Books: M

Books, collections, and literary works mentioned in the writing. This section collects the M slice of the category index.

Back to Books

Reference Index

Use the title to open the reference entry. Use the caret to expand a compact inline dossier with source context, issue trail, related pages, and outbound links.

Making Nature5 mentions across 5 issues

Making Nature is a recurring book in the Astral Codex Ten archive, appearing 5 times across 5 issues between May 20, 2022 and September 15, 2023. The archive places it in contexts such as "The story told in Making Nature doesn’t stop there"; "With satisfying depth and crisp writing, Making Nature provides the account we needed"; "The full list of Book Review Contest finalists is: ... Making Nature". It most often appears alongside The Outlier, ACX, Consciousness and the Brain.

Article page: Making Nature
Mention count: 5
Issue count: 5
First seen: May 20, 2022
Last seen: September 15, 2023
Book title: Making Nature

Outbound links

Issue trail

Your Book Review: Making Nature May 20, 2022
Open Thread 225 May 23, 2022
Open Thread 239 August 28, 2022
Book Review Contest 2022 Winners September 02, 2022
Book Review Contest 2023 Winners September 15, 2023

The Outlier 4 shared issues
ACX 3 shared issues
Consciousness and the Brain 3 shared issues
Jimmy Carter 3 shared issues
The Anti-Politics Machine 3 shared issues

Source context

Your Book Review: Making Nature

May 20, 2022 · Original source

For an actual hierarchy of journals based on citation data, see this paper, which puts Nature and Science at the top. Might be worth mentioning that it comes from a journal in the Nature Publishing Group family. Leaving aside Cell, a more specialized biology journal that seems to have gotten into the CNS acronym the same way Netflix got into the FAANG acronym, Nature and Science are very similar. They both publish articles in all scientific fields. They both date from the 19th century. They’re published weekly. They jointly won a fancy prize for services to humanity in 2007. And having your paper in either is one of the best things that can happen to a scientist’s career, thanks to their immense prestige. But how, exactly, did Nature and Science become so prestigious? This is the question I hoped Making Nature: The History of a Scientific Journal, a 2015 book by historian of science Melinda Baldwin, might answer. It focuses on Nature, but much of its lessons can likely be extrapolated to Science considering their similarity. I grew curious about this when I realized that most researchers treat journal prestige as a given. Everyone knows that Nature and Science matter enormously, yet few would be able to say why exactly. But this is important! Prestigious institutions, from universities to media companies to major sports competitions, have a huge impact on the world. It’s useful to understand how they came to be, beyond “being famous for being famous.” One reason this is more difficult than it sounds is that we often settle for superficial answers. Selectivity, for instance, is a common explanation: prestige simply comes from obtaining what is hard to obtain, such as a Harvard degree, an Olympic medal or a Nobel Prize. Nature is indeed highly selective, accepting less than 10% of submitted articles (and the vast majority of papers are not even deemed worthy of a submission to Nature by their authors). Yet harsh selectivity alone cannot explain prestige, or it would be trivial to launch a prestigious journal or university just by setting an artificially low acceptance rate. Another facile explanation is longevity. It’s true that prestigious institutions are often old, and indeed Nature has been around for more than 150 years since its birth in 1869. Science is only slightly younger, having been founded in 1880. But there are many older scientific journals: the oldest one, the Philosophical Transactions of the Royal Society, was created two hundred years before Nature, in 1665. Then there are more recent publications that are prestigious: Cell, for instance, was founded in 1974. The correlation between prestige and longevity is real, but imperfect. It also says nothing of causation: does longevity cause prestige, or does prestige cause longevity? What matters is not the span of time per se, but the specific events that happened — in other words, the history. Making Nature, while not specifically about prestige, gives us exactly that. We’ll first examine the origins of Nature and how it disrupted the publishing landscape of its time (Part I). Then we’ll study the factors that allowed it to build a reputation during its first century of existence (Part II). We’ll end with a focus on the 1970s, when selectivity and prestige suddenly became important to Nature and scientific publishing in general (Part III). I. On the Origins of Nature The story begins with Nature’s founder and first editor, Norman Lockyer. Lockyer had a cushy job as a civil servant in the British government, but dabbled in astronomy in his spare time. In the 19th century, dabbling in astronomy in your spare time could be an intellectually productive hobby: the line between professional and amateur science was blurrier then, and it wasn’t hard to contribute original research even without formal training. During the 1860s, Lockyer published several papers on astronomical observations, the most consequential of which might be the co-discovery and naming of the element helium, from his studies of the sun. His reputation grew among the “men of science” (as scientists called themselves then) of Victorian Britain, and he was soon elected to the Royal Society. But astronomy was an expense, not a source of income. Lockyer routinely supplemented his government job by writing nonspecialist scientific articles and books for a lay audience. Then, one day, he had an idea for a new kind of publication. It would be a weekly periodical to disseminate scientific knowledge to the broader public — but unlike the other periodicals that existed at the time, it would be written by the prominent men of science themselves. It would have a simple, evocative name: Nature. Lockyer summarized the two aims of Nature like this: FIRST, to place before the general public the grand results of Scientific Work and Scientific Discovery, and to urge the claims of Science to a more general recognition in Education and in Daily Life; And, SECONDLY, to aid Scientific men themselves, by giving early information of all advances made in any branch of Natural knowledge throughout the world, and by affording them an opportunity of discussing the various Scientific questions which arise from time to time. In other words (and getting rid of the old-fashioned capitalization of random adjectives and nouns), Nature was meant to do two things: communication from scientists to the public, and communication among scientists. It was an interesting idea. It was also a new one; until then the two aims had been separate. Recall that scientific journals have existed since 1665. During their first two hundred years, they primarily served to record the meetings of learned societies. The Philosophical Transactions of the Royal Society were originally just that: summaries of whatever “philosophical” questions were discussed at the Royal Society. Aside from journals, specialized books were common and were in fact the higher-status way to communicate science in Victorian Britain. Charles Darwin’s On the Origins of Species, published in 1859, is the most famous example. Informal correspondence between scientists was also a major, but private, channel: Darwin wrote more than 15,000 letters in his lifetime, enough to fill 30 volumes. With the exception of some books, none of the above were intended for laypeople. Educated non-scientists (professionals, clergymen, statesmen, etc.) instead got their science news from generalist or literary periodicals such as the Athenaeum magazine. The articles in those publications were not written by specialists, but by journalists and dilettantes. Lockyer’s view, shared with his close supporter Thomas Huxley — a biologist known for defending Darwinian evolution — was that they were riddled with errors and theological overtones. It would be better, they thought, if scientists did the work of communicating their research themselves. It was bold of Lockyer and Huxley to assume that scientists would be interested in doing this communication work. They weren’t. Almost immediately after Nature was founded, its contributors ignored the popularization part (“not a high-status undertaking,” Baldwin’s book says) and focused on the intra-science communication part. They did write summaries and abstracts of their own research, as Lockyer had intended, but they expected that their readers would be other men of science. Within three years, the educated laypeople who were Lockyer’s target audience were complaining that they could no longer understand the contents. Thus the first of Nature’s two aims was met mostly with failure. Fortunately, this was balanced out by unexpected success at the second aim. Scientists did actually enjoy writing for Lockyer’s magazine, in large part because it was published weekly. They found that writing a summary of their own research in Nature was an excellent way to share their results quickly and gain attention from other scientists. Books were slow; Darwin took many years to write and publish On the Origin of Species, for instance. The journals of scientific societies were slow; you had to wait for a meeting to take place and then for the meeting’s “transactions” to be published. Private correspondence was fast, but it wasn’t public. Through publication speed, as well as other factors as we’ll see below, Nature filled a niche in the ecosystem. It was the Twitter of 19th-century British science. Soon enough, this model would be copied, most notably by the journal Science in 1880. According to its first editor, Science was explicitly meant to, “in the United States, take the position which ‘Nature’ so ably occupies in England.” In just a few years, Nature had disrupted scientific publishing and established itself as a useful and unique institution of science, recognized by specialists both in the UK and abroad. First page of the first edition of Nature, 4 November 1869 II. One Hundred Years of Building a Reputation Despite its popularity, Nature didn’t become prestigious overnight. Far from it, in fact. Making Nature often reminds us that the journal spent most of its history as a low-grade publication where anything could be printed quickly, as long as it was factually correct. (This was ensured by basic checks from the editorial team; Nature articles were not consistently peer-reviewed until the 1970s.) As late as the 1960s, a researcher publishing a preliminary report in Nature was expected to follow up with a longer paper “in a more serious journal.” In other words, Nature delivered quick and cheap distribution, not luxury brand approval. This changed about fifty years ago, as we’ll see in Part III. But to understand what happened then, we first need to examine the characteristics of the journal in the roughly 100-year period from its early days until prestige took over, starting with a deeper look into publication speed. Publication Speed John Maddox, editor of Nature in the late 20th century, said that “one of Nature’s greatest early assets was the speed of the Royal Mail.” You could write to Nature, be published within a week, and read the replies to your communication within two weeks. This was state-of-the-art communication tech! Consider how many times publication speed is mentioned throughout the first half of the book (emphasis mine): What made Nature unique was, in large part, its ability to act as a venue for . . . discussions via its correspondence columns and its weekly publication schedule. (p. 8) Many British men of science found that one of the fastest ways to bring a scientific issue or idea to their fellow researchers’ attention was to send a communication to Nature. (p. 39) Unlike the literary periodicals, there was almost no delay between the submission of a piece and its appearance in the journal. (p. 63) A second reason Nature’s speed of publication would have been compelling to men of science is that getting one’s work into print quickly had become an increasingly essential part of establishing priority for a scientific finding or theory. (p. 65) Scientific weeklies [such as Nature] played a unique role in researchers’ publishing strategies at the end of the nineteenth century by offering researchers a forum where short articles could be printed quickly. (p. 105) Both the Proceedings [of the Royal Society of London] and the Philosophical Magazine had significant lag times between submission and publication . . ., which made Nature and its weekly turnaround uniquely valuable for the priority-conscious Rutherford. (p. 109) [Rutherford] sent his most interesting experimental results [to Nature] immediately, both as a way of keeping his colleagues updated on his work and as insurance against being scooped as he had in 1899. (p. 112) These quotes highlight two distinct reasons why speed was important. The first, as I hinted at earlier, was Nature’s role as the аcademic social media of its time. It was simply the best way to have discussions about scientific topics — or science itself — that could, unlike private correspondence, reach a large audience. More on this in the next section. The second reason, as shown by the mentions of physicist Ernest Rutherford, was establishing priority. Today we take for granted that being the first to publish new ideas or results is important, but in the 19th century this was less clear. To bring up Darwin as an example again, he kept his thoughts on evolution private for many years, because he wanted to make sure his argument was sound before he submitted it to the public (although he did eventually sense the urgency of publishing the theory before Alfred Russel Wallace did). But as science became professionalized, “not being scooped” became more and more crucial, and the weekly Nature was a good tool to avoid that. All this talk of speed may surprise anyone who has recently submitted a paper to Nature. In 2016, an analysis revealed that the median time for Nature to review a paper was 150 days, i.e. 5 months, up from 85 days a decade earlier. Nature itself reports, for the year 2020, a median time of 226 days between submission and acceptance. We’re a long way from “less than a week.” Why was there a decrease in publication speed? As we might expect, the reason was Nature’s growing popularity, especially among the international scientific community. At least, that’s what happened the first time there was a slowdown, in the mid-20th century. Early on, Nature was a journal for and by British scientists. But in the first half of the 20th century, science in general and Nature in particular began to involve much more collaboration between researchers across borders. It was a big deal, for instance, when a foreign government banned Nature, as Nazi Germany did in 1938; German researchers had been using it as an important source of scientific news. The ban was furthermore covered in non-British media, such as The New York Times, indicating that the journal was internationally newsworthy. Such an increase in international readership meant more letters and articles sent to the editors, and by the 1950s, there was such a backlog that submissions needed to be held for six months or more. In the 1960s, the new editor John Maddox recognized this as a problem. He began his editorship by clearing the backlog, and even printed the date of submission along with each scientific paper to show everyone how quick Nature was at reviewing articles (“often within a month,” Baldwin’s book says). Clearly, Maddox thought that restoring the speedy reputation of the journal was important. He seems to have succeeded, for a time. As late as 1989, during a controversy around cold fusion, a Wall Street Journal article said that Nature was still fast: it was able to print papers “in as little as three weeks instead of the more usual lead time of six to twelve months for other scientific publications.” Thus, despite a dip in the middle of the century due to its popularity and international reach, speedy publication was still an important characteristic of Nature in the 1970s. A second — and so far permanent — decrease occurred more recently, perhaps as a result of prestige and the competition of near-instantaneous online platforms, but that’s another story. Network Effects As of 2022, scientists argue in public on Twitter, blogs, and other online platforms, like ResearchHub. In the 19th century, Twitter and ResearchHub hadn’t been invented [citation needed]. Fortunately, Nature was there. A network effect occurs when the value of a product comes primarily from the people who use it. If there are two competing telephone systems, the most valuable one is whichever has the most users (or at least the users you want to talk to). If you create an improved Twitter clone, then all its amazing features won’t do much if you don’t somehow manage to capture Twitter’s network of several million people. Likewise, Nature became an interesting journal to read and contribute to because it gained the attention of Britain’s scientific elite as the place to discuss big science questions. This role as a forum was a constant in Nature’s history, as Making Nature shows with several detailed accounts of debates that took place within the journal’s pages. Some examples: Controversies over the age of the Earth in the 1880s.

Inline links: this paper, a fancy prize for services to humanity, https://press.uchicago.edu/ucp/books/book/chicago/M/bo20298849.html, https://substackcdn.com/image/fetch/$s_!oY23!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fbucketeer-e05bbc84-baa3-437e-9518-adb32be77984.s3.amazonaws.com%2Fpublic%2Fimages%2F99a28e6f-d976-477a-8d14-f47510a23908_200x300.jpeg, https://substackcdn.com/image/fetch/$s_!glJ9!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fbucketeer-e05bbc84-baa3-437e-9518-adb32be77984.s3.amazonaws.com%2Fpublic%2Fimages%2F873e6e2d-15a6-4b31-954b-f24fcd5e0e23_794x1024.jpeg, more than 15,000 letters, https://en.wikipedia.org/wiki/The_Athenaeum_(British_magazine), took many years, https://substackcdn.com/image/fetch/$s_!GYj8!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fbucketeer-e05bbc84-baa3-437e-9518-adb32be77984.s3.amazonaws.com%2Fpublic%2Fimages%2Fa4f03221-7d79-42f6-bf6c-35d90fe3f7e5_1142x1600.jpeg, revealed, reports, ResearchHub

First page of the first edition of Nature, 4 November 1869 II. One Hundred Years of Building a Reputation Despite its popularity, Nature didn’t become prestigious overnight. Far from it, in fact. Making Nature often reminds us that the journal spent most of its history as a low-grade publication where anything could be printed quickly, as long as it was factually correct. (This was ensured by basic checks from the editorial team; Nature articles were not consistently peer-reviewed until the 1970s.) As late as the 1960s, a researcher publishing a preliminary report in Nature was expected to follow up with a longer paper “in a more serious journal.” In other words, Nature delivered quick and cheap distribution, not luxury brand approval. This changed about fifty years ago, as we’ll see in Part III. But to understand what happened then, we first need to examine the characteristics of the journal in the roughly 100-year period from its early days until prestige took over, starting with a deeper look into publication speed. Publication Speed John Maddox, editor of Nature in the late 20th century, said that “one of Nature’s greatest early assets was the speed of the Royal Mail.” You could write to Nature, be published within a week, and read the replies to your communication within two weeks. This was state-of-the-art communication tech! Consider how many times publication speed is mentioned throughout the first half of the book (emphasis mine): What made Nature unique was, in large part, its ability to act as a venue for . . . discussions via its correspondence columns and its weekly publication schedule. (p. 8) Many British men of science found that one of the fastest ways to bring a scientific issue or idea to their fellow researchers’ attention was to send a communication to Nature. (p. 39) Unlike the literary periodicals, there was almost no delay between the submission of a piece and its appearance in the journal. (p. 63) A second reason Nature’s speed of publication would have been compelling to men of science is that getting one’s work into print quickly had become an increasingly essential part of establishing priority for a scientific finding or theory. (p. 65) Scientific weeklies [such as Nature] played a unique role in researchers’ publishing strategies at the end of the nineteenth century by offering researchers a forum where short articles could be printed quickly. (p. 105) Both the Proceedings [of the Royal Society of London] and the Philosophical Magazine had significant lag times between submission and publication . . ., which made Nature and its weekly turnaround uniquely valuable for the priority-conscious Rutherford. (p. 109) [Rutherford] sent his most interesting experimental results [to Nature] immediately, both as a way of keeping his colleagues updated on his work and as insurance against being scooped as he had in 1899. (p. 112) These quotes highlight two distinct reasons why speed was important. The first, as I hinted at earlier, was Nature’s role as the аcademic social media of its time. It was simply the best way to have discussions about scientific topics — or science itself — that could, unlike private correspondence, reach a large audience. More on this in the next section. The second reason, as shown by the mentions of physicist Ernest Rutherford, was establishing priority. Today we take for granted that being the first to publish new ideas or results is important, but in the 19th century this was less clear. To bring up Darwin as an example again, he kept his thoughts on evolution private for many years, because he wanted to make sure his argument was sound before he submitted it to the public (although he did eventually sense the urgency of publishing the theory before Alfred Russel Wallace did). But as science became professionalized, “not being scooped” became more and more crucial, and the weekly Nature was a good tool to avoid that. All this talk of speed may surprise anyone who has recently submitted a paper to Nature. In 2016, an analysis revealed that the median time for Nature to review a paper was 150 days, i.e. 5 months, up from 85 days a decade earlier. Nature itself reports, for the year 2020, a median time of 226 days between submission and acceptance. We’re a long way from “less than a week.” Why was there a decrease in publication speed? As we might expect, the reason was Nature’s growing popularity, especially among the international scientific community. At least, that’s what happened the first time there was a slowdown, in the mid-20th century. Early on, Nature was a journal for and by British scientists. But in the first half of the 20th century, science in general and Nature in particular began to involve much more collaboration between researchers across borders. It was a big deal, for instance, when a foreign government banned Nature, as Nazi Germany did in 1938; German researchers had been using it as an important source of scientific news. The ban was furthermore covered in non-British media, such as The New York Times, indicating that the journal was internationally newsworthy. Such an increase in international readership meant more letters and articles sent to the editors, and by the 1950s, there was such a backlog that submissions needed to be held for six months or more. In the 1960s, the new editor John Maddox recognized this as a problem. He began his editorship by clearing the backlog, and even printed the date of submission along with each scientific paper to show everyone how quick Nature was at reviewing articles (“often within a month,” Baldwin’s book says). Clearly, Maddox thought that restoring the speedy reputation of the journal was important. He seems to have succeeded, for a time. As late as 1989, during a controversy around cold fusion, a Wall Street Journal article said that Nature was still fast: it was able to print papers “in as little as three weeks instead of the more usual lead time of six to twelve months for other scientific publications.” Thus, despite a dip in the middle of the century due to its popularity and international reach, speedy publication was still an important characteristic of Nature in the 1970s. A second — and so far permanent — decrease occurred more recently, perhaps as a result of prestige and the competition of near-instantaneous online platforms, but that’s another story. Network Effects As of 2022, scientists argue in public on Twitter, blogs, and other online platforms, like ResearchHub. In the 19th century, Twitter and ResearchHub hadn’t been invented [citation needed]. Fortunately, Nature was there. A network effect occurs when the value of a product comes primarily from the people who use it. If there are two competing telephone systems, the most valuable one is whichever has the most users (or at least the users you want to talk to). If you create an improved Twitter clone, then all its amazing features won’t do much if you don’t somehow manage to capture Twitter’s network of several million people. Likewise, Nature became an interesting journal to read and contribute to because it gained the attention of Britain’s scientific elite as the place to discuss big science questions. This role as a forum was a constant in Nature’s history, as Making Nature shows with several detailed accounts of debates that took place within the journal’s pages. Some examples: Controversies over the age of the Earth in the 1880s.

Inline links: revealed, reports, ResearchHub

Thomas Huxley. Also known for establishing a network of other famous Huxleys, such as his grandson Aldous, the author of Brave New World. Victorian Britain’s most beloved scientist — yes, I’m talking about Darwin again — also enjoyed publishing in Nature. Darwin was an elderly and highly respected scientist by the time of the journal’s founding, and the abstracts and letters he frequently sent to Lockyer’s publication certainly gave it a status boost. And this was only the start of a long list of household names who got involved with Nature at one point or another. In physics, for instance, Lord Kelvin, Ernest Rutherford, Niels Bohr, Enrico Fermi, and Lise Meitner were all important contributors. Some of the most famous papers in the field, such as James Chadwick’s 1932 report on the possible existence of the neutron, or Meitner and Otto Frisch’s 1939 letter proposing the idea of nuclear fission, were published in Nature. In biology, James Watson and Francis Crick’s 1953 work on the structure of DNA is probably the most historic paper to have appeared within its pages. Since Nature in the mid-20th century was popular but still not very prestigious, I’m comfortable assuming that these famous scientists and discoveries helped its reputation rather than the other way around. Today, the arrow of causation is mostly reversed: scientists become influential because they publish research in the most prestigious journal, rather than the journal becoming prestigious because it publishes big names and big papers. Of course, this is a self-reinforcing feedback loop that keeps benefiting Nature, thanks to network effects. Finally, a word about language. Nature, obviously, is published in English. But English wasn’t the dominant intellectual language back in the 19th century: French and German were more important. The rise of English as the lingua franca of science occurred during the 20th century, thanks to the political dominance of the British Empire and then the United States. As a result, Nature and its American equivalent Science gained a major advantage over their French (e.g. La Nature) and German (e.g. Naturwissenschaften) counterparts. Making Nature doesn’t belabor this self-evident point, but it’s worth mentioning that Nature benefitted from a global network effect that would have been far less attainable outside the Anglosphere. Survival and Conservatism Speed, elite networks, and English are great, but they won’t help if your publication fails to turn a profit and shuts down. As they say, the lesson of survivorship bias is that you should optimize for being a survivor. Thus the story of Nature is also the story of how it managed to stay alive, unlike most of its contemporaries. Nature was (and still is!) a venture of a London publisher called Macmillan and Company. It was very much intended to make money. But Victorian Britain was a crowded market for periodicals. It was common for publications to last just a few years after proving unable to attract enough subscribers. Lockyer himself had been briefly involved as the co-founder and science editor of a generalist magazine called The Reader, which existed only from 1863 to 1867 (and lost its science section in 1865). It would be tempting to contrast this with the popular success of Nature, but as we saw, most of Nature’s target audience couldn’t even understand the journal, and as a result both its subscriber base and revenue remained small. The survival of Nature therefore depended on the goodwill of its owner, Alexander Macmillan. And it took a lot of goodwill! Nature operated at a loss for an entire 30 years. Only at the very end of the 19th century did it manage to turn a profit. This surprising tolerance for financial loss seems to have stemmed from the other activities of Macmillan and Company: they sold scientific books, and Nature was a good way to reach that market. Still, without a wealthy publisher who was committed to back up Lockyer’s project for a long time, it would likely not have survived. Lockyer also displayed impressive commitment. He remained at the helm of the journal for a full half-century, from 1869 to 1919. Although none of his successors would hold the position that long, most would last at least twenty years, resulting in a strikingly short list of eight editors-in-chief over a 153-year history. Meanwhile, the journal was never sold: Macmillan and Company still exists and still owns Nature, even though corporate mergers have made the exact ownership structure difficult to figure out. (Springer Nature, a company created in 2015 by merging some divisions of Macmillan and other entities, is the immediate parent company of Nature.) The picture that emerges is that of a stable, conservative institution, with committed owners and editors, that has changed slowly even as it was a witness to the changes in science itself. This is nicely reflected in the stability of Nature’s mission and visual identity. The original mission statement was left unchanged from 1869 to 2000, including gendered references to “Scientific men” and “men eminent in Science.” The current version is shorter and gender-neutral, but overall similar, although I note that the ordering of the two main aims has been reversed: First, to serve scientists through prompt publication of significant advances in any branch of science, and to provide a forum for the reporting and discussion of news and issues concerning science. Second, to ensure that the results of science are rapidly disseminated to the public throughout the world, in a fashion that conveys their significance for knowledge, culture and daily life. Similarly, the original masthead image, which dates from the very first issue, appeared at the top of the journal for 89 years, until 1958 (with slight variations). A central point of Making Nature is that Nature co-evolved with the British and international institutions of science. To do so, it had to strike a balance between conservatism and innovation. My impression is that Nature was more often on the conservative end of the spectrum, serving as a rock-solid stage where the rest of science could take place. Such an attitude was helpful from the beginning, but it probably became even more important after the 1970s, when everything changed. III. WTF Happened in the 1970s? A fun puzzle from the social sciences: what happened in the early seventies? As evidenced from a multitude of charts, various patterns in society seem to have veered off course around 1971, including growth in wages, inflation, housing costs, energy consumption, number of lawyers, divorce rates, fertility rates, and meat consumption. Whether it was a coincidence or part of the same mysterious phenomenon, we can add to this list the rise of prestige in the science publishing industry. To be clear, I’m the one who claims that this shift was a specific and momentous event. Melinda Baldwin acknowledges many times that Nature went from a low-grade magazine to a prestigious journal, but she remains vague as to what, exactly, was the turning point. In the chapter on the 1970s, she treats the increased selectivity and reputation as just one of many things that happened during this period. It was only in the course of writing this review — with a deliberate focus on prestige — that I realized something significant had occurred in that decade, and that this something affected more than just Nature. Let’s see what the book does tell us, and then I’ll offer a plausible explanation from elsewhere. Changes to Nature in the 1970s The 1970s mostly coincide with the leadership of Nature’s shortest-tenured editor, David Davies. Davies took over from John Maddox in 1973 and proceeded to make a number of changes. He made Nature a unitary publication again, after a short-lived experiment to split it into three journals. He reformed the style guide for contributors. He allowed for cartoons and some humor in his editorials. He also overhauled the journal’s physical appearance: from now on, Nature’s covers would feature interesting images as opposed to articles or advertisements. Today’s covers are still in that tradition. Here’s the Nature cover from 2016, as used on the Wikipedia page of the journal. Nature under Maddox and Davies followed the same trend of internationalization as in the previous decades, but the seventies saw what was perhaps the fastest growth outside the UK. Consider these approximate statistics on the origin of research articles from the years when there was a change in editorship: 1966 (when Maddox became editor): 40% British and 60% international

Inline links: a network of other famous Huxleys, report, letter, work, La Nature, Naturwissenschaften, The Reader, still exists, Springer Nature, original mission statement, current version, https://substackcdn.com/image/fetch/$s_!wOmg!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fbucketeer-e05bbc84-baa3-437e-9518-adb32be77984.s3.amazonaws.com%2Fpublic%2Fimages%2F1a1567d4-73fa-4fa9-9a65-f73b6dd233a1_800x320.png, a multitude of charts, https://substackcdn.com/image/fetch/$s_!CaUh!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fbucketeer-e05bbc84-baa3-437e-9518-adb32be77984.s3.amazonaws.com%2Fpublic%2Fimages%2F783677da-78c8-4b94-b0c5-673658b060f8_454x599.jpeg, Wikipedia page of the journal

Open Thread 225

May 23, 2022 · Original source

1: The full list of Book Review Contest finalists is: Consciousness And The Brain, Making Nature, The Anti-Politics Machine, The Castrato, The Dawn Of Everything (EH’s review), The Future Of Fusion, The Illusion Of Grand Strategy, The Internationalists, The Outlier, The Righteous Mind (BW’s review), The Society Of The Spectacle, and Viral.

