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Modern Tribalism: Mythical Ideologies for Mythical Ancestors

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Bartolomeo_di_Giovanni_-_The_Myth_of_Io_-_Walters_37421
Bartolomeo di Giovanni recounts Jupiter ordering Mercury to rescue Io: an example of a cultural-creating myth.

In the past couple of years, I’ve read several books that deal with the origins of human society: Frans de Waal’s The Bonobo and the Atheist, Matt Ridley’s The Origins of Virtue, Francis Fukuyama’s Origins of Political Order, and Yuval Harari’s Sapiens are just a few examples.

One of the common themes in these books was that the leap from the band-level socities (usually capped at about 150 members) to tribal societies depended on the creation of mythological common ancestors. Tribal societies were successful because they could scale up in times of crisis. The bigger the crises, the more the individual groups would need to group together, so the farther back in time they would look to a common ancestor. A small crisis might entail a couple of tribes who were descended from a common, living grandfather. A medium crisis might require going back a few more generations to a long-dead (but possibly historical) great-great-grandfather. And a really large crisis might require going back even farther to mythical ancestors who may or may not have ever lived. The point was that–because they could always create an ancestor further back in time–tribal societies had truly immense ability to scale up (at least in the short term when faced with an external threat.)

Now, I’m very far from the first person to call modern American political discourse tribal. Basically everyone can see that our society is increasingly fracturing into diverse, ideologically pure and rigid social groups for whom politics is much more about creating and maintaining in-group solidarity than honest political differences.

If you’d like a recap, here’s a long but very awesome article about this: I Can Tolerate Anything Except the Outgroup. In the article, Scott Alexander posits three main tribes in American society: red (conservative), blue (liberal) and gray (techno-libertarian). These are the top-level tribes, but each one is composed of a dense connection of sub-tribes, each smaller and more specific than the level above. For example, the gun-rights crowd is a sub-group in the red-tribe, and the open carry movement is a sub-group of that group.

Now, if you’d asked me last week, I would not have made any serious connection between the development of tribal societies in human prehistory and the rise of tribal politics in the United States. For the most part, the reason people make this analogy is that “tribal” has pretty negative connotations (e.g. insularity, xenophobia, and irrationality) that pretty closely match the behavior we’re seeing in American political society. So, a convenient connection but also a pretty superficial one.

But now I’m starting to think that the connection is actually much deeper than that.

Take a look at this image (one that a Facebook friend posted recently):

Mythological Ideology

Now, it’s got all the hallmarks of really obnoxious political memes, right down to the sloppy grammar. I’m looking at you, random lonely quotation marks.

Lonely Quotation Marks

Now, according to this meme “the same people” were fighting against women’s rights in the 1920s, against equal rights for blacks in the 1950s and 1960s, against women’s rights again in the 1970s, and are now supporting Trump in the 2010s. So, who are these mysteriously long-lived people? Who are all those folks showing up in Trump rallies today that were waving anti-enfranchisement posters nearly 100 years ago? Obviously: nobody. Because humans don’t live that long.

Then what does “the same people” refer to? Perhaps there’s an ideology that’s around today that’s been around for 100 years, and so it’s not the individual human beings but the ideology that is the problem. This is also unlikely, however. Not only do ideologies change and mutate over time, but the reality is that (to pick a couple of issues), most of the women’s rights activists of the 1920s were extremely pro-life and would have been campaigning against abortion in the 1970s. Donald Trump, meanwhile, has been pro-choice almost his whole life, only switched to pro-life recently, and didn’t even do a half-way decent job of being convincing about it. So–even if there were such a thing as ideological philosophies that were consistent over time frames of a century or more–there isn’t one that aligns with these issues.

So what’s going on?

In simple terms, Occupy Democrats is creating a mythological ideology in exactly the same way that ancient tribal societies created mythological ancestors. The idea of Romulus created a bond between Romans who might otherwise come from different families, neighborhoods, or tribes. The bond was real, even if the Romulus was not. In the same way, the blue tribe is inventing a narrative of centuries’ of struggle for equal rights that always had a “good side” for them to claim membership in. Of course that’s a comforting belief, but the most important function that it plays is to unify the various sub-groups within the blue tribe who otherwise might fall into internal squabbles.

So, the analogy to tribes goes much deeper than I first thought.

And of course, this isn’t something just the blue tribe gets up to. All tribes do it. They invent common ancestors or (in our ideological time) common ancestral ideologies. The red tribe has actually been at it far, far longer than the blue tribe, but they choose a different narrative. Instead of a battle over equal rights, the red tribe has a battle to preserve the ideals of the American Constitution, and so the Founding Fathers function as the mythological common ancestors and the Constitution as the mythological common ideology of the red tribe.

Now, if you’ve got any advice on how to get people to stop posting this kind of tribalistic nonsense, I’d love to hear it. I’m begging my friends not to do it anymore–because it makes me hate being on Facebook and is bad for the country–but the worst part is that the kind of people who post this sort of thing (on the left or the right) are precisely the kind of people who can’t conceive of any way in which they could be doing any harm. After all, they’re just telling it like it is, right?

Soul on Fire: Appreciating Elie Wiesel

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Elie Wiesel departed this world at the age of eighty seven. He has had a tremendous influence on my life, though I never met or corresponded with him. His books were always in the house when I was growing up, and I remember my mother retelling for me the plot of Dawn, but I cannot remember how old I was. Perhaps I was nine. The details have faded but the memory remains and comes to mind quite often. Honestly, it was sobering and a bit frightening to realize that no one is exempt from life’s horrors, that even I might be forced at some point to choose between two ugly outcomes. I still hope that I never will, but it was Elie Wiesel who forced me to acknowledge the possibility that it could happen.

I have not rushed to post on Wiesel’s death because I have been picking up his works again and pondering his life. He deserves as much. I confess that it has been at least a year since I last read something of his. Wiesel himself resisted tidy conclusions. Still, something that I have noticed while following  media coverage is just how much is misunderstood about Wiesel. He had his flaws and failings, of course, and valid criticisms can (or is it should) be leveled at him. There were even survivors with more compelling views on the universality of the Holocaust than his own, and Wiesel sometimes clashed with them, but he was a powerful voice for good nonetheless. Then there was the disgraceful spectacle of people like Max Blumenthal, who possess the moral stature of a Chihuahua, publishing tweet after tweet vilifying Wiesel not long after his death was announced.

Something that I can see even in many valid criticisms is that Wiesel is being judged by our own image of a Holocaust survivor and champion of human rights should be rather than by what Wiesel actually was. To understand Wiesel we must set aside such grand images as citizen of the world and its conscience, and start with the Elie Wiesel who was deported to the kingdom of night, as he would put it. A shy but ardent Hasidic youth who viewed everything through a spiritual lens. His parents had to force him to set some time aside for secular studies, such was his religious fervor. Then came the Holocaust, an outburst of the forces of evil so intense that it destroyed his ability to believe as he once did. Wiesel always wanted to recover that simple faith, but could not. This is the thread running throughout his works, the source of the enigmatic laughter and silences that fill his stories.

Night is a powerful novel. Really needs no introduction. Dawn is not as well known, but as noted above, perhaps more compelling and troubling because it deals with the internal struggle of a Holocaust survivor faced with making an awful choice. If Night is about surviving in a kingdom where God does not act, Dawn looks at the choices one must make when acting in history instead of God. Night will make you weep, and Dawn will chill you, but if you want to get at the man behind Wiesel’s public persona then read Souls on Fire. Souls is a collection of sayings, stories, and character sketches of several 18th-19th century Hasidic masters, leaders of a Jewish revivalist movement in Eastern Europe. Wiesel has written quite a bit on this or that Hasidic master. It is a prominent topic in his writings, and though I have never bothered to quantify this, I would not be surprised if he has written more frequently and directly about Hasidism than he has about the Holocaust, but everything that he wrote eventually touched upon his experience in the camps.

The Hasidic master, or Rebbe, acts as bridge between his followers, the Hasidim, and God. The Rebbe was central to how they approached the world, so telling stories about these masters practically became a sacred duty. These were stories about hidden saints and holy beggars, miracles and prophecies, uplifting the poor and downtrodden, intense longing for the Messiah as if he were due any minute, putting God on trial for neglecting his children, and a host of other colorful episodes, but most of all about the soul and how to mend it. Sometimes cryptic and paradoxical, they all share a love of truth. These stories were used to draw man closer to God rather than simply entertain. Wiesel did that, too. “I don’t believe the aim of literature is to entertain, to distract, to amuse.”

Hasidism, then, was the world of Wiesel’s innocence, where God was close, always ready to intervene on behalf of those who loved him, a world filled with warm memories of conversations with his grandfather the devout Hasid. It was he who taught Wiesel his first stories and embodied their virtues. Hasidism was about faith. Not mental affirmation, but an attitude of trust and devotion.

In the chapter entitled Disciples IV, Elie Wiesel relates a Hasidic legend of how Satan protested the birth of a particular Rebbe so holy that he would draw enough followers closer to God so as to destroy Satan’s kingdom effortlessly. The heavenly court recognized the unfairness of that scenario, and decided to send a rival – a counterfeit Rebbe – whom no one would suspect of serving God’s rival.

How is one to know? How does one recognize purity in a man? And how can one be sure? I remember putting this question to my grandfather. He chuckled and his eyes twinkled when he answered: “But one is never sure; nor should one be. Actually, it all depends on the Hasid; it is he who, in the final analysis, must justify the Rebbe.”

It is hard not to see this as really being about God, about Wiesel’s relationship with him. This answer to a childhood question, I think, lies behind the anger in Night, and behind the moral calculus in Dawn. Like the old chestnut, show me your friends and I will show you who you are. With Wiesel, though, there is never a simple affirmation of man’s moral superiority to God. That is a subtle nuance which even as fine a film as God on Trial (inspired by a Wiesel experience and story) misses. Man is responsible for affirming his devotion to truth through his actions and choices, perhaps even to transform his master through them. His failure to do so can have acute repercussions because God and man are inseparably linked.

“You’ll grow up, you’ll see,” my grandfather had said. “You’ll see that is more difficult, more rare to find a Hasid than a Rebbe. To induce others to believe is easier than to believe…”

Another story is shared of a Rebbe scolding God for keeping an old man like him waiting all his life for the messiah, then Wiesel’s own memory of his grandfather blessing him to see the messiah end evil, and how that caused him to tremble in Auschwitz for his grandfather. A story about a holy dance invites Wiesel to wonder how his grandfather died. For him, it is all connected. He expressed what he experienced in the camps in terms of these Hasidic tales and sayings.

One of Hasidism’s finest tales relates that the founder of Hasidism went to a certain spot in the woods to perform a ritual and utter a prayer to avert a disaster. His successor could not remember the ritual, but knew the spot and the prayer. The next Rebbe knows only the spot, and, finally, only the story remains. This must suffice, or can it? Wiesel suggests that we might be past that stage.

The proof is that the threat has not been averted. Perhaps we are no longer able to tell the story. Could all of us be guilty? Even the survivors? Especially the survivors?

That last question alone opens up a world of anguish that the trite and easy phrase survivor’s guilt can never fathom. It also lends urgency to the task of storytelling. There are no easy answers to any of these questions which occupied Wiesel his entire life.

Two sayings of Hasidic masters are given in the chapter with no commentary. “To pronounce useless words is to commit murder,” and, “Nothing and nobody down here frightens me… But the moaning of a beggar makes me shudder.” Both of these encapsulate Wiesel’s approach as author and witness. Waste no word on things that do not teach truth and fear nothing as much as another’s suffering.

There is much more that could be discussed. Instead, read Souls on Fire, especially the moving postscript describing why he wrote it. Your time will be greatly rewarded.

To end like I began, on a personal note: I was surprised to feel no sorrow at Wiesel’s passing. In fact, I almost felt happy. I typically get very emotional thinking about the Holocaust at any length. Why not now? In Jewish thought death is often considered a passage from the world of illusion to the world of truth. Wiesel loved truth but was haunted by it. He was truly a soul on fire, so perhaps now he will be able to see things as they really are, and meet with God to reconcile differences and finally have his questions answered. A chance, I feel, to regain his childhood faith.

For me, “rape culture” isn’t political. It’s personal.

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Understand your conversations aren’t happening in a vacuum; silent victims are listening to you.

Sometimes I want to talk to people about “rape culture.” I’m putting “rape culture” in quotes because the people I most want to talk to about this often recoil at the phrase. If there was another shorthand phrase I knew to describe this situation, I’d use it, but I don’t know of any.

