Perfectionism should be classified as a disability.
It has blighted more lives than autism, destroyed more potential work than brain damage, stopped more achievement than mis-education. It can devour entire civilizations, and arguably has. […] If you’re an artist or even just a “creator” or worker: a writer, an artist, a programmer, a cook, holy heck, even a house cleaner, you know exactly what I’m talking about.
There’s this odd tendency to be more dissatisfied with our work the better we do and then to decide not to do things because, what the heck, it will never be good enough.
The way it blights lives is … interesting. As in I’ve seen perfectionists utterly ruin themselves by doing nothing. Oh, you want to write/create/climb your work ladder? But you look at your work and you know you’re not good enough because you can see flaws, so why even try. And then you do nothing. And then … and then you’re 65 and you’ve done nothing and achieved nothing in your life, and it’s a miracle if you came close to supporting yourself. (And the only reason you’ve done so is because you did some job you considered was menial and didn’t matter, so your perfectionism didn’t infect THAT.)
If you’re a true perfectionist, you also never had any relationships. Because even though you’re far from the ideal mate, you judge every potential by tagging up defects. If you can’t have perfection, why bother.
The very smart are extremely susceptible to this, but everyone can fall into the trap. If you care or know enough about any field, the flaws in your own (and others) work will stand out glaringly and in relief and then you can’t do ANYTHING.
Of course, the more you practice and know the more flaws you see. And it eventually shuts you down. I catch myself in this trap frequently to the point of being amazed when semi-pro anthos buy my work, because I’m sure it’s the worst thing ever written. And I can shut myself down for years. (I’m not alone, I know you know other writers with this problem.)
Sarah Hoyt, “The Flaw in Flawless”, According to Hoyt, 2019-02-27.
June 27, 2022
QotD: Perfectionism
June 24, 2022
“… most of the ‘mental health crisis’ is just loneliness”
Ed West believes we’re suffering so many social ailments because we’re social creatures, evolutionarily speaking, and modern society has reduced or eliminated so many traditional community social gatherings — made far, far worse by arbitrary lockdown rules and harsh enforcement during the Wuhan Coronavirus panicdemic. He’s talking specifically about Britain and Europe, but the same definitely applies here in North America:
“Procession for Corpus Christi” attributed to Master of James IV of Scotland (Flemish, before 1465 – about 1541), illuminator.
Original illumination in the Getty Center Collection via Wikimedia Commons.
Last week, for example, most of continental Europe got a holiday to mark Corpus Christi, once a huge event in England but killed off by the Reformation. Why can’t we have a holiday too? It was 27 degrees in London last Thursday — it would have been great.
We’re all aware, on some subconscious level, that there is a need for communal feasts and holidays, and in some ways the idea of a June procession to celebrate the official religion has made a comeback with Pride. The feast-shaped hole in our lives is why, from time to time, the great and the good come up with very boring ideas for substitutes feasts, the latest being “Celebration Day”. The idea is for “one day in the year when we can all take a pause in our busy lives to reflect, remember and celebrate the lives of people no longer here”. You mean, like the feast of All Saints’ and All Souls’, which again was a huge part of our calendar once and is still marked in Catholic countries? Like that one?
[…]
Contrary to the fashionable Noughties takes about the evils of supernatural belief, religion has huge psychological benefits. There is a vast array of evidence showing that attending religious ceremonies increases dopamine responses in the brain. Overcoming our fear of death is not even the key part; it is meeting other people and taking part in a common ritual, which has huge benefits, including reduced risk of suicide or addiction. Religious attendance is “associated with lower psychological distress” and “related to higher well-being”.
Modernity, diet and substance abuse may have slightly increased rates of extreme mental illness such as schizophrenia, while social media has allowed people with personality disorders to become prevalent, especially in politics. But most of the “mental health crisis” is just loneliness. People attend fewer communal events because of the decline of religion, they see other people less regularly and they have fewer friends — of course they’re unhappy! Humans are not just social mammals, we are ultra-social by the standards of other species; that’s why we need common rituals and why we’re chasing that religious feeling everywhere and can’t find it. It is why, as Madeline Grant wrote in the Telegraph this week, that as well as progressive institutions adopting religious-type feasts, even exercise classes increasingly resemble Mass.
Lockdown, traumatic though it was, was merely an extreme version of the trend towards solitude already underway (with working from home, online shopping and various other lockdown activities on the rise before 2020). Most traditional societies would consider our everyday lives in non-Covid times to be a form of lockdown, with historically very unusual levels of isolation. That is why the extreme loneliness of lockdown gave rise to ersatz rituals such as Clap for Carers.
Yet you just can’t beat the real thing. As Parker wrote at the time, ritual decline was a real sadness in our lives: “From the Middle Ages until the first half of the 20th century, Whitsun and the week that followed was the chief summer holiday of the year in Britain. It was a time for all kinds of communal merry-making, varying over the centuries but consistent in spirit: the season for feasts and fairs, dancing and drinking, school and church processions, and generally having a good time.”
What happens when the proles stop listening to elite Chicken Littles?
Chris Bray suggests that we should call it “class formation psychosis” instead of “mass”, because it’s the kakistocrats who are doing everything they can to induce “the masses” to feel the fear and obey:
… here’s a picture of a recent panel discussion among public health experts in Los Angeles County, which I wrote about here:
So the normals are just living their lives, and appearing to enjoy it, while the status-projecting elite are engaged in an effort to signal fear and control.
I encourage you to read [Mattias Desmet’s new book] The Psychology of Totalitarianism, especially as an account from an early adopter of the view that our pandemic hysteria has been irrational. But I’m surprised to find myself not buying the argument. Desmet gets the dynamic, but misses the subject: He sees what’s happening, but not who’s doing it. The book is about “the masses”, as in this passage from Chapter 6:
We have to add one more important characteristic to the problematic psychological properties of mass formation: radical intolerance of other opinions and a strong tendency toward authoritarianism. To the masses, dissident voices appear 1) antisocial and devoid of solidarity, because they refuse to participate in the solidarity that the mass formation creates; 2) completely unfounded, as critical arguments are not assigned any cognitive or emotional weight within the narrow circle of attention of the masses; 3) extremely aversive because they threaten to break the intoxication, and in this way confront the masses again with the negative situation that preceded the mass formation (lack of social bond and meaning, indefinable fear and unease); 4) extremely frustrating because they threaten to remove the venting of latent aggression.
