A Philosopher's Blog

Patient Time

Posted in Medicine/Health, Uncategorized by Michael LaBossiere on October 20, 2017

A standard to response to criticism of the American health care “system” is that it is the best in the world. In a sense, this is true–if you have the money, you can buy the best health care (mostly). However, the quality of a system is not just a matter of what can be bought at the top. To use an analogy, if a restaurant was considered the best because its most expensive meal was the best, but everything else that most customers could afford was not so good, then it would be odd to consider it the best restaurant for everyone. Naturally, the American “system” could be praised as the best for those who have the resources to afford it, but that would be somewhat dishonest.

One serious issue with health care, at least for those who cannot afford to have their own doctor on call, is the matter of time. For most of us, there is a wait before we can get an appointment, then we wait at the office to see the doctor. This can be problematic for people with schedules that lack flexibility and people who need treatment sooner rather than later. I have good insurance, but it took me two months to get an appointment with a new primary care doctor. Having more medical professionals would reduce these delays, but this is a problem that has not been addressed.

After a long wait, a patient typically gets very little time with the doctor or medical professional. For example, I have usually gotten 10 minutes with my primary doctor or nurse for my physical–I spend far more time in the waiting room. This is not to say that these doctors did not care–they did and did the best they could with the time allocated.

Part of the reason for the short time is that most medical professionals have too many patients and too little time–as such, they can only allocate so much time to each patient. In other cases, the medical facility is a for-profit business first and a place of medicine second–the faster customers can be dealt with, the more customers can be seen, thus increasing profits. Whatever the reason for the short time available to patients, this can certainly impact the quality of care, especially if a patient has questions. Because of this, patients are often on their own in terms of educating themselves about their health concerns. Obviously, having people with no medical training doing this can be problematic (and it helps explain the huge market for dubious supplements and remedies).

Since part of the problem is the need for more medical professionals, steps should be taken to encourage and enable more people to enter the field. Since part of the problem is the for-profit approach, this should be addressed–while it is often assumed that the purpose of life is to make money, applying this to medicine results in worse rather than better health care. This is not to say that medical professionals should not be generously compensated for their work, just that the for-profit business model of medicine needs to be modified. At the very least.

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Patriotism & Football

Posted in Ethics, Philosophy, Politics, Uncategorized by Michael LaBossiere on October 4, 2017

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After President Trump tweeted his way into the matter, the question of patriotism and protest became a hot issue in the public eye once again. A reasonable way to begin the discussion is to consider the nature of patriotism, which has been said to be the “last refuge of the scoundrel.”

One caricature of patriotism consists of shallow flag waving, the uncritical obedience to the dictates of the ruling class and the exaltation of popular prejudices.  Unfortunately, this caricature is often the reality and is, unsurprisingly, what is often pushed by the ruling classes upon the masses. This is, of course, not the only viable account of patriotism.

One alternative approach is to go with the easy and obvious definition—patriotism is the love of one’s country. This simple definition leads to the philosophically complicated question of the nature of love. One way to look at love, at least a positive form of love, is that it involves a devotion to the higher principles, a commitment to what is truly and properly best for the loved one, and an exaltation of the best ideals. This sort of love has a strong moral component and is dedicated to what is truly best—something that might run contrary to what the loved one thinks they want. In the case of patriotism, the love would be for what is best about the country and would commit the patriot to doing what is truly best for the country. This is likely to make such a patriot unpopular for it often requires the patriot to oppose the dictates of the ruling class and to fight against the popular prejudices. While the definition of “patriotism” is a matter of semantics, the idea that it is a love for one’s country that commits one to trying to do what is best for that country (in the moral sense) seems rather appealing and should be adopted. I will now turn to the matter of the NFL players protesting (or showing solidarity with protestors) during the national anthem.

One standard criticism advanced by Trump and others against the protesting players is that these wealthy players are ungrateful. As others have suggested, “ungrateful” seems to be the new “uppity” although most critics are reluctant to utilize the n word. Ironically, some are quite willing to call black players by the n-word while also asserting that they have nothing to protest.

While the players should certainly appreciate their good fortune, to reject what the players say because they are wealthy would be a mere ad hominem fallacy. This would be the same error that would be made if the tax plans of rich, white Republicans were dismissed out of hand simply because they were made by rich, white Republicans.

A more substantial version of this attack is to argue that the players have no grounds for protest about how blacks are treated in America because they are proof that their criticisms are invalid. While this is better than a mere ad hominem, it is easy to counter. First, wealthy black athletes have still been subject to the sort of unwarranted police violence they are protesting. Second, the unusual success of these athletes does not invalidate the truth of their claims about what happens to other people. To use an analogy, if famous athletes urged people to take action against a serious disease, it would be a foolish objection to say that they are wrong because they are healthy athletes and do not suffer from that disease. It does, in fact, make the most sense that the famous should protest—they are the one who will get the most attention.

Another criticism against such protests is that people watch sports to be amused and to have a break from serious issues. While this does have some appeal (people do deserve leisure time), one reply is that people who are oppressed do not get a break from oppression. If the fans want their break, they should certainly recognize that the oppressed want their oppression to end. There is also the fact that the protests, as conducted now, do not actually disrupt the game—the players still play and the game goes on.

