If one gets into a discussion of evolution by means of natural selection with politically-minded people, and evolutionary mechanisms in economics and society come up, then those who consider themselves on the left, or ‘caring’, are highly likely—as surely as Godwin’s Law—to start emphasising that evolution proceeds not only by individual selection, but by group selection. The point intended by this trope is that group selection is how caring collectivity succeeds, and that market, and other pointwise-negotiated, institutions—what with their brutish know-nothing insistence on competition and individual benefit as the measure of all things—are arbitrary, unnecessarily harsh, and retard progress.
Be careful what you wish for. Consider for a moment the social mechanisms we see everywhere that are calculated to the collective advantage of one gene pool over another. They are particularistic institutions with little truck with equality of treatment: the clan; the tribe; religious exclusivity; in-marriage, family honour and sexual repression; suspicion of outsiders; vendetta; genocide.
I’ll stick with ‘the tyranny of choice’, thank-you.
I recognize that some of the other contributors to this blog believe that military intervention in Iraq was justified.
However, it appears that, after expending literal trillions of dollars, and after countless deaths, Al Qaeda, which had not even a slight foothold in the country before the U.S. led invasion, is in a position to take over the bulk of the country. Certainly it is a real risk in coming days, even if it does not actually happen.
Iraq had no involvement in 9/11. Trained weapons inspectors said that it possessed no weapons of mass destruction, and that claim proved to be correct, while the claims of politicians that they were actively developing WMDs proved to be wrong. Today, however, Iraq stands on the threshold of being a location actually controlled by Al Qaeda, an outcome that would have been unimaginable if Saddam Hussein had remained in control.
Some might ask, “who could have predicted that the U.S. would leave the country with a corrupt, ineffectual government capable only of looting foreign aid and oil revenues?”
I would argue that anyone with an understanding of what government programs are like could have predicted that.
One might have a beautiful, seemingly airtight argument for why an ideal intervention into Iraq might have been of enormous benefit both to the Iraqis and to the world. This is not very different from the beautiful, seemingly airtight arguments made by Statists for why the government should run health care, or why it should help train the unemployed for new jobs, or a raft of other claims.
However, in the end, your beautiful idea will not be executed by angels, or even by you. It will executed by bureaucrats.
Perhaps (and I say at most “perhaps”) if angels had invaded Iraq they would have produced a wonderful outcome. However, the nation was invaded by the same keen minds responsible for such disasters as the U.S. Postal Service, the Veterans Administration hospitals, the Internal Revenue Service, and other organs that are hardly paragons of good management and reliable execution.
Libertarians are (correctly) fond of telling collectivists in debates that utopia is not an option. One cannot compare one’s idealized government program against the alternative, one must compare what will realistically happen under state control with the alternative.
The current disaster is simply another example of this. Iraq was not, in fact, invaded by angels, it was invaded by the U.S. government, the occupation was run like any government program, and the resulting disaster was entirely predictable.
The lesson to us all is that it is all fine and well to muse “if I ran the world”, but in reality no one person can run the world. Even if a leader actually has the best of intentions (which is rare in itself), they plan as men do, not as gods do, and they rely upon men, not gods, to execute their plans. Dreaming about what might be accomplished by gods is insufficient. One must instead discuss what is actually achievable by men.
I thought this bijoux little commentette of mine to my post demanding reparations be paid to women, a reply to an irritating factual objection from running dog of the neoliberal neopatriarchy Tim Worstall, was rather good in the insane troll logic line:
“As it happens the majority of wealth is held by women (longer life spans and inheritance etc to blame for that), so, on average women are richer than men.”
You just don’t understand.
Clearly it is a benefit to receive money (such as reparations) without having to work for it.
Therefore possession of whatever quality makes one eligible for reparations is a form of unearned privilege.
Relative group poverty is by definition the result of past injustice, and makes your group eligible for reparations.
Therefore you males, by your relative poverty, are the possessors of unearned privilege.
Therefore it is only justice that you privileged ones make reparations to those like me who are underprivileged.
(Standing orders and direct debits payable to the Natalie Solent Justice for Womyn Settlement Account.)
However Beatrix Campbell has me beat:
Crime is only “free trade” by another means, and since it involves force, it is not free.
My case to receive reparations is just as solid as the case for reparations to be paid to African-Americans by lesser-hyphenated-Americans.
Many members of a group to which I belong by accident of birth were enslaved by the group to which you belong by accident of birth (talking to you, heterogametic oppressors). Don’t waste my time with talk about how the law has given women equal legal status to men for generations now, because we are still poorer than you. Well some of us are poorer than some of you and some of us are richer than some of you, but let me tell you that even if I’m doing fine myself, the thought of people with bodies more like mine being on average poorer than people with bodies less like mine is a profound hurt that can only be assuaged by money.
