MBlume comments on Tell Your Rationalist Origin Story - Less Wrong
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I am a scientist. The truth has always held aesthetic value for me. Nonetheless, I was for many years a religionist as well. This was pretty much purely through the force of wishful thinking -- the idea of annihilation after death scared the crap out of me, and so I avoided it. A few particularly excellent posts on that other blog we all read (along with some other helpful nudges) finally broke me of my childhood religion. In February 2008, out of a concern purely for the aesthetic value of truth, I renounced the Dark Side, and all its works.
And so, the Dark Side retaliated by taking from me that which I held most dear.
Would it be ... too petty of me to say that I have sworn vengeance? That I hold a grudge against religion in general for one harm done to me?
I think it's not. If I held a grudge against theme parks in full generality because she ran off with a guy she met working at one, that would be petty. There's no reason to expect theme parks in particular to cause significantly more harm to others along those lines than other working environments. Religion is different.
The Dark Side encourages isolation. A false belief which you feel you must protect means you also have to protect yourself from anyone who can explain to you why it's wrong. It's no accident that the rules of kosher are insanely complicated and difficult to keep. The point is to make it hard for a Jew to break bread with a gentile -- to isolate the religious memes from anything that might challenge them.
And so religion gives us one more reason not to come together. It gives us one more reason not to find the people who could make us happy.
It gives us one more reason to be alone.
And it hardly needs pointing out that the way we are currently wired, we need reasons to be alone like we need holes in our heads.
So, this is what I fight, and why. I don't know how, but I wish to see the end of religion's sway over this world.
cringes just a bit
In the scope of things, this all seems a bit silly to worry over now =/
This is very good to hear.
That was one of the main things that held me (and, I guess, may others) back. That, and the promise of Hell (at least for Christians and Muslims).
No, really, Cessation Of Existence still scares the crap out of mem though I have accepted is as very very probable (barring the Singularity happening very soon). What about you guys?
In the mid- or late-morning, when I'm full of energy and eager to tackle the challenges and entertainments of the day, death looks like a terrible loss, a fun-stopper to be escaped at any cost.
Late at night, when my brain is exhausted and wavering, the bed is so warm and the silence blissful, never waking up again sounds like a fantastic deal.
I hope to die at night.
To the best of my knowledge, it is well with my soul. I enjoy living and seek to continue doing so- but when it comes to lifespan, I start at the present and count up rather than starting at infinity and counting down.
The cessation of existence holds very little fear for me. Existence really isn't all that great, so it ending wouldn't be all that bad.
The one thing I fear about it is that it should happen before I manage to make my net impact on the world positive. I don't want to be one of the >50% of the population that the world would have been better off without.
I fear failure, rather than death.
I understand your fear. In fact, I have the same fear.
I don't agree that the world would be better off without 50% of it. If anything, it's underpopulated.
There's a reason why only way of doing worse than doing nothing is to be causing mass murders.
I would be interested in hearing your reasoning for this position.
As such I precommit to upvoting an explanatory post, no matter how much I disagree with its content.
And I commit to at least leaving it neutral even if I disagree with its content. And I will disagree. :)
I posted it into discussion, because it's a long explanation.
Probably unnecessarily long. Do tell.
I don't even claim to try to be rational (I'm not), so I'm not the one to judge, but at least try to keep an open mind?
Of course, I'd appreciate your feedback even if you do disagree.
True. Also, depends on how massive.
The problem with mass murders is not the effect on population.
I'm guessing you think the problem with mass murder is the effect on society of knowing that crazy people might kill you for doing things they don't like, so that murder tends to be not simply a removal of human life, but a political act, a lynching.
Do you consider murdering a thousand people you don't like to be better or worse than letting ten thousand randomly-selected people die because you can't be arsed to do anything about it?
Is that the only alternative to "The problem with mass murder is its effect on human population size" that you can think of? I always thought that the problem with mass murder was about the same as the problem with normal murder except multipled by a thousand or eleven million or however many victims there are.
