Sunday, August 31, 2008

Democracy=capitalism=evolution

"It is almost as if the human brain were specifically designed to misunderstand Darwinism, and to find it hard to believe."
-Richard Dawkins
This is part 1 of a series, which will probably go to three parts. Part 2 can be found here, part 3 will be linked when written.


A thought occurred to me the other week, and I thought to myself "where better to articulate this idea than my blog that nobody reads and I haven't updated in ages?" So, here I am. The thought that occurred to me is this: democracy, free-market capitalism and evolution are the same. Obviously, they apply to different areas of the world, but the main principles that underlie their operation are the same. This lends itself to a shared appeal and shared risks, and I think that if we observe the way things work in one area, we can often draw useful parallels to the others.

To keep this organised, because I think it might go a little long for a single post, I'm going to break this up into three areas. The first (this one) is going to be an outline of my hypothesis, and an explanation on why I feel this is the case. My intent is that by the end of this post, you will agree with my overall idea. The second post will discuss the benefits that this can bring, and also why this symmetry is inherently appealing to us. Finally, in the third post I will discuss the often-overlooked dangers and risks that arise as a result of this, especially in economics; I will also posit some potential solutions, if I'm feeling bold enough.

Evolution, capitalism and democracy are ultimately three forms of natural selection, each applies to different areas of life, obviously, but to address their similarities, there are are a few areas that stand out. If we examine the progress of the entire ecosystem, we see trends emerge in the complexity of individual species, species differentiation and species selection (the manner in which species thrive in certain environments or falter and die out). It is these areas that parallel one another in the three areas of life.

Species Selection: In every case, a variety of new "species" enter into the field of interest over time. In the case of evolution, these are different plant, animal and microbe species, introduced by random genetic variations on existing species; in capitalism, they are new business ideas and products, introduced by individuals out to make a profit; in democracy they are both new political ideas and entirely new political parties. In each case the new species is often a minor twist on an existing one, but is sometimes a radically different entity. In each case, myriad species throughout the biosphere/marketplace/political landscape compete, and over time each species will succeed or fail to differing degrees. The process by which this happens is through competition, and through a large number of small, externally influenced choices. A new biological species will compete for limited resources such as food and water with the existing species. Whatever trait makes them different from their predecessors will allow them to either out-compete the other species, or they will suffer as a result of it. Humankind's opposable thumbs allowed us to use tools in a way that gave us an advantage over those species lacking such a trait-this gave us greater access to food. In the marketplace, a product will either appeal to a wide range of people (the iPod, for example) or will sink miserably (the Ford Edsel). Individual transactions are each very small-one iPod purchase doesn't markedly change Apple's fortunes. But it is the aggregate advantages or disadvantages that allow them to compete. Similarly, in politics, a party's popularity depends on how it differentiates itself from its competitors; if you come out strongly against taxes, and that is an issue of great importance to people, your party will thrive through the aggregate of millions of individual votes.

In each case, it is the sum of a vast number of minute actions that allows a change to propagate throughout the landscape. If many individuals buy a product based on a specific feature, that feature will often spread to other products; at the same time, the progenitor of that feature will prosper. A party's politics garner it more or fewer votes, and this,taken at large, is the instrument of their success. As a new biological feature provides a benefit to a specific arena, it will become more common, or even omnipresent within that locale. However, in each case, what works in one place often doesn't translate elsewhere. Camels are biologically well-suited to desserts and have thrived there; however the trade-offs made to survive there make them poorly suited to colder climes. The politics of one country would be perpetually ill-suited to the different culture of another, and those same ideas will forever fail to take root. And products on the marketplace are often popular in only one region, as adhering to the tastes and preferences of that culture. Thriving in one area often requires trade-offs that make a species ill-suited to another climate.

Furthermore, the process of evolution involves the flaring up and dying out of different species. Many lines of animals and plants have gone completely extinct (dinosaurs, etc.). In this case, an external event changed the environment such that the unique attributes of that species made them ill-suited to their habitat. In the political world, ideologies come and go depending on the changing needs of its people. Communism and fascism, though both still in existence, lack the sway they once had. Feudalism is almost completely extinct in much of the world. These ideas-once more-are not inherently terrible; it's just that the environment changed such that they were no longer good fits. The marketplace is littered with dead products-when was the last time you bought a manual loom, a suit of plate mail armour or an eight-track player? As new products have arisen and been better suited to the then-current zeitgeist, entire lineages of products have fallen by the wayside.

