At the formation of the Berkeley REACH in April of this year, I wrote in support of projects like it, and announced that I'd personally be contributing to it. Now that I've decided to discontinue the latter, I feel that I owe a public accounting of my reasons. Continue reading
Scott Alexander writes:
Utilitarianism agrees that we should give to charity and shouldn’t steal from the poor, because Utility, but take it far enough to the tails and we should tile the universe with rats on heroin. Religious morality agrees that we should give to charity and shouldn’t steal from the poor, because God, but take it far enough to the tails and we should spend all our time in giant cubes made of semiprecious stones singing songs of praise.
He suggests that these are surprisingly divergent visions of the highest good, for moral visions that give similar advice for day-to-day life:
converting the mass of the universe into nervous tissue experiencing euphoria isn’t just the second-best outcome from a religious perspective, it’s completely abominable
But what strikes me about them is how similar they seem, when you strip away the decorative metaphors. Continue reading
While tidying my room, I felt the onset of the usual cognitive fatigue. But this time, I didn't just want to bounce off the task - I was curious. When I inspected the fatigue, to see what it was made of, it felt similar to when I'm trying to thread a rhetorical needle - for instance, between striking too neutral a tone for anyone to understand the relevance of what I'm saying, and too bold of a tone for my arguments to be taken literally. In short, I was shouldering a heavy burden of interpretive labor.
Why would tidying my room involve interpretive labor? Continue reading
If, when you try to improve the world, you think about people but not about communities, you will tend to favor unsustainable net outflows of resources from your community. I wrote about this in Why I am not a Quaker. Effective Altruist (EA) and Rationalist communities such as the one in the San Francisco Bay Area suffer from this problem. Occasionally individuals - more often than not women, more often than not uncompensated and publicly unacknowledged - do something constructive about this problem. I’m now aware of one such effort where the person involved (Sarah Spikes) is publicly willing to accept support: The Berkeley REACH. The fundraiser page is here.
The song The Sound of Silence has been on my mind, and ... what if they actually meant the lyrics? What if in lots of popular songs, people were actually trying to tell people a thing? Continue reading
My actual literal nightmares about civilizational collapse somehow manage to be insanely optimistic about human nature.
I dreamt that in response to the news of the Trumps’ probable successful intimidation or bribery of their New York prosecutors, the US devolved into a lawless hellscape, since the last shreds of pretense of “we’re punishing you because it’s what the law says” were gone. In my dream, I successively wished I’d transferred more of my assets to paper, then money, then gold, then firearms, as I realized how far things had gone.
If I’d been thinking sanely, the thing I should have wished I’d accumulated is the only real source of safety in a state of war: a bigger, better gang. But fundamentally, I should have known better than to imagine that things would collapse quickly.
What was I getting wrong? I was tacitly assuming that the majority of people were perfectly principled. Continue reading
Aeschylus’s Oresteia is an ancient Greek tragedy about the dialectic between the natural desire for vengeance, order, and the rule of law. This is most likely what contemporaries thought the play was about, including Aeschylus himself.
It is also a play about sexual politics, and the relationship between the idea of the rule of law as actually implemented in the West, and patriarchy.
This is a good example of the well-known phenomenon in which literary criticism and other forms of textual analysis frequently get something “out of” the text that the author had no apparent intent of putting into it - and that many coherent narratives can be extracted from the same text. Far more than an author could plausibly have meant to put into the text. This is often taken as evidence that such readings are spurious.
Robin Hanson argued that one way to extract information from published studies that was comparatively uncontaminated by publication bias, was to look at the coefficients of control variables. The idea is that if your study is about, say, the effect of alcohol on life expectancy, journals may be unwilling to publish it if you get an improbable-seeming result, or no significant result. But less scrutiny is applied to the estimated effect of alcohol if you’re studying something else, and simply “control for” alcohol (i.e. include it in your model as a possible predictor).
Likewise, great literature is typically an integrated, multi-dimensional depiction. While there is a great deal of compression, the author is still trying to report how things might really have happened, to satisfy their own sense of artistic taste for plausibility or verisimilitude. Thus, we should expect that great literature is often an honest, highly informative account of everything except what the author meant to put into it. Continue reading
This is a compact account of my current working hypothesis for what's wrong with our culture and what needs to be done. Continue reading
Growing up Jewish, I thought that the traditional rules around the Sabbath were silly. Then I forgot to bring a spare battery on a camping trip. Now I think that something like the traditional Jewish Sabbath is an important cultural adaptation to preserve leisure, that would otherwise be destroyed in an urbanized, technological civilization. Continue reading