This radical intolerance ensures that the masses are convinced of their superior ethical and moral intentions and of the reprehensibility of everything and everyone who resists them: Whoever does not participate is a traitor of the collective.
As someone who spent every moment of the pandemic traveling all over the place, family camping our way through a dozen states and visiting national parks and other tourist-centered destinations, I’ve never met the masses who were consumed with this fearful aggression. In South Dakota in the summer of 2020, I was sitting next to my tent in a state park when some dads on another campsite saw my license plate, then marched over and said that holy shit, man, did you really drive all the way here from California? I hadn’t seen a mask in days, and no one maintained six feet of social distance. As I experienced all over the state, we shook hands and talked. A few days before, at a state park in eastern Wyoming, the couple in the neighboring campsite walked over and offered us dinner, then got trashed on Bud Light — which I didn’t know was possible, on the grounds of “making love in a canoe” — while they hung out by our campfire.
But where we found intolerance and enforced fearfulness was in space controlled by government, as when we got in line outside the Jenny Lake store and quickly drew the attention of the, I am not making this up, line monitor. Masks! Masks! Masks! she helpfully explained, pointing at her masked face to show us what a mask was. Maskless people swarmed around us on all sides, a fact I mentioned to her. “But they’re not in line,” she explained, finding the explanation complete.
Our mass formation psychosis didn’t form in the masses; it formed in policy, and as a social performance among people who wish to be perceived as cultural elites, sniffing at the trash who don’t believe in science. Professors and politicians were highly mask-compliant, and wanted you to know it. My impression is that a quarter to a third of the population locked arms with them and fought proudly for their fear performance, while another third-plus went along to get along, and the balance — especially outside the Blue Zones — just completely ignored the whole mess.
June 22, 2022
Puberty, “white guilt”, and social contagion helps drive huge numbers of teen girls to think they are transgender
Until a few years ago — a blink of the eye in social terms — most individuals who wanted to transition to the other gender were born male. That is no longer the situation in North America, as vast numbers of young teens have been hammered with accusations of “privilege” for being white, while already undergoing the stresses and social disruption of puberty, seem to be deciding in groups that they must have been “assigned the wrong gender” at birth. In City Journal, Leor Sapir tells some of their stories:
Patricia (a pseudonym) is the mother of a teenage girl who in recent years has come to identify as transgender. She lives in California, considers herself progressive, votes Democrat, and leads a group for parents of children with rapid onset gender dysphoria (ROGD) — that is, youth who suddenly experience distress with their bodies and believe that undergoing medical “transition” will make them whole again. When I spoke to her recently, she recounted how her daughter’s at-first-lesbian and then trans identity emerged in response to feelings of shame about being white.
I have since spoken to more than a dozen ROGD parents and parent-group leaders who tell a similar story. Their schools compulsively tell their children how awful it is to be white, how white people enjoy unearned “privilege”, how they benefit from “systems” put in place by and for white people for the sole purpose of oppressing “people of color”. Plagued by guilt, the children — almost all of them girls — rush to the sanctuary of “LGBTQ+” identity. Once there, they are catapulted into hero status. According to Patricia, some teachers at her daughter’s school are more forgiving toward “queer” and “trans” kids who hand in their homework late.
The students, especially the girls, absorb this messaging. They are acutely sensitive to how identity affects their social status and academic fortunes. They want the warmth that comes with queer/trans identity, but above all they don’t want to be thought of as vicious oppressors. Lacking maturity and self-confidence, they fail to put “anti-racist” indoctrination in its proper context. They do not appreciate its ahistorical, anti-intellectual, and anti-humanist foundations, nor are they aware of the incentives leading teachers and administrators to foist it on them. Being white is not something these teenagers can escape, but they can mitigate its social costs by declaring themselves part of an oppressed group.
The wages of whiteness for teenagers are, however, only half of the story. Decades of gay rights activism have taught us that being gay or lesbian is not something one chooses. The mainstream narrative of transgenderism — promoted aggressively in the context of civil rights policymaking — holds that even being transgender is something people have little control over. Gender identity, experts have argued in Title IX lawsuits, is innate, immutable, and “primarily dictated by messages from the brain”. Thus, membership in the “LGBTQ+ community” would seem to be nonvoluntary. One is either “born that way” or not.
[…]
Several of the parents I spoke to told me that their daughters’ friends all identify as non-heterosexual, despite none having ever kissed another teenager or been in a romantic relationship. LGBT identity is, for them, not related to sexual attraction or behavior. As Kate Julian has written in The Atlantic, America is going through a “sex recession”. Whereas in 1991, most teenagers would have had at least one sexual encounter by the time they graduated high school, by 2017 most had had none. The vacuum left by the hollowing out of courting and relationships has been filled, so it would seem, by a new, inward form of “sexuality” in which the sexual side of our nature is purely a private experience. The 1960s sexual-liberation movement has somehow bred asexual atomism.
June 18, 2022
“Fusion is 30 years away and always will be” … how much progress have we made toward practical fusion energy?
One of the readers of Scott Alexander’s Astral Codex Ten has contributed a review of The Future of Fusion Energy by Jason Parisi and Justin Ball. This is one of perhaps a dozen or so anonymous reviews that Scott publishes every year with the readers voting for the best review and the names of the contributors withheld until after the voting is finished:
Fusion is the power which lights the stars. It is the source of all elements heavier than hydrogen in the universe. Wouldn’t it be great if we could use and control this power here on Earth?
