The lesson I remember best from my religious instruction as a youth in the Catholic church came from a nun who was explaining the ten commandments. She asked me to explain the prohibition of taking the Lord’s name in vain; I said it meant I should not curse using God’s name. She corrected me — ultimately the commandment means we should not invoke God’s name for our own power or glory or purposes rather than His own, she said.
9/11 — like every great and terrible thing and event that has ever come before it — is invoked to demand and justify a wide array of ends and prove a confusing jumble of conclusions. Many of those ends and conclusions were sought by their advocates well before 9/11. It has ever been so. People will seek power, seek prominence, seek money, seek their religious and ideological goals by invoking events — by trying, as I suggested in #4 above, to blur the line between the thing and our reaction to the thing. This has been a constant theme on this blog: the government has sought more and more power over us, and more and more limitations on our rights, by invoking 9/11, only to use those new powers to fight old fights unrelated to terrorism and to suppress things they didn’t like before 9/11. The PATRIOT ACT was an incoherent jumble of law enforcement wet dreams and wish lists, components of which had been floating about for decades. But though the government’s efforts to use 9/11 has carried the most weight, the invocations have not come only from the government — they’ve come from everywhere, left and right, seeking to use the tragedy to prove preconceptions about America and its foreign policy.
Ken White, “Ten Things I Want My Children To Learn From 9/11”, Popehat, 2011-09-11
September 12, 2013
QotD: The “never let a crisis go to waste” mentality
This is rather sinister
At Marginal Revolution, Alex Tabarrok talks about a statistical study which concluded that being left-handed had serious impact on your lifespan:
In 1991 Halpern and Coren published a famous study in the New England Journal of Medicine which appears to show that left handed people die at much younger ages than right-handed people. Halpern and Coren had obtained records on 987 deaths in Southern California — we can stipulate that this was a random sample of deaths in that time period — and had then asked family members whether the deceased was right or left-handed. What they found was stunning, left handers in their sample had died at an average age of 66 compared to 75 for right handers. If true, left handedness would be on the same order of deadliness as a lifetime of smoking. Halpern and Coren argued that this was due mostly to unnatural deaths such as industrial and driving accidents caused by left-handers living in a right-handed world. The study was widely reported at the time and continues to be regularly cited in popular accounts of left handedness (e.g. Buzzfeed, Cracked).
What is less well known is that the conclusions of the Halpern-Coren study are almost certainly wrong, left-handedness is not a major cause of death. Rather than dramatically lower life expectancy, a more plausible explanation of the HC findings is a subtle and interesting statistical artifact. The problem was pointed out as early as the letters to the editor in the next issue of the NEJM (see Strang letter) and was also recently pointed out in an article by Hannah Barnes in the BBC News (kudos to the BBC!) but is much less well known.
The statistical issue is that at a given moment in time a random sample of deaths is not necessarily a random sample of people. I will explain.
Stirring up opposition to the Charter of Quebec Values
In Maclean’s, Paul Wells gives a bit of sovereigntist history and brings us up to date on the proposed Charter of Quebec Values:
When Bernard Drainville, another minister in today’s post-cosmopolitain PQ government, released the text of his proposed Charter of Values — complete with handy wall charts showing the articles of clothing (Veil! Kippah!) that will heretofore be banished from public servants’ bodies while at work — he had the handy effect of smoking out two federal party leaders who have been equivocal until now. The Liberal, Justin Trudeau, has opposed the charter since the PQ started putting up trial balloons nearly a month ago. The New Democrat, Thomas Mulcair, has most of his seats in Quebec, and had resisted comment until now. So, mostly, had the Prime Minister, Stephen Harper, although he did tip his hand when asked about the PQ plan in Toronto: “Our job is making all groups who come to this country, whatever their background, whatever their race, whatever their ethnicity, whatever their religion, feel home in this country and be Canadians. That’s our job.”
On Tuesday the trial balloons became official government policy. The NDP and Conservatives came out unequivocally against the PQ. Speaking for the government, Jason Kenney suggested a possible federal court challenge.
This, too, happens to be one of the tactical tricks Jean-François Lisée cooked up during the long years before he entered electoral politics. In his 2000 book Sorti de secours, Lisée suggested the PQ cook up some scheme that would be rejected by the rest of the country, so Quebecers would feel insulted and want to secede.
Such a plan would depend for its success on a clear distinction between Quebec public opinion and the actions of national parties. So far it’s not going well for the PQ. Mulcair and Trudeau are Quebecers whose parties hold 66 of the province’s 75 seats. The Bloc Québécois did not hurry to embrace Marois’s scheme. Every Montreal mayoral candidate opposes it, as does the Quebec Federation of Women.
The inspiration for the PQ’s decision to retrench is purely electoralist. It is a reaction to 30 years of failed efforts to make the sovereignty movement every Quebecer’s fight. Forced generosity having failed the PQ, the party is falling back on cynicism and pettiness. It’s make-or-break for the entire sovereignty movement, and I’m pretty sure Marois, Lisée and Drainville just broke it.