As might be suspected, some people try to counter the protests by contending that they should not have to deal with the protests because “they did not own slaves.” One reply is that while they did not own slaves, they most likely benefit from the system that arose out of slavery and that now serves to systematically oppress some while conveying unearned advantages to others. Oddly, this position does seem to acknowledge the existence of a problem, since the person is claiming they are not part of that problem. However, there are those who deny there is a problem.

One approach is to assert that the protests are pointless because there is nothing to protest—everything is just fine. This is obviously not true and can be rejected in the face of the overwhelming evidence to the contrary. Somewhat ironically, when people engage in racism while denying racism, they merely prove the existence of racism.

One interesting criticism is that the protests are just empty theatre, perhaps even some sort of marketing ploy aimed at improving viewership (albeit at the risk of alienating some fans). This criticism does have some appeal. However, there is the interesting fact that the playing of the national anthem at games was originally itself a marketing ploy that somehow became something more. It would be quite appropriate if the protests were marketing and even more so if they became more than mere marketing. In any case, even if the protests are marketing, this would not show that they are thus unpatriotic or unwarranted. At worst it would call into question the motives of those involved.

As far as whether the protestors are patriots, this question can only be answered by knowing their motives and goals. If they are protesting what they regard as injustice and are doing so to make America better, then they are engaged in true patriotism: they are trying to make the country they love be the best it can be. And that is a far truer patriotism than someone who just wants to wave a flag and uncritically praise their country be she wrong or right.

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Love Across the Possible Worlds

Posted in Metaphysics, Uncategorized by Michael LaBossiere on September 22, 2017

Kelly & Portal BloodyWhile true love is the subject of many tales, the metaphysical question of its foundation is rarely addressed. One interesting way to explore this question is to bring in another popular subject of fiction, that of possible worlds. Imagine, if you will, a bereaved lover seeking to replace their lost love by finding an exact counterpart in another world. This raises the issue of whether it is rational to love the metaphysical counterpart of someone you love. I contend that this is just as rational as loving the original person and will argue for my case by using appeals to intuitions and analogies. In the interest of fairness, I will also consider and refute the transcendent argument for true love.

The metaphysics of Rick & Morty includes the existence of an infinite number of alternative worlds, each of which with its own Rick and Morty. The Rick and the Morty that are, one presumes, the true stars of the show have been forced to abandon their original reality a few times. However, they always end up living with “their” family (Beth, Summer and sometimes Jerry). While Rick often purports not to care, he repeatedly shows that he loves “his” daughter Beth and granddaughter Summer. However, as he and Morty themselves know, the Beth and Summer of their adopted world are not their Beth and Summer. They are daughter and granddaughter of the Rick of that world—a Rick who is (typically) dead.

CW’s The Flash show also makes use of the multiple world plot device as well, one that dates to the early days of comics. The DC comic universe features a multitude of different earths, most notably Earth 1 and Earth 2. Earth 2 was the home of the original Batman, Superman and others—it was used to maintain the timeline in which, for example, Superman was on earth in the 1930s. In a series of episodes of the TV show The Flash, Barry Allen (the Flash) travelled to Earth 2 and met the counterparts of people he knew and loved on his world, most especially his beloved Iris. On Earth 2, the normal Barry Allen 2 was married to Iris and Barry Allen 1 (from Earth 1) pretended to be Barry Allen 2 and was rather obsessed with her and her father, despite being explicitly told that the people of Earth 2 were obviously not the same people as those of Earth 1.

While people tend to feel how they do for no rational reason, there is a rather interesting question as to whether it makes sense to love someone because they happen to be the counterpart of someone you love. While this would be an interesting matter for psychology, the metaphysical aspect of this case is a question of whether the counterparts are such that it is rational to love or care about them because they are metaphysical counterparts of someone you love or care about.

For the sake of the discussion that follows, consider the following sci-fi scenario: Sam and Kelly met in graduate school, fell madly in love and were married shortly after their graduation. They were both hired by Kalikrates Dimensional, a startup dedicated to developing portals to other dimensions.

During an experiment, Sam was pulled into the blender dimension and ejected as a human smoothie. Unfortunately, he had neglected to keep up his premiums with Life Ensurance and had no backup. Distraught, Kelly considered cloning him anyway, but decided that without his memories and personalities, it would not be Sam.

Driven by her loss, she developed a safer portal system and then developed an Indexer that would scan and index the possible worlds. She programmed the Indexer to find a world just like her own, but where “she” rather than “Sam” would die in the portal accident. The Indexer labeled this world Earth 35765. Timing it perfectly, she popped through her portal just as the Kelly of 35765 would have returned, had she not been blended. The Kelly 35765 smoothie ended up in Kelly 1’s world, while Kelly 1 took over her life. Kelly 1 might have been happy with Sam 35765, but she was murdered and replaced a year later by the bereaved and insane Kelly 45765. Given this scenario, would it be rational for Kelly 1 to love Sam 35765?

One way to look at this matter is to use an analogy to counterparts in this world. To be specific, there are unrelated people who look exactly alike other people in this world. And, of course, there are also identical twins. While a person might be fooled by a twin or a look-alike, they would probably not love them simply because they looked like someone they loved. The same, it could be argued, can be applied to counterparts in other worlds: they look like someone you love, but they are not the one you love.