Is that the only alternative that you can think of?
No, of course not. I just thought it was the most likely to be the one e had in mind.
For a strict utilitarian, the main problem with non-torture murder can be seen as the fear it produces in the population.
Strict utilitarianism is quite common here, so guessing that wedrifid is one isn't that much of a reach.
I don't think "strict utilitarianism" refers to a specific, well-defined moral system, but my point still stands if you're referring to the general class of moral systems and methods of moral reasoning that are popular here; involuntary death is bad, whether torturous or not, so killing ten million people is at least as bad as the sum of the individual badness of killing each of them. The "at least" part is to take into account any further negative effects of mass murder, such as the one that you mentioned, but compared to millions of people dying involuntarily, I really doubt that's the dominating factor.
Well, I for one didn't look at if from a deontological point of view. Unlike other victims of coercion, murdered people tend not to make much of a fuss about having been forced to die. However, their death tends to produce sorrow and anger on those emotionally and economically reliant on them (including their creditors, superiors, subordinates, clients) and causes the loss of a hub of social network and a repository of knowledge and skill accumulated over a lifetime. In other words, murder, for a stable, sedentary, densely structured society, is extremely wasteful and troublesome. And it leads to a shitton of paperwork. That's for just one death.
However, from a Golden Rule/Reciprocal Altruism POV, committing murder is an extremely bad idea because, besides the aforementioned problems with each individual murder, the fact that people can get killed, for whatever reason, may make one fear for one's safety among fellow humans ,raising stress levels to presumably unbearable heights and cause a limitless waste in resources in personal security, . Think of Israel-Palestine, where people constantly live in fear of being killed by some crazy suicide bomber or some trigger-happy teenage soldier. Despite what the actual risk of that happening might be compared to the risk of dying in a traffic accident, much more money ends up being spent on this sort of thing than on road safety. Car accidents, as the Joker would put it, are "all part of the plan". I love how effectively that character uses The Dark Side and The Fallacy Of Grey. Does anyone know any examples of similarly eloquent villains? (Besides Nietzsche that is).
Hence why we are taught to heavily frown upon it.
A Mongol from Genghis Khan's Golden Horde might see things differently, is all I'm saying. There are also countries like Colombia where murder is extremely common, and often absolutely senseless. Society functions, people get used to the fear. Humans can get used to a lot.
Deliberately murdering a mass of people causes the same effect
I should not answer that question. But will(1). ;)
The murdering of 1,000 people is far better. Especially if done one at a time in novel and humiliating ways. That will serve to lower the status of the group with negative value and so alter the behaviour of the rest of the population. Of course this requires 'liking' to be closely related to the consequentialist value of people whose identities fit that archetype.
That said I still wouldn't murder people. Partly due to an irrational sense of morality and partly due to an ethical injunction.
(1) This message will self destruct upon the first disingenuous quotation by a future social aggressor. Unless this pre-emptive expression of contempt for said moraliser is sufficient for me to be satisfied with leaving the results.
I don't think that would make sense unless you could somehow accomplish it, not only without people knowing you were responsible for the murders, but that the deaths were murders at all. Otherwise rather than lowering the status of the group, you would probably make the public view them as noble victims.
Here we disagree on a matter of fact and expectation. Historically in cases where specific groups were the target of lynchings the resulting lowering of group status has been rapid. Even members of said groups lower their perceptions of their own status such that they avoid sending high status signals (acting as equal to the persecutors) and so making themselves the next target.
The same phenomenon can be observed in workplaces and other tribes within our culture, with respect to acts of humiliation, not death. The others in the tribe may view them as noble victims but victims are pitied, not respected. People, particularly ambitious people, will avoid doing things that affiliate them with the victim class. Status goes into free-fall.
I did mention 'one at a time' and 'in humiliating ways' so as to minimise any potential martyrdom bonuses. Something terrible happening once is an exception, a tragedy. Something happening a thousand times is a norm, the status quoe. In a certain instinctive sense it becomes legitimate.
