Quotulatiousness

February 25, 2018

Masculinity and homicidal violence (aka “Not all men…”)

Filed under: Health, Science — Tags: , , , — Nicholas @ 03:00

In Quillette, William Buckner looks at the violence inherent in the (biological) system. “Help, help, we’re being repressed!”

Understanding patterns of lethal violence among humans requires understanding some important sex differences between males and females. Globally, men are 95 percent of homicide offenders and 79 percent of victims. Sex differences in lethal violence tend to be remarkably consistent, on every continent, across every type of society, from hunter-gatherers to large-scale nation states. In their 2013 study on lethal violence among hunter-gatherers, Douglas Fry and Patrik Söderberg’s data showed that males committed about 96 percent of homicides and were victims 84 percent of the time. In her study on violence in non-state societies, criminologist Amy Nivette shows that, across a number of small-scale pastoralist and agriculturalist societies, males make up 91-98 percent of killers. To illustrate the consistency of this relationship even further: we see the same pattern among chimpanzees, where males make up 92 percent of killers and 73 percent of victims.

To be sure, there is some cross-cultural variation. While I can find no well-studied population where women are known to commit more lethal violence than men, there are some societies where women make up an equal number, or even the majority, of homicide victims. These societies generally seem to have low rates of homicide overall, as the United Nations Office on Drugs and Crime mentions in their 2013 study on global homicide:

    Available data suggest that in countries with very low (and decreasing) homicide rates (less than 1 per 100,000 population), female victims constitute an increasing share of total victims and, in some of those countries, the share of male and female victims appears to be reaching parity.

Hong Kong, with a low homicide rate overall, has a comparatively smaller sex difference in homicide offending, and women make up a majority of homicide victims at 52 percent. Yet even in Hong Kong, males commit 78 percent of reported homicides. The world over, the majority of homicide offenders and victims tend to be reproductive-age males, between their late teens and early 40s.

To understand why this pattern is so consistent across a wide variety of culturally and geographically diverse societies, we need to start by looking at sex differences in reproductive biology.

[…]

Predictably, among humans, males engage in more direct, violent competition for mates than females do, and females provide more caregiving than males do. However, humans are unique in that some male participation in caregiving is ubiquitous across cultures. Human infants are particularly helpless during early development, requiring extensive provisioning and caregiving. Human males face the same tradeoff between securing mating opportunities and providing parental care that males of other species face, and the extent to which males utilize either of these strategies can vary significantly due to social and ecological factors.

Noting these sex differences in reproductive biology and parental investment is important because they help explain why males tend to engage in more violence than females. Aggressively engaging in violent conflict is more likely to reduce a female’s fitness, as it may bring unnecessary danger to her offspring, or cause an injury that may prevent her from reproducing in the future. For a male, however, violent conflict can potentially increase his reproductive success through increases in status, or by aggressively monopolizing access to key resources. Among the Yanomami of the Amazon, and the Nyangatom of East Africa, for example, males who participate in more violence and warfare have increased reproductive success. Even in the contemporary United States, there is evidence that more violent males have more sexual partners.

February 24, 2018

QotD: The use of the [awkward silence] in conversation

Filed under: Health, Quotations — Tags: , — Nicholas @ 01:00

And then there’s [awkward silence]. I learned this one from the psychoanalysts. Nobody likes an awkward silence. If a patient tells you something, and you are awkwardly silent, then the patient will rush to fill the awkward silence with whatever they can think of, which will probably be whatever they were holding back the first time they started talking. You won’t believe how well this one works until you try it. Just stay silent long enough, and the other person will tell you everything. It’s better than waterboarding.

The only problem is when two psychiatrists meet. One of my attendings tried to [awkward silence] me at the same time I was trying to [awkward silence] him, and we ended up just staring at each other for five minutes until finally I broke down laughing.

“I see you find something funny,” he said. “Tell me more.”

Scott Alexander, “3/4”, Slate Star Codex, 2016-07-12.

February 22, 2018

Dieting and mental health

Filed under: Food, Health — Tags: , — Nicholas @ 05:00

Kaitlin Ugolik discusses her own recent experience of trying a new diet:

We don’t often discuss the mental impact of restrictive diets like Whole30 (no “inflammatory” foods), keto (low carb, high fat) or paleo (foods supposedly eaten during the Paleolithic era). People like to tout the weight loss and mood-boosting effects of these diets, but experts say they can push some of us toward disordered eating.

