized, yet nothing had been translated into meaningful words. So if I asked, “What is Brewster’s Angle?” I’m going into the computer with the right keywords. But if I say, “Look at the water,” nothing happens – they don’t have anything under “Look at the water”!
The students here are not dumb, and memorizing things is not bad–memorizing your times tables is very useful–but they have everything lodged in their “memorization module” and nothing in their “practical experience module.” (Note: I am not necessarily suggesting that thee exists a literal, physical spot in the brain where memorized and experienced knowledge reside, but that certain brain structures and networks lodge information in ways that make it easier or harder to access.)
People frequently make arguments that don’t make logical sense when you think them all the way through from start to finish, but do make sense if we assume that people are using specific brain modules for quick reasoning and don’t necessarily cross-check their results with each other. For example, when we are angry because someone has done something bad to us, we tend to snap at people who had nothing to do with it. Our brains are in “fight and punish mode” and latch on to the nearest person as the person who most likely committed the offense, even if we consciously know they weren’t involved.
Political discussions are often marred by folks running what ought to be logical arguments through status signaling, emotional, or tribal modules. The desire to see Bad People punished (a reasonable desire if we all lived in the same physical community with each other) interferes with a discussion of whether said punishment is actually useful, effective, or just. For example, a man who has been incorrectly convicted of the rape of a child will have a difficult time getting anyone to listen sympathetically to his case.
In the case of white South African victims of racially-motivated murder, the notion that their ancestors did wrong and therefore they deserve to be punished often overrides sympathy. As BBC notes, these killings tend to be particularly brutal (they often involve torture) and targeted, but the South African government doesn’t care:
According to one leading political activist, Mandla Nyaqela, this is the after-effect of the huge degree of selfishness and brutality which was shown towards the black population under apartheid. …
Virtually every week the press here report the murders of white farmers, though you will not hear much about it in the media outside South Africa.In South Africa you are twice as likely to be murdered if you are a white farmer than if you are a police officer – and the police here have a particularly dangerous life. The killings of farmers are often particularly brutal. …
Ernst Roets’s organisation has published the names of more than 2,000 people who have died over the last two decades. The government has so far been unwilling to make solving and preventing these murders a priority. …
There used to be 60,000 white farmers in South Africa. In 20 years that number has halved.
The Christian Science Monitor reports on the measures ordinary South Africans have to take in what was once a safe country to not become human shishkabobs, which you should pause and read, but is a bit of a tangent from our present discussion. The article ends with a mind-bending statement about a borrowed dog (dogs are also important for security):
My friends tell me the dog is fine around children, but is skittish around men, especially black men. The people at the dog pound told them it had probably been abused. As we walk past house after house, with barking dog after barking dog, I notice Lampo pays no attention. Instead, he’s watching the stream of housekeepers and gardeners heading home from work. They eye the dog nervously back.
Great, I think, I’m walking a racist dog.
Module one: Boy South Africa has a lot of crime. Better get a dog, cover my house with steel bars, and an extensive security system.
Module two: Associating black people with crime is racist, therefore my dog is racist for being wary of people who look like the person who abused it.
And while some people are obviously sympathetic to the plight of murdered people, “Cry me a river White South African Colonizers” is a very common reaction. (Never mind that the people committing crimes in South Africa today never lived under apartheid; they’ve lived in a black-run country for their entire lives.) Logically, white South Africans did not do anything to deserve being killed, and like the golden goose, killing the people who produce food will just trigger a repeat of Zimbabwe, but the modes of tribalism–“I do not care about these people because they are not mine and I want their stuff”–and punishment–“I read about a horrible thing someone did, so I want to punish everyone who looks like them”–trump logic.
Who dies–and how they die–significantly shapes our engagement with the news. Gun deaths via mass shootings get much more coverage and worry than ordinary homicides, even though ordinary homicides are far more common. homicides get more coverage and worry than suicides, even though suicides are far more common. The majority of gun deaths are actually suicides, but you’d never know that from listening to our national conversation about guns, simply because we are biased to worry far more about other people killng us than about ourselves.
Similarly, the death of one person via volcano receives about the same news coverage as 650 in a flood, 2,000 in a drought, or 40,000 in a famine. As the article notes:
Instead of considering the objective damage caused by natural disasters, networks tend to look for disasters that are “rife with drama”, as one New York Times article put it4—hurricanes, tornadoes, forest fires, earthquakes all make for splashy headlines and captivating visuals. Thanks to this selectivity, less “spectacular” but often times more deadly natural disasters tend to get passed over. Food shortages, for example, result in the most casualties and affect the most people per incident5 but their onset is more gradual than that of a volcanic explosion or sudden earthquake. … This bias for the spectacular is not only unfair and misleading, but also has the potential to misallocate attention and aid.
There are similar biases by continent, with disasters in Africa receiving less attention than disasters in Europe (this correlates with African disasters being more likely to be the slow-motion famines, epidemics and droughts that kill lots of people, and European disasters being splashier, though perhaps we’d consider famines “splashier” if they happened in Paris instead of Ethiopia.)
From a neuropolitical perspective, I suspect that patterns such as the Big Five personality traits correlating with particular political positions (“openness” with “liberalism,” for example, or “conscientiousness” with “conservativeness,”) is caused by patterns of brain activity that cause some people to depend more or less on particular brain modules for processing.
For example, conservatives process more of the world through the areas of their brain that are also used for processing disgust, (not one of “the five” but still an important psychological trait) which increases their fear of pathogens, disease vectors, and generally anything new or from the outside. Disgust can go so far as to process other people’s faces or body language as “disgusting” (eg, trans people) even when there is objectively nothing that presents an actual contamination or pathogenic risk involved.
Similarly, people who feel more guilt in one area of their life often feel guilt in others–eg, “White guilt was significantly associated with bulimia nervosa symptomatology.” The arrow of causation is unclear–guilt about eating might spill over into guilt about existing, or guilt about existing might cause guilt about eating, or people who generally feel guilty about everything could have both. Either way, these people are generally not logically reasoning, “Whites have done bad things, therefore I should starve myself.” (Should veganism be classified as a politically motivated eating disorder?)
I could continue forever–
Restrictions on medical research are biased toward preventing mentally salient incidents like thalidomide babies, but against the invisible cost of children who die from diseases that could have been cured had research not been prevented by regulations.
America has a large Somali community but not Congolese, (85,000 Somalis vs. 13,000 Congolese, of whom 10,000 hail from the DRC. Somalia has about 14 million people, the DRC has about 78.7 million people, so it’s not due to there being more Somalis in the world,) for no particular reason I’ve been able to discover, other than President Clinton once disastrously sent a few helicopters to intervene in the eternal Somali civil war and so the government decided that we now have a special obligation to take in Somalis.
–but that’s probably enough.
I have tried here to present a balanced account of different political biases, but I would like to end by noting that modular thinking, while it can lead to stupid decisions, exists for good reasons. If purely logical thinking were superior to modular, we’d probably be better at it. Still, cognitive biases exist and lead to a lot of stupid or sub-optimal results.
Tom Nichols’s book, The Death of Expertise, has a passage that inspired a tangent that I’d like to discuss separately from my main review:
“You can’t generalize like that!” Few expressions are more likely to arise in even a mildly controversial discussion. People resist generalizations–boys tend to be like this, girls tend to be like that–because we all want to believe we’re unique and can’t be pigeonholed that easily.