I certainly agree that it would be irrational to love someone simply because they looked like someone one already loves. After all, the look-alike could be utterly horrible or at least utterly incompatible. As such, it would be foolish to love such a twin solely based on appearance. That sort of shallow love would be irrational even in this world.

However, it can be rational to love a counterpart that exactly resembles the original. Such a counterpart could have the qualities that would provide a rational foundation for love. For example, if Kelly 1 loved Sam 1 because of his personality, values, laugh, and such, then if Sam 35765 had these same qualities, then it would make sense for Kelly 1 to love him. After all, he has the same qualities. To use an analogy, if Kelly loves Cherry Breeze pie because of its qualities, then she is obviously not limited to loving the first Cherry Breeze pie she had—any adequately similar Cherry Breeze pie would suffice.

Now imagine that there was one Cherry Breeze pie that Kelly loved above all others and that this pie could be duplicated to such a degree that every aspect of the pie would be indistinguishable from her most beloved pie. In this case, Kelly would love that exactly resembling pie as much as the original.

There is the obvious concern that there would be a fundamental difference between any counterpart and the original; namely that there would be no history or relationship with the counterpart. So, while Kelly 1 might love the qualities of Sam 35765, she has never done anything with him and thus has no history or relationship with him. She could develop that history and relationship, of course, but that would be falling in love with a new person. While it is true that Kelly 1 has no past relationship with Sam 35765, she selected the world in which Kelly 35765 and Sam 35765 did everything that Kelly 1 and Sam 1 did—there would be no distinguishable difference. Kelly 1 knows everything that happened between the other Kelly and Sam and will act exactly as Kelly 1 would have.

Going back to the pie analogy, while Kelly would have no established relationship with the new pie, the fact that it is (by hypothesis) exactly like the original pie in every way (other than being new) would intuitively entail that Kelly would love the new pie as much as the original. Everything discernable about the relationships with the pies would be the same other than their bare difference. If Kelly declared that she loved the original but did not care for the new pie, her claim would seem to be utterly unfounded—after all, she could point to no qualitative difference that would warrant her assertion.

It could even be contended that, in a way, Kelly does have a relationship with the pie—since it is exactly like the original pie, it would fit seamlessly into the relationship she had with the original pie. As such, it would be rational to love the exact counterpart of someone one loves.

Since I made the error of referencing true love, I opened the portal to easy and obvious objection to my position. One basic element of true love is that one person (Kelly 1) loves another (Sam 1) and not that person’s qualities. This is because qualities change and can be possessed by others. Intuitively, true love will not fade and cannot be transferred to another person that simply has the same qualities.

For example, if Kelly loves Sam because of his brilliance and humor. Then she would love someone else who had the same brilliance and humor. This sort of interchangeable love is not true love. If what is loved is not the qualities of a person, there is the question of what this might be.  What is wanted is something “beneath” all the qualities that makes the person the person they are and distinguished them from all other things. Fortunately, philosophy has just such a thing in stock: the metaphysical self. This, as should come as no surprise, takes the discussion into the realm of Kantian philosophy.

Kant split the world into noumena and phenomena.[i] The phenomena are the things as they appear to us. This is what we experience-such how good a person looks in a swim suit. We can have empirical knowledge of such things. The noumena are the things in themselves. Kant claimed the noumena cannot be known because they are beyond our experience.

On Kant’s view, it would be sensible to stick with the phenomena and not speculate about the noumena. But, Kant claims that cannot resists the sweet lure of the transcendent illusions of metaphysics.

The metaphysical self is the illusion that is needed here. Like David Hume, Kant thinks we have no impression of the metaphysical self. What we do have are impressions, via introspection, of the empirical self. The inner eye never sees that metaphysical self; it just encounters things like feelings and thoughts.

Unlike Hume, Kant argues that we must think of our experiences as if they occur within a unified self. This provides with a frame of reference for thought and it is thus useful to accept a metaphysical self. Since it is useful and we need the metaphysical self to make sense of things, Kant concludes that we should accept it. While Kant did not take the step of arguing for true love, I will do this now.

Applying his method to true love, true love would be impossible without the metaphysical self. As such, it is a necessary condition for true love. The metaphysical self is obviously beyond the realm of scientific proof. However, true love is irresistible because it seems to be a critical belief for our happiness and our conception of ourselves. As such, while Kelly 1 might feel that she loves Sam 35756, this would be irrational: Sam 35756 is not her true love. As would be imagined, in a tragically poignant Twilight Zone style sci-fi story, she would come to realize this.

While true love is appealing, the objection can be countered. This should not be surprising, since the argument itself acknowledges that it is appealing to an illusion. But, of course, what is needed is a substantive reply.

While the idea of a metaphysical self behind all the qualities sounds fancy, it is merely a repainted bare particular. It is bare because it does not have any qualities of its own beneath all the qualities that it possesses. It is a particular because there is only one of each (and each one can only be in one location at a time). In the ideal love of the objection, one loves the bare particularity of another as opposed to qualities that can change or be duplicated by another.