Open Thread 239

August 28, 2022 · Original source

Making Nature (history of the scientific journal Nature)

Inline links: Making Nature

Book Review Contest 2022 Winners

September 02, 2022 · Original source

Making Nature, reviewed by Étienne F.D. Étienne is a writer and programmer in Montreal. He blogs at Atlas of Wonders and Monsters.

Inline links: Making Nature, Atlas of Wonders and Monsters

Kora In Hell, reviewed by Lucas Paletta. Lucas is a writer from Buenos Aires, Argentina. He blogs (in Spanish) at www.stackdamage.com.ar. I really enjoyed all of these. A few notes of special praise: The Internationalists was probably most fascinating, in the sense of describing a strange historical episode I didn’t know about before. The Outlier was similar and I give it high marks for making Jimmy Carter interesting. Consciousness And The Brain was a whole new neuroscience theory I knew nothing about and I expect to reread it a bunch of times to try to get it to sink in. Sam Altman sent me an email saying he enjoyed the review of The Future Of Fusion Energy. The Making Nature review did a great job talking about and analyzing a trend I’d never thought about before, far beyond even what was in the book. I think about Exhaustion every time I see a CFS patient - specifically, about the claim that 19th century psychiatrists would prescribe a “West cure” of going off and doing cowboy things on a ranch; I haven’t yet recommended that to anyone, but like I said, I think about it often. God Emperor of Dune and Kora In Hell were the token fiction and poetry reviews; I thought they did a spectacular job overcoming the difficulties of reviewing their respective media. I was reading some of the non-finalists and found 1587 in there and was surprised it hadn’t reached finalist status and decided to promote it; based on your votes it seems like that was the right choice. My process for picking finalists was kind of haphazard; I had you rate all reviews on a scale of 1-10, anyone above 8 got in automatically, and then I picked my favorites from the reviews between 7 and 8. This was sort of unfair, and meant there were some reviews that scored better on the voting than finalists but weren’t finalists themselves, and others that I liked better than some finalists but couldn’t pick. All of these are Honorable Mentions. You’ll notice some of them are politically charged, and yes, I did sort of discriminate against these (though not so much that I wouldn’t have picked them if they’d made it above 8). They are: Unsettled, reviewed by Julius S. Julius is a machine learning engineer from San Diego. He blogs at Curious About Ideas.

Inline links: Kora In Hell, www.stackdamage.com.ar, Unsettled, Curious About Ideas

Book Review Contest 2023 Winners

September 15, 2023 · Original source

3rd: Cities And The Wealth Of Nations, reviewed by Étienne Fortier-Dubois. Étienne is a writer and programmer in Montreal. He blogs at Atlas of Wonders and Monsters and was also the author of one of last year’s finalists, Making Nature.

Inline links: Cities And The Wealth Of Nations, Atlas of Wonders and Monsters, Making Nature

Mastering the Core Teachings of the Buddha4 mentions across 4 issues

Mastering the Core Teachings of the Buddha is a recurring book in the Astral Codex Ten archive, appearing 4 times across 4 issues between October 09, 2022 and October 24, 2025. The archive places it in contexts such as "Daniel Ingram (Mastering the Core Teachings of the Buddha, etc)"; ""Chris Merck recommends Mastering the Core Teachings of the Buddha""; "Daniel Ingram, author of Mastering the Core Teachings of the Buddha". It most often appears alongside Daniel Ingram, Discord, Fire Kasina.

Article page: Mastering the Core Teachings of the Buddha
Mention count: 4
Issue count: 4
First seen: October 09, 2022
Last seen: October 24, 2025
Book title: Mastering the Core Teachings of the Buddha

Outbound links

Issue trail

Open Thread 245 October 09, 2022
Highlights From The Comments On Jhanas October 31, 2022
Berkeley Meetup On Tuesday, Special Guest Daniel Ingram February 04, 2023
Highlights From The Comments On Fatima October 24, 2025

Daniel Ingram 4 shared issues
Discord 2 shared issues
Fire Kasina 2 shared issues
Kasina 2 shared issues
Scott 2 shared issues

Source context

Open Thread 245

October 09, 2022 · Original source

5: I got to talk to Daniel Ingram (Mastering the Core Teachings of the Buddha, etc) last week. He mentions that his Emergent Phenomenology Research Consortium - intended to help investigate phenomena usually considered “spiritual”/”psychedelic”/”mystical” like meditation and enlightenment, and to help health care workers better understand medical/psychiatric issues related to them - is going well but needs funding. Go here to learn more about how to help. They are also interested in connecting with meditators, researchers, and medical practitioners interested in their mission - see here for more.

Inline links: Mastering the Core Teachings of the Buddha, Emergent Phenomenology Research Consortium, Go here, here

Highlights From The Comments On Jhanas

October 31, 2022 · Original source

Chris Merck recommends Mastering the Core Teachings of the Buddha and The Mind Illuminated, both of which I’ve reviewed before (MCTB, TMI). I agree these are good, though they’re much more comprehensive than just jhana.

Inline links: Mastering the Core Teachings of the Buddha, The Mind Illuminated, MCTB, TMI

Berkeley Meetup On Tuesday, Special Guest Daniel Ingram

February 04, 2023 · Original source

Why: Daniel Ingram, author of Mastering the Core Teachings of the Buddha, is in town and has kindly agreed to come to an ACX meetup.

Inline links: Daniel Ingram, Mastering the Core Teachings of the Buddha

Highlights From The Comments On Fatima

October 24, 2025 · Original source

In Buddhist terminology, a kasina is an object of meditation. Meditation while staring at a bright light - traditionally a candle flame - is called “fire kasina”. You start by concentrating on the light; then, after it’s produced an afterimage on the retina, you switch to concentrating on the afterimage. According to Daniel Ingram’s Mastering The Core Teachings Of The Buddha:

Inline links: Mastering The Core Teachings Of The Buddha

Second, Ingram says that fire kasina meditation can sometimes result in complex hallucinatory images, usually determined by “suggestion”, ie the topics already on somebody’s mind.

Inline links: Ingram says

I did fire kasina for a while cycling through the VS jhanas and also immediately had to think of it when reading the descriptions. However, it only feels like a so-so fit to me. . . MCTB style 2nd jhana in fire kasina classically has a circle turning around the dot (changing directions with the breath). People could instead interpret it as the sun moving. There is variants where the whole field turns or some part of the plane against each other but it’s way rarer from my experience [...]

Man’s Search for Meaning3 mentions across 3 issues

Man’s Search for Meaning is a recurring book in the Astral Codex Ten archive, appearing 3 times across 3 issues between June 10, 2023 and August 02, 2024. The archive places it in contexts such as "It is one of the most famous books written by a psychologist... The first version of the book in question, Man’s Search for Meaning"; "The first version of the book in question, Man’s Search for Meaning"; "Going back to Man’s Search for Meaning , Frankl describes different aspects of camp life". It most often appears alongside Frankl, Poland, A Poet in Paradise.

Article page: Man’s Search for Meaning
Mention count: 3
Issue count: 3
First seen: June 10, 2023
Last seen: August 02, 2024
Book title: Man’s Search for Meaning

Outbound links

Issue trail

Your Book Review: Man’s Search for Meaning June 10, 2023
Vote In The 2023 Book Review Contest September 08, 2023
Your Book Review: Two Arms and a Head August 02, 2024

Frankl 2 shared issues
Poland 2 shared issues
A Poet in Paradise 1 shared issues
Ableism 1 shared issues
Acapulco 1 shared issues

Source context

Your Book Review: Man’s Search for Meaning

June 10, 2023 · Original source

The first version of the book in question, Man’s Search for Meaning, was written by Frankl in 1946 in his native German. The book was translated to English in 1959, and quickly became a world sensation. It consists of two parts. The first is dedicated to prisoner’s life (or, rather, survival) in the concentration camp, from arrival to release. The second part is a rather concise explanation of Frankl’s theory, interspersed with some cases from his psychological practice. It would seem that the second part is more important to the author himself. Alas, a reader’s attention is almost inevitably more drawn to the first. I also expect that it is a reason for the book’s popularity.

Going back to Man’s Search for Meaning, Frankl describes different aspects of camp life through the prism of what exactly kept people going. There was definitely religion, not just Jewish, but all kinds, including bizarre ones. Peculiarly, there were also talks of politics. Frankl writes, “politics were talked about everywhere in camp, almost continuously; the discussions were based chiefly on rumors, which were snapped up and passed around quickly.” Other types of cultural discussions were “hibernated”.

In the last few pages of the first part he writes about the third stage of a prisoner’s mental reactions: the psychology of the prisoner after his liberation. If I found anything in this book lacking, it is this topic. I would welcome more discussion on rehabilitation of camp survivors and on how the traumatic experiences shaped their future life. Art Spiegelman’s “Maus” comes to mind here, and indeed it may serve as a companion piece to Man’s Search for Meaning. The book was first written in 1946, and it is possible that Frankl himself didn’t have enough material yet. But he describes one powerful scene that took place almost immediately after their release, that gives us a glimpse into future hardships.

Vote In The 2023 Book Review Contest

September 08, 2023 · Original source

1: Cities And The Wealth Of Nations / The Question Of Separatism 2: Lying For Money 3: Why Machines Will Never Rule The World 4: Man’s Search For Meaning 5: Njal’s Saga 6: Public Citizens 7: Safe Enough? 8: Secret Government 9: The Educated Mind 10: The Laws Of Trading 11: On The Marble Cliffs 12: The Rise And Fall Of The Third Reich 13: The WEIRDest People In The World 14: The Mind Of A Bee 15: Why Nations Fail 16: Zuozhuan

Inline links: Cities And The Wealth Of Nations / The Question Of Separatism, Lying For Money, Why Machines Will Never Rule The World, Man’s Search For Meaning, Njal’s Saga, Public Citizens, Safe Enough?, Secret Government, The Educated Mind, The Laws Of Trading, On The Marble Cliffs, The Rise And Fall Of The Third Reich, The WEIRDest People In The World, The Mind Of A Bee, Why Nations Fail, Zuozhuan