I tried Whole30 this January, and at first I kind of enjoyed it. I tend to get overwhelmed by options and confused about what’s the latest “right” thing to eat for breakfast, so it was nice to have guidelines. It gave me an excuse to make smoothies and try some new dinner recipes, too.

A few days in, though, I started noticing some disconcerting thoughts. I was reading the labels on everything and starting to think of anything that had any kind of processed sugar — cane sugar, brown rice syrup, anything — as “bad.” I also noticed that some of Whole 30’s carceral language was starting to stick in my head. Foods are labeled as “compliant” or “non-compliant,” for example. Knowing several people who have struggled with eating disorders, I wondered if diets like this, that say you can’t even eat beans or quinoa, might be a gateway to disordered eating for some people. The consensus among the experts I spoke to is that they are.

“All weight-loss diets work against learning to eat ‘normally’ according to appetite cues, which is also called intuitive eating,” said Karen Koenig, a Florida-based social worker who counsels people with eating disorders. “The more we restrict eating—by food type, weighing food, or by counting calories or fat grams—the more we ignore and override our body’s signals for hunger, satisfaction and fullness.”

While some people do benefit from restrictive diets because of their choice-limiting nature, like I did at the beginning, many have a hard time not taking it to the extreme. Most people are taking part in these diets as part of some kind of goal, whether it’s to lose weight, clear up their skin, or just feel better. If (and more likely when) it doesn’t work, it’s normal for anyone to get frustrated. But for people who are already prone to anxiety and obsessive thinking (*raises hand*) or those who have “addictive personalities,” a detox or diet can actually lead to something much more dangerous.

February 18, 2018

Nitay Arbel on Jordan Peterson’s 12 Rules for Life

Filed under: Books, Religion — Tags: , , , , — Nicholas @ 05:00

A guest post at According to Hoyt:

Those looking for an ‘alt-right’ manifesto will be sorely disappointed. Peterson actually says explicitly that on some economic issues (e.g., income disparity) he leans somewhat left, and elsewhere in the book laments that the cultural demonization of anything masculine is (as he describes it) causing a backlash, in terms of a resurgence in popularity of European parties he calls ‘far right’ or even ‘fascist’. (For Trump, to be clear, he uses the term ‘populist’, which undeniably fits.)

Nor will you find a camouflaged Christian revivalist tract here, as some claim. To be sure, Peterson heavily draws on the Bible and particularly on the Christian New Testament for quotes, but there are plenty of references to Eastern religious philosophies as well, particularly Taoism (‘yang vs. yin’, which here becomes ‘order vs. chaos’) and classical Buddhism (the concept that life is suffering). Among Christian theologians, Kierkegaard’s “act of faith” comes up repeatedly. During an interview, he was asked point-blank “Are you a Christian, and do you believe in G-d?” His intriguing answer: “I think the proper response to that is No, but I’m afraid He might exist.”

Nor is it some sort of “EST”-type (quasi-)cult manual, with Peterson setting himself up as a guru.

Moreover, it does not purport to be a reasoned scholarly tome of conservative philosophy. This is where Peter Hitchens (brother of the late Christopher) gets a little dyspeptic in his review in The Spectator, as he found it wanting there. http://archive.is/4eQIE (h/t: masgramondou)

David Solway, in his much more sympathetic article on PJMedia, hits the nail on the head, I believe. https://pjmedia.com/trending/jordan-peterson-phenomenon/ Like Solway, I find it hard to identify a single new idea in the book — pretty much everything Peterson says would be familiar to those of us who have been reared on Scripture and the Great Books.

But we have reached the level of intellectual corruption where, as George Orwell put it, the first duty of any thinking person is the restatement of the obvious. And that, Peterson does very well indeed. The book is a coherent whole, an engaging read, yea even a compelling ‘recap’ to the well-read. Peterson makes his discourse more engaging through extensive illustrations from psychological research, his own clinical practice, neuroscience, and his own life experience. Most importantly, it will bring wisdom of the ages (and of rational-empirical thinking) to a millennial generation drowning in derp and denial of objective reality. To those who, if you will pardon me the phrase, “know not the gods of the copybook headings”.