For clarification, when I say “rape culture” I do not mean a culture that is totally chill with violently forcing people to have sex. I mean a culture that minimizes the seriousness of sexual harassment and assault in myriad ways, most of them not purposeful but still very impactful. The cumulative effect is that far too many women have not only been sexually assaulted but—and for me this is a crucial point—they feel unable to do anything about it or even tell anyone.

(Before I continue, please note that in this post I talk exclusively about male rapists and female victims because I am talking about my personal experiences. However it’s important to understand that men are also assaulted and they also struggle to talk about it.)

I feel very strongly about this issue. I probably feel more strongly about this issue than any other social or political topic, by a lot. And that’s because, for me, this is very personal.

When I talk about “rape culture,” I’m not trying to have a political conversation or a policy debate. I’m not trying to establish whether liberals are on witch hunts or conservatives hate women or feminists hate men or whatever else. I don’t care how you feel about your ideological opposition. If I’m trying to talk to you about “rape culture,” this is what I’m trying to say:

I’ve been assaulted. It traumatized me for a long time, and it was even worse than it needed to be because I didn’t think I could tell anybody. When I eventually did tell someone, someone I trusted and loved, he told me he was disappointed in me. I felt humiliated and ashamed, and I really wished I hadn’t told him. I didn’t tell anyone else for a very long time. And I suffered for it.

And many women I love have been assaulted. It’s not my place to share their stories, but the bottom line is this: of all the women I’m closest to, more of them have been assaulted than haven’t. Many of them didn’t talk about it with anyone for a long time. And they’ve suffered for it too.

If I had just walked up to you and told you that, would your first response be “How do you know your loved ones aren’t lying to you? How do I know you’re not lying to me? Women lie sometimes. We should be talking about that.”

The women I know who don’t go public with their stories fear they won’t be believed, fear they’ll be blamed, or fear there will be reprisals against them. And I can’t reassure them that wouldn’t happen, because, from what I’ve seen, that is usually what happens. Even in the more obviously criminal situations, I couldn’t get them to tell the police. Often they won’t even tell their social circles. The men who do these things just go on with their lives, in many cases going on to assault more women who also won’t say anything. My heart breaks for those future women, who I can’t save. It breaks for my friends, who got no justice or relief.

Before this post, I’ve only told a handful of people that this has happened to me. It’s not something I want to think about, and it’s not something I want to be defined by. But I’ve decided to write about it because I’m tired of having this conversation as if we’re discussing “them”—other women, not present, who have gone through this and what it may or not be like for them and how they may or may not react to the way we discuss this. We’re not talking about “them,” we’re talking about me. We’re talking about my family and friends. And, in all likelihood, we’re talking about your family and friends too. For countless people, this is not an abstract discussion; this is our lives.

We’re not talking about a group of anonymous women. We’re talking about my friends and family. We’re talking about me.

The more vocal I am about how seriously I take this, the more women end up telling me their stories. They trust me to believe them, and they also trust me not to tell anyone. Sometimes that’s the hardest part, because I want to tell everyone. I want people to understand how common this is.

In one of my friend’s cases, I knew the guy. I fantasized about walking up to him and punching him in the face. But she didn’t want me to say anything to anyone. So when I saw the guy, I had to just act like nothing had happened. Everyone acts like nothing has happened. I wonder if he even thought about it again. She was intimidated about leaving her house, she would cry when she got home, she would make extra sure her door was locked—and he doesn’t even have to think about it again.

When I think about how many women I know—personally—who have not only been preyed on, but then shamed or intimidated into silence, I feel overwhelmed.  I’m overwhelmed with sorrow and I’m overwhelmed with rage. I feel rage at men who take whatever they want with no real concern about repercussions, and I feel rage to know they’re right not to worry. I feel rage at a society that’s quick to find reasons not to take my friends’ stories seriously, not to face how common this is. I feel rage at myself that I can’t do anything besides listen and grieve.

And you know what else? If you’re the person who can’t have even one conversation about this without saying “what if she’s lying?” – I feel rage at you.

You think because you’re not physically attacking anyone, because you’re “just asking questions,” that you’re not a part of this—that you’re innocent. You are not innocent. Every time you talk about this publicly or in groups, odds are good that someone who’s been through it is listening. She’s hearing your suspicion and condemnation, and she’s deciding she’s much better off never telling anyone. If no one knows, no one can call her a liar, man-hater, idiot, or slut. No one can use one of the most painful parts of her life to hurt her all over again. But she’s also a lot less likely to get the help she needs. And the guy who attacked her is free to go attack someone else.

And you. You who think we don’t talk enough about false accusations, who think we don’t consider how scary it is for men to hook up with women they don’t know, who think a man assaults an unconscious woman hidden behind a dumpster because of a “hook-up mentality”–you’re a part of this. Where do you think “culture” comes from? Each time you talk about sexual assault, you’re contributing to a culture of some type. You might be contributing to a culture of support, compassion, a desire to understand. But if you’re contributing to a culture of suspicion and blame, that’s on you. She hears you, and she’s shutting up, and that is on you. So I feel rage at you too.

When I talk about “rape culture” I’m not advocating for a political party or policy or position. I’m not calling for a ban on any ideas or any topics of conversations. Talk about false accusations, talk about drunken regret, talk about whatever you want. Just understand your conversations aren’t happening in a vacuum; silent victims are listening to you.

So when I talk about “rape culture,” that’ s what I’m trying to make clear. I want you to recognize that none of us are observing this from the outside; we’re all involved. Everyone who talks about this—and everyone who refuses to talk about it—is a part of this. We are all a part of this. And all I really want is for you to think about which part you’re playing.

The Dog Whistle Dilemma

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Political polarization is bad enough, but sometimes partisan arguments are worse than merely polarizing. One example of this is the response to the controversial topic of political correctness and so-called “social justice warriors.”

Now, I’m not a huge fan of the term “social justice warriors” because—as a term that was initially a pejorative and is still primarily used that way—it carries a lot of baggage. But I do think that concerns about political correctness are legitimate, and I documented a lot of thinkers (primarily from the American left) who have agreed in recent months in Difficult Run’s most widely read article of 2015: When Social Justice Isn’t About Justice. This view—that political correctness, social justice activism, microagressions, tolerance, etc—have gone a little too far seems to be an emerging consensus. But there are still holdouts.

Not surprisingly, the holdouts come from within the social justice movement itself. One prominent, sympathetic voice is John Scalzi. He’s a best-selling, award-winning science fiction author who famously signed a multi-million-dollar publishing deal with Tor last year. He’s a prominent, influential voice on social justice issues, and according to him—and thousands who agree—there is no conceivable, legitimate concern to be had on this topic. For example, back in 2014, he wrote that:

“Political Correctness” is a catchphrase which today means one of two things. The first is, “I have done no substantial thinking on this topic in at least twenty years and therefore anything I say past this point cannot be treated with any seriousness.” The second is “It is more important for me to continue my ingrained bigotry than it is for you not to be denigrated or offended by my bigotry, because I am lazy and do not wish to be bothered.” If in fact you do not intend to convey either of these two things, you should not use, nor sign on to a document which uses, the phrase “political correctness.”

In November 2015, at precisely the time that opinion across much of the spectrum of American politics was starting to really take political correctness seriously as a threat, he wrote:

I’m always embarrassed for the people who use these phrases [“political correctness” and “social justice warriors”] thinking they’re cutting, when in fact what they signal to the rest of the world is that the utterer is dog-whistling to a low-wattage, bigoted rabble in lieu of making an actual argument.

You can immediately see the polarization and absolutism of Scalzi’s statements. If we take Scalzi’s argument at face value then we must write off folks like Andrew Sullivan, John McWhorter, Jeannie Suk, Jonathan Chait, Laura Kipnis, Asam Ahmad, Damon Linker, Greg Lukianoff and Jonathan Haidt as ignorant bigots. That’s a pretty diverse list of gay and straight, male and female, white and black thinkers (almost none of whom are conservative or Republican), but in one fell swoop Scalzi says you can ignore anything they say. Which is the whole point: you can make the world a much simpler place by inventing reasons to completely ignore your opponents. This is what political polarization is all about. We’ve seen this before.

But when we look at the specifics of Scalzi’s argument, we see another problem. The key concept in Scalzi’s argument is the concept of dog whistling. A dog whistle is “a type of whistle that emits sound in the ultrasonic range, which people cannot hear but some other animals can, including dogs and domestic cats, and is used in their training.” So, in politics, the idea of dog whistling is that someone disguises racism behind a veneer of apparently neutrality. For example, they will talk about “thugs” (when discussing issues of race and crime, perhaps) as a stand in for just using the n-word. This accusation is true. It is a real thing that really happens.

The problem is that Scalzi isn’t leveling the accusation against a particular thing said by a particular person in a particular context. He is saying that anyone who says anything in any context about political correctness or social justice warriors is engaging in dog whistling.

Intended or not, the inevitable consequence of this move is that it subjectifies arguments. Making an argument about a person’s motivations or private beliefs is always tricky, but in most cases we can build a case by using publicly available, objective facts like their words, their behavior, the consequences of their actions, and so forth. But that’s not possible when we make categorical statements about the motivations and private beliefs of a wide range of people without any recourse to external facts. The only way to enact the total dog whistle accusation as Scalzi does is to abandon objectivity.

The case for abolition relied on objective claims like all people deserve human rights and human rights are incompatible with slavery as an institution. The 20 century civil rights movement also relied on objective claims such as segregation is incompatible with genuine racial equality. But the all-encompassing dog whistle accusation eschews recourse to any publicly available, objectively valid facts and so eschews objectivity itself.

Why does this matter? It matters because once an argument becomes subjective, it no longer makes sense to talk about who is more correct. Instead, arguments inevitably devolve into contests to see who is more powerful. When objective truth is no longer a recourse, all that remains is appeal to power.

This makes the dog whistle accusation an ultimately self-defeating tool from the standpoint of genuine concern for social justice, because once the argument becomes a question of power, it is a foregone conclusion that it can no longer constitute a genuine challenge powers in high places. You cannot speak subjective truth to power because subjective truth is power.

The practical reality is that the ultimate consumers of social justice activism are nice, college-educated, open-minded, prosperous, white Americans who are desperate to find the magic words to say to absolve themselves of any perceived guilt from profiting off of historical exploitation or collaborating in ongoing, systemic oppression. Social justice activism, unmoored from sternly objectivist claims, cannot resist the universal solvent of American consumerism and is already far on its way to becoming just another luxury good. Social justice arguments rooted in subjectivism are no harder for elites to absorb and appropriate than any other cultural artifact, and when that happens the tactics, rhetoric, and infrastructure of social justice are deployed to serve the interests of those elites rather than to challenge them. This is true even when social justice ends up being deployed against minorities. Weapons, even rhetorical ones, don’t care who they are aimed at.

Consider Conor Friedersdorf’s recent Atlantic piece: Left Outside the Social-Justice Movement’s Small Tent. The story describes Mahad Olad’s journey into and then estrangement from social justice activism. Why? He had the temerity to question trigger warnings and attempts to shut down conservative speakers. The result? “I was accused of being outrageously insensitive and apparently made three activist cohorts have traumatic breakdowns,” (for questioning trigger warnings) and “I was accused of being a ‘respectable negro,’ ‘uncle tom,’ ‘local coon’ and defending university officials to continue to ‘systemically oppress minorities,” (for questioning silencing of conservative speakers).

This is just one example of social justice turning against minorities, but there are plenty more. There are articles like That awkward moment when I realized my white “liberal” friends were racists and The Unchecked Racism Of The Left And The Platinum Rule and The Disturbing Story Of Widespread Sexual Assault Allegations At A Major Progressive PR Firm and What Happens When a Prominent Male Feminist Is Accused of Rape?.

As long as the dog whistle accusation is used as a blanket condemnation of all who have the temerity to question social justice activism and political correctness, social justice will be subjectified and therefore vulnerable to subversion by the privileged. On the other hand, if the dog whistle accusation is only employed when there’s some kind of objective evidence for it, some bigots will get away with dog whistling because there won’t be enough convincing, objective evidence. This is the dog whistle dilemma, and it is intractable.

That’s the bad news. The good news is that our society is fully of intractable problems. The entire criminal justice system is a giant apparatus set up to confront exactly this kind of intractable problem. We balance the principle of presumed innocence and Miranda rights (to protect the innocent) against warrants and imprisonment (to punish the guilty) knowing full well we’re balancing incompatible interests. With fewer legal protections for the accused, we punish more of the guilt, but also more of the innocent. With more legal protections, we protect the innocent but also let the guilt get away. That’s not to say that we’re complacent about the tradeoff, and it’s certainly not to argue that we have the balance correct today. It’s simply to illustrate that the idea of an irreconcilable tradeoff between competing and incompatible values is not new.

