Category Archives: Politics and Society

Knowledge and Epistemology, Politics and Society

Transgender Visibility Day, and the Laziness of Language


Happy Transgender Visibility Day!

I’m one of those people for whom “they” and “them” feel about as fitting as “he” and “him,” but I’ve been pretty lucky in a lot of ways and it doesn’t really bother me other than in a few specific circumstances. Normally I don’t even bring it up, but I’ve been considering doing it more often, even though I feel generally masculine, for the sake of normalizing something that really shouldn’t be that big a deal, so that’s part of what I wanted to do with this post.

But the much bigger part of why this feels important isn’t about me, but about the absolute weirdness that comes from society confusing its heuristics and semantic shorthands with deciding it’s allowed to tell people what they “should be.”

Because that’s what this debate always comes down to. The labels society developed are all terrible ways to actually map reality, and while many people, and some parts of Western Society, have begun evolving past a lot of the baggage those labels inherited… there’s still a long way to go, and gender is just the latest frontier of this.

In the old days being a “man” or “woman” meant you had to have A, B and C traits, or like X, Y and Z things, and if you were different, that meant you were less of one, which was always framed in a bad way. More and more people are coming to accept that this is nonsense, but we get stuck on things like biology.

It’s not entirely our fault. The problem is we were given shitty words, a lazy language, and told that reality follows the words rather than that the words are a slapdash prototype effort to understand reality.

We had to develop words like “stepmom” to differentiate “biological mom” and “non-biological mom,” except that doesn’t work all the time either, because stepmom implies that they married your dad, so what do you call the female that helped raise you that didn’t marry your dad? We all just shrug and accept this gap in our map because no one bothered to create a differentiating word for “person who carried you in their womb whose genetics you share” and “person who is female who raised you.” Too much of an edge-case, maybe, or the only people it affected were poor, or it wasn’t something polite company would acknowledge because the “proper” thing to do would be to cement the relationship through marriage.
Bottom line is it’s an error-prone language. All are, it’s just a matter f degree. Sometimes it’s made worse by laziness, or carried baggage and artifacts. Language imprecisely describes reality. And we should always keep that in mind, always, when we disagree with people about basically anything, but particularly when we disagree about each other.
Ethnicity is like this too. There are some useful medical facts that can be determined through heredity and genetic trends in populations, but for 99% of circumstances, the question of what “race” someone is ends up being entirely about social constructs. It’s about how they’re treated by others, it’s about their experiences and lack of experiences, and people fall through the cracks of our shitty, lazy language all the time.
23&Me says I’m 96.4% “Iranian, Caucasian & Mesopotamian”:

Does that make me “white” or “Middle Eastern” on the US Census? When people ask if I’m Middle Eastern, what question am I actually answering? (And no, just saying “I’m Persian” or “My parents are from Iran” does not tend to clarify things for them, because this is not something most who ask know themselves!) I’ve almost always passed as white (other than in airports, at least), so most of the time it seems weird to call myself Middle Eastern. My dad and brother are far more obviously from the Middle East, and my dad in particular has lived a very different life as a result of that. I get clocked as Jewish once in a while, but only once in a way that made my life feel endangered.

The point is there’s nothing at the heart of the generally asked question “what ethnicity” I am. Knowing my parents are Iranian  would tell you some things about the kinds of food I enjoy and am used to, but not exclusively. I was raised Jewish, and that would again indicate some things about food familiarity and what holidays I’m familiar with. But when it comes to who I am, as a person, the pattern of thoughts and behaviors that make up me, it’s a nonsense question that, in a perfect world, I wouldn’t even have to consider. This isn’t true for everyone! But as with gender, when it comes to ethnicity, I’m lucky enough that on most days I don’t have to even think about this unless I’m filling out a form of some kind.
Back to gender. Because we were raised in a culture too lazy and biased to come up with words for “XY chromosomes” that means something different from “male presenting” and another word for “identifies with this bundle of cultural-specific gender stereotypes” and so on, we waste hours and hours, millions of collective hours, we waste blood and sweat and tears, on stupid debates about whether people should be called “men” or “women,” and the question of whether those should be the only two options takes the backseat, while the question of how much it actually matters compared to how we treat each other is talked around or ignored.
There are some non-stupid questions in that space. There are some non-stupid considerations that have to be navigated once in a while in society where something similar to the concept of “gender” or “sex” is important, particularly in medical contexts, dating contexts, physical competitions, etc.
But these are 1 in 100, 1 in 1,000, probably really 1 in 1,000,000 what people actually care about when you examine society’s insistence on being as lazy as we can collectively get away with being when thinking and talking about each other, and certainly don’t have any relationship to the various hysterias that lawmakers tend to leverage when deciding which bouts of cultural fears or ignorance are most politically expedient to them.
In my ideal world we all have pills we can take to transform into any body shape we want anyway, or a menu in a simulation that lets us be anything we want, and anything that takes us even a tiny step in that direction is better than things that keep us stuck. Which means I’m always happy to call other people whatever personal-identity-labels they’d prefer to be called, even if I slip up sometimes due to pattern-matching visual gendertropes, or accessing cached memories of a person.
As for myself, over the course of my life I’ve responded to “Damon,” “נתן,” “Max,” and “Daystar,” and I honestly don’t really have a preference with what you call me; just how you treat me.
Politics and Society

Classy Agency


[Epistemic status: still figuring things out. Like most discussion of class or society, this is a somewhat reductive view on categories of people and their thoughts/preferences/behaviors. I’m trying to figure out and point to broad trends, not prescribe what should be, or what has to be, for any given person.]