I just finished reading the book myself, and I largely agree with this summary.

February 9, 2018

Defining bias

Filed under: Media, Politics — Tags: , , , — Nicholas @ 03:00

In Quillette, Bo Winegard explains how to define bias:

Bias is an important concept both inside and outside of academia. Despite this, it is remarkably difficult to define or to measure. And many, perhaps all, studies of it are susceptible to reasonable objections from some framework of normative reasoning or another. Nevertheless, in common discourse the term is easy enough to understand. Bias is a preference or commitment that impels a person away from impartiality. If Sally is a fervid fan of the New York Knicks and uses different criteria for assessing fouls against them than against their opponents, then we would say that she is biased.

There are many kinds of biases, and bias can penetrate the cognitive process from start to finish and anywhere between. It can lead to selective exposure, whereby people preferentially seek material that favors their preferred position, and avoid material that contradicts it; it can lead to motivated skepticism, whereby people are more critical of material that opposes their preferred position than of material that supports it; and it can lead to motivated credulity, whereby people assimilate information that supports their preferred position more easily and rapidly than information that contradicts it. Often, these biases all work together.

So, imagine Sally the average ardent progressive. She probably exposes herself chiefly to progressive magazines, news outlets, and friends; and, quite possibly, she inhabits a workplace surrounded by other progressives (selective exposure). Furthermore, when she is exposed to conservative arguments or articles, she is probably extremely critical of them. That National Review article she read this morning about abortion, for example, was insultingly obtuse and only confirmed her opinion that conservatives are cognitively challenged (motivated skepticism). Compounding this, she is equally ready to praise and absorb arguments and articles in progressive magazines (motivated credulity). Just this afternoon, for example, she read a compelling takedown of the Republican tax cuts in Mother Jones which strengthened her intuition that conservatism is an intellectual and moral dead end. (This example would work equally well with an average ardent conservative). The result is an inevitably blinkered world view.

The strength of one’s bias is influenced by many factors, but, for simplicity, we can break these factors into three broad categories: clarity, accuracy concerns, and extraneous concerns. Clarity refers to how ambiguous a topic is. The more ambiguous, the lower the clarity and the higher the bias. So, the score of a basketball game has very high clarity, whereas an individual foul call may have very low clarity. Accuracy concerns refer to how desirous an individual is to know the truth. The higher the concern, on average, the lower the bias. If a fervid New York Knicks fan were also a referee in training who really wanted to get foul calls right, then she would probably have lower bias than the average impassioned fan. Last, extraneous concerns refer to any concerns (save accuracy concerns) that motivate a person toward a certain answer. Probably the most powerful of these are group affiliation and status, but there are many others (self-esteem et cetera).

At risk of simplification, we might say that bias can be represented by an equation such that extraneous concerns (E) minus (accuracy concerns (A) plus clarity (C)) equals bias: (E – (A + C) = B).

January 29, 2018

“… those I know in the alt-right crowd dislike [Jordan Peterson] more than the honest progressives I know”

Zachary Slayback tries to discover why so many intellectuals dislike Canadian psychologist Jordan B. Peterson:

I’ve spent the last few years thinking about how to upend higher education and have worked with some leading entrepreneurs and thinkers in this space. Continually, we come back to the question of liberal arts education and its value (remember, I studied philosophy!). Some people are too quick to dismiss liberal arts education as useless and not worth the time. Instead, they insist on purely vocational education. Yet many of the most successful and happiest individuals I know are widely read (rarely because of their college courses), can discuss ideas from Aristotle to Jung to Jacobs with you, and love the idea of entertaining big ideas.

I visited Peterson’s lectures and found them to be nuanced, intricate, and to jump well between clinical experience, psychological research (most of which was well-validated, hard to do in psychology), and Jungian myth interpretation. When he released his Bible lecture series, I found myself, for the first time since I was a child, intimately listening about the ideas that go into religion and how these ideas surface elsewhere in the culture. More than a decade of skepticism towards religious texts due to their shallow readings and uses for the Joel Osteens of the world melted away.