An offshoot to this is the niche species. In each venue, niche species can exist. There exist certain animals that thrive in a very specific part of the world, or under very specific conditions. In that domain, they are king; outside of that domain, they rarely exist; the aforementioned camels are a perfect example of this. In products, companies will often target specific niches: Apple has gone after the home and consumer market with its computers, largely ignoring the enterprise/large business market. Again, they have been successful by doing this one thing well, which contrasts to Microsoft's strategy which is to spread Windows far and wide: business, home, Xbox, phone, cars, battleships, televisions, and more. The fact that Microsoft has obtained success in these myriad arenas shouldn't detract from Apple's success: though their overall size and finances are dwarfed by Microsoft, they make billions of dollars every year by targeting their niche, and doing it well. In the political arena, fringe political parties and ideas, and single-issue candidates can often achieve a measure of success by focusing, with pinpoint accuracy on a specific niche.

Species Complexity: It is a common misconception that in evolution, later ideas are somehow intrinsically "better". This implies a value judgment that's simply impossible to make in each case, as there is no universal indicator of "good" vs. "bad". Furthermore it implies a morality that doesn't make sense on a biological scale. However, there is an overall trend that can be observed throughout the history of biological evolution: increasing complexity. From basic protein chains and amino acids to single-celled creatures such as paramecia and bacteria, on up through multi-cellular microbes, to invertebrates, then vertebrates, through to today's multi-system, intelligent, blog-writing organisms. There are exceptions of course, and simple unicellular organisms obviously still exist, but the overall trend has been towards an increase in complexity.

The same is true of politics and commercial products. Three hundred years ago, there was no electricity, no computers; everything could be made by a small team of people or even individual blacksmiths, etc. Modern products are much more complex on average-they require teams with scores of people to design and build them; factories that cost billions of dollars. More and more products are unrepairable due to their complexity. This doesn't necessarily mean that the products are better than the old ones, but nobody can contest that an iPod is more complex than a gramophone. Simple products still exist-a fork today isn't terribly different than a fork 100 years ago, but the overall trend is clearly one of increasing complexity. Politics were a little faster, but the further back you go, the more simplistic the political platforms: taxes have always been an issue, but recent events such as internationalisation, terrorism, and the issues of race, religion and more have lent an importance and complexity to political platforms that simply didn't exist hundreds of years ago. It's not enough to have a view on local issues, taxes and whether slavery is a good thing or not (hint: no, it isn't); you now need to be well-versed in global issues, the effects of free trade and economic deregulation, international conflicts between nations big and small. Again, there are single-issues political parties that still exist (e.g. the Marijuana Party of Canada), but the overall trend has been towards increasingly-complex political platforms.

In every case, successive generations are modified versions of their predecessors. As a result, new features and designs have been incorporated into the existing motif. As a result, the trend is to increasingly complex and feature-rich products, political theories and species. Each betrays the history of its lineage: our history is written into our DNA, showing the fingerprints of our ancestors; modern products' complexity is due to their past advancements and the platform of a modern political party is a testament to those who came before.

Species Differentiation: In all three arenas, differentiation between species can happen in a myriad of ways. The first creatures to leave the oceans prospered because of their ability to breathe oxygen and survive outside water. Some species develop traits that allow then to eat foods others cannot access (e.g. giraffes) while others develop more predatory or defensive mechanisms (lions and armadillos, respectively). In politics, parties will choose single issues in which to plant their flag, or will target specific audiences that others ignore. Differentiation is even more pronounced in the marketplace. Apple, for example, has placed its bets on style and panache: the iPod lacks features such as an FM tuner, Windows Media support and built-in voice recording that other products have; yet Apple's style, fashionability and slick marketing have differentiated them in a way that other music players have been unable to match, to great success.

This links back to the first point, in that species selection happens based on the overall picture of a given species. However, it's important to note that whether the change happens from a product planning meeting, a genetic mutation or a new political strategy, that each species can differentiate itself in myriad ways. Some will be advantageous to the current climate, and the species will prosper, maintaining that trait. In other cases, they will have picked a trait that hurts them or gives no advantage, and the change will not take root.

End Result: At the end of the day, the goal of any species is survival-to expand, to prosper and to pass its genes on. A company wants to increase its profits. A political party wants to get more votses, and thus obtain more power. Richard Dawkins speaks of the "Selfish Gene", the idea that we are but vessels for our genes. Any trait that can be passed on will propagate if it is beneficial for the current situation and will fade away if not. This same idea exists in other forms in the other two arenas. Adam smith spoke of the "unseen hand" of the market place: that economic forces would naturally push the better-adapted ideas to the top and subvert those poorly adapted to the current consumer climate. Politically, this is the entire concept of democracy: that votes represent individual endorsements, and that the ideas with the most pertinence to the wider society will prosper.

