Does feeling like a victim make one behave more or less selfishly? Imagine that an individual feels wronged by an everyday event: An executive sees a colleague receive a promotion that she feels she deserved instead; an academic finds out that he is once more assigned to a tedious committee, whereas his colleagues seem miraculously spared; an author is about to send off a manuscript when a computer glitch erases weeks’ worth of work, and she is penalized for missing her deadline.
As these individuals contemplate their unfortunate lot, how motivated would they be to help others? One could imagine that individuals who have received the short end of the stick would be especially motivated to help others, to redress other wrongs, or to make themselves feel better with the warm glow that comes from doing good. In this article, we make the opposite prediction: We propose instead that feeling wronged gives people a sense of entitlement to obtain positive outcomes — and to avoid negative ones — that frees them from the usual requirements of social life. Whereas individuals typically contend with a strong norm of benevolence that encourages helping and curbs egoism, we propose that wronged individuals, because of their heightened sense of entitlement, feel relieved from this communal obligation and therefore exhibit more selfish intentions and behavior.
[…]
Our research has shown that people who have just been wronged or reminded of a time when they were wronged feel entitled to positive outcomes, leading them to behave selfishly. They no longer feel obligated to suffer for others and therefore pass up opportunities to be helpful. By contributing to our general understanding of the determinants of selfishness, this research points toward one possible impediment to people’s engagement in charitable behavior. Future research in this vein thus has the potential to identify novel methods to encourage altruism in people who feel wronged, thereby stemming the cycle of suffering-to-selfishness suggested by our research.
Emily M. Zitek, et. al., “Victim Entitlement to Behave Selfishly”, Journal of Personality and Social Psychology, 2010-02.
August 31, 2018
QotD: Victim mentality
August 30, 2018
QotD: Beliefs
In religion and politics people’s beliefs and convictions are in almost every case gotten at second-hand, and without examination, from authorities who have not themselves examined the questions at issue but have taken them at second-hand from other non-examiners, whose opinions about them were not worth a brass farthing.
Mark Twain, Autobiography of Mark Twain, 1906.
August 29, 2018
August 28, 2018
August 27, 2018
QotD: The trouble with term limits
I used to be a big supporter of term limits, but I think the evidence at this point is that they actually empowered lobbyists and activist groups, both because politicians going back to the “real world” needed somewhere to work after they left office, and because the politicians were too naive to recognize when they were being taken for a ride by a special interest. The longer I stay in Washington, the more skeptical I am of any silver bullet …
Megan McArdle, commenting on Facebook, 2016-11-11.
August 26, 2018
QotD: Epicurus and the gods
… [Ludwig von] Mises ridicules the naïve anthropomorphism that consists in applying human characteristics to deities defined as perfect and omnipotent. How could such a being be understood to be planning and acting, or be angry, jealous, and open to bribing, as he is shown in many religious traditions? As he writes in Human Action again, “An acting being is discontented and therefore not almighty. If he were contented, he would not act, and if he were almighty, he would have long since radically removed his discontent.”
In an article on the implications of human action published on Mises.org two years ago, Gene Callahan discusses this and asserts that Mises’ insight into the relationship of praxeology to any possible supreme being is quite original, at least as far as he knows. Well, in fact, this insight is straight out of Epicureanism. Epicurus declared that since Gods were perfect and completely contented, they could not be involved in any way in human affairs. It was silly to be afraid of them, and useless to try to propitiate them. For this of course, he was suspected of being an atheist, and this is a major reason why he has been so vilified by Christian writers for centuries.
Martin Masse, “The Epicurean roots of some classical liberal and Misesian concepts“, speaking at the Austrian Scholars Conference, Auburn Alabama, 2005-03-18.
August 25, 2018
QotD: India’s caste system
… Gandhi, born the son of the Prime Minister of a tiny Indian principality and received as an attorney at the bar of the Middle Temple in London, [began] his climb to greatness as a member of the small Indian community in, precisely, South Africa. Natal, then a separate colony, wanted to limit Indian immigration and, as part of the government program, ordered Indians to carry identity papers (an action not without similarities to measures under consideration in the U.S. today to control illegal immigration). The film’s lengthy opening sequences are devoted to Gandhi’s leadership in the fight against Indians carrying their identity papers (burning their registration cards), with for good measure Gandhi being expelled from the first-class section of a railway train, and Gandhi being asked by whites to step off the sidewalk. This inspired young Indian leader calls, in the film, for interracial harmony, for people to “live together.”