Your Book Review: Two Arms and a Head

August 02, 2024 · Original source

(Source) A diagram of the human spine next to a diagram of the human body, indicating which parts of the body are innervated by which vertebrae in the spinal column. The cervical, thoracic, lumbar, and sacral regions of the spine are highlighted in different colors, with the corresponding body regions highlighted in the same colors. Starting at the top, the cervical (neck) vertebrae control the head, neck, arms, and fingers. The thoracic (torso) vertebrae control the entire torso and abdomen. The lumbar (lower back) vertebrae control the hips and front muscles of the legs. The sacral (tailbone) vertebrae control the back muscles of the legs and the groin area. The very last vertebra, S5, innervates the anus and genitals. Clayton is injured quite high up on the torso at the T5 vertebra. Let's consider the ramifications of having everything below the nipples be completely numb and limp. To start off, that means that he has no use of the muscles that hold him upright. Nothing keeps me sitting up—no hip flexors, erector spinae, hamstrings, or abdominal muscles. I am arms-and-a-head on a column of Jell-O. He can't put both arms out in front of him, lest he fall over. He has to continuously prop himself up with one arm while doing anything at arm's length. After only 1.5 years of being paralyzed, this has already caused significant repetitive strain injuries in his elbows, shoulders, and ulnar nerves. Clayton still has to deal with all the logistics of life, despite two-thirds of his body being a hunk of corpse-flesh. He dedicates huge swaths of the text to all the little time-wasting tasks he now has to do. How much of his life is ticking away with every delay, every piece of effort, every task that is trivial for an able-bodied person but monstrously difficult for him. Something as simple as getting out of a car is an entire production—let alone running errands, cleaning, doing laundry, cooking. Since the lower two-thirds of his body no longer sends pain signals to his brain, he must proactively tend to all of its physical needs. Complications include pressure sores, infections, and a high chance of blood clots. Aside from suicide, the leading causes of death among paraplegics are all related to poor circulation. In addition to the loss of conscious sensation and muscle control, problems with the autonomic nervous system—heart rate, orthostatic blood pressure, temperature regulation—are common. This is even more pronounced in cervical spine (neck) injuries. Some quadriplegics black out or the blood rushes to their head when being moved from lying down into reclining in a wheelchair. A spinal cord injury wreaks havoc on the body's functioning. Go back to that diagram. The groin area is innervated by the very end of the spinal cord, at the S5 vertebra. We tend to think of our legs as being “below” the crotch, but the nerves that control bowel movements and urination are downstream of the ones for the legs. To keep the party rolling I will tell you about piss and shit. [...] To urinate I have to slide a catheter down my urethra. [...] To defecate I finger myself up the ass and root around and around until the shit comes out. Nuggets, smooshy, whatever it is I’m digging in it. He describes the disgusting, nauseating process at length. For the sake of your lunch, I will refrain from quoting it all. In addition to being unable to open and close his sphincters on command, he also receives no signals of needing to go. If he eats the wrong thing and gets a bout of diarrhea, he will have no warning—no abdominal discomfort and no final urge to rush to the bathroom. One afternoon he "has an accident" while lounging on his couch. In trying to move from the couch to the toilet, he subsequently smears feces all over the couch, the carpet, his wheelchair, the toilet seat, and the shower. After he digs the poop out of his anus and washes himself off, he then has to clean all of that up by himself. From a wheelchair. Bending down, stretching, trying not to fall over, trying to reach the floor to scrub feces off the carpet. From a wheelchair. This episode was hardly the first time. He would routinely wake up in the morning to find that he had soiled himself overnight. Imagine struggling to rip dirty sheets off the bed, stuff them in the laundry, and put a clean sheet on the mattress—from a wheelchair. I don't know about you, but I can barely get a fitted sheet on my own mattress, and I get to do it while standing up. And unless I want to piss or shit myself, there can be no rest from this drudgery, ever, for the rest of my life. No relieving stretch of time without piss-dowsing and fingering myself up the asshole. Nobody told Kid Me that Professor X has to dig turds out of his anus every day. The groin dysfunction doesn't stop there. To be redundant once more, I can’t feel my penis. [...] Men, think how losing your penis would make you feel. Ladies, think of having your clit amputated and never having sex again. [...] True, the unfeeling penis attached to the living corpse I drag around can become erect but what has that to do with me? The one time he tries to have intercourse after his injury, it goes about as well as you'd expect: Watching a woman bob up and down on the penis attached to the corpse that used to be my body struck me as macabre and disturbing. It was like necrophilia. It’s like watching a woman get off by rubbing my amputated foot on herself. The disturbing facts just keep on rolling. One final note about the physical symptoms: spinal cord injuries hurt. Everything below the damage is numb, but the injury itself is a massive tear in the central nerve that controls the body. The pain is insistent, nagging, and so sharp it seems to crackle. [...] It’s just as sharp and intense every time, over and over, like it’s mocking you. Sometimes it happens when I’m lying in bed and it’s like trying to fall asleep with someone sticking a needle between my ribs or the bones of my big toe. But, surely, the only real problem is the physical limitations? Clayton is still the same person he'd always been, right? He has the same brain, same personality he did before the accident. Even if he can't walk anymore, he still has his memories. Not so fast. Yes, Even Worse Than That What kind of mental and emotional toll does all of this take on Clayton? The feeling I experience is a frantic, frenzied, desperate distress. [...] I need to move. I need to move. [...] Not only is two-thirds of my body paralyzed, but so is a huge part of my innermost self. It wants more than anything to feel and experience life. To exist. But it exists now only in a place between reality and nothingness with no hope of ever coming back. [...] All it can do is degenerate in the solitary place it has been forever exiled to. A popular heuristic in neuroscience is "use it or lose it." This is usually in the context of memorization, but it also applies to sensory organs and limbs. When Clayton is injured, his brain's connection to everything below his nipples is severed. Lacking any more sensory input from down there, the brain simply overwrites and repurposes the unused neurons. His injury is not limited to his present and future, but also reaches back into his past: Certain of my memories seem to be disappearing. For example, when I try to remember doing things that involved running, jumping, and sex, the memories seem less real or vivid than they used to. [...] If I imagine taking another person’s hand in mine, or kissing someone’s face, or someone touching my face, I feel something similar to sensation in those parts of my body when I imagine it. [...] But my lower body is now just a void, and its death started the creation of a void in my brain. Not only can I not feel it, but my ability to imagine feeling it is disappearing, as is my capacity to remember feeling it, and doing things with it. He likens himself to a Cartesian brain, a part of the world but outside of it, forever locked away, unable to exert his will on the outside world. Not only has he lost his legs; he is beginning to lose the memory of those legs, too. Everything he ever was, any skills that he ever learned related to being able-bodied, are destined to die over the coming years. His mind is doomed to slowly decay as its neurons do what neurons do: rewrite themselves until none of the person he used to be is left. Toxic Positivity Can Clayton actually talk about any of these things with his peers? Not really. He has a small circle of other recently paralyzed friends who understand, but outside of that, no. American culture has an entire social ecosystem that reinforces the idea that disabled people should be upbeat and optimistic about their life prospects. Almost any interview with a paraplegic ends on some upbeat note about how their disability "doesn't stop them from doing all the things they want to do" and that "they can do anything” an able-bodied person can. In fact, Two Arms and a Head opens with one such quote from Stephen Hawking: “I try to lead as normal a life as possible, and not think about my condition, or regret the things it prevents me from doing, which are not that many.” —Stephen Hawking This is patently absurd. Why do they say these things? Do they actually mean it, or are they just being hyperbolic for rhetorical effect? Surely they all know, secretly, that they’re lying to themselves? Clayton argues that no, they mean it, and they’re not lying to themselves. Remember how disability affects the brain? How all those unused neurons get repurposed, and any concepts of using those paralyzed limbs gets overwritten (if they ever existed in the first place)? They [lifelong paraplegics] tend to only see life in terms of the possibilities that exist for them [...] Their view becomes somewhat tautological. “What I can do is all that is possible, therefore I can do all that is possible.” Just as able-bodied people cannot comprehend what it’s like to be a paraplegic, lifelong paraplegics and quadriplegics simply cannot grasp what it is to be able-bodied. I’m not saying that lightly. The difference is biological. They have different brains. [...] They do not understand the experience of being able-bodied—neither the subtleties or much of what, to observers, is overt and glaring. They can try to imagine it, but they don’t even come close to comprehending the potential that exists there. Hence the common refrain that there are “not many” things that they can’t do. Adding to this dynamic is that it is considered impolite in our culture to call them out on it: If I were still able-bodied and a paraplegic told me he could do everything I could, I would just think “Looks like being crippled fucked up his mind too, because that’s insane.” I’m not sure what I’d actually say to him, but I know it wouldn’t be that. [...] So the disabled are basically allowed to go around saying whatever on Earth they want. They acquire a kind of de facto moral infallibility because nobody is going to argue with them. On top of this, humans have a basic need to belong, stay positive, and avoid people who are negative and miserable. If paraplegics were honest about all the body horror and misery, they would quickly find themselves devoid of friends. So what is a newly paraplegic person to do in order to maintain connections during a time in their life when they desperately need comfort and support? Brainwash themselves, of course! Clayton was staring down the prospect of what he would have to do to his mind in order to survive in our current society as a paraplegic. It was bad enough to be mutilated physically; he didn't also want to be mutilated mentally. What happened to my body is frightful, but no less than what happens to the minds of many disabled people. We have to have some kind of integrity to our views of the world and reality, and the more the better. [...] So my unwillingness to adopt certain “attitudes” or whatever people call them is something like a desperate struggle to evade the clutches of madness. It gets worse. This does not just affect their social lives and beliefs. These dynamics ripple out into the medical community’s attitudes about paraplegia. If every interviewee swears that paralysis doesn’t hold them back in life, then why pour resources into finding a cure? I’ve heard people say that spinal cord injury is not a priority for medical research like cancer because “people can live like that”. No, we can’t live like this. This is not “life”. Which raises the question—have there been any breakthroughs since 2008? The State of the Cure Let’s take a short break from the existential horror to look at the science of spinal cord injuries. Clayton killed himself in 2008 because there was no cure at the time. Have there been any new developments in the ~15 years since? The short and upsetting answer is "not yet"—though there are some glimmers of hope. Why are Spinal Cord Injuries So Hard to Fix? The spinal cord consists of multiple concentric layers of nerve fibers, not unlike an electrical cable. Wherever the spinal cord has trauma, the nerve cells die off and form lesions of scar tissue that block all nerve signals from traveling downstream of whichever thread was damaged. Some patients are lucky in that only parts of the spinal cord are damaged, resulting in paralysis on only one side of the body. Nerve cells in the spinal cord do not regenerate themselves. Once damaged and scarred, there’s nothing anyone can do. The good news is that emergency medicine has come a long way in arresting the formation of scar tissue at the moment of injury. Patients coming into the ER today have a much better prognosis than they did a few decades ago. The interventions are straightforward treatments like stabilizing the spine, surgery to release pressure on the pinched nerves, and shots of corticosteroids to reduce swelling and inflammation. But beyond that, there is no clinically-proven, FDA-approved treatment for an existing injury. Clayton describes the challenge of rebuilding his injury as something similar to “reconstructing a crushed strawberry.” No amount of stabilization would have put his smeared spinal cord back together. The Latest Research Treatments fall into two camps: bridging the injury, and encouraging the injured scar tissue nerves to regenerate. Implanted Nerve Cells In 2012, Prof. Geoffrey Raisman's team at University College London successfully treated a paralyzed man in Poland. The treatment involved removing one of the olfactory bulbs in his brain in order to culture olfactory ensheathing cells (OECs), which are the only nerve cells in the human body that continuously regenerate. The surgeons removed a section of nerve from the patient's ankle, then implanted both the ankle nerve and the OECs into his spine at the injury site. The grafted tissue bridged the gap between his brain and the healthy spinal cord just below the injury. After years of rehab and physical therapy, in 2014 the researchers announced their success to impressive fanfare. As of 2016, the patient could walk, ride a tricycle, and had regained bladder, bowel, and sexual function. He was far from his pre-injury self, but his quality of life had improved immensely compared to before the treatment. The call went out to recruit two more volunteers for another study. And then... crickets. This follow-up study has yet to be performed. It could have been delayed for a number of reasons. Perhaps they never found suitable volunteers whose profiles satisfied the demands of European regulators. Perhaps Brexit threw a bureaucratic wrench in the collaboration between UCL and the research center in Poland. Perhaps they ran out of funding. To make matters worse, Prof. Raisman passed away in 2017. In the years since, the team has been making progress in fits and starts. As of 2022, the current focus at UCL has been on figuring out how to culture OECs from the nasal mucosa instead of needing to crack open the skull to get at the olfactory bulbs directly. They’ve also made improvements in the technique for applying these cells to the injury site. Things are certainly happening, albeit at a glacial pace. This treatment strategy may become widespread in the future, but at the moment, it remains experimental. NervGen's "Wiggling Molecules" In 2021, NervGen Pharma announced a drug that encourages damaged spinal tissue to heal without scarring. A bioengineered molecule, NVG-291, is injected into the spinal cord and acts as a scaffold for the nerve cells to attach to as they regrow. The molecules of this scaffold naturally "wiggle” and stimulate nearby nerve cell receptors, promoting healing. Animal models were extremely promising. NVG-291 is currently in Phase 1b/2a clinical trials, which are scheduled to start in August of 2024. I’m cautiously optimistic. The main impediments to finding a cure are the same ones that plague any other field of medical research: lack of funding and unreasonable requirements from regulators. The main problems at this point in time appear to be bureaucratic rather than strictly biological. Will any of this research pan out within the next 5, 10, or even 20 years? Maybe. Only time will tell. (Someone should start a prediction market about this!) Alas, this is all coming too late to have saved Clayton. The Decision to Die I am absolutely and heartbreakingly in love with life. But this is not life. [...] For those who like to say this one: “Suicide is a permanent solution to a temporary problem.” I reply that suicide in my case is a permanent solution to a permanent problem. [...] I have only one serious problem in life and it’s being paralyzed. Clayton does not come to this decision lightly. He considers it exhaustively and systematically. When deciding whether to keep living, he starts from the premise that there is some amount of suffering past which life stops being worth it. He evaluates where that dividing line is by examining the sources of meaning in his life. He starts by asserting that there is nothing wrong with his mental health or his reasoning abilities: I am not depressed, I am tortured, and there is a difference. [...] If they came up with the cure today and I got better instantly, I could win myself a Nobel Prize in medicine for proving that depression was caused not by anything in the brain as previously thought, but by damage to a few cubic centimeters of nervous tissue in the spinal cord. Because I guarantee I’d pop up and be feeling as merry as a lark in about one second. [...] My problem is not depression. [...] There is no problem with my reasoning powers. [...] So if I say, “Paraplegia prevents me running. A life without running is not worth living. Therefore, my life is not worth living.” you might not agree with one of my premises, but there is no question of whether I’m being reasonable. This is similar to Frankl’s argument in Man’s Search for Meaning, and in fact Clayton spends an entire section talking about Frankl. He has a few disagreements with the book, but he has no gripe with the core message. Clayton decides to die because he had meaning in his life—and then the accident took it all away: Probably the life of a deaf man would be good enough for me, or that of a mute or a man missing a leg or an arm. But not the life of a paraplegic. There is not enough left for me. [...] The life I dreamed of and loved with all my heart is gone forever and there is nothing I can do about it. And it’s not just slightly changed, but utterly devastated. [...] My skills as a carpenter, roofer, plumber, gardener, all devastated. My ability to conduct my everyday life with wonderful efficiency, devastated. The wonderful way I was able to relate to other people, devastated. My sex life, devastated. My social life, devastated. [...] I am who I am, I love what I love, and given what I need from life, existence is no longer tenable for me. Some readers may look at that list and call him shallow. Even if that were so, that doesn't change his argument. Maybe most people don't place having sex, controlling one's bowels, and running through the woods as the quintessence of life-affirming values, but I'd be willing to bet that they're still important. Reading this book should prompt a moment of introspection. If you disagree with Clayton’s list above, then reflect on what does give your life meaning. No, seriously, make a list: family, friends, partners, children, hobbies, skills, etc. Write them down. Cross out one entry at random. How would you feel if you lost that entry? Would you still have enough left over to carry on? Probably. Now cross out a few more. Lose your partner. Lose your children. Lose your parents. Your siblings. Your best friend. Your favorite hobby. How do you feel? Still worth it? Add in some physical negatives: chronic pain. Constant nausea every time you eat. Losing feeling and control of your bowels, your legs, your genitals, your diaphragm, your non-dominant hand, your dominant hand, both arms. What about loss of sight? Hearing? Speaking? Communicating at all? What about ending up like the title character in Johnny Got His Gun, where he is left with no legs, no arms, and is rendered blind, deaf, and mute? What would life be like as a disconnected brain in almost complete sensory deprivation? How much would you have to lose before your life stops being worth living? That list—and the dividing line between "worth it" and "not"—is different for everyone. The decision to end one's life is deeply personal. Clayton happened to draw the line at a particular point. Others may agree or disagree, but Clayton’s judgment was his own. Decision in hand, next comes the hard part. The Roadblocks I did not want much from the world in dying. To be able to put my affairs in order without fear of being taken prisoner and treated like I was insane. To say goodbye to those I loved without the same fear. To die a painless death without worrying about leaving behind something gruesome. And to be comforted as I died. When a person has absolutely nothing left and is facing annihilation, all he wants is not to be alone. For Clayton, killing himself is not a simple matter. At the time only one US state, Oregon, had any kind of “Death With Dignity” law on the books. However, this law only allowed assisted suicide for terminally ill patients with less than six months to live, while Clayton’s condition was stable. The slightest whisper of suicidal ideation would have gotten him locked up in the psych ward. He has to write his book in secret, he has to lay his thoughts out for the world in secret, and he has to die in secret. Becoming paralyzed destroys him on two fronts—the disability itself, and the fact that he is completely, utterly, devastatingly alone with his feelings. He writes Two Arms and a Head because he needs to show the world how agonizing it is to face death alone and how important it is for physical-assisted suicide to become—and stay—legal. How empty to exist in this universe and share your feelings and experience with nobody! But that is how you, the world, have left me to die, alone. But what you don’t realize is this: in turning your backs on me, you have turned your backs on yourselves. [...] Someday you will be on your deathbed and maybe you will remember me. What I say to the world is that if you don’t do something about the way death and assisted suicide are dealt with, you may someday find yourselves in an unimaginably horrible situation with no way out. [...] Beware! There could be a horrible fate waiting for you and if you don’t all get together, look each other in the eye, recognize the insanity, and change the laws, you could wake up tomorrow as a head on a corpse with no way out for the next thirty years. A lingering question you might be asking is: if he cared so much about it, then why didn’t he become an activist to get it legalized? The Overton Window was shifting. Washington state would pass a bill a few months after his death, and it would be legalized in Montana by a court case in 2009. Several more states would follow suit in the mid-2010s. He could have shared his experiences far and wide and joined the burgeoning movement that existed back then. He was a law student at Vanderbilt for crying out loud; surely he could have enlisted the help of at least a couple of his colleagues? No one but him could have answered that, though I suspect that the answer is because he didn’t want to. He found his existence to be so ghastly that he didn’t want to stay in it for a second longer than necessary. The only reason he lasted as long as he did was because he wanted to finish the book. He chose to leave Two Arms and a Head as his legacy for the world, and nothing more. We’ve gone over the state of the cure over the last ~15 years. Has there been any progress on amending the laws for physician-assisted suicide? The State of MAiD Medical Assistance in Dying (MAiD) is currently legal in a patchwork of countries and US states. The exact rules, restrictions, and methods vary. In most places that have legalized it, the patient’s condition must be considered terminal (i.e. death is expected within six months) to be eligible for MAiD. The procedure itself is typically either an IV injection administered by a nurse, or a prescription cocktail of benzodiazepines, digoxin, and opioids which patients drink themselves. In Canada and the Netherlands, MAiD is also available to patients with a disability that does not present as immediately terminal. The Netherlands currently includes severe treatment-resistant mental illness as a qualifying condition, and Canada will follow suit in 2027. So it sounds like Clayton got his wish, at least in Canada and parts of Europe. Now, when a Canadian ends up in a terrible accident, they have a choice in the matter of whether they want to spend the next few decades as a quadriplegic head-on-a-corpse. Phew. However, it’s not all smooth sailing. It seems like every few months there’s another horror story in the press coming out of Canada or Europe. Two news stories came out in quick succession in late March/early April 2024—one from Canada, the other from the Netherlands. In Canada, a 27-year-old autistic woman with no disclosed physical symptoms was granted the right to proceed with MAiD by an Alberta court. The story broke after her father sued to try and stop her. In the Netherlands, a 28-year-old woman has decided to pursue MAiD due to her treatment-resistant clinical depression and borderline personality disorder. Her MAiD is scheduled for sometime in May 2024. At the time of this writing, she has yet to undergo it. These stories are nothing new. They certainly sound dreadful. Diving into every big story from the last ten years would be beyond the scope of this review, but let’s return to the one about the 27-year-old autistic Canadian woman who was granted MAiD. Both the Calgary Herald and CBC framed the story as a grieving father desperately trying to prevent his autistic daughter from being led astray by unethical doctors cherry-picked by the Alberta Health Service. The father insists that his adult daughter is physically healthy, albeit “vulnerable and not competent” to make medical decisions due to her autism and ADHD. Despite this, the judge has allowed MAiD to proceed anyway. Meanwhile, reading the actual court decision shows that the legal issue at hand is whether the woman is required to disclose the physical ailment(s) that led to two doctors approving MAiD. The judge ruled that the woman is competent to make her own medical decisions, and that she is not required to disclose her diagnosis to either her family or the court. The father has since filed an appeal. (July 2024 Update: the appeal hearing was subsequently scheduled for October 7, 2024 - six months in the future. Not willing to wait that long, the woman began a voluntary stoppage of eating and drinking (VSED) on May 28. The hearing was rescheduled for June 24. However, the woman continued to refuse food and water going into June. The father withdrew his appeal on June 11. It is unknown whether the woman has undergone MAiD at this time of this update.) She is not choosing MAiD because of autism or ADHD. We don’t know what her physical diagnosis is. We only have the father’s insistence that “her physical symptoms, to the extent that she has any, result from undiagnosed psychological conditions.” That’s the father’s words, not a physician’s, and not the patient’s. Neurodivergence does not bestow immunity against all the nasty ailments that can cut someone down in their twenties. I’m not accusing every news piece about MAiD of being similarly sensationalized, but I’m not not accusing every MAiD story of being similarly sensationalized. Despite so many of these stories not holding up to their headlines, many remain opposed to the expanded rules. There is a massive contingent of activists who want to keep MAiD illegal. Not Dead Yet Clayton had a particular amount of ire directed at one prominent anti-MAiD disability rights org: Not Dead Yet. Not Dead Yet (NDY) was founded in 1996 by the same people who lobbied to get the Americans with Disabilities Act passed a few years prior. As the name implies, they reject the notion that death could ever be an acceptable response to living with a disability. Like any activist org worth their salt, they have a convenient Talking Points page where they lay out all the reasons why they’re opposed to MAiD. They argue that MAiD is deadly discrimination against disabled patients, with current programs having insufficient safeguards to prevent foul play. NDY argues against a medical field that has decided that death is preferable to disability. They insist that they are not against individual autonomy; patients will always be free to commit “un-assisted” suicide if they truly wish to die. The page opens by explaining that MAiD is necessarily a disability issue, even in places where MAiD is only available to the terminally ill. Although people with disabilities aren’t usually terminally ill, the terminally ill are almost always disabled. When terminally ill patients get polled on why they are choosing MAiD, it turns out that avoiding pain isn’t the primary motivation. In Oregon, where MAiD is only available for the terminally ill, every patient fills out a questionnaire when they apply for the program. Tallying up all the surveys from 1998–2023, to top reasons are: “Losing autonomy” (90%)

Inline links: Source, Prof. Geoffrey Raisman's, As of 2016, As of 2022, NervGen Pharma, Phase 1b/2a clinical trials, Medical Assistance in Dying (MAiD), late March, early April, These stories, are nothing new, CBC, court decision, filed an appeal, May 28, withdrew his appeal on June 11, Not Dead Yet, Talking Points, In Oregon,

Mahabharata2 mentions across 2 issues

Mahabharata is a recurring book in the Astral Codex Ten archive, appearing 2 times across 2 issues between February 14, 2023 and July 14, 2023. The archive places it in contexts such as "Mahabharata : “Even after ten thousand explanations, the fool is no wiser, but the wise man requires only two thousand five hundred.”"; "selections from the Indian Mahabharata". It most often appears alongside !Kung San, aboriginal people on the west coast of Canada, Adam Smith.

Article page: Mahabharata
Mention count: 2
Issue count: 2
First seen: February 14, 2023
Last seen: July 14, 2023
Book title: Mahabharata

Outbound links

Issue trail

Contra Kavanagh On Fideism February 14, 2023
Your Book Review: The Educated Mind July 14, 2023

!Kung San 1 shared issues
aboriginal people on the west coast of Canada 1 shared issues
Adam Smith 1 shared issues
ADHD 1 shared issues
Aeschylus 1 shared issues

Source context

Contra Kavanagh On Fideism

February 14, 2023 · Original source

A picture my instructor took of me at one of the ruins. Nobody was under any obligation to handhold me out of my Atlantis beliefs. But the #1 Google rank for “site about how Atlantis isn’t real” is a scarce resource. Article space on skeptic blogs (podcasts were still years into the dystopian future at this point) was a scarce resource. And when people frittered these scarce resources away on a thousand identical pieces saying “lol you’re stupid and racist if you believe this, haven’t you heard that conspiracies are always wrong?” - and never on any explanation of the GIANT UNDERWATER PYRAMIDS - yes, I feel like I was wronged. Eventually I lifted myself up by my own bootstraps. I studied some of the relevant history myself (less impressive than it sounds, Wikipedia was just coming into existence around this time). I learned enough about geology to understand on a gut level how natural processes can sometimes produce rocks that are really really artificial-looking - yes, even as artificial-looking as the ones in the picture above. More important, I learned something like rationality. I learned how to make arguments like the one I use in The Pyramid And The Garden. I realized that, for all their skill at finding anomalies, the Atlantis books couldn’t agree on a coherent narrative of their own. Some placed Atlantis in the Atlantic, others in the Pacific, others in Antarctica; some used it to explain artifacts from long after others said that it fell. For a while if I squinted I could sort of kind of smush them into a single story, but that story had even more anomalies than normal historians’. Eventually I gave up and joined the mainstream. I’m not angry at Graham Hancock. I see no evidence he has ever been anything but a weird, well-meaning guy who likes pyramids a little too much. But I feel a burning anger against anti-conspiracy bloggers, anti-conspiracy podcasters, and everyone else who wrote “lol imagine how stupid you would have to be to believe in Atlantis” style articles. Either these people didn’t understand the arguments for and against Atlantis, or they did. If they didn’t, they were frauds, claiming expertise in a subject they knew nothing about. If they did, then at any moment they could have saved me from a five year wild-goose-chase - but chose not to, because it was more fun to insult me. II. Kavanagh makes fun of me for writing 25,000 words on ivermectin. I agree this might not have been the best use of my time, and I would accept this criticism from anyone except Kavanagh - who’s devoted his whole career to thinking about ivermectin and ideas closely aligned to it. There’s a Hindu legend (maybe apocryphal?) about an atheist philosopher who spends literally every second of every day denouncing God. When he dies, God welcomes him into the highest heaven, praising him as a great yogi - for he never let his consciousness stray from awareness of God even for one moment. If by some inexplicable theological anomaly Bret Weinstein turns out to be God, Chris Kavanagh is definitely going to the highest heaven. So Kavanagh’s complaint can’t be that I’m thinking about this question at all. He sort of hints at a complaint where it took me too long to figure out that ivermectin didn’t work - shouldn’t I have been able to do it without the long review? But I clearly said on my first post on the subject that I had long since decided it to my own satisfaction, and was just trying to clear up some of my remaining questions. What is his complaint? At the risk of putting words in his mouth, two parts of his comment stand out to me as having important arguments: I interpret this as - to even try to “evaluate the evidence” at all is a mistake, because it suggests there might be evidence on both sides. Instead, you should admit that some people are idiots who believe things there’s no evidence for, and move on. But the problem with “if studies had supported ivermectin as an effective treatment, it would have been adopted”, is that about thirty different studies did support it, and it was adopted in several countries, mostly in Latin America. The first few meta-analyses of ivermectin found that it worked! I’m not defending ivermectin here. I think there was a reasonable explanation of this: a combination of fraud, poor methodology, publication bias, and maybe Strongyloides infections. But until someone tells you the reasonable explanation, there’s no reasonable explanation! It’s like the giant underwater pyramids. If I go diving and see the giant underwater pyramids, and you just say “LOL, you are stupid, don’t you know conspiracy theories aren’t real?”, you’re not going to convince me! I wanted to give the reasonable explanation, in terms that people could understand. Before doing any research, I had some intuitive guesses about what the reasonable explanation would look like - something something methodological problems something something small studies. But this, itself, isn’t a reasonable explanation. It’s an IOU for a reasonable explanation. I agree that many people are unreasonable and don’t respond to reasonable explanations. I think sometimes this is genetic or something and can’t be helped, but other times it comes after a hundred different experiences where you want reasonable explanations and don’t get them and also people are jerks to you and you learn that the establishment can’t be trusted. Mahabharata: “Even after ten thousand explanations, the fool is no wiser, but the wise man requires only two thousand five hundred.” If I had had to suffer through a few more skeptics calling me racist because I wanted to know why there were giant underwater pyramids, I probably would have believed in Atlantis even harder, out of spite, and never talked myself out of it. And then when ivermectin came along, I would have thought “Scientists? Experts? They’re the guys who are so dumb they can’t even figure out Atlantis existed when there are giant underwater pyramids right in front of their eyes. Screw them, I’m listening to Bret Weinstein.” I side with the Christians. There may be people so far gone into the outer darkness that they can’t be saved, but you are forbidden from ever believing with certainty that any specific individual is in this category. Act as if everyone is one good deed away from falling to their knees and acknowledging the light of Jesus. Moving on: @RachelBCam Imagine Scott’s blog with some more generous degrees of freedom exercised in his analysis, suddenly you have a more positive result & the impression the issue is a genuine controversy. Indeed, this is what people like Alexandros did in response.","username":"C_Kavanagh","name":"Chris Kavanagh","profile_image_url":"","date":"Tue Feb 14 15:50:05 +0000 2023","photos":[],"quoted_tweet":{},"reply_count":0,"retweet_count":0,"like_count":0,"impression_count":0,"expanded_url":{},"video_url":null,"belowTheFold":true}" data-component-name="Twitter2ToDOM"> This is the part I have the most trouble interpreting charitably. I can’t stop reading it as “doing good science is a near occasion of sin for doing bad science”. It sounds kind of like fideism, the belief (more common in atheists’ imaginations than real religion) that somebody who reasons their way to belief in God is a sinner, because a real saint would have believed through blind faith, without having to reason. The best I can do is to think of this as a PR argument: it looks bad to be treating these kinds of questions as live issues. I generally don’t like PR arguments, but while we’re having them: doesn’t it kind of look bad for one side to be promoting fideism? The ivermectinist slogan is “do your own research”. Kavanagh’s apparent slogan is “don’t do research” - even if you get it right, having tried it at all makes you impure. If there’s some argument I know nothing about - pro- vs. anti- skub, perhaps - and all I’ve heard is that the pro-skub people say that you should look at evidence and decide rationally based on your best judgment, and the anti-skub people say you should never look at evidence and have to trust them - I’m already 90-something percent sure pro-skub are the good guys. My model of the PR here - of the overall milieu and psychological factors that turn people into conspiracists - is that they spot some giant underwater pyramids, compelling-seeming facts that appear to point toward conspiracy. These facts have alternative explanations, but these alternatives are less compelling and harder to explain. Realistically some people are going to get caught up in the conspiracy’s superior first-level compellingness and you can’t help them. But other people are on the fence and can be talked down. This is the job of the pro-mainstream-anti-conspiracy people. Instead of doing their job, these people: ignore them

Inline links: The Pyramid And The Garden, so far gone into the outer darkness that they can’t be saved, pro- vs. anti- skub