What most people usually mean when they object to “generalizing,” however, is not that we shouldn’t generalize, but that we shouldn’t stereotype, which is a different issue The problem in casual discourse is that people often don’t understand the difference between stereotypes and generalizations, and this makes conversation, especially between experts and laypeople, arduous and exhausting. –Tom Nichols
Nichols brings up a good point, but is wrong about stereotypes–to generalize, most stereotypes are true, and people object to stereotypes and generalizations for the exact same reasons. Or as Psychology Today puts it:
“Stereotypes” have a bad name, and everybody hates stereotypes. But what exactly is a stereotype?
What people call “stereotypes” are what scientists call “empirical generalizations,” and they are the foundation of scientific theory. That’s what scientists do; they make generalizations. Many stereotypes are empirical generalizations with a statistical basis and thus on average tend to be true. If they are not true, they wouldn’t be stereotypes. …
We only call them “stereotypes” when we don’t like the information they convey. “African Americans have more melanin, on average, than non-African Americans,” is not a controversial statement; “African Americans score worse on the SAT, on average, than non-African Americans” is controversial, even though both are empirically true.
Nichols grasps for this false distinction between “generalizations” and “stereotypes” because Nichols sees himself as a Good Person, not an Evil Racist, and only Evil Racists use stereotypes. (We know that because the liberals said so.)
Except for the uncomfortable fact that most stereotypes are basically true, otherwise people wouldn’t bother to have them. This leaves Nichols in the uncomfortable position of eternally trying to explain to people why it’s okay when he, an expert, says mean things about the Russians, but totally not okay when ordinary people say mean things about the Russians.
I can almost hear Nichols objecting, “It can’t be racist if it’s true,” to which I raise the average Somali IQ:
In the US, the cutoff for “mental retardation” or “intellecutal disability” is set at an IQ of 70 or below. The averaged measured Somali IQ is in the low 70s. Almost half of Somalis would be, in the US, legally retarded.
The only way to dull the sting of this statement is to note that 1. of course the majority of Somalis aren’t retarded; 2. Somali migants are heavily selected from the smarter end of the Somalia, because they’re the folks who were clever enough to escape; 3. Somali IQ is probably being depressed by terrible local conditions. Still, if you work for Google, I don’t recommend writing any memos trying to give a nuanced version of “Somalis have low average IQs.” For that matter, I don’t recommend writing that if you work anywhere except in an explicit IQ-related job. If your coworkers are IQ-experts, they might already be familiar with Somali IQs; otherwise you will get sacked immediately for being racist.
Everything is fine for experts if they promote ideas that people already believe or want to agree with. Saying that “Fast food is bad for you,” raises few hackles. Everyone knows that.
The findings of the now-discredited Implicit Association Test were widely touted because people wanted evidence that “everyone is a little bit racist,” (or at least that whites are all subconsciously racist, even the ones who say they aren’t.) The IAT was obviously bogus from the start, but confirmation bias and wanting it to be true led people to latch onto it.
When experts and common wisdom agree, all is well.
It’s when experts and lay-people disagree that problems arises. If the matter is purely scientific–What is the atomic weight of cesium?–people will usually defer. But if the matter is personal or involves deeply held religious beliefs, people resist. (We evolutionists have been dealing with this for a long time.)
Nichols gives the example, “Russians are more corrupt than Norwegians.” It’s absolutely true, unless we’re using some strange definition of “corrupt.” And Nichols, a guy who speaks Russian and has been studying Russia for decades, has the relevant expertise to make such a judgment. But normal people who don’t know anything about Russia (or Norway) get their hackles up because the statement sounds mean and contradicts their deeply held belief that all groups of people are morally and intellectually equal.
If the only difference between a stereotype and a generalization is that a stereotype offends the hearer, then “Russians are more corrupt than Norwegians” is a stereotype.
Life is hard for experts if they contradict things people deeply believe, but it’s even harder if they contradict things believed by their own social class.
Scientists studying evolution face criticism and disbelief from people who believe that humans were created by God from a ball of dirt on the sixth day of creation, but evolution is a “high class” belief and creationism is “low class,” so scientists face no loss of social standing by advocating for evolution and generally don’t even associate socially with creationists.
By contrast, a geneticist like Harvard’s David Reich, who recently admitted in the New York Times that “race” is biologically, even genetically real, is contradicting the beliefs of his own social class that “race is a social construct.” Harvard is full of people who believe creationist nonsense about the biology of men, women, and racial groups, but since these are high-class religious beliefs, Reich faces a loss of social standing by contradicting them and will have to actually deal with these people in real life.
Slate Star Codex recently posed, “Can Things be Both Popular and Silenced?” a discussion of whether authors like Jordan Peterson, who has received a ton of media attention lately and sells millions of books and is doing quite well for himself, can be accurately described as “silenced” in some way.
SSC briefly touches on social class and then moves on to other important matters, but I think social class really ties matters together. Peterson is a book-writing professional with a medical degree, (I think. I haven’t read any of his work,) that is, an academic intellectual. Reich is a Harvard professor doing ground-breaking, amazing work. James Watson won a goddam Nobel prize. Bret Weinstein was a professor at Evergreen State. Etc. These are high class academics in conflict with the rest of their social class, which can cause a great deal of anxiety, the loss of friends, and outright conflict, as when students at Evergreen college literally tried to hunt Professor Weinstein down with bats and tazers for the crime of not leaving campus on “no white people on campus day.” (Relevant posts on Weinstein and Evergreen; See also the James Damore incident at Google and the Christakis incidentat Yale.)
A conservative person living in a conservative part of the country probably doesn’t lose much social standing for criticizing stupid things liberals believe, but someone in a liberal profession or social environment will. Even if he is actually an expert who is actually correct, he still faces hoards of ignorant people who are socially more powerful than he is and will happily punch him silent in defense of their religious beliefs. (The same is probably also true in reverse; I wouldn’t want to be openly pro-choice in a highly conservative workplace, for example.)
A lot of what gets called “silencing” is just class insecurity or conflict. Fox News rails against “the media” even though it is the media; more people watch Fox than listen to NPR, but PR is high-class and Fox is low-class. It’s not that “the media” is liberal so much as that the upper class is liberal and the lower classes don’t like being looked down upon.
You can rail against Fox News or Infowars or whatever for being stupid, but this is a democracy, so if one side tries to be objective, correct, or have high-status experts, then the other side will rail against all of that. If one side tries to promote cute puppies, the other side will become the anti-cute-puppies party.
Experts run into troubl when their research leads them to believe things that fit with neither party, or only with the opposite social class from the one they run in. This is both very uncomfortable for the individual and hard to describe to outsiders.
Ultimately, I think class is far more important than we give it credit for.
There is a commonly-believed strategic model of terrorism which we could describe as follows: terrorists are people who are ideologically motivated to pursue specific unvarying political goals; to do so, they join together in long-lasting organizations and after the failure of ordinary political tactics, rationally decide to efficiently & competently engage in violent attacks on (usually) civilian targets to get as much attention as possible and publicity for their movement, and inspire fear & terror in the civilian population, which will pressure its leaders to solve the problem one way or another, providing support for the terrorists’ favored laws and/or their negotiations with involved governments, which then often succeed in gaining many of the original goals, and the organization dissolves.
