Tuesday, May 29, 2012

Egoist/egotist

My bathroom is equipped with a book of common errors of the English language. It reminds me that "embarrassment" has two r's and two s's and explains the difference between eatable and edible, among other things.

I was surprised but pleased to see that they distinguish between "egoist" and "egotist" as follows:
Both these words are used to mean 'a self-centred person', though strictly speaking there is a useful distinction between them that is worth maintaining.
  •  An egoist is a person whose selfishness is based on the philosophical principle that the only certainty is one's own existence, and self-interest is thus a legitimate basis for morality.
  • An egoist is a person who is self-important and vain, and talks about themselves a great deal.
This is far from perfect because Objectivists don't think an individual's existence is the only thing an individual can be certain of. Furthermore, I quibble that the definition of egoist uses "themselves" with a singular antecedent.

Nevertheless, I am happy that some random reference book feels that the distinction between egoist and egotist is "useful" and "worth maintaining." Hear, hear!

Tuesday, May 8, 2012

Stephen King's letter on taxation

If Stephen King is such a great writer, why are all the articles written in response to the letter easier to understand than the actual letter?

Well, for one thing, emotion clouds King's message. It also erodes credibility, as do the ad hominem attacks. Maybe persuasive writing is something a fiction writer doesn't understand? Or maybe King understands logical fallacies very well, and is hoping that others will fall for the "argument from authority", the authority being himself.

More on logical fallacies:
http://yourlogicalfallacyis.com/

Here's my summary of the letter: Famed writer Stephen King wants the government to force rich people, especially rich people richer than him, to pay a larger percentage in taxes, because the government can't solve our problems with the money it's currently getting, while the charities rich people choose to give to are not capable of solving our problems at all.

The fact that people would rather give to charities than the government (which they can also choose to do) to me clearly indicates that we should have more charities and fewer government institutions. I imagine that if the government were addressing society's problems effectively, more people would give to it freely. It's hard to imagine the government addressing society's problems effectively; as an institution outside the market, it's bound to misallocate resources.

Sadly, King, like many people, believes that we should turn to the government, not the market, to solve problems. Whether or not the government does a good job. "Because, hey," they think, "it's the government. What else is it for, right? Humans are rotten; humans need help; only government can make us humans help each other."

I'm tempted to agree that humans are rotten, at least in the case of Stephen King. It would be bad enough if he were saying "we rich people should give more money to the government voluntarily", but he's actually saying "let's all make the SUPER rich people give more money to the government, because obviously they're not giving enough." Yuck.

Stephen King's letter about taxation:
http://www.thedailybeast.com/articles/2012/04/30/stephen-king-tax-me-for-f-s-sake.html

Here's a response to the letter that I like:
http://www.forbes.com/sites/timworstall/2012/05/02/stephen-kings-tax-me-more-letter/

I like it in part because it disarmingly calls King's letter "amusing" for mocking rich people's tendency to invest money rather than give money, as if investing somehow hurts the economy. Of course, rich people have neither a duty to invest for others' sakes nor a duty to give money to charity for others' sakes.

Environmentalists fear for Burmese birds and trees

Burma's political situation is looking up. But what do the Google news hits show? How happy and optimistic people are about the future economic development of the country? Yes, but there are also more than one or two whiny articles showcasing fears about the effect of development on the environment. 

Here's an example: an article that begins by talking about some species of bird.
http://asiancorrespondent.com/82056/burma-environment-pays-price-of-development/

It says, "environmentalists view the country’s steps toward opening its doors with some fear."

I understand that major news events, such as the re-opening of Burma to the rest of the world, will get discussed from all angles. But I really can't understand why, in the scheme of things, people are worried about birds. That country is full of people. Not just trees that are being cut down by Chinese loggers or birds living in relatively untouched forests. Let's please focus on the effect of the changes on the Burmese people.

Yes, okay, human rights violations are mentioned too. After the mention of environmental destruction.
“The ‘development invasion’ will speed up environmental destruction and is also likely to lead to more human rights abuses,” says Pianporn Deetes of the U.S.-based International Rivers Network.
I am appalled at the use of the word "avoided" in this sentence: "Burma has avoided the rapid, often rampant development seen in Thailand and other parts of Asia because of decades of isolation brought on by harsh military rule." I would say, rather, that Burma has been shut off from opportunities to experience development. Shut off by sanctions originating in other countries.