Your Book Review: The Educated Mind

July 14, 2023 · Original source

From trivial to rich: the trick What could an intellectually rich elementary school curriculum look like, if we built it on kids’ cognitive strengths? He gives us one suggestion to help us do this: ask where each discipline came from in the first place. What was math before it was math, for example — or science before it was science? Q: How on Earth could that help? That’ll become clear later, when we finally uncover what Egan thinks “education” actually is, and see what job he wants us to give schools. For now, take it as a tantalizing hint… or, y’know, just ignore it. Elementary literature & language What was literature before it was literature? Before people invented writing, they had rich oral traditions: they told simple stories, recited poems, and shared proverbs. Egan suggests that these bits of oral tradition should form the backbone of the elementary literature curriculum. Q: What sorts of stories? As many as we can, and from as many diverse cultures as possible! Folktales are wonderful, as are myths. Think the Aboriginal story of “The Rainbow Serpent”, episodes from the Sumerian “Epic of Gilgamesh”, the Egyptian story of Osiris & Isis, the Greek story of Orpheus & Eurydice, the Chinese Legend of the White Snake, the Japanese Tale of Amaterasu and Susanoo, the Ashanti tales of Anansi, the Aztec myth of Quetzalcoatl, the English legend of King Arthur, the Maori myth of Maui and the Sun, the Roman story of Romulus and Remus, selections from the Indian Mahabharata, the Anglo-Saxon epic of Beowulf, the Inca legend of the Sun and Moon, the Iroquois Myth of the Flying Head (a real thing! look it up!), and the Ojibwe story of Turtle Island. Q: That was a lot of examples. Are you going to keep giving so many? I’ve got a [mumble mumble mumble] to get to. Sorry about that. Sometimes, though, I feel that a limitation of reading Educated Mind is that, in trying to keep his book to a manageable size, Egan skimped on examples in some places that it matters. It’s easy to read his occasional example and assume he intends that it hold some central place in the curriculum — when all he wants to do is display how rich and diverse the curriculum could be. (Also: good God, I didn’t even include an example from Norse mythology!) So from now on, just assume that every category could be filled with oodles of examples. Q: What sorts of poems? Lots of poems, first of all. We shouldn’t steer toward “fancy” poems — rather, we should find poems that appeal to kids immediately — think Shel Silverstein, Mother Goose, Dr. Seuss, Jack Prelutsky, Edward Lear, or Ogden Nash… that sort of thing. In a biting essay, Egan suggests these poets like these appeal to kids precisely because they leverage kids’ cognitive strengths: “we should find, and encourage saying and singing and shouting aloud verse with strong narrative forms, thumping rhymes and rhythms, the most vivid images, fun with metaphors, and a rollicking story.” Q: Why proverbs? Proverbs stick in your mind almost effortlessly. (“All’s fair in love and war!” “When in Rome, do as the Romans do!” “You can’t judge a book by its cover!”) They’re also useful; they capture general truths. Kids can apply them to all sorts of situations, but also discuss them — to what extent are they wise or foolish? (I remember my surprise when I realized that they couldn’t all be true — because you can’t follow “look before you leap” and “he who hesitates is lost” at the same time! I’m embarrassed to say that I think I only realized this when I was in college.) Elementary science What was science before it was science? Egan suggests: being immersed in the natural world. We might, he writes, encourage elementary students to “adopt” some feature of the natural world — a patch of grass, a cat, a branch, a stream — and simply observe it at length. To do this, we can use the cognitive strength of reverie. Q: Oh, do you mean like kids sometimes do in science class nowadays — describe a thing to a partner, make notes, draw it, and label its parts? No, the exact opposite! That’s all about squeezing the experience into words and forms that we understand. What we want “is less an attempt to know about nature as to know it in some participatory way, to know it as something we are an intimate part of, not set off from”. Q: That sounds a little… “woo” to me. It did to me, too… until I remembered my childhood climbing tree. I didn’t much like to go outside as a child, but I had this one tree that I’d climb up and read for hours and hours. If I close my eyes I can bring to mind the precise texture of its bark, the roughness of its broken-off branches, the coolness of its leaves, the always-surprising solidness of its trunk… I’m bigger now, but I think if I were back in my parent’s yard, I could still navigate its limbs with my eyes closed. I have, at this point in my life, read a fair number of books about trees, but I’d be surprised if all of them together more than equaled the amount I learned from that tree — my tree. Elementary math What was math before it was math? Egan suggests: counting and logic. We might, then, use rhythms, metaphors, stories, and jokes to help kids become fond of these. Q: Counting is pretty… basic. Could it really be improved? Beware of “the curse of knowledge”: Steven Pinker’s phrase for forgetting that something was once difficult! Egan suggests we should spend time helping kids count wonderfully. We can start early with counting rhymes. (“One, two, buckle my shoe! Three, four, out the door! Five, six…”) But we can also help kids use their fingers as metaphors. There are some pretty cool ways of using your hands as an abacus — and did you know that you can count up to 1,023 using just your fingers on both hands, and a knowledge of binary? Q: Logic — I’m intrigued! Aristotelian, or Boolean? Neither, for the time being — Piaget was presumably onto something when he found that young children couldn’t reason abstractly, but he was looking at logic in a vacuum. When we put logic into the context of stories, we find that kids can deal with logic just fine. There’s an entire worldwide network of educators, in fact, called Philosophy for Children, who have written whole books about how to do this, and Egan loves it all. Sometimes they read stories and ask simple questions: “What is friendship?” or “What does it mean to be brave?” They also pose ethical questions: “Is it ever right to spill a secret?” And they pose paradoxes: “Can you step in the same river twice?” Q: You mentioned “jokes” a moment ago. Care to elaborate? Egan thinks that, to help kids get good at math, you should tell kids jokes. Q: That’s… new. I think so, too — but he backs it up pretty well. To be funny, jokes (or at least most kid jokes) rely on a leap in logic: Why can’t you trust an atom? They make up everything. Knock-knock. Who’s there? Boo. Boo-hoo? Don’t cry, it’s just a joke! To understand the joke, kids have to follow the logic — spotting patterns, making connections, and tracking what their audience expects a word to mean. That’s a lot of cognitive lifting. And Egan goes further, suggesting that we grit our teeth and create methods to help kids invent their own jokes, no matter how horrible they’ll be at first. (The things we do for learning…) Q: Wait wait wait! What about addition facts, and multiplication tables, and fractions? Egan emphasizes that his methods are designed to be add-ons to the standard math curriculum. In general, he’s a don’t-blow-up-the-system sort of guy, and if something seems especially weird, you should probably assume it’s an add-on to the regular curriculum rather than a replacement, even if I forget to say so. Elementary arts What was art before it was art? Egan suggests we pop our heads into Paleolithic caves for our inspiration. Whatever the specific meaning of all those charcoal elk and aurochs and mammoths (communication with the spirit world? art for art’s sake? a way to impress babes?), Egan thinks it obvious that they were also an attempt to capture an intense experience that would be difficult to express in words alone. What did it feel like to be near an aurochs, or a saber-toothed tiger? “The arts help us,” Egan writes, “to hear and see afresh, to force our perceptions and sensations to experience again the immediacy and vividness of the world”. If we follow this, then, we don’t want to help kids build “art skills” so they can draw like an adult — rather, we want to help them amass a repository of diverse aesthetic feelings that they’ll want to express. We should provide them with a riot of experiences. Q: That couldn’t be more opaque. Examples, please! Egan writes that we should have children learn to whistle, sing, and click their tongue; we should help them emulate the ways a skunk or a hawk or a stick bug might move through a space. We should expose them to scores of different temperatures and materials. In music, we should help them love Beethoven, yes, but also the Beatles; Tchaikovsky, yes, but also Tuvan throat singers, and also John Cage, whale song, and bird song. Q: That’s a lot of experiences, but what would they be doing? An interesting aspect of Egan’s view of education is that he doesn’t seem to think we should push kids right to the “doing” phase. He wants to help kids cultivate an affective relationship with the world. In any case, he writes that as students get more experienced, we should prompt them to move from merely enjoying these experiences to trying to systematically shape similar experiences. And drawing, painting, and playing music could easily be folded into other parts of the curriculum. Elementary social studies What was social studies before it was social studies? Well. Remember how, just a moment ago, I wrote that you could assume that you should probably assume that Kieran isn’t in favor of junking the curriculum as it currently stands? He suggests we very carefully pick up the elementary social studies curriculum, place it into a trash can, and set the whole mess on fire. He isn’t worried about much of importance being lost. (Remember that the “expanding horizons” model is, to him, the original sin of 20th century educational reform, and he repeatedly quotes student surveys showing that “social studies” regularly wins the title of “most boring subject”.) In its place, he suggests we put history — which, he hints, we should think of as the centerpiece of the elementary curriculum. So the real question is what was history before it was history? His answer, surprisingly, is myth. Q: Egan wants us to teach myths as if they were history? Not at all. What he suggests, though, is that we look at how myths operate as narratives — so we can design an intellectually vivid history curriculum. And myths really are special: each is built on at least one binary (like weak vs. strong, or lies vs. truth, or so on), and uses that to tell the story of the big picture of the world. They’re so powerful that people can understand it, remember it, and love it — even if that thing never happened. We should take that power, Egan says, and apply it to things that really did happen. Q: So what history does he think kids should learn in elementary school? The great struggles of humanity from across the whole. Flippin’. World. We’re still talking about young children, so these should be done as simple stories. The goal isn’t to make them history PhD’s, so we needn’t even try to put them in any sort of order. Egan suggests that, in first grade, we pick a single binary like “freedom against oppression” and tell kids a welter of stories, again from as many cultures as possible, and as many times in history as possible. Q: Can you give examples? Oh, all right — in first grade we can tell kids the stories of the war of the Greek city-states against the Persian empire, and the slave uprising of Spartacus against the Romans. We can tell them about the plight of Jews in medieval Europe, and of the unsuccessful Sepoy Rebellion in India against the British. We can tell the stories of the American, French, and Haitian Revolutions, and about the Chinese Taiping Rebellion against the Qing Dynasty. We can tell them the story of the escaped slave Harriet Tubman returning to the South to rescue her kinsmen, the story of six-year-old Ruby Bridges facing threats to integrate her elementary school, and the story of how the Mau-Mau uprising led to modern-day Kenya. We can tell the stories of Mexican-American union organizer Cesar Chavez and of Malala Yousafzai surviving an assassination attempt to advocate for female literacy. The world does not lack for stories of oppression and liberation that can capture the attention of a six-year-old. Q: That’s… huh. What stories might they hear in second and third grade? Egan gives examples, but I won’t list them here. He suggests we use a similar approach for each, except that we swap out the binary each year. He thinks “the struggle for security against danger” would work well for year two, and “the struggle for knowledge against ignorance” would work well for year three. (That year could have a lot of overlap with the science curriculum.) Q: Anything else, for history? Yes — they should get a sense of Big History. They should get some simple stories about the ice age, the Cenozoic, the age of dinosaurs, the Paleozoic, the origins of our solar system, and the Big Bang. (Because if the ancient Norse can tell their story of the beginning of the universe, by gum, we can tell ours, too.) To sum up Egan argues that the problem of early schooling is that it’s trivial — and it’s trivial because the dominant theories of educational psychology see children as lesser versions of adults. What else would we teach them, except dumbed-down versions of what adults learn? But children have certain cognitive strengths that schools aren’t making systematic use of. If we rebuild elementary schools on those strengths, we could turn schooling upside down. We could stop seeing the curriculum as a bag of information to impart, and start seeing it as a set of great stories to tell — and invite kids into. Kids could experience (both intellectually and emotionally) the great struggles of humanity and see that they can join in them. Students could experience the story of education as the beginning of a very real adventure. Egan’s elementary school: some skeptical questions Q: I’m not sure I’m understanding what you mean by “mental images”. Care to explain? It’s an interesting fact of human cognition that just a few words can whip up a complex mental experience. Egan doesn’t just mean what we might call “visual imagery” — the ability to hold, say, the image of a bespectacled, spat-wearing duck in your mind without seeing a photograph. He’s also including what psychologists call auditory imagery, olfactory imagery, gustatory imagery, and tactile imagery. Q: How could all of that be helpful in schools? Humanity has a built-in VR system, and we’re not using it! Egan invites us to pretend we’re teaching a class about the humble earthworm. We might list off facts — “earthworms are so many centimeters long, move through soil by means of their something-or-other muscles…” but he suggests we can evoke images, say, “of what it would be like to slither and push through the soil, hesitantly exploring in one direction then another, looking for easier passages, contracting and expanding our sequence of muscles segment by segment, and sensing moisture, scents, grubs, or whatever”. Those facts are now felt by the student; the knowledge has become part of them. And just a few words can spark a complex mental experience, one going beyond literal images to include imagined sounds, smells, tastes, and more. These experiences can feel real and stick with us. (That these mental images are so easy to evoke, and so meaningfully felt, feels something like the proverbial hundred dollar bill on the ground.) Q: How could metaphors be helpful? It really is interesting that so much of the “constructivist” turn in psychology — that is, the notion that children don’t absorb knowledge, but construct it — has continued to focus on logics-mathematical reasoning, when there’s been mounting evidence for decades that metaphors are more central. It’s not just that we use metaphors to better understand things we already know, we also use them to grasp new knowledge. What’s more, psychologists have devised tests to measure the skill at metaphor-making, and have given them to people of different ages. What they found was that eleven-year-olds make more metaphors (and higher quality metaphors) than do undergraduates — and that four-year-olds have both groups beat. Again, hundred dollar bills on the sidewalk. Q: Your talk of “binaries” has me worried — binaries like good/evil and male/female are the source of so many of our most pernicious stereotypes! Isn’t the purpose of education to get us beyond stuff like this? Yes, it is! Education is supposed to complicate our understanding — but that means we’ve gotta start somewhere, and binaries provide us a natural starting place. As an uncontroversial example, think about temperature. We all begin as babies by perceiving two temperatures — hot and cold. Later, we add on intermediate categories — warm and cool. (Note that the human body is the assumed mid-point to temperature. Binaries often work like this; “big” and “small” mean “bigger or smaller than me”, “nasty” and “kind” mean “nastier or kinder than I am, except when my brother is really asking for it”, and so on.) A good story (and an Egan-inspired elementary curriculum is, in a sense, nothing but good stories) will go further, and transform the binary. Toy Story is grounded in the binary of abandonment/belonging: at the beginning, the toy cowboy Woody belongs to his owner, and has his affection. Then a rival comes who threatens his belonging. In trying to get back to belonging, Woody is entirely lost — and to save the day, he has to come to a deeper understanding of what belonging means. Now, all lessons can’t be Pixar movies. But the good stories (especially in literature and history) will challenge and subvert the binaries they begin with. Q: I see the pattern of Egan drawing from “as many cultures as possible”. Why so many? Is this a political correctness thing? If it helps to think of it as such, then, sure! I don’t think Egan would have had a problem with that. But his ultimate reason for including so much diversity goes deeper. For Egan, including such world-wide diversity isn’t optional, and the answer to why is bound up in his definition of education. (Keep reading.) His answer also insists that we, whenever possible, also include stories from the Bible and Homeric epics (the Iliad and Odyssey). Q: Mmm, stories from the Bible aren’t going to fly in my local school! So be it! Egan doesn’t spend much time obsessing over the practicalities of… His interest is in describing what an ideal education might look like, if it were possible. Every lesson, every classroom, and every school is necessarily a compromise. Q: You make a big deal of poems. But isn’t poetry dead? An interesting contrast can be made to classical education, which also has kids read a lot of poems — they see knowing great poems as one of the marks of an educated person; again, for an academicist, it’s the information that transforms. Egan begs to disagree. Poems are important because they’re a wonderful way to train their cognitive strengths, like rhythm (poems are language fueling by thumping). We want to help kids learn to use this tool better, and a great way to do that is to help them recite poems that they’ve learned by heart. Q: “Learn by heart” — is that code for “memorize”?! It is! Egan is actually quite big on memorization — he points out that all the knowledge in the world can do nothing for a person once they’ve forgotten it. He didn’t, however, appreciate the academicist focus on memorizing without understanding (or at least enjoyment). Q: I’m still worried about the science curriculum, as you’re describing it. Can you allay my fears? Honestly, while I feel there’s something profoundly right to how Egan is describing early experiences of nature, I feel the same way. Note that there’s more science coming in the social studies curriculum. But if that’s still not enough, one could bring down aspects of the middle school science stage. Q: Anything else that Egan suggests we do in elementary school literature and language? He suggests that we help kids learn a second language! This is so obviously true (why do American schools typically wait until kids lose the ability to naturally absorb languages to start teaching languages?) he doesn’t belabor it, though. Q: You had mentioned that Egan’s vision seems more internal-focused. Should we be worried about that? While I strongly suspect that his curriculum would make kids more creative in any way you’d like to measure it, Egan wasn’t particularly interested in “creativity” — he was more about helping kids find the world interesting. I get the sense that he thinks kids will do things with minimal prompting once they’re loaded up with complex internal experiences. Q: I think I’m beginning to understand Egan — is he basically saying “make learning fun”? “Fun”, applied to education, is a dangerous word. Egan worries about the dangers of an emotionally unserious curriculum producing emotionally stunted adults. That doesn’t mean we need to tell students only “serious” stories — only that we treat the world honestly. “Disney-esque sentimentality is the exact emotional equivalent to intellectual contempt”. Q: But aren't some of these stories too dark for children who have themselves experienced oppression and disaster? Egan argues that these stories may be especially helpful to them — they can help them understand their struggles better, and give voice to them. Q: At the very start of this, you promised us “rationality”… but I’m not seeing rationality here! All this talk of “adventure” almost seems to go the opposite direction. What gives? Wait for it. But for a hint right now — Egan is fond of citing his fellow educational theorist Jerome Bruner, who claimed “any subject can be taught effectively in some intellectually honest form to any child at any stage of development”. Bruner was criticized for that; his critics charged that he was ignoring learning differences and socio-economic realities. Egan thinks he was profoundly right. Part 3: A new kind of middle school What’s the matter with middle school? What was middle school like for you? In math, I recall a jumble of barely-related topics. In literature, I remember reading great literature — Frankenstein, Romeo and Juliet — only in their dumbed-down summary formats. In social studies, I remember teachers proclaiming on the first day of class that unlike all of our previous history classes, this class wouldn’t be about names and dates… and then going on to memorize names and dates. And in science, I remember being forced to dissect a frog only to discover that frogs are — you guessed it — made of slimy frog parts. Your mileage may vary, but for a lot of us, middle school feels like getting booted out of the (in retrospect) Eden of elementary school, and like marking time before the serious studying of high school. It feels meaningless. In my favorite of his books, Egan calls so much middle school curricula “human deserts”, noting “we have created a system in which the importance of human emotions for meaning seems barely noticed”. Why so meaningless? If our dominant approaches to educational psychology fundamentally misinterpret younger children, Egan suggests, they basically throw up their hands when faced with pre-teens and teenagers. Mainstream schools begin to introduce vocational training to help lighten the load, and Maria Montessori famously suggests that adolescents should be sent to go run a farm. Egan is sympathetic to those responses, but points out that they don’t do much to lighten the load that the academic curriculum often becomes at this age. This feeling of meaninglessness, he argues, is utterly tragic — it comes just when a hunger for meaning blossoms in adolescents! We can see that hunger for meaning in their lives outside the classroom, where their interests ramp up into veritable obsessions. What are adolescents obsessed with? What might we see, if we become Jane Goodalls of early adolescence? First, teens are obsessed with gossip. The motivations of others — why did he do that? and what was he THINKING? — are hypothesized and talked to death. Second, that they’re pulled toward idealism. Many feel a dissatisfaction with the world as it is, and feel a romantic urge to make it a better place. They’re often lured into simplistic beliefs that promise to help them do that. Third, they love extremes: they want to find limits, and test them. Obviously, this can show up as risky behavior, but we can also see it in their love for the bizarre — note adolescents’ fascination in things like aliens, cryptids, and ghosts. (Egan loves pointing out that The Guinness Book of World Records is a perennial bestseller among kids at this age. How else would they find out who had the world’s longest fingernails?) Fourth, they gravitate toward heroes — people who push the edges of those limits. By celebrating heroes, they can vicariously share in their transcendence. Look for the posts hanging up in a teenager’s bedroom to guess what boundaries they feel most hemmed in by: athletes push against physical limits; a death metal guitarist might push against authority and conventional morality. An activist or entrepreneur might push against our dulled morality or our sense of what’s possible. Finally, we might spot teens taking up hobbies and making collections. Hobbies can be a way to identify yourself as part of a group against the rest of the world (“I’m the sort of person who goes bird-watching!”), and collections can be a way to climb the status ladder inside the community. Egan points out that a collection can also be a way to feel like you have control over what you’re discovering is a very big and complex world of detailed information (“I’ve spotted every one of the fifty most common birds of Texas — even the black-capped vireo!”) Egan’s insight is that these obsessions give teenagers a sense of meaning, and that we can use them as tools to make middle schools that overflow with meaning. From meaningless to meaning-soaked Again, Egan sketches out a new kind of curriculum subject-by-subject. Before, his trick was to ask where the subject first evolved out of; now, it’s to ask who first discovered or created the specific content we’re teaching. “All knowledge”, he writes, “is human knowledge. Everything we know is knowable through the lives of its inventors, discoverers, or users, and we can have access to that knowledge through the hopes, fears, or intentions that drove them”. Middle school math Who first discovered the concepts students learn in math? The answer, of course, is a wide diversity of curious men and women living across the world over the last few thousand years. Egan says: bring those people into how we teach math. If we used gossip and heroes to help students find it meaningful, what kind of math would result? When we teach the Pythagorean theorem, we should give a sense of who Pythagoras was — a cult-founder who worshiped numbers to find God, whose followers (according to a piece of ancient gossip) murdered one of their members who discovered irrational numbers! Q: Well, sure, that works for Pythagoras, but he’s a known nut job; surely most math doesn’t come from such interesting roots? When we teach the Cartesian coordinate system, students should meet Rene Descartes, the Calvinist French polymath who saw the possibility that math could decipher the world, if only we could unite algebra and geometry… and invented the xy-plane to do exactly that. When we teach scientific notation, we should call our students’ attention to the importance of the number zero, and tell them the story of the Pope who tried to introduce Arabic numerals to Christian Europe and may have been assassinated because of it. When we teach algebra, we should ask students why “algebra” is Arabic for “the fixing of bones”, and tell the story of what Muhammad ibn Musa al-Khwarizmi was up to. We could do this all day. Literally everything students learn in school was first invented or discovered by some interesting person who was struggling to accomplish something hard. To learn is to connect with those people, whether we know it or not. Egan says: help kids know it. Math has been dehumanized: re-humanize it. Q: So the math curriculum needs to become a history of math curriculum, and math teachers need to become history teachers? No, the content needn’t change. But with surprisingly little work, we can bring in the gossipy stories of heroes, and their obsessions can spread to students. Middle school science Who first discovered the things students learn about in science? If you’re thinking “scientists”, you’re only partially right. Most of the big-picture ideas that we now think of as “science” were discovered before the word “scientist” was invented, or the discipline was professionalized. Frequently, they were hatched by true amateurs, working in their free time, hungry to unlock the secrets of nature. We can use gossip and heroes to spread their obsessions to students just as we taught math, but Egan points out two twists. The first is that the content itself can take on heroic qualities: everything is impressive, when you look at it in a certain light. In an interview, Egan once said: “My book is an attempt to show that, indeed, everything in the world is wonderful, but that schools are designed almost to disguise this slightly shameful fact. We represent the world to children as mostly known and rather dull. The opposite is the case: we are surrounded by mystery, and what we know is fascinating”. What would even the most boring subjects look like, if we emphasized their heroic qualities? Well: What’s a tooth? Bone, wrapped in rock, surrounding tiny cells that your body feeds with blood. What’s a bar of chocolate? A crystal of jellyfish-shaped fat molecules stacked together; when you put it in your mouth you shake them apart into a writhing confusion. What’s the air around you? The bottom of a 10-mile-deep ocean; when you put your tongue over a soda straw and your Pepsi stops leaking out, it’s not because a “vacuum” is “sucking” it up, but because that ocean is squeezing it into your face. Again, we could do this all day! And in middle school science, we can. Everything in the world is wonderful; we can help students see this again and again. The second twist is that science is a subject rich in extremes. Here Egan introduces a concept that we’ll see crop up again: “15-minute segments”. To help us fit as much wonder as possible into a school day, he suggests we supplement the usual school subjects with a few quick lessons. To infuse science with extremes, he suggests we add on three: “human & natural records”, “extremes of animals & plants”, and “cosmology”. Middle school history Who first made the things students learn about in history? Why, the historical characters themselves! Since we’ve given kids a grounding in history in elementary school, now we can build on that, going through many of the same events as before, but in more depth, and more vividly. We’ll leverage the interest with other people’s inner lives to tell stories focusing on the perspectives of the people who made history — zooming in, when possible, on scandalous details. We’ll leverage the tool of idealism to choose historical characters who chafed against their surroundings, and understand what they were trying to accomplish. What was their vision of the world? What did they hope for, and what did they fear? Q: Isn’t the “great man” approach to history out of fashion? Egan’s approach doesn’t say that “great men” made history — it’s just leveraging gossip to help kids see history as something meaningful that can expand their own possibilities. “Early adolescence is commonly a time of intense and vivid emotional life, and also a time of deepest boredom and depression… [We] can give shape to the intermediate curriculum and offer the students a world that is rich, complex, varied, and as intense and vivid as their own emotional lives”. We also should add on another “15-minute segment” just to pump in as many biographies as possible, and from people who don’t always fit into the normal history curriculum. Call it “Brief Lives”, and throw in anyone who’s struggled to push some limit — Mary Wollstonecraft, Jesse Owen, Dietrich Bonhoeffer, one of the students’ great-aunts, whoever. As students get older, this can transition to “People and Their Ideas”. Here, we’d focus less on the details of the person’s life, and use it as a backdrop to showing how meaningful some of history’s most important ideas could be. Think Aristotle and syllogisms, Edward Said and orientalism, Confucius and propriety, Cornel West and race, Buddha on the four noble truths, Muhammad and the five pillars, Karl Marx and communism, Adam Smith and the invisible hand, Thomas Hobbes and the state of nature, John Locke and natural rights, Jeremy Bentham and utilitarianism, Thomas Aquinas on the sacraments, Martin Luther on faith, Voltaire on the freedom of speech… you get the idea. Q: Can you really get a profound understanding of utilitarianism in 15 minutes? Yes! The point of this segment isn’t to develop a systematic understanding of any one idea, it’s to introduce students to the exciting possibilities of human thought. (As a bonus, this might make them less likely to fall for the first ideology that they encounter later in life.) Diversity is important for this — as it is with culture. Throughout this, we should also be trying to expose students to as much cultural diversity as possible, because in high school, we’ll be trying to make sense of our society, and it’s impossible to do that unless we have something to compare it against. Middle school literature & language You might think that this subject would be easy — that middle school literature is already filled with “strong and clear narratives”, that it deals with “transcendent human qualities such as courage, love, and persistence”, that it focuses on “extremes of human experience”, that it examines “something strange and exotic”. You’d be right! Egan’s pretty happy with a bog-standard middle school literature curriculum, done well. In this part of the book, his spends most of his limited space suggesting three rather odd activities which could also be useful — especially for increasing students’ awareness of language, so they can use it better. The first is etymology — not, however, memorizing lists of roots, but in being told the entertaining backstories of specific words. Take the word “berserk”, for example — we now use it to mean something relatively mild (“if my mom catches me coming home late, she’ll go berserk”), but it comes from an old Norse word meaning “a raging warrior of superhuman strength”. And that’s because ber meant “bear” and serk meant “shirt”: soldiers of the bear cult would don the skin of a bear to, in their minds, transform into one — howling, foaming at the mouth, and gnawing the rims of their shields. (Most adults walk through life with little understanding that the words falling out of their mouths are entities, with their own back-stories. Communication is, at the very least, more interesting when we become aware of this.) The second is to add on another language to learn — not, this time, to become fluent in it, but just to become aware of how very different human languages can be. (For native English speakers, Sanskrit might work well, or Cantonese, or perhaps even ancient Egyptian. Again, the point isn’t for this language to be useful — it’s to explore diversity.) The final one is to study humor — not just jokes anymore, but comedy at its finest. Egan cites (at length!) Monty Python as a group of people who were particularly brilliant in their use of the English language. Examining their skits can lead us into not just an appreciation of semantics (the study of how meaning is made from smaller pieces, like etymology) but also pragmatics (the study of how meaning is made in social situations). Pretty heady stuff, for a conversation about a dead parrot. Part 4: A new kind of high school I’ll confess — I loved parts of high school… and among nerdy folks, I suspect I’m not alone. For some of us, this was a golden time. Even at my local public high school, I had access to academically thrilling classes — especially, in my last two years, advanced literature and history. I felt like I was finally understanding the ideas that mattered. In any case, Egan is quick to acknowledge that, at this level, the sort of education he advocates really is being practiced in some places. What he can add is an understanding of what makes it wonderful, how to make it even more wonderful, and how to make it wonderful for many, many more people. What’s the matter with high school? Far too often, even when high school classes are intellectual, they’re dry. For the majority of students, all this academic stuff is experienced as utterly lifeless, a mass of dead information to be squeezed inside one’s head for a test and then left to evaporate. Egan mocks the curriculum wars that seem to be a permanent feature of the teaching life; quoting the sociologist Pierre Bourdieu, he says “while the academic left and right bicker over whether the curriculum is too traditional or too radical, they fail to recognize that most students absorb so little of academic culture that the bickering is largely irrelevant”. Why so dry? Egan suggests three reasons to explain this. First, because high school academic classes are too often masses of small details with no sign of the big picture. Second, because they’re typically slavishly disciplinary, and aren’t able to address the questions that span the disciplines. Third, because they’re often designed to bring students through what everyone is sure of, and hide away any controversies. In all of these, Egan suggests that what’s called “academics” in high school is too often a dim imitation of what real academics are actually practicing. There’s a fourth reason, though, and it’s probably the biggest of all — by the time they get to high school, most students haven’t actually learned that much! An academic approach is designed to connect small details into the big picture; for people who arrive in high school (and college) classes without having already collected much in their heads, academics are going to taste dry. (An implication of this for anyone trying to improve schools is that we might not want to start with high schools. If your goal is to create a new kind of academic learning, first start at elementary school — or barring that, middle school.) What motivates mad scientists? When we wanted to re-conceive the elementary and middle school curriculums, we looked at what students were already good at — kids’ cognitive strengths and adolescents’ obsessions. For this level it might be easier to look — for reasons that will become clear when we finally unveil Egan’s crazy-sounding definition of education — at the sorts of things that bring intellectuals joy. Q: Which intellectuals? Take your pick. Galileo, Einstein, Smith, Marx, Goodall, Chomsky, Curie… all the people who took to the life of the mind like fish to water. But that’s a lot to hold in my mind at once, so I’m just going to think about Doc Brown from Back to the Future: He was high on intellectualism I’ve never been there, but the brochure looks nice Let’s call these people “mad scientists”. And let’s pretend we once again took up our job of being primatologists, and snooped on these folks “in the wild” (“in the lab”? this is beginning to get recursive…)… what would we find motivating them? Asking simple questions, for one. (What is space? What is society? What is a human? What is language?) Building general schemes (big theories) that hold lots of evidence together. Finding their place in the cosmos. And (perhaps above all) seeking certainty. Once again, Egan suggests we use these as tools to remake the curriculum. From dry to daring What could a high school curriculum look like, if it were rebuilt on these tools? Once again, Egan has a trick. This time, it’s to ask what fights have driven the development of each of these fields forward — and how we can help students enter them. First, a mini-segment! Intellectuals invented the academic disciplines to better pursue the life of the mind, but the disciplines can get in the way. Some of the most important intellectual discoveries that could help students are too big to fit into any of the disciplines. We need a place to introduce them plainly. Egan proposes another mini-segment — again, just 15 minutes a day, a few times a week — called “Metaknowledge”. Q: Isn’t that already in the International Baccalaureate program? Yes, he acknowledges that he’s borrowing from that! This segment would introduce ideas that would enrich student thinking across the disciplines: game theory, cognitive biases, systems thinking, Bayesian reasoning, epistemology, ethics, logic, cultural evolution, and so on. High school literature How can we help students enter the big fights of literature? Intellectuals of a literary bent — professors, critics, poets, novelists — delight in arguing over literature like rabbis arguing over the Talmud. Take, just for one example, the debates over Shakespeare’s character of Ophelia. Does she love Hamlet, or is she a victim of his emotional abuse? Is she truly insane, or is she acting? Is she passive, or is she pulling the strings? Oceans of ink have been spilled arguing over questions like these; our students can, perhaps, spill a few ounces more. The usefulness of arguing literature, for Egan, isn’t that it’s oh-so important for educated adults to know a lot about Ophelia. (This, again, was where the academicists went wrong — in thinking that being educated was about getting the best knowledge in your head.) Rather, arguing over literature is a training arena for the all-important intellectual move of this kind of understanding: building general schemes out of evidence, and struggling with anomalies. One person, for example, might hold that Ophelia is insane, and cite all sorts of obvious evidence — her father just was murdered by her lover, she rants nonsense while (bizarrely) handing out flowers to friends… But then he’s challenged when he reads a scholar pointing out that, to people in Elizabethan England, types of flowers have symbolic meanings. How does he deal with that? He could ignore it, claiming it an over-reading of Shakespeare. (Sometimes a flower is just a flower!) Or he could address it, complicating his own scheme. This intellectual work is best done with other people, who are incentivized to challenge your understanding of something, and go back and forth, building competing models and calling attention to anomalies. This process — the “dialectic” — pops up again and again in the academic disciplines. It’s the center of how understanding works, at this stage. And the nice thing about practicing it on literature is that, more so than in history or science, the evidence is shared knowledge — it’s right in front of everyone, written out. But there are other ways literature class can be helpful to the general life of the mind. Egan also suggests that we’ll want to specially include literature that helps students understand complex ideas. Camus, Orwell, Borges, Calvino might be particularly helpful here… and I imagine that genres like science fiction and magical realism might be particularly useful, too. (Note, though, that once again none of this requires a radical remaking of the curriculum, or of the canon of texts that we traditionally assign to high schoolers.) Q: Oh yes, the canon — what does Egan have to say about the canon wars? When he wrote Educated Mind in the nineties, the long-brewing canon war was approaching its inevitable apocalyptic climax. On one side of this Plain of Megiddo were the pro-canon traditionalists, arguing that we should keep assigning the texts that had been argued over for centuries. Facing them were the anti-canon reformers, arguing the standard texts over-represented the perspective of dead white men. Onto the middle of the plain rides Egan on a white horse, who bellows above the din: “I’VE GOT A BUSLOAD OF HIGH SCHOOLERS WHO WANTS TO JOIN IN, EVERYONE OKAY WITH THAT?” To do so, he says, we need to give students the arguments from both sides. So, for example, bell hooks, Edward Said, and China Achebe should be on the syllabus, as should Allan Bloom, Mortimer Adler, and Diane Ravitch. And of course they should actually read the texts cherished by both sides, too, so they can argue better. High school history How could entering the big fights help us reinvent high school history? First, we might look for dueling histories. It’s time for students to get into historiography and understand that history isn’t just what happened, it’s something we make. We might help kids read chapters from Howard Zinn’s socialist history of America alongside the corresponding chapters from Paul Johnson’s conservative history of America. How could big questions help? We want to help students see how various people have disagreed over some of the big questions of what human history is, at its most basic. We can have them compare Steven Pinker’s theory of civilization’s progress (Better Angels of our Nature) with Yuvah Noah Harari’s theory of civilization’s woes (Sapiens). We could have them compare so-and-so’s account of human history as an ever-expanding unlatching of energy sources with Robert Wright’s account of human history as unlatching more and more positive-sum games (Nonzero). What role could the lure of certainty play? To help them grow their skills at finding anomalies, we might help them work through pseudo-histories and conspiracy theories. Q: Conspiracy theories! Oh, come now, you’re playing with fire. Well, the world is on fire. Our students will spend the rest of their lives encountering terrible-but-beguiling arguments about how the world works; if we don’t prepare them for those, what have we been doing? So we should introduce arguments that the Moon landing was a hoax, that the Illuminati founded America, that aliens built the pyramids, and so on. At no point can we demean students for falling for any of these theories — the job of a teacher at this stage, Egan writes, is to support students in their reasoning even when their beliefs are offensive and stupid, gradually offering anomalies. There’s no way out of bad theories except through them. By the time students graduate, we want them to have wrestled with terrible ideas and — for a while — lost. They need to experience what it’s like to change their minds about something they felt strongly about. They need to viscerally realize, in Feynman’s famous phrase, “The first principle is that you must not fool yourself and you are the easiest person to fool.” High school natural science How could entering the big fights reinvent high school science? At present, so much of the high school science curriculum — especially “honors” classes — is oriented toward helping amass details. (The same is true of 100-level university classes, which famously “survey” the field to prepare for more advanced studies. I always thought this was stupid — of the huge lecture hall of students in my Geology 100 class, how many went on to take even a second course?) The meaty debates that propel science forward are held back. Egan complains: “The more general and speculative theories in any discipline are treated like an unconventional and disreputable relation who, even though the children find her exciting and entertaining, must be kept hidden from view, her very existence denied as long as possible”. This is a stupid approach — students with an adventurous bent are convinced that science isn’t for them. Egan proposes, simply, that we flip this, and organize high school science classes around the big debates. We shouldn’t be ashamed at how, well, adolescent this might look: “the dramatic, speculative, and contentious theories will be up-front in the early years of the [high school] curriculum”. What might those be? Egan doesn’t give a list, but we can spitball some: instead of explaining what “matter” is from the top down, a physics class could problematize “matter” by following the debates over the nature of dark matter and dark energy, and by becoming familiarized with the various interpretations of quantum mechanics