Unfortunately, this model, is in almost every respect, empirically false.
It’s a great essay, so go read the whole thing before we continue. Don’t worry; I’ll wait.
Now, since I know half of you didn’t actually read the essay, I’ll summarize: terrorists are really bad at accomplishing their “objectives.” By any measure, they are really bad at it. Simply doing nothing would, in most cases, further their political goals more effectively.
This is in part because terrorists tend not to conquer and hold land, and in part because terrorism tends to piss off its targets, making them less likely to give in to the terrorists’ demands. Consider 9-11: sure, the buildings fell down, but did it result in America conceding to any of Al-Qaeda’s demands?
The article quotes Abrams 2012:
Jones and Libicki (2008) then examined a larger sample, the universe of known terrorist groups between 1968 and 2006. Of the 648 groups identified in the RAND-MIPT Terrorism Incident database, only 4% obtained their strategic demands. … Chenoweth and Stephan (2008, 2011) provide additional empirical evidence that meting out pain hurts non-state actors at the bargaining table. … These statistical findings are reinforced with structured in-case comparisons highlighting that escalating from nonviolent methods of protest such as petitions, sit-ins, and strikes to deadly attacks tends to dissuade government compromise. … Other statistical research (Abrahms, 2012, Fortna, 2011) demonstrates that when terrorist attacks are combined with such discriminate violence, the bargaining outcome is not additive; on the contrary, the pain to the population significantly decreases the odds of government concessions.3
(Aside: Remember, right-wing violence doesn’t work. It’s stupid and you will fail at accomplishing anything.)
Another “mystery” about terrorism is that it actually doesn’t happen very often. It’s not that hard to drive a truck into a crowd or attack people with a machete. Armies are expensive; coughing on grocery store produce is cheap.
If terrorism is 1. ineffective and 2. not even used that often, why do terrorist groups exist at all?
Terrorists might just be dumb, stupid people who try to deal with their problems by blowing them up, but there’s no evidence to this effect–terrorists are not less intelligent than the average person in their societies, anyway. People who are merely dumb and violent tend to get into fights with their neighbors, not take airplanes hostage.
Gwern suggests a different possibility: People join terrorist organizations because they want to be friends with the other terrorists. They’re like social clubs, but instead of bowling, you talk about how going on jihad would be totally awesome.
Things people crave: Meaning. Community. Brotherhood.
Terrorist organizations provide these to their members, most of whom don’t actually blow themselves up.
Friendships cultivated in the jihad, just as those forged in combat in general, seem more intense and are endowed with special significance. Their actions taken on behalf of God and the umma are experienced as sacred. This added element increases the value of friendships within the clique and the jihad in general and diminishes the value of outside friendships.
Enough about terrorists; let’s talk about Americans:
“Jihad” is currently part of the Islamic cultural script–that is, sometimes Muslims see some form of “jihad” as morally acceptable. (They are not unique in committing terrorism, though–Marxist terrorists have created trouble throughout Latin America, for instance, and the Tamil Tigers of Sri Lanka were one of the world’s deadliest groups.)
Thankfully, though, few major groups in the US see jihad or terrorist violence as acceptable, but… we have our exceptions.
For example, after a Jewish professor, Bret Weinstein, declined to stay home on a “Day of Absence” intended to force whites away from Evergreen State College, WA, violent protests erupted. Bands of students armed with bats and tasers roamed the campus, searching for Weinstein; the poor professor was forced to flee and eventually resign.
During a Berkeley protest on August 27, 2017, an estimated one hundred antifa protesters joined a crowd of 2,000–4,000 counter-protesters to attack a reported “handful” of alt-right demonstrators and Trump supporters who showed up for a “Say No to Marxism” rally that had been cancelled by organizers due to security concerns. Some antifa activists beat and kicked unarmed demonstrators and threatened to smash the cameras of anyone who filmed them.
Antifa, like terrorist groups, typically attract folks who are single and have recently left home–young people who have just lost the community they were raised in and in search of a new one.
The article recounts an amusing incident when a terrorist organization wanted to disband a cell, but struggled to convince its members to abandon their commitment to sacrificing themselves on behalf of jihad. Finally they hit upon a solution: they organized social get-togethers with women, then incentivised the men to get married, get jobs, and have babies. Soon all of the men were settled and raising children, too busy and invested in their new families to risk sacrificing it all for jihad. The cell dissolved.
Even Boko Haram was founded in response to the difficulties young men in Nigeria face in affording brides:
Our recent study found that marriage markets and inflationary brideprice are a powerful driver of participation in violence and drive recruitment into armed groups. Armed groups often arrange low-cost marriages for their members, help members afford brideprice, or provide extra-legal opportunities to acquire the capital necessary to take a wife. In Nigeria, in the years in which Boko Haram gained influence under founder Mohammed Yusuf, “items required for [a] successful [marriage] celebration kept changing in tune with inflation over the years.”66 A resident of the Railroad neighborhood of Maiduguri, where Yusuf established his mosque, recalled that in just a few years, Yusuf had facilitated more than 500 weddings. The group also provided support for young men to become “okada drivers,” who gained popularity for their affordable motorbike taxi services — who often used their profits to afford marriage. Thus, Boko Haram’s early recruits were often attracted by the group’s facilitation of marriage. Even in the aftermath of Yusuf’s assassination by the Nigerian state and the rise of Abubakar Shekau, the group has continued to exploit obstacles to marriage to attract supporters. The women and girls that are abducted by the group, estimated to number more than 6,000, are frequently married off to members of the group.
Antifa of course aren’t the only people in the US who commit violence; the interesting fact here is their organization. As far as I know, Dylan Roof killed more people than Antifa, but Roof acted alone.
I suggest, therefore, that the principle thing driving Antifa (and similar organizations) isn’t a rational pursuit of their stated objectives (did driving Milo out of Berkley actually protect any illegal immigrants from deportation?) but the same social factors that drive Muslims to join terrorist groups: camaraderie, brotherhood, and the feeling like they are leading meaningful, moral lives by sacrificing themselves for their chosen cause.
Right-wingers do this, too (the military is an obvious source of “meaning” and “brotherhood” in many people’s lives).
And the pool of unmarried people to recruit into extremist organizations is only growing in America.
But we don’t have to look to organizations that commit violence to find this pattern. Why change one’s avatar to a rainbow pattern to celebrate gay marriage or overlay a French flag after the Charlie Hebdo attack?
Why spend hours “fighting racism” by “deconstructing whiteness” online when you could do far more to help black people by handing out sandwiches at your local homeless shelter? (The homeless would also appreciate a hot lasagna.) What percentage of people who protest Islamophobia have actually bothered to befriend some Muslims and express support toward them?
The obvious answer is that these activities enhance the actor’s social standing among their friends and online compatriots. Congratulations received for turning your profile picture different colors: objective achieved. Actions that would actually help the targeted group require more effort and return less adulation, since they have to be done in real life.