The relationship between class and agency has been really interesting to poke into as a way of exploring both. I’ve been working on developing a new lens on this in relation to my actions and what perspectives/generators they’re coming from, and it seems to have uncovered some assumptions/blind spots.

Starting to notice what class my actions would signal has lead to a feeling of constraint on what I could actually do to solve problems around me. The explicit version of an inexplicit chain of thought I had today would be something like “If I want to test this brush before I buy it, the obvious thing to do is just lay my jacket out on the floor and test how good it is at getting dust off.” Which totally works, assuming you don’t care what strangers in a store who you’ll probably never meet again think of you.

And that lack of care can be crucial to actually getting things done sometimes. When you boil it down, about a third of what “having agency” ends up requiring in the world includes the willingness to break social norms that others would be too afraid of censure or judgement to breach. This is a big part of why Quest Day is so successful for students at the end of SPARC or ESPR, the rationality camps that I teach at; it creates an atmosphere that gives license to do things that are, in essence, “weird,” such as walking up to strangers and gathering data on unusual questions, putting on an impromptu improv show at a local pub, or asking a cab driver to let you put on a blindfold and get dropped off at a random location.

Weirdness isn’t necessary in many cases where showing agency is what gets something done, but it can’t be an impediment if the thing you’re prioritizing is actually to Do The Thing.

But there are costs to ignoring some Chesterton Fences around others’ comfort that someone blind or uninterested in class or status is much more ready to pay. And this means more than just how people judge you. It includes the comfort of those associated with you. Being able to make that trade can be vital for someone who has no other options in getting something difficult done, but that doesn’t mean you have to do it, if you judge the tradeoff too high.  you can have more than one consideration while prioritizing, and there’s a fine line between determination and tunnel-vision, and if you’re used to doing things with low resources, then you might get stuck in a local maximum when your context has changed.

High class people don’t have this problem, because they operate with fewer constraints, and have socially supported ways of exercising agency. This isn’t to say that all of them do, I’m not actually sure which classes are most or least “agentic,” and maybe the framing itself is still too entangled in what it means to enact your will on the world.

But it seems more clear to me now how, when high class individuals exercise agency, it looks different than what lower or middle class people are used to. One example is that it’s much more likely to be through delegating tasks to others. My friend Lulie made the analogy of limbs as an extension of the self in enacting agency in the world, and obvious though it seems in retrospect, it unlocked a whole cascade of realizations.

Giovanni makes a similar argument in my story at one point, but at the time I wrote it more as a method to achieve difficult goals, not ways-of-being. How well you delegate suddenly doesn’t just seem a matter of efficiency; it’s like an entirely different theory of self.  When you legitimately think of yourself as not just your body, but the resources at your command, your agency is enacted through everyone who does what you want them to, for whatever reason you give them to do it.

From many low or middle-class perspectives, this can look like indolence, sloth, parasitism, etc. Part of this is because being low-resourced develops habits that skew against relying on others, but I think another part is because bodily skills feel intrinsic and heroic, while social skills seem (and in the case of things like money, often are) transferrable, which is bucketed with concepts like “unearned” or “vulnerable.” The average skilled laborer could get dropped naked onto a deserted island and maybe build themselves a shelter, but the average elite raised with a silver spoon would be helpless.

Except that’s clearly a challenge biased toward one set of skills. Social skills may be more contextually fragile, but they’re also immensely more powerful in a world as interconnected as ours; success through skills useful in the state of nature may be a more deep-seated value evaluators, the same way muscles do, but social muscles are no less real for being invisible.

(This is probably in part reinforced by fiction. Heroes (both in life and in stories) use charisma all the time to talk their way out of problems, but most fiction doesn’t turn those sorts of actions into interesting plots resolutions outside of a few narrow situations like rousing speeches or duplicity. This is largely because a) most writers are themselves unused to seeing these dynamics play out, and b) most readers wouldn’t find the challenges of someone in this position as relatable or aspirational. By and large, people want to be rich and socially respected to avoid conflict and hardship in life, not to face new types.)

What’s left, then? Well, there’s also general attitude of what agency “looks like” and what it says about the person.

One of the major marks of an “Honor Culture” is that how you’re perceived has actual effects on how you’re treated. The best example of this is what’s considered an appropriate response when someone gets insulted. In most “modern, progressive, civilized” societies, ignoring insults is a sign of maturity and status; it indicates that you’re secure enough in your life and sense of self to be utterly unconcerned by what someone else thinks of you. But in Honor Culture it’s a sign of weakness, because reputation often means as much, if not more, than resources. If being perceived as weak invites attack, then you have to show strength at all times.

Similarly, I think taking action to solve one’s own problems seems intrinsically to be a lower class act by those in the upper classes. For the leisure classes, security is taken for granted, and so any actions taken are at most a hobby or interest, not something you get invested in. In more cut-throat setting, being invested is a sign of vulnerability; if you care about something besides your wealth, you may be willing to trade wealth for it at disproportionate rates.

In addition, not having someone at hand to do something for you could indicate a lack of sufficient security itself. Taking on the task of repairing an out of date automobile is impressive if it’s a choice, but it doesn’t signal competence at anything that “matters,” because the moment you actually need a car to be fixed, it’s almost always a better use of your time to hire someone else to do it for you.

To lower and middle class people, being personally dependable and resourceful in this way is an attractive and admirable trait, but if it is the only way you can get something done, it seems on net a weakness.