I predict that we will get fusion before 2035 (80%) or 2040 (90%). I am a professional plasma physicist, a fusioneer if you will, so I probably know more about this subject than you, but am likely to overemphasize its importance.
The Future of Fusion Energy is the best introduction to fusion that I know. I can confirm that the information it contains is common knowledge among plasma physicists. My parents, who are not physicists, can confirm that it is accessible and interesting to read.
Things are changing fast in fusion right now, and The Future of Fusion Energy is already out of date in some important ways. I will summarize our quest for fusion as it is portrayed in the book, describe what has happened in the field since 2018, and make some predictions about where we go from here. The predictions are my own and do not reflect the opinions of Parisi or Ball.
Why Don’t We Have Fusion Already?
There is an old joke:
Fusion is 30 years away and always will be.
What happened? Why has fusion failed to deliver on its promise in the past?
By the 1970s, it was apparent that making fusion power work is possible, but very hard. Fusion would require Big Science with Significant Support. The total cost would be less than the Apollo Program, similar to the International Space Station, and more than the Large Hadron Collider at CERN. The Department of Energy put together a request for funding. They proposed several different plans. Depending on how much funding was available, we could get fusion in 15-30 years.
How did that work out?
Along with the plans for fusion in 15-30 years, there was also a reference: “fusion never”. This plan would maintain America’s plasma physics facilities, but not try to build anything new.
Actual funding for fusion in the US has been less than the “fusion never” plan.
The reason we don’t have fusion already is because we, as a civilization, never decided that it was a priority. Fusion funding is literally peanuts: In 2016, the US spent twice as much on peanut subsidies as on fusion research.
June 17, 2022
The dark side of Tim Berners-Lee’s statement “When something is such a creative medium as the web, the limits to it are our imagination”
In The Critic, Tom Farr wonders about the wider meaning of the Eugenia Cooney story:
Eugenia Cooney in 2016.
Photo by Lilg54g – CC-BY-SA 4.0 via Wikimedia Commons.
Journalist and author Mandy Stadtmiller shared a new article last week on her excellent Substack series Rabbitholed entitled: “Why is Jeff Bezos Allowing Millions of Teenage Girls to Watch the Severely Anorexic Influencer Eugenia Cooney Slowly Kill Herself On Stream?”
The article itself received widespread attention for its harrowing coverage of the story of Eugenia Cooney, a 20-something Twitch streamer and YouTuber, who has built a global fanbase off vlogs featuring her cosplaying, and giving makeup and beauty tips amongst other things, as well as her distinctive early 2000s emo aesthetic.
Cooney is also severely anorexic. As Stadtmiller’s article succinctly explains:
Cooney’s horrific skeletal appearance is documented lavishly by her sick and enabling mother, Debra Cooney, who is seemingly keeping her daughter trapped and isolated at home with almost no contact with the outside world outside of the online predatory men who pay her daughter tips to spin around, crawl around on the floor, act like a cat and show how weak she is when trying to lift things.
Whilst Cooney’s story warrants attention, that isn’t the purpose of this article. In order to understand fully the social apparatus that allows and encourages Cooney’s mother to disturbingly parade her young daughter around for tens of thousands of digital voyeurs, no better explanation can be found than the one that actually answers Stadtmiller’s original question: Just why is Jeff Bezos allowing millions of teenage girls to watch Eugenia Cooney slowly kill herself on stream?
Whilst Jeff Bezos could and should be skewered for his role in amassing grotesque, Scrooge McDuck levels of wealth at the expense of anyone with the temerity to want to use the toilet during their working hours, in this instance he is merely a symptom of a deeper rot that has taken hold of our society, aided in part by the explosion of the internet in the late 90s.
Sir Tim Berners-Lee, the founder of the World Wide Web, once said: “When something is such a creative medium as the web, the limits to it are our imagination.” Berners-Lee was not wrong, but it would be unfair to stick him with the responsibility for what the depraved depths of some individuals’ “imagination” have conjured up in the subsequent decades since the web’s mass adoption.
Those of us who grew up in the 90s and early 2000s — ostensibly the first generation to be exposed from an early age to the internet in its more rudimentary form – will surely remember the sporadic emergence of individual “shock videos”: from the fairly benign (“Meatspin”, anyone?) to videos of murder (“Three Guys One Hammer”), the internet was a developing digital territory that its early adopters were still testing the limits of. These videos were occasionally linked to entire websites that would host videos depicting varying degrees of degeneracy, but they operated mainly in the darker corners of the web, reliant on people sending links to each other on MSN with a description that would lull the recipient into a false sense of security in order to get them to click on it.
Such content ran, if not explicitly then certainly conceptually, parallel to another early-2000s meme: Rule 34. In short, Rule 34 stated: “Rule #34 There is porn of it. No exceptions.” It doesn’t really require Einstein’s intellect to parse what was meant by this aphorism: as the porn industry was finding its footing in the new digital age, the type of pornographic content that was readily available was also breaking new ground. Initially, those shock videos existed in a slightly separate orbit to that of more mainstream pornography, but their intersection was by no means a rarity, even in those early days. This somewhat grimly operates as the perfect example of Berners-Lee’s observation that the creativity fostered by the internet is only constrained by our collective imaginations.
June 16, 2022
Among GenZ adults, LGBT identification tracks far higher than LGBT behaviour
In conversation on social media the other day, I speculated that in years gone by, some possibly significant proportion of self-identified lesbians would probably identify as asexuals today. Coming of age long before more relaxed modern attitudes toward non-heterosexual relationships, women who were not attracted to men would probably assume that this lack of attraction meant they must be lesbians. Similarly, Eric Kaufmann discusses a recent survey that shows some interesting divergence among GenZ adults between their declared sexual orientation and their actual behaviour:
A granular look at survey data on same-sex behaviour and LGBT identity shows that identification is increasingly diverging from behaviour. More importantly, those who adopt an LGBT identity but display conventionally heterosexual behaviour are a growing and distinct group, who lean strongly to the left politically and experience considerably greater mental health problems than the rest of the population.