Liberal groups seem to be better at social organizing–thus I’ve had an easier time coming up with liberal examples of this phenomenon. Conservative political organizations, at least in the US, seem to be smaller and offer less in the way of social benefits (this may be in part because conservatives are more likely to be married, employed, and have children, and because conservatives are more likely to channel such energies into their churches,) but they also do their share of social signaling that doesn’t achieve its claimed goal. “White pride” organizations, for example, generally do little to improve whites’ public image.
But is this an aberration? Or are things operating as designed? What’s the point of friendship and social standing in the first place?
Interestingly, in JaneGoodall‘s account of chimps in the Gombe, we see parallels to the origins of human social structures and friendships. Only male chimps consistently have what we would call “friendships;” females instead tend to live in groups with their children. Male friends benefit from each other’s assistance in hunting and controlling access to other food, like the coveted bananas. A single strong male may dominate a troop of chimps, but a coalition can bring him to a bloody end. Persistent dominance of a chimp troop (and thus dominance of food) is thus easier for males who have a strong coalition on their side–that is, friends.
From these things therefore it is clear that the city-state is a natural growth, and that man is by nature a political animal, and a man that is by nature and not merely by fortune citiless is either low in the scale of humanity or above it … inasmuch as he is solitary, like an isolated piece at draughts.
And why man is a political animal in a greater measure than any bee or any gregarious animal is clear. For nature, as we declare, does nothing without purpose; and man alone of the animals possesses speech. … speech is designed to indicate the advantageous and the harmful, and therefore also the right and the wrong; for it is the special property of man in distinction from the other animals that he alone has perception of good and bad and right and wrong and the other moral qualities, and it is partnership in these things that makes a household and a city-state.
Most people desire to be members in good standing in their communities:
Thus also the city-state is prior in nature to the household and to each of us individually.  For the whole must necessarily be prior to the part; since when the whole body is destroyed, foot or hand will not exist except in an equivocal sense… the state is also prior by nature to the individual; for if each individual when separate is not self-sufficient, he must be related to the whole state as other parts are to their whole, while a man who is incapable of entering into partnership, or who is so self-sufficing that he has no need to do so, is no part of a state, so that he must be either a lower animal or a god.
Therefore the impulse to form a partnership of this kind is present in all men by nature… –Aristotle, Politics, Book 1
The spread of the internet has changed both who we’re talking to (the people in our communities) and how we engage with them, resulting in, I hypothesize, a memetic environment that increasingly favors horizontally (rather than vertically) transmitted memes. (If you are not familiar with this theory, I wrote about it here, here, here, here, here, here, here, and here.) Vertically spread memes tend to come from your parents and are survival-oriented; horizontal memes come from your friends and are social. A change in the memetic environment, therefore, has the potential to change the landscape of social, moral, and political ideas people frequently encounter–and has allowed us to engage in nearly costless, endless social signaling.
The result of that, it appears, is political polarization:
According to Pew:
A decade ago, the public was less ideologically consistent than it is today. In 2004, only about one-in-ten Americans were uniformly liberal or conservative across most values. Today, the share who are ideologically consistent has doubled: 21% express either consistently liberal or conservative opinions across a range of issues – the size and scope of government, the environment, foreign policy and many others.
The new survey finds that as ideological consistency has become more common, it has become increasingly aligned with partisanship. Looking at 10 political values questions tracked since 1994, more Democrats now give uniformly liberal responses, and more Republicans give uniformly conservative responses than at any point in the last 20 years.
This, of course, makes it harder for people to find common ground for compromises.
So if we want a saner, less histrionic political culture, the first step may be encouraging people to settle down, get married, and have children, then work on building communities that let people feel a sense of meaning in their real lives.
Still, I think letting your friends convince you that blowing yourself is a good idea is pretty dumb.
I do feel, quite deeply, that America is changing rapidly; a certain old essence is disappearing, even faster than when I was young.
In such cases I think of my father, an old-stock American, Vietnam vet, lover of God, Guns, and Glory–basically all your red state stereotypes.
While chatting with parents down at the local playground, one of the moms claimed to “love” her HOA. Why? I inquired, distressed, because all mine does is wreck the landscaping and eliminate parking. After a moment’s thought, she responded that the HOA prevents people from leaving their trash cans out overnight and stops them from painting their houses strange colors.
Goodnight! Who joins an organization just to meddle with their neighbors?
Of course there are corners of America where people still mind their own business, but we are increasingly squashed into corporate-molded cities where neighbors spend more time worrying about their property values than interacting.
Anyway, I tracked down the book I referenced in the previous post: Childcraft, Volume 11: Music for the Family, with copyrights from 1923-1954 (presumably the copy I hold hails from ’54, as its photos are that era, but the text may be somewhat older.)
Most of the book is children’s songs, but there is a section at the end with biographies of famous composers: Bach, Handel, Haydn, Mozart, Beethoven, Schubert,Chopin, Verdi, Brahms, Tchaikovsky, Grieg, Humperdinck, MacDowell, Debussy, Sousa, and Gershwin. Here are a few excerpts:
“No!” said Father Handel sternly. My boy shall never be a musician!”
In that day in Germany, musicians were often treated like servants. Father Handel wanted his son to be an important man, not a servant. It was splendid to be a barber-surgeon–like Father Handel–and be called to the castle to trim the duke’s mustache or treat his indigestion. It was even more splendid to be a lawyer, and earn rich fees for giving advice to a prince or a king. But little George Frederick Handel wanted only to be a musician.
In the same year that George Washington was born, an Austrian peasant family named Haydn celebrated the birth of a fair-haired baby boy. They named him Joseph.
Joseph’s father made wheels for wagons and coaches. His mother was a cook for noble families. both parents loved music. In the evenings, by candlelight, the family often sang songs of the people, or folk melodies…
At one time Haydn played a joke on the powerful Prince Esterhazy, who had hired him as music director. The prince kept his musicians at a palace in the country. He seldom allowed them a vacation. Many of the musicians longed to visit their families. Haydn wished that he might help them. But he did not see what he could do. He did not dare speak directly to the prince about it.
One day Haydn announced that he had written a new symphony. Prince Esterhazy and his court gathered in the great hall of the palace to listen. As the orchestra began the final movement, one by one the players blew out the candle on their music stands and left the hall. Finally only two violinists were playing. They they too departed, and only the director remained.
Haydn turned and bowed to the prince. “Your Grace,” he said, “I call this the Farewell Symphony.”
The prince looked perplexed, then began to smile at Haydn’s musical prank.
“I can take a hint from old Haydn,” he said “The musicians may start their vacation tomorrow.” As you may imagine, all the musicians were grateful to their beloved “Papa Haydn.”
By the time Wolfgang was twelve years old, he had played in many great cities of Europe. He was the favorite of queens and princesses. Princes and kings gave him money and jewels. Many musicians envied the young Mozart, because it was then the custom to teat musicians like servants.
It would seem that Mozart’s early life was just one gay adventure. But the boy grew very wise about kings and queens, princes and princesses. He learned that kings and noblemen were just like ordinary people. Some were wise and just. Others were stupid and cruel. Some princesses were gracious and kind. But others had very bad manners, and sometimes young Mozart told them so. He knew that many ordinary persons had better manners and were better people than some of the nobility.
Mozart began to believe that bad and stupid kings had no right to tell people what to do. These were dangerous thoughts, for king often punished person who had ideas about freedom. Mozart put hi ideas into music, rather than speech.