No, the fact that you personally have never enslaved, beaten or otherwise oppressed a woman is not relevant. Can’t you see this thing is bigger than mere individual morality?
You can stop whingeing about how lots of men in history were oppressed quite as much as women were, or how people of both sexes were oppressed on many grounds other than gender, such as class, religion, nationality and race. I am quite aware of that already and join with all victim-groups in unbreakable solidarity, unless any of the oppressors included my ancestors such as to place me in a paying-out group, in which case the notion of paying reparations for the crimes of one’s ancestors is ridiculous. It is the present – a present in which many women are cruelly oppressed – not the past that matters! (Er, when it comes to us getting the money, that is. When it comes to deciding who pays the money, it’s the situation centuries ago that matters, obviously.)
Anyway, why should an artificial construct like “nationality” or “race” be the factor that determines who gets reparations? Gender, unlike race, can be determined objectively. Make gender the criterion and you will be troubled by very few of those pettifogging legalisms you get with race about how all the mixed ancestry people would have to pay reparations to themselves.
Cease your caterwauling about how your great-grandpa once put half a crown in a suffragette collection box. Obviously guilt can be inherited (by you) but the notion of heritable credit is contrary to reason.
None of your man-splainin’ nonsense about being partially descended from women, either. I’m certainly not going to let myself off from the solemn duty of identifying solely with my own gender just because some of my ancestors were men. See, if I can maintain decent standards of group segregation, so can you.
Do not presume to ask how many generations must go by before your group is to be permitted to cease its duty of unrequited toil (mediated via the tax collector and the Reparations Administration Agency) for the benefit of my group. Be assured that we will let you know when we no longer want your money. Until then, woe to that man by whom the offense cometh. That’s you, that is.
If I emerge from the front door of my block of flats, but then realise that I have forgotten to bring my camera with me, then, unless I am in an extreme hurry, I turn around, go back up the five flights of stairs to my home, and get my camera. I cannot bear to be out and about in London without it, being a ever-more voracious photographer of whatever I see on my perambulations that interests me, and that’s more and more, the more I think of different interesting things to keep track of.
Plus, I just know that if I am not careful in this way, then the one day when I do not have my camera with me will be the exact day that an Airbus 380 on its way into Heathrow gets into trouble so serious that it is visible even to me, and plummets down into central London.
One of the things I like to photograph is the front pages of newspapers, because of their often amusing or arresting headlines. I mostly do this in the shop where I often buy my monthly copies of the Gramophone and the BBC Music Magazine (by “music” this magazine means classical music) and my weekly copies of the Radio Times, so the proprietor doesn’t mind me photographing other things. He knows that I am not going to buy any of these newspapers, but that I might be about to buy something else, and that I regularly do, even if maybe not on that particular day.
And, I take a lot of other photographs, of such things as cranes, bridges, Big Things, roof clutter, signs and notices, and other digital photographers, especially when they are engaged in photographing such things themselves, or in photographing themselves.
All of which is my explanation of why I took the photo below (on March 14th 2014) but then forgot about it, until I went trawling through my photo-archives seeking something else entirely:
I couldn’t find that exact story on the www, but here is the Evening Standard version of the same thing.
For me, this is always an interesting moment in the see-saw that is now British politics, between regimes which contrive as much government as the voters feel they can afford and regimes which unleash more government than the voters feel they can afford. (The option of having less government than the voters feel they can afford, is not, alas, considered worth offering.)
I cannot remember to the nearest year when the Blair/Brown regime was reported as having pushed public sector pay above this same mark, contriving a country in which public sector workers were, on average, reported to be getting more than private sector workers, but I do remember noticing that moment, and thinking it of some significance.
And this latest little tilt in the balance between production and predation strikes me as significant also, and worth noting here even if the announcement happened a couple of months ago. Just for now, for the time being (or so it says in the newspapers): production gets you better wages than predation. Good.
I know, I know. As good news comes, this is pretty small stuff. After all, even this feeble milestone took them four years to get past. As “austerity” goes, it is very mild indeed. But it is good news, I think. And I particularly enjoy being told it by a newspaper which so obviously disapproves of the story that it is telling.
Nicholas Dykes, someone I have known for many years, and who is the author of several excellent novels – as well as essays such as this pugnacious and scholarly piece about Karl Popper – emailed me the other day to make it clear that his absence from the airwaves did not mean that he was no more.