By contrast, those who engage in same-sex behaviour are more politically moderate and psychologically stable. These facts sit awkwardly with the progressive view that the rise in LGBT identity, like left-handedness, is explained by people increasingly feeling that they can come out of the closet because society is more liberal. My analysis of these data raise another interesting question: Has some of the increase in anxiety and depression among young people, like the LGBT identity surge, arisen from a culture that values divergence and boundary-transgression over conformity to traditional norms and roles?
[…]
But has the LGBT share of young people really tripled in a decade? It has not. First, a growing share of LGBT identifiers engage in purely heterosexual behaviour. Figure 1, drawn from the General Social Survey (GSS), shows that, in 2008, about five percent of Americans under the age of 30 identified as LGBT and a similar number had a same-sex partnership in that year. By 2021, the proportion identifying as LGBT had increased 11 points to 16.3 percent but the share reporting same-sex relations had only risen four points, to 8.6 percent. LGBT identity had become twice as prevalent as LGBT behaviour. We must also bear in mind that 20 percent of young people now report no sex in the previous year, which means the four-point rise in same-sex partnering since 2008 is actually closer to a three-point rise: not nothing, but hardly a sexual revolution.
The trend towards greater LGBT identification has been particularly pronounced for young women, among whom there are three bisexuals for every lesbian in the 2018–21 period. Among young men, on the other hand, gays outnumber bisexuals and the LGBT total is only half as large as it is for women. Other large major surveys conducted by the Foundation for Individual Rights in Education (FIRE) and by Cooperative Congressional Election Study (CCES) find a similar pattern.
Furthermore, the GSS data show that bisexual women are the fastest-growing category, accounting for a disproportionate share of the post-2010 rise. A closer look at trends among female bisexuals in figure 2 shows that an increasing share of them display conventional sexual behaviour. In 2008–10, just 13 percent of female bisexuals said they only had male partners during the past five years. By 2018 this was up to 53 percent, rising to 57 percent in 2021. Most young female bisexuals today are arguably LGBT in name only.
June 14, 2022
Gender dysphoria and body dysmorphia
Once upon a time, in the dark recesses of ancient history (say, 2015 or so), most of the people expressing dissatisfaction with their birth gender were male. Shortly after that, the numbers inverted significantly and today it’s predominantly females demanding “gender affirming” treatment:
Girls who reject femininity or self identify as male or “non-binary” actually have a form of body dysmorphia. Rejecting their feminine body parts, for instance by flattening their chests, shows repulsion toward the areas they feel are not fit for acceptance. The trend of “binding” to produce a flat, androgynous body is dangerous, cutting off the air supply and possibly causing permanent damage, but it is encouraged as a precursor to transitioning from female to male.
In fact, transgendered people who were born women tend to suffer from eating disorders in an “extremely high proportion”, according to the Duke University Health System.
Make no mistake, a young woman who is dieting obsessively does not wish to look feminine or capable of having children. Many women who achieve their desired weight by extreme dieting cease to have periods and even grow downy hair on the face which resembles the incoming beard of a pre-pubescent man.
So is gender dysphoria essentially interchangeable with body dysmorphia? The woke people working at the NHS and gender reassignment clinics would never admit it, and would deny any correlation despite the statistics. But they are seeing more gender dysphoric young women than ever.
According to this article, entitled “Why Are So Many Females Coming out as Trans/Non-Binary?” in recent years the proportion of young women coming out as trans as opposed to men has increased dramatically. This shows a reversal from the previous trend years ago of more men wishing to become the opposite sex. But the incidence of actual transitions carried out does not show a corresponding rise for women, and that should prove many young women eventually grow out of identifying as trans, or “desist” from the desire to become male. “Desistance” refers to the situation where a young person who experiences gender dysphoria eventually “grows out of it” and decides not to go through with a sex change.
The occurrence of desistance among youngsters supports the position that they should not be allowed to undergo irreversible operations such as mastectomy or be pumped full of hormones (including puberty blocking “treatments”) which they are likely later to regret. Sadly, many medical “experts” don’t believe the figures cited for desistance among young people and discount them as flawed due to the looser criteria for diagnosing gender dysphoria used in the past. In other words, young boys who liked to wear dresses and would have been diagnosed as transgendered in previous years would not so qualify today, but young girls who hate their bodies and want to mutilate their breasts would be eligible for such “treatments”. The reasoning goes on that a whole raft subsisted of boys who were merely “gay boys who may have been experimenting with different ways of expressing gender but who were never really transgender in the first place”.
Such conclusions defy common sense or any logic or human decency. This article cites the findings of one Thomas Steensma, a clinician and researcher at the Centre of Expertise on Gender Dysphoria at the VU University Medical Centre in Amsterdam. He conveniently found in a study that desistance rates were lower in older, female children than in young boys.
H/T to Blazing Cat Fur for the link.
June 13, 2022
Justin Trudeau’s sadism is visible at Toronto’s Pearson International Airport
It’s been more than a decade since the last time I had to travel by air … and even then it was still a far worse experience than it was before 9/11. Canada is among the last few countries to loosen Wuhan Coronavirus restrictions on international travel — along with two of Justin Trudeau’s favourite nations, the cuddly North Korean sole proprietorship and the “admirable” “basic dictatorship” in China. In the free-to-cheapskates weekly round-up of The Line, the editors have recent travel experiences at Canadian airports to discuss:
CBC News report on delays at Pearson International Airport in Toronto, 9 June, 2022.
Screencap from https://www.youtube.com/watch?v=pkgmWWY2SDc
… Why couldn’t your Line editor browse the aisle? Well, because duty free is only for international travellers, and hanging around was forbidden due to “COVID protocols,” the clerk explained.
Now, was your Line editor going to stand around and pick a fight with some underpaid store clerk who was just following the rules? Absolutely not.
But she thought about it.