Inline links: In a biting essay, In my favorite of his books, https://substackcdn.com/image/fetch/$s_!ywm7!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2Ff9c9b1ed-a260-4117-8679-0b5a32339748_1600x574.png, https://substackcdn.com/image/fetch/$s_!WPeH!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F62ea55f8-0458-484f-be45-7a011d050756_1600x625.png, https://substackcdn.com/image/fetch/$s_!FPXt!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2Fb017fc37-3151-4556-87f1-31a097cf7594_1600x574.png

Malleus Maleficarum2 mentions across 2 issues

Malleus Maleficarum is a recurring book in the Astral Codex Ten archive, appearing 2 times across 2 issues between October 28, 2022 and February 22, 2023. The archive places it in contexts such as "Did you know you can just buy the Malleus Maleficarum?"; "He argues in his Translator’s Introduction that witches are real, and that a return to the wisdom of the Malleus is our only hope"; "the Malleus Maleficarum is one of the most pregnant and most interesting books I know in the library of its kind". It most often appears alongside Frank Bures, The Geography Of Madness, 15th century.

Article page: Malleus Maleficarum
Mention count: 2
Issue count: 2
First seen: October 28, 2022
Last seen: February 22, 2023
Book title: Malleus Maleficarum

Outbound links

Issue trail

Book Review: Malleus Maleficarum October 28, 2022
Book Review: The Geography Of Madness February 22, 2023

Frank Bures 2 shared issues
The Geography Of Madness 2 shared issues
15th century 1 shared issues
Adam 1 shared issues
Africa 1 shared issues

Source context

Book Review: Malleus Maleficarum

October 28, 2022 · Original source

Did you know you can just buy the Malleus Maleficarum? You can go into a bookstore and say “I would like the legendary manual of witch-hunters everywhere, the one that’s a plot device in dozens of tired fantasy novels”. They will sell it to you and you can read it.

Paging Arthur Miller… You can just buy the Malleus Maleficarum. So, why haven’t you? Might the witches’ spiritual successors be desperate to delegitimize the only thing they’re truly afraid of - the vibrant, time-tested witch hunting expertise of the Catholic Church? Summers writes: It is safe to say that the book is to-day scarcely known save by name. It has become a legend. Writer after writer, who had never turned the pages, felt himself at liberty to heap ridicule and abuse upon this venerable volume. . . He did not know very clearly what he meant, and the humbug trusted that nobody would stop to inquire. For the most part his confidence was respected; his word was taken. We must approach this great work - admirable in spite of its trifling blemishes - with open minds and grave intent; if we duly consider the world of confusion, of Bolshevism, of anarchy and licentiousness all around to-day, it should be an easy task for us to picture the difficulties, the hideous dangers with which Henry Kramer and James Sprenger were called to combat and to cope . . . As for myself, I do not hesitate to record my judgement . . . the Malleus Maleficarum is one of the most pregnant and most interesting books I know in the library of its kind. Big if true. I myself read the Malleus in search of a different type of wisdom. We think of witch hunts as a byword for irrationality, joking about strategies like “if she floats, she’s a witch; if she drowns, we’ll exonerate the corpse.” But this sort of snide superiority to the past has led us wrong before. We used to make fun of phlogiston, of “dormitive potencies”, of geocentric theory. All these are indeed false, but more sober historians have explained why each made sense at the time, replacing our caricatures of absurd irrationality with a picture of smart people genuinely trying their best in epistemically treacherous situations. Were the witch-hunters as bad as everyone says? Or are they in line for a similar exoneration? The Malleus is traditionally attributed to 15th century theologians/witch-hunters Henry Kramer and James Sprenger, but most modern scholars think Kramer wrote it alone, then added the more famous Sprenger as a co-author for a sales boost. The book has three parts. Part 1 is basically Summa Theologica, except all the questions are about witches. Part 2 is basically the DSM 5, except every condition is witchcraft. Part 3 is a manual for judges presiding over witch trials. We’ll go over each, then return to this question: why did a whole civilization spend three centuries killing thousands of people over a threat that didn’t exist? II: Thou Shalt Have Witches In Heaven Almost half the Malleus is devoted to purely philosophical questions surrounding witchcraft. Paramount among these: why would a perfectly just God allow witches to exist? The answer probably has something to with the Devil. And you can probably get part of the way by saying that God has a principled commitment to let the Devil meddle in human affairs until the End of Days. But then you get another issue: the Devil was once the brightest of angels. He’s really really powerful. Completely unrestrained, he can probably sink continents and stuff. So why does he futz around helping elderly women kill their neighbors’ cattle? Put a different way, there’s a very narrow band between “God restrains the Devil so much that witchcraft can’t exist” and “God restrains the Devil so little that witches have already taken over the world”. Prima facie, we wouldn’t expect the amount God restrains the Devil to fall into this little band. But in order to defend the existence of witchcraft, Kramer has to argue that it does. Did you know: the German name for Malleus Maleficarum is “Der Hexenhammer” His arguments ring hollow to modern ears, and honestly neither God nor the Devil comes out looking very good. God isn’t trying to maximize a 21st century utilitarian view of the Good, He’s trying to maximize His own glory. Allowing some evil helps with this, because then He can justly punish it (and being just is glorious) or mercifully forgive it (and being merciful is also glorious). But, if God let the Devil kill everyone in the world, then there would be no one left to praise God’s glory, plus people might falsely think God couldn’t have stopped the Devil if He’d wanted to. So the glory-maximizing option is to give the Devil some power, but not too much. Meanwhile, the Devil isn’t trying to maximize 21st century utilitarian evil. He’s trying to turn souls away from God. So although he could curse people directly, what he actually wants is for humans to sell their soul to him in exchange for curse powers. So whenever possible he prefers to act through witches. The rest of this part is just corollaries of these basic points. But there sure are a lot of corollaries, like: Question III: Whether Children Can Be Generated By Incubi And Succubi So, we all know that sometimes demons who look like hot men come and have sex with women in the middle of the night. But can these demons make a woman pregnant? It would seem that the answer should be no, because the Bible says God created Man in His own image, which suggests the conception of new humans is pretty holy, which makes it sound kind of blasphemous to suggest demons could do it. On the contrary side, we know that demons can have kids with humans. The Bible says so: Genesis 6 talks about nephilim, children of “the sons of God” by “the daughters of men”. And St. Augustine seems to think all those stories about Greek gods impregnating women were incubus demons. So “it is just as Catholic a view to hold that men may at times be begotten by means of incubi and succubi, as it is contrary to the words of the Saints and even to the tradition of Holy Scripture to maintain the opposite opinion.” Since the incubi cannot produce semen themselves, probably they steal it from some other human, then bring it to the womb of the person they are having sex with. Question VI: Concerning Witches Who Copulate With Devils - Why Is It That Women Are Chiefly Addicted To Evil Superstitions? Why are most witches women? Probably because women are awful: John Chrystotom says . . . what else is woman but a foe to friendship, an unescapable punishment, a necessary evil, a natural temptation, a desirable calamity, a domestic danger, a delectable detriment, an evil of nature, painted with fair colors! Therefore if it be a sin to divorce her when she ought to be kept, it is indeed a necessary torture, for either we commit adultery by divorcing her, or we must endure daily strife. In fact, the word for woman in Latin is femina, which can also have the form feminus, which is literally just fe minus (lesser in faith)! Because women are less faithful, more carnal, and mentally weaker, they are more easily tempted by the Devil, and make up the majority of witches. Question IX: Whether Witches May Work Some Prestidigitory Illusion So That The Male Organ Appears To Be Entirely Removed And Separate From The Body. IE: can witches steal your penis? It would seem that witches can steal your penis. After all, many people claim to have had their penis stolen by witches. The fifteenth-century peasants among whom Kramer went witch-hunting claimed this. And modern people claim it even today. Frank Bures’ The Geography Of Madness is a great book about recent penis-stealing-witch-related panics, which happened until the mid-20th century in Asia and still happen in Africa. For some reason, this is a classic concern across cultures and centuries. But on the contrary side, God created the human body, and charged Man to be fruitful and multiply. So if the Devil could steal people’s penises it would seem that he must be more powerful than God, which is blasphemous. Kramer answers that witches cannot steal men’s penises, but they can cast an illusion that causes it to look and feel like the penis has been stolen. Classic namby-pamby liberal centrist compromise! Question XIV: The Enormity Of Witches Is Considered, And It Is Shown That The Whole Matter Should Be Rightly Set Forth And Declared This is is one of those “more a comment than a question” questions. Kramer suggests that not only is witchcraft a sin, but it is the worst sin. This section (plus the next few) is a list of all the different things witches are worse than, and why. Witches are worse than pagans, because pagans never knew about Christianity. But witches know about it and deliberately reject it. Witches are worse than Jews, because Jews never claimed to be Christian. But witches were once Christian and then renounced the faith. Witches are worse than ordinary heretics, because ordinary heretics only reject some parts of the faith. But witches implicitly reject all of it by supporting the Devil himself. Witches are worse than Adam, because although Adam’s sin had terrible consequences for the human race, this wasn’t really his direct decision. If we limit our consideration to the specific act, Adam just disobeyed God once, but witches are disobeying God all the time. In fact witches are more sinful than the Devil himself (!), and the Devil’s sin “is in many respects small in comparison with the crimes of witches”. For “both sin against God; but [the Devil] against a commanding God, and [witches] against One who dies for us, Whom, as we have said, wicked witches offend above all.” Witches are literally the worst thing in the entire universe. Whatever else you are concerned about, there is no way it is anywhere close to as bad as witches. If you had the faintest idea how bad witches really were, you would be freaking out all the time. You need to stop whatever you were doing before and become some kind of witch-minimizer instead. This ends Part 1, but if you’re interested you might want to look at further questions from this section, including What Is The Source Of The Increase Of Works Of Witchcraft? Whence Comes It That The Practice Of Witchcraft Hath So Notably Increased?

Inline links: https://substackcdn.com/image/fetch/$s_!BmDQ!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fbucketeer-e05bbc84-baa3-437e-9518-adb32be77984.s3.amazonaws.com%2Fpublic%2Fimages%2F0d8cbda2-8ffa-4d5a-9929-81981494f499_720x960.jpeg, The Geography Of Madness, need to, What Is The Source Of The Increase Of Works Of Witchcraft? Whence Comes It That The Practice Of Witchcraft Hath So Notably Increased?

Did you know: the German name for Malleus Maleficarum is “Der Hexenhammer” His arguments ring hollow to modern ears, and honestly neither God nor the Devil comes out looking very good. God isn’t trying to maximize a 21st century utilitarian view of the Good, He’s trying to maximize His own glory. Allowing some evil helps with this, because then He can justly punish it (and being just is glorious) or mercifully forgive it (and being merciful is also glorious). But, if God let the Devil kill everyone in the world, then there would be no one left to praise God’s glory, plus people might falsely think God couldn’t have stopped the Devil if He’d wanted to. So the glory-maximizing option is to give the Devil some power, but not too much. Meanwhile, the Devil isn’t trying to maximize 21st century utilitarian evil. He’s trying to turn souls away from God. So although he could curse people directly, what he actually wants is for humans to sell their soul to him in exchange for curse powers. So whenever possible he prefers to act through witches. The rest of this part is just corollaries of these basic points. But there sure are a lot of corollaries, like: Question III: Whether Children Can Be Generated By Incubi And Succubi So, we all know that sometimes demons who look like hot men come and have sex with women in the middle of the night. But can these demons make a woman pregnant? It would seem that the answer should be no, because the Bible says God created Man in His own image, which suggests the conception of new humans is pretty holy, which makes it sound kind of blasphemous to suggest demons could do it. On the contrary side, we know that demons can have kids with humans. The Bible says so: Genesis 6 talks about nephilim, children of “the sons of God” by “the daughters of men”. And St. Augustine seems to think all those stories about Greek gods impregnating women were incubus demons. So “it is just as Catholic a view to hold that men may at times be begotten by means of incubi and succubi, as it is contrary to the words of the Saints and even to the tradition of Holy Scripture to maintain the opposite opinion.” Since the incubi cannot produce semen themselves, probably they steal it from some other human, then bring it to the womb of the person they are having sex with. Question VI: Concerning Witches Who Copulate With Devils - Why Is It That Women Are Chiefly Addicted To Evil Superstitions? Why are most witches women? Probably because women are awful: John Chrystotom says . . . what else is woman but a foe to friendship, an unescapable punishment, a necessary evil, a natural temptation, a desirable calamity, a domestic danger, a delectable detriment, an evil of nature, painted with fair colors! Therefore if it be a sin to divorce her when she ought to be kept, it is indeed a necessary torture, for either we commit adultery by divorcing her, or we must endure daily strife. In fact, the word for woman in Latin is femina, which can also have the form feminus, which is literally just fe minus (lesser in faith)! Because women are less faithful, more carnal, and mentally weaker, they are more easily tempted by the Devil, and make up the majority of witches. Question IX: Whether Witches May Work Some Prestidigitory Illusion So That The Male Organ Appears To Be Entirely Removed And Separate From The Body. IE: can witches steal your penis? It would seem that witches can steal your penis. After all, many people claim to have had their penis stolen by witches. The fifteenth-century peasants among whom Kramer went witch-hunting claimed this. And modern people claim it even today. Frank Bures’ The Geography Of Madness is a great book about recent penis-stealing-witch-related panics, which happened until the mid-20th century in Asia and still happen in Africa. For some reason, this is a classic concern across cultures and centuries. But on the contrary side, God created the human body, and charged Man to be fruitful and multiply. So if the Devil could steal people’s penises it would seem that he must be more powerful than God, which is blasphemous. Kramer answers that witches cannot steal men’s penises, but they can cast an illusion that causes it to look and feel like the penis has been stolen. Classic namby-pamby liberal centrist compromise! Question XIV: The Enormity Of Witches Is Considered, And It Is Shown That The Whole Matter Should Be Rightly Set Forth And Declared This is is one of those “more a comment than a question” questions. Kramer suggests that not only is witchcraft a sin, but it is the worst sin. This section (plus the next few) is a list of all the different things witches are worse than, and why. Witches are worse than pagans, because pagans never knew about Christianity. But witches know about it and deliberately reject it. Witches are worse than Jews, because Jews never claimed to be Christian. But witches were once Christian and then renounced the faith. Witches are worse than ordinary heretics, because ordinary heretics only reject some parts of the faith. But witches implicitly reject all of it by supporting the Devil himself. Witches are worse than Adam, because although Adam’s sin had terrible consequences for the human race, this wasn’t really his direct decision. If we limit our consideration to the specific act, Adam just disobeyed God once, but witches are disobeying God all the time. In fact witches are more sinful than the Devil himself (!), and the Devil’s sin “is in many respects small in comparison with the crimes of witches”. For “both sin against God; but [the Devil] against a commanding God, and [witches] against One who dies for us, Whom, as we have said, wicked witches offend above all.” Witches are literally the worst thing in the entire universe. Whatever else you are concerned about, there is no way it is anywhere close to as bad as witches. If you had the faintest idea how bad witches really were, you would be freaking out all the time. You need to stop whatever you were doing before and become some kind of witch-minimizer instead. This ends Part 1, but if you’re interested you might want to look at further questions from this section, including What Is The Source Of The Increase Of Works Of Witchcraft? Whence Comes It That The Practice Of Witchcraft Hath So Notably Increased?