His lectures rarely touch on politics in any capacity. When it gets brought up, he’s quick to note that he does not oppose calling trans individuals by their pronouns but that he opposes having his language dictated by a central political committee. This seems commonsensical to me. Part of what made the American and Canadian traditions so egalitarian is their rejection of forced speech and titles.

And for those who listen to Peterson, he bridges any kind of ideological gap (in fact, those I know in the alt-right crowd dislike him more than the honest progressives I know). Peterson’s worldview is a classical liberal rejection of collectivism (an ideology that killed more than 50 million people in the 20th century alone) while simultaneously not falling into an atomized view of the individual relative to his culture.

Just last week, I met with an acquaintance in San Francisco, the Mecca of American political correctness, who described herself as a “liberal democrat type,” who had listened to and met Peterson at a company event. She admitted that she couldn’t read into his politics and found his talk compelling about the nature of the world, men in it today, and why people like Peterson must appeal to so many people outside the San Francisco and Washington DC bubbles. She was explicit in saying that she was neither a libertarian nor a conservative and still Peterson motivated her to introspect, read into Jungian archetypes, and better understand the culture that shapes the world.

She’s not alone. I regularly speak to friends and acquaintances from across the political spectrum who find value in Peterson’s talks. These are people years out of college (or who never went) who now pick up classics like Dostoyevsky, Jung, Neumann, and even the Bible with a critical intellectual lens. Peterson regularly talks about and shares letters from fans who admit that his moralistic talks inspired them to pull themselves together and “sort themselves out” by figuring out what they want from life and pursuing that. r/JordanPeterson (yes, he has his own subreddit) is filled to the brim with stories of people saying how Peterson helped them get control of their lives and navigate the world.

I’ve bought but not yet read Peterson’s recent book, 12 Rules for Life. It’s not the sort of thing I usually read, so I’m not quite sure what to expect (Indigo says it’ll be delivered tomorrow).

January 28, 2018

Sexual Enlightenment – Defining what is Normal l HISTORY OF SEX

Filed under: Europe, History, Liberty — Tags: , , — Nicholas @ 02:00

IT’S HISTORY
Published on 28 Sep 2015

With Sexual Enlightenment came radical changes to the perception of sex in society. This episode on sex in modernity covers discussions held in salon culture, debating and defining ideas of what sexual liberty meant. Public figures like Anne Lister openly addressed homosexual relations and the first sex researchers took up on the topic.

January 21, 2018

ESR responds to Megan McArdle’s column on disempowered women

Filed under: Media, Politics, USA — Tags: , , , , — Nicholas @ 03:00

A couple of days ago, I linked to one of Megan McArdle’s columns that discussed the oddity that modern day women often feel themselves to have even less agency in their own lives than their mothers or grandmothers did. ESR left a comment at Bloomberg View and then expanded on that comment on his own blog:

It’s not complicated, Megan. You actually got most of it already, but I don’t think you quite grasp how comprehensive the trap is yet. Younger women feel powerless because they live in a dating environment where sexual license has gone from an option to a minimum bid.

I’m not speaking as a prude or moralist here, but as a…well, the technical term is ‘praxeologist’ but few people know it so I’ll settle for “micro-economist”. The leading edge of the sexual revolution give women options they didn’t have before; its completion has taken away many of the choices they used to have by trapping them in a sexual-competition race for the bottom.

“Grace” behaved as she did because she doesn’t have a realistic option to hold out for romance before sex; women who do that put themselves at high risk of not getting second dates, there are too many others willing to play by the new rules. So she has to do sex instead and hope lightning strikes.

Couple this with the fact that as women get on average more educated there are fewer hypergamically-eligible males at every SES, and you have the jaws of a vicious vise. It’s especially hard on high-status women and low-status men. The main beneficiaries are high-status men, who often behave like entitled assholes because the new rules tilt the playing field in their favor even more than the old ones did.

(That last is not aimed at Ansari, who seems to me to have behaved quite like a gentleman, acceding to every request “Grace” actually made. It’s not his fault he couldn’t read her mind.)

I don’t have a fix for this problem. As you imply, if women were able to coordinate a retreat to withholding early sex they would regain some of their lost bargaining power, but I don’t see any realistic possibility of this today. The problem is that the refuseniks from such an agreement trying to form, and the defectors after it formed, would be rewarded with more sex with high-status men, which is exactly what every player on the female side is instinctively wired to want.