Look, we understand that not being able to browse is, on the list of first-world problems, really far down, but we had to admit that this stupid little non-incident made us angry. Just stupid, irrationally, bug-eyed angry for a solid minute or two.
Why? Because our entire lives have been eaten by a compounding collection of nonsensical COVID rules and restrictions that have added up to make everybody crazy and miserable, and this was just another. Everyone we know now has a story of peaking on COVID hysteria; experiencing a moment so surreal, inhumane and paranoid that it had the effect of fundamentally breaking trust in the judgement of public health and in broader institutional authority. Whether it was the moment they covered the outdoor playgrounds with police tape; the librarian who refused to let the potty-training toddler use the bathroom; the umpteenth school closure; the triple-masked mom screaming hysterically at her ward for touching other kids; to stories of being trapped for hours on end in airplanes or terminals. There was a moment when nearly all of us broke and took someone else’s head off. When we stopped clapping for health-care workers and instead grew quietly resentful, or found ways to silently flout COVID protocols — or abandoned the mainstream altogether and lost ourselves to fringe politics and conspiracy theories.
Upon arrival at one airport, one of your Line editors spotted a kids’ play area containing nothing more than a cartoonish carpet depicting a fun little airport runway. It was still closed. It is, apparently, still too dangerous to let kids burn off steam by pretending to be airplanes for a few minutes.
Even the Liberal backbench has been reported to be demanding that Justin Trudeau make some vague gestures to reduce the arbitrary and unscientific civil liberty restrictions we’ve been living under for what seems like forever … but he seems to like making Canadians miserable where and when he can.
Keeping up unnecessary mandates is not a cost-free political solution. You are teaching your population to distrust you. Yeah, we mean that quite literally: you, Liberals, are also responsible for the declining social cohesion and failing institutional trust that is fuelling populist movements across the country.
We realize that the mandates are small potatoes. But in a way, they’re also really not. Keeping up historic restrictions on Canadians movement, slowing a desperately desired return to normal, purely for political reasons, is only further corroding the social contract between electorate and government. Further, you’re falling into exactly the same trap as the Conservatives — you’re riding the dragon that will eat you, allowing your loudest, fringiest members to dictate policy.
The Liberals seem to be getting this, at least a little bit. Probably because they perceive the political threat this presents to them. On Friday, they announced that random COVID-19 testing of certain arrivals would be suspended, temporarily, until the end of the month. This is intended to reduce backlogs and crowding at our arrival gates, particularly in Toronto. We’ll see how much it helps, but as a political decision, it’s revealing: the Liberals are now alarmed enough to do something, but not to actually just scrap the screening, at least not yet. For now, it’s just a pause.
June 11, 2022
The steam engine — one of the keys to the industrial revolution — was actually pretty late to be invented
In the latest Age of Invention newsletter, Anton Howes gives the first part of what promises to be a fascinating deep dive into steam engine development pre-dating the commonly accepted chronology of its invention:
What did I discover that so shocked me? When researching my last post on the inventors surrounding Prince Henry in the 1610s, and because I’ve been looking into the history of energy at the urging of Apoorv Sinha and others at Carbon Upcycling, I had a read through the published work of one of the inventors, Salomon de Caus.
De Caus often features in histories of the steam engine, as someone who in 1615 wrote about and depicted the expansive force of steam — heat up water in a copper vessel with a narrow tube coming out the top, and see how water or steam can be made to rise! He was even briefly known as the “true”, French inventor of the steam engine, because of a nineteenth-century hoax.
To historians of science and technology today, however, de Caus’s illustration is pretty unremarkable. He usually just gets a brief name-check, more or less copy-pasted from older histories. This is because the expansive force of steam would turn out not to be all that important in the development of the steam engine, as we’ll see, and because it was ancient.
3D animation of an aeolipile or Hero’s engine.
Animation by Michael Frey via Wikimedia Commons.Hero of Alexandria, writing sometime in the first century, had already exploited the fact that when you boil the water in a metal vessel with a long, narrowing spout, the steam will come out with quite some force. This aeolipile, as it was sometimes called, was known and used throughout the middle ages and well into the seventeenth century. Sometimes it was shaped a bit like an alchemist’s retort, and known as the “philosophical bellows”. Other times, it was shaped as a human face, the steam issuing from its mouth — like the Greek god Aeolus, blowing the wind.
This was no mere toy, but found plenty of practical use. The spout of the philosophical bellows was often directed at a lamp’s flame, to have a sort of blow-torch effect. It was used, for example, to do finer tasks like bending glass pipes, or in fine metalwork — there are loads of accounts of this throughout the fifteenth, sixteenth, and seventeenth centuries, with some authors even talking about its merits relative to other instruments, suggesting real-life use. Its heat could, apparently, also be used to get fires going in wet weather, or from damp wood (provided you had some dry wood on hand to get the aeolipile itself going).
It could also be put to more sophisticated uses. Hero explained how the principle of thermal expansion — of either water or air — could be exploited to spout steam or even wine onto an altar’s fire to make it flare, to make water issue from a fountain, to make miniature dancers rotate and jump up and down, and to push air through bird-shaped automata to make them sing. A 1630s English version claimed to make the figure of a dragon hiss.
It could even be used to do some light mechanical work. Hero described a version that might make a hollow ball spin, by having the steam issue from bent nozzles. He even described a version where water could be forced by steam from one container into another, which would pull on a weight to open some doors. Taking his idea and running with it, engineers from at least the fifteenth century onwards wrote about directing the aeolipile’s narrow spout at miniature turbines to turn a roasting spits above a fire — suggested in Italy in Leonardo da Vinci’s notebooks, and in a 1551 Ottoman manuscript by Taqi ad-Din — or to do light industrial work like stamping ores and minerals into powders.