Fortunately for my position, there is a rather serious problem with this notion of love. When we interact with the world we interact with various qualities. For example, Kelly can see Sam’s quirky smile and experience his keen intelligence. But it seems impossible for her to be aware of his bare particularity. Since it has no qualities there would seem to be nothing to experience. It would thus be impossible for Kelly to be aware of Sam’s bare particularity to love him. As such, love must be about detectable qualities.

While this is less romantic than the idea of metaphysical true love, it is more realistic and intuitively appealing. When one person talks about why they love another, they talk about the qualities of the person. Some dating services also make a big deal about testing people for various qualities and using them to find compatibility and love. Scientists also talk about the emotion of love as being driven by genes in search of suitable genes to combine with. Given this evidence, it seems reasonable to conclude that when Kelly loves Sam, she loves his qualities. As such, if it was rational for Kelly 1 to love Sam 1, then it is just as rational for Kelly 1 to love Same 35756. There is, after all, no discernible difference between the Sams.

In the above essay, I considered the issue of whether it is rational to love the metaphysical counterpart of someone you love. I contended that this is just as rational as loving the original person argued for my position by appealing to intuitions and using arguments from analogy. In the interest of fairness, I also considered the transcendent argument for true love. Thus, love is not only possible, it is possible across worlds.

 

Cherry Breeze Pie

Ingredients

 

Crust

1/4 cup sugar

1 cup graham cracker crumbs

1/3 cup butter or margarine — melted

or 1 pre-made graham cracker crust

 

Filling

1 package cream cheese — (8 ounces)

1 can sweetened condensed milk

1/2 cup lemon juice

1 teaspoon vanilla

1 can cherry pie filling — (1 pound, 5 ounces)

 

Directions

  1. Cook butter and sugar in saucepan over medium heat until mixture boils. Remove from heat and mix in graham cracker crumbs. Press mixture evenly and firmly into 9-inch pie plate to form a crust. Chill. (Or just buy a pre-made crust).

 

  1. Beat cream cheese until smooth. Gradually mix in sweetened condensed milk, stir in lemon juice and vanilla. Spread in crust. Refrigerate 3-4 hours or until firm.

 

  1. Top with chilled cherry pie filling. To remove pie pieces easily, place hot wet towel around sides and bottom of pan before cutting.

 

 

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[i] Kant presents this distinction in I. Kant (1965), Critique of Pure Reason (trans. J. Ellington),  New York: St. Martin’s Press.

Reasoning & Natural Disasters II: Inductive Reasoning

Posted in Philosophy, Reasoning/Logic, Uncategorized by Michael LaBossiere on September 15, 2017

Fortunately for my adopted state of Florida, Irma weakened considerably as it moved northward. When it reached my adopted city of Tallahassee, it was barely a tropical storm. While it did some damage, it was nothing compared to last year’s storm. While this was a good thing, there can be a very minor downside when dire predictions turn out to be not so dire.

The problem is, of course, that people might take such dire predictions less seriously in the future. There is even a term for this: hurricane fatigue.  When people are warned numerous times about storms and they do not prove as bad as predicted, people tend to get tired of going through the process of preparation. Hence, they tend to slack off in their preparations—especially if they took the last prediction very seriously and engaged in extensive preparations. Such as buying absurd amounts of bottled water. The problem is, of course, that the storm a person does not prepare for properly might turn out to be as bad or worse than predicted. Interestingly enough, inductive reasoning is the heart of this matter in two ways.

Inductive reasoning is, of course, logic in which the premises provide some degree of support (but always less than complete) for the conclusion. Inductive arguments deal in probability and this places them in contrast with deductive arguments—they are supposed to deal in certainty. That is, having all true premises in a deductive argument is supposed to guarantee a true conclusion. While there are philosophers who believe that predictions about such things as the weather can be made deductively, the best current reasoning only allows inductive reasoning regarding weather prediction. To use a simple illustration, when a forecast says there is a 50% chance of rain, what is meant is that on 50% of the days like this one it rained. This is, in fact, an argument by analogy. With such a prediction, it should be no more surprising that it rains than it does not.

While the computer modeling of hurricanes is rather complex, the predictions are still inductive in nature: all the evidence used in the reasoning can be true while the conclusion can still be false. This is because of the famous problem of induction—the gap between the premises and the conclusion means that no matter how strong the reasoning of an inductive argument, the conclusion can still be false. As such, any weather prediction can turn out to be false—even if the prediction is 99.99% likely to be accurate.  As such, it should be expected that weather predictions will often be wrong—especially since the models do not have complete information and are limited by the available processing power. That is, there is also a gap between reality and the models. There is also the philosophical question of whether the world is deterministic or not—in a deterministic world, weather would be fully predictable if there was enough information and processing power available to create a perfect model of reality. In a non-deterministic world, even a perfect model could still fail to predict what will happen in the real world. As such, there is both a problem in epistemology (what do we know) and metaphysics (what is the nature of reality).

Interestingly enough, when people start to distrust predictions after past predictions turn out to be wrong, they are also engaging in inductive reasoning. To be specific, if many predictions have turned out to be wrong, then it can be reasonable to infer that the next prediction could be wrong. That is certainly reasonable and thinking that an inductive argument could have a false conclusion is no error.