The fatal flaw in the contemporary social justice movement is myopia. A criminal justice system that only cared about punishing the guilty would, in short order, discard all civil liberties in the pursuit of that objective, resulting in a nightmare.

No one wants to live in a society where sometimes murderers get away on a technicality. No one wants to live in that kind of society, that is, until we stop to really consider the alternative. A world where courts and prosecutors do not have to abide by the rule of law is even worse.

The same applies here. A world where some people can get away with racism as long as they cloak it in a thin veneer of plausible deniability is not anybody’s idea of a utopia. But a solution like Scalzi’s is even worse, because it’s not only a world riven by polarization and discord, but also a world where social justice itself becomes subjectified and then perverted to serve the interests of entrenched elites.

I Dissent

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I just finished listening to a bunch of science fiction stories in rapid succession so that I could cast informed votes for the annual Hugo awards and post the reviews to my new blog. That done, I returned to some of the non-fiction audiobooks I’ve been waiting to get into, especially Redefining Reality: The Intellectual Implications of Modern Science. It’s been a fantastic spring day, and there was an exquisite, gentle evening breeze as I walked the dog. Meanwhile, Professor Steven Gimbel explained the impact of World War II on the field of social psychology:

In the first half of the 20th century, psychology had the luxury of debating whether a subconscious mind existed and whether scientific methodology required limiting the field of study to stimulus and response, but after the horrors of World War II, psychology changed… The specter of the Holocaust raised deep and troubling question about the human mind and its relation to authority… The reaction to Nazi atrocities in the scientific world is shaped by what are perhaps the three most famous psychological experiments: Stanley Milgram’s obedience study, Solomon Asch’s group think study, and Philip Zimbardo’s Stanford prison study.

I think Millgram’s and Zimbardo’s experiments are the most famous. At least, those are the ones that I’ve read about and seen the most. I was familiar with Asch’s study as well, but I haven’t seen it come up as often, and I was unprepared for how deeply a simple remark made by Gimbel would strike me. It hit so forcefully that I hit pause on the audiobook (to keep that thought forefront on my mind), came home, opened my laptop, and began this blog post.

In Asch’s study, participants were given a simple task. They had a reference image that showed a vertical line, and then another image that showed three vertical lines. One of the three matched the vertical line in the reference image, and all they had to do was pick out the correct match. They were asked to do this 18 times. The trick is that the participants were seated at a table with seven other people who were secretly in on the experiment. On the first two rounds, these seven individuals all gave the same answer, and it was the correct one. But on the third trial, these individuals all gave the same incorrect answer. Over the course of the next 15 trials, the seven plants gave the wrong answer 11 times, and in each case all seven of them gave the same incorrect answer.

Asch Experiment

So you’ve got eight people seated around a table answering a perfectly obvious question. Seven of them have just given the identical, incorrect answer. The point of the experiment was to find out what the eighth person–the only real subject of the study–would do. Given that this is considered one of the “three most famous psychological experiments” you can guess how it turned out even if you don’t already know: 75% of subjects went with the group consensus (even though it was obviously wrong) at least one out of the 12 times when the seven fake participants picked the wrong answer.

There are all kinds of interesting details to the study, especially when it comes to the rationales that the participants gave afterwards to explain why they had refused to go along with the group or why they had, at least some of the time, opted to go along with the group despite what was clearly true. But here’s what Gimbel said about the study that so arrested me:

Asch expanded the study to see what would happen. He showed that the bigger the majority, the stronger the pull to conform, but that if even one person dissented before the test subject, that the test subject was then more likely to voice his different view. Asch showed empirically that having someone else agree with you is a powerful tool in making people willing to take a contrary position. But, if that person [the test subject] were deserted by his fellow dissenter, conformity followed rapidly.

Now, before I continue, I want to take a moment to explain that–contrary to popular opinion–I’m not interested in attacking conformity. Conformity gets a bad rap in movies like Dead Poet Society.

The sentiment in that clip is hogswash. Unfortunately, so is most anti-non-conformity sentiment. There’s an entire guide to being a non-conformist, but–like all such ironic anti-non-conformity statements–the actual point is that non-conformity is bad because it’s a kind of conformity.

howtobeanonconformist_back

So, even the anti-non-conformists are trapped in an non-conformity mindset. Conformity can’t catch a break. Which is a shame, because conformity is actually pretty important in helping to form human society and–because we are social animals–to form who we are as well.

In The Righteous Mind, Jonathan Haidt introduces this concept in a chapter called “The Hive Switch.” He starts with an example of exactly the kind of military drill (e.g. marching) that Dead Poet Society maligns, citing Wiliam McNeill (a World War II veteran) describing drill this way:

Words are inadequate to describe the emotion aroused by the prolonged movement in unison that drilling involved. A sense of pervasive well-being is what I recall; more specifically, a strange sense of personal enlargement; a sort of swelling out, becoming bigger than life, thanks to participation in collective ritual.

After his service, McNeill studied this kind of conformity (which he called “muscular bonding”) and found that it “enabled people to forget themselves, trust each other, function as a unit.” What works like Dead Poet Society miss is that conformity is a path to collective consciousness. In the same chapter that begins with marches and drills, Jonathan Haidt goes on to discuss ecstatic mass dancing, awe in the presence of nature, hallucinogens, and raves. One of the roles of conformity, in other words, is to enable humans to access a “hive switch” that flips our identity from individualist to collective. The term “collective” often has negative connotations (like conformity itself), until one realizes that it also implies (as McNeill points out) selflessness and trust.

Writing in The Origins of Virtue, Matt Ridley emphasizes a similar point. One of the grand puzzles of human nature is that–alone of all animals in existence–we have the capability to come together in large groups to work for collective goals without close genetic ties. In his book, he surveys a lot of literature on evolutionary psychology and game theory trying to explain why it is that human beings, in practice, are able to escape the prisoner’s dilemma. The prisoner’s dilemma is the most famous game theory scenario, and it proves that–if humans were strictly self-interested and rational–we would effectively never cooperate in large groups. And yet, we do cooperate in large groups. Is there any theoretically explanation for this? Yes, it turns out, there is. The only kind of society in which cooperative strategies can survive without being overwhelmed by cheating free-loaders is a conformist society.

There is one kind of cultural learning that makes cooperation more likely: conformism. If children learn not from their parents or by trial and error, but by copping whatever is the commonest tradition or fashion among adult role models, and if adults follow whatever happens to be the commonest pattern of behavior in the society—if in short we are cultural sheep–then cooperation can persist in very large groups.

So, instead of just making fun of non-conformists for also being conformists, it’s worth keeping in mind that conformity is a route to selflessness and, perhaps, the key to humanity’s unique ability to successfully cooperate in large, unrelated groups. But, if that’s not enough, keep in mind that things like language itself only work because of conformity. If we all tried to be non-conformists in our language, then communication would be literally impossible.

This was a long digression, but it’s something I’ve been meaning to get around to for a while anyway. To get things back on track: I don’t think non-conformity is a laudable goal in itself, but I do think that diversity matters a lot. I worry about echo chambers and I worry about group think and I worry about bubbles. And I worry about that eighth person, sitting at the table, staring at the line, wondering what on Earth could be happening that everyone else is reporting a reality that is the opposite to what he feels. I’m not really worried about whether or not this person gives the correct answer (more on that at the end), but I am very worried that this person feel empowered to give their honest answer.

This is what I had in mind when I recently read an older Slate Star Codex piece: All Debates Are Bravery Debates. In the piece, Scott Alexander argues for being charitable about extreme positions as follows:

Suppose there are two sides to an issue. Be more or less selfish…

There are some people who need to hear both sides of the issue. Some people really need to hear the advice “It’s okay to be selfish sometimes!” Other people really need to hear the advice “You are being way too selfish and it’s not okay.”

It’s really hard to target advice at exactly the people who need it. You can’t go around giving everyone surveys to see how selfish they are, and give half of them Atlas Shrugged and half of them the collected works of Peter Singer. You can’t even write really complicated books on how to tell whether you need more or less selfishness in your life – they’re not going to be as buyable, as readable, or as memorable as Atlas Shrugged. To a first approximation, all you can do is saturate society with pro-selfishness or anti-selfishness messages, and realize you’ll be hurting a select few people while helping the majority.

In terms of explanation, Scott Alexander is right on the money. He says, for example:

This happens a lot among, once again, atheists. One guy is like “WE NEED TO DESTROY RELIGION IT CORRUPTS EVERYTHING IT TOUCHES ANYONE WHO MAKES ANY COMPROMISES WITH IT IS A TRAITOR KILL KILL KILL.” And the other guy is like “Hello? Religion may not be literally true, but it usually just makes people feel more comfortable and inspires them to do nice things and we don’t want to look like huge jerks here.” Usually the first guy was raised Jehovah’s Witness and the second guy was raised Moralistic Therapeutic Deist.

That sounds familiar, and I think we all have friends who used to be really extreme in one direction, and now they’ve gone overboard in the other extreme. Where I disagree with Scott Alexander, however, is in accepting that this kind of overreaction is basically acceptable. In my experience, both Ayn Rand (who says greed is good) and Peter Singer (who argued against any special concern for family members) are just plain bad. I don’t care how selfish you are, Peter Singer is still overkill. I don’t care how selfless you are, Ayn Rand is still crazy.

So this is the world I find myself in. When I look around, I feel like the eighth guy at the table on several issues. To pick just one that we talk about a lot here at Difficult Run, go with minimum wage. I’m looking at the discussions around me, and I just can’t really believe what I’m hearing.

But when I look around for people who will stand up with me and dissent, what I see is a lot of what Scott Alexander is describing. Take “socialism.” The term, in almost all debates you will see today, has no solid meaning. It’s just a flag. And on one side you’ll see these “taxation is theft” ultra-libertarians charging against the flag of socialism and on the other side you’ll see all these people who seem to have forgotten the second half of the twentieth century rallying around the flag of socialism. Maybe some of the “taxation is theft” folks escaped Soviet oppression (as Ayn Rand did, not by coincidence) and a lot of the “Mao? Stalin? Who were they?” socialists do come from elite backgrounds in the world’s leading capitalist economy, so “to a first approximation” their points are valid. That doesn’t mean they are actually helping matters when they add their extreme, absolutist viewpoints to the discussion. Technically, the “taxation is theft” guys are going to side with me to oppose minimum wage hikes, but I really wish they wouldn’t.

Too often it seems like your choices are either (1) conform to the political fad of the day or (2) engage in extreme, overreactions. Pick your poison.

But I don’t want to pick my poison.

I don’t, for example, want to have to pick and choose between conformity and diversity. I value both. Conformity is essential for language, is vital for social cohesion, and is–in short–the glue that holds the fabric of our society together. Anyone who says they are a nonconformist is lying or a sociopath, just like anyone who says that they don’t care what other people think about them is lying or a sociopath. Everyone is a social animal, everyone cares what (some) other people think, and everyone conforms (to some group). But if you overemphasize conformity, then you get group-think. You stifle creativity, restrict free inquiry, stifle scientific curiosity, and hamstring debate and compromise. We need diversity, too. We need both.

Here’s the reason I wrote this post. Here’s the thing that Gimbel said, about the Asch experiments, that really stood out. What did it take to empower that eighth person to answer honestly? They didn’t need anything extreme. They didn’t need any theatrics. They didn’t need Ayn Rand and they didn’t need Peter Singer. All it took was one person just calmly, quietly validating what they saw.

In Asch’s experiment, the truth was obvious. In the real world, on most issues where there is a lot of debate, the truth isn’t obvious. What’s more, I’m going to be publishing a post (hopefully soon) called “Nobody Gets It All Right” that will say just that: based on my understanding of history and various biographies, everybody is wrong about most of what they believe. And I take that to heart. I have a lot of opinions. Most of them are probably wrong, at least in the sens that–two decades or two centuries from now–the things I think are true will be either discredited or (more likely) irrelevant.

So I do want to dissent. I do want to raise my voice–calmly, politely, modestly–and say that the emperor’s got no clothes on when it appears to me that the emperor, in fact, does not have clothes on. But the basis of my dissent is not “I am confident that I am right.” At this point in my life, that conviction alone is not enough to stir me to publish a post. Instead, my motivation is something like, “I am dedicated to living in the kind of world where people speak their minds honestly.” Because, if I have to pick just a few areas where I want to place a very high degree of confidence–like only two or three–that’s going to be one of them.

There’s a bit of conventional wisdom about Internet debating. The point of the debate is never to persuade the other guy. The debate is always for the sake of the audience. There’s truth to that, but it can be taken too far, and made into a philosophy where arguing online is a gladiatorial spectator sport with both sides essentially playing to their respective fan bases with no interest in sincere, honest interaction with each other’s points. That’s not what I want to do.