And this, then, is the crux of my argument. A vote is like a purchase which is like the survival of an individual member of a species. Each contributes only a little to the grander picture. Nobody can look at a single vote, or a single product sold, or an individual animal or plant that survives and see what will come in the future. But the sum total of the individuals that survive, over time, will dictate the nature of any and all future species; products that sell well give indications of the public's wants and needs and companies will respond in kind, creating more products with those features, ensuring that the successful and well-adapted features spread across the market; political forces respond not to single votes, but to the overall feeling of the nation. If an idea is insanely popular with 20% of the public, the party that espouses that idea should get 20% of the votes. The result is a government comprised in equal parts of the wishes and desires of the public (in theory-obviously other factors can and do influence this). Similarly the public receives exactly the products they most desire because any company releasing a product ill-suited to common desires will be ignominiously shunted from the marketplace. It's a vicious world in many ways, but one in which each individual matters. Though our contributions may be small, we vote-whether at the ballot box or the cash register. And just as a species' future is dictated by how well it responds to nature's votes (the lives or deaths of individuals of that species) so too do our products and our political representation evolve, adapt and grow ever more complex to meet the demands of the public. The selfish gene, the invisible hand and the "one man, one vote" policy all give a system where small, seemingly insignificant pushes and prods add up to powerful forces, capable of swaying the fates of entire species.

"Democracy is the worst form of government except for all those other forms that have been tried from time to time."
-Winston Churchill

Thursday, May 08, 2008

Nitpicking Star Trek First Contact

"Resistance is futile"
-Every Borg ever in every Star Trek series that featured them

So, I know it's by no means a new movie, but I just finished re-watching First Contact (the second Star Trek: The Next Generation movie). I still think it's awesome, clearly the best of the TNG movies, and in contention (with Star Trek 4, naturally) for the best Star Trek movie ever made. However, some niggling things did bother me:

  1. The Borg go back in time to assimilate Earth. They choose the time when mankind is about to launch its first warp-capable ship. Now, their goal of assimilation is to "add your biological and technological distinctiveness to our own". So, if they want the technological distinctiveness, don't destroy the warp ship! Let them advance a bit, but then attack them while they're still weak. And if you just want the biological distinctiveness? Go back even further, why cut it so close? This bugged me about Terminator 1 & 2 as well. Fuck killing John Connor or his mother. Go back to colonial times and kill his great-great-great-grandmother or something. No giant steel factories back them to get knocked into, no pneumatic presses to be crushed by. Now, as for First Contact, if your goal is to incorporate biological diversity in the hopes of creating a perfect species, and you have access to fucking time travel, just go back in time until every species was in its caveman days and incorporate all the biodiversity you want with no resistance whatsoever. You may not get the tech, but who cares? You'll have nobody to fight and thus won't need the high tech anyway.
  2. Deanna Troi finds Zephram Cochrane and gets pissed with him on Tequila. Used to synthehol, this intoxication is understandable. She passes out on the table stone cold wasted. But then half an hour later she's up and about and sober, talking about the future? What the hell?
  3. Here's another thing that bugs me about Sci-Fi, as much as I love it. If human beings aren't alone in the galaxy, we're probably not really that unique. So it's just hubris to think that we are. Every species the Borg encounters, they assimilate en masse. But they meet humans, and what do they do? They turn Picard into Locutus of Borg, make him an equal to the Borg Queen/Hive Mind. What the hell makes us so special, and so much better than the Romulans, Klingons etc. that we're seemingly the only species where one of our cohort gets to retain individuality-gets a name, a special positions etc.-in a society that embodies hive mind conformity. That's just hubris on the part of the writers.
  4. The Borg take over the majority of the Enterprise. To kill them, Data ruptures the primary warp core plasma conduit, destroying the organic part of the Borg Queen. Yet, within half a day, they manage to hide the entire 24th-century Federation flagship from the Vulcan vessel that notices a tiny warp signature from Cochrane's rocket, and then facilitate all the repairs necessary to get the hell out of there (including reproducing the Borg's time travel to get them back to the 24th century), within a few hours? I don't buy it! The Borg had totally interfaced with the Enterprise's circuitry and taken over all of engineering and over half of the rest of the ship, the deflector dish had been shot into space, and the warp core's plasma conduits had been cracked open by Data's mighty fists of fury. And all that only takes a day to undo, despite like 75% of the crew having been killed/assimilated by the Borg?
  5. Hey guys, here's an idea: let's not waste some of the coolest high tech we've ever seen! Picard, I'm sure it was very cathartic to break the Borg Queen's metallic spine. But you know what would've been more cathartic? Studying it, so when you encounter the Borg again, you know how they operate. And you obviously figured out a way to travel through time, in order to get home; do you not think that might be knowledge people would want in the future? In Star Trek 4, they could only travel through time by getting a tiny Klingon Bird of Prey and whipping around a star's gravitational field (or something like that). You just found a way to move a 700m-long ship through time to a precise temporal destination. That seems like knowledge you might want to share, yet never again do we see time travel in any future movies.