Now the time is 1893, and Gandhi is a “caste” Hindu, and from one of the higher castes. Although, later, he was to call for improving the lot of India’s Untouchables [Dalits], he was not to have any serious misgivings about the fundamentals of the caste system for about another thirty years, and even then his doubts, to my way of thinking, were rather minor. In the India in which Gandhi grew up, and had only recently left, some castes could enter the courtyards of certain Hindu temples, while others could not. Some castes were forbidden to use the village well. Others were compelled to live outside the village, still others to leave the road at the approach of a person of higher caste and perpetually to call out, giving warning, so that no one would be polluted by their proximity. The endless intricacies of Hindu caste by-laws varied somewhat region by region, but in Madras, where most South African Indians were from, while a Nayar could pollute a man of higher caste only by touching him, Kammalans polluted at a distance of 24 feet, toddy drawers at 36 feet, Pulayans and Cherumans at 48 feet, and beef-eating Paraiyans at 64 feet. All castes and the thousands of sub-castes were forbidden, needless to say, to marry, eat, or engage in social activity with any but members of their own group. In Gandhi’s native Gujarat a caste Hindu who had been polluted by touch had to perform extensive ritual ablutions or purify himself by drinking a holy beverage composed of milk, whey, and (what else?) cow dung.
Low-caste Hindus, in short, suffered humiliations in their native India compared to which the carrying of identity cards in South Africa was almost trivial. In fact, Gandhi, to his credit, was to campaign strenuously in his later life for the reduction of caste barriers in India — a campaign almost invisible in the movie, of course, conveyed in only two glancing references, leaving the audience with the officially sponsored if historically astonishing notion that racism was introduced into India by the British. To present the Gandhi of 1893, a conventional caste Hindu, fresh from caste-ridden India where a Paraiyan could pollute at 64 feet, as the champion of interracial equalitariansim is one of the most brazen hypocrisies I have ever encountered in a serious movie.
Richard Grenier, “The Gandhi Nobody Knows”, Commentary, 1983-03-01.
August 24, 2018
QotD: Kafkatrapping
One very notable pathology is a form of argument that, reduced to essence, runs like this: “Your refusal to acknowledge that you are guilty of {sin,racism,sexism, homophobia,oppression…} confirms that you are guilty of {sin,racism,sexism, homophobia,oppression…}.” I’ve been presented with enough instances of this recently that I’ve decided that it needs a name. I call this general style of argument “kafkatrapping”, and the above the Model A kafkatrap. In this essay, I will show that the kafkatrap is a form of argument that is so fallacious and manipulative that those subjected to it are entitled to reject it based entirely on the form of the argument, without reference to whatever particular sin or thoughtcrime is being alleged. I will also attempt to show that kafkatrapping is so self-destructive to the causes that employ it that change activists should root it out of their own speech and thoughts.
My reference, of course, is to Franz Kafka’s The Trial, in which the protagonist Josef K. is accused of crimes the nature of which are never actually specified, and enmeshed in a process designed to degrade, humiliate, and destroy him whether or not he has in fact committed any crime at all. The only way out of the trap is for him to acquiesce in his own destruction; indeed, forcing him to that point of acquiescence and the collapse of his will to live as a free human being seems to be the only point of the process, if it has one at all.
This is almost exactly the way the kafkatrap operates in religious and political argument. Real crimes – actual transgressions against flesh-and-blood individuals – are generally not specified. The aim of the kafkatrap is to produce a kind of free-floating guilt in the subject, a conviction of sinfulness that can be manipulated by the operator to make the subject say and do things that are convenient to the operator’s personal, political, or religious goals. Ideally, the subject will then internalize these demands, and then become complicit in the kafkatrapping of others.
Eric S. Raymond, “Kafkatrapping”, Armed and Dangerous, 2010-07-18.
August 23, 2018
QotD: Nietzsche’s idealised Übermensch
The solution, [Nietzsche] believed, was a new individualistic morality system in which the strongest, bravest men would become their own masters and creators, and in turn would become philosopher kings and oligarchs of the spirit. This new man was to be embodied in his infamous, hypothetical Übermensch, or Superman (as Über means above and beyond in German, Nietzsche’s word used to be also translated as the Beyond-Man or Overman, but today is usually not translated at all. The Übermensch goes above and beyond.)
The arch-individual, non-conformist Superman rises above the morality of the herd and harnesses all of his internal energies, all the energy within – his ‘will to power’, which consists of his sexual drive, survival drive, pleasure drive and other non-rational forces – to embrace life fearlessly, and with nobility and courage. The ultimate task of the Übermensch is to face life and live it as if he had lived it an infinite number of times in the past, and will do so an infinite number of times in the future. In so doing he will accept all of life’s horrors and sufferings in a kind of neverending Groundhog Day. Nietzsche ostensibly took this ‘eternal recurrence’ to be literally true, not just a metaphor.