Instead, I just want to be the one guy at the table who says, “I see things differently” that thereby enables the eighth guy to have an easier time in saying the same thing.

That, in a nutshell, is one of the fundamental reasons Difficult Run exists.

Romney and Trump: Saying What Needs to Be Said

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If you weren’t aware, Mitt Romney gave a speech this morning attacking Trump’s candidacy. It’s no secret that I’m a huge fan of Mitt Romney, and I have been since his unsuccessful primary run in 2008. So I was looking forward to this speech enough that I queued it up on my iPhone and played it through my car speakers live as I drove. It was a great speech, in my mind, but you can see for yourself:

The New York Times also has a full transcript.

Obviously Trump fans don’t like it, but lots of Republicans and conservative are also criticizing the speech for two things: first, being pointless and second, giving ammunition to the left. So here are some thoughts.

I agree: this speech didn’t persuade a single Trump supporter. That’s not the point. Think about Trump supporters for a moment. Is there a speech that could have had an impact on that audience? No, there is not. Trump has basically two kinds of supporters at this point. There are those who take his provocative, bigoted statements at face value and approve of them. There is no decent or reasonable way to appeal to these people, because they are supporting Trump explicitly because of his lack of decency and his lack of reasonability. The Republican Party neither needs nor wants this dead weight. Then there are those who are so cynical and jaded that the content of Trump’s statements–and the content of the attacks on him–are irrelevant. These people hear political debates the same way that Charlie Brown listens to his teacher.

These folks, I believe, do not share the extreme and noxious views that have become the hallmark of Trump’s campaign. But they are still completely and totally beyond rational appeal because all they care about is who is talking not what is being said. If you come from “the establishment,” then whatever you say is a lie, no matter what you say. The point is: nobody in Trump’s corner would have listened to anything that Romney had to say, no matter what it was.

Give the man some credit. That wasn’t his goal. It’s clear from the speech that none of it was addressing Trump supporters. What was his goal, then? Who was he addressing?

If the other candidates can find some common ground, I believe we can nominate a person who can win the general election and who will represent the values and policies of conservatism. Given the current delegate selection process, that means that I’d vote for Marco Rubio in Florida and for John Kasich in Ohio and for Ted Cruz or whichever one of the other two contenders has the best chance of beating Mr. Trump in a given state. [emphasis added]

Romney is addressing Republicans and conservatives who are already leery of Trump’s campaign, and his goal is to encourage these people to get out and vote (part one) and to do so strategically (part two). We can’t know just yet what effect this appeal will have, but it is certainly more tactically aware than a tone-deaf appeal to an audience defined by having their fingers jammed into their ears.

So let’s talk about this idea that Romney is giving ammunition to the left. That he represents “the establishment.” That he’s a RINO. This is the response of, for example, Rush Limbaugh and his audience, although I’ve also seen more reasonable and sophisticated Republicans (who don’t like Trump) make a similar claim.

First, I don’t think these people paid very much attention to Mitt Romney’s words. Romney was not attacking the right from the center. His attacks related primarily to the realism of Trump’s proposals and, even more so, went to Trump’s character and temperament. These are apolitical attacks. Secondly, Romney included an extended take-down of Clinton:

Now, Mr. Trump relishes any poll that reflects what he thinks of himself. But polls are also saying that he will lose to Hillary Clinton. Think about that. On Hillary Clinton’s watch, the State Department, when she was guiding it and part of the Obama administration, that State Department watched as America’s interests were diminished at every corner of the world.

She compromised our national secrets. She dissembled to the families of the slain. And she jettisoned her most profound beliefs to gain presidential power. For the last three decades, the Clintons have lived at the intersection of money and politics, trading their political influence to enrich their personal finances.

They embody the term, “crony capitalism.” It disgusts the American people and causes them to lose faith in our political process. A person so untrustworthy and dishonest as Hillary Clinton must not become president.

Of course, a Trump nomination enables her victory.

There is precious little evidence in Mitt Romney’s speech of the alleged base / establishment divide. And that’s something that we really need to emphasize with great force here: Trump does not speak for, represent, or enjoy the support of the GOP base in some kind of glorious crusade to purge the GOP of ideological heretics. Exhibit A in this case is Glenn Beck, who refers to Trump as “a pathological narcissistic sociopath,” Beck is far from the GOP establishment: he’s a social values populist who supports Cruz over Rubio, and who has little love for Romney. Or consider Matt Walsh, another representative of the social values populism that truly reflects the GOP base, and who has been attacking Trump and Trump supporters for months. He wrote articles in July 2015, Aug 2015, January 2016, and yet again last month.

Trump’s rise is not a reflection of some kind of broad-based populist revolt by ideological pure conservatives against an elite cadre of moderate establishmentarians. If that were the case, Trump would be pulling in more than a paltry one third of Republican primary voters. If that were the case, Trump would have strong, consistent, clearly articulated positions on the key conservative issues: abortion, the second amendment, limited government, and religious liberty. Instead, Trump’s positions on all of these issues are farcically out of touch with the base of the conservative movement. He keeps defending Planned Parenthood, has no credible history on gun rights, consistently threatens to abuse executive power if he gets it, and is laughably ignorant of even basic religious cultural touchstones.

As The Atlantic covered, there is a “clear ‘soft spot’ in Trump’s [evangelical] support: weekly church attendance.” In other words, the evangelicals who actually go to church, don’t trust Trump. That’s the template for every issue down the line. Politically informed conservatives who are pro-life, or pro-second amendment, or are for limited government are all skeptical of Trump because they have the depth of knowledge (on their respective issues) to spot a liar and a phony. Jonah Goldberg, writing for the National Review, has come to the same conclusion:

Until Trump descended his golden escalator, the “conservative base” generally referred to committed pro-lifers and other social conservatives. The term also suggested people who were for very limited government, strict adherence to the Constitution, etc. Most of all, it described people who called themselves “very conservative.”

While it’s absolutely true that Trump draws support from people who fit such descriptions, it’s far from the entirety of Trump’s following. According to polls, Trump draws heavily from more secular Republicans who are more likely to describe themselves as “liberal” or “moderate” than “conservative” or “very conservative.” Ted Cruz draws more exclusively from the traditional base.

One thing should be crystal clear: the Trump phenomenon is not a conservative revolt against the establishment or anything else because it’s emphatically not conservative.

So where does it come from? What’s fueling Trump’s rise? This is an important question, because it will get back to Romney’s motivation for his speech.

I believe the story goes like this:

Since the 1970s, journalists have increasingly shifted towards the left. This led to slight but universal anti-conservative bias. It was subtle because standards of professionalism kept it from getting too extreme, but it was also pervasive. Rush Limbaugh was the reaction to that. He was conservatives saying, “Fine, if our views aren’t going to get a fair hearing in your media, we will make our own.”

Party Affiliation of JournalistsUnfortunately, Limbaugh is an unprincipled, egotistical, self-aggrandizing rabble rouser. He responded to a grievance that was genuine, but the solution he proffered made things worse. This isn’t accidental, Limbaugh—as an avatar of retribution—tied his fortunes to the continuation and exacerbation of the media-bias.

An outlet like the National Review tries to provide some balance to the left-leaning conversation, but it does so while buying into the fundamental premise that the Fourth Estate is a noble calling with an accompanying sense of duty, and of pride, and of responsibility. Limbaugh could care less about any of that. From his perspective, the more outrageous he is the better, because that provokes the mainstream media into attacking him, and those attacks are the red meat he feeds his audience.

This kicked off a feedback loop of mutual polarization. Mainstream media in the 1990s was significantly more anti-conservative than in the 1980s in no small part because they were reacting to Limbaugh. This in turn fed the conservative response, leading to Fox News. This was basically just Rush Limbaugh on an industrial scale. All the commercial polish of a cable news network was used to funnel paranoia and tribalism and sophistry from the AM radios onto HD TVs.

And then the left upped the ante once more. Two examples: Although MSNBC had been founded in 1996, the shift to becoming the Fox news of the left started around 2000, and Real Time with Bill Maher launched on HBO in 2003. By this time, the mainstream media was already overwhelmingly left-leaning, and President Obama’s 2008 campaign showcased the extent to which the media had all but completely abandoned the ideals of objectivity, responsibility, and criticism that had once differentiated them from firebrands like Rush Limbaugh and Fox News.

This represents just one aspect of the overall trend. Polarization has also continued apace in both academia and in social networking, with titans like Twitter engaging in “shadowbanning” of conservatives and other politically-slanted tactics. Together, this means that the public sphere in the United States today is incredibly hostile towards conservatives, as Business Insider reported.

Political Bias by Economic SectorIt is pretty common to use allegations of media bias to excuse conservatives or advocate for their perspective, but that’s not where I’m going today. Instead, I want to consider how the asymmetry of this conflict effects how it is prosecuted by both sides. It is an immutable law of human conflict that asymmetric conflicts are among the  nastiest and most vicious. The side with less conventional power is not constrained by conventional norms of conduct (because they have less to lose)  and is more willing to adopt proscribed tactics (because they can be rationalized by appeal to underdog status and also because there are fewer options to “approved” methods of fighting.) The side with greater conventional power is initially constrained in its response but–over time–begins to use the bad conduct of the insurgent force to excuse violations of their self-imposed constraints.

Case in point: the Israeli-Palestinian conflict. Israel acts with relative restraint because it has a lot to lose: a fairly prosperous, stable economy and government, Palestinian terrorist organization are classical insurgents, however, with nothing to lose they are willing to engage in reprehensible, violent tactics such as suicide bombings and indiscriminate targeting of civilians.

The same thing has unfolded in the American political arena (albeit largely without literal violence thus far). The American left, despite being outnumbered (according to most polls) occupies the position of strength: professional journalists, tenured professors, and (at least on social issues), Silicon Valley billionaires. As a result, they have often prosecuted their war with relative restraint.  Bias was omnipresent, but often extremely subtle, for example, and news outlets continued to–in word and to some extent in fact–pursue fairness and objectivity. The American right, despite broad public support, has subsisted at the margins of the public sphere and they have adopted proscribed tactics accordingly. The rhetoric is nastier and more provocative, and there is often not the slightest pretext to objectivity or, in some cases, even basic civility. At a very abstract level, the strategic logic that differentiates the tactics of Hamas and the IDF also differentiates the tactics of NPR and Rush Limbaugh.

What we have been witnessing, at least since the 1980s, is an escalating cycle of mutually-reinforcing rhetorical violence. I do not want to trivialize the horror of actual warfare, but the strategic analogy is sound. This a tribal blood feud, and such a feud will continue to spiral out of control–threatening the fabric of our entire society–unless and until the belligerents can begin to exercise self-control. One side can never browbeat, humiliate, or intimidate the other side into submission. Nobody ever wins a fight of this nature but, if we are to preserve our civil society, someone has to lead their own sides back from the brink. That–even more than the immediate tactical implications–is what Mitt Romney’s speech was truly about.

There is one last thing that we need to keep in mind. As much as folks are (understandably) transfixed by the juggernaut of awful that is the Trump movement, the man himself is irrelevant. Trump is not a demon, a genius, or an angel. He had to be rich enough, famous enough, and outrageous enough to fulfill a certain role but he’s essentially just a guy who happens to fit a costume that was already laying around, waiting for someone to put it on. Or, to use another metaphor, he’s just a guy who happened to be in the right place at the right time to hitch a ride on a particularly vicious political current. And it’s the current that’s carrying Trump along—not the man hitching a ride on it—that merits our long-term attention. Because, no matter what happens with Trump in 2016, the political forces that have brought us to this point are unlikely to dissipate any time soon. My sobering word of caution is this: as bad as you think Trump is, there is room for things to get much, much worse if the underlying political dynamics don’t change.

A two-front war is every general’s nightmare, but that’s what we have. As a committed conservative, I have two goals in mind. The first is to advocate for policies that I believe will make our country–and the world–better. I believe that all human beings deserve first and foremost the fundamental right to life, and so I am pro-life. I believe that free markets empower our economy at home and lead to poverty-eradicating growth world-wide, and so I am a capitalist. I believe that power tends to corrupt, and that corruption leads to misery and injustice, and so I support limited government. For these, and other reasons, I am a conservative. But I also believe that it is possible for decent, reasonable people to differ with me on these issues and/or to have their own legitimate agenda with their own competing priorities. And I believe that resolving the conflict should happen in a social and political atmosphere of tolerance, respect, and peace.