This is all still a series of tentative hypotheses, but they feel like the start of a new generator. Meanwhile the class-lens feels much clearer, and the self-reflective part of it feels less restricting; instead it’s more like there’s new space for “me” to stretch into, if I choose to.

Politics and Society

On the Same Side


Sometimes I think about people, particularly those I disagree with strongly, in a sense of “but would they be on my side, ultimately?” The group of people likely to fight with me on something gets smaller as it goes higher on the list, but usually includes everything below it.

(I’m trying to keep these strictly life or death, or else there’s a ton that can go between them, every cause or injustice in the world that people are mostly like “yeah this sucks we should donate to it” but not “this is so bad would spend my life to end it or die trying”)

Quest to End Death

[Some more stuff probably goes here]

US Civil War II (Electric Boogaloo)

Widescale Terrorist Attack

Zombie/Post-Apocalypse Survival

Time Traveling Nazis (who are bad at using time travel)

Super Happy Alien Invasion

Mindless Evil Alien Invasion

Politics and Society

Orson Scott Card


Here are three sentences:

Orson Scott Card is a hateful bigot.

Orson Scott Card has bigoted religious beliefs.

Orson Scott Card has aligned himself with bigots.

To some people, they are all different ways of saying the same thing, or just plain indistinguishable, particularly with an eye to consequences. To others, there is an important distinction about each; not just what they say about the shape of the beliefs themselves, their bedrock, but about the man himself, his epistemology and his values.

OSC is easily in the top 3 most influential writers in my life. Not just in regards to my love of reading or writing, in my life. I first read Ender’s Game when I was 12 and cried at the end of the very first chapter. I cried again at the end of the second. This probably says more about me and my life than the book, but the series as a whole has been powerfully moving and inspiring and motivating for me. I identified with Ender, but after I read Speaker for the Dead, I wanted to be one, an essentially made up profession, embodied by his older self. I would often ask myself “What Would Andrew Do?” and would get back answers that made me a kinder and braver and better person.

I first started looking into his beliefs about a decade ago, confused by the stilted and poorly written political commentary underlying Empire. I was shocked and heartbroken, and only read about a dozen articles and blog posts he’d written on various topics before I turned away from what seemed to be either the onset of dementia or a sad example of how people can calcify with old age. That may seem like a lot, but it’s not my usual deep dive into someone I really want to understand the perspective of with the goal of feeling I can reliably predict their stance on common topics. I gave up before then because, frankly, seeing a hero spout such toxic shit (not just about homosexuality) was painful.

I did the deep dive much more recently after being told that he was a respectable conservative thinker, and sadly, I can’t even give him that. But are any of those statements at the top true?

First, let’s define bigotry. For the purposes of this post, I’ll say “false beliefs about a specific demographic that knowingly disadvantage or cause harm to that demographic.”

To be clear, Card has said many times that he believes homosexuals deserve compassion and respect and safety. I have yet to hear him say anything clearly hateful toward gay individuals or people.

But Card has also said that gay sex is sinful and that not just gay marriage but sex should remain illegal, if for nothing else than to strike fear into the hearts of those who might practice it openly and thus “shake the confidence” of the community in its ability to police harmful behaviors. He has pushed the frame that homosexuality is more environmental than genetic, and linked its origins for many to “seduction,” molestation, and rape. He asserted that children need a mother and father rather than two of one, and has even said, as recently as 2008 after judges began ruling gay marriage bans unconstitutional, “How long before married people answer the dictators thus: Regardless of law, marriage has only one definition, and any government that attempts to change it is my mortal enemy. I will act to destroy that government and bring it down, so it can be replaced with a government that will respect and support marriage, and help me raise my children in a society where they will expect to marry in their turn.”

(No, none of that is made better by context or his justifications. It’s fairly easy to read his own words if you want to find them, and to me the words are clear. If we start to argue that he was being hyperbolic or hypothetical, we’ve stopped arguing about what he actually said and started arguing about what we want him to have meant by his words, and I don’t think that’s a productive line of discussion for someone who is clearly intelligent and articulate, and an accomplished writer who should know better than to be careless with language so repeatedly and in such a consistent pattern.)

((See also, Jordan Peterson))

This presents a seemingly intractable contradiction. How can someone who writes such intelligent and compassionate characters feel so fanatically about something so harmless?

I do not use that word lightly; it is one thing to say that you disagree with gay marriage, it is another to publicly state your position, and then it is yet another entirely to go to the lengths Card has gone to crusade against it. Card is, from a policy perspective, an anti-gay fanatic, shy of actually enacting the violence he insinuated multiple times was justified to “protect families.”

I put that in quotes, by the way, not because I don’t believe that OSC honestly believes that. I know it’s a justification that makes sense in his head. But I don’t think it changes much; if you’ve spoken with bigots at all, they always have justifications for bigotry. It does not transmute “false beliefs about a specific demographic that knowingly disadvantage or cause harm to that demographic” into something else.

Regardless of what he purports to believe about the sinner, he has spent more time and energy fighting this sin specifically than any other I could find save perhaps for Islamic terrorism after 9/11.

That, to me, is indicative of something more than someone holding an honest religious belief and advocating for it. There are, after all, others sins. Card planted his flag on this one, drew a slew of both criticism and appeals to his better nature, and kept doubling down, insisting all the while that he was being maligned and misunderstood.