Anyway, I know this was a nerdy and silly rant, full of pedantry, but still, these things irked me. I am happy to give lots of suspension of disbelief to futuristic sci-fi, but this was just silly and seems like sloppy/lazy script writing. The movie was still great, but why make such minor elements so improbable?

"Brave words. I've heard them before, from thousands of species across thousands of worlds, since long before you were created. But, now they are all Borg."

-The Borg Queen

Thursday, May 01, 2008

Marseilles. First impressions: somewhat unimpressed

"The reason why all of us naturally began to live in France is because France has scientific methods, machines and electricity, but does not really believe that these things have anything to do with the real business of living."

- Gertrude Stein

So, as most of you are probably aware, I am currently in France. I'm here to do a series of experiments that I either cannot do in Manchester, or cannot otherwise outsource. In many cases, we would send off my samples to the lab in which I'm now working, they would do the processing and return them; however, they are seriously short-staffed and unable to process them independently, hence my presence here.

To that end, I recently flew to Marseilles to work in the IM2NP (The Institut Matériaux Microélectronique Nanosciences de Provence) at the Université de Paul Cézanne, faculty of St. Jérôme. I won't bore you with the details of what I'm doing here (until I get into my "What Do I Do" series of posts about my work, but the short version is that I'm layering very thin layers of germanium on the samples I created in Manchester.

Anyway, that's not really what this post is about. What I want to talk about is my initial impressions of Marseilles. Basically, it's a pretty mixed bag. So let's go with the tried-and-true (and somewhat trite) formula of the good, the bad and the ugly.

The Good: Well, to start with, it's been mostly beautiful since I arrived. In stark contrast to Manchester's cold, grey, drizzly springs, Marseilles, situated in the lovely south of France, is pretty sweet at this time of year. Though I had some showers initially, and some chilly air to boot, for the most part, it's been just right: high teens or low-twenties, sunny, and just generally very pleasant.

Second, the people I work with seem very nice, genuine and intelligent. I've met the majority of the people with whom I'll be working, and they all seem to be upstanding guys and girls. So, working should be pretty decent. Also, Isabelle, the woman in charge of the lab here, is a bit more proactive about pushing me to work, which I really do need; a more laissez-faire attitude results in me slacking off. A lot. As in, what I've done for the last 30 months or so. So, with any luck, that'll spur me into doing some solid work, which I sorely need to do. Similarly, I have a few friends here (Véronique, Sandrine and her husband Damien). So, it's been great to see all of them again, and all have been very accommodating to me.

Finally, the food. Though I haven't really sampled too much French cuisine yet, I had some lovely dishes at the conference Isabelle held last week. Furthermore, the French have refined cheese and bread-making to an art, something I have enjoyed already, and intend to continue doing so.

The Bad: In short: the residence. I'm staying in student halls while here, kindly set up by my host. However, the French halls have clearly earned their reputations for being god-awful. Firstly, the fall prey to the typical shortcomings of student residences; they're small, loud (at all hours), ugly and dirty. Fair enough. My room is equipped with a single bed-this is something I swore I'd never sleep in again, but fair enough, it's par for the course for student halls. The kitchen is awful-three small electric hot plates (two of which have no knobs and the feet are broken off so you have to prop up the front to keep your pan from sliding off and only one of which has an exhaust hood over it), no stove, no garbage can (seriously), etc. The coin laundromat in the residence is expensive and doesn't provide any change. But the biggest affront, for me is that there's no internet access in the rooms. The only internet you can get in the hall is through the mini internet cafe thing in the front. It consists of five computers (only four work at all), all running a stripped-down version of Internet Explorer that reboots itself every half hour or so, discarding anything you've written. Also, it's so limited that I can't even delete messages in my webmail-I just get a "not authorised" message; and don't even think about doing anything that requires Flash, Java or sound or any kind-that's just crazy talk. They're slow, connected to ancient 15" CRT monitors and generally in poor repair. I know this may seem like a minor, whiney gripe, but it's a really big thing for me-the internet is how I keep in touch with friends and family, it's my primary source of entertainment when on my own, I use it to research, relax and play, and it's a big blow for me to not have it. At least the office has a (really fast) broadband connection, and I now have 24/7 access.