Where people go wrong is when they place to much confidence in the conclusion that the prediction will be wrong. One way this can happen is through a variation in the gambler’s fallacy. In the classic gambler’s fallacy, a person assumes that a departure from what occurs on average or in the long term will be corrected in the short term. For example, if a person concludes that tails is due because they have gotten heads six times in a row, then they have committed this fallacy. In the case of the “hurricane fallacy” a person overconfidently infers that the streak of failed predictions must continue. The person could, of course, turn out to be right. The error lies in the overconfidence in the conclusion that the prediction will be wrong. Sorting out the confidence one should have in their doubt is a rather challenging matter because it requires understanding the accuracy of the predictions.

As a practical matter, one way to address hurricane fatigue is to follow some excellent advice: rather than going through mad bursts of last second preparation, always be prepared at the recommended minimum level. That is, have enough food and water on hand for three days and make basic preparations for being without power or evacuating. Much of this can easily be integrated into one’s normal life. For example, consuming and replacing canned and dried goods throughout the year means that one will have suitable food on hand. There are also one-time preparations, such as acquiring some crank-powered lights, a small solar panel for charging smart phones, and getting a basic camp stove and a few propane canisters to store.

This does lead to a final closing point, namely the cost of preparation. Since I have a decent income, I can afford to take the extra steps of being always ready for a disaster. That is, I can buy the lights, stove, propane, and such and store them. However, this is not true of everyone. When I was at Publix before the storm, I spoke to some people who said that it was hard for them to get ready for storms—they needed their money for other things and could not afford to have a stockpile of unused supplies let alone things like solar panels or generators. The upfront cost of stockpiling in preparation for the storm was also a challenge—there are, as far as I know, no emergency “storm loans” or rapid aid to help people gear up for impending storms. No doubt some folks would be terrified that storm moochers would be living fat on the public’s money during storms. However, storm aid does sound like decent idea and could even be cost saver for the state. After all, the better prepared people are before the storm, the less the state and others must do during and after the storm.

 

 

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Confederates & Nazis

Posted in Ethics, Philosophy, Politics, Race, Uncategorized by Michael LaBossiere on August 18, 2017

While there has been an attempt to revise the narrative of the Confederate States of America to a story of state’s rights, the fact of the matter is that succession from the Union was because of slavery. At the time of succession, those in the lead made no bones about this fact—they explicitly presented this as their prime motivation. This is not to deny that there were other motivations, such as concerns about state’s rights and economic factors. As such, the Confederacy’s moral foundation was slavery. This entails a rejection of the principle that all men are created equal, a rejection of the notion of liberty, and an abandonment of the idea that the legitimacy of government rests on the consent of the governed. In short, the Confederacy was an explicit rejection of core stated values of the United States.

While the Confederacy lost the war and the union was reformed, its values survived and are now explicitly manifested in the alt-right. After all, it is no coincidence that the alt-right has been marching in defense of Confederate monuments and often makes use of Confederate flags. They are, after all, aware of the moral foundations of their movement. Or, rather, immoral foundations.

While the value system of the Confederacy embraced white supremacy and accepted slavery as a moral good, it did not accept genocide. That is, the Confederacy advocated enslaving blacks rather than exterminating them. Extermination was, of course, something the Nazis embraced.

As is well known, the Nazis took over the German state and plunged the world into war. Like the Confederate states, the Nazis embraced the idea of white supremacy and rejected equality and liberty. The Nazis also made extensive use of slave labor. Unlike the Confederate states, the Nazis infamously engaged in a systematic effort to exterminate those they regarded as inferior. This does mark a moral distinction between the Confederate States of America and Nazi Germany. This is, however, a distinction between degrees of evil.

While the Nazis are generally regarded by most Americans as the paradigm of evil, many in the alt-right embrace their values and some do so explicitly and openly, identifying as neo-Nazis. Some do make the claim that they do not want to exterminate what they regard as other races; they profess a desire to have racially pure states. So, for example, some in the alt-right support Israel on the grounds that they see it as a Jewish state. In their ideal world, each state would be racially pure. This is why the alt-right is sometimes also referred to as the white nationalists. The desire to have pure states can be seen as morally better than the desire to exterminate others, but this is also a distinction in evils rather than a distinction between good and bad.

Based on the above, the modern alt-right is the inheritor of both the Confederate States of America and Nazi Germany. While this might seem to be merely a matter of historic interest, it does have some important implications. One of these is that it provides grounds that the members of the alt-right should be regarded as on par with members or supporters of ISIS or other such enemy foreign terrorist groups. This is in contrast with regarding the alt-right as being entirely domestic.

Those who join or support Isis (and other such groups) are regarded as different from domestic hate groups. This is because ISIS (and other such groups) are foreign and are effectively at war with the United States. This applies even when the ISIS supporter is an American who lives in America. This perceived difference has numerous consequences, including legal ones. It also has consequences for free speech—while advocating the goals and values of ISIS in the United States would be regarded as a threat worthy of a response from the state, the alt-right is generally seen as being protected by the right to free speech. This is nicely illustrated by the fact that the alt-right can get permits to march in the United States, while ISIS supporters cannot. One can imagine the response if ISIS supporters did apply for permit or engaged in a march.