When Mozart grew to manhood, he wrote operas which poked fun at king and noblemen. One of these operas is the Marriage of Figaro, which had many lilting melodies. Another is Don Giovanni, in which we hear the lovely “Minuet.”
The music Beethoven wrote shows that he loved people, because it is written for all the people, and not merely for king and princes. But Beethoven also felt that cruel people had bought much evil into the world. he was happiest when he could be outdoors, in rain or sunshine, and listen to the songs of Nature.
The Patriot Composer of Poland
Father Chopin began a merry Polish folk tune on his flute. Little Frederic sat still and listened. Soon a tear rolled own his cheek and dropped on his blouse.
The music of the flute rose higher. It danced like a happy peasant girl. It trilled and shistled like the song of a bird. Little Frederic’s chin began to tremble. He opened his mouth wide and began to cry.
Father and Mother Chopin loved Frederic deeply. But they also loved music, and they were sad because their little son seemed to dislike it so. …
Upstairs, the boy who should have been asleep lay awake listening. He squeezed his pillow tight against his eyes to keep the tears back. How could they ay he he hated music! His tears were not tears of pain, but of joy. Frederic loved music so much that the sound of it made him weep. But he was so young that he could not find the words to tell his parents how he felt. …
Young Chopin began to compose his own music almost as soon as he could play the piano. His compositions were influenced by the kinds of music his parents loved best. His father had come from France, and often played the music of that country on his flute. Frederick liked the French music, but most of all he loved the songs his mother sang–songs of his native Poland. It is the Polish music he wrote that is most popular.
Frederic’s mother told him that Poland had once been a proud and free country. Then neighbor nations had taken away its freedom. The Polish people remembered the days when their country was free, and sang songs about the land they loved. Frederic used these national songs in his compositions for the piano. …
Chopin’s love for his country speaks through his music, like a beautiful language which the people of all countries can understand. Chopin’s stirring music still has the power to make strong men and women of any country weep, just as a little boy wept over a Polish folk tune many years ago.
Now let’s take a look at Mathematicians are People, Too: Stories from the lives of the great mathematicians (copyright 1990). (I would like to note that this is not a bad book; I am just trying to highlight the change in political tone/emphasis over the decades.) It covers Thales, Pythagoras, Archimedes, Hypatia, Napier, Galileo, Pascal, Newton, Eurler, Lagrange, Sophie Germain, Gaus, Galois, Amalie (Emmy) Noether, and Ramanujan.
There is a sequel which I have not yet read, published in 1995, which covers Euclid, Omar Khayyam, Fibonacci, Descartes, Fermat, Cardano, Maria Agnesi, Benjamin Banneker, Mary Somerville, Ada Lovelace, Babbage, Sonya Kovalesky, Neils Abel, George Polya, and Einstein.
But Hypatia was not only a well-known scientist and mathematician’ she also became a highly respected philosopher. Her father had taught her to be open-minded about ideas. Like many Greeks, he believed people should keep questioning rather than settle on one version of truth as final. He introduced her to a variety of religions, and she learned to value the good in each. Because of this, he taught her students to ask lots of question, even about ideas that government or religious leaders said they should not question. Eventually, this caused trouble for Hypatia.
Hypatia got caught in the middle of a struggle between two leaders in Alexandria. Orestes, prefect or governor of Alexandria, was Hypatia’s friend. They enjoyed talking together and often wrote letters about the latest ideas. Cyril was the archbishop of Alexandria, the head of the Christian church in that city. He was suspicious of anyone who did not accept his religious views. Conflict developed between the two men and their followers, and Cyril became convinced that Hypatia was behind it. …
An angry mob of religious fanatics, fired up by false rumors of Hypatia’s teaching, kidnapped her one day as she rode through town on her chariot. They dragged her through the streets to the cathedral, where she was brutally murdered and he bones burned. Her death marks the end of the great age of Greek Mathematics. …
Although Hypatia made many important contributions to mathematics and science, few women have adopted her interests–until recently. Some historians believe that Hypatia’s horrible death may have discouraged other women from becoming mathematician. Still others believe that Hypatia’s life–not her death–is the perfect symbol of what women or men can achieve when they work hard and stand up for what they believe is right.
(A lot of mathematicians in this book, including Pythagoras, Hypatia, and Archimedes, were murdered. Apparently mathematician is a much more dangerous profession than composer.)
Lagrange’s influence was beginning to be felt throughout the scientific communities of Europe. King Frederick of Prussia had formed a prestigious college of mathematics in Berlin. Frederick sent this rather impressive invitation to Lagrange: “The greatest king in Europe must have the greatest mathematician in Europe in his court!”
Clearly, Frederick was not as modest as Lagrange, but he was an avid supporter of science and mathematics. …
Lagrange was quick to praise persons who had encouraged or influenced him. He applauded when Napoleon ordered a tribute to Lagrange’s father, still living in Italy. He acknowledged the greatness of Euler, He mourned with the chemist Lavoisier was sentenced to death by guillotine. And just as he recognized those who had affirmed him, he was quick to encourage younger mathematicians.
Once, while teaching at the Ecole Polytechnique, he received and impressive paper from Monsier LeBlanc. … After some research, he discovered that the mystery student was really a young woman named Sophie Germain. Only men were allowed at the Ecole, so Sophie had borrowed lecture notes from friends and asked them to smuggle her paper in among theirs. Lagrange went immediately to her home and made her feel like a true mathematician, helping launch her important career.
When Sophie was very young, her parents had welcomed her interest. They allowed her to use her father’s library whenever she wished. But soon they decided that she was studying too much. They agreed with the popular notion that “brainwork” was not healthy–maybe even dangerous–for girls. They told Sophie that he could not study mathematics anymore.
But Sophie would not give up. Night after night she crawled out of bed and studied after everyone else had gone to sleep. …
“Oh, Father, I’m so sorry, but I just can’t stop,” Sophie cried. “These problems are so fascinating! When I work on them I feel like I’m really alive.”
“But, Sophie,” her mother said softly, “remember, you’re a girl. It isn’t good for you to fill your mind with numbers.” …
With that her parents gave up. Sophie was allowed to study to her heart’s content. Fortunately, her father had an excellent library. As wealthy citizens, the Germain family knew many educated people in Paris and throughout France.
When Sophie was young, however, traveling and visiting were restricted by the political turmoil in France. The French Revolution began in 1789 when she was thirteen, and Paris was an unstable and dangerous city… Sophie’s parents shielded her from the fighting and conflict. She eagerly filled her time reading and learning. …
In 1816 mathematicians and scientists around the world heard about Sophie Germain. In that year she won the grand prize from the French Academy for her work on the law of vibrating elastic surfaces…
Sophie Germain enjoyed only a brief moment of recognition for a lifetime of dedicated study. The barriers to women in mathematics certainly hampered Germain’s development–but they did not prevent her from following her quest.
Galois could have coped with normal disappointments, but so many setbacks took their toll on him. Bitterness filled him He began to distrust all teachers and all institutions. He tried starting his own school, but no one enrolled. Then, because he wanted to fight injustice, he got involved in politics. He joined the Republicans, a forbidden radical group. They spoke out for justice, especially for the poor, and for freedom of the press. They wanted a better standard of living for the common people, instead of for the wealthy few.