I am not naive enough to believe that political conflict will ever be swept away by mutual respect and admiration, and that Democrats and Republicans will all roast smores together and hold hands and sing songs while finding painless compromises to solve all our problems. But that doesn’t mean that I have to just accept an unlimited amount of vitriol, tribalism, and intolerance as the cost of doing politics. It is not only possible to fight over the direction which the good ship United States should sail without threatening to sink her, it is necessary. That, more than anything else, is what I drew from Mitt Romney’s speech, and it is why I am such a fan.

A Bibliophile’s Thoughts on Audiobooks

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Image by Flickr user Jeff_golden. Cropped to fit blog dimensions. Click for original on Flickr.
Image by Flickr user Jeff_golden. Cropped to fit blog dimensions. Click for original on Flickr.

I love books. A lot of my happiest memories are of whiling away long summer hours reading in the backroom of my grandfather’s book store.

Covers like this one by John Berkey defined my childhood daydreams.
Covers like this one by John Berkey defined my childhood daydreams.

But for a few years in grad school, I didn’t read very much. At one point I realized it had been several months–maybe a year!–since I had read a book cover-to-cover. I decided that simply would not do, and I started reading again. (I believe that was about the time I got into Lois McMaster Bujold’s Vorkosigan Saga.) The only other period in my life when I wasn’t reading was the time before I knew how.

I stumbled upon Goodreads at about the same time, and I’ve been tracking my reviews on there ever since. I don’t really go in for the social networking aspects of Goodreads. I basically treat it as a convenient reading journal. The best part is being able to look at a chronological timeline of the books I’ve read over the last couple of years. Individual titles or covers will bring me back to places where I was–literally and metaphorically–when I read those books. And all it takes is a glance at my bring the books back to life for me, little anchors that keep me from forgetting all the places that I’ve been.

But by far the greatest change to my reading life has been my subscription to Audible.

Getting sick was never quite as bad when I knew I could stay home from school and listen to this.
Getting sick was never quite as bad when I knew I could stay home from school and listen to this.

I have always loved audiobooks. As a kid, my go-to for getting through the flu was a dramatization of The Hobbit on cassette tapes stored in a small, wooden box. Later on, I acquired a CD dramatization of The Lord of The Rings (way before the movies were out) that I also listened through a couple of times. The first few Harry Potter books (this was before the last ones had come out) also helped me get through hours of tedious desk work back in the day. But back in the day, an audiobook could set you back $50 or more, easily, and there was no way I could afford that as a replacement for used books and $7 paperbacks.

Audible has changed that, however. For $15/month, you get one audiobook. That’s good, but it’s not great. In addition, however, you can buy 3 credits for about $36 (so, more books for about $12/each.) Best of all, however, are their promotions. They send out a daily deal that offers a random book for $3-5 and frequently have other sales at $5 each. Most of these books will probably not suit your fancy, but even if only 5%-10% of them do, then you’re going to be picking up at least a couple more books every month for basically pocket change. Now, the economics of buying audiobooks being to make sense!

This is the secret to how I “read” over 100 books last year, and how I plan to get through about 120 in 2016. But you might have some questions, so let’s talk about how to get the most out of your Audible subscription (or similar) along with some unexpected pros and cons.

First: learn double-speed, love double-speed

You might not even realize this, but most audiobook apps (including Audible and iTunes) have the ability to increase narration speed while keeping the narrator’s voice at a level pitch (so you don’t end up listening to chipmunks). The math here is pretty obvious: faster narration means you get through books faster. Right now, the longest book in my Audible library is Brandon Sanderson’s monstrous Words of Radiance (Stormlight Archive, The), which clocks in at over 48 hours, followed by Neal Stephenson’s Seveneves (almost 32 hours) and then Susan Wise Bauer’s The History of the Ancient World (about 27 hours). Most books fall in a more normal range of about 12-16 hours each, however, which means that double-speed means it takes only 6-8 hours to get through a typical book. And that’s an amount of time most people can probably find in one week.

Now, if you try to skip straight to double-speed, you’re going to get frustrated and give yourself a headache. It didn’t even occur to me to speed up the tracks until a friend suggested it. I started at about 1.25x and for a while that was all I could do. Once that was natural, however, I moved up to 1.5x and, after getting used to that, I finally went all the way up to 2.0x.

It says "Speed 3x," but it lies. It is only double-speed.
It says “Speed 3x,” but it lies. It is only double-speed.

Unfortunately, that’s the fastest you can go. Don’t get me wrong, if you look at the app you will see a button that claims you can also do 2.5x and even 3.0x, but it’s a lie. They don’t actually speed up the narration beyond 2.0x. I tested this myself back in December 2014 with the iOS version and a stopwatch to confirm, and it’s true. There are no speed increases after 2.0x.

Second: when to listen

The conventional time to listen to audiobooks is in the car, and that’s a great one. I often have to travel in from Williamsburg, VA to Richmond, VA which is about a 1-hour trip (one-way), so every time I get four hours of listening done (remember: double speed). That’s about half a novel. Not bad! But I also work from home many days, and then I’m not in the car at all. So, what are some other good times to listen? Walking the dog is a great one, especially ’cause your dog will appreciate the extra time if you’re not in a hurry to get back. Doing chores is another great one. A lot of annoying things that have to get done (like folding the laundry) become a treat if they’re also your excuse to return to a great book. One of my favorites has also been long-distance runs.

There’s a caveat here, however. Audiobooks can be addictive. I’ve gotten in trouble on more than one occasion because I’ve got headphones in my ears (while I’m doing the chores) and my wife wants to talk to me. This, as you can imagine, is a bad scenario. Anything in life can be taken too far, and audiobooks are no exception. Be sensible about it.

Third: what to listen to

I have the most fun listening to enjoyable fiction, but I’ve also found that picking up books for $2-$5 / each makes me interested in things I wouldn’t otherwise be. I’ve gotten into a lot of history this way (most recently: a biography of the Dulles brothers, another of T. E. Lawrence, and also a history of the Plantagenets). You can also get a lot of Great Courses through Audible, so there’s a ton of great material on anything from quantum physics (I recently listened to a short one on the Higgs Boson) to marketing or music appreciation.

Here’s another caveat, however. When I listen to really, really interesting non-fiction I often like to enter notes into Evernote. And this is where audiobooks are less than amazing. Few things in the world frustrate me more than transcribing 40 or 50 notes from an Audiobook. I’ve done this a lot, and so here are some tips.

When you want to take a note, you can just add a bookmark with a note in the Audible app. Always type a note. Often you will think that it will be obvious when you come back, but the timing of the bookmark is not exact (especially on double speed) and if you have a lot of notes or a very long book, then by the time you come back to get your notes you might have to listen to rather long portions to remind yourself of exactly what you wanted to make a note of. In fact, if the quote is short, you should just try to write the entire quote out in the note field. If it’s not short, at least write the first phrase of the quote. That will make it easy to find.

As for transcription: good luck. For a while I tried reducing the speed to 1x, putting the phone on speaker, holding up to my mic, and trying to let Dragon: Naturally Speaking transcribe it. Results were mixed. Dragon could pick up on a lot of the words, but not everything. It was basically a toss-up whether manually transcribing the whole thing or fixing the mistakes in Dragon’s transcription was faster. Either way, it took about 2 minutes on average for a single note, which–if you have more than a few notes–will get very frustrating.

In other words: if you have something to listen to that you suspect is going to involve a lot of underlining, highlighting, or brain-waves: get it in paper and do it the old-fashioned way.

This doesn’t mean that audiobooks have to be light. I have listened to some great literature this way, books like Angle of Repose or Gilead, but it does skew towards fiction for me and away from the most interesting non-fiction, which I still prefer to get in hardcopy (or Kindle).

One word of caution, however. The rise of self-publishing has an impact in the Audible ecosystem as well. There’s really no easy way to separate self-published books (which are often abysmal in quality) from traditionally published books (which are only sometimes abysmal in quality). My recommendation is this: If you see something that looks interesting but you don’t recognize it, look up the book on Amazon and check out the editorial reviews. NOT the customer reviews! The first thing you want to look for is not what the reviews say, but who they are from. Best case? Prominent newspapers like the New York Times or the Wall Street Journal. Next best case? Super-famous authors. Worst case? Authors you have never heard of and/or outlets you have never heard of. It’s not a perfect way to gauge quality–obviously–but it will help you avoid the worst of the nonsense that is out there.

Fourth: did you learn anything?

Some folks will tell you that listening to audiobooks isn’t really reading. Well, sure, literally it isn’t. But I did find a Forbes article that tackled the question: Is Listening to Audio Books Really the Same as Reading? According to the article:

So on an intellectual level, is listening to a book really just as good as reading it?

Pretty much, but it depends on the type of book. Studies on electronic media consumption are still relatively limited, and the audio book genre has been “woefully unaddressed by the academic community in general,” wrote philosophy professor William Irwin in a 2009 essay.

However, even research that predates CDs suggests that reading and listening are strikingly similar cognitive processes. For example, 1985 study found listening comprehension correlated strongly with reading comprehension – suggesting that those who read books well would listen to them well, also. In a 1977 study, college students who listened to a short story were able to summarize it with equal accuracy as those who read it.

“The way this is usually interpreted is that once you are good at decoding letters into sound, which most of us are by the time we’re in 5th or 6th grade, the comprehension is the same whether it’s spoken or written,” explained University of Virginia psychology professor Dan Willingham.

That matches my experience, and so does the rest of the article which qualifies this a little bit by pointing out that some complex text can benefit from being literally read because it lets you easily skip back to re-read difficult sections. However, in my experience, it’s also true that some books are actually better when read. This really worked for Gilead, for example, because as an epistolary novel the narration was a perfect fit.

Speaking of notes, I really do recommend using Goodreads. Trying to go back and re-enter books you already read is a rabbit hole I suggest you don’t try to go down, but writing out reviews of everything you read–and recording the start and end date for each book–is a fantastic project that starts to really pay dividends within a couple of years of starting. Give it a shot.

So, have I sold you on Audible yet? Well, first let me point out to alternatives that might save you some cash. First, check with your local library to see if they let you digitally check out audiobooks. Mine does, and I was really excited. At first. Unfortunately, the particular app I had to use with my local library was the worst-designed thing imaginable. Most egregiously? No option to increase playback speed. That was a dealbreaker for me, and the library’s selection was also pretty meh. Still, you might have more luck. (I’m going to try again when we move to a new area.) Second, you can also check out iTunesU. I listened to some really great courses several years ago when that was getting started (including a fantastic overview of modern cosmology), but eventually these courses started to rely more and more heavily on video which, you know, defeats the entire purpose of an audiobook. There’s probably still a lot out there, however, and a lot is free, so you might want to check that out.

If you are interested in Audible, however, then let me make a suggestion: join Audible.

If you use that link just above to join, I get a little commission. Which is nice. But the real reason I decided to post this today is that Audible is also having a great members-only sale: $4.95 for the first book in a series. I don’t get a commission for that particular sale, by the way. I was just looking through the options, and saw some great ones. If you like sci-fi, then there are some fantastic deals. The Three-Body Problem won the Hugo last year, and it deserved it. Leviathan Wakesis the first book in a great sci-fi series that is currently running on SyFy as The Expanse.. Golden Son is my favorite book of 2015. It’s not on the list, but it’s also #2 in a trilogy and the first book–Red Rising–is on the list. There are lots of other legitimate books on there as well. Ancillary Justice (Imperial Radch) took the Hugo in 2015, for example. Revelation Space, Ringworld (A Del Rey book), and The Memory of Earth (Homecoming) are also all very good sci-fi (or, at least in the case of Ringworld, very famous sci-fi).

So, if you haven’t joined Audible yet, now might be a great time to try. And if you’re already a member, check out that sale.

Difficult Run 2015 Recap

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At the beginning of every year, I post a review of the prior year. I like to go over traffic stats, finances, other changes, and then talk about the year ahead. As an added bonus this time, I’m going to also review some of the stories from 2015 that have caused me second-thoughts since I wrote them.

2015 Traffic

Traffic stats do not motivate our posts here at Difficult Run, but as a data nerd I find them inherently interesting. And let’s not kid around: writing is a lot more rewarding when it has an impact. And for that to happen, other people have to read your stuff.

On that score, I’m pleased with the healthy growth we have here at Difficult Run. It might be a small fish in a big pond, but it’s our fish, and it’s growing nicely. Here’s a look at blog traffic for the three complete years DR has been online.

DR Annual Traffic 2013-2015

The exact totals are 57,270 (for 2013), 112,668 (for 2014) and 146,936 (for 2015). Here’s to cracking 200,000 in 2016!

We also have a Facebook Page that is up to 215 followers and an email list with 140 members. I also use a WordPress plugin called Jetpack to do basic site monitoring, traffic, and a few other things. And Jetpack puts its own year-in-review together. Here it is.