While some hate groups can be regarded as truly domestic in that they are not associated with foreign organizations engaged in war with the United States, the alt-right cannot make this claim. At least they cannot to the degree they are connected to the Confederate States of America and the Nazis. Both are foreign powers at war with the United States. As such, the alt-right should be regarded as on par with other groups that affiliate themselves with foreign groups engaged in war with the United States.

The easy and obvious reply is that both the Confederacy and the Nazis were defeated and no longer exist. On the one hand, this is true. The Confederacy was destroyed and the succeeding states rejoined the United States. The Nazis were defeated and while Germany still exists, it is not controlled by the Nazis. On the other hand, the Confederacy and the Nazis do persist in the form of various groups that preserve their values and ideology—including the alt-right. To use the obvious analogy, even if all territory is reclaimed from ISIS and it is effectively defeated as a state, this does not entail that ISIS will be gone. It will persist as long as it has supporters and presumably the United States would not switch to a policy of tolerating ISIS members and supporters simply because ISIS no longer has territory.

The same should hold true for those supporting or claiming membership in the Confederacy or the Nazis—they are supporters of foreign powers that are enemies of the United States and are thus on par with ISIS supporters and members in terms of being agents of the enemy. This is not to say that the alt-right is morally equivalent to ISIS in terms of its actions. On the whole, ISIS is indisputably worse. But, what matters in this context, is the expression of allegiance to the values and goals of a foreign enemy—something ISIS supporters and alt-right members who embrace the Confederacy or Nazis have in common.

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Trump’s White Nationalists, Again

Posted in Ethics, Philosophy, Politics, Race, Uncategorized by Michael LaBossiere on August 16, 2017

On the face of it, condemning white supremacists and neo-Nazis is one of the politically easiest things to do. Trump, however, seems incapable of engaging in this simple task. Instead, he has continued to act in ways that lend support to the alt-right. After a delayed and reluctant condemnation of the alt-right, Trump returned to his lane by making two claims. The first is the claim that “there is blame on both sides.” The second is the claim that there are good people on both sides. On the face of it, both claims are false. That said, these claims will be given more consideration than they deserve.

If one accepts a very broad concept of blame, then it would be possible to claim that there is blame on both sides. This could be done in the following way. The first step is asserting that a side is responsible if an event would not have taken place without its involvement. This is based, of course, on the notion that accountability is a matter of “but for.” In the case at hand, the relevant claim would be that but for the presence of the counter-protestors, there would have been no violence against them and Heather Heyer would not have been murdered. On this notion of responsibility, both sides are to blame.

While this concept of blame might have some appeal, it is obviously flawed. This is because the application of the principle would entail that any victim or target of a crime or misdeed would share some of the blame for the crime or misdeed. For example, but for a person having property, they would not have been robbed. As another example, but for being present during a terrorist attack, the person would not have been killed. As such, meriting blame would require more than such a broad “but for” condition.

A possible reply to this counter is to argue that the counter-protestors were not mere targets, but were active participants. That is, co-belligerents and co-instigators. To use an analogy, if a bar fight breaks out because two people start insulting each other and then start swinging, then both parties do share the blame. Trump seems to regard what happened in Virginia as analogous to this sort of a bar fight. If this is true, then both sides would bear some of the blame.

Of course, even if both parties were belligerent, then there are still grounds for assigning blame to one side rather than another. For example, if someone goes to a party to misbehave and someone steps up to counter this and is attacked, then the attacker would be to blame. This is because of the moral difference between the two parties: one is acting to commit a misdeed, the other is trying to counter this. In the case of Virginia, the alt-right is in the wrong. They are, after all, endorsing morally wicked views that should be countered.

There is, of course, also the obvious fact that it was a member of the alt-right that is alleged to have driven a car into the crowd, killing one person and injuring others. As such, if any blame is to be placed on a side, it is to be placed on the alt-right.

It could be argued that the action of one person in the alt-right does not make the entire group guilty of the crime. This is certainly a reasonable claim—a group is not automatically responsible for the actions of its worst members, whether the group is made up of Muslims, Christians, whites, blacks, conservatives or liberals. That said, the principles used to assign collective responsibility need to be applied consistently—people have an unfortunate tendency to use different standards for groups they like and groups they dislike. I would certainly agree that the alt-right members who did not engage in violence or instigate it are not responsible for the violence. However, it could be argued that the rhetoric and ideology of the alt-right inherently instigates and urges violence and evil behavior. If so, then all members who accept the ideology of the alt-right are accountable for being part of a group that is dedicated to doing evil. I now turn to Trump’s second claim.

Trump also made the claim that there are good people on both sides. As others have noted, this seems similar to his remarks about Mexicans being rapists and such, but also there being some good Mexicans. As such, Trump’s remark might simply be a Trumpism—something that just pops out of his mouth with no meaning or significance, like a burp. But, let it be assumed for the sake of discussion that Trump was trying to say something meaningful.