Burma didn't so much turn its back on the world to "avoid" development as make do the best it could after the rest of the world turned their backs on it. The article even says as much: "years as an international pariah have left Burma poor and in need of foreign investment."

Foreign investors will be interested in Burma's natural resources. But environmentalists seem to want to keep them out: 
Robert J. Tizard, who heads the office of the New York-based Wildlife Conservation Society in Burma [said] “It could be a curse that they have so many resources.”
A curse? Really? Is it better for Burma if it has nothing of interest to offer the rest of the world?

Ignoring the probable misuse of "decimated" here, I object to the use of "unsullied".
Thai companies, particularly in the 1990s, decimated teak forests in eastern Burma and are poised to become major players at Dawei, a deep sea port and vast industrial estate being built by Thailand’s largest construction enterprise, Italian-Thai Development. It has recently drawn protests by locals fearing pollution of what is now an unsullied region.
Burma is polluted by cooking fires, animal dung, and human waste because of lack of development. Yes, machinery pollutes. But it isn't as if machinery is the only thing that does. On balance, having machinery gives people a better quality of life than not having machinery. Otherwise why would the country be so eager to have what it currently lacks? Leave it to the developed world to decide, on behalf of Burma, that a port is a bad thing. Maybe it is, but not because a port would sully an unsullied region.

Another major gripe about this article is that the headline, "Burma’s environment pays price of development", makes it sound as if only the new-and-improved government is a danger to the environment, even though, farther down, the article talks about the damage that the old government allowed to take place.
Environmentalists say Burma’s government, which remains dominated by the military, has an abysmal record of protecting its resources, which are often exploited by enterprises linked to generals and their cronies.
The article even says how the outlook for the new government is potentially very, very good.
“You are going back to Thailand in the 1950s with a conservation practices of the 21st century, so there is a lot of opportunity to do it right,” Tizard says. “If they follow some of the best practices they could do incredibly well.”
So the headline and beginning of the article is made to shock and induce fear, though the article backs off and tries to sound balanced and happy at the end. I would point out that Journalists are taught the inverted-pyramid: put the most important information in the beginning because people don't always read until the end. That means readers of this article are meant to feel shocked and fearful, not optimistic. That makes this unconscionable reporting, in my opinion.

As for the best practices for sustainable development, I'm a fan as long as those best practices put the long-term interest of the Burmese people ahead of any other considerations. My fear is not that some species of bird will disappear, but that supposedly well-intentioned environmentalists will protect it at the cost of human lives and human happiness.

Monday, April 30, 2012

Shame on Randall

Randall, author of the webcomic XKCD, takes another stab at making fun of Ayn Rand. Or rather, her fans.

Bookshelf: A secret room behind the library shelf tells a reader he has bad taste for trying to pick up Atlas Shrugged.
Comic: http://www.xkcd.com/1049/

Discussion: http://forums.xkcd.com/viewtopic.php?f=7&t=83811

Here's the earlier attempt.

Sheeple: Five people on a subway train all think they're the only thinkers around.
Comic: http://xkcd.com/610/
Discussion: http://forums.xkcd.com/viewtopic.php?f=7&t=42498

I was disappointed by both comics. I often like XKCD, so the anti-Objectivist attitude is jarring, if unsurprising.

I admit that the Sheeple comic contains a respectable joke, though I hate the word "sheeple". Kudos to the commenter who quoted Life of Brian: "we are all individuals". The rotating bookshelf gag is nice too; I just wish it had been poking fun at some other book. Ideally, something by L. Ron Hubbard, or some idiotic self-help book about how a positive attitude makes good stuff happen.

Twilight also seems like low-hanging fruit, though I don't think it deserves as much hate---or love---as people have for it. Any bestseller generates such opinions. The Da Vinci Code would have made an easy target a couple of years ago. Randall chose to mock something classic instead of something trendy, but that doesn't mean he's not taking a cheap shot.

The irony, of course, is that Randall is arrogantly mocking people he thinks are arrogant. Whoops. But wait, if I mock Randall, am I making the same error? Hm... Better not mock, then.

The message board discussions for those two XKCD comics are as chaotic and stupid as most message board discussions, so it's not like it even does any good for Randall to get people talking about Rand. Okay, maybe some good does come of it, who knows, but to me it just looks like a bunch of people saying "is not!" and "is too!" over and over.

Conclusion: Randall's just trolling. Or expressing sincere dislike of Rand fans because he's met some obnoxious ones or because he "just doesn't get it" or both.