Galois ended up in prison for his political activities, then got killed in a duel at the age of 20.
My goal isn’t to dissect the truth of these stories (often children’s biographies are at least a bit fictionalized), but to examine what the authors chose to highlight. We are often don’t even notice the political beliefs of our own age (“Of course they did it that way. It’s only natural,”) but can easily see the politics of another age.
The cover of the Childcraft book on music features two children holding a book (on the book’s cover are two more children, holding a book…) Mathematicians are People, Too, features Amalie Noether happily studying math while her flustered mother (dressed like a maid) looks on in consternation. Volume two has African American Benjamin Banneker on its cover. (Silly me, I would have put Euclid and Newton on the covers and probably not had as many sales.)
It took a bit of digging to find the full list of mathematicians in Volume 2–the book’s blurb on Amazon only lists Omar Khayyam, Albert Einstein*, Ada Lovelace, and “others.” Clearly, during the production of Volume 1, the authors were thinking about how to emphasize women in mathematics; by Volume 2, they wanted to emphasize diversity. The publishers didn’t even think it worthwhile to list Euclid!
*I love Einstein as much as the next guy, but he’s not a mathematician.
To be fair, there are probably more people looking for biographies of Ada Lovelace or Einstein than of Euclid, though personally I spend a fair amount of time thinking “When do we start Euclid? Is there a children’s version of his Elements?” and not much time thinking, “When do we start Ada Lovelace?”
So one of the major difference between these two works lies not in the explicit phrasing of the stories, but in the frame of the particular people they chose to highlight. Why Benjamin Banneker? Unlike Omar Khayyam, he didn’t contribute very much to mathematics, and we have not exhausted our list of great mathematicians such that we need to go searching for obscure ones. Surely Turing, Erdos, von Neuman, al-Khwarizmi, or Aryabhata contributed far more–but perhaps that doesn’t matter, as the book’s target market can hardly understand advanced math in the first place. Banneker was chosen because the authors believe that it is important to have an African American character in order to appeal to African American readers.
The conclusion of Hypatia’s story is more explicitly political–Hypatia wasn’t killed because she was a female mathematician and her story certainly hasn’t discouraged women from doing math–if the authors thought it did, they wouldn’t have put it in the book!
Do the political messages in children’s books matter? Do they create culture, or are they created by culture? Chickens and eggs. Either way, culture has changed. Politics have changed. People have changed. Technology has changed.
1950s civics class didn’t happen in a vacuum–and I don’t think the political culture that created it is coming back.
When my kids don’t want to do their work (typically word problems in math,) they start coming up with all kinds of crazy scenarios to try to evade the question. “What if Susan cloned herself?” “What if Joe is actually the one driving the car, and he only saw the car pass by because he was looking at himself in a mirror?” “What if John used a wormhole to travel backwards in time and so all of the people at the table were actually Joe and so I only need to divide by one?” “What if Susan is actually a boy but her parents accidentally gave him the wrong name?” “What if ALIENS?”
After banging my head on the wall, I started asking, “Which is more likely: Sally and Susan are two different people, or Sally cloned herself, something no human has ever done before in the 300,000 years of homo Sapiens’ existence?” And sometimes they will, grudgingly, admit that their scenarios are slightly less likely than the assumptions the book is making.*
I forgive my kids, because they’re children. When adults do the same thing, I am much less sympathetic.
Folks on all sides of the political spectrum are probably guilty of this, but my inclinations/bubble lead me to encounter certain ones more often. Sex/gender is a huge one (even I have been led astray by sophistry on this subject, for which I apologize.)
Over in biology, sex is simply defined: Females produce large gametes. Males produce small gametes. It doesn’t matter how gametes are produced. It doesn’t matter what determines male or femaleness. All that matters is gamete size. There is no such thing (at least in humans) as a sex “spectrum”: reproduction requires one small gamete and one large gamete. Medium-sized gametes are not part of the process.
About 99.9% of people fit into the biological categories of “male” and “female.” An extremely small minority (<1%) have rare biological issues that interfere with gamete formation–people with Klinefelter’s, for example, are genetically XXY instead of XX or XY. People with Klinefelter’s are also infertile–unlike large gametes and small gametes, XXY isn’t part of a biological reproduction strategy. Like trisomy 21, it’s just an unfortunate accident in cell division.
In a mysterious twist, the vast majority of people have a “gender” identity that matches their biological sex. Even female athletes–women who excel at a stereotypically and highly masculine field–tend to identify as “women,” not men. Even male fashion designers tend to self-identify as men. There are a few people who identify as transgender, but in my personal experience, most of them are actually intersex in some way (eg, a woman who has autism, a condition characterized as “extreme male brain,” may legitimately feel like she thinks more like a guy than a girl.) Again, this is an extremely small percent of the population. For 99% of people you meet, normal gender assumptions apply.
So jumping into a conversation about “men” and “women” with “Well actually, ‘men’ and ‘women’ are just social constructs and gender is actually a spectrum and there are many different valid gender expressions–” is a great big NO.
Jumping into a discussion of women’s issues (like childbirth) with “Actually, men can give birth, too,” or the Women’s March with “Pussyhats are transphobic because some women have penises; vaginas don’t define what it means to be female,” is an even bigger NO, and I’m not even a fan of pussyhats.
Only biological females can give birth. That’s how the species works. When it comes to biology, leave things that you admit aren’t biology at the door. If a transgender man with a uterus gives birth to a child, he is still a biological female and we don’t need to confuse things by implying that someone gestated a fetus in his testicles. Over the millennia that humans have existed, a handful of people with some form of biological chimerism (basically, an internalized conjoined twin who never fully developed but ended up contributing an organ or two) who thought of themselves as male may have nonetheless given birth. These cases are so rare that you will probably never meet someone with them in your entire life.
Having lost a leg due to an accident (or 4 legs, due to being a pair of conjoined twins,) does not make “number of legs in humans” a spectrum ranging from 0-4. Humans have 2 legs; a few people have unfortunate accidents. Saying so doesn’t imply that people with 0 legs are somehow less human. They just had an accident.
In a conversation I read recently, Person A asserted that if two blue-eyed parents had a brown-eyed baby, the mother would be suspected of infidelity. A whole bunch of people immediately jumped on Person A, claiming he was scientifically ignorant and hadn’t paid attention in school–sadly, these overconfident people are actually the ones who don’t understand genetics, because blue eyes are recessive and thus two blue eyed people can’t make a brown-eyed biological child. A few people, however, asserted that Person A was scientifically illiterate because there is an extremely rare brown-eyed gene that two blue-eyed people can carry, resulting in a brown-eyed child.
But this is not scientific illiteracy. The recessive brown-eyed gene is extremely rare, and both parents would have to have it. Infidelity, by contrast, is much more common. It’s not that common, but it’s more common than two parent both having recessive brown-eyed genes. Insisting that Person A is scientifically illiterate because of an extremely rare exception to the rule is ignoring statistics–statistically, the child is more likely to be not biological than to have an extremely rare variant. Statistically, men and women are far more likely to match in gender and sex than to not.
