As long as you don't take seriously the hardship you are inflicting, you'll never be persuasive.
I do take it seriously, but there are three points I think should be made here.
First is that, yes, policy debates shouldn't appear one-sided. Policies of forcible quarantine, voluntary quarantine, tattooing, and so on do have costs, and those costs require a conversion factor to be compared to the benefits of the various policies, and people can differ on what they think those conversion factors should be.
Second is that I think that those conversion factors imply moral positions, and that it makes sense to condemn moral positions you disagree with strongly enough. If someone thinks that, to give an extreme example, we shouldn't imprison one person even if that prevents an epidemic that will murder a million people, I do not want them making public health decisions.
Third, the response to AIDS seems especially tragic to me because it put feelings above people, and is strong evidence against civilizational competence.
Voluntary quarantine is the obvious starting point. Pay or persuade sufferers to undergo quarantine.
Again, Typhoid Mary. She refused to believe that she was infecting others, or to seek work as anything besides a cook. The tool of 'pay her to do something other than cook' has similar local incentives as 'punish her for cooking', but it has very different global incentives. "Hey, all I need to do is contract typhus and then I can collect money for not working!" The local incentives aren't quite the same, either: "I think I get... one million dollars worth of satisfaction for cooking a meal!" It seems to me that one of the secondary uses of government is to prevent people from capturing the majority of the consumer surplus from trade, and you don't need to stretch epidemics too far to make them fit that mold.
I already gave cases on either side of the line; HIV and plague.
By 'clearly' I meant that everyone involved in the discussion agreed they were clear. From my perspective, HIV and plague look fairly difficult to distinguish in terms of impact, though I agree they're different in terms of transmission vector.
the burden of not-quarantine is that you don't get to have consequence-free casual sex (or share needles).
Recall that we are discussing about a third of a million preventable deaths, here. The primary burden for me is not that I don't have access to consequence-free casual sex, but the people I never met because they died early, and the friends whose futures are less certain and whose presents are less pleasant than they could be.
I worry that you're devaluing deaths due to this particular epidemic because a careful person could avoid catching the disease (unless, you know, they needed a blood transfusion at any point in their life). If all a disease does is increase the costs of being careful, then that's still reason enough to seek ways to fight the disease more effectively.
(And even if you personally are careful, you can't make your friends more careful; community health requires community hygiene.)
I think that those conversion factors imply moral positions, and that it makes sense to condemn moral positions you disagree with strongly enough... I do not want [people I disagree with] making public health decisions.
Agreed 100%. There has been an undertone in my posts of moral condemnation; and it's intentional. I do not want someone like Cochran making decisions about individual liberty.
[T]he response to AIDS seems especially tragic to me because it put feelings above people, and is strong evidence against civilizational competence.
I don't know ...
A post from Gregory Cochran's and Henry Harpending's excellent blog West Hunter.
The commenter Ron Pavellas adds:
The Wasserman Test.