The Zits comic from Sunday, December 3, 2006 is benign in comparison. Zits is less snarky and more playful and childlike in general. The comic in question merely says Atlas is really long, so long that it's intimidating to read. It says nothing about whether it would be worthwhile to do so.

To paraphrase the comic: Pierce takes Atlas Shrugged off the library shelf, and his friend Jeremy questions his choice because the book seems quite thick. Pierce says: "If I use anything thinner I get a neck ache." Then he takes a nap using the book for a pillow.

Sorry, you want the image? It's $5 (well-spent!) to register for a 1-year member account to access the Zits archive: http://www.zitscomics.com/user/register

The comic could almost as easily be making fun of people like Pierce who don't bother to read the book as mocking the author for having written the thing.

Monday, April 23, 2012

Everything is a business

People complain about money as a motive, especially in the context of artistic pursuits such as writing.

Well, news flash: writing is a business. In fact, everything is a business.

(Okay, not everything is a business. But everything that isn’t a business should be. Like roads and sex, for example. Healthcare in the US is going the wrong direction.)

Money may not be the only or even the primary reason someone writes a book, but the author still has to eat, and so do the people who design book covers, edit books, typeset books, print books, sell books, etc.

I'm not sure I'd even like art that was produced "for art's sake" without concern for its potential for commercial success. We trade money for stuff and experiences. If an artist creates a thing or an experience that no one wants to trade for, then... what value does it have? Personal value only, like the crayon drawings of one's own child.

Conclusion: children make art for art's sake; adults make art in the hopes of providing pleasure to other people in exchange for the means to better their own lives.

That is, authors write for money.

Weird choice

“Are you a Christian?” asked an 8-year-old of me. We were talking about Santa and elves.
“My parents are, but I’m not.”
“Why? That’s weird!”
“Yes. I know.”

I have read The God Delusion. In it, Dawkins goes on and on about evolution and science, history, ethics, holy books, holy people, holy wars, etc. However, the newest and most valuable idea I got from him came from the preface to the paperback edition. Thank goodness I didn't read his work in hardcover.

Dawkins says: "There is no such thing as a Christian child: only the child of Christian parents."

In other words, only an adult can be said to belong to a religion. Anyone not an adult should be thought of as undecided and thus as yet unclaimed.

I don't think I'd ever been confronted with exactly this idea before. It felt very liberating. The implication was: I did not leave the faith; I simply was never part of it. I betrayed nothing; I simply took the proverbial path less traveled.

My choice to part ways with my religious upbringing was both difficult and inevitable. For some, it is difficult and not inevitable at all. For some, it is impossible.

I hope people listen to Dawkins. I hope people repeat the message. I want more children to believe that they have a choice (and that they should try and consciously make one). I want more adults to respect the choices they make, no matter what those choices are.

And then maybe, someday, my choice will not seem weird.

Sunday, January 29, 2012

Planting seeds

One day at lunch I accidentally got into a discussion with a colleague about vegetarianism, PETA, and ethics.

He ordered vegetarian food at lunch. When I asked him whether he believed people should eat less meat, he stated an ideal (yes, we should eat less meat) and then right away claimed he was unable to act on his ideal because most of the time he doesn't care enough. In response, I said, why not select achievable ideals and then actually achieve them?

Religions give practitioners unachievable rules that set them up for failure. If you give up religion, you are free to give up the idea that ethics are inherently impractical.

I tried to encourage him to be skeptical about people (and organizations like PETA) who pull offensive stunts and manipulate emotions seemingly for the sheer hell of it. I told him I'd read that PETA members once staged a demonstration in which they threw paint at women who were walking down the street in fur coats. No motive justifies destruction of another person's property.

I also said I respect companies more than non-profits because companies are ultimately responsible to customers and industry standards. He seemed to think that because companies sell things for that abominable stuff called money, they obviously have an incentive to cut corners and cheat people, whereas because non-profits like PETA are just trying look out for the underdog, their motives are always pure.

However, it's really the money that motivates companies to behave. If I give a company my money, they give me something in return. They have to give me something that meets my expectations, or they don't get my money and they don't survive. The proof is in the pudding.

If I give PETA my money... well, why would I do that? Only if I felt I should. To ease my conscience or impress others. To survive, PETA's got to make me feel horrified about, say, how cows are slaughtered, even if they have to lie. PETA doesn't care about proof; people who feel sufficiently horrified don't care much about proof either.