All of these thoughts were developed by Nietzsche in the third stage of his writing. The first stage, from 1872 to 1878, was marked by a preoccupation with the pre-Socratic Ancient Greeks, and how they used art and theatre to make sense of human existence and all its capricious cruelties. The second stage, encompassing the books Human, All Too Human (1878), The Dawn (1881) and The Joyful Science (1883), was marked by experimental and doubtful musings on the notion of truth. While his third and final stage, taking us up to January 1889, when he was struck down by madness, is characterised chiefly by the question of morality, and how his idealised Übermensch would confront and overcome nihilism.
Patrick West, “Nietzsche and the struggle against nihilism”, Spiked, 2018-08-03.
August 22, 2018
QotD: Corruption
People do not oppose corruption in politics and government. They oppose only the corruption that does not steer loot and social domination to them. After all, the entire process of so-called democratic government is nothing but corruption writ large and backed by the threat of violent force.
Robert Higgs, “Political and Governmental Corruption Is a Feature, Not a Bug”, The Beacon, 2016-11-04.
August 21, 2018
QotD: Coffee
It occurred to me this morning that coffee is like Viagra for the brain. After you drink coffee, your brain may still be small and ineffective, but at least it will function.
Steve H., “Coffee: Viagra for the Flaccid Brain”, Hog On Ice, 2005-01-12.
August 20, 2018
QotD: Economic refugees wanting to re-create the hell they just escaped from
I can’t tell you now many people I know here in Arizona that tell horror stories about California and how they had to get out, and then, almost in the same breath, complain that the only problem with Arizona is that it does not have all the laws in place that made California unlivable in the first place. They will say, for example, they left California for Arizona because homes here are so much more affordable, and then complain that Phoenix doesn’t have tight enough zoning, or has no open space requirements, or has no affordability set-asides, or whatever. I am amazed by how many otherwise smart people cannot make connections between policy choices and outcomes, preferring instead to judge regulatory decisions solely on their stated intentions, rather than their actual effects.
Warren Meyer, “When You Come Here, Please Don’t Vote for the Same Sh*t That Ruined the Place You Are Leaving”, Coyote Blog, 2016-11-02.
August 19, 2018
QotD: A unified theory of left-wing causes
Isn’t it interesting that no matter what the current global crisis is, according to leftists, the solution is always the same: a benevolent world dictatorship of the enlightened elite, and mass transfer of wealth from rich nations to poor nations.
That’s what they want to do about global warming. It’s what they wanted to do about overpopulation. It’s what they wanted to do about endangered species.
Steven den Beste, commenting on “Population Bomb Epic Fail” by Steven Hayward, 2011-10-29.
August 18, 2018
QotD: Adam Smith and Charles Darwin
… today few people appreciate just how similar the arguments made by Smith and Darwin are. Generally, Adam Smith is championed by the political right, Charles Darwin more often by the left. In, say, Texas, where Smith’s emergent, decentralised economics is all the rage, Darwin is frequently reviled for his contradiction of dirigiste creation. In the average British university, by contrast, you will find fervent believers in the emergent, decentralised properties of genomes and ecosystems who yet demand dirigiste policy to bring order to the economy and society. But if life needs no intelligent designer, then why should the market need a central planner? Where Darwin defenestrated God, Smith just as surely defenestrated Leviathan. Society, he said, is a spontaneously ordered phenomenon. And Smith faces the same baffled incredulity — How can society work for the good of all without direction? — that Darwin faces.
Matt Ridley, The Evolution of Everything, 2015.
August 17, 2018
QotD: TINA
I believe, and I have alluded to this several times, that we must anchor all our policies in North America. We are, I have said, again more than once, bound by what some wag called TINA²: we are Trapped In North America and There Is No Alternative. (TINA X TINA = TINA²) That’s the crux of it … no matter what some romantics might wish we are and must remain for generations anchored in North America. We are not big enough and rich enough to be powerful enough to face the world on our own, treating the USA as just another great power ~ as, arguably, Australia does. Geography, economics, personal issues ~ we are kith and kin ~ and the power imbalance make us dependent upon America to a degree that some, including me, find unhealthy.
But, until we can grow our population to 100 million, until we can grow up and appreciate that we need substantial hard (military) power in order to promote and protect our vital interests around the globe, until we can become a global free trader, and until America’s decline is more marked then There Is No Alternative … we are Trapped In North America ~ trapped in Donald Trump’s America, for now, anyway.
Ted Campbell, “Anchor, cornerstone or stumbling block?”, Ted Campbell’s Point of View, 2018-07-17.