Over to you, Nick:
Sorry I haven’t been in touch. I had something called a subarachnoid haemorrhage, a rarish kind of stroke, at 6.30 am on Sunday 24 November, falling on the floor in front of my wife and making horrible noises in my throat. Happily she’s good in a crisis and with the help of a kindly neighbour had me in an ambulance pdq. I was taken first to Hereford, then to a new Hospital in Birmingham, the Queen Elizabeth, where I was operated on next day. The NHS has its moments.
I had 2 operations. Then I got pneumonia. Then I got an infection of the brain called ventriculitis. Some cheery medic said at one point I’m lucky still to be here. I was in and out of Intensive Care, five weeks in hospital altogether, then had to go back in again with a mini stroke called a TIA just a few days after being let out.
Anyhow, I’m home again now and recovering slowly. I was weak as a kitten to begin with, slept a lot, and had great difficulty with my balance — very wobbly walking. Things are better now but my short-term memory is not too good. Happily, my speech is alright and I have not been left with any physical disabilities other than weakness, which should improve. I do have a handsome scar on my forehead however, it looks as though someone hit me with a axe.
My poor wife Rachel had a miserable time for weeks, not knowing how I’d be from day to day and with tubes sprouting all over my body. As for me, I was largely unconscious and remember very little! When I first woke up and was told what had happened, all I said was: ‘what a bugger!’
The best of recoveries to you, Nick.
Have you ever heard or read a speech in real life or fiction that left you inspired, moved, exalted, perhaps even blinking back tears… only to remember a minute later that you fundamentally disagreed with every word?
There is a theory that suggests to be good at business you must be hard nosed, ruthless, dishonest and fight for everything. It essentially suggests that business is a form of warfare carried out by individuals against each other where the winner takes all. It states that if you’re not tough enough you shouldn’t get involved in ‘business’.
This I have learnt is complete bollocks. Yes, there are bastards out there – lots of them. But the essence of good business is cooperation and honesty. It’s about finding and working with decent and honourable people. Men and women who value what you do, pay you on time, go that extra mile for you and want to achieve the same things as you.
You can, if you desire, swim with the sharks. You may even become the biggest shark. But most of the time you will end up swimming round in circles wasting time, money, resources and energy on people who simply don’t deserve that time. And certainly aren’t paying you a fair rate for it. These people will stop you achieving your goals and add no value to your life or your business.
My advice is simple. Be the good guy or gal, fight clean and keep away from the time wasters, charlatans and arseholes.
– Rob Waller
Be warned that this is not one of those “now read the whole thing” postings. That is the whole thing, apart from the title (“On Swimming with Sharks”) and the words “end of sermon” at the very end. And now you have those words here also.
If Michael Jennings can roam the world taking photos, then I can roam London and nearby spots, doing the same. Here are twelve photos from my year, one for each month.
They are chosen, I hasten to add, as much to help me say things about what is in them and about digital photography as for their technical quality. Which is… rather variable.
→ Continue reading: My year in twelve pictures
A couple weeks ago I had a several hour stop over in Las Vegas on the way from Chicago to LA. Las Vegas has never been one of my favorite places since I do all my gambling in real life and find little need for games of chance. However, this one sign may be enough to draw me back for a visit…
A very good reason to visit Las Vegas. (Copyright Dale Amon, All Rights Reserved)
Jonathan Abbott, whom we have seen mentioned on Samizdata before, has a rumination on not so much on environmentalism’s excesses but the underpinning psychology.
There is a type of person that needs to be part of a Big Cause. They cannot seem to accept the probability that they live in unexceptional times, that they themselves are thoroughly ordinary and will leave no lasting mark behind when they are gone. The number of individuals that substantially affect the course of history is vanishingly small and the mass of real progress takes place in tiny steps carried out by anonymous individuals. It is usually only in the collective total of our uncoordinated efforts that mankind as a whole advances in any way.
Some Big Causes do greatly benefit mankind (such as the programme to eradicate smallpox) but most, however well-intentioned initially, result in great harm. Many of the most damaging ones, for example fascism and communism, require another Big Cause to end them. Adherents to a particular Cause will necessarily not see it as just another campaign for progress, but as THE Big Cause, the movement that will change the historical paradigm and catapult humanity into a dazzling future.
Carrying out the personal actions prescribed by The Cause marks them out as one of the elect, and from then on no matter how commonplace other aspects of their life may be, they will have made their mark. They mattered.
This sort of belief is terribly seductive. As noted above, I do not think that all Big Causes are harmful, and I am not suggesting that only a bunch of no-hope losers would sign up for a Big Cause. However, for the most popular Big Causes of the twentieth century, this sort of optimistic, wishful thinking turned out to be a mere fairy tale. Indeed, the brutal and violent nature of the Big Causes of the previous century meant that only a sentiment-based, appeal to emotion Cause such as Climate Alarmism could arise in their wake.