January 20, 2018

Lindsay Shepherd discovered “that not only are critiques of social justice not taught, they aren’t even to be acknowledged”

Filed under: Cancon, Education, Politics — Tags: , , , , — Nicholas @ 03:00

In Quillette, Uri Harris writes about the trainwreck Jordan B. Peterson interview on UK Channel 4 with Cathy Newman, where Newman appeared to be unable to engage with his arguments, as though she was previously unaware of their existence. Harris also briefly touches on the background to the WLU kerfuffle with Lindsay Shepherd which I think explains a lot about how that incident was triggered:

When Lindsay Shepherd was reprimanded last year by three Wilfrid Laurier faculty members for showing her class a video clip from a televised debate on gender pronouns, Shepherd’s professor Nathan Rambukkana wrote an apology drawing attention to his teaching style. He wrote: “[T]here is the question of teaching from a social justice perspective, which my course does attempt to do.”

When I contacted Lindsay Shepherd earlier this month, she told me that she didn’t know Rambukkana taught from an explicitly “social justice” perspective. However, after going through the syllabus, she realised he had talked about it in his Week 2 lecture, and that the reading material that week also mentioned it. Yet even then, she said, she was unaware how loaded the term “social justice” is and how it often aligns with censorship and one-sidedness. Her response when I asked her whether she recognised various social justice terms was:

    My undergraduate degree is in Communication from Simon Fraser University, and the gist of my program was learning about power; mostly power as it manifests in media and media industries. I was very accustomed to talking about feminism, racism, and oppression. Less so the other terms you mention, which I only became more acquainted with in my graduate degree program, and many of them as a result of the Laurier incident — i.e. I was unaware of any substantial critique of intersectionality, gender theory, and critical theory, as we were only taught them from the “social justice perspective.”

Shepherd had lots of exposure to a social justice perspective, but only from within the perspective itself. She was taught social justice beliefs but had never been taught to critique those beliefs. When she came across a professor who did just that—Jordan Peterson—she found it interesting and new, even while disagreeing with him. (She later came to realise he may have been right about the legislation he was criticising.) So she shared a clip of the debate with her students, and only afterwards did she discover that not only are critiques of social justice not taught, they aren’t even to be acknowledged.

The methodology underpinning much of the social justice perspective is known as critical theory. What’s notable about critical theory is that it specifically distinguishes itself from ‘traditional’ theories through its emphasis on criticism. This makes the apparent unwillingness of its adherents to engage with criticism themselves especially noteworthy. When you explicitly emphasise your criticality and base your theory on a commitment to look beneath appearances and see things as they really are, you don’t get to be selectively critical.

January 18, 2018

Why do young women today feel they have less agency than their grandmothers did?

Filed under: Media, Politics, USA — Tags: , , , , — Nicholas @ 06:00

Megan McArdle on the weird path young women have taken in recent years that earlier cohorts did not:

I have now had dozens of conversations about #MeToo with women my age or older, all of which are some variant on “What the hey?” It’s not that we’re opposed to #MeToo; we are overjoyed to see slime like Harvey Weinstein flushed out of the woodwork, and the studio system. But we see sharp distinctions between Weinstein and guys who press aggressively — embarrassingly, adulterously — for sex. To women in their 20s, it seems that distinction is invisible, and the social punishments demanded for the latter are scarcely less than those meted out for forcible rape.

There’s something else we notice, something that seems deeply connected to these demands for justice: These women express a feeling of overwhelming powerlessness, even though they are not being threatened, either physically or economically. How has the most empowered generation of women in all of human history come to feel less control over their bodies than their grandmothers did?

Let me propose a possible answer to this, suggested by a very smart social scientist of my acquaintance: They feel this way because we no longer have any moral language for talking about sex except consent. So when men do things that they feel are wrong — such as aggressively pursuing casual sex without caring about the feelings of their female target — we’re left flailing for some way to describe this as non-consensual, even when she agreed to the sex.

Under the old code, of course, we had ample condemnatory terms for men who slept with women carelessly, without much regard for their feelings: cads and rakes, bounders and boors. Those words have now decayed into archaism. Yet it seems to me that these are just the words that young women are reaching for, when instead they label things like mutually drunken encounters and horrible one-night stands as an abuse of power, a violation of consent — which is to say, as a crime, or something close to it. To which a lot of other people incredulously respond: now being a bad lover is a crime?