Inline links: The Geography Of Madness, need to, What Is The Source Of The Increase Of Works Of Witchcraft? Whence Comes It That The Practice Of Witchcraft Hath So Notably Increased?

Book Review: The Geography Of Madness

February 22, 2023 · Original source

Nobody knows when the penis-stealing witches began their malign activities. Babylonian texts include sa-zi-ga, incantations against witchcraft-induced impotence. Ancient Chinese sources describe suo yang, the penis retracting into the body because of yin/yang imbalances. But the first crystal-clear reference was the Malleus Maleficarum, the 15th-century European witch-hunters’ manual. It included several chapters on how witches cast curses that apparently (though not actually) remove men’s penises.

Inline links: sa-zi-ga, suo yang

This image (source) of a witch stealing a man’s penis, with a box of previously-stolen penises to her right accompanies the 1411 poem “Flowers Of Virtue” in its 1486 edition. Malleus Maleficarum was published in 1486, so if the original text of Flowers Of Virtue contained the incident this picture refers to, it would predate Malleus. But the original text is written in poetic medieval German and I can’t find a good translation. When I wrote my review of the Malleus, people were surprised at the penis-stealing witch chapters. Yet nothing could possibly be less surprising; the penis-stealing witches are timeless and omnipresent. When commenters continued to doubt, I promised them this review of Frank Bures’ Geography Of Madness. II. Frank Bures is a journalist. In 2001, he came across an unusual BBC article: a mob had killed twelve people in Nigeria, believing them to be penis-stealing witches. A few months later, a similar article: five people, Benin. He tried to pitch a story about the phenomenon to his editor, who “said he couldn’t pay me to fly to Nigeria and find essentially . . . nothing”. For some reason - and this is the point at which I start to worry about narrator reliability - Bures became obsessed with this. He couldn’t get it out of his mind. He started scraping together money to visit Africa on his own, story be damned: Nigeria gnawed at me. I knew that it was a terrible time to leave. I knew that [my wife] Bridgit, newly pregnant, wouldn’t want me to go. But I also knew that I had to, and that if I didn’t it would be a lifelong regret. . . three months later, I was the lone tourist on a plane full of Nigerians descending to Lagos. Africa is a relative newcomer to penis-stealing witches: The first recorded incident of penis theft in Africa I could find took place in Sudan in the 1960s. But in the mid- to late seventies in Nigeria, there were waves of well-documented cases. One of these happened in the northern city of Kaduna, where a psychiatrist named Dr. Sunday Ilechukwu was working in his office when a policeman arrived, escorting two men. One of them said he needed a medical assessment: He had accused the other of making his penis disappear. As with [a previously discussed incident], this had caused a disturbance in the street. During Ilechukwu’s examination, he later recounted, the victim stared straight ahead while the doctor examined his penis and pronounced him normal. “Exclaiming,” Ilechukwu wrote in the Transcultural Psychiatric Review, “the patient looked down at his groin for the first time, suggesting that the genitals had just reappeared.” According to Ilechukwu, this was part of an epidemic of magical penis theft that swept through Nigeria between 1975 and 1977. “Men could be seen in the streets of Lagos holding on to their genitalia either openly or discreetly with their hand in their pockets,” Ilechukwu wrote. “Women were also seen holding on to their breasts directly or discreetly, by crossing the hands across the chest . . . Vigilance and anticipatory aggression were thought to be good prophylaxes. This led to further breakdown of law and order.” During an incident, the victim would yell: “Thief! My genitals are gone!” Immediately, a culprit would be identified, apprehended by a crowd, and often killed. …but it’s been making up for lost time. Bures was able to find and interview one previous penis theft victim, plus the friend of another. Both described similar stories: someone had bumped up against them under weird circumstances, they immediately noticed their penis was much smaller than usual, they called out the culprit, and - apparently because the witch involved didn’t want to get in trouble - their penis was restored. Whatever weird itch this topic had given Bures, this didn’t satisfy him. He writes, very lucidly, about a desire to get closer to “the story”. He started bumping up against random Nigerians in suspicious ways, hoping one of them would accuse him of stealing their penis. Bures was an obvious foreigner, and a these panics often resulted in the suspected penis-stealer getting lynched, so this was a crazy thing to do. He could easily have died. Instead, everyone politely ignored him, nothing happened, and a slightly-disappointed Bures flew back to his poor family and abandoned his weird obsession. III. …for four years. After that the bug bit him again and he flew to Asia, long a center of penis-stealing witch activity. There are nature documentaries on lions, dolphins, even dinosaurs. They all share a common pattern: you talk about your subject’s habitat, their diet, their behaviors. The Asian half of The Geography Of Madness has the feel of a nature documentary on penis-stealing witches. And the last beat of every nature documentary has to be: this majestic creature, which once roamed from one end of the region to the other, is now endangered, threatened by increasing globalization and industrial activity. This is true for the witches also. Bures’ time in Hong Kong was a bust. There was a penis theft panic there forty years earlier, and he was able to interview some of the doctors who treated it. But they all said that was long ago. Now everybody is Westernized and has Western fears like vaccine injury or structural racism. They get Western mental disorders like depression and anorexia. The idea of witches stealing their penises seems as risible to them as it probably does to you. Singapore was also a bust. Bures had hoped it wouldn’t be, because it’s full of Malaysians, and Malaysia holds a special place in history as the spot where penis-stealing witches first made contact with Western science. The Malaysian word for the condition is koro (it means “head of a turtle”, based on an analogy to the penis retracting into the body the same way a turtle’s head retracts into its shell), and it is by this name that the condition gets listed in the DSM and the rest of the medical literature. Neither I nor Bures was able to find many ethnic Malays worrying about koro; most of the activity seems to be from Malaysian-Chinese. The Chinese definitely worry about it, attributing it to a wide variety of causes including poisoning, yin-yang imbalance, and - yes - witches. But Bures found nothing among any ethnicity. Once again, all the doctors said it used to be common, but disappeared as the city industrialized and adopted Western ways. Guangzhou was also a bust. The doctors said the same thing - in the old days, there would be huge epidemics of koro, social contagions that would impact hundreds of people at once. Now only a few superstitious rural people still believed. One traditional healer said he saw “three or four” cases a year. All the educated people had moved on. I once saw a nature documentary on Tasmanian tigers. Most people believe these have been extinct since 1930. Still, there are occasional unconfirmed sightings, especially in a remote area called Cape York, and every so often some scientists trudge off to Cape York with traps and cameras in the hopes of getting lucky. Bures decides end his own nature documentary with an expedition to the Cape York of the penis-stealing witches. This is a remote island village in China called Lin’gao, where in 1984: . . . rumors spread of a fox ghost - sometimes disguised an old woman roaming the land—collecting penises in covered baskets she carried on a shoulder pole. When two young men approached her and told her to uncover the baskets, they looked inside, saw that the baskets were filled with penises and died instantly of fright. Panic about koro would hit a village and last three to four days. When residents heard about a case in a neighboring village, the panic would subside, since that meant the ghost had moved on. The attacks slowly made their way around the island. The ghost struck at night, when villagers were sleeping. A chill would creep into the room, and suddenly the victim would feel his penis shrinking inward. He would grab it and run outside for help. A twenty-eight-year-old office worker was at home one night when: > “ . . . he heard a gong being beaten and the terrifying noises made by people who were panicking in a nearby neighborhood. He suddenly became anxious and experienced the sensation that his penis was shrinking. He was seized with panic and shouted loudly for help. Several men in the neighborhood rushed in and tried to rescue him by forcefully pulling his penis and making loud sounds to chase away the evil ghost that was thought to be affecting him.” Neighbors and family members were enlisted in rescue operations. Victims were beaten with sandals and slippers while the middle finger of their left had was squeezed, so that the ghost could exit the body there. The epidemic engulfed the island, with the exception of the Li and Miao minorities, who seemed to be immune to such fears. Researchers estimated that between 2,000 and 5,000 people were affected, but that “no one died from genital retraction.” One baby, however, did die when his mother tried to feed him pepper juice, and a girl was beaten to death during a two-hour exorcism. “Numerous men suffered injuries to their penises as a result of ‘rescuing’ actions.” Iron pins were sometimes inserted through the nipples of women to prevent retraction, which caused infections as well. This was, as far as anyone knows, the last great koro epidemic in Asia. Bures had a terrible time getting to Lin’gao. He had equal trouble getting an interpreter; the natives spoke a language called Be, very distantly related to Thai but not at all to regular Chinese. Finally he found someone who was able to contact a local shaman. Like any good doctor, the shaman referred him to a specialist - in this case, the designated anti-ghost shaman, who lived in a different village. He spent most of his time off on various ghost-fighting missions, but eventually Bures and his team were able to track him down. I want you to picture the scene. An American journalist has been traveling the world in search of a dying variety of witchcraft. Now he’s reached the end of the line, the wildest and most primitive region of China. With great difficulty, he has procured an interpreter. Together, they consult a shaman, who sends them on a quest to find a second, wiser shaman who specializes in ghosts. After many trials and tribulations, he reaches the second, wiser, ghost-specialist shaman, who invites him into his home, filled with strange charms and magical images. “Tell me your question,” says the shaman. And Bures asks: “What do you know about penis-stealing witches?” . . . and the shaman answers: “Haha, no one believes in that stuff anymore.” IV. So as a nature documentary, The Geography of Madness is kind of a bust. Still, Bures rescues it with some great analysis of culture-bound mental illness. A culture-bound mental illness is one that only affects people who know about it, and especially people who believe in it. Often it doesn’t make sense from a scientific point of view (there’s no such thing as witches, and the penis can’t retract into the body). It sometimes spreads contagiously: someone gets a first case, the rest of the village panics, and now everyone knows about it / believes in it / is thinking about it, and so many other people get it too. Different cultures have their own set of culture-bound illnesses. Sometimes there are commonalities - many cultures have something something penis something witches - but the details vary, and a victim almost always gets a case that matches the way their own culture understands it. THESE PEOPLE ARE NOT MAKING IT UP. I cannot stress this enough. There are plenty of examples of people driving metal objects through their penis in order to pull it out of their body or prevent the witches from getting it or something like that. There is no amount of commitment to the bit which will make people drive metal objects through their penis. People have died from these conditions - not the illness itself, which is fake, but from wasting away worrying about it, or taking dangerous sham treatments, or getting into fights with people they think caused it. If you think of it as “their unconscious mind must be doing something like making it up, but their conscious mind believes it 100%”, you will be closer to the truth, though there are various reasons I don’t like that framing. In Rajasthan, India, people come to the hospital with gilahari (lizard) syndrome. Patients say a lizard-like mass, sometimes visible as a skin swelling, is crawling around the body. They express terror that it will reach their airway and suffocate them. Japanese people may contract jikoshu-kyofu, a debilitating fear that they have terrible body odor. No amount of reassurances by friends and psychiatrists can convince these people that they smell normal, nor will any number of deodorants or perfumes make them comfortable. The French suffer from bouffée délirante, where a perfectly healthy person suddenly becomes completely psychotic, with well-formed hallucinations and delusions - then recovers just as suddenly, sometimes over hours or days. This is not how psychosis works anywhere except France and a few former French colonies. Traditional Chinese medicine monitors the balance between yin and yang. The male orgasm can deplete yang, and sure enough in China (but nowhere else) some men suffer traditional symptoms of yang depletion after they orgasm. “The symptoms can last weeks to months after a single orgasm, [and include] chills, dizziness, [and] backache”. The phrase “run amok” comes from Malaysia, where it referred to a specific phenomenon: some person who had been unhappy for a long time would suddenly snap, kill a bunch of people, then say they had no memory of doing it. Malaysian culture totally rolls with this and doesn’t hold it against them; the unhappiness is a risk factor for possession by a tiger spirit, which commits the killings. Although Malays have been doing this since at least the 1700s, there are some fascinating parallels with modern US mass shootings that suggest the damn tiger spirits have finally made it to the US common psychological origins. I have seen exactly one demonic possession case in my ten years as a psychiatrist. The man fell to the ground, mouth foaming, chanting strange syllables and the names of Biblical demons. My attending doctor at the time - one of those people who somehow manages to be an expert in everything - was an expert in demonic possession, and told us that he was in no way psychotic, antipsychotics wouldn’t help him (except insofar as they help everyone by decreasing all behaviors), and he needed to “work through his issues”. The patient was uncooperative - he was only visiting MDs because the local bishop wouldn’t call in an exorcist until he got a psych exam - and eventually left against medical advice. After going down the list, Bures asks the correct next question: how do we know whether or not our own mental illnesses are just as culture-bound as the Japanese or Malaysians’? Cultures that believe in witches have witch-related culture-bound illnesses; cultures that believe in demons have demon-related ones. We believe in science, so we should expect sciencey-sounding culture-bound illnesses, and these might be hard to tell apart from other, more physical conditions. So how suspicious should we be, and of what? Certainly we have some culture-bound mental illnesses. Electromagnetic hypersensitivity is a condition where some people supposedly become very sick when exposed to electromagnetic fields (like from cell phones). This sounds very scientific and makes perfect sense according to our culture, but researchers have found that placebo electrical devices make them exactly as sick as real ones, and that devices they don’t know about don’t make them sick at all. These people’s pain is real, and their lives are very difficult (although a few have found refuge in the National Radio Quiet Zone, an area in Virginia where the government enforces a ban on electromagnetic transmissions for secret military reasons). But their condition only afflicts them because they believe in it, much like with koro. Fine, everyone knows that one’s not real. What about DSM-style mental disorders, the stuff everyone’s supposed to believe in? Are those culture-bound? Unfortunately, I think Bures kind of flubs this section. He decides to focus on PMS (premenstrual syndrome), which is officially included in the DSM as PMDD (premenstrual dysphoric disorder). After discussing the history of hysteria, he writes that: Today, hysteria is never diagnosed, except by unwise husbands. In 1931, however, an American gynecologist named Robert Frank revived the idea in a new guise. He published an article titled, “The hormonal causes of premenstrual tension.” Frank described symptoms that occurred in the week before menstruation: irritability, bloating, fatigue, depression, attacks of pain, nervousness, restlessness, and the impulse for “foolish and ill considered actions,” due to ovarian activity. Again, the cause was the uterus. Then in 1953, British physician Katharina Dalton elaborated on this, arguing the condition came from fluctuation of estrogen and progesterone. She called it Premenstrual Syndrome, and soon symptoms grew to include: anxiety, sadness, moodiness, constipation or diarrhea, feeling out of control, insomnia, food cravings, increased sex drive, anger, arguments with family or friends, poor judgment, lack of physical coordination, decreased efficiency, increased personal strength or power, feelings of connection to nature or to other women, seizures, convulsions, asthma attacks, not to mention flare ups in asthma, allergies, sinusitis, anxiety disorders, irritable bowel syndrome, migraines, and multiple sclerosis. If any of these symptoms occurred in the second half of the menstrual cycle, one had PMS. Estimates of the number of women afflicted ranged from 5 percent to 95 percent. In the 1980s, three women in the UK were tried for arson, assault and manslaughter. The three all claimed they had diminished responsibility due to PMS, and got reduced sentences on the condition that they underwent hormone treatment. After that, according to one study, American women flooded doctors with requests for help with their PMS. “Popular groups like PMS Action were founded to promote recognition and treatment of PMS by medical professionals. Private PMS clinics began to appear in the USA, modeled after those in the UK, and progesterone therapy was enthusiastically adopted, much to the chagrin of many gynaecologists who viewed its use as ‘unscientific’ and ‘commercial’, not to mention unlicensed." Based on all this, the 1987 version of the DSM-III included a new category: Late Luteal Phase Disorder (luteal refers to progesterone). It was proposed as a topic for further research, but despite the absence of such research, it was included in the 1994 edition of the DSM-IV under the name Premenstrual Dysmorphic Disorder, or PMDD.96 In 2013, in the DSM-5, it was given its own category as a full-fledged mental illness. Yet neither PMS nor PMDD occur in most cultures. There are no biomarkers to measure them by. No conclusive correlation has ever been found between estrogen or progesterone levels and PMS. As one study noted, “the more time that women of ethnic minorities spend living in the United States, the more likely they are to report PMDD. Thus, if we are to accept PMDD as a reified medical disorder, then we must also accept exposure to U.S. culture as a risk factor for contracting PMDD.” If it is a syndrome at all, it’s a cultural one. I asked my wife what she thought of this, and she told me: The day before her first-ever period, as a teenager, when she had never really thought about PMS, she felt exceptionally weird, emotional, and generally off, to the point where it seemed to demand an explanation. Then she had her first-ever period, and retroactively explains it as PMS.

Inline links: source, my review of the, Geography Of Madness, Be, gilahari (lizard) syndrome, jikoshu-kyofu, bouffée délirante, suffer traditional symptoms of yang depletion, run amok, Electromagnetic hypersensitivity, National Radio Quiet Zone

Man Without A Face2 mentions across 2 issues

Man Without A Face is a recurring book in the Astral Codex Ten archive, appearing 2 times across 2 issues between August 03, 2023 and August 04, 2023. The archive places it in contexts such as "the meat of Man Without A Face is a sense of total despair"; "my own book [ Man Without A Face , the biography I’m reviewing here]". It most often appears alongside Gessen, Leningrad, Masha Gessen.

Article page: Man Without A Face
Mention count: 2
Issue count: 2
First seen: August 03, 2023
Last seen: August 04, 2023
Book title: Man Without A Face

Outbound links

Issue trail

Dictator Book Club: Putin August 03, 2023
More Memorable Passages From "The Man Without A Face" August 04, 2023

Gessen 2 shared issues
Leningrad 2 shared issues
Masha Gessen 2 shared issues
Putin 2 shared issues
Russia 2 shared issues