(Which to some degree he was, but I don’t respect people who only engage with the worst of their critics, and his attitude has repeatedly been one I would characterize as self-righteous bitterness, in much the same way a lot of modern “Intellectual Dark Web” members talk about the “Intolerant Left.” An example of this is that, according to Card, “Faggot” and “Homophobe” are “exactly analogous,” and thus anyone who decries one and uses the other is apparently a hypocrite. This by the way is from an article that’s probably Card’s most liberal explanation of his views. Again, context does not help)

So: Why do that? Why accept the role of “villain” to so many without batting an eye? More to the point, why do it specifically to fight homosexuality?

The easy answer is religion, of course. Card would be far from the first bright mind whose rationality seems bizarrely warped by his sincere and unshakable faith, and further, bent to its service. CS Lewis wasn’t just a fiction writer but a prolific Evangelical apologetic who was capable of accepting evolution as a scientific theory, and truly understood what that meant decades before the Catholic Church could manage to, but still drew a similar line at its implications for human origins. Card has expressed other bizarre beliefs that show a similar warping root, such as his insistence that the Book of Mormon is vanishingly unlikely to be a work of fiction, not by historic or archaeological evidence (fun fact: Card studied archaeology before he gave it up for being “hard work”), but by simple analysis of the text from the lens of one who also writes science fiction.

It’s important to highlight at this point that Card is not what I would consider a particularly rational person. Intelligent, certainly. And he does an amazing job of writing intelligent and rational character in stories.

But the magnitude of the mistake that Card makes in deciding that Mormonism is likely true because he can’t imagine that someone could write the Book of Mormon, structurally and stylistically and in richness of content, as a hoax… is so irrational I would call it hostile to rationality. It’s turning 180 degrees away from not just evidence, but reason as basic as Occam’s Razor and as complex as Bayesian Probability, to bend reality around what he wants to be true.

He shows similar irrationality with things like Anthropogenic Climate Change as recently as 2007, demonstrating not just stark ignorance of the scientific mechanisms and decades of research, but that he takes his news about those he disagrees with by their political enemies: his points were not original, but canned and labeled by conservative pundits and anti-global warming “news” sites. He showed a way of thinking that makes it clear that his epistemology is not grounded in truth seeking, but political considerations. He does not see those sounding the alarm over ACC as honestly mistaken: he sees them as conniving and dishonestly motivated, and writes a narrative that appeases that outcome rather than one that fits the facts or context or history.

So while religion is a tempting answer to Card’s efforts to bend reason over backwards to justify beliefs that primarily disadvantage homosexuals, there are plenty of Mormons and ex-Mormons who rejected such things, and it just doesn’t seem sufficient to answer the question of whether Card is a bigot, or just holds bigoted religious beliefs, or is just pinching his nose while standing aligned with bigots for the sake of strong personal conviction of what’s True and Right.

Still, if you truly believe that your faith is right and you want to act out its tenets, and that those others of your faith who disagree are just misled or hypocritical, then the Good and Brave thing to do is plant your feet and tell the world “No, you move.”

Right?

Weeell…

There’s another problem with blaming his religion. I’ve been saying bigotry all this time, both because “homophobic” has other connotations, and I don’t think this question can only be applied to homosexuality, sadly.

Mormonism is historically an explicitly racist religion which barred African Americans from full participation until 1978 (when Card was 27), which is about when God apparently realized that being tax-exempt might be more important than preventing interracial marriage or black priests.

And I can’t for the life of me find where Card came out against that, or talked about the church’s racist views. If someone can find an article on it, please send it to me: it could be a crux for this next part.

Because remember, that’s his justification for being against homosexuality: you “can’t serve two masters.” If God says X, you don’t try to insist that it’s genetic or that the law of the land says it’s okay, you either accept God’s word or you don’t.

So what were Card’s views on black Mormons? What are they now? Because gay marriage is legal now, but in a world where tax-exempt status for religions relied on willingness to perform gay marriages, I wonder if he would accept God’s about-face.

The world may never know. But I surely wonder, because Card’s views on Obama’s presidency reek of a similar and startling fervency to his crusade against gay marriage that makes me uneasy.

I should note first that I find accusations that any criticism of Obama are racist to be tiring and dangerous. There’s a lot you could criticize Obama for: expansion of the spy state, excessive use of drone strikes, not protecting whistleblowers, failing in his promise of transparency, too many executive orders, unwillingness to compromise with Republicans (if you’re conservative), attempting to compromise too much (if you’re liberal), and so on.

But I know racists who criticize Obama, and I know people-I-have-no-reason-to-believe-are-racist who criticize Obama, and there’s a pattern I’ve noticed in the former. While Card doesn’t quite fit that pattern, and breaks from it entirely in some places, he made one that seems to run parallel to it in other places.

In 2012, Card made the rare step of admitting that a politician he disagreed with as fervently as possible, Obama, is a better person than the one whose policies he supported, Gingrich. That’s ridiculously uncommon. He also claimed in 2008 that he voted for Obama in the Primary, though ultimately he ended up supporting McCain because Obama was seen as soft on Islamic Extremism (a view Card continued to hold even after Bin Laden was killed) and his fear of “dictator-judges.”

And then he wrote Unlikely Events, where, in regards to foreign policy, Obama is called “the dumbest president in history” not 5 years after Bush left office. You know, the guy who started the worst military blunder since the Vietnam war with no exit plan and caused massive instability in the region. No, it’s not better that Card named white guys who have never held office as runnerups; somehow it’s still America’s first black president who has that honor.

Do I think he would have said that if Obama wasn’t black?

Do I think he would say that “Obama is, by character and preference, a dictator” if Obama wasn’t black?