2015 Top Posts

Here are top 5 posts from along with their total views by the end of 2015:

  1. When Social Justice Isn’t About Justice (22,732 views since November 25, 2015)
  2. Some Sad Puppy Data Analysis (21,151 views since April 14, 2015)
  3. Lots of Hugo Losers (6,774 views since August 24, 2015)
  4. Why John Dehlin Faces Church Discipline (6,590 views since January 20, 2015)
  5. Wisdom and the Wiesn (2,076 views since October 1, 2015)

It’s kind of an interesting range of topics: politics, sci-fi, and Mormonism. Eclectic. That’s how we like to roll here at Difficult Run, although we also tend to have a lot of posts on economics (but no big ones that made the list this year.)

2015 Finances

We display Amazon ads on Difficult Run. The way those work, is that if you click the ad and then buy something from Amazon (even if you don’t buy the thing we were advertising), we got a small percentage of the order (usually about 4%).

We also ran some ads for the Church of Jesus Christ of Latter-day Saints at the end of the year, and that’s something we might try again in 2016, if they’d like us to. (None of the money from that brief campaign was received in 2015, however.

Additionally, I’ve received two very generous and unsolicited donations from an anonymous reader. Here’s how that all stacked up:

  • Amazon Ad Revenue: $100.78
  • Donations: $600
  • Total: $700.78

During 2015, we were paying $30/month for hosting, and we spent another $15 on domain registration. So that was $375. So, for the first time, Difficult Run paid for its own hosting this year! That’s pretty exciting, and there’s enough money left over to pay for (most of) the hosting in 2016.

Difficult Run was never intended as a major source of revenue. The only goal has been to cover the hosting costs, which will continue to go up as our traffic increases. So far, we look to be self-sufficient (thanks primarily to our generous benefactor), and that is really nice.

Blog Changes: New Host! New Domain Registrar!

At the start of 2015, we outgrew the budget $5/month hosting that I’d been using since launching Difficult Run. Instead, we migrated to a dedicate WP hosting company. It was a huge improvement, but by the end of the year the new host was starting to let us down with extended outages and emergency server migrations. (Luckily a lot of this was during the Christmas – New Year’s period when traffic is pretty light.) So, earlier this month, we migrated to a new host.

Our new host is Appteryx. They were absolutely great about the transfer, despite the fact that I goofed and took down the old site before telling them that we had a deadline to get the new one up. They were gracious about that and—more than that—really, really fast. Website speed and reliability has also been great. If you’re looking for a host, definitely consider them.

We also switched our domain registrar. Our new registrar is Google. The old one went down several times in 2015, and I’m hoping that with Google that will no longer be an issue!

Second Thoughts from 2015

There are two posts that have given me second thoughts since I posted them in 2015. I’m sure these aren’t the only mistakes I’ve made. In fact, I don’t even really consider either one to be a mistake. (Although I have certainly made some of them!) They are just posts that haven’t really sat well with me in the months since I posted them. Let me tell you why.

Irving, Texas Saved from Homemade Clock (September 16, 2015)

This story seemed so simple to me when it broke. More than that, it resonated with me. Kids being bullied for being different? Especially nerdy kids? Yeah, that hit home. And so—along with a great deal of the Internet—I rushed to the keyboard to vent my outrage.

Don’t I know better than that?

I do. Or at least, I should. Looks like I had to learn the lesson one more time.

As far as I can tell, a lot of the original criticisms are still valid. The school’s reaction—and the police’s—seems unreasonable. No one ever thought that anyone was in real danger. However, the more that I read the less clear-cut it seemed. There was no single article that opened my eyes, but I paid attention over the coming months and lots of little things combined to make me think I’d been hasty in my rush to judgment. Examples: first, no clock was created. The kid just broke open an old clock and stuff it inside a little pencil case that looked like miniature briefcase. Those images were missing from the first stories (I saw one before I published mine, but ignored the second thoughts it prompted). This gets worse rather than better combined with stories that Ahmed actually was fairly skilled. He had made cool projects, but this wasn’t one of them. Several other things didn’t feel quite right, and then—most recently—came word that he was suing for $15 million. Given all the incredible gifts, opportunities, and offers he’d received from Silicon Valley and others, that just seems excessive.

I’m not going to make the same mistake in reverse. I don’t know exactly what was going on. I just can’t feel any confidence in my initial response, and I wish I’d waited rather than rushing to judgment.

Lesson learned. Again.

Thoughts on Immigrants, Refugees, and Fear (September 10, 2015)

Even more than with the previous issue, the emotional core of this is something I stand by. Reaching out in love and rising above our fear is so important to who we are—or should be—as a nation. I watched another GOP primary debate (this one without Trump), and it was so depressing to hear the candidates fall over each other to talk about how scary the world is, how scary ISIS is, how scary everything is. ISIS is a bunch of truly evil dudes, yes, but they’re not the USSR. We’re not facing the possibility of existential defeat in ISIS. Not from their guns or bombs, anyway. The bigger thread, by far, is that in our overreaction and in our fear we lose our own soul.

However, when it comes to the actual policy of immigration (especially to Europe), I have to admit that some of the skeptics had a point. One thing that was covered frequently at the time was that a great deal of the incoming refugees were unaccompanied young men rather than families. That raised red flags at the time, not necessarily in terms of their intentions, but in terms of the unique problems that this could have for integration.

Since then, one article that caught my attention came from the Gatestone Institute in October. Titled Germany: Migrant Crime Wave, Police Capitulate, the article cites the President of the German Police Union saying that German police “hardly dare to stop a car” in some neighborhoods, “because they know that they’ll be surrounded by 40 or 50 men.”

Meanwhile a December article shows that the response in Germany has been a historic run on weapons of all kinds.

And then early this month there were the harrowing tales of mass sexual assault committed by immigrant populations against young German women in cities across Germany, most notably in Cologne. It’s important to be cautious about stories that fit so neatly into racist stereotypes (“We have to protect our women!”), but the facts seem beyond dispute. One IB Times article has the total number of criminal complaints from New Year’s Eve up to 516, with nearly ½ of them related to sexual assault. Reporting at CNN and Der Spiegel concurs.

It’s not like this is all new to me. In the original article, I wrote:

We should not be reckless and we should not be irresponsible, but we should also not be afraid to take chances to do what ought to be done.

I knew things could go wrong. I just didn’t expect it to be so blatant or so fast.

I’d like to end on a positive note. As covered by the BBC, in December 2015 Muslim Kenyans refused to allow themselves to be separated from Christian Kenyans and in so doing prevented their Christian neighbors from being massacred by Islamist terrorists. And then, just a couple of days ago, a conference of Muslim leaders meeting in Morocco released a statement citing religious freedom in the ancient Constitution of Medina, highlighting the “urgent need for cooperation among all religious groups,” and saying that “such cooperation must go beyond mutual tolerance and respect, to providing full protection for the rights and liberties to all religious groups in a civilized manner that eschews coercion, bias, and arrogance.”

Religious understanding is possible. It is essential. But it can also be hard and complicated. For me, this means I assess the risks as even higher than I thought they were, but still believe in the essential mission of moving against the current of fear instead of giving into it.

Difficult Run in 2016

We already have a ton of great articles lined up. As for myself, personally, I have several topics that I want to do some research on before presenting them here. Sites like Wait But Why and Slate Star Codex along with pieces like When Social Justice Isn’t About Justice and Some Sad Puppy Data Analysis all give me confidence that if you invest the time in research and longer, original pieces you can find an audience and make an impact. In particular, I’ve got a series of articles on the definition of religious freedom a friend (and law professor) gave to me and also a series of articles comparing the role of Sharia in the US court system to ecclesiastical courts from other faiths (especially Jewish Halakha.) So look forward to those, and also to some new members we hope to bring on board this year.

2016, here we come!

Difficult Run Best Books of 2015

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Continuing the tradition that we started last year, I asked the DR Editors to each pick their five favorite books from 2015. Once again, we’ve got a fantastic, eclectic selection of books. Without further ado, and in no particular order, here are best books that we read last year.

Walker Wright

Daring Greatly: How the Courage to Be Vulnerable Transforms the Way We Live, Love, Parent, and Lead (Brené Brown)

Brown’s approach to shame and vulnerability has had a significant impact on my worldview, including how I interpret my religion. However, my exposure to her work over the last couple years was largely through her TED talks, articles, and professional counseling. I finally read a couple of her books this year, Daring Greatly being my favorite. The book is a fantastic mix of research, anecdotes, and application. The insights within it are themselves therapeutic, providing a language capable of capturing many of the turbulent emotions we experience. The result is better self-understanding and increased self-awareness. A paradigm shifting book.

Creativity, Inc.: Overcoming the Unseen Forces That Stand in the Way of True Inspiration (Ed Catmull with Amy Wallace)

As a huge Pixar fan, I expected to enjoy the book. I didn’t expect it be one of the most enthralling management books I’ve ever read. Stanford’s Robert Sutton was right when he described it as, “One of the best business/leadership/organization design books ever written.” The narrative acts as both a biography of Pixar and an investigation into its organizational structure and managerial styles. The process of creativity is explored, revealing the importance of autonomy, candid discussion, and the expectation of failure. Perhaps the biggest takeaway, however, is that the collective brain is the creative brain. High-quality innovation spurs from the constant flow of information and ideas through a network of diverse people and backgrounds. Managers should read this, yes, but so should anyone interested in embarking on a creative endeavor.

The Righteous Mind: Why Good People Are Divided by Politics and Religion (Jonathan Haidt)

My experience with Haidt prior to reading his book was similar to that of Brown’s above. I had watched his TED talks and lectures and read a number of his articles. Plus, he started showing up over at the libertarian site/magazine Reason. I was familiar with his Moral Foundations Theory and found his discussion of moral psychology absolutely fascinating. Yet, despite being familiar with his work, his book yielded an enormity of new, illuminating details about human nature. His emphasis on the primacy of emotions (the elephant) over reason (the rider) as well as our evolutionary nature as social creatures paints a vivid picture about what it is to be human. Given the often absurd assumptions about human nature we find in the 21st-century Western world, this is refreshingly rooted in reality. A much-needed book.

Markets without Limits: Moral Virtues and Commercial Interests (Jason Brennan and Peter Jaworski)

“If you may do it for free, you may do it for money.” That is the premise of this meticulously argued book by Georgetown philosophy professors Brennan and Jaworski. Economist Bryan Caplan has identified what he calls the anti-market bias among voters and the authors demonstrate why this bias is unfounded. Most talk about the “moral limits of markets” focus on something other than the actual market. For example, a market in slaves doesn’t prove that markets are problem, but that slavery itself is wrong and would still be wrong if done for free. The authors go through the objections of various commodification critics and convincingly show that their arguments are (1) faulty in their logic and/or (2) not grounded in empirical social science. The arguments are powerful and should fundamentally change the nature of the debate. Should be the starting point for any discussion about markets and morality.

An Other Testament: On Typology (Joseph Spencer)

Philosopher Joseph Spencer is one of the most careful readers of scripture in modern Mormonism and this book puts his skill on full display. A stellar combination of close textual analysis, biblical scholarship, and theology, Spencer explores the tension between two different interpretations of Isaiah within the Book of Mormon: Nephi’s collective, covenantal approach vs. Abinadi’s Christological, individualistic view. Spencer’s book is evidence of the kind of deep, intricate reading that can be accomplished through constant study of the text. What’s even better is that Spencer’s reading can accommodate both sides of the historicity debate (though perhaps leaning more favorably toward those championing historicity). One of the most engaging and enlightening books on the Book of Mormon I have ever read.

Ro Givens

Lean In: Women, Work, and the Will to Lead (Sheryl Sandberg)

I know there were a lot of complaints about this book, but I say, that’s insanity.  Even if you’re not in business, even if you didn’t start life in the upper class (and will never approach it), you can get insight from Sheryl’s life.  Love her.

The BFG (Roald Dahl)

This book is adorbs.  And hilarious.  It was the first chapter book my 6 year old asked me to keep reading, and he then asked me to start it again when we finished.

Princess Academy (Shannon Hale)

Another piece of evidence that middle grade fiction > young adult fiction.  The writing is better, the message is better (ie, exists), and I’m not embarrassed to admit that I like it.  This book has strong female characters and is about the importance of education, cooperation, community, and friendship. #Mormon #represent

Lauren Ipsum: A Story About Computer Science and Other Improbable Things (Carlos Bueno)

A fairy tale about problem solving. Alice in Wonderland meets Computer Science (theory). Adorable and perfect.  Read it myself, and now my kids are laughing along while I read it to them.

(FAQ: Yes, I like children’s lit.  I read more on my own than to my kids.)