Industry associations (none of which has ever tried to trick me out of my money, the Copeland beef commercial notwithstanding) have an incentive to uphold quality and ethical standards in their industries and hold members to account. If people don't trust the meat industry, there will be bad financial implications. Money is an incentive not to cut corners.

I don't claim that businesses never cut corners; people obviously do chase short-term gains by cutting corners sometimes. They're shooting themselves in the foot. I'm claiming that the long-term self-interest of a business is aligned to the interest of the consumer even if the short-term interest of a business seems not to be. People should and often do care about the long term. People who shoot themselves in the foot too many times wind up crippled.

He seemed to listen. At any rate, he didn't do what some people would do, which is get up on a high horse and spew regurgitated ideas. (Whether or not they know it, those people are relying on the dopeler effect: the tendency of stupid ideas to seem smarter when they come at you rapidly.)

He seemed to say that he went to Canada for school because the contrarian thrill of being a liberal in conservative Texas wears off after a while. On the theory that this colleague is a victim, rather than a perpetrator, of the dopeler effect, I pointed out that being different for the sake of being different is just as bad as being the same for the sake of being the same. Those are two sides of the same coin, and you don't want your opinions to be determined by the flip of a coin. The goal is not to be contrarian or conformist, but to be independent. If being a liberal is the result of rebellion rather than careful consideration, maybe he'll ditch the group identity, or give up (or at least re-examine) some of the sillier ideas of the liberal crowd.

The kind people at a coffee stall we visited were baffled by his request that they reuse the disposable styrofoam coffee cup he'd gotten from them earlier for his second coffee of the day. He actually started exclaiming, explaining to them how many years the stuff takes to degrade.

Maybe he does know a little about how not to back down from things he believes.

Tuesday, January 24, 2012

The invention of wilderness

http://www.williamcronon.net/writing/Trouble_with_Wilderness_Main.html

The page shows an excerpt from Uncommon Ground: Toward Reinventing Nature, edited by William Cronon, copyright 1995.

The text is pretty dense and intimidating-looking, but interesting. Below is my summary of the ideas, rearranged  a bit.
  • We take for granted these days that wilderness is a good thing, better than a civilized urban area. And we can all think of beautiful experiences associated with wilderness. But this wholly good way of looking at wilderness is culturally determined and quite modern.  The word 'wilderness' used to mean  'wasteland'. Historically, wilderness was a scary, useless place; modern ideas about wilderness are ideas about escape.
  • In the Bible wilderness was sacred, sublime, or supernatural in addition to being wasteland. The creation of the first national parks in grand places (not swamps) reflects the notion that God can be seen best in grand places. Sublime wilderness was historically conceived (by Thoreau, Wordsworth, and John Muir, for example) as sacred but terrifying and supremely inhospitable to humans.
  • By the end of the 19th century, Americans had gotten very sentimental about wilderness, and had started creating national parks. In the first decade of the 20th century, people all over the country were opposing the construction of a dam that would increase the water supply to the city of San Francisco. (The dam was built anyway.) After the Civil War, rich city people increasingly went to the wilderness as tourists for recreation. Thus they lacked a realistic an image of wilderness.
  • Ironically, as wilderness was set aside for preservation, it was made less wild. Frontier areas had been the site of conflicts and the home of native tribes. Now they were empty and safe. Civilization is compared to wilderness as if wilderness is an ideal and found lacking. But empty, safe wilderness is a fantasy and a luxury; it is the product only of societies that can afford to create it!
  • As the American frontier disappeared, it became more valuable and more idealized. Wilderness was seen as key to American rugged individualism. Frontier life was seen as male; civilization was seen as a female threat to maleness. Preserving wilderness was a civilized man's way of trying to preserve his masculinity.
  • Another factor in the re-imagination of wilderness was the rise of primitivism, a desire to retreat from civilization to simpler, supposedly happier times. When primitive people, idealized by civilized people, become civilized themselves, they are considered fallen.
  • In various ways, Americans redefined wilderness as a romantic concept loaded with positive emotions similar to the positive emotions inspired by religion. Environmentalists use those powerful emotions to promote agendas that may or may not even relate to wilderness per se. There's a tricky relationship between preserving wilderness and preserving species, for example.
  • Defining wilderness strictly as space without humans creates problems
    • When we hold wilderness as an ideal, we take the benefits of civilization for granted. 
    • We confuse debates about conservation. 
    • One journalist has argued that because humans have interfered with the entire globe, nature doesn't exist. Nothing is untouched anymore. (But historically we've always been touching nature, and nature undergoes vast changes without our help or consent.)
    • The obvious solution for preserving wilderness is to get rid of ourselves! This is as obviously absurd as it is obvious. (Yet environmentalists accept the notion that human beings don't deserve to exist, while nature does. Even farming is considered corruption and sin. Surely we wouldn't consider a global return to hunter-gatherer life a victory?)
    • The romanticization of the wilderness pushes the issue of preserving it past all other issues that affect only humans, since preserving wilderness affects nature, which is more important. [In the issue of Rachel Carson's bird eggs vs. humans bit by mosquitoes, clearly the bird eggs would be seen as more important, since they are part of nature and humans aren't.]
    • Protecting remote wilderness inconveniences the humans living there.
    • The poor suffer the most; they don't have the luxury of treating wilderness as a place for recreation, and they have no resources to spare for conservation efforts.
  • We should strive for a more correct view of wilderness.
    • Wilderness is part of reality that simply exists. We didn't create it. We can't fully control it. 
    • We should appreciate the existing bits of nature that are actually in our lives, not just grand bits of nature in far-off places.
    • We should see some of our choices as better or worse for the environment, rather than seeing civilization as wholly bad. 
    • Thinking of wilderness as nonhuman helps us remember responsibilities towards nonhuman life. 
    • Whatever we do, we will change the world. So we must decide how we wish to change it. 
    • Reflection can create sustainable behavior.
If anything, I think the author is too sympathetic to environmentalism, but the notion of wilderness as an artificial, modern luxury is mind-blowing.