In addition to the internet thing, the hall is also located in a really dodgy area of town. I have been repeatedly warned not to walk alone at night, especially from the metro station (which would be about a 40-minute walk). As I understand it, the odds are pretty good I'd be mugged/stabbed/whatever. So, I'm heeding that advice. This wouldn't be a huge problem except that the bus from the metro station to my hall stops at 8:30 every night, a ridiculously-early hour for such a big city. There are night buses from downtown, but they are slow, infrequent, potentially dangerous and stop running at about 12:30AM, which makes going out for an evening on the town difficult. Especially because there is no nightlife whatsoever in the area of my hall. None. There's an internet cafe, a corner shop, two restaurants, two laundromats, a pharmacy and a bakery within a twenty-minute walk. That's it.

Basically, the area feels somewhat like a ghetto in a country much more financially destitute than France. I realise that Marseilles is a fairly poor city, but really-this is France! Not Rwanda, not Afghanistan, France. They should be able to do better than this. As for the hall, it just reeks of "bare minimum effort". There are walls and a ceiling and we should be happy for that, dammit. Any other amenities, anything to make one's personal life "enjoyable" is just lunacy. There's a comprehensive lack of attention to detail that's pervasive in the design and implementation of these mediocre living spaces. I don't expect the Taj Mahal, but for a prosperous first-world nation to not provide at least basic internet access to its student, in 2008, is ridiculous.

The Ugly: The city in general is not so much with the pretty ugly. There are exceptions, and areas of the city that predate WWII are generally quaint and pretty. There are a fair arrangement of churches, the harbour is lovely, and the surrounding scenery exquisite. However, most of the buildings can be generously described as "utilitarian". They are boxy, plain, poured-concrete structures; they are drab and at times dilapidated. The university buildings are equally boxy and uninteresting. It's not a big deal by any stretch, but don't come to Marseilles if you expect picturesque French villas nestled around the Mediterranean.

I'll be in Marseilles for a total of about two months. Having been here for two weeks, I already am a bit homesick, and am pretty frustrated with some of the shortcomings I've seen. I expected better, especially given this is the second-largest city in a country known for its history, prosperity and modernity. France should be a beacon of good social order, with well-equipped public transportation and a modern infrastructure, both physical and digital. I hope my opinion will improve, but right now-though the people seem lovely, and it's great to see my friends here again-I have been largely unimpressed with the city itself. Maybe time will change that opinion.

"I have tried to lift France out of the mud. But she will return to her errors and vomitings. I cannot prevent the French from being French."

-Charles de Gaulle


Friday, April 11, 2008

Not all atheists are snobs

"We are all atheists about most of the gods that societies have ever believed in. Some of us just go one god further."
-Richard Dawkins


There's a blog I read with great regularity (whenever a new article pops up on my RSS feed), called Violent Acres; I like it so much, it's one of the few links in my sidebar. Generally, V (as the author is known) is astute and clever; often controversial, but generally she at least makes good points. But I feel that her recent post, Atheists are Snobs, misses the mark in a way very few of her others ever had. It's not because I'm an atheist myself (I am); it's because I think she falls prey to the exact same generalisations she preaches against.

Take this quotation, for example:
Atheists think they’re being clever with their spaghetti monster analogies and fairy tale rhetoric, but at the end of the day, they come off sound like condescending pricks.

This is where I think the first flaw comes in. She paints all atheists with the same brush. This includes zealots (and there are atheistic zealots) and moderates, intellectuals and dumbasses. She paints Richard Dawkins-a well-spoken, erudite opponent of organised religion-with the same brush as the mouth-breathers who decide that a facebook forum about Apple computers is the right place to rehash the same old creationism-vs-evolution argument again and again in stilted English and poorly-constructed critiques.