Allen Hansen

Preachin’ the Blues: The Life and Times of Son House (Daniel Beaumont)

Continuing my reading of blues biographies, I picked up this one about a man whose music electrified me when I first heard it. A feel to it which is completely out of this world. The new crop of blues biography are interested in getting behind the mythology of the blues and into the murky details of the musicians lives. House grew up in a decently educated home with a religious background, found religion, found the blues,  travelled around the south quite a bit, experienced racism and oppression, worked all sorts of manual labor only somewhat removed from slavery, went to prison, moved north during the war years and was rediscovered the same year that massive race riots broke out in his city. The bigger picture of black history in 20th century America is covered from House’s perspective, so you get an idea of how an individual experienced religion, navigated racism, and responded to various challenges. Life was no monolith, especially for bluesmen rebelling against the strictures of society. There is also a sense of profound tragedy in Son House’s life, an intelligent man of significant ability who could never conquer his twin demons of alcohol and womanizing.

The Terrorist’s Dilemma: Managing Violent Covert Organizations (Jacob N. Shapiro)

I read quite a few books on terrorism last year, but this one stands out. Shapiro looks at terrorist organizations from a management perspective. Terrorist leaders, it turns out, use Excel spreadsheets, handle time-off requests, and issue write-ups in order to run terrorist activities, but the stakes (naturally) are much higher than they would be in legitimate corporations. The tighter the control, the more the paperwork the greater the risk of being compromised. That Excel spreadsheet can cost your life if discovered, but without it you might not be able to counter waste and theft of resources or prevent operative’s violence from spinning out of control  (even for terrorists there is such a thing as too much violence). As Shapiro pointedly observes, terrorists face a major personnel challenge. Someone willing to do horrible things to other human beings is not likely to be an upstanding and conscientious agent or keep violence subordinate and appropriate to achieving political goals. This weakness can be exploited to minimize the ability of terrorists to act. Shapiro analyses multiple terrorist groups from different times and places, showing this common thread, and in the process making them a little less exotic, and more banal.

Strange Fruit: Why Both Sides are Wrong in the Race Debate (Kenan Malik)

You might not expect such a book to be written by someone like Kenan Malik. Malik is a British journalist born in a Muslim family in India, a philosopher of science trained in neurobiology, and a secular humanist on the political left. In the book he traces changing attitudes on race from antiquity to the present where it has become entrenched in the twin forms of scientific race realism and identity politics. He skewers race realists or essentialists, but not as much as he does anti-racists. The former conflate the issue of genetic differences with constructs of race, and the latter transformed cultural and genetic differences into dogmatic philosophy. Both reject enlightenment ideas of universality and scientific rationality. Malik is witty, thought-provoking, and has a great way of getting to core of whatever issue is under discussion.

The War That Ended Peace: The Road to 1914 (Margaret MacMillan)

There is fierce debate over what started the First World War, but this book poses a different question. Why did peace end?  Europe was not facing its severest crisis, it actually had a good system in place for preserving peace, but it failed in 1914. There was nothing inevitable about the process, and MacMillan does a great job of unpacking the various social, intellectual and political currents which along with personal factors influenced the small group of decision-makers who ultimately chose war. The writing is very engaging and never dry, painting a remarkable portrait of Europe in the early 20th century. MacMillan knows her stuff, but isn’t afraid to be entertaining, like when she draws (an apt) comparison between Wilhelm of Germany and Toad of Toad Hall.

Yosef Haim Brenner: A Life (Anita Shapira)

Growing up in Israel, Brenner was a legendary figure from our past, a cultural messiah of the founding generation.  This is probably the narrowest-interest book of the five, but it is still superb. Brenner was born in a religious Jewish family in 19th century Ukraine, fell in love with secular Hebrew literature, and abandoned his religion. His father retaliated by making him serve in the Russian army so that his religiously-minded brother would be exempt from military service. Unsurprisingly, Brenner suffered from bouts of depression throughout his life. He still had a tremendous attachment to his people and the new Hebrew literature while his unflinching honesty and ascetic lifestyle spun a myth around him even in his lifetime. He moved to Palestine in 1909, and was murdered by an Arab mob in the 1921 riots. Shapira scrupulously avoids the myth, making Brenner’s tortured life all the more compelling.

Monica

Blueberry Girl (Neil Gaiman, Charles Vess – illustrator)

This is a lovely book about all of the gifts a parent wishes for his or her newborn daughter, such as freedom from fear, protection from false friends, and help to help herself. Neil Gaiman wrote the book as a poem, and the rhymes and cadence make it pleasant to read to your own daughter (over and over and over). Charles Vess illustrated the poem with beautiful paintings that show girls exploring the world in a carefree, whimsical way. I was pleased to notice the girls in the paintings are different ages and races with different hairstyles and ways of dressing. I like that variety because I like to think about little girls from many walks of life examining the paintings as their parents read to them and feeling the poem is about them too.

As a Christian deconvert and secular parent, I regret that I miss out on the comfort of praying for my daughter. This book has served as a kind of substitute for me. I’ve read Blueberry Girl to my own girl dozens of times, and it’s been not just pleasant but cathartic to say out loud so many of the hopes I have for her.

Bryan Maack

The Religions of Man (Houston Smith)

One question I think every religious person should ask themselves is “Why I do I believe what I believe?” And part of answering that question is answering why you don’t believe anything else. In order to answer that question, I believe that the very best case must be made for every religion.

Here’s where The Religions of Man by Huston Smith steps in. Smith gives you a sympathetic account of many major world religions–Hinduism, Buddhism, Confucianism, Taoism, Islam, Judaism, and Christianity. The author helps you understand why so many people follow these religions earnestly. If anyone has authority to speak on this topic, Huston Smith does, having practiced Vedanta Hinduism, Zen Buddhism, and Sufi Islam for over a decade each [citation: https://en.wikipedia.org/wiki/ Huston_Smith#Religious_ practice].

I will admit that many of the chapters challenged me to seriously consider why I am a Roman Catholic and nothing else. This experience inculcates a sense of humility and understanding of why people of good will hold to many different religions. But far from descending to syncretism, The Religions of Man illustrates the particular problems that religions are addressing and the diverse solutions that they offer, creating a real chance for the reader to discern among unique options.

The book was originally published in 1958. A new 50th anniversary edition, entitled “The World’s Religions,” was published in 2009 with revisions and an added section on indigenous religions.

Nathaniel Givens

I read over 100 books in 2015, but I’m going to narrow it down to just 5. That’s really hard–in the sense that I don’t like leaving good books out (and I’m leaving a lot of good books out!)–but in actuality it only took me a few minutes of going through my Goodreads reviews from 2015 to pick my top 5. Here they are:

Golden Son: Book II of The Red Rising Trilogy (Pierce Brown)

Golden Son is the second book in the Red Rising trilogy. The first book (Red Rising) was good, but it was a little violent for my tastes and also a little derivative: it was basically Ender’s Game + The Hunger Games (Book 1). The second book blew me away, however. Pierce Brown took things to a new level in two ways. First: the action was non-stop from start to finish. The phrase “break neck” gets used a lot in describing the pace of a fun adventure book, but it’s never been more true than of this book. There was scene after scene where I thought for sure the characters were dead (or that the resolution would be silly), but again and again Brown pulled it off.Second: the book was much more original thoughtful than the first. This is true in terms of politics and also in terms of characterization. The cast of characters is unusually large but, thanks to the investment you put into Red Rising to get this far, you know who everybody  is and how they relate to each other. Like Ender’s Game, we’re dealing with a bunch of geniuses and–like Orson Scott Card–Brown writes intelligently and thoughtfully enough for that to believable. Moreover, the moral/political aspects of the book are deep enough to be truly interesting. They aren’t just an excuse for righteous anger and action, they are really meaningful to the point where it gives you something to think about and (most importantly) really make you identify with the characters. Also: the setting. Started out pretty hackneyed (futuristic sci-fi patterned after ancient Earth mythology), but Brown kept at it so long and so seriously that the result is (1) believable and (2) distinctively his own.

I can’t wait to read Morning Star: Book III of The Red Rising Trilogy when it comes out in February.

The Three-Body Problem (Cixin Liu)

This was the first time that an English-translation of a foreign language (Chinese, in this case) book won the Hugo Award for Best Novel, and boy did he deserve it! There was all kinds of drama in the Hugos in 2015, but the one thing that ended up definitively right was that this book won.

It  definitely comes from the “literary sci-fi” end of the genre, which is where you’ll find books like The Handmaid’s Tale, The Road, or Never Let Me Go. These are all books by writers who have at least one foot outside of the genre, and they aren’t well received by the folks who grew up on the Holy Trinity of Heinlein, Asimov and Clarke. But me? I love them all. I love the fusion of legit sci-fi (read: “not just time travel”) with literary sensibility, and this is perhaps one of the best examples of that sub-genre. I was hooked from the very first scene, a vivid and beautiful depiction of the chaotic internecine political clashes during the Cultural Revolution and the book never let me go. The sci-fi was serious, in that it was very intense extrapolation of actual cutting-edge theoretical physics. But it never became one of those “look at my engineering prowess!” ego-cruises that bedevil hard sci-fi (looking at you, Ringworld.) That’s because the characters were too sensitively drawn and too human for the science to overshadow them.

What I’m trying to say is that it worked as sci-fi and as literature. And that’s peanut butter and chocolate, right there. It doesn’t get any better.

The Blank Slate: The Modern Denial of Human Nature (Steven Pinker)

Steven Pinker did not pull any punches! In this tour de force he takes on the reigning social science model head-on without apologies and also without taking prisoners. He outlines the social science model as having three essential premises: the Blank Slate (i.e. human nature is socially constructed rather than biologically determined), the Noble Savage (i.e. the trendy obsession with “all natural” foods and opposition to vaccines) and the Ghost in the Machine (there’s more to the mind than the brain and bod). He describes the dogmatic defense of these views in the social sciences this way:

This is the mentality of a cult, in which fantastical beliefs are flaunted as proof of one’s piety. That mentality cannot coexist with an esteem for the truth, and I believe it is responsible for some of the unfortunate trends in recent intellectual life.

The rest of the book is a long, empirically-based attack on all three of these fallacies and, secondarily, an attempt to explain why they are not actually necessary to defend the kind of classical liberal values they are often employed to defend. This is one of Pinker’s most important points: if you defend equality on the basis of the Blank Slate (which is by far the most prevalent philosophical basis for feminism, etc.) then you are actually endangering the value you’re trying to defend. Because the blank slate is false. Gender is not (entirely) a social construction. Men and women are biologically different in meaningful ways that go beyond just anatomy. And if you have erected your theory of equality on that false foundation, then when it gets destroyed–and it will get destroyed eventually–the value you were trying to defend is going to get taken down with it.

Now, it’s worth pointing out that I don’t agree with Pinker all down the line. When he stops talking psychology or neuroscience and starts talking political philosophy he loses me on several occasions. In addition, I find Thomas Nagels repudation of reductionist materialism entirely persuasive, and that means that I find Pinker’s assault on the Ghost in the Machine to be, ultimately, a failure. But that’s his least-important point (there’s a reason the book is named for the Blank Slate and not the Ghost in the Machine) and, in any case, I do think that his critique of the Ghost in the Machine as it relates to the standard model of social science theory has traction. In other words, the kind of dualism he is attacking is unsustainable. I agree him there. But the absolutist physical reductionism he erects in its place is also a failure.

Still, this was  great book, strongly argued and full of interesting information that I’m continuing to assimilate into my view of myself and the world.

The Bonobo and the Atheist: In Search of Humanism Among the Primates (Frans de Waal)

This is another brilliant book that I love to both agree and disagree with. Primatologist Frans de Waal has a pretty straightforward objective: demonstrate empirically that the foundations of moral behavior are found in primates (and other mammals). Well, that’s the first half, anyway, and it’s the half that he gets resoundingly right. The experiments and stories–both first-person and collected from others–are fascinating reading and deeply impactful.

I was particularly struck, for example, by his descriptions of how primates care for each other, including the disabled. He described one young rhesus monkey that was born with a condition similar to Down syndrome, and how that monkey was cared for by the rest of the troop and tolerated when she did unusual things (like try to pick a fight with the alpha male) that would have gotten any other monkey a severe beating. He also pointed out fossil evidence that Neanderthals also cared for the disabled who could offer nothing in return.

The book never veered into sentimentality, however. De Waal’s view of primates is clear-eyed, and this led to additional insights into the nature of social order and its relationship to the threat of the violence. He wrote in one passage, however, that after observing a tribe of chimpanzees wait patiently for their turn to use a nut-cracking station to crack nuts that were too tough to crush with their teeth:

I was struck by the scene’s peacefulness, but not fooled by it. When we see a disciplined society, there is often a social hierarchy behind it. This hierarchy, which determines who can eat or mate first, is ultimately rooted in violence… A social hierarchy is a giant system of inhibitions, which is no doubt what paved the way for human morality, which is also such a system.