The principle of using heat to expand air or steam was even tried for much heavier-duty tasks. In 1605, the French inventor Marin Bourgeois developed an air-powered gun — known as the “wind-gun” — which used air that was pumped and compressed into the barrel. Within just a couple of years, having heard of the demonstration before the French court, and after paying a visit to Bourgeois, the mathematician David Rivault began experimenting on how the same effect might be achieved by heating water in a cannon. In the same decade, the Spanish military engineer Jerónimo de Ayanz y Beaumont also tried to use the expansionary force of steam to drive water up and out of mines — essentially, an industrial version of what Hero had done with fountains.
June 10, 2022
The common male delusion that they “age like fine wine”, unlike women who “hit the wall”
Ed West considers the brutal truth that while beauty may indeed be fleeting, ugliness is life-long:
George Clooney at the White House, 12 September, 2016.
Official White House photo by Pete Souza via Wikimedia Commons.
The male psyche is filled with delusions, forming a sort of psychological protection against real life. Just as men tend to overestimate how competent they are at any given task, they are programmed to wildly overestimate their value in the mating market. The brutal truth of dating apps has shown that around 80% of men are basically unattractive and, in many societies, a significant chunk would fail to find a mate at all, forced to set out on a longship in the hope of winning glory and a girlfriend. We don’t contemplate this, because reality would be just too much to take for most of us.
Among the many delusions males have is the idea that, unlike women, they don’t become less attractive with age; in the minds of many men, female attractiveness peaks early and, while most men don’t improve with age, looks are less important for us so female preference doesn’t really change.
That explains the popularity of a certain genre of feature piece, usually in the Daily Mail, in which women in their 30s lament that there aren’t any available men left, and they can’t get a date despite being beautiful and wealthy and having their own career. Many quite embittered men take pleasure in these pieces, gleeful that the shoe is now on the other foot, and that the women who spurned them have hit “The Wall”.
The Wall is the name given to the drop in female attractiveness that comes with age, the decline beginning quite early, around 20 or 21, as judged by searches on dating sites and the number of approaches a woman receives. There are even cruder measurements, such as the average hourly earnings of strippers, lap dancers or prostitutes, and which again show a decline from the early 20s which becomes steep after 30. If you think that’s a depressing measurement, there are even bleaker ones highlighted by Louise Perry in her new book, on rape victims, which show a very similar pattern.
These are all quite horrible measurements, but then science is an empty moral void and the data only has deeper meaning if you choose to give it any. It doesn’t measure attractiveness as most of us feel it; people become more interesting as they get older, and as men mature their interests change, too. What’s strange about our species is that men’s prefrontal cortex — the part of the brain concerned with judgement — doesn’t fully mature until around 25. As women enter their peak for male attention, their male contemporaries have not even finished maturing yet, and are at the pinnacle of stupid behaviour (as measured by things like car accidents).
Some men take pleasure in female contemporaries hitting the Wall, because while those contemporaries became very desirable in their late teens, they struggled to find a date, and so convinced themselves that they were playing a long game. But it just isn’t true — men hit the Wall, too, and it’s not even that much later.
Many men seem blissfully unaware that, while the dating game may seem brutal and unfair in adolescence, it’s going to remain brutal and unfair later, just in different ways. They’re not going to mature into a debonair George Clooney-type who has the women gushing over his overgrown ear hair. They’re just going to become increasingly repulsive as they age.
June 2, 2022
“Like many problems in American history, recycling began as a moral panic”
Jon Miltimore recounts the seminal event that kicked off the recycling pseudo-religion in North America:
The frenzy began in the spring of 1987 when a massive barge carrying more than 3,000 tons of garbage — the Mobro 4000 — was turned away from a North Carolina port because rumor had it the barge was carrying toxic waste. (It wasn’t.)
“Thus began one of the biggest garbage sagas in modern history,” Vice News reported in a feature published a quarter-century later, “a picaresque journey of a small boat overflowing with stuff no one wanted, a flotilla of waste, a trashier version of the Flying Dutchman, that ghost ship doomed to never make port.”
The Mobro was simply seeking a landfill to dump the garbage, but everywhere the barge went it was turned away. After North Carolina, the captain tried Louisiana. Nope. Then the Mobro tried Belize, then Mexico, then the Bahamas. No dice.
“The Mobro ended up spending six months at sea trying to find a place that would take its trash,” Kite & Key Media notes.
America became obsessed with the story. In 1987 there was no Netflix, smartphones, or Twitter, so apparently everyone just decided to watch this barge carrying tons of trash for entertainment. The Mobro became, in the words of Vice, “the most watched load of garbage in the memory of man.”
The Mobro also became perhaps the most consequential load of garbage in history.
“The Mobro had two big and related effects,” Kite & Key Media explains. “First, the media reporting around it convinced Americans that we were running out of landfill space to dispose of our trash. Second, it convinced them the solution was recycling.”
Neither claim, however, was true.
The idea that the US was running out of landfill space is a myth. The urban legend likely stems from the consolidation of landfills in the 1980s, which saw many waste depots retired because they were small and inefficient, not because of a national shortage. In fact, researchers estimate that if you take just the land the US uses for grazing in the Great Plains region, and use one-tenth of one percent of it, you’d have enough space for America’s garbage for the next thousand years. (This is not to say that regional problems do not exist, Slate points out.
The widespread imposition of recycling mandates across North America was probably an inevitable reaction to the voyage of the Mobro. For many people, this was the end of the story, as things that were previously just buried in landfill sites would now be safely and efficiently put back into the economy as re-used, re-purposed, or actual recycled products. Win-win, right?
Sadly, the economic case for recycling many items is weak to non-existant. The demand for recycled materials was lower than predicted and often only maintained through subsidies and hidden incentives that couldn’t last forever. Once the incentives went away, so did much of the created demand. Worse, the way a lot of the stream of recyclable materials was handled was by shipping it off to China or certain developing nations — in effect, paying them to take the problem off the hands of western governments. This resulted in even more problems:
Americans who’ve spent the last few decades recycling might think their hands are clean. Alas, they are not. As the Sierra Club noted in 2019, for decades Americans’ recycling bins have held “a dirty secret”.