I like it that the author comes close to saying that environmentalists are hypocrites for insisting that others comply with impossible ideals conceived in comfort.

I also appreciate it that he touches on the relevance of voluntary human extinction, an extreme seldom mentioned---or considered relevant---in conversations about environmentalism. Kudos.

I'd perhaps like to get my hand on the book, Uncommon Ground: Toward Reinventing Nature, unless it's mostly about enlightened sustainability. Even enlightened sustainability, I suspect, would trip the red flag that signals unnecessary guilt.

Protesting the wrong thing

http://online.wsj.com/article/SB123860422461178769.html
Anticapitalist protesters gathering in London for two days of demonstrations are missing the point. If there is one myth the credit crunch has surely exploded, it is that the financial system is a free market. The world is in a mess because the financial system wasn't capitalist enough.

Information and the rule of law

Full article (need subscription)
http://www.ft.com/cms/s/329a67d8-2859-11de-8dbf-00144feabdc0.html

Quote on another news site
http://chinadigitaltimes.net/2009/04/michael-skapinker-china-needs-reform-to-become-world-class/
Is China’s authoritarian capitalist model in a position to supplant the west’s democratic one? Can China’s one-party system shift its economy from low-cost manufacturing to sophisticated services?
Most people I spoke to said no – not without China becoming a very different society. For China to move to the next stage requires two things, they said: the free flow of information and the rule of law.

Rachel Carson

This article claims that mosquitoes kill more people than Hitler.
http://news.xinhuanet.com/english/2009-04/12/content_11174145.htm

As far as I'm concerned, that means Rachel Carson is at least as evil as Hitler; she scared everybody into thinking DDT kills birds with that book Silent Spring. She's the reason DDT was banned.

We're scared of killing birds, but we're not scared of letting people die of malaria? Not birds, people. Millions of human beings. Bring back the DDT, for heaven's sake.

Intellectual honesty


http://www.nytimes.com/2006/11/21/science/21belief.html?_r=1&pagewanted=all

“The core of science is not a mathematical model; it is intellectual honesty,” said Sam Harris

--from an email to self dated 14 April 2009

Sunday, January 1, 2012

Why this blog?

Because I want to share but not share at the same time.

Sometimes there are things I want to say that just aren't appropriate in the context of daily life, such as ideas that family, co-workers and future employers aren't necessarily going to like. That's what makes me The Wardrobe Objectivist.

On the assumption that my daily life is not going to become filled only with sympathetic Objectivist listeners, I can cope with those things I want to say in a number of ways:
  1. Talk about them at work and hope for the best.
  2. Talk about them with someone who is more likely to agree with me.
  3. Not talk about them at all, with the possible result that I won't think about them either.
  4. Write emails to myself about them.
  5. Start an anonymous blog where I can talk to what is theoretically the whole internet about them.
So far, I've actually already tried everything but that last one. So here goes.

Sincerely,
TWO