Do I think he would “imagine” (all in good fun, of course, haha, it’s just me Card the kooky science fiction writer imagining things that definitely won’t happen the way we science fiction writers do) Obama turning “young out-of-work urban men” into a national police force to maintain his dictatorship if Obama wasn’t black?

Or that he would say “Having been anointed from the start of his career because he was that magical combination — a black man who talks like a white man (that’s what they mean by calling him “articulate” and a “great speaker”) — he has never had to work for a living, and he has never had to struggle to accomplish goals. He despises ordinary people, is hostile to any religion that doesn’t have Obama as its deity, and his contempt for the military is complete.” if not?

…I really don’t think he would. That level of unhinged-from-reality means those false beliefs have to come from somewhere, and maybe he’s just really, really bad at filtering truth from lies and misinformation, like with ACC, and so if Obama were white the general criticism of Obama would be less unhinged and the pundits Card follows and their views of his policies would be less divorced from reality. But also maybe it’s easier for him not to filter unflattering lies about Obama than Bush for some reason.

(Counter-evidence: Card has, thankfully, criticized Trump fairly often, calling him dictatorial as well. But he also voted for him, and as far as I know, he has not apologized for or amended his views of Obama in light of what the real deal looks like.)

Part of me is asking myself right now, “Hey now, despite insisting he’s a Democrat, he very clearly holds a lot of conservative views. Isn’t extreme and undeserved hatred of Obama just part of standard conservative dogma?”

And another part of me responds, “Yes. And your point is?”

My mom is a racist. I love her, but she is. She’s not often a hateful racist. She has minority friends. I’m pretty sure she voted for Obama.

But she’s still a racist who believes certain ethnicities are intrinsically better or worse at certain things, who is quicker to attribute negative features to someone’s race if they’re not white, and who holds all sorts of prejudices both big and small. It’s a sad cultural feature of many in her generation, and seems even more prevalent for those who are even older… like Card is.
So, just on priors, what are the odds that Card avoided that cultural and generational feature? Would 50% be fair? Just from my observations of my parents’ generation, way too generous. 20% feels closer to right, and still may be generous.

All I know is that his attitude toward Obama, which is wildly out of scope in its criticism compared to the reality of what Obama’s presidency entailed (like most conservatives), strikes me as suspicious in the same way as when my mom told me I couldn’t sleep over my black neighbor’s house when I was 8 because he “lives too far” struck me as suspicious, given that “too far” in this case was a walk of less than a minute within the same gated community.

She was always friendly to him when he was around. I genuinely think she held no hate in her heart toward him. That didn’t change the fact that her perspective is racist, the same way her blatant preference for white residents years later while on the HOA for the community was racist.

So. Do I really think the man who wrote Alvin Maker is a racist? The man who wrote Magic Street?

I’m not sure. I don’t think so, by most definitions of that word. Again, he has not said anything explicitly racist, and has written against the evils of racism.

But there are suspicious underlying failures in thinking, which can collectively be called prejudices, that I can’t ignore. He doesn’t do well based on priors, and together with the way he pattern matches onto people I know who have stronger-than-average prejudice, the underlying irrationality that Card has shown himself more than capable of can include racism.

Alright, let’s look at these again.

Is Card a hateful bigot?

Insofar as that word denotes hatred or disgust, I don’t think so. Being so vociferously anti-gay marriage, like being disproportionately inclined to think the worst of Obama, is mild evidence for hatred or disgust, but not strong evidence.

Does Card hold bigoted religious beliefs?
Undoubtedly. Justifications do not excuse bigotry; the fact that his honest faith tells him that homosexuality is a sin does not absolve him of responsibility for the actions of that belief. Someone who shoots an abortion doctor is still a murderer, no matter how good their intentions or true their belief. Just so, someone who argues for inequality on religious grounds is still espousing bigotry.

Does Card align himself with bigots?

In many ways, yes. He fought the same fight with the same goals. He argued against hatred or violence, but he still worked to deprive gay men and women of equal rights, and stayed in and supported the Mormon church for years despite its racism.

To someone who faces oppression, these questions are academic at best and disingenuous at worst. I understand that from the person getting hit, the intentions don’t matter. I don’t say “most Trump supporters are racist” because I don’t think it’s true, but I don’t nitpick friends who say it because “most Trump supporters don’t care sufficiently about racism to let it influence their vote” looks and feels close enough.

But I think it’s important to note that, while hatred is about values, prejudice is ultimately built on poor thinking. One can be solved by education, another can’t.

Unless, of course, the value of Truth is too low on the hierarchy. There’s a chance that Truth just doesn’t matter overly much to Card. He has too many beliefs that come not just from the land of ignorance but of falsehood. When that includes religion and poorly fact-checked conservative websites, neither of which are particularly known for their tolerance or promotion of real equality, again, it seems hard to care about the difference.

Card is not, ultimately, a simple person who can easily be put into a box. I don’t think he’s an evil person. I think he’s genuinely disgusted by overt or even covert bigotry, and insofar as he was cheering on homophobes fighting gay marriage, he did it with a fervent wish that they would be more compassionate and kind. In my list of grand alliances, I think he ends up pretty high.

But at the end of the day, when I think of what’s more appropriate for a situation, conflict theory vs mistake theory, what I tend to think of is how tractable the disagreement is, and what the consequences of someone’s beliefs and actions are.

For conflict vs mistake theory, Card does not seem simply mistaken. He doesn’t act like he seeks Truth. He acts as though he is fighting a war, to preserve Mormonism, Americanism, Life, Liberty, etc… but sort of in that order? Where each value is colored by the one preceding it, and I can see him holding evidence in his hand that Mormonism was made up or that ACC is true or that Bush lied about WMDs and just tossing it in the trash.