This isn’t working. And perhaps a little expansion of our moral language will illuminate not just our current dilemma, but the structural reasons behind it. I’m thinking of a fairly recent paper by political scientist Michael Munger, which introduced the concept of euvoluntary exchange. Put simply, though we talk a great deal about voluntary exchange, the fact is that we often think voluntary exchanges are morally wrong. After all, the quid pro quo offered by Weinstein was in some sense voluntary, and yet also, totally unacceptable. Likewise price gouging after natural disasters, blackmail and similar breaches.

We have an intuition, says Professor Munger, that in order for an exchange to be really valid, both parties need to have a minimally acceptable alternative to making the deal. And in the case of sex, I think that often women no longer feel they have those alternatives. So expanding Professor Munger’s analysis to consensual sex — we might call it euconsensual sex — may give us some insight into what’s gone wrong.

My generation of women was not exactly unfamiliar with casual sex, or aggressive come-ons. But we didn’t feel so traumatized by them or so outraged. If we went to a man’s apartment, we might be annoyed that he wouldn’t stop asking, but we weren’t offended, nor did we feel it was impossible for us to refuse, or leave.

January 8, 2018

Sex is a Basic Instinct – Sigmund Freud l HISTORY OF SEX

Filed under: Health, History — Tags: , , , — Nicholas @ 02:00

IT’S HISTORY
Published on 30 Sep 2015

The psychologist Sigmund Freud spent much of his life trying to understand how the human psyche functions. Famously sorting the human consciousness into the it, the ego and the superego. He was particularly interested in the instinct for sex and satisfaction of lust, a phenomenon he called the libido. Many of his theories were highly disputable, such as his theory on infantile sexuality and the societal influence on sexuality. Learn all about the father of psychoanalysis on ITS HISTORY!

January 6, 2018

Maslow’s hierarchy of needs meets the blockchain

Filed under: Economics, Technology — Tags: , , — Nicholas @ 05:00

Tim Worstall explains why sensible economists aren’t worried about robots taking all our jobs:

CryptoKitties is also so new that it needs explanation. It works on blockchain, so it’s sexy (Bitcoin!), although there’s no great reason why it should. It’s simply a collectible, as much as cigarette, football or baseball cards were. AN Cat exists digitally, others do too, they can breed and, as in a pretty standard Mendelian model, attributes are inherited to varying degrees.

People are willing to spend real money on gaining the attributes they want. All the blockchain element is doing is keeping track of who owns what – a pretty good use for blockchain even if a payment system might not be, an ownership registry being a different thing.

Apparently, 180,000 people are into collecting CryptoKitties now, having spent some $20m of real-world resources on their fun.

And this is why economists aren’t worried about automation leaving us with nothing to do. Partly, it’s this inventiveness on display, the things that humans will find to do. Breeding digital cats? But much more than that, it’s about the definition of value.

And here’s where Maslow enters the discussion:

there’s something called Maslow’s pyramid, often known as Maslow’s hierarchy of needs. We humans like our sleep, water, food and sex – and in roughly that order too. Only when one need earlier in the chain is at least partially sated will we get excited about finding more of the next. In a modern society most of these are well catered to, which is why we also desire, even demand, things further up the pyramid, such as TV shows, ballet, Simon Cowell, collectibles and so on.

It’s also true that economists insist this value is personal. It’s whatever value the individual places upon the whatever, market prices being the average of those summed. Just as we cannot say that one form of production creates more value than another, we cannot say that £10 of value in a collectible is lesser than £10 in food. We can, as in the pyramid, say that if the food desire isn’t partially sated then the collectible won’t be thought about, but order of desire isn’t the same as value.

All of which leads to “no worries she’ll be right” about automation. Say the robots do come in and steal all our jobs, and the algorithms do all the thinking – we’re not going to be left starving and bereft with nothing to do.

We’ll not be starving because the machines will now be doing everything. If they fail to do something as obvious as growing food, then we’ll all have jobs growing food. In fact, given the machines are making everything so efficient, we’ll all be stunningly rich – for all production must be consumed, that’s just an accounting identity.

