A Philosopher's Blog


Posted in Uncategorized by Michael LaBossiere on September 18, 2015

There is a popular belief that Mohawks have no fear of heights. Though part Mohawk, I apparently did not get the part that is fearless about heights: I am terrified of heights. But, I believe a person should not be ruled by fear and so never let that fear control me. This explains how I ended up falling off the roof and tearing my quadriceps tendon, thus showing that too much philosophy can bust you up. For those not familiar with this important body part, it is that tendon that allows one to do such things as stand and walk. But, I digress—time to leave the subject of falling and get on with the topic at hand.

This fear of heights applies to flying—as soon as I buy my tickets, I start experiencing a sense of dread. In the past, my rather masochistic coping method was to get a window seat and force myself to stare downwards at the ever more distant earth. I got this approach from Aristotle, the stoics and running: one becomes what one does, attitude matters a great deal, and the way to learn to endure pain is to face that pain. While I still dislike heights, the fear is now “at distance”—it is, to use a metaphor, as if I am looking at it from a great height. So, while too much philosophy can bust one up, it can also provide a useful theoretical foundation for weird coping mechanisms. And some say that philosophy is useless.

These days my main dislike of flying is that the process, at least for most of us, is unpleasant. In the United States, we are forced into bit parts in the security theater. Shoes must be removed, forcing us to shuffle along in socks (or barefoot) which feels just a bit humiliating.  It is as if we are bad children who might track dirt into the pristine airport. Next is the body scan—which is apparently useless because I am always patted down anyway after the scan. But, perhaps people really cannot resist running their hands over my awesome bod. Or a look like a criminal. With an awesome bod.

Then there is the ritual of getting dressed again—shoes on, belt on, watch back on, wallet back in the pocket and so on. Sort of a wham, bam, thank you Sam sort of situation. Some folks do get to bypass some of the process—those willing to shuck out some extra cash and time getting checked by the state. I call this process theater for the obvious reason that it is theater—the security can be easily bypassed and seems based on the principle that discomforting and humiliating people will make them feel safer. That said, I have friends and relatives in the TSA and think well of them—they are good people. The system, which they do not control, is another matter.

While I usually fly Delta, I suspect most airlines have a similar boarding process. Like an oppressive state, Delta has a very rigid class system that governs one’s privileges and one’s abuse. While folks with special needs get to go first, after that there are various distinct groups—these seemed to be named on the basis of precious substances like diamonds, gold and quatloos. I assume this is because to get in those groups one must have an adequate supply of diamonds or gold.

Back in the day, boarding early was not much of a privilege: one just got to sit in the plane longer. However, when airlines started charging people for luggage, getting on early became rather important. When everyone is trying to bring on as much as possible as carryon luggage, getting on the plane early can make the difference between jamming that giant rolling “carry on” into the overhead or having it subject to the tender mercies of baggage handling. Interestingly, airlines have started offering to check large carryon luggage for free when flights are crowded—their solution to the problem created by charging for checked luggage is to offer free checked luggage. I suspect that this creates some sort of paradox and that Christopher Nolan will include it in his next movie. There also seems to be a prestige associated with boarding early—folks who can afford the Royal Secret Diamond Elite Magic Flyer level can presumably afford to pay for checked luggage (though they often seem well-laden with carryon luggage as well).

First class, as the name implies, also enjoys better treatment: they have larger seats, get to board early, and generally have better snacks and drinks. They also seem to get special treatment: while the boarding of my last flight was underway, the stewardess had to delay the progress of the little people (coach class) to bring beverages to two folks in first class. We waited there, holding our carryon luggage, until she brought them their drinks and returned. I waited for her—she was just doing her job. I was not very happy with the first class folks—it is a bit classless to hold up boarding because one cannot wait a few minutes for a drink.

On the plus side, the time spent waiting for the better folks to receive their drinks gave me time to apply some pseudo-Marxism to the oppressive class system of the airlines. Since I lack Marx’s writing chops, the best slogan I could come up with was “flyers of the world unite! You have nothing to lose but your cramped seats and comically limited overhead space!” I am certainly looking forward to the classless utopia of the future in which each person is seated according to her size and pays in accord with how much crap she brings on the plane. Plus booze for everyone.

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Two Conservatives

Posted in Philosophy, Politics by Michael LaBossiere on April 23, 2012

Karl Marx 1882 (edited)

Back in my undergraduate days, one of my political science professors semi-jokingly explained the difference between our  (the United States) political system and the Soviet system: “they have one political part, we have one more than that.” While this was obviously a oversimplification, he did make a very good point. After all, while we do get a choice, it is a rather limited choice between the Republican or the Democrat.

Because we just have two truly viable parties, this tends to create a political compression in which people are often forced to pick a party that does not, in fact, reflect their full range of beliefs. While this is true of the Democrats, it has really stood out for the Republicans as that party has gone through the process of selecting their 2012 candidate. To be specific, this process has made it rather clear that there are at least two distinct types of conservatives.

The first type is the fiscal conservative. Being a fiscal conservative is generally taken to involve being conservative about taxation and  government spending. To be more specific, fiscal conservatives favor keeping both of these at a minimum.

While I typically get branded as a liberal, I am actually a fiscal conservative: I favor lowering taxes and government expenditures to a minimal level consistent with the government fulfilling its legal and moral duties (such as defense). I am also against wasteful spending, corruption, and pork. As might be imagined, the disputes tend to get started when it comes to the matter of defining the legal and moral duties of the state.