Let’s look at immigration, another topic near and dear to everyone’s hearts. After Trump’s comments about Haiti came out (and let’s be honest, Haiti’s capital, Port au Prince, is one of the world’s largest cities without a functioning sewer system, so “shithole” is actually true,) people began popping up with statements like “I’d rather a Ugandan immigrant who believes in American values than a socialist Norwegian.”
I, too, would rather a Ugandan with American values than a socialist Norwegian. However, what percentage of Ugandans actually have American values? Just a wild guess, but I suspect most Ugandans have Ugandan values. Most Ugandans probably think Ugandan culture is pretty nice and that Ugandan norms and values are the right ones to have, otherwise they wouldn’t have different values and we’d call those Ugandan values.
While we’re at it, I suspect most Chinese people have Chinese values, most Australians have Australian values, most Brazilians hold Brazilian values, and most people from Vatican City have Catholic values.
I don’t support blindly taking people from any country, because some people are violent criminals just trying to escape conviction. But some countries are clearly closer to each other, culturally, than others, and thus have a larger pool of people who hold each other’s values.
(Even when people hold very different values, some values conflict more than others.)
To be clear: I’ve been picking on one side, but I’m sure both sides do this.
What’s the point? None of this is very complicated. Most people can figure out if a person they have just met is male or female instantly and without fail. It takes a very smart person to get confused by a few extremely rare exceptions into thinking that the broad categories don’t functionally exist.
Sometimes this obfuscation is compulsive–the person just wants to show how smart they are, or maybe everyone around them is saying it so they start repeating it–but since most people seem capable of understanding probabilities in everyday life (“Sometimes the stoplight is glitched but usually it isn’t, so I’ll assume the stoplight is functioning properly and obey it,”) if someone suddenly seems incapable of distinguishing between extremely rare and extremely common events in the political realm, then they are doing so on purpose or suffering severe cognitive dissonance.
*Oddly, I solved the problem by giving the kids harder problems. It appears that when their brains are actively engaged with trying to solve the problem, they don’t have time/energy left to come up with alternatives. When the material is too easy (or, perhaps, way too hard) they start trying to get creative to make things more interesting.
Leaving aside the issues of “Did Logan Paul actually do anything wrong?” and “Is changing YouTube’s policies actually in Game Theorist’s interests?” Game Theorist makes a good point: while YouTube might want to say, for PR reasons, that it is doing something about big, bad, controversial videos like Logan Paul’s, it also makes money off those same videos. YouTube–like many other parts of the internet–is primarily click driven. (Few of us are paying money for programs on YouTube Red.) YouTube wants views, and controversy drives views.
That doesn’t mean YouTube wants just any content–a reputation for having a bunch of pornography would probably have a damaging effect on channels aimed at small children, as their parents would click elsewhere. But aside from the actual corpse, Logan’s video wasn’t the sort of thing that would drive away small viewers–they’d get bored of the boring non-cartoons talking to the camera long before the suicide even came up.
Logan Paul actually managed to hit a very sweet spot: controversial enough to draw in visitors (tons of them) but not so controversial that he’d drive away other visitors.
In case you’ve forgotten the controversy in a fog of other controversies, LP’s video about accidentally finding a suicide in the Suicide Forest was initially well-received, racking up thousands of likes and views before someone got offended and started up the outrage machine. Once the outrage machine got going, public sentiment turned on a dime and LP was suddenly the subject of a full two or three days of Twitter hate. The hate, of course, got YouTube more views. LP took down the video and posted an apology–which generated more attention. Major media outlets were now covering the story. Even Tablet managed to quickly come up with an article: Want a New Years Resolution? Don’t be Like Logan Paul.
And it worked. I passed up Tablet’s regular article on Trump and Bagels and Culture, but I clicked on that article about Logan Paul because I wanted to know what on earth Tablet had to say about LP, a YouTuber whom, 24 hours prior, I had never heard of.
And the more respectable (or at least highly-trafficked) news outlets picked up the story, the higher Logan’s videos rose on the YouTube charts. And as more people watched more of LP’s other videos, they found more things to be offended at. For example, once he ran through the streets of Japan holding a fish. A FISH, I tell you. He waved this fish at people and was generally very annoying.
I don’t like LP’s style of humor, but I’m not getting worked up over a guy waving a fish around.
So understand this: you are in an outrage machine. The purpose of the outrage machine is to drive traffic, which makes clicks, which result in ad revenue. There are probably whole websites (Huffpo, CNN) that derive a significant percent of their profits from hate-clicks–that is, intentionally posting incendiary garbage not because they believe it or think it is just or true or appeals to their base, but because they can get people to click on it in sheer shock or outrage.
Your emotions–your “emotional labor” as the SJWs call it–is being turned into someone else’s dollars.
And the result is a country that is increasingly polarized. Increasingly outraged. Increasingly exhausted.
Step back for a moment. Take a deep breath. Get some fresh air. Ask yourself, “Does this really matter? Am I actually helping anyone? Will I remember this in a week?”
I’d blame the SJWs for the outrage machine–and really, they are good running it–but I think it started with CNN and “24 hour news.” You have to do something to fill that time. Then came Fox News, which was like CNN, but more controversial in order to lure viewers away from the more established channel. Now we have the interplay of Facebook, Twitter, HuffPo, online newspapers, YouTube, etc–driven largely by automated algorithms designed to maximized clicks–even hate clicks.
The Logan Paul controversy is just one example out of thousands, but let’s take a moment and think about whether it really mattered. Some guy whose job description is “makes videos of his life and posts them on YouTube” was already shooting a video about his camping trip when he happened upon a dead body. He filmed the body, called the police, canceled his camping trip, downed a few cups of sake while talking about how shaken he was, and ended the video with a plea that people seek help and not commit suicide.
In between these events was laughter–I interpret it as nervous laughter in an obviously distressed person. Other people interpret this as mocking. Even if you think LP was mocking the deceased, I think you should be more concerned that Japan has a “Suicide Forest” in the first place.
Let’s look at a similar case: When three year old Alan Kurdi drowned, the photograph of his dead body appeared on websites and newspapers around the world–earning thousands of dollars for the photographers and news agencies. Politicans then used little Alan’s death to push particular political agendas–Hillary Clinton even talked about Alan Kurdi’s death in one of the 2016 election debates. Alan Kurdi’s death was extremely profitable for everyone making money off the photograph, but no one got offended over this.
Why is it acceptable for photographers and media agencies to make money off a three year old boy who drowned because his father was a negligent fuck who didn’t put a life vest on him*, but not acceptable for Logan Paul to make money off a guy who chose to kill himself and then leave his body hanging in public where any random person could find it?
Let’s take a more explicitly political case. Remember when Bill Clinton and Janet Reno sent 130 heavily armed INS agents to the home of child refugee Elian Gonzalez’s relatives** so they could kick him out of the US and send him back to Cuba?
Now Imagine Donald Trump sending SWAT teams after sobbing children. How would people react?
The outrage machine functions because people think it is good. It convinces people that it is casting light on terrible problems that need correcting. People are getting offended at things that they wouldn’t have if the outrage machine hadn’t told them to. You think you are serving justice. In reality, you are mad at a man for filming a dead guy and running around Japan with a fish. Jackass did worse, and it was on MTV for two years. Game Theorist wants more consequences for people like Logan Paul, but he doesn’t realize that anyone can get offended at just about anything. His videos have graphic descriptions of small children being murdered (in videogame contexts, like Five Nights at Freddy’s or “What would happen if the babies in Mario Cart were involved in real car crashes at racing speeds?”) I don’t find this “family friendly.” Sometimes I (*gasp*) turn off his videos as a result. Does that mean I want a Twitter mob to come destroy his livelihood? No. It means a Twitter mob could destroy his livelihood.