And now as the end-game of Climate Alarmism as a major political force comes into view, I find myself wondering what will be the effect on the mass of its adherents. Historical Big-Causers such as Robespierre, Mao and the majority of their followers went to their graves convinced they had been doing the right thing, never renouncing the horrific by-products of their dogmas. Once signed up to a Big Cause, few ever leave. Will it be the same for the Alarmists?
One of the things that I find hardest to swallow is that the political, NGO and civil service fools wasting vast quantities of public money in the name of Alarmism are told on a daily basis by their fellow travellers in the media that they are doing a Great Thing. They are resolutely building a better world for everyone, especially for the oft-invoked archetypal grandchildren. Most of these apparatchiks will go to their graves convinced they spent their lives helping their fellow humans.
Even if the science behind their beliefs becomes publicly as discredited as that which denigrated plate tectonics, they will excuse themselves as being the innocent and well-meaning victims of deception. Their ignorance is their shield.
For the hard core of true believers, the Alarmist Cause will never die and they will follow it resolutely into the sunset, becoming the Trotskyites and Eugenicists of the future. Irrelevance will swallow them. For the less resolute, who come to accept the fall of Alarmism (or at least realise it has become a waste of time), the banner of other Causes will be raised instead. The beginnings of these new Causes will even now be growing and are probably already visible, just not gathering much media attention. Yet.
My guess is that many of the Alarmists will deflect their anti-capitalist neo-ludditism into campaigns against genetic engineering and nanotechnology; nascent movements to oppose both are already growing. Inevitably they will once again claim unequivocally that the science is on their side, even as they shut down scientific debate and rail against genuine scientific progress.
Unfortunately, it will not be until long after the worst Alarmists are dead that they will finally be grouped with the Malthusians and Lysenkoists as they deserve.
John Stephenson argues for the need to ask religious moderates about the motivations behind their actions. Are moderates – seeing faith as virtuous – tacitly defending fundamentalists (who are the genuinely committed believers), allowing them to become the “tail that wags the dog”? Moreover are religious moderates actually engaged in religion because they are “humanists in disguise”?
One of the problems with engaging religious folk in conversation is the fact that, before falling victim to the charge of being “angry” or “strident”, we find that the rules of discourse and logic are warped and violated beyond recognition. Find me a religious fanatic who doesn’t endorse his faith through the actions supposedly committed in its name and you will have probably found me a liar.
It may not seem apparent during regular conversation – phrases such as “well as a practising Catholic” or “Judaism preaches kindness” are regularly greeted with admiration or at the worst, ambivalence – but it is when we strip away someone’s faith that such statements are shown to be contemptible. Are we really to believe that, without the promise of eternal life, the religious among us would resort to hedonistic violence and acts of self-indulgent debauchery? Suppose that next week the Abrahamic religions were shown to be apocryphal. Would we suddenly hear reports of Justin Welby snorting cocaine while out partying with Desmond Tutu and a gang of strippers? Of course not.
As is the case, kindness in the name of God or religion is done with a knife to your back. Good deeds done for fear of punishment or in receipt of reward are hardly commendable, yet believers still wish to play a numbers game – stressing the good work done in the name of Christ or Allah or some other Bronze Age almighty. Admittedly from my own experience some of the nicest people I know are devoted Christians yet, unlike the many who act as though this gives some form of credibility to the story of Adam and Eve, I pay them the honour of assuming they would behave in such a way if they did not have religion to fall back on.
Secularists such as Daniel Dennett and Richard Dawkins are keen to avoid a war of words with the religious over who “does more” – the understanding being that they are first and foremost passionate about the truth and not the resulting human behaviour of unproven tales. But perhaps more ground can be made by appealing to altruism before detailing the logical arguments against a given theology.
The fact that what we perceive as a sense of morality is innate within humanity as opposed to religion is evident by virtue of the cherry-picking so commonplace among moderate believers. Among casual Church of England Christians for example, the Sermon on the Mount may be advocated yet the more abhorrent elements of Deuteronomy or Leviticus will be ignored. I suspect that a large proportion of these individuals are religious in name alone and that, for the most part, their attendance comes as a result of habit or an intrinsically vague idea that to attend church constitutes as a “good thing”. These people have often given very little thought to the doctrine their religion entails, but understand church to be a place of warmth and community – things that most of us are drawn to.
→ Continue reading: Moderates, good deeds and religious fanaticism