Source context

Dictator Book Club: Putin

August 03, 2023 · Original source

Vladimir Putin, age 6, with his official mother Maria Putina. As for the investigative journalist deaths, it would be more surprising for a Russian investigative journalist of the early 2000s not to die horribly. Both were researching other things about Putin besides his childhood. and had made themselves plenty of enemies. Russo was in Chechnya at the time, another known risk factor for horrible death. I wouldn’t over-update on this. Still, I found the adoption controversy interesting as a metaphor for everything about Putin. Vladimir Putin really did seem to appear on Earth - or at least in the corridors of power in Russia - fully formed. At each step in his career, he was promoted for no particular reason, or because he seemed so devoid of personality that nobody could imagine him causing trouble. This culminated in his 2000 appointment as Yeltsin’s successor when “The world’s largest landmass, a land of oil, gas, and nuclear arms, had a new leader, and its business and political elites had no idea who he was.” My source for this quote is The Man Without A Face: The Unlikely Rise Of Vladimir Putin by Masha Gessen, a rare surviving Russian investigative journalist. As always in Dictator Book Club, we’ll go through the story first, then discuss if there are any implications for other countries trying to avoid dictatorship. II. The Agony And The Ex-Stasi Officially, Vladimir Putin was born in 1952 to Vladimir Putin Sr. and Maria Putina, two middle class laborers who had lost their previous two children in the hellish Nazi siege of Leningrad a decade before. Putin’s paternal grandfather was Spiridon Putin, “personal cook to Vladimir Lenin and Joseph Stalin”1. Also: [Spiridon] Putin worked at the famous Hotel Astoria, where he once served Grigori Rasputin. Rasputin gave Putin a gold ruble as he was impressed with the cuisine and noticed the similarity between their names. …but his family was otherwise normal. Putin was a mediocre student; schoolmates who remember him at all recall that he was easily-offended, often got in physical fights, and always won. Around age ten, Putin got a burning desire to join the KGB. He credits the many pro-KGB propaganda kids’ TV shows of the time, but Gessen suspects that his father might also have been a secret KGB informant. Schoolmates remember he kept a portrait of the founder of the KGB on his desk. And Putin’s otherwise mediocre transcript was boosted by excellent grades in German; KGB employment required a foreign language. And so: At the age of sixteen, a year before finishing secondary school, Vladimir Putin went to the KGB headquarters in Leningrad to try to sign up. “A man came out,” he recalled for a biographer. “He did not know who I was. And I never saw him again after that. I told him I go to school and in the future I would like to work for the state security services. I asked if it was possible and what I would have to do to achieve it. The man said they don’t usually sign up volunteers, but the best way for me would be to go to college or serve in the military. I asked him which college. He said a law college or the law department of the university would be best. To everyone’s surprise, mediocre student Putin applied to university and got in. Then: All through my university years I kept waiting for that man I spoke to at KGB headquarters to remember me . . . but they had forgotten all about me, because I had been a schoolboy when I came . . . But I remembered they do not sign up volunteers, so I made no moves myself. Four years went by. Silence. I decided the issue was closed and started looking around for other possible job assignments . . . But when I was in my fourth year, I was contacted by a man who said he wanted to meet with me. He did not say who he was, but somehow I knew right away. Putin trained relentlessly, both at the official KGB school and in his hobby of judo, though he took time out to marry his sweetheart: Putin’s own descriptions of his relationships paint him as a strikingly inept communicator. He had one significant relationship with a woman before meeting his future wife; he left her at the altar. “That’s how it happened,” he told his biographers, explaining nothing. “It was really hard.” He was no more articulate on the subject of the woman he actually married - nor, it seems, was he successful at communicating his feelings to her during their courtship. They dated for more than three years - an extraordinarily long time by Soviet or Russia standards, and at a very advanced age: Putin was almost thirty-one when they married which made him a member of a tiny minority - less than ten percent - of Russians who remained unmarried past the age of thirty. The future Mrs Putin was a domestic flight attendant from the Baltic Sea city of Kaliningrad; they had met through an acquaintance. She has gone on record saying it was by no means love at first sight, for at first sight Putin seemed unremarkable and poorly dressed; he has never said anything about his love for her. In their courtship, it seems, she was both the more emotional and the more insistent one. Her description of the day he finally proposed paints a picture of a failure to communicate so profound that it is surprising these people actually maanged to get married and have two children. “One evening we were sitting in his apartment, and he says ‘ Little friend, by now you know what I’m like. I am basically not a very convenient person.’ And then he went on to describe himself: not a talker, can be pretty harsh, can hurt your feelings, and so on. Not a good person to spend your life with. And he goes on. ‘Over the course of three and a half years you’ve probably made up your mind.’ I realized we were probably breaking up. So I said, ‘Well, yes, I’ve made up my mind.’ And he said, with doubt in his voice, ‘Really?’ That’s when I knew we were definitely breaking up. ‘In that case,’ he said, ‘I love you and I propose we get married on such and such a day.’ And that was completely unexpected.” They were married three months later. Life as a KGB officer was disappointing. Gessen describes it as sitting in a Leningrad office, cutting articles out of newspapers, and sending them to superiors who would ignore them. Putin probably worked in “counterintelligence”, which meant the newspaper articles he cut out were about dissidents. There was no interesting dissent in Leningrad in the late 1970s. After five years, Putin got his “big break”; he was assigned to be a spy in East Germany. This, too, underwhelmed him. The East Germany assignment consisted of sitting in the KGB offices in Dresden, cutting articles out of East German papers, and sending them to superiors who would ignore them. Putin drank beer and got fat. He stopped training, or exercising at all, and he gained over twenty pounds - a disastrous addition to his short and fairly narrow frame. From all apeearances, he was seriously depressed […] He spent most days sitting at his desk, in a room he shared with one other agent (every other officer in the Dresden building had his own office) . . . Former agents estimate they spent three-quarters of their time writing reports. Putin’s biggest success in his [five year] stay in Dresden appears to have been in drafting a Colombian universtiy student at a school in West Berlin, who in turn introduced them to a Colombian-born US Army sergeant, who sold them an unclassified Army manual for 800 marks. In 1989, the Soviet Union began to collapse. East Germans protested in front of KGB headquarters; Putin was sent out to negotiate and got screamed at and insulted. HQ refused to defend them or even give them orders, before finally telling them to burn all their records - the records Putin had wasted the past five years of his life meticulously collecting. He and his fellow spies spent a few tense days shoveling their lives’ work into stoves while people outside hurled curses at them. He stayed and watched briefly as his East German friends and colleagues were fired and banned from all good jobs for collaborating with the Soviet occupiers - then was recalled home to Leningrad, where nobody had any idea what he should do. Feeling abandoned, even betrayed, he handed in his resignation to the KGB. Back in Leningrad, he briefly got a position at the university as “assistant chancellor for foreign relations” on the grounds that he was one of the only people in the city who had ever been to a foreign country. After only a few months, the new mayor offered him a high position in city government, for the same reason. This was Anatoly Sobchak, a two-faced politician who had climbed to the top by convincing both the pro-democracy protesters and the communists he was on their side. Gessen speculates he promoted Putin both because of his foreign experience, and because “it’s better to choose your own KGB handler than to have one assigned to you.” Wait, hadn’t Putin already resigned from the KGB? Yes. He did this several times throughout his life, always at dramatic moments. When the next dramatic moment arrived, he would hand in his resignation again. Partly this is because Putin is lying about all of this, and he can’t keep his lies straight. But partly it’s because resigning from the KGB is futile; once you’re a part of the network, they will always feel free to call on you when needed. Putin could resign as often as it felt dramatically appropriate to do so, secure that this wouldn’t affect his membership in any way. Also, it seems unclear whether you can disband the KGB. Around this point in the story, the Soviet generals launched their coup, Yeltsin defeated them, and the KGB was replaced by various other security agencies more congenial to a newly democratic state. But everyone continues to act as if this isn’t true, and Putin continues to call on and be called upon by his KGB connections. I don’t have a great sense of exactly how this worked - maybe the new security agency, the FSB, had strong institutional continuity? Maybe the formal network gracefully transitioned into an informal one? Deputy Mayor Putin with his boss, Mayor Sobchak (source) Putin became Deputy Mayor In Charge Of Foreign Affairs, in charge of making business deals with foreign cities. In this position, he was notably corrupt even for 1990s St. Petersburg, one of the most corrupt cities in one of the most corrupt eras in one of the most corrupt nations in history. People who challenged his corruption tended to have bad things happen to him; probably he called on his KGB connections here, though it seemed he also had some connections to local organized crime. Mayor Sobchak, who was equally corrupt, stood behind him the whole way. Eventually the electorate got tired of all the corruption and voted Sobchak out; Putin moved to Moscow and got various mid-level positions on the strength of being boring, loyal, and not having enough personality to offend anybody - others say the KGB was involved in some way. Around this time, President Boris Yeltsin was floundering. He had descended into alcoholism, become temperamental, fired all of his competent ministers, and mismanaged the country to the brink of economic collapse. His approval rating was 2%. The only people in Moscow who didn’t hate him were his daughter Tatyana and friendly oligarch Boris Berezovksy. Their job was to pick new officials when Yeltsin would fire the previous ones in a drunken rage. When an opening in Security opened up, Berezovsky remembered Putin, who he had met a few times doing business in St. Petersburg. Putin had refused a bribe - something so shocking it had seared him in the oligarch’s memory2. If Berezovsky is to be believed, he was the one who mentioned Putin to Valentin Yumashev, Yeltsin’s chief of staff. “I said ‘We’ve got Putin, who used to be in the secret services, didn’t he?’ And Valya said ‘Yes, he did,’ and I said, ‘Listen, I think it’s an option. Think about it: he is a friend, after all.’ And Valya said, ‘But he’s got pretty low rank.’ And I said, ‘Look, there is a revolution going on, everything is all mixed up, so there . . . ‘“ As the description of the decision-making process for appointing the head of the main security agency of a nuclear power, this conversation sounds so absurd, I am actually inclined to believe it. Putin got to work filling the FSB with his old KGB pals, and Yeltsin got to work tanking his reputation still further. By this time, the most likely scenario was that the opposition party - the Communists - would win the upcoming election, then prosecute Yeltsin for corruption. Berezovsky and Tatyana Yeltsin tried to come up with an exit strategy. All they could think of was resigning in favor of some handpicked successor who would give him a presidential pardon. But who? Well, there was always Putin again. He still seemed loyal. The security forces seemed to like him. There were a bunch of wars going on in Chechnya, and it would look good to have a strong scary-looking guy in power. But mostly he was just in the right place at the right time. Possibly the most bizarre fact about Putin’s ascent to power is that the people who lifted him to the throne know little more about him than you do. Berezovsky told me he never considered Putin a friend and never found him interesting as a person . . . but when he considered Putin as a successor to Yeltsin, he seemed to assume that the very qualities that had kept them at arm’s length would make Putin an ideal candidate. Putin, being apparently devoid of personality and personal interest, would be both malleable and disciplined. And what did Boris Yeltsin himself know about his soon-to-be-anointed successor? He knew this was one of the few men who had remained loyal to him. He knew he was of a different generation: unlike Yeltsin, [communist opposition leader] Primakov, and his army of governors, Putin had not come up through the ranks of the Communist Party and had not, therefore, had to publicly switch allegiances when the Soviet Union collapsed. He looked different: all those men, without exception, were heavyset and, it seemed, permanently wrinkled; Putin - slim, small, and by now in the habit of wearing well-cut European suits - looked much more like the new Russia Yeltsin had promised his people ten years earlier. Yeltsin also knew, or thought he knew, that Putin would not allow the prosecution or persecution of Yeltsin himself once he retired. And if Yeltsin still possessed even a fraction of his once outstanding feel for politics, he knew that Russians would like this man they would be inheriting, and who would be inheriting them. On December 31, 1999, Boris Yeltsin resigned in favor of Putin, effective immediately. That same day, Putin signed his first presidential decree - a law saying Yeltsin would not be prosecuted. III. Doubt Creeps In From the beginning, Putin had strong support. Westerners and liberals liked him because he was Yeltsin’s handpicked successor. Oligarchs liked him because he wasn’t communist and seemed potentially controllable. The Soviet nostalgia contingent liked him because he was ex-KGB and seemed to share their values. As for ordinary citizens - a few months earlier, when Putin was still Yeltsin’s second-in-command, there had been a series of four apartment bombings, killing a total of 300+ people. Everyone suspected the Chechens, a group of Muslims with a history of terrorism who Russia was in the process of invading at the time. Vladimir Putin, as head of the security forces, got up in front of the country and gave a firm-sounding, profanity-laced speech where he vowed justice for everyone involved. His men quickly caught some Chechens, who were found guilty, and sentenced to life in prison. The bombings stopped. Putin was hailed as a hero. Over the next few months, people started noticing weird things that didn’t add up. Most concerningly, a fifth bomb, in the city of Ryazan, had been discovered beforehand by an alert resident. The local police were called. They brought in a bomb squad, the bomb squad confirmed it was a bomb and defused it, and the apartment was saved. More heroics! Except a few days later, everyone involved backtracked and said no, it was fake, it was just a training exercise, no bomb at all, nothing to worry about. This was clearly false; the bomb squad had tested it and the bomb was as real as they come. Several members of the local police said this, then quickly changed their story. It started to look like a coverup. Russia’s investigative journalists had not yet all been murdered, and some of them started looking into the case. It seemed that when local police successfully defused the bomb, they had found clues pointing to the perpetrators, who appeared to be associated with the Russian security services. The security services had then strong-armed the police into denying that a bomb ever existed. Also, some people noticed that the speaker of the Russian Parliament had announced on September 13 that they had just received word of a bombing in Volgodonsk, but the bombing in Volgodonsk had not occurred until September 16. It would seem that someone had passed him the wrong note. Seen on satirical conservative website Babylon Bee. This was exactly what happened with the Volgodonsk apartment bombing. The standard position in the West is now that Putin orchestrated the apartment bombings himself - killing 300 Russians - as a justification for escalating the war on Chechnya and to make himself look good after he framed some perpetrators. The plan worked. Putin won re-election handily. By the time people started questioning the official story, his power was already secure. The questioners faced harassment - typical “warning shots” would be burglaries of their houses with all the valuables left intact, or getting beaten up by random thugs while they were out walking, or being accused of a series of crimes - tax evasion, but if they proved themselves innocent of that, then it was taking bribes, and if they proved themselves innocent of that too, then it was failing to register their businesses correctly. Soon media oligarchs faced the same treatment, and either fled the country or handed their newspapers and TV channels over to the state. Boris Berezovsky, the oligarch who had originally helped put Putin in power, kept his own TV station until 2003, when the Russian submarine Kursk sank and Putin faced criticism for bungling the rescue. Putin summoned Berezovsky, the former kingmaker and the man still in charge of Channel One, and demanded that the oligarch hand over his shares in the television company. “I said no, in the presence of [chief of stff] Voloshin,” Berezovsky told me. “So Putin changed his tone of voice then and said, ‘See you later, then, Boris Abramovich.' and got up to leave. And I said, “Volodya [nickname for Vladimir], this is goodbye.’ We ended on this note, full of pathos […] Within days, [Berezovsky] had left for France, then moved on to Great Britain, joining his former [business] rival Gusinsky in political exile. Soon enough, there was a awarrant out for his arrest in Russia and he had surrendered his shares of Channel One. Over the next few years, Putin centralized authority further. He got Parliament to agree to constitutional changes where governors served at his whim, and members of Parliament were elected by governors. “The only official in the Russian Federation directly elected by the people was the President.” Then he made it clear that governors who kept his favor would keep their jobs, and vice versa. He developed an entire colorful vocabulary for threatening people, moving beyond traditional standbys like “Nice house you’ve got there, shame if something were to happen to it” into new realms of intimidation. A Prime Minister who quit after Putin arrested one too many media tycoon was given the parting words “If you ever have a problem with the tax police, you may ask for help, but please come to me personally.” An urban legend says that leading dissident Marina Salye received a New Year’s postcard from Putin: “I wish you a Happy New Year and the health to enjoy it.” By the time the next election came around in 2004, the vote counts were clearly fake. Gessen doubts Putin even had to give a direct order to falsify them; everyone was so desperate for his goodwill that they did so all on their own. The problem was less that honest officials refused to stuff the ballot box, and more that some bureaucrats were so desperate to make sure Putin knew they were complying with his (implied) desires that they faked the vote in extremely obvious ways, without even a nod to keeping it plausible. The Organization for Security and Cooperation In Europe reported “The elections . . . failed to meet many OSCE and Council of Europe commitments, calling into question Russia’s willingness to move towards European standards for democratic elections.” The New York Times reported something entirely different, publishing a condescending but approving editorial titled Russians Inch Toward Democracy. Putin had sunk far enough to earn the same dubious honor as Stalin: praise from the New York Times. IV. The Very-Briefly-Reluctant Culture Warrior One thing missing from this book: anything about religion, nationalism, gays, or the culture wars. This isn’t because Masha Gessen doesn’t care about these things: when the book was written, they self-described as “the only publicly out gay person in [Russia]”; since then (like everyone else) they have declared themselves nonbinary with they/them pronouns. In an afterword, Gessen remedies this omission. For his first decade, Putin wasn’t too interested in culture war topics; his ideology began and ended with “Russia strong”. But Gessen says that after another rigged election in 2012, people grew tired and started protesting Putin. Putin’s propaganda department made various accusations against the rioters, and one of them - they’re gay - seemed to stick. Putin had stumbled by coincidence onto a narrative that resonated with the Russian people. A few months later, a deliberately provocative punk band called Pussy Riot invaded a cathedral and sung a song whose chorus was “the Lord is shit”. Putin announced he was against this sort of thing, again his popularity soared, and again he took notice. Since then, he’s leaned into various culture-warrior roles that other people have cast upon him - protector of traditional values, leader of the conservative world, something something Eurasianism - without giving many clues how much he believes them vs. considers them useful bulwarks for his own power. Is it true that Putin only leaned into traditional values after 2012? I only looked into this question briefly, and it seems like he was on good terms with the Orthodox Church well before then. But some of this could have just been his native authoritarianism; just as he wanted to consolidate all media and business under his control, he wanted to consolidate all religion, and the Orthodox Church was the natural vehicle for, and a cooperative partner in, doing this. Both shared suspicion of invasive Western religions and Islam; both liked the idea of Russia being united in a top-down structure. God doesn’t necessarily have anything to do with it. V. Could It Happen Here? …is the question we ask at the end of every Dictator Book Club. The Man Without A Face makes it sound like Putin was able to consolidate power and become a dictator because: He led the security services

Inline links: The Man Without A Face: The Unlikely Rise Of Vladimir Putin, Spiridon Putin, 1, https://substackcdn.com/image/fetch/$s_!sPkC!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F6d3eeff2-c944-4f19-a8e1-5134d65ba9be_945x656.webp, source, 2, https://substackcdn.com/image/fetch/$s_!2bxW!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F105ae659-4f17-4a8d-a8cb-24dcd106af93_770x705.png, Babylon Bee, Russians Inch Toward Democracy, he was on good terms with

Seen on satirical conservative website Babylon Bee. This was exactly what happened with the Volgodonsk apartment bombing. The standard position in the West is now that Putin orchestrated the apartment bombings himself - killing 300 Russians - as a justification for escalating the war on Chechnya and to make himself look good after he framed some perpetrators. The plan worked. Putin won re-election handily. By the time people started questioning the official story, his power was already secure. The questioners faced harassment - typical “warning shots” would be burglaries of their houses with all the valuables left intact, or getting beaten up by random thugs while they were out walking, or being accused of a series of crimes - tax evasion, but if they proved themselves innocent of that, then it was taking bribes, and if they proved themselves innocent of that too, then it was failing to register their businesses correctly. Soon media oligarchs faced the same treatment, and either fled the country or handed their newspapers and TV channels over to the state. Boris Berezovsky, the oligarch who had originally helped put Putin in power, kept his own TV station until 2003, when the Russian submarine Kursk sank and Putin faced criticism for bungling the rescue. Putin summoned Berezovsky, the former kingmaker and the man still in charge of Channel One, and demanded that the oligarch hand over his shares in the television company. “I said no, in the presence of [chief of stff] Voloshin,” Berezovsky told me. “So Putin changed his tone of voice then and said, ‘See you later, then, Boris Abramovich.' and got up to leave. And I said, “Volodya [nickname for Vladimir], this is goodbye.’ We ended on this note, full of pathos […] Within days, [Berezovsky] had left for France, then moved on to Great Britain, joining his former [business] rival Gusinsky in political exile. Soon enough, there was a awarrant out for his arrest in Russia and he had surrendered his shares of Channel One. Over the next few years, Putin centralized authority further. He got Parliament to agree to constitutional changes where governors served at his whim, and members of Parliament were elected by governors. “The only official in the Russian Federation directly elected by the people was the President.” Then he made it clear that governors who kept his favor would keep their jobs, and vice versa. He developed an entire colorful vocabulary for threatening people, moving beyond traditional standbys like “Nice house you’ve got there, shame if something were to happen to it” into new realms of intimidation. A Prime Minister who quit after Putin arrested one too many media tycoon was given the parting words “If you ever have a problem with the tax police, you may ask for help, but please come to me personally.” An urban legend says that leading dissident Marina Salye received a New Year’s postcard from Putin: “I wish you a Happy New Year and the health to enjoy it.” By the time the next election came around in 2004, the vote counts were clearly fake. Gessen doubts Putin even had to give a direct order to falsify them; everyone was so desperate for his goodwill that they did so all on their own. The problem was less that honest officials refused to stuff the ballot box, and more that some bureaucrats were so desperate to make sure Putin knew they were complying with his (implied) desires that they faked the vote in extremely obvious ways, without even a nod to keeping it plausible. The Organization for Security and Cooperation In Europe reported “The elections . . . failed to meet many OSCE and Council of Europe commitments, calling into question Russia’s willingness to move towards European standards for democratic elections.” The New York Times reported something entirely different, publishing a condescending but approving editorial titled Russians Inch Toward Democracy. Putin had sunk far enough to earn the same dubious honor as Stalin: praise from the New York Times. IV. The Very-Briefly-Reluctant Culture Warrior One thing missing from this book: anything about religion, nationalism, gays, or the culture wars. This isn’t because Masha Gessen doesn’t care about these things: when the book was written, they self-described as “the only publicly out gay person in [Russia]”; since then (like everyone else) they have declared themselves nonbinary with they/them pronouns. In an afterword, Gessen remedies this omission. For his first decade, Putin wasn’t too interested in culture war topics; his ideology began and ended with “Russia strong”. But Gessen says that after another rigged election in 2012, people grew tired and started protesting Putin. Putin’s propaganda department made various accusations against the rioters, and one of them - they’re gay - seemed to stick. Putin had stumbled by coincidence onto a narrative that resonated with the Russian people. A few months later, a deliberately provocative punk band called Pussy Riot invaded a cathedral and sung a song whose chorus was “the Lord is shit”. Putin announced he was against this sort of thing, again his popularity soared, and again he took notice. Since then, he’s leaned into various culture-warrior roles that other people have cast upon him - protector of traditional values, leader of the conservative world, something something Eurasianism - without giving many clues how much he believes them vs. considers them useful bulwarks for his own power. Is it true that Putin only leaned into traditional values after 2012? I only looked into this question briefly, and it seems like he was on good terms with the Orthodox Church well before then. But some of this could have just been his native authoritarianism; just as he wanted to consolidate all media and business under his control, he wanted to consolidate all religion, and the Orthodox Church was the natural vehicle for, and a cooperative partner in, doing this. Both shared suspicion of invasive Western religions and Islam; both liked the idea of Russia being united in a top-down structure. God doesn’t necessarily have anything to do with it. V. Could It Happen Here? …is the question we ask at the end of every Dictator Book Club. The Man Without A Face makes it sound like Putin was able to consolidate power and become a dictator because: He led the security services

Inline links: Babylon Bee, Russians Inch Toward Democracy, he was on good terms with

And thank goodness. I tried to stick to the facts and the interesting story beats, but the meat of Man Without A Face is a sense of total despair. Vladimir Putin killed hundreds of his people in false flag bombings, destroyed Chechnya, and murdered hundreds of journalists who tried to sound the warning about these misdeeds. He’s stolen $40 billion of Russian money for his personal fortune, driven out those Russians with the means to emigrate, and made an entire country live in fear. Now he is committing similar crimes against Ukraine. I’m glad the Ukrainians are resisting and glad that most of the world has avoided his particular style of thuggish despotism, but can’t help feeling heartbreak for everyone still stuck in Russia.

More Memorable Passages From "The Man Without A Face"

August 04, 2023 · Original source

I had wanted to bring my own book [Man Without A Face, the biography I’m reviewing here] as a gift to Putin, but my friends and family begged me not to; a midnight text-message plea from a colleague finally convinced me not to do it.

Manufacturing Consent2 mentions across 2 issues

Manufacturing Consent is a recurring book in the Astral Codex Ten archive, appearing 2 times across 2 issues between January 04, 2022 and August 09, 2023. The archive places it in contexts such as "Chomsky and Herman’s Manufacturing Consent accuses the mainstream media"; "cf my review of Manufacturing Consent". It most often appears alongside facebook, @data_depot, @StefanFSchubert.

Article page: Manufacturing Consent
Mention count: 2
Issue count: 2
First seen: January 04, 2022
Last seen: August 09, 2023
Book title: Manufacturing Consent

Outbound links

Issue trail

Movie Review: Don't Look Up January 04, 2022
Links For August 2023 August 09, 2023

facebook 2 shared issues
@data_depot 1 shared issues
@StefanFSchubert 1 shared issues
AGI 1 shared issues
AI Snake Oil blog 1 shared issues

Source context

Movie Review: Don't Look Up

January 04, 2022 · Original source

First, a story of scruffy hippies and activists protesting the Man, that embodiment of capitalism and conformism and respectability. Think Stonewall, where gay people on the margins of society spat in the face of their supposed betters and demanded their rights. Even academics are part of this tradition: Chomsky and Herman’s Manufacturing Consent accuses the mainstream media of being the Man. It’s jingoist and obsessed with justifying America’s foreign adventures; we need brave truth-tellers to point out where it goes wrong. Environmentalism shares some of this same ethos. In Erin Brockovich, a giant corporation is poisoning people, lying about it, and has bribed or corrupted everyone else into taking their side. Only one brave activist is able to put the pieces together and stand up for ordinary people.

Links For August 2023

August 09, 2023 · Original source

Source seems to be here, which reveals 2002 was a local peak in trust in government; maybe because of post-9/11 unity, but even 2000 was 34%, much better than our current 16%. My first instinct is to attribute this to a rise in vulgar Marxism, in the sense of everyone (even conservatives) now being trained to think in terms of an elite class screwing over everyone else (cf my review of Manufacturing Consent). But there was a previous low of 19% in 1994, which doesn’t seem to correspond to anything especially bad going on in the US, so I don’t know. 20: AskReddit: Medical professionals - have you ever had a patient so lacking in common sense you wondered how they made it so far? Linking this because there’s lots of evidence showing that education (as a proxy for intelligence?) is associated with increased life expectancy, and this thread gives you a visceral appreciation of why that might be. 21: The Fall Of [programming help site] Stack Overflow: Looks like a weak downward trend since 2021 I can’t explain, plus a strong downward trend since 11/2022 which must be from ChatGPT. In case you were wondering how AI was affecting programming! (update: probably false, see here, though see also here for evidence of smaller but real decline) 22: This month in culture war topics: London’s Pride parade featured a convicted kidnapper/torturer/rapist/sadist as a speaker, who advocated that anti-trans people should be “punch[ed] in the f**king face” ; the organizers say they stand by her.

Inline links: here, my review of, have you ever had a patient so lacking in common sense you wondered how they made it so far?, The Fall Of [programming help site] Stack Overflow, https://substackcdn.com/image/fetch/$s_!E7XK!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2Ff8ba7c05-7dbb-4318-9da2-87b00d738ed7_649x518.png, probably false, see here, here, featured, stand by her

Mein Kampf2 mentions across 2 issues

Mein Kampf is a recurring book in the Astral Codex Ten archive, appearing 2 times across 2 issues between July 17, 2023 and August 04, 2023. The archive places it in contexts such as "quoting Mein Kampf"; "As he wrote later in Mein Kampf"; "he used his time behind bars to refine his political vision and began writing Mein Kampf". It most often appears alongside Hitler, Academy’s School of Architecture, Adolf.

Article page: Mein Kampf
Mention count: 2
Issue count: 2
First seen: July 17, 2023
Last seen: August 04, 2023
Book title: Mein Kampf

Outbound links

Issue trail

Contra The xAI Alignment Plan July 17, 2023
Your Book Review: The Rise and Fall of the Third Reich August 04, 2023

Hitler 2 shared issues
Academy’s School of Architecture 1 shared issues
Adolf 1 shared issues
Adolf Hitler 1 shared issues
Allies 1 shared issues

Source context

Contra The xAI Alignment Plan

July 17, 2023 · Original source

I’ve never seen this cause a Waluigi Effect. There’s no point where ChatGPT starts hailing the Fuhrer and quoting Mein Kampf. It just actually makes it anti-Nazi. For a theory that’s supposed to say something profound about LLMs, it’s very hard to get one to demonstrate a Waluigi effect in real life. The examples provided tend to be thought experiments, or at best contrived scenarios where you’re sort of indirectly telling the AI to do the opposite of what it usually does, then calling that a “Waluigi”.

Your Book Review: The Rise and Fall of the Third Reich

August 04, 2023 · Original source

Young Adolf matured quickly, beginning his angsty, rebellious phase before he was even a teenager. Alois wanted his son to follow him into the civil service. Adolf refused. As he wrote later in Mein Kampf:

In these harangues, Hitler defended his actions and gave his vision for Germany’s future. It was this performance that gave Hitler his first national prominence. He was found guilty of treason and sentenced to five years in prison (despite a legal requirement that treason carry a life sentence). He served nine months of his sentence before being released on parole, and he used his time behind bars to refine his political vision and began writing Mein Kampf. All in all, it was a small price to pay for his new national salience.

Hitler certainly wasn’t shy about his anti-liberal intentions. In his public trial following the Beer Hall Putsch, he explicitly claimed that he was destined to be dictator of Germany10. Behind closed doors his message was no different: in a secret meeting with industrialists in 1933, Hitler told them, “Private enterprise cannot be maintained in an age of democracy; it is conceivable only if the people have a sound idea of authority and personality.” Even in Mein Kampf, published in 1925 well before Hilter’s rise to power, he laid out exactly the sort of authoritarian control he sought:

Inline links: 10

Memories Of My Life2 mentions across 2 issues

Memories Of My Life is a recurring book in the Astral Codex Ten archive, appearing 2 times across 2 issues between September 02, 2022 and May 15, 2023. The archive places it in contexts such as "Memories Of My Life , reviewed by Adam Mastroianni"; "a great review of Memories Of My Life , the autobiography of Francis Galton". It most often appears alongside Adam Mastroianni, Francis Galton, 1587.

Article page: Memories Of My Life
Mention count: 2
Issue count: 2
First seen: September 02, 2022
Last seen: May 15, 2023
Book title: Memories Of My Life
Likely author: Adam Mastroianni

Outbound links

Issue trail

Book Review Contest 2022 Winners September 02, 2022
Galton, Ehrlich, Buck May 15, 2023

Adam Mastroianni 2 shared issues
Francis Galton 2 shared issues
1587 1 shared issues
1587, A Year Of No Significance 1 shared issues
60 Minutes 1 shared issues

Source context

Book Review Contest 2022 Winners

September 02, 2022 · Original source

Memories Of My Life, reviewed by Adam Mastroianni. Adam is a psychologist and blogs at Experimental History.