“Half the plastic and much of the paper you put into it did not go to your local recycling center. Instead, it was stuffed onto giant container ships and sold to China,” journalist Edward Humes wrote. “There, the dirty bales of mixed paper and plastic were processed under the laxest of environmental controls. Much of it was simply dumped, washing down rivers to feed the crisis of ocean plastic pollution.”
It’s almost too hard to believe. We paid China to take our recycled trash. China used some and dumped the rest. All that washing, rinsing, and packaging of recyclables Americans were doing for decades — and much of it was simply being thrown into the water instead of into the ground.
The gig was up in 2017 when China announced they were done taking the world’s garbage through its oddly-named program, Operation National Sword. This made recycling much more expensive, which is why hundreds of cities began to scrap and scale back operations.
May 30, 2022
Technocratic meddling in developing countries at the local level
One of the readers of Scott Alexander’s Astral Codex Ten has contributed a review of James Ferguson’s The Anti-Politics Machine. The reviewer looked at a few development economics stories that illustrate some of the more common problems western technocrats encounter when they provide their “expert advice” to people in developing countries. This is one of perhaps a dozen or so anonymous reviews that Scott publishes every year with the readers voting for the best review and the names of the contributors withheld until after the voting is finished:
But even if the project was in some sense a “failure” as an agricultural development project, it is indisputable that many of its “side effects” had a powerful and far-reaching impact on the Thaba-Tseka region. […] Indeed, it may be that in a place like Mashai, the most visible of all the project’s effects was the indirect one of increased Government military presence in the region
As the program continued to unfold, the development officials became more and more disillusioned — not with their own choices, but with the people of Thaba-Tseka, who they perceived as petty, apathetic, and outright self-destructive. A project meant to provide firewood failed because locals kept breaking into the woodlots and uprooting the saplings. An experiment in pony-breeding fell apart when “unknown parties” drove the entire herd of ponies off of cliffs to their deaths. Why, Ferguson’s official contacts bemoaned, weren’t the people of Thaba-Tseka committed to their own “development”?
Who could possibly be opposed to trees and horses? Perhaps, the practitioners theorized, the people of Thaba-Tseka were just lazy. Perhaps they “didn’t want to be better”. Perhaps they weren’t in their right mind or had made a mistake. Perhaps poverty makes a person do strange things.
Or, as Ferguson points out, perhaps their anger had something to do with the fact that the best plots of land in the village had been forcibly confiscated to make room for wood and pony lots, without any sort of compensation. The central government was all too happy to help find land for the projects, which they took from political enemies and put in the control of party elites, especially when it could use a legitimate anti-poverty program as cover. In Ferguson’s words, the development project was functioning as an “anti-politics machine” the government could use to pretend political power moves were just “objective” solutions to technical problems.
A local student’s term paper captured the general discontent:
In spite of the superb aim of helping the people to become self-reliant, the first thing the project did was to take their very good arable land. When the people protested about their fields being taken, the project promised them employment. […] It employed them for two months, found them unfit for the work, and dismissed them. Without their fields and without employment they may turn up to be very self-reliant. It is rather hard to know.
Two things stand out to me from this story. First, the “development discourse” lens served to focus the practitioners’ attention on a handful of technical variables (quantity of wood, quality of pony), and kept them from thinking about any repercussions they hadn’t thought to measure.
This is a serious problem, because “negative effects on things that aren’t your primary outcome” are pretty common in the development literature. High-paying medical NGOs can pull talent away from government jobs. Foreign aid can worsen ongoing conflicts. Unconditional cash transfers can hurt neighbors who didn’t receive the cash. And the literature we have is implicitly conditioned on “only examining the variables academics have thought to look at” — surely our tools have rendered other effects completely invisible!
Second, the project organizers somewhat naively ignored the political goals of the government they’d partnered with, and therefore the extent to which these goals were shaping the project.
Lesotho’s recent political history had been tumultuous. The Basotho Nationalist Party (BNP), having gained power upon independence in 1965, refused to give up power after losing the 1970 elections to the Basotho Congress Party (BCP). Blaming the election results on “communists”, BNP Prime Minister Leabua Jonathan declared a state of emergency and began a campaign of terror, raiding the homes of opposition figures and funding paramilitary groups to intimidate, arrest, and potentially kill anyone who spoke up against BNP rule.
This had significant effects in Thaba-Tseka, where “villages […] were sharply divided over politics, but it was not a thing which was discussed openly” due to a fully justified fear of violence. The BNP, correctly sensing the presence of a substantial underground opposition, placed “development committees” in each village, which served primarily as local wings of the national party. These committees spied on potential supporters of the now-outlawed BCP and had deep connections to paramilitary “police” units.
When the Thaba-Tseka Development Project started, its international backers partnered directly with the BNP leadership, reasoning that sustainable development and public goods provision could only happen through a government whose role they primarily viewed as bureaucratic. As a result, nearly every decision had to make its way through the village development committees, who used the project to pursue their own goals: jobs and project funds found their way primarily to BNP supporters, while the “necessary costs of development” always seemed to be paid by opposition figures.
The funding coalition ended up paying for a number of projects that reinforced BNP power, from establishing a new “district capital” (which conveniently also served as a military base) to constructing new and better roads linking Thaba-Tseka to the district and national capitals (primarily helping the central government tax and police an opposition stronghold). Anything that could be remotely linked to “economic development” became part of the project as funders and practitioners failed to ask whether government power might have alternate, more concerning effects.
As we saw earlier, the population being “served” saw this much more clearly than the “servants”, and started to rebel against a project whose “help” seemed to be aimed more at consolidating BNP control than meeting their own needs. When they ultimately resorted to killing ponies and uprooting trees, project officials infatuated with “development” were left with “no idea why people would do such a thing”, completely oblivious to the real and lasting harm their “purely technical decisions” had inflicted.