And for consequences, at the end of the day, giving him as much agency as I want others to give me, Card has now spent decades seeing his words hurt people he insisted he held no animosity toward, for no reason and to no gain other than the strength of his conviction and faith… and he stayed the course until the bitter end, moderating his language only when his side lost. He could have put in the hard effort of looking his belief in the eyes and judging, as a being of reason, whether it was justified or just caused pain. He could have “evolved” on homosexuality as many do, like Obama ostensibly did. He chose not to.

I don’t respect that. More importantly, I don’t think it’s what Andrew would have done.

My feelings for Card used to be complicated. Now they’re just a little sad and a lot disappointed. Maybe someday before he dies he’ll recognize his mistakes and not go down in history with such a tarnished legacy. I hope so.

But thankfully, art and man are separate. Thankfully, truth doesn’t belong in a person, and someone can stumble onto it even when a little lost. I can look at the wisdom of many of his books and characters and draw from them, without being bothered by the contradictions and irrationality, if maybe not quite bigotry, in the man himself.

Politics and Society

Naiveté


I’ve heard the word “naive” bandied about fairly often in lofty (or not so lofty) philosophical debates, and thrown it around a time or two myself, though I’ve been trying to stop recently.  I started thinking about the word and how it really applies after witnessing an exchange where both parties on opposite sides of an issue called one-another naive.  They clearly weren’t using it in the most common form of “inexperienced” or “gullible.”

Probably the best functional definition of “naive” I can think of is one who believes overmuch in the simplicity of cause and effect. In my experience most of the important and contentious topics are incredibly complex and multilayered, and naivete isn’t simply believing something others tell you without question so much as believing the easiest/most appealing explanation available, despite lack of empirical support or extensive experience in the matter.

(To stave off an invocation of Occam’s Razor: the law of parsimony is about accepting the explanation that fits all the facts while making the least new and unproven assumptions.  When both arguments are based on unproven philosophical tenets or claims that are not easy to verify, neither can be employing Occam’s Razor.)

As an example, here’s a simplified conversation I’ve heard from many different people and been a part of multiple times:

Person A: “All rich people are selfish.  They can never fix problems, because ultimately they’re looking out for themselves.  All the major problems in the world come from the rich hoarding wealth from everyone else.”

Person B: “I don’t think that’s true. It might be harder for an unselfish person to become rich, but there are plenty of selfish people who aren’t wealthy too, who do exactly the same things as the rich, on smaller scales.  It stands to reason they’d do the same thing if they were rich, so the problems aren’t due to rich people’s character: we just notice it more from them because they have so much more influence, so it’s easier to see.  It would take a lot of poor people doing something selfish to match one selfish act of a rich person, but each act might be just as selfish.”

Person A: “You can’t blame the poor for trying to survive in a world that’s hostile to them.”

Person B: “But that’s a matter of circumstance then, not character. By your argument if the rich person was poor, they would be doing the exact same thing due to their circumstance, so there’s no moral classification or blame you can apply to people based on wealth.”

Person A: “That’s because the system itself forces people to be haves or have-nots.  You can’t gain without someone else losing, so the most selfish and ruthless people are the ones who get to the top.”

Person B: “That’s only true in zero-sum economics, not all commerce.  Maybe people who engage in that kind of business are greedier than people who don’t, but there are plenty of corporations who became rich by positive-sum means.”

Person A: “You’re so naive.  Open your eyes and look around you at all the terrible things the wealthy do!”

Person B: “I am, and I see good and bad people in all walks of life, doing good and bad things to everyone. You’re the one who’s naive by thinking in such absolutes!”

So.  Here we have two people who are using “naive” in very clearly distinct ways.  Person A is calling B naive in the sense of “Thinks the world is a better place than it is.”  While this certainly is related to lack of experience or insight in our culture, where the dominant discourse for children is that the world is a good, fair, just place, it’s not laterally translatable: he’s effectively calling Person B an optimist, which Person B may not actually be.  His stance in this situation is considered optimistic only from Person A’s perspective, who is far in the negative side of the Pessimist/Optimist scale.  From the hypothetical Person C’s far positive side of it, Person B’s contentions that not only rich, but also poor people act selfishly, is what marks him as a pessimist, as Person C would say that ascribing negative emotions to people’s actions is assuming the worst.  If B and C were in a debate, B might eventually call C naive in the same way that A called B.

However, when Person B called Person A naive, he was using it in a different way: he was accusing Person A of taking the “easy” route of dividing the world between “Have” and “Have-not,” which can be just another way of saying “Evil” and “Good.”  This is also related to lack of experience or insight, as this kind of moral or sociological dichotomy are prevalent in everything from childhood stories, whose audience is by definition uneducated in complex systems,  to major blockbusters, which still simplify those systems immensely to create easy-to-digest narratives (think of House of Cards, which is cynical and thus believable, but still presents a very simplistic view of government). Person B is criticizing Person A on the simplicity of his beliefs based on lack of information. And this is also much more objective label he’s placing on Person A: that his views are uninformed. That can be verified.  It’s a falsifiable criticism.

Furthermore, it’s hard to do the same to Person A as we did with Person B and imagine someone else on the other side of Person A, making an even simpler proposition that make sense in any way: they could only make a similarly simple but wildly different view, such as that “All poor people are lazy and all rich people are hard workers.” or “God/karma rewards good deeds and punishes bad.”