The presence of humilitation and even the fact that it is a murder, not a valiant death in battle is also important. If the victims are raped, castrated and stoned then they just don't look as cool as if they charge into battle screaming "you may take my life but you will never take my freedom!" People at times have even placed a lot of stock in whether they are killed by the sword or by hanging - and for good status relevant reason.
Can you provide any examples? I can't think of any cases where groups were targeted for lynchings where it's clear that their status fell as a result rather than their low status causing the lynchings.
You do have two tendencies working at odds here; the just world fallacy could cause their status to decrease, but being victimized for one's affiliation can also be a positive status symbol, hence why Christians will often frame themselves as being persecuted for beliefs in cases where it's clearly not accurate. If you have someone clearly going around victimizing the group to an extreme extent with the purpose of humiliating them, I expect the martyrdom effect would win out.
Fictional evidence, but the victims in the SAW movies weren't seen as noble.
I haven't seen them, but point taken. Am I right in assuming though, that they were deliberately built up as unsympathetic prior to being gruesomely killed? If you want to lower the group's status, it's that build up, where their characters are given a systematically negative portrayal, that you want to aim for, not the gruesome comeuppance.
It ought to be better. None of the factors of either option (murder, don't like, allow to die, randomly-selected, death due to apathy) are worth more than one human life. Thus, it is a simple question of scale. All the possible consequences - such as 'now people will be afraid if I don't like them', 'well, I can't be held socially or legally responsible for their deaths' - just do not outweigh 9,000 human lives.
That said, if I ever encountered this situation in real life, I would be immediately convinced that I had made a mistake in my reasoning, and would spend as much time as I possibly could looking for the alternative where nobody dies.
On the other hand, there's the consolation that if and when you do cease to exist, you will no longer be bothered by fear of failure or anything else. You will have no regrets, no regrets at all.
I prefer to exist with regret and be bothered by the fear of failure than non-exist.
And besides, the universe isn't me-centric. If I invented the cure to all human diseases, solved poverty and prevented the world from blowing up by nukes, I wouldn't "die happy knowing what a positive impact I've had." In the scope of things, there would be that person who's me who did all that, and then ceased to exist.
Why do you think >50% of people are net losses?
Well, to start off, the reason I picked 50% is the belief that most people, had they not been born, would have been replaced by someone else. Slightly <50% of the world could expect, on average, to be replaced by someone better. (specifically, 0.5*[the proportion that would be replaced])
The reason I chose >50% is that I believe that the population at present is larger than the optimum population. I'm not sure by how much, but I suspect the optimum for our current technology level would be less than 1/3rd of our current population.
Would you like me to explain why I believe the population is above optimum?
I would. Is it just the number, or is it the composition, or maybe the geographical distribution?
Hmm. If you are currently below net neutral impact, then continued existence is at least as important as improving your impact on the world. If you are currently above net neutral impact, you should probably end your existence as soon as feasible to ensure you don't accidentally cause or contribute to some event that brings your net impact way down to negatives.
Isn't this just the Sunk Cost fallacy applied in reverse?
Not this time. According to the specified value system the approach is rational. (The sunk cost fallacy is fallacious due to the way it interacts with sane human values not 'fear net negative' craziness.)
Ah, right. I should have attended more carefully to context.
I don't aim solely to have a net positive impact. I aim to have as large a net positive impact as possible. My fear is not the only contributing factor to my utility function.
So, if I prove capable of pulling out of the significant pit of negative impact I have produced during childhood and adolescence, I will hopefully not commit suicide until senility, when there is good reason to expect my impact to go negative again.*
*(I also have a couple of mental blocks that make me committing suicide unlikely. I haven't attempted it since producing them, although their purpose was unrelated.)
Why does the net impact = zero part matter? Certainly the only thing that matters is how much total good there is, not how much was done by you. Even if it is, wouldn't +1 QALY be just as much better than 0 as 0 is from -1 QALY?
You can do something about that. At least for your own bubble.