For that matter, as Game Theorist himself notes, the algorithm itself rewards and amplifies outrage–meaning that people are incentivised to create completely false outrage against innocent people. Punishing one group of people more because the algorithm encourages bad behavior in other people is cruel and does not solve the problem. Changing the algorithm would solve the problem, but the algorithm is what makes YouTube money.
In reality, the outrage machine is pulling the country apart–and I don’t know about you, but I live here. My stuff is here; my loved ones are here.
The outrage machine must stop.
*I remember once riding in an airplane with my father. As the flight crew explained that in the case of a sudden loss of cabin pressure, you should secure your own mask before assisting your neighbors, his response was a very vocal “Hell no, I’m saving my kid first.” Maybe not the best idea, but the sentiment is sound.
**When the boat Elian Gonzalez and his family were riding in capsized, his mother and her boyfriend put him in an inner tube, saving his life even though they drowned.
People like to signal. A LOT. And it is incredibly annoying.
It’s also pretty detrimental to the functioning of the country.
Take Prohibition. The majority of Americans never supported Prohibition, yet it wasn’t just a law passed by Congress or a handful of states, but an actual amendment to the Constitution, (the 18th) ratified by 46 states (only Rhode Island and Connecticut declined to ratify. I assume they had a large Irish population or depended on sales of imported alcohol.)
Incredibly, a coalition driven primarily by people who couldn’t even vote (women’s suffrage was granted in the 19th amendment) managed to secure what looks like near-unanimous support for a policy which the majority of people actually opposed!
Obviously a lot of people voted for Prohibition without understanding what it actually entailed. Most probably thought that other people’s intemperate drinking should be curbed, not their own, completely reasonable consumption. Once people understood what Prohibition actually entailed, they voted for its repeal.
But this is only part of the explanation, for people support many policies they don’t actually understand, but most of these don’t become disastrous Constitutional amendments.
What we have is a runaway case of social signaling. People did not actually want to get rid of all of the alcohol. People wanted to signal that they were against public drunkenness, Germans (this was right after WWI,) and maybe those Irish. Prohibition also had a very vocal group of people fighting for it, while the majority of people who were generally fine with people having the occasional beer weren’t out campaigning for the “occasional beer” party. It was therefore more profitable for a politician to signal allegiance to the pro-Prohibition voters than to the “occasional beer” voter.
Social signaling leads people to support laws because they like the idea of the law, rather than an appreciation for what the law actually entails, creating a mess of laws that aren’t very useful. For example, on Dec. 12, 2017, the Senate unanimously passed a bill “to help Holocaust survivors and the families of victims obtain restitution or the return of Holocaust-era assets.”
In the midst of increasing crime, an opioid epidemic, starving Yemenis, decimated inner cities, rising white death rates, economic malaise, homelessness, and children with cancer, is the return of assets stolen 75 years ago in a foreign country really our most pressing issue?
No, but do you want to be the guy who voted against the Justice for Holocaust survivors bill? What are you, some kind of Nazi? Do you want to vote in favor of drunken alcoholics? Criminals? Sex offenders? Murderers? Racists? Satanic Daycares?
Social signaling inspires a bunch of loud, incoherent arguing, intended more to prove “I am a good person” or “I belong to Group X” than to hash out good policy. Indeed, social signaling is diametrically opposed to good policy, as you can always prove that you are an even better person or better member of Group X by trashing good policies on the grounds that they do not signal hard enough.
The Left likes to do a lot of social signaling about racism, most recently exemplified in the tearing down of Civil War Era statues. I’m pretty sure those statues weren’t out shooting black people or denying them jobs, but nonetheless it suddenly became an incredibly pressing problem that they existed, taking up a few feet of space, and had to be torn down. Just breathe the word “racist” and otherwise sensible people’s brains shut down and they become gibbering idiots.
The Right likes to social signal about sex, which it hates so much it can’t shut up about it. Unless people are getting married at 15, they’re going to have extra-marital sex. If you want to live in an economy where people have to attend school into their mid-twenties in order to learn everything, then you either need to structure things so that people can get married and have kids while they are still in school or they will just have extra-marital sex while still in school.
Right and Left both like to signal about abortion, though my sense here is that the right is signaling harder.
The Right and Left both like to signal about Gun Control. Not five minutes after a mass shooting and you’ll have idiots on both sides Tweeting about how their favorite policy could have saved the day (or how the other guy’s policy wouldn’t have prevented it at all.) Now, I happen to favor more gun control (if you ignore the point of this entire post and write something mind-numbingly stupid in response to this I will ignore you,) but “more gun control” won’t solve the problem of someone buying an already illegal gun and shooting people with it. If your first response to a shooting is “More gun control!” without first checking whether that would have actually prevented the shooting, you’re being an idiot. (By contrast, if you’re out there yelling “Gun control does nothing!” in a case where it could have saved lives, then you’re the one being an idiot.)
This doesn’t mean that people can’t have reasonable positions on these issues (even positions I disagree with.) But yelling “This is bad! I hate it very much!” makes it much harder to have a reasonable discussion about the best way to address the issues. If people can personally benefit by social signaling against every reasonable position, then they’ll be incentivised to do so–essentially defecting against good policy making.
So what can we do?
I previously discussed using anonymity to damp down signaling. It won’t stop people from yelling about their deeply held feelings, but it does remove the incentive to care about one’s reputation.
Simply being aware of the problem may help; acknowledge that people will signal and then try to recognize when you are doing it yourself.
In general, we can tell that people are merely signaling about an issue if they don’t take any active steps in their own personal lives to resolve it. A person who actually rides a bike to work because they want to fight global warming is serious; someone who merely talks a good talk while flying in a private jet is not.
“Anti-racists” who live in majority white neighborhoods “for the schools” are another example–they claim to love minorities but mysteriously do not live among them. Clearly someone else–maybe working class whites–should be forced to do it.
Signalers love force: force lets them show how SERIOUS they are about fighting the BAD ISSUE without doing anything themselves about it. The same is true for “anti-abortion” politicians, eg Kasich Signs Law Banning Abortions After Diagnosis of Down’s Syndrome. Of course Kasich will not be personally adopting or raising any babies with Down’s syndrome, nor giving money to their families to help with their medical bills. Kasich loves Down’s babies enough to force other people to raise them, but not enough to actually care for one himself.
Both sides engage in this kind of behavior, which looks like goodness on their own side but super hypocritical to the other.
The positions of anyone who will not (or cannot) put their money where their mouth is should be seen as suspect. If they want to force other people to do things they don’t or can’t, it automatically discredits them.
Communism, as in an entire country/economy run by force in order to achieve a vision of a “just society,” ranks as the highest expression of social signaling. Not only has communism failed miserably in every iterations, it has caused the deaths of an estimated 100 million people by starvation, purge, or direct bullets to the head. Yet communist ideology persists because of the strength of social signalling.