As with Pinker, however, I disagreed with some of de Waal’s conclusions. In particular, he believed that if you can show the origins of moral behavior then you have found the origins of morality itself. This is a major flaw, and also happens to be another one that is addressed by Thomas Nagel. It’s the basic is/ought fallacy (a topic de Waal addressed explicitly but did not handle satisfactorily) and the rebuttal to it is the same rebuttal to pretty much all forms of relativism: you can’t argue for relativism without enacting objectivism. If you say, “subjectivity holds,” you’ve already made a contradictory, objective statement.

Merely because you can show how a thing arises through evolution doesn’t get you out of this problem. You could explain how humans came to have the ability to reason objectively, but that wouldn’t mean that logic and math were suddenly subjective. It would just prove that somehow evolution managed to get us in touch with non-contingent, objective reason. Same idea here: you can explain how humans came to behave morally or even to understand and think about morality, but it’s a colossal mistake to think that, in so doing, you have proved that morality is “constructed” or in any way subjective any more than reason or logic are. (For fun: let someone try to reason you out of the position that reason is objective. See how that works? It’s a non-starter.)

Surprised by Scripture: Engaging Contemporary Issues (N. T. Wright)

This was one of the first books I read in 2015, and it feels like I read it even longer ago than that, but Goodreads doesn’t lie. I finished it on Jan 9, 2015. This one was a huge eye-opener for me. I am very religious, but I come from a Mormon background, and we don’t always have the most sophisticated grasp on the Bible (relative to other Christians) because we split our attention between the Bible and our unique books of scripture: the Book of Mormon in particular.

So for me to see how N. T. Wright connected all kinds of contemporary political debates to the text of the Bible was incredibly mind-expanding. It really deepened by respect for the Bible and also for the traditions of Protestant and Catholic Christianity. It was not really a surprising experience–I read the book precisely because I already knew I was weak on Biblical understanding–but it was still a humbling one in the best way possible. Humbling because when you see a real expert at work you are too distracted by the beauty and skill of their craft and knowledge to feel bad about your shortcomings.

N. T. Wright’s writing style is engaging and this remains an incredibly important book for me, with a serious and ongoing impact on how I view my own faith.

And now, because I can’t resist, honorable mention. Some additional great fiction I read this year includes:

Cibola Burn (The Expanse) – The fourth book in The Expanse is definitely the best, and is significantly better than the first three. Five was also quite good, and I can’t wait for six.

Half-Resurrection Blues: A Bone Street Rumba Novel – This book blew me away. The prose was my favorite part. In fair warning, there is a lot of vulgarity, but for some reason it didn’t phase me as it usually did. I had to stop the audiobook (which is narrated by the author, fantastically) on more than one occasion just to save what I’d read. (Also: just noticed that the sequel Midnight Taxi Tango is out!)

Son of the Black Sword (Saga of the Forgotten Warrior) – Larry Correia started as one of those self-publishing sensations who finds a diehard audience (in this case, gun nuts who want to read a mashup of a gun catalog and a zombie-slaying video game) and makes it big. The big question for me is often: what happens next. As you can tell, I wasn’t ever the biggest fan of Monster Hunter International, but I thought his other series (starting with Hard Magic (The Grimnoir Chronicles)) was really great. Well, this is his third new series and it is–without any doubt–the best. His writing, plotting, characterization: everything has progressed. This is a guy who, in some ways, got lucky, but then he made it count.

The Cinder Spires: the Aeronaut’s Windlass – Jim Butcher is still my favorite living author, but if The Dresden Files are not your cup of tea: you should still try this one. The style is totally different, so is the setting, so is the plot, so are the characters. It’s an amazing post-apocalyptic forgotten-technology-as-magic with a crew of unforgettable and awesome characters.

Mass Shootings and Missing White Woman Syndrome

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Girls' rifle team at Central High, Washington, DC. November 1922. (Wikimedia Commons)
Girls’ rifle team at Central High, Washington, DC. November 1922. (Wikimedia Commons)

I haven’t posted anything about gun control in the middle of this most recent medley of outrage. This is primarily because I haven’t seen anything that looks remotely like a rational debate in which I could participate. It’s also because I’ve written on this topic at great length already, and there is not a whole lot new to add.

It’s not that I’m opposed to considering new policies to solve the problems of widespread gun ownership. Nope, the problem is that I find most of the folks who are calling for greater gun control are suggesting the wrong solutions to the wrong problems.

The degree of irresponsibility this time around has been particularly shocking. The most prominent example of this is the way that the media has adopted a completely baseless definition of “mass shooting” to sensationalize the issue. You’ve probably heard that there have been “more mass shootings than days this year” or something similar. All those articles are using data assembled by the Mass Shooting Tracker website. Their definition is, shall we say, non-standard: it includes any shooting in which at least four people are injured. The FBI definition is more stringent: a shooting in which there are at least 4 fatalities. The database maintained by Mark Follman and Mother Jones is even more narrow: it excludes attacks related to gang violence or domestic violence. Follman explains this logic in a piece for the New York Times:

While all the victims are important, conflating those many other crimes with indiscriminate slaughter in public venues obscures our understanding of this complicated and growing problem. Everyone is desperate to know why these attacks happen and how we might stop them—and we can’t know, unless we collect and focus on useful data that filter out the noise.

German Lopez of Vox (which uses the Mass Shooting Tracker data) thinks Follman is being silly for caring so much about specific definitions: “this entire debate is ridiculous. A shooting is a shooting.” But of course, if that were true, Lopez would have to deal with the fact that gun deaths in America are in a steep decline. According to the Pew Research Center, “Compared with 1993, the peak of U.S. gun homicides, the firearm homicide rate was 49% lower in 2010, and there were fewer deaths, even though the nation’s population grew.” I’m not saying the current level is acceptable, I’m just saying that  there is no possible way for a person to simultaneously believe “a shooting is a shooting” and also believe that we’re in some kind of unprecedented crisis. Follman has a point: mass shootings (narrowly defined) are on the rise. Lopez—and anyone else jumping on the Mass Shooting Tracker bandwagon—has nothing but hand-waving and posturing.

752 - Gun Homicide Decline

So, if gun violence is actually at historical lows and on the decline, why are gun control advocates convinced that we’re facing some kind of massive epidemic? After all, the New York Times ran a front-page editorial for the first time in almost 100 years to support gun-control. What explains such an extreme reaction?

One theory: missing white woman syndrome:

Missing white woman syndrome is a phrase used by social scientists and media commentators to describe the extensive media coverage, especially in television, of missing person cases involving young, white, upper-middle-class women or girls. The phenomenon is defined as the media’s undue focus on upper-middle-class white women who disappear, with the disproportionate degree of coverage they receive being compared to cases of missing women of other ethnicities and social classes, or with missing males of all social classes and ethnicities.

Although missing white woman syndrome is primarily about kidnapping cases, “it is sometimes used to describe the disparity in news coverage of other violent crimes.”

So, to be perfectly plain about it, mass shootings are sensational because the victims are often white, often middle or upper-class, suburban and–relative to homicide rates in general–female. Crime might be down overall, but who cares? If college students and suburban white kids can be killed, then we have a crisis.

It’s not just the perception of the problem that is skewed by race and class, but also the proposed solutions. You see, there are policies that have been tried and found to be effective in combating urban violence. But no one seems to know or care about such initiatives, leading The New Republic to run an article to explain “why no one in Washington—not even President Obama—will embrace a program that could actually reduce gun violence.” Lois Beckett points out that “America’s high rate of gun murders isn’t caused by events like Sandy Hook or the shootings this fall at a community college in Oregon. It’s fueled by a relentless drumbeat of deaths of black men.” He then went on to talk about a program called Ceasefire. It isn’t new and it isn’t sexy, but “in Boston, the city that developed Ceasefire, the average monthly number of youth homicides dropped by 63 percent in the two years after it was launched.” The US Department of Justice has officially labeled it “effective.”

If “a shooting is a shooting”, and if the highest rates of crime are in inner cities, and if the disproportionate rate of murder victims are black Americans, and if we have a proven program to reduce those crimes… why isn’t anyone talking about them?

751 - Gun Homicide by Ethnicity

Timothy Heaphy, a former U.S. attorney quoted in Beckett’s article, has a pretty simple hypothesis:

I think that people in those communities are perceived as not sufficiently important because they don’t vote, they don’t have economic power. I think there’s some racism involved. I don’t think we care about African-American lives as much as we care about white lives.

So the problem is misdiagnosed, and the most promising solutions are ignored. But it gets worse than that. The reality is that the proposed “common sense” gun regulations will have basically no impact on mass shootings whatsoever. For example, Marco Rubio recently stated that “None of the major shootings that have occurred in this country over the last few months or years that have outraged us, would gun laws have prevented them.” The Washington Post fact-checked his claim and ended up giving out “a rare Geppetto Checkmark.”

The idea of “common sense” gun regulation coming to the rescue is a politically convenient fiction. It is designed to appeal to moderate voters, but it’s just an empty slogan. The only kinds of gun laws that would have any kind of impact would have to involve a massive reduction in the number of firearms currently in circulation with a forced buyback and stric enforcement. But those laws are guaranteed to be enforced in unequal ways, a point that Ross Douthat made on Sunday:

I suspect liberals imagine, at some level, that a Prohibition-style campaign against guns would mostly involve busting up gun shows and disarming Robert Dear-like trailer-park loners. But in practice it would probably look more like Michael Bloomberg’s controversial stop-and-frisk policy, with a counterterrorism component that ended up heavily targeting Muslim Americans. In areas where gun ownership is high but crime rates low, like Bernie Sanders’ Vermont, authorities would mostly turn a blind eye to illegal guns, while poor and minority communities bore the brunt of raids and fines and jail terms.

If that sounds at all farfetched you simply need to ask yourself this question: has the War on Drugs had a disproportionate impact on poor and minority communities? Then what makes you think a War on Guns would be any different?

Nor is this hypothetical. The history of gun control is a primarily racist history in which gun control was used as a pretext to disarm African Americans to make them easier targets. The Atlantic covered this thoroughly in an article called The Secret History of Guns, noting that “no group has more fiercely advocated the right to bear loaded weapons in public than the Black Panthers—the true pioneers of the modern pro-gun movement.”

And let me just end with a note about how spectacularly bad some of the proposed new “common sense” regulations are. In his address to the nation, President Obama doubled down on the idea of using the terrorist watch list to screen gun purchases. This sounds entirely reasonable for about a second or two. After that, however, you might remember that—before it was brought up in this context—the terrorist watch list showed up in the news only in story after story of how horrifically mismanaged and unfair it was. This is the same terrorist watchlist that contained 72 Department of Homeland Security employees, a finding that led the DHS director to resign. Even ThinkProgress thinks it’s a terrible idea. Aviva Shen quoted Marco Rubio in The Problem With Banning Guns From People On The Terrorist Watch List:

The majority of the people on the no-fly list are oftentimes people that just basically have the same name as somebody else, who doesn’t belong on the no-fly list. Former Senator Ted Kennedy once said he was on a no-fly list. There are journalists on the no-fly list.

It’s not just a matter of plain bureaucratic incompetence, however. Ken White pointed out the philosophical problems with the idea for Popehat:

Last night the President of the United States — the President of the United States — suggested that people should be deprived of Second Amendment rights if the government, using secret criteria, in a secret process using secret facts, puts them onto a list that is almost entirely free of due process or judicial review. Because we’re afraid, because they could be dangerous was his only justification; he didn’t engage the due process issue at all.

Do I even need to point out that this list is also guaranteed to skew along ethnic and religious lines? The exact same folks who are horrified by Donald Trump’s bigotry don’t seem to realize that a proposal like adding the terrorist watchlist to the background check is basically a backdoor method of accomplishing the same kind of religiously-based stripping of civil liberties from American citizens.

This is what passes for “common sense” regulation? Clearly some people are using the phrase “common sense” in novel and fascinating ways.

To recap: gun violence is ignored when it effects primarily young black men, but when it happens in suburban schools or movie theaters it is a crisis that demands swift and thorough response. Anti-violence programs with a proven record of lowering gun crime where it is worst—in inner cities—and thereby saving the lives of young black men are also ignored. Instead, we hear about “common sense” gun regulations that sound reassuring but would help no one and end up (you guessed it) further compounding the systematic inequalities in our society that target the poor and minorities.

The left is very, very good at sniffing out the faintest whiff of white privilege from the right, but—when it comes to handling the gun issue—it’s time to say: physician, heal thyself.