May 28, 2022
Scott Alexander on the “Hearing Voices Movement”
I’d never heard of the Hearing Voices Movement, but I don’t read the [spit] New York Times [spit]. Scott Alexander almost certainly also avoids reading the NYT, but he responds to a recent article there on the phenomenon that some of his psychiatric patients have reported:
The New York Times has an article out on the Hearing Voices Movement — ie people with hallucinations and delusions who want this to be treated as normal and okay rather than medicalized. Freddie deBoer has a pretty passionate response here. Other people have differently passionate responses:
I’ve met some Hearing Voices members. My impression is that everyone on every side of this discussion is a good person trying to make the best of a bad situation (except of course New York Times journalists, who are evil people destroying America). Some specific thoughts:
2:
Plenty of people hear voices. Some of these people are your typical homeless schizophrenic, but many aren’t. One of my patients was a successful computer programmer who had near-daily auditory hallucinations. He realized they weren’t real, did his best to ignore them, and got on with his successful life — just like he had been doing for the past twenty years. He was seeing me for unrelated depression.
This guy kept his condition secret from his friends and co-workers. I don’t blame him for this choice at all. But when everybody who can hide it does, we only hear about the people who can’t keep it hidden, who are usually worst-case scenarios. Also (as a bunch of 1980s gay people can tell you) keeping a basic fact about yourself hidden from everyone you know sucks.
I recommended Hearing Voices Movement to this guy. I can’t remember whether he took me up on it or not. But I thought it would be helpful for him to have people he could talk to about his situation who wouldn’t think he was crazy, or try to get him locked up.
3:
People hate admitting that some cases are mild, and others are severe. Especially the kind of people who work at the New York Times
I talked about this a while back in the context of the autism rights movement. Many autistic people live great lives, enjoy the beneficial parts of their condition, and find it annoying or oppressive when psychiatrists keep trying to medicate them. Many other autistic people can’t live outside of institutions and constantly try to chew off their own body parts. A reasonable conclusion might be “the first group seem mild and should be left alone, the second group seem severe and probably need intensive treatment”, but it’s surprisingly hard to convince people of this.
Calling some cases “mild” sounds trivializing. Calling other cases “severe” sounds stigmatizing. Whatever your criteria for a mild case are, there will be someone who fits those criteria, but says the condition ruined their life and you are dismissing their pain. Whatever your criteria for a severe case are, there will be someone who fits those criteria but is thriving and living their best life and accuses you of wanting to imprison them in a hospital 24-7.
And that’s just the activists! We psychiatrists have the same problem from a different direction: we have seen some crazy @#!$. No matter how mild your case is, we’ve seen some case that looked like that at first glance, then slowly descended into a horror movie premise. Our instinct is naturally to round off the person who uses Xanax once a month to the lifetime drug abuser, the mildly depressed housewife to the gory suicide victim, and the occasional voice-hearer to the guy who needs to be in a straitjacket.
Still, some cases are mild and others are severe. People with mild psychosis — like my patient the programmer — probably don’t need to be on really strong medications with severe side effects. They probably just need support. In a perfect world, expert psychiatrists would have a major role in providing that support. In the real world, a lot of these patients expect their psychiatrist to freak out, overmedicate them, and maybe even commit them to a hospital. This being the real world, many of those patients are right. So they look elsewhere.
May 27, 2022
The cognitive dissonance of the elites
Chris Bray on yet another example of our kakistocrats congratulating themselves after presiding over failure:
[Los Angeles County Public Health Director Barbara] Ferrer is a relentless and enthusiastic interventionist, one of the highest-profile lockdowners and mask fetishists in the country, and here she is still wearing a mask — in the third year of a pandemic that hasn’t been ended by the widespread mask-wearing that has prevailed, and still largely prevails, in Los Angeles. Do X to cause Y, she says, doing X for a third straight year but still rather obviously not causing Y. Again, here’s Ferrer’s chart showing the effect of her bold public health interventions:
You can really see how that infections trendline came right down as Barbara Ferrer boldly threw herself in front of the virus.
But here’s the part that I find most telling: After Ferrer offers a long presentation on mitigations showing clearly that they haven’t worked as advertised, and after she says repeatedly and explicitly that the available Covid-19 vaccines “don’t work so great at preventing infection”, and that vaccinated people will be infected, Ferrer sits down for a discussion with several members of an expert panel. One of the panelists is Michele Kipke, a psychology PhD who serves as a clinical professor at USC and the vice-chair of research at Children’s Hospital Los Angeles (and as a school board member in my own small town in the suburbs). Having heard repeated statements about the unmistakably limited effectiveness of the available Covid-19 vaccines, Kipke offers this as a question:
“So, first of all, I just need to say, it is such an honor to be on the same stage with you. Barbara, you are my hero, and I am so glad that you have been our leader through these extremely difficult two years. So thank you.” And then there’s a long round of applause from the panel and the audience. You can just feel the scholarly skepticism and clinical rigor in that auditorium. This, ladies and gentlemen, is obviously the room where the tough questions are asked.
And then she goes on: “And so, as I think about this, I’ve really been asking the questions, what are, just picking up on the, I think, the discussion here, what are those lessons learned? There are, you know, sort of obviously a very difficult couple of years, but we’ve seen some really phenomenal successes that have come out of the last couple years. As Dr. Hu mentioned earlier, I had the good fortune of being a part of leading Vaccinate L.A., where we brought fourteen schools and programmatic units within USC together, and all harmonized our efforts, to get out there and support our communities, and to think about how to support vaccinations. And we engaged local artists. We — it was a community driven initiative, we wanted to listen and learn from the community, and then partner with them …”
And so on, but you get the point. “But through that work we’ve achieved so much,” she eventually says. The video is cued to the start of her “question”, if you want to see it all, but her question, in short, is, Why, in your view, did we do such an amazing job? Pivoting from Ferrer’s extremely open and direct discussion about the obvious limits of the vaccines — again, that actual direct quote is, “Vaccinated people are very likely to get infected” — Kipke asks about the success of the vaccination program.