Simple doesn’t mean wrong, but it does mean easy to believe, and the less someone knows on a topic, the easier it is to convince them of anything about it.  That’s the source of my distrust in simplicity, and why “naive” will always primarily connote a lack of understanding.   Just as one encounter with someone from another culture can give rise to a simplistic stereotype, immersion in that person’s culture, and meeting multiple people from it, gives an understanding of complexity.  The same goes for any job, or hobby, or genre of art.  It’s easy to accept simple beliefs that we have no information or experience on.

The older we get, the more experience and information we have, and the more complex our worldviews become in some respects, while others generally don’t. If my model of how beliefs are formed is correct, the areas of our lives we have experience in give rise to more complex views.  Those that we remain ignorant on, stay simple. People usually don’t realize this, because wildly complex things are often summed up by simple explanations, to make it easier to understand. “Gravity makes things fall down.”  Sounds simple, but the words themselves mean nothing more than “Thor makes lightning in clouds” unless you actually know what “gravity” is, and why “down” is subjectively defined the way it is.  As a child, the words are enough: to someone educated in the fields, astrophysics can be an elaborate and complex lens to view something as simple as a falling apple through.

Just so for debates about social matters, or economics.

Most people will freely admit their naivete in a scientific field unless we’ve studied it extensively, and sometimes even then.  Even deniers of global warming or evolution will not pretend to be experts in physics or astronomy or chemistry. Where there are no implications beyond the field’s purview, people don’t care enough to fool themselves into pretend expertise. As soon as some mathematical theory is shown to have implications that people disagree with, I predict a higher number of people who will pretend expertise in mathematics, or willfully ignore the importance of their lacking such.

Meanwhile, social matters are all about the implications.  It’s hard to find a topic related to people’s behavior or society’s norms that doesn’t bump up against people’s Values in some way. And so people who have never seriously studied anthropology, world history, economics, psychology, government, etc, nevertheless feel confident that their understanding of such topics, simple as they may be, are sufficient to reach correct beliefs.

Acknowledging complexity would directly challenge our surety in the rightness of our Values, and so we do not confront our naivety in these fields because it is far easier to take an assertive stance that makes sense to our Values than to face the uncertainty of a complex world. But that’s exactly what we have to be willing to do if we want to ensure our beliefs are aligned with reality.

Simplicity should be embraced in predictive models that are demonstrated to work, but we should be skeptical of it when debating hypotheses about how the world works.  Being “naive” is considered a bad thing because it makes one easy to fool… including by one’s own preferences and biases.

Politics and Society

Disgust and Politics


So, I don’t particularly believe or disbelieve the latest scandalous Trump story about his ties to Russia. I’m waiting on more evidence.

But I find it morbidly amusing that people seem to think some of the weirder details of the report are so important, like him supposedly paying prostitutes to pee on the mattress that Obama would sleep on.

Even for Trump that seems ridiculously pointless and petty, but the thing is, I don’t think any appreciable amount of his supporters would care even if it were true. This is a potential “scandal” in the sense that it would “scandalize” those who already dislike him, while those who voted for him would, at worst, cheer on such behavior, and at best, wrinkle their nose and say “How distasteful, but really, we need to better control our border.”

If the actual ties to Russia are substantiated maybe it would provide Republicans in congress enough cover to start an impeachment process so they could get the ultra-conservative Mike Pence that they really want. But other than that, in terms of how his supporters feel about him, I don’t see it really mattering even if true, given all the other things that have already come out about him.

I recently saw a post on facebook about a line from the great book Thinking, Fast and Slow:

“The psychologist, Paul Rozin, an expert on disgust, observed that a single cockroach will completely wreck the appeal of a bowl of cherries, but a cherry will do nothing at all for a bowl of cockroaches.”

A lot’s happened since I first read that paragraph in the book itself, and upon rereading it, my mind reached for an analogy to politics. What it grasped was mostly shapeless, just vague ideas. After thinking about it more since, I don’t think that initial reaching was justified. Politics is nothing like a bowl of cherries with a cockroach in it. Or maybe it is, but the above quote doesn’t apply as cleanly.

To millions of American, the analogy might fit in that there are certain beliefs that are “cockroaches” which poison any given person’s bowl of cherries. Liberals might think a conservative politician is wrong, greedy, ignorant, whatever, but still not consider them “unfit for office” even if they want to dismantle social security. However, if the politician has said anything remotely racist or sexist, to liberals this seems to be a cockroach that should bar them from office, and liberals will often be the loudest to express shock and disgust at conservatives for not feeling similarly. Of course, many conservatives do, but the tolerance point is clearly set at a different place. Many conservatives agree that such views are “clearly wrong,” but they like the politician’s views on on taxes or abortion, so what’s a few cockroaches here and there?

On the other side, (traditionally, recent times seem to have changed things) conservatives might think a liberal politician is stupid, naive, soft, whatever, but really only raise a howl if there’s some type of sex scandal or infidelity, and express shock and disgust that liberals don’t seem to care as much as they do. Again, some liberals do, but again, the tolerance point appears to be set differently, in general. I’ve seen many liberals bemoan the “sex obsessed” culture of politics in the US, and wish for less Puritan views, like those of much of Europe, where presidents can be bachelors, or have mistresses without being demonized. Sure, Bill Clinton may have cheated on his wife with an intern (after all, maybe the two have “an arrangement”), but the economy was great, and we didn’t invade any countries! Aren’t those cherries juicy?