But what are we going to do if we’ve not got those jobs? One answer is that we’ll start producing things further up the pyramid. More ballet, more poetry, more trifles like that. Why not? That’s what we’ve done every other time we’ve beaten the scarcity problem with more basic items, it’s the basis of civilisation. Only once we don’t need 100% of the people in the fields growing food can we have some portion of everyone off doing the civilisation bit.

But doesn’t this mean that we’re all going to end up doing terribly trivial things? Yep, it sure does. There are people out there making a very fine living from kicking a ball around, something that four centuries ago would have been considered total frivolity compared to growing food or chopping heads off enemies. The machine-driven future will have people doing what we today consider to be frivolous.

The EU and its many separatist movements

Filed under: Europe — Tags: , , , — Nicholas @ 03:00

Theodore Dalrymple explores an odd thing in Europe which has often puzzled me: that movements to separate linguistic or economically distinct regions from their parent country are almost all equally eager to remain part of the EU:

[…] But having said all this, we still have not explained why nationalist centrifugalists, if I may so call them, are so eager to form an alliance with EU centripetalists, who wish to efface the very thing the nationalists claim to be seeking. Several hypotheses are possible, and none susceptible of final proof.

The first is that that these nationalists are not even aware of the contradiction. Few of us are logical calculating machines who work out the full implications of our beliefs, let alone always act in our own best interests. I am only too aware that I have no consistent doctrine of life, morality, or politics, that I am not even consistent from day to day or moment to moment, and am, on the whole, quite untroubled by this. Entirely consistent men are apt to be spine-chilling.

Second, nationalist dislike of immediate neighbors, whether the explanation for it be reasonable or unreasonable, may loom so large that it overcomes logical thought. Jumping out of frying pans into fires is a well-known human phenomenon.

There is a third explanation, which is that the leaders of the nationalist parties or separatist groups want there to be more places at the top table — vacancies that they would then fill. They might even rise to the dizzying heights of the former Prime Minister of Luxembourg, who has long bestridden the world, or Europe at any rate, like a colossus. This he could never have done without the existence of the EU. In other words, personal ambition and the megalomania of petty potentates.

But what should be the attitude of leaders of the European Union toward the potential fracturing of the EU member states as they are at present constituted? In the short term, EU leaders have to pretend to support the current arrangements, because for the moment power is concentrated in the hands of the leaders of those member states. If the power in Madrid or London begins, however, to seep away, the path to a Europe not of the nations but of (as Professor Guérot puts it) “the regions” is cleared. Then, as she says, the citizens of Europe “will elect their president by direct universal suffrage. Finished with the system of checks and balances … ”

I can’t wait for all those terrible checks and balances to be swept away. And, while we are at it, why should this process be confined to Europe? Is Professor Guérot a closet nationalist — even a racist? If Europeans can, why can’t the entire population of the world, elect their president (of a Republic of the World) by direct universal suffrage?

The language of most separatist leaders draws on the airy — and usually not defined in detail — concept of independence, being in charge of their own destiny, Maîtres Chez Nous, out from under those foreign rulers in [London|Madrid|Rome], etc. Yet the very next most important issue always seems to be jumping right back into a different form of foreign rulership. Almost as if the whole “independence” thing was merely a vehicle to getting better parking spots in Brussels.

December 27, 2017

QotD: Psychology

Filed under: Health, Humour, Quotations — Tags: , , — Nicholas @ 01:00

Psychology is nothing at all like a science and those who practice it are nothing at all like scientists. Mostly they’re liberals. No two shrinks ever agree on a diagnosis, and official definitions of various mental illnesses are a grammatical and logical laugh riot. The great truth of life is that understanding character is an art, best left to master novelists and story-tellers.

L. Neil Smith, “Why the Left-Wing Seems Insane (Mostly Because They Are)”, Libertarian Enterprise, 2016-05-08.

December 25, 2017

Filling Trenches – General PoWs – Blindness I OUT OF THE TRENCHES

Filed under: Europe, History, Military, WW1 — Tags: , , , , — Nicholas @ 04:00

The Great War
Published on 23 Dec 2017

Ask your questions: http://outofthetrenches.thegreatwar.tv

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