Trump is certainly right that there are good people on the side opposed to the alt-right. After all, the alt-right endorses a variety of evil positions and good people oppose evil. As far as good people being in the alt-right, that is not as clear. After all, as was just noted, the values expressed by the alt-right include evil views and it would be unusual for good people to endorse such views. This can, of course, be countered by arguing that the alt-right is not actually evil (which is presumably what many members believe—few people think of themselves as the villains). It can also be countered by asserting that there are good people who are in the alt-right out of error (they are good people, but err in some of their beliefs) or who hope to guide the movement to better goals. It could also be claimed that any group that is large enough will contain at least some good people (as a group will also contain bad people). For example, people often point to General Robert E. Lee as a good person serving an evil cause.

Given these considerations, it does seem possible that there is at least one good person in the alt-right and hence Trump could be right in the strict logical sense of there being some (at least one) good people in the group. But, Trump’s purpose is almost certainly not to make a claim that is trivial in its possible truth. Rather, he seems to be engaged in another false equivalence, that the alt-right and their opponents are morally equivalent because both groups have some good people. Given the evil of the alt-right’s views (which are fundamentally opposed to the expressed values of the United States), saying that both sides are morally the same is obviously to claim what is false. The alt-right is the worse side and objectively so.

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Work & Vacation

Posted in Business, Law, Philosophy, Uncategorized by Michael LaBossiere on August 11, 2017

Most Americans do not use their vacation days, despite the fact that they tend to get less than their European counterparts. A variety of plausible reasons have been advanced for this, most of which reveal interesting facts about working in the United States.

As would be expected, fear is a major factor. Even when a worker is guaranteed paid vacation time as part of their compensation for work, many workers are afraid that using this vacation time will harm them. One worry is that by using this time, they will show that they are not needed or are inferior to workers that do not take as much (or any) time and hence will be passed up for advancement or even fired. On this view, vacation days are a trap—while they are offered and the worker has earned them, to use them all would sabotage or end the person’s employment. This is not to say that all or even many employers intentionally set a vacation day trap—in fact, many employers seem to have to take special effort to get their employees to use their vacation days. However, this fear is real and does indicate a problem with working in America.

Another fear that keeps workers from using all their days is the fear that they will fall behind in their work, thus requiring them to work extra hard before or after their vacation. On this view, there is little point in taking a vacation if one will just need to do the missed work and do it in less time than if one simply stayed at work. The practical challenge here is working ways for employees to vacation without getting behind (or thinking they will get behind). After all, if an employee is needed at a business, then their absence will mean that things that need to get done will not get done. This can be addressed in various ways, such as sharing workloads or hiring temporary workers. However, an employee can then be afraid that the business will simply fire them in favor of permanently sharing the workload or by replacing them with a series of lower paid temporary workers.

Interestingly enough, workers often decline to use all their vacation days because of pride. The idea is that by not using their vacation time, a person can create the impression that they are too busy and too important to take time off from work. In this case, the worker is not afraid that they will be fired, they are worried that they will lose status and damage their reputation. This is not to say that being busy is always a status symbol—there is, of course, also status attached to being so well off that one can be idle. This fits nicely into Hobbes’ view of human motivation: everything we do, we do for gain or glory. As such, if not taking vacation time increases one’s glory (status and reputation), then people will do that.

On the one hand, people who do work hard (and effectively) do deserve a positive reputation for these efforts and earn a relevant status. On the other hand, the idea that reputation and status are dependent on not using all one’s vacation time can clearly be damaging to a person. Humans do, after all, need to relax and recover. This view also, one might argue, puts too much value on the work aspect of a person’s life at the expense of their full humanity. Then again, for the working class in America, to be is to work (for the greater enrichment of the rich).

Workers who do not get paid vacations tend to not use all (or any) of their vacation days for the obvious reason that their vacations are unpaid. Since a vacation tends to cost money, workers without paid vacations can take a double hit if they take a vacation: they are getting no income while spending money. Since people do need time off from work, there have been some attempts to require that workers get paid vacation time. As would be imagined, this proposal tends to be resisted by businesses. In part it is because they do not like being told what they must do and in part it is because of concerns over costs. While moral arguments about how people should be treated tend to fail, there is some hope that practical arguments about improved productivity and other benefits could succeed. However, as workers have less and less power in the United States (in part because workers have been deluded into embracing ideologies and policies contrary to their own interests), it seems less and less likely that paid vacation time will increase or be offered to more workers.

Some workers also do not use all their vacation days for vacation because they need to use them for other purposes, such as sick days. It is not uncommon for working mothers to save their vacation days to use for when they need to take care of the kids. It is also not uncommon for workers to use their vacation days for sick days, when they need to be at home for a service visit, when they need to go to the doctors or for other similar things. If it is believed that vacation time is something that people need, then forcing workers to use up their vacation time for such things would seem to be wrong. The obvious solution, which is used by some businesses, is to offer such things as personal days, sick leave, and parental leave. While elite employers offer elite employees such benefits, they tend to be less available to workers of lower social and economic classes. So, for example, Sheryl Sandberg gets excellent benefits, while the typical worker does not. This is, of course, a matter of values and not just economic ones. That is, while there is the matter of the bottom line, there is also the question of how people should be treated. Unfortunately, the rigid and punitive class system in the United States ensures that the well-off are treated well, while the little people face a much different sort of life.