But beyond vague ideas like that, the analogy falls apart. There are too many examples of people who are happy to vote for a bowl of cockroaches, even if only for a single, juicy enough cherry. And since politics in the US often comes down to a choice between two imperfect options, I can understand that. If I had to eat either a bowl of 6 cockroaches and 4 cherries or a bowl of 8 cockroaches and 2 cherries, well, that’s life sometimes.

The only really concerning part is when tribalism rears its ugly head, and cockroaches are called cherries to avoid admitting flaws, or quietly ignored so as to avoid that feeling of dissonance. “What is true is already so. Owning up to it doesn’t make it worse.”

I feel like if we were all more honest and upfront about where our lines in the dirt are and aren’t, it would help clear up a lot of the conversations and arguments about who we vote for and why. It also might reduce the toxicity and antagonism around political discussions, if people are willing to admit (to themselves as well as others) how imperfect their politicians are, and hold them to a higher standard on both sides.

Then again, that requires us to actually spend time thinking about what we’re really willing to tolerate and why, and that’s a hard thing to do until reality forces particularly strange or distasteful truths and choices upon us.

Politics and Society

“Safe Spaces” for the Right and Left.


Apparently, Texas students stormed out of a class wherein the professor asserted that humans all descended from Africans.

http://thetab.com/us/2016/10/19/txst-students-professor-says-descended-africa-53476

My brain feels wobbly around this, which tells me there’s something more to it that I’m not grasping right.

I’ve always thought of trigger warnings and safe spaces in college campuses as obviously important-if-done-properly, but widely blown out of context and misunderstood and exaggerated by detractors in order to talk down to millennials or find a new avenue to attack “PC culture.” I haven’t been in school for about five years, so it’s never really affected me, but my sympathies have always been vaguely with the people asking for what I consider to be justified uses for triggers (to prepare students for traumatic content in lessons) and safe spaces (to allow discussion of voices that normally self-censor due to fear or anxiety).

This event seems to fit into neither of those. It’s a professor, apparently innocently, relaying facts, and people getting upset and leaving the class as a result of their own political beliefs (as opposed to walking out because the environment was not “safe,” since presumably, no one was heckling people for walking out until they started to do so).

What makes this interesting of course is that the politics of it are flipped around from the stereotypes. So presumably, “PC” liberals would be hypocritical to mock the people walking out, but only if they don’t view trigger warnings and safe spaces as applying the way I described: if they do only consider them as meant for traumatic material or oppressed minorities, then they’re not being hypocritical in mocking people for reacting in a way that they themselves are often mocked for supposedly condoning, since they would consider that mockery to be aimed at a strawman that they are watching occur in real-time, but from the “opposition.” In other words, gleeful mockery at seeing people who normally might make fun of them for doing the exact thing the people leaving the rooms are doing is kind of understandable. Kind of like seeing a bully run home crying to their mother after the bully has repeatedly used the “crybaby” insult on them.

(Whether they’re being rude, or whether it’s the best reaction to have, is a different matter, of course.)

On the flip side of this, there are potentially conservatives who are NOT okay with trigger warnings of any kind, and NOT okay with safe spaces of any kind. Hopefully none of those people are making excuses for the people who walked out (in the interests of not being hypocritical), but if they’re attacking them for being representative of how “PC” and “pampered” college kids are these days, then they’re still strawmanning, because again, the usually proposed uses of trigger warnings and safe spaces would not apply to this circumstance. So once again, I find my sympathies aligning with the liberals ever-so-slightly more than I do the conservatives, assuming no one is being hypocritical (for the hypocrites, obviously, my sympathy is minimal).

Now, maybe I’m misunderstanding what the real use of safe spaces and trigger warnings have been about. Maybe I believe in the “ideals,” but in the trenches of the war these ideas are fighting in, people are pushing for safe spaces for ANY topic, or trigger warnings for ANY topic, that might offend anyone and, as the detractors insist, simply serve as an excuse to further distance themselves from ideas they dislike, and entrench themselves in intellectual bubbles.

I don’t doubt that some people might in fact want that, but I tend to view those who do as in the extremes: maybe that’s a mistake. Since I’m not in the trenches, I don’t know.

But for now, I’m going to hold onto the ideal, and examine this circumstance (at last) through the lens of what I hope might do the most possible good:

Do the people who walked out of this class deserve a “safe space?”

The uncharitable view, of course, is that they simply walked out because they didn’t want to listen to someone talk about things they considered “obviously wrong” or “offensive” to their notions of what humans were, where they came from, and how their religious beliefs and racial identity tied into their ego and sense of self.

So assuming the professor acted professionally, which seems to be the case just from the article, most people I think would say no, on both sides of the aisle. This is, as I said, the classic strawman of this position, made all the more contentious because it’s being actualized by the political culture that tends to most often be against “PC” culture.

But from the perspective of the kids who left, do THEY feel like they had to leave because they were unable to speak their mind free of ridicule or peer pressure?
 
And that, I don’t know. But it’s possible. On most college campuses, even in Texas, conservatives can in fact be a minority that feels “unsafe” airing their political or religious views for fear of the ridicule it’ll bring.

So if I’m being charitable, which I’d like to be, maybe these students really do need a safe space to talk about their beliefs about the origin of mankind without being mocked or feeling pressured into accepting the views of those around them, so they can really articulate what they believe and why, and maybe be more open to having their views challenged and changed.

And of course maybe there was a mix of both such students who walked out of the class. Apparently some stayed behind to argue, in any case.

Ok, the wobblyness has mostly faded, now that I’ve written all that out and feel a bit more secure in what I think and why. If anyone wants to let me know if I’ve missed something, please do.