Not to dispute your main point here (that emotionally-protected false beliefs discourage contact with reality), but do you really think that many religious practices were developed consciously and explicitly for the purpose of preventing contact with outside ideas? It seems to me that something like kosher law was more likely the combination of traditional practice and the desire to forge a sense of social identity than a structure explicitly designed to stop interactions. Group differences hinder interaction between groups, but that doesn't mean that the purpose of group differences is to do so.
I don't disagree with you on the point that religion often explicitly discourages contact with nonbelievers, either, but that seems to me to be more easily explained by honest belief than Dark Side practices. If you believe something is true (and important to know the truth of) but that someone can be easily persuaded otherwise by sophistic arguments, then it's reasonable to try to prevent them from hearing them. If someone believes in global warming but doesn't have a firm grasp on the science, then you shouldn't let them wander into a skeptics' convention if you value valid beliefs.
It seems very likely to me that tribal groups in prehistory observed that "eating some things leads to illness and sometimes death; eating other things seems to lead to health or happiness or greater utility" and some very clever group of people starting compiling a system of eating rules that seemed to work. It became traditional to hand over rules for eating, and other activities, to their children. Rules like "If a garment has a visible spot of mildew, either cut out the mildewed spot with a specified margin around it or discard it entirely, for god's sake don't store it with your other garments" or "don't eat insects that you don't specifically recognize as safe and nutritious" or 'don't eat with unclean hands, for a certain technical definition of 'unclean', for example, don't touch a rotting corpse then stuff your face or deliver a baby with those hands" etc. etc.
Then much much later, some of the descendants of some of those tribes thought to write a bunch of this stuff down before it could be forgotten. They ascribed the origin of the rules to a character representing "The best collective wisdom we have available to us" and used about ten different names for that character, who was seen as a collection of information much like any person is, but the oldest and wisest known collection of information around.
Then when different branches of humanity ran into each other and found out that other branches had different rule sets, different authority figures, and different names for the same thing as well as differing meanings for the same names in many cases, hilarity ensued.
Then a group of very very serious atheists came and said "We have the real truth, and our collective wisdom is much much better than that of the ancient people who actually fought through fire and blood, death and disease and a shitstorm of suffering to hand us a lot of their distilled wisdom on a platter, so we could then take the cream of what they offered, throw away the rest, and make fun of their stupid superstitions while not acknowledging that they actually did extremely well for the conditions they experienced"
Religious minds did most of the heavy lifting to get rationality at least as far as Leibniz and Newton, both of whom were notably religious. I'm not saying that the religious mindset is correct or superior, but the development of rational thought among humans has been like a relay race carrying a torch for a million years, and then when the torch is at the finish line (when it gets passed on to nonhumans) a subset of the people who carried the torch for the last little bit doesn't need to say "Hah we are so much better than the people who fought and died under the banner of beliefs at variance with our own". This is a promulgation of what is /bad/ about religion, and I see a lot of it in this group. I love the group but would really like it even better if people showed a tiny bit of respect for the minds that fought through the eras of slavery and religious war and other evils, instead of proclaiming very loudly about how wonderful they are compared to everyone else.
I mean, you ARE wonderful, you are doing amazing things, but... come on.
Not that I am any better, here I am bashing you lovely people because your customs are at variance with my own - but that's what reading this group has taught me to do!
(I'm neither a theology scholar nor an anthropologist, so I may lack some important background on this.)
I agree that the idea of early church leaders isolating members in order to explicitly limit the introduction of new ideas sounds far-fetched. It strikes me as the kind of thing that would only be said after the fact, by a historian looking for meaning in the details. But attributing those member-isolating rules to something like "preserving group identity" seems like the same thing.
I find myself wondering if something like the anthropic principle is at work here, i.e. the only religious groups to survive that long are the ones who historically isolated their members from outside ideas. There's probably a more general term for what I'm getting at.
Survivorship bias?
Now that I think about it, "natural selection" seems more appropriate.