The second type is the social conservative. Being a social conservative is generally taken to involve the idea that one should conserve (or preserve) “the way things were” and thus avoid change in social areas.  The social areas include things such as religion, morals, race-relations, gender roles and so on. As might be imagined, there are degrees of conservatism in this area. Some folks tend to regard almost any change in the social areas as suspicious and would prefer to keep everything as it was. Others are considerably more flexible and focus on conserving what they regard as good, but are willing to accept certain changes. Of course, a “conservative” who is too willing to accept change (even good change) runs the obvious risk of becoming a liberal or even a progressive.

In a limited sense, I am a conservative: I am quite willing to conserve what is good and I am against changing things without justification. This is, of course, a reasonable position: to infer that past idea, morals and values are incorrect simply because they are old is just as fallacious as assuming that they are correct just because they are old. The age of such things, at least by itself, has no bearing on their goodness or badness. As might be imagined, being a conservative in this sense is not what people usually think of when they think of what it is to be a conservative. After all, someone who thinks that something should be conserved on the basis of rational arguments for its goodness just seems to be, well, rational. As such, a mere willingness to conserve what is both old and good does not seem to be enough to count as a social conservative. The question is, of course, what more is needed.

While some might take the easy path and try to define conservatives against a straw man version of the liberal, that would be rather unfair and not exactly reasonable. It would, of course, be equally unfair to present a straw man version of the conservative. That said, given that the political vocabulary is so limited in this regard, it might be rather hard to avoid creating straw men.

The easy and obvious approach is to regard social conservatives as  people who regard the way things have been in the social areas as being correct. Naturally, if they claim that such things are good because they are old or traditional, they are committing the classic fallacy of appeal to tradition. If they prefer such things because of their psychology, then this says why they believe what they do, but does nothing to support the correctness of said beliefs. After all, if they just like the old and dislike the new, this does nothing to show that the old is good and the new is bad. It just says something about their mental states. To use the obvious analogy, the fact that I have some preference for music from my college days does not entail that the music of today is inferior or bad. Likewise, the fact that some folks prefer the music of today to the music of that time does not prove that the music of the 1980s is inferior.

To avoid falling into fallacies, a conservative would need to argue that the traditional value are better than the liberal alternatives based on grounds other than mere tradition. That is, they need to show that the traditional values (as they see them) are good, rather than saying that they are good because they are traditional. Of course, this would make such people contingent conservatives. After all, their commitment would be to what is good rather than what is merely traditional and this would leave open the possibility that they could accept “liberal” values as good. Unless, of course, it is a matter of necessity that traditional values are always better than the liberal values. The challenge then, obviously enough, is to account for the initial goodness of today’s conservative values-after all, there are various much older values that they replaced.

It is, of course, somewhat tempting to take “liberal” and “conservative” as being marketing and rhetorical terms rather than having much value in categorizing political views. After all, people who identify as liberals take being a liberal to involve the virtues of tolerance, acceptance and so on while regarding conservatives as clinging to an unjust past out of fear of change. In response, those who identify as conservatives often see themselves as defending what is good and holy from the depravity of the godless liberals and their agenda.

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Rambling on Taxes & Savings

Posted in Business, Politics by Michael LaBossiere on August 3, 2009

There is, as there almost always is, considerable talk about taxes and plans to save money. I’ll offer a few rambling thoughts that wandered into my mind about these matters.

When it comes to taxes, most folks would rather not pay them. Most folks are, however, rather happy about what taxes provide to us. One interesting thing about taxes is that if some people to get more out of tax funded things than they put in, it follows that other folks must pay in more than they get. Of course, everyone can get out more than they put in, provided that the state is going into deficit spending (which we have, massively). In some ways the tax system can be a looked at a bit like how Marx looked at the notion of profit. To grossly oversimplify the Marxist analysis of profit, someone has to be underpaid in order for there to be a profit. For example, to make a profit on a $2 widget, that means that the widget must cost less than $2 to make, ship and sell. This entails that someone is either being paid less than what they contribute is worth (such as the laborer) or the customer is paying more than the widget is “really” worth.

So, if the government is providing goods and services to people beyond what they paid in, other people have to be paying more than they are getting from the state. Thus, some taxpayers, it would seem, are being exploited by the state.

Naturally, it might be claimed that the folks who are being exploited by the state are the folks who are often exploiting others to make profits. However, this would not seem to make the situation fair-it would be merely creating yet another case of exploitation.

Being a bit facetious, you might say that people can be divided into left and right by who they favor exploiting. If you think the rich should exploit the non-rich, welcome to the right. If you think the non-rich should exploit the rich, welcome to the left. If you like both ideas, welcome to congress.

Now, to ramble a bit on savings. Obama has been saying that we will be able to save money in health care and such by being more efficient and doing various other vague things that sound good. We have also been told that he will be creating more jobs.

The thing about saving money is that saving money is not like preventing a leak in your water pipes to save on your water usage. After all, the leaking water is wasted by leaking into the ground. But, it is not that the money is leaking away to be destroyed. Rather, it is going to pay people. Now, some of this money might not be warranted (that is, people might be getting money that they should not), but presumably some of it pays salaries and so on. So, when we talk about money being lost, we need to be a bit more careful about what we mean.

To use another example, consider when people talk about money lost after a disaster. True, money is lost due to businesses not being able to operate, but the money that must be spent rebuilding is not really lost. Rather, it goes into paychecks and material sales (plus plenty of corruption and waste). As Halliburton folks will attest, disasters can be a great economic boon and not as loss of money at all.

This is not to say that we should not be concerned about money being lost or wasted. But, we should consider what sort of savings are really possible and what the price of such savings would be.