The problem is, there are many of us, and we're just as diverse as any other group. I'm an atheist, but I've been to Baptist, Catholic, Anglican, Presbyterian and Protestant churches. I've been in love twice-once with a Mennonite and once with a Catholic, and have dated girls who were Christian, Hindu and atheist. I discuss religion frequently with my friends, religious and atheist alike. I think religion does some wonderful things in the world (charity, preaching morals, anti-drug programs and so forth), and does some terrible things (inspiring divisiveness, crusading against science, blocking the distribution of condoms to Africa and so forth). I have no problem with someone being religious, and am actually intrigued as to what compels them to their faith. Not so I can dissuade them from it, but because I think it speaks to a core need in ourselves, something V addresses when she says:
I, myself, have not been able to claim belief in a higher power for many, many years. However, I can still see the value in Religion. Perhaps growing up without a strong parental figure in my life made me recognize the possible value of a loving Father figure up in the sky watching out for me. And hey, I try my best not forget that sometimes we all need something to believe in.
So, I get it-I accept that faith in a higher power is an almost intrinsic characteristic of humanity. Hell, I often wish I could feel what religious people feel. That confidence, that peace which must accompany an unwavering belief in something bigger than us, with a plan for all of us, a glorified father figure who wants us all to be happy (despite plagues, famine war, and so on). I really do wish I could believe that. But too many things don't add up and I can't bring myself to believe (I won't go into the details here, you probably know them all by now).

Later on, V gets somewhat personal in her attacks, and pushes her stereotype further:
Most Atheists have the tendency to thumb their noses at Jesus, and then log onto World of Warcraft so they can pretend to be an orc for a couple of hours. They sneer at the Bible, but have no problem playing endless hours of vampire role playing games. The message is clear. Fantasies are OK as long as they include gratuitous violence and some sort of porn.

She has now labelled the majority of atheists as basement-dwelling anti-social troglodytes (not to mention implying that being a World of Warcraft fan makes one guilty of being just that). I don't play WoW, I don't even play much in the way of computer games. I'm a Ph.D. student in Electrical and Electronic Engineering, a nerdy profession indeed, but I nonetheless have a significant social life and the social skills to match. But again, that's not the point. The point is those last two sentences.

"The message is clear. Fantasies are OK as long as they include gratuitous violence and some sort of porn," she says smugly and-dare I say it-rather snobbishly. Putting aside the inherent superiority she touts over the 8.5 million people with the audacity to enjoy an online game, it is here that she shows her lack of comprehension. Because the message is clear, she just didn't read it right; the message is this: "Fantasies are OK, as long as everyone knows they're fantasies, and nobody tried to work them into broader life and legislation and as long as they do no harm". Nobody credible, or with any authority, believes that World of Warcraft is factual, and nobody proposes laws requiring that children be equipped with a helmet of +5 protection when leaving the house.

See, this is the main bone of contention amongst the atheists, to the extent that we can all agree on something: religion isn't science. Creationism has become one of the core battlegrounds in the brewing religious furor between the believers and we godless heathens. I have no real problem with people choosing to believe that the earth was created in seven days by an omnipotent deity. I think it's a little crazy, but I believe in their right to believe in crazy things. What bothers me is when school boards in Kansas vote to teach Intelligent Design (a thinly-veiled code-word for Creationism) in schools. What bothers me is when I get told I'm inferior and damned to an eternity of hellfire and torture because I don't believe. What bothers me is when religion gets in the way of common sense, ultimately causing harm. In short, what bothers me is the zealots, the religious extremists.

But you know what? I don't think all Christians are like this. In fact, I don't think the overwhelming majority of Christians are like this. While we're at it, I don't think the majority of Muslims are suicide bombers in waiting. I think, regardless of the religion, that the majority of the people who practise said religion are decent, moderate, often intelligent people who happen to believe something I don't. And you know what? It would be categorically wrong of me to classify all Christians as bible-thumping, evolution-denying wacknuts. But those are the ones that get the media attention; it is those squeaky wheels that get the grease and therefore many people castigate all Christians for the outlandish actions of a vocal few. And people who do paint with this broad are brush are shortsighted and quick to judgement. So why is it OK to paint all atheists with the same broad brush?

Most atheists are decent, moderate, often intelligent people. We are well-intentioned and tolerant, we work we play and we socialise. We just happen to not believe in something that religious people do. But you know what-the wacknuts, the extremists, the ones who are not just non-religious, but who are actively against religion in all its forms, and are on some misguided quest to annihilate it? They're the ones who get the attention; they're the ones you remember. But someone as smart as V should know better, should look beyond that and realise they are the vocal minority. They are the atheistic equivalent to the Creation-preaching Kansas extremist Christians, they are the atheistic equivalent to Al-Qaeda (only less well-armed and well-funded). Their reaction is natural-when confronted with a strong, vocal minority, it makes some sense to react with equal fervour, but they do the rest of us a disservice because otherwise-right-thinking people like V are misled by that very fervour into believing we're all extremist atheists. And we're just not.