 

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Of Dice & Chance

Posted in Metaphysics, Philosophy, Uncategorized by Michael LaBossiere on August 9, 2017

d20Imagine, if you will, a twenty-sided die (or a d20 as it is known to gamers) being rolled. In the ideal the die has a 1 in 20 chance of rolling a 20 (or any particular number). It is natural to think of the die as being a sort of locus of chance, a random number generator whose roll cannot be predicted. While this is an appealing view of dice, there is a rather interesting question about what such random chance amounts to.

One way to look at the matter, using the example of a d20, is that if the die is rolled 20 times, then one of those rolls will be a 20. Obviously enough, this is not true—as any gamer will tell you, the number of 20s rolled while rolling 20 times varies a great deal. This can, of course, be explained by the fact that d20s are imperfect and hence tend to roll some numbers more than others. There are also the influences of the roller, the surface on which the d20 lands and so on. As such, a d20 will not be a perfect random number generator. But, imagine if there could be a perfect d20 rolled under perfect conditions. What would occur?

One possibility is that each number would come up within the 20 rolls, albeit at random. As such, every 20 rolls would guarantee a 20 (and only one 20), thus accounting for the 1 in 20 chance of rolling a 20. This, however, seems problematic. There is the obvious question of what would ensure that each of the twenty numbers were rolled once (and only once). Then again, that this would occur is only marginally weirder than the idea of chance itself.

It is, of course, well-established that a small number of random events (such as rolling a d20 only twenty times) will deviate from what probability dictates. It is also well-established that as the number of rolls increases, the closer the outcomes will match the expected results (assuming the d20 is not loaded). This general principle is known as the law of large numbers. As such, getting three 20s or no 20s in a series of 20 rolls would not be surprising, but as the number of rolls increases, the closer the results will be to the expected 1 in 20 outcome for each number. As such, the 1 in 20 odds of getting a 20 with a d20 does not mean that 20 rolls will ensure one and only one 20, it means that with enough rolls about 1 in 20 of all the rolls will be 20s. This, does not, of course, really say much about how chance works—beyond noting that chance seems to play out “properly” over large numbers.

One interesting way to look at this is to say that if there were an infinite number of d20 rolls, then 5% of the infinite number of rolls would be 20s. One might, of course, wonder what 5% of infinity would be—would it not be infinite as well? Since infinity is such a mess, a rather more manageable approach would be to use the largest finite number (which presumably has its own problems) and note that 5% of that number of d20 rolls would be 20s.

Another approach would be to say that the 1 in 20 chance means that if all 1 in 20 chance events were formed into sets of 20, sets could be made from all the events that would have one occurrence each of the 1 in 20 events. Using dice as the example, if all the d20 rolls in the universe were known and collected into sets of numbers, they could be dived up into sets of twenty with each number in each set. So, while my 20 rolls would not guarantee a 20, there would be one 20 out of every 20 rolls in the universe. There is still, of course, the question of how this would work. One possibility is that random events are not random and this ensures the proper distribution of events—in this case, dice rolls.

It could also be claimed that chance is a bare fact, that a perfect d20 rolled in perfect conditions would have a 1 in 20 chance of producing a specific number. On this view, the law of large numbers might fail—while unlikely, if chance were a real random thing, it would not be impossible for results to be radically different than predicted. That is, there could be an infinite number of rolls of a perfect d20 with no 20 being rolled. One could even imagine that since a 1 can be rolled on any roll, someone could roll an infinite number of consecutive 1s. Intuitively this seems impossible—it is natural to think that in an infinity every possibility must occur (and perhaps do so perfectly in accord with the probability). But, this would only be a necessity if chance worked a certain way, perhaps that for every 20 rolls in the universe there must be one of each result. Then again, infinity is a magical number, so perhaps this guarantee is part of the magic.

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Experience Machines

Posted in Ethics, Metaphysics, Philosophy, Uncategorized by Michael LaBossiere on August 8, 2017

Experience MachinesExperience Machines, edited by Mark Silcox (and including a chapter by me) is now available where fine books are sold, such as Amazon.

In his classic work Anarchy, State and Utopia, Robert Nozick asked his readers to imagine being permanently plugged into a ‘machine that would give you any experience you desired’. He speculated that, in spite of the many obvious attractions of such a prospect, most people would choose against passing the rest of their lives under the influence of this type of invention. Nozick thought (and many have since agreed) that this simple thought experiment had profound implications for how we think about ethics, political justice, and the significance of technology in our everyday lives.

Nozick’s argument was made in 1974, about a decade before the personal computer revolution in Europe and North America. Since then, opportunities for the citizens of industrialized societies to experience virtual worlds and simulated environments have multiplied to an extent that no philosopher could have predicted. The authors in this volume re-evaluate the merits of Nozick’s argument, and use it as a jumping–off point for the philosophical examination of subsequent developments in culture and technology, including a variety of experience-altering cybernetic technologies such as computer games, social media networks, HCI devices, and neuro-prostheses.

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Into the Darkness: Finger Biter

Posted in Call of Cthulhu, Uncategorized by Michael LaBossiere on July 31, 2017

The following is a podcast of my Call of Cthulhu adventure “Finger Biter” being run by Thomas Raley.