V, if you somehow read this, I hope you will realise that your post describes a mere minority of atheists, albeit those you're most likely to notice and remember. Just don't make the same foibles they do, by blaming the many for the extreme actions of the few. That's ill-informed, myopic and-to be brutally honest-a little bit snobby.

"It was, of course, a lie what you read about my religious convictions, a lie which is being systematically repeated. I do not believe in a personal God and I have never denied this but have expressed it clearly. If something is in me which can be called religious then it is the unbounded admiration for the structure of the world so far as our science can reveal it."
-Albert Einstein.

Wednesday, April 02, 2008

Dear God, please save my son from TB

"If you can discover a better way of life than office-holding for your future rulers, a well-governed city becomes a possibility. For only in such a state will those rule who are truly rich, not in gold, but in the wealth that makes happiness-a good and wise life."
-Plato

OK, I just made a really long post at a message board I frequent, and thought I'd share it here as well so that a few more people might read it. The background is this: A Wisconsin couple is under investigation after their child died as a result of a preventable illness. The reason the child died? Instead of her parents taking her to a doctor, who could have easily saved her, they prayed for her to get better. In lieu of medicine, they chose prayer. I asked on this message board what people thought about this, and about other crazy cures (witch doctors, crystal healing, homeopathy, etc.). Eventually, the debate became about whether the state has a right to tell use how to raise our kids, given that religious freedom is a protected right. Essentially, can the state intervene if people's religious beliefs are causing danger to their children? And if so, will this lead to a slippery slope where kids aren't allowed to play sports because it's dangerous, and all kids are forced to wear helmets when they cycle, etc.

Here are my thoughts. Basically, it's this: the parents were negligent, and should be treated as such. I will address the major themes discussed within this thread, and will apologise (though not profusely) for the very debater-y tone this post is about to take. And its extreme length.

Religion versus science
Nobody reading this is likely to question that medical science is imperfect, but it's miles and miles better than religion and faith healing, so I'm not going to say much on this. The reality is, certain diseases are highly predictable and highly treatable, and this sounds like one of them. No, it's not 100% but it's pretty close.

The role of the state, and the social contract
OK, welcome ladies and gentlemen to debater-land. What is the role of the state? Well, when someone chooses to be a citizen of a given society, they enter into an implicit social contract: they agree to certain things or they remove themselves from the state. Essentially, you cede certain rights in exchange for certain benefits. In an anarchistic nation, you could rape, murder, pillage and more at will. In every civil society on earth, we eliminate those rights. On a less-extreme example, you lose to right to retain all your income (i.e. taxes), and you lose the right, in most western states, to live in a mono-religious theocracy, whether you want that or not. In exchange, you get protection via the instruments of the state-police, military, education, health care. You enter into this collective willingly as an adult or under the auspices of your parents as a child, and you have to accept those conditions, or work from within to change them.

This isn't (yet) about the specifics of this case, just establishing the groundwork. We do give up certain things to the state in order to gain the benefits that come from it.

The state's duty of care
The state has a "duty of care" regarding its citizens. This means that, because they have chosen to buy into the state, have fed the state, and have ceded rights to the state, the state has not only the right to, but a responsibility to care for its citizens. This takes different forms in different places. Saudi citizens may want their religion preserved as one of the duties of care; Americans might want freedom to practice any religion protected. But ultimately, the will of the people must be represented, and the members of the state cared for.

Further, the state has an extra duty of care to the weaker, and less able to protect themselves, members of the state. Certain members of the state are better able to protect their own rights without state intervention, but others are more vulnerable. It's why there are laws against con artists, against fraud and discrimination, and why we codify laws protecting the disabled, for example. Children, of course, are the centerpiece of all this: children are the weakest members of society, the least able to protect themselves, and the most open to abuse, especially by their parents and/or guardians. So, the state institutes additional protections for children: abuse laws, statutory rape, etc., because they are not rationally-thinking individuals the way we consider adults to be.

Again, nothing specific to this case, just saying the government needs to protect children. Again, something we can all broadly agree on, I'd wager.

Religious freedom
In the states we're talking about (i.e. Western Liberal Democracies-WLDs for short from now on), religious freedom is protected. Religion is seen as a spiritual, personal choice, largely ungoverned by logic and reasoning, thus incapable of being regulated in the ways other things are. Therefore, WLDs pass laws to protect the right to worship in the way you see fit, and the protection of religious beliefs, even where it might seem to contravene other regulations (for example, it is often a protected right that Sikh men be allowed to wear a turban, even where a hat is part of the uniform for everyone else).

However, these rights are not universal. Where they impinge on the health and well-being of others, we curtail them. We do not allow animal sacrifices or child sex, even if it's a religious belief. That Sikh man I mentioned? If he wants to work at a job requiring a hard hat, that's a safety issue, and it takes precedence over his religious beliefs. There are certain laws which cannot be contravened, even for religious reasons.

Parental Rights
When you become a parent, you have taken on arguably the most important role in society: shepherding the next generation of citizens into adulthood. This comes with a weight of responsibility, and its a mantle that we can ill-afford to let people shrug off. Therefore, the state grants a limited right to parent upon its citizens. Anyone can become a parent, and for the most part the state won't step in. You want to teach your kid that black people are evil? You're a StormFront (a NeoNazi group with whom some members of the message board linked above have tangled from time to time) idiot, but that's allowed. You want to plonk him in front of the TV for 8 hours a day? Goodbye brain, but that's your right. But the awesome responsibility you have cannot be unilaterally discarded; you beat your child, we take him away. Rape her-we take her away. Let your child go without food, adequate clothing and shelter? We take them away. The state's duty of care extends as far as ensuring at least a bare minimum of care upon those unable to provide for themselves; if you have taken on this duty, it is one you cannot fully abdicate. It is a limited right to parent.

Balance of harms and the concept of reasonableness
OK, here's where it gets interesting: where do you draw the line? There is, indeed, a difference between active and passive harms. Beating a child isn't the same as allowing them to be harmed by inattention. However, we do criminalise negligence. If you refuse to feed your child, they will be removed from your care. If you refuse to educate them, they will be removed from your care. If you allow their father to rape them, even though you did not yourself participate, they will be removed from your care. Because you have been negligent to their upbringing.

So how, then, do we decide where this line is drawn? Through the balance of harms and reasonableness. The balance of harms says "if doing an act causes more harms than not doing it, it should be stopped". This is ultimately measured with reasonableness. Lawyers probably know more about reasonableness in a legal sense than I do, but I think it's safe to say that in many cases, it ultimately comes down to a judge or jury deciding what's reasonable to the common man, or something to that effect. That's how we judge the balance of harms. Of course kids should be allowed to play sports-the harm of being banned from that is significant, in terms of health and development, and the risk is comparatively low. The harms of refusing a child necessary medical treatment, however, are a world apart. There is no real benefit to doing so (personally, I'd be in favour of Jehovah's Witnesses-at least JW children-being forced to have blood transfusions, their religion be damned, but that's another debate for another day) and the harm is as severe a harm as can ever be placed on a child-death. Major harm, no tangible benefit: religious freedom can be curtailed.

In this case, though the science may be imperfect, as is all science, it provided a clear and obvious solution, one with a proven track record, and one that was infinitely more effective than prayer or faith healing, or crystals or any other wacky crap the parents might have tried. Science could have saved this child, by any reckoning. The parents should have known this. Do they have the right to their religious beliefs? Of course, but not at the expense of their child's life, when that life could have so easily been spared.

Where would I draw the line in government control over parenting? Reasonable limits. I think bike helmets on kids are great. Their hair might get messy, they might have to deal with some discomfort, but forcing parents to limit the severe head trauma their child might endure is a reasonable risk-it doesn't make cycling any less fun. What about obese children-another known health risk-parents are currently allowed to let their kids get fat? Sometimes I think a government-mandated fat camp would save society a lot of trouble, make for better, healthier children, save the health care system a bundle and generally be positive. So I somewhat support this, though I'm not 100% sure. While I'm at it, yes I think parents should be required to make their kids wear seatbelts in the car; yes I think they should be required to have smoke detectors in the house and yes, I think they should do everything reasonable to ensure their child survives risks to their safety.

When the government does go too far, we vote them out, we push for change in the legislature, we protest, we do whatever we have to. But given a child's inability to stand up for itself, I see nothing wrong with a societal collective, enshrined in law, stating that there are certain minimum standards of care you must provide your child; if you accept this highest of duties, you had damn well better accept the responsibilities or the power of the state will descend upon you with great fury for so highly damaging the most vulnerable citizens we have that you have abdicated your rights as a parent.

"You rock a sobbing child without wondering if today's world is passing you by, because you know you hold tomorrow tightly in your arms."
-Neal A. Maxwell