Inline links: Memories Of My Life, Experimental History

More comments: I really enjoyed Autumn In The Heavenly Kingdom and From Paralysis To Fatigue, but I couldn’t justify having two books on Chinese history or chronic fatigue in the finalists, so I had to demote them to Honorable Mentions. Memories Of My Life is Francis Galton’s autobiography; read it if you want to learn about things like how:

Galton, Ehrlich, Buck

May 15, 2023 · Original source

Adam Mastroianni has a great review of Memories Of My Life, the autobiography of Francis Galton. Mastroianni centers his piece around the question: how could a brilliant scientist like Galton be so devoted to an evil idea like eugenics?

Inline links: has a great review of

M:APB1 mentions across 1 issues

M:APB is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between September 14, 2021 and September 14, 2021. The archive places it in contexts such as "M:APB ends in 2014, right when Modi was elected PM". It most often appears alongside Adivasis, affirmative action, Ahmedabad.

Reference entry: M:APB
Mention count: 1
Issue count: 1
First seen: September 14, 2021
Last seen: September 14, 2021
Book title: M:APB

Outbound links

Issue trail

Book Review: Modi - A Political Biography September 14, 2021

Adivasis 1 shared issues
affirmative action 1 shared issues
Ahmedabad 1 shared issues
Amazon 1 shared issues
Andy Marino 1 shared issues

Source context

Book Review: Modi - A Political Biography

September 14, 2021 · Original source

So I thought I'd make Modi the next entry in the ACX Dictator Book Club (previously: Erdogan). The Internet recommended Andy Marino's Modi: A Political Biography, and it seemed the least overtly hagiographical of the options Amazon gave me:

Inline links: Erdogan, Modi: A Political Biography

Alas, M:APB is absolutely a hagiography. The author begins by writing about how Modi let him ride with him in his private helicopter and gave him unprecedented access to have "open-ended conversations" about "every aspect of his life". The cover promises an objective evaluation, but on page 2, the author notes that "Objectivity does not mean flying in the face of incontrovertible evidence”, adding that “Modi has been the subject of the longest, most intense - and probably the most vituperative - campaign of vilification." Marino promises to replace this campaign with "a narrative that is balanced, objective, and fair - but also unsparingly critical of [Modi's] foibles" - which is an interesting construction, given how it contrasts criticism with fairness - and also pre-emptively declares the flaws he will be criticizing "foibles". I'm not sure we ever get around to the criticism anyway, so it doesn't really matter.

I am still going to summarize and review this book, but I recommend thinking of it as Modi's autobiography, ghost-written by Andy Marino. I hope to eventually find another book which presents a different perspective, and an update for the past six years (M:APB ends in 2014, right when Modi was elected PM). Until then, think of M:ABP as a look into how Modi sees himself, and how he wants you to see him.

Mabinogion1 mentions across 1 issues

Mabinogion is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between April 27, 2023 and April 27, 2023. The archive places it in contexts such as "go straight to the mabinogion"; "wrote it up in the style of a Mabinogion myth - The Tale Of Albanaidd Hir"; "most English-speakers enjoy the Mabinogion in translation or summary". It most often appears alongside 286, 8088, Adorno.

Reference entry: Mabinogion
Mention count: 1
Issue count: 1
First seen: April 27, 2023
Last seen: April 27, 2023
Book title: Mabinogion

Outbound links

Issue trail

Highlights From The Comments On Nerds And Hipsters April 27, 2023

286 1 shared issues
8088 1 shared issues
Adorno 1 shared issues
Ant-Man 1 shared issues
Basic 1 shared issues

Source context

Highlights From The Comments On Nerds And Hipsters

April 27, 2023 · Original source

my answer, for what it’s worth, is: yes. personally, i’ve never really been into tolkien all that much; i’d rather skip the simarillion and go straight to the mabinogion. but like with sport, there’s clearly something there. scott - i assume - likes tolkien because of its literary and imaginative qualities. the mcu doesn’t have those; all it has is a set of puppet-strings, and an insistent demand to be liked. for some people, that’s good enough. we all need some crutches for our self-identity; we want to like things. but when too many people like things simply because they’re there, the quality of those things will inevitably fall off a cliff.

On a rational level, I’m less sure. Suppose we took the Ant-Man movie, translated the plot into concepts that would make sense in medieval Welsh, and wrote it up in the style of a Mabinogion myth - The Tale Of Albanaidd Hir, The Warrior Who Could Turn Into An Ant (ironically, Sam Kriss is probably the single person alive most qualified to do this). Then we showed a dozen real Mabinogion stories plus our fake one to an intelligent, good-taste-having person who had never encountered either story before. Would we expect them to say “Wow, these stories are great - except that one about the ant warrior, that one’s total garbage, just an utterly valueless myth, doesn’t speak to anything in the human spirit at all”?

Inline links: probably the single person alive most qualified to do this

Take it at face value; maybe Sam expects the taste-having person would have this opinion, and if they didn’t, he would retract his claim that the Mabinogion is higher-quality than Ant-Man.

Macbeth1 mentions across 1 issues

Macbeth is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between August 22, 2025 and August 22, 2025. The archive places it in contexts such as "Macbeth has killed at most fifty people, and yet it routinely tops listicles of “deadliest plays”". It most often appears alongside Andes, Anti, Anti-suyu.

Reference entry: Macbeth
Mention count: 1
Issue count: 1
First seen: August 22, 2025
Last seen: August 22, 2025
Book title: Macbeth

Outbound links

Issue trail

Your Review: Ollantay August 22, 2025

Andes 1 shared issues
Anti 1 shared issues
Anti-suyu 1 shared issues
Antonio Arriaga 1 shared issues
Antonio Valdez 1 shared issues

Source context

Your Review: Ollantay

August 22, 2025 · Original source

Macbeth has killed at most fifty people,2 and yet it routinely tops listicles of “deadliest plays”. I’m here to propose that Ollantay take its place.

Inline links: 2

Machines of Loving Grace1 mentions across 1 issues

Machines of Loving Grace is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between August 29, 2025 and August 29, 2025. The archive places it in contexts such as "Amodei's essay "Machines of Loving Grace"". It most often appears alongside "Beer Capital" pub, 100 Black Birch Trail, 11841 Wagner Street, Culver City.

Reference entry: Machines of Loving Grace
Mention count: 1
Issue count: 1
First seen: August 29, 2025
Last seen: August 29, 2025
Book title: Machines of Loving Grace

Outbound links

Issue trail

Meetups Everywhere 2025: Times and Places August 29, 2025

"Beer Capital" pub 1 shared issues
100 Black Birch Trail 1 shared issues
11841 Wagner Street, Culver City 1 shared issues
13 Mile road 1 shared issues
131 Colonie Center 1 shared issues

Source context

Meetups Everywhere 2025: Times and Places

August 29, 2025 · Original source

Contact: Sean Brocklebank Contact Info: astral[period]club[period]edinburgh[a t]gmail[period]com Time: Saturday, September 6th, 3:00 PM Location: 31 Buccleuch Place (Edinburgh University's School of Economics) Coordinates: https://plus.codes/9C7RWRV7+6J Group Link: https://chat.whatsapp.com/Bl5 [remove this bit] zIidSM2BA9VlBHbWxV3 Notes: The building is keycard access on weekends but Sean will come out to collect people and bring everyone in at 3pm (if you're late, try to message the WhatsApp group above and someone can come down and let you in). This is a monthly rationalist reading group. Please write to Sean at the address to be added to the list for readings, but for September, this is AI 2027 project material and Amodei's essay "Machines of Loving Grace". We will also meet on October 18 (in a different room on campus) to discuss a few recent articles from Works in Progress (again: message Sean for info).

Inline links: https://plus.codes/9C7RWRV7+6J

Madness and Civilization1 mentions across 1 issues

Madness and Civilization is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between June 10, 2021 and June 10, 2021. The archive places it in contexts such as "Scott’s review of Madness and Civilization". It most often appears alongside 1984, American, American ‘hobo’ culture.

Reference entry: Madness and Civilization
Mention count: 1
Issue count: 1
First seen: June 10, 2021
Last seen: June 10, 2021
Book title: Madness and Civilization

Outbound links

Issue trail

Your Book Review: Down And Out In Paris And London June 10, 2021

1984 1 shared issues
American 1 shared issues
American ‘hobo’ culture 1 shared issues
anarcho-syndicalists 1 shared issues
Animal Farm 1 shared issues

Source context

Your Book Review: Down And Out In Paris And London

June 10, 2021 · Original source

No other drugs are even mentioned. But that isn’t even the most shocking absence from Orwell’s picture of poverty. What struck me first about Orwell’s companions is that despite all of them being unemployed, half-starving wanderers without any social ties…none of them seem to be (extremely)mentally ill. Orwell never once suggests that these men are homeless because of any mental deficiency or disorder. He always maintains that they are just like people he knew in his ‘respectable life’, but poorer. Some are eccentric in the extreme, but nothing like many of the homeless one now sees on the streets of American cities. This is likely because in 1808, English parliament authorized every county to build it’s own asylum, and in 1845 it became compulsory for the counties to do so. And “by the end of the century there were as many as 120 new asylums in England and Wales, housing more than 100,000 people.”2 Now as to the conditions within these asylums, please consult someone who knows more about the history of mental illness than I do. Maybe you could start with Scott’s review of Madness and Civilization. But it at least seems a likely explanation for the utter and complete absence of the (extremely) mentally ill from Orwell’s Paris and London. Orwell never even mentions the problem. Likely it was a given to him that ‘tramps’ were mostly sane, able-bodied men, and that anyone that was truly insane would’ve been immediately locked up. I can’t be sure, because he never mentions mental illness or the asylum system at all. It’s as if it’s not even worth mentioning.

Inline links: 2, Madness and Civilization.

Madonna and Child1 mentions across 1 issues

Madonna and Child is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between April 01, 2025 and April 01, 2025. The archive places it in contexts such as "Madonna and Child, by Filippino Lippi"; "Lippi’s Madonna and Child". It most often appears alongside Afghanistan, AI, anime.

Reference entry: Madonna and Child
Mention count: 1
Issue count: 1
First seen: April 01, 2025
Last seen: April 01, 2025
Book title: Madonna and Child
Likely author: Filippino Lippi

Outbound links

Issue trail

The Colors Of Her Coat April 01, 2025

Afghanistan 1 shared issues
AI 1 shared issues
anime 1 shared issues
Badakhshan 1 shared issues
Ballad of the White Horse 1 shared issues

Source context

The Colors Of Her Coat

April 01, 2025 · Original source

Madonna and Child, by Filippino Lippi To us moderns, this seems bizarrely specific. But the Catholic Church had united Europe in a single symbolic language, with lots of rules like "this style is only used for such-and-such a saint”. Within this context, “ultramarine = Virgin Mary’s coat” was a normal piece of symbolic vocabulary.

Inline links: Filippino Lippi

And I thought of computer monitors. If you wanted to see Lippi’s Madonna and Child when it was first painted in 1490, you would have to go to Florence and convince Lorenzo de Medici to let you in his house. Now you can see a dozen Lippi paintings in a sitting by typing their names into Wikipedia - something you never do. Why would you? They’re just more Lippi.

Mafia Enforcer: A True Story of Life and Death in the Mob1 mentions across 1 issues

Mafia Enforcer: A True Story of Life and Death in the Mob is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between June 07, 2023 and June 07, 2023. The archive places it in contexts such as "Another book Wang likes is Mafia Enforcer: A True Story of Life and Death in the Mob". It most often appears alongside 747, America, America Against America.

Reference entry: Mafia Enforcer: A True Story of Life and Death in the Mob
Mention count: 1
Issue count: 1
First seen: June 07, 2023
Last seen: June 07, 2023
Book title: Mafia Enforcer: A True Story of Life and Death in the Mob

Outbound links

Issue trail

Assistant Dictator Book Club: America Against America June 07, 2023

747 1 shared issues
America 1 shared issues
America Against America 1 shared issues
American 1 shared issues
American conventional wisdom 1 shared issues

Source context

Assistant Dictator Book Club: America Against America

June 07, 2023 · Original source

Another book Wang likes is Mafia Enforcer: A True Story of Life and Death in the Mob. He reports what he learned from it like so:

Mahābhāratam1 mentions across 1 issues

Mahābhāratam is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between October 09, 2024 and October 09, 2024. The archive places it in contexts such as "an atheist competitor to the Divina Comedia , the Bodhicaryāvatāra and the Mahābhāratam". It most often appears alongside 16th of August, Bodhicaryāvatāra, CAT scan.

Reference entry: Mahābhāratam
Mention count: 1
Issue count: 1
First seen: October 09, 2024
Last seen: October 09, 2024
Book title: Mahābhāratam

Outbound links

Issue trail

Triple Tragedy And Thankful Theory October 09, 2024

16th of August 1 shared issues
Bodhicaryāvatāra 1 shared issues
CAT scan 1 shared issues
Consciousness As Recursive Reflections 1 shared issues
Daniel Böttger 1 shared issues

Source context

Triple Tragedy And Thankful Theory

October 09, 2024 · Original source

I have been doing way more than that by writing the Seven Secular Sermons - an atheist competitor to the Divina Comedia, the Bodhicaryāvatāra and the Mahābhāratam - for exactly the 12 years that I have evidently been hosting this tumor. And I did have a lot of headaches, which should have been my other clue, but which I had heroically/stupidly tolerated for years.

Inline links: Seven Secular Sermons, Divina Comedia, Bodhicaryāvatāra, Mahābhāratam

Making Nature: The History of a Scientific Journal1 mentions across 1 issues

Making Nature: The History of a Scientific Journal is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between May 20, 2022 and May 20, 2022. The archive places it in contexts such as "Making Nature: The History of a Scientific Journal , a 2015 book". It most often appears alongside Aldous Huxley, Alexander Macmillan, Alfred Russel Wallace.

Reference entry: Making Nature: The History of a Scientific Journal
Mention count: 1
Issue count: 1
First seen: May 20, 2022
Last seen: May 20, 2022
Book title: Making Nature: The History of a Scientific Journal

Outbound links

Issue trail

Your Book Review: Making Nature May 20, 2022

Aldous Huxley 1 shared issues
Alexander Macmillan 1 shared issues
Alfred Russel Wallace 1 shared issues
arXiv 1 shared issues
arXiv 1 shared issues

Source context

Your Book Review: Making Nature

May 20, 2022 · Original source

For an actual hierarchy of journals based on citation data, see this paper, which puts Nature and Science at the top. Might be worth mentioning that it comes from a journal in the Nature Publishing Group family. Leaving aside Cell, a more specialized biology journal that seems to have gotten into the CNS acronym the same way Netflix got into the FAANG acronym, Nature and Science are very similar. They both publish articles in all scientific fields. They both date from the 19th century. They’re published weekly. They jointly won a fancy prize for services to humanity in 2007. And having your paper in either is one of the best things that can happen to a scientist’s career, thanks to their immense prestige. But how, exactly, did Nature and Science become so prestigious? This is the question I hoped Making Nature: The History of a Scientific Journal, a 2015 book by historian of science Melinda Baldwin, might answer. It focuses on Nature, but much of its lessons can likely be extrapolated to Science considering their similarity. I grew curious about this when I realized that most researchers treat journal prestige as a given. Everyone knows that Nature and Science matter enormously, yet few would be able to say why exactly. But this is important! Prestigious institutions, from universities to media companies to major sports competitions, have a huge impact on the world. It’s useful to understand how they came to be, beyond “being famous for being famous.” One reason this is more difficult than it sounds is that we often settle for superficial answers. Selectivity, for instance, is a common explanation: prestige simply comes from obtaining what is hard to obtain, such as a Harvard degree, an Olympic medal or a Nobel Prize. Nature is indeed highly selective, accepting less than 10% of submitted articles (and the vast majority of papers are not even deemed worthy of a submission to Nature by their authors). Yet harsh selectivity alone cannot explain prestige, or it would be trivial to launch a prestigious journal or university just by setting an artificially low acceptance rate. Another facile explanation is longevity. It’s true that prestigious institutions are often old, and indeed Nature has been around for more than 150 years since its birth in 1869. Science is only slightly younger, having been founded in 1880. But there are many older scientific journals: the oldest one, the Philosophical Transactions of the Royal Society, was created two hundred years before Nature, in 1665. Then there are more recent publications that are prestigious: Cell, for instance, was founded in 1974. The correlation between prestige and longevity is real, but imperfect. It also says nothing of causation: does longevity cause prestige, or does prestige cause longevity? What matters is not the span of time per se, but the specific events that happened — in other words, the history. Making Nature, while not specifically about prestige, gives us exactly that. We’ll first examine the origins of Nature and how it disrupted the publishing landscape of its time (Part I). Then we’ll study the factors that allowed it to build a reputation during its first century of existence (Part II). We’ll end with a focus on the 1970s, when selectivity and prestige suddenly became important to Nature and scientific publishing in general (Part III). I. On the Origins of Nature The story begins with Nature’s founder and first editor, Norman Lockyer. Lockyer had a cushy job as a civil servant in the British government, but dabbled in astronomy in his spare time. In the 19th century, dabbling in astronomy in your spare time could be an intellectually productive hobby: the line between professional and amateur science was blurrier then, and it wasn’t hard to contribute original research even without formal training. During the 1860s, Lockyer published several papers on astronomical observations, the most consequential of which might be the co-discovery and naming of the element helium, from his studies of the sun. His reputation grew among the “men of science” (as scientists called themselves then) of Victorian Britain, and he was soon elected to the Royal Society. But astronomy was an expense, not a source of income. Lockyer routinely supplemented his government job by writing nonspecialist scientific articles and books for a lay audience. Then, one day, he had an idea for a new kind of publication. It would be a weekly periodical to disseminate scientific knowledge to the broader public — but unlike the other periodicals that existed at the time, it would be written by the prominent men of science themselves. It would have a simple, evocative name: Nature. Lockyer summarized the two aims of Nature like this: FIRST, to place before the general public the grand results of Scientific Work and Scientific Discovery, and to urge the claims of Science to a more general recognition in Education and in Daily Life; And, SECONDLY, to aid Scientific men themselves, by giving early information of all advances made in any branch of Natural knowledge throughout the world, and by affording them an opportunity of discussing the various Scientific questions which arise from time to time. In other words (and getting rid of the old-fashioned capitalization of random adjectives and nouns), Nature was meant to do two things: communication from scientists to the public, and communication among scientists. It was an interesting idea. It was also a new one; until then the two aims had been separate. Recall that scientific journals have existed since 1665. During their first two hundred years, they primarily served to record the meetings of learned societies. The Philosophical Transactions of the Royal Society were originally just that: summaries of whatever “philosophical” questions were discussed at the Royal Society. Aside from journals, specialized books were common and were in fact the higher-status way to communicate science in Victorian Britain. Charles Darwin’s On the Origins of Species, published in 1859, is the most famous example. Informal correspondence between scientists was also a major, but private, channel: Darwin wrote more than 15,000 letters in his lifetime, enough to fill 30 volumes. With the exception of some books, none of the above were intended for laypeople. Educated non-scientists (professionals, clergymen, statesmen, etc.) instead got their science news from generalist or literary periodicals such as the Athenaeum magazine. The articles in those publications were not written by specialists, but by journalists and dilettantes. Lockyer’s view, shared with his close supporter Thomas Huxley — a biologist known for defending Darwinian evolution — was that they were riddled with errors and theological overtones. It would be better, they thought, if scientists did the work of communicating their research themselves. It was bold of Lockyer and Huxley to assume that scientists would be interested in doing this communication work. They weren’t. Almost immediately after Nature was founded, its contributors ignored the popularization part (“not a high-status undertaking,” Baldwin’s book says) and focused on the intra-science communication part. They did write summaries and abstracts of their own research, as Lockyer had intended, but they expected that their readers would be other men of science. Within three years, the educated laypeople who were Lockyer’s target audience were complaining that they could no longer understand the contents. Thus the first of Nature’s two aims was met mostly with failure. Fortunately, this was balanced out by unexpected success at the second aim. Scientists did actually enjoy writing for Lockyer’s magazine, in large part because it was published weekly. They found that writing a summary of their own research in Nature was an excellent way to share their results quickly and gain attention from other scientists. Books were slow; Darwin took many years to write and publish On the Origin of Species, for instance. The journals of scientific societies were slow; you had to wait for a meeting to take place and then for the meeting’s “transactions” to be published. Private correspondence was fast, but it wasn’t public. Through publication speed, as well as other factors as we’ll see below, Nature filled a niche in the ecosystem. It was the Twitter of 19th-century British science. Soon enough, this model would be copied, most notably by the journal Science in 1880. According to its first editor, Science was explicitly meant to, “in the United States, take the position which ‘Nature’ so ably occupies in England.” In just a few years, Nature had disrupted scientific publishing and established itself as a useful and unique institution of science, recognized by specialists both in the UK and abroad. First page of the first edition of Nature, 4 November 1869 II. One Hundred Years of Building a Reputation Despite its popularity, Nature didn’t become prestigious overnight. Far from it, in fact. Making Nature often reminds us that the journal spent most of its history as a low-grade publication where anything could be printed quickly, as long as it was factually correct. (This was ensured by basic checks from the editorial team; Nature articles were not consistently peer-reviewed until the 1970s.) As late as the 1960s, a researcher publishing a preliminary report in Nature was expected to follow up with a longer paper “in a more serious journal.” In other words, Nature delivered quick and cheap distribution, not luxury brand approval. This changed about fifty years ago, as we’ll see in Part III. But to understand what happened then, we first need to examine the characteristics of the journal in the roughly 100-year period from its early days until prestige took over, starting with a deeper look into publication speed. Publication Speed John Maddox, editor of Nature in the late 20th century, said that “one of Nature’s greatest early assets was the speed of the Royal Mail.” You could write to Nature, be published within a week, and read the replies to your communication within two weeks. This was state-of-the-art communication tech! Consider how many times publication speed is mentioned throughout the first half of the book (emphasis mine): What made Nature unique was, in large part, its ability to act as a venue for . . . discussions via its correspondence columns and its weekly publication schedule. (p. 8) Many British men of science found that one of the fastest ways to bring a scientific issue or idea to their fellow researchers’ attention was to send a communication to Nature. (p. 39) Unlike the literary periodicals, there was almost no delay between the submission of a piece and its appearance in the journal. (p. 63) A second reason Nature’s speed of publication would have been compelling to men of science is that getting one’s work into print quickly had become an increasingly essential part of establishing priority for a scientific finding or theory. (p. 65) Scientific weeklies [such as Nature] played a unique role in researchers’ publishing strategies at the end of the nineteenth century by offering researchers a forum where short articles could be printed quickly. (p. 105) Both the Proceedings [of the Royal Society of London] and the Philosophical Magazine had significant lag times between submission and publication . . ., which made Nature and its weekly turnaround uniquely valuable for the priority-conscious Rutherford. (p. 109) [Rutherford] sent his most interesting experimental results [to Nature] immediately, both as a way of keeping his colleagues updated on his work and as insurance against being scooped as he had in 1899. (p. 112) These quotes highlight two distinct reasons why speed was important. The first, as I hinted at earlier, was Nature’s role as the аcademic social media of its time. It was simply the best way to have discussions about scientific topics — or science itself — that could, unlike private correspondence, reach a large audience. More on this in the next section. The second reason, as shown by the mentions of physicist Ernest Rutherford, was establishing priority. Today we take for granted that being the first to publish new ideas or results is important, but in the 19th century this was less clear. To bring up Darwin as an example again, he kept his thoughts on evolution private for many years, because he wanted to make sure his argument was sound before he submitted it to the public (although he did eventually sense the urgency of publishing the theory before Alfred Russel Wallace did). But as science became professionalized, “not being scooped” became more and more crucial, and the weekly Nature was a good tool to avoid that. All this talk of speed may surprise anyone who has recently submitted a paper to Nature. In 2016, an analysis revealed that the median time for Nature to review a paper was 150 days, i.e. 5 months, up from 85 days a decade earlier. Nature itself reports, for the year 2020, a median time of 226 days between submission and acceptance. We’re a long way from “less than a week.” Why was there a decrease in publication speed? As we might expect, the reason was Nature’s growing popularity, especially among the international scientific community. At least, that’s what happened the first time there was a slowdown, in the mid-20th century. Early on, Nature was a journal for and by British scientists. But in the first half of the 20th century, science in general and Nature in particular began to involve much more collaboration between researchers across borders. It was a big deal, for instance, when a foreign government banned Nature, as Nazi Germany did in 1938; German researchers had been using it as an important source of scientific news. The ban was furthermore covered in non-British media, such as The New York Times, indicating that the journal was internationally newsworthy. Such an increase in international readership meant more letters and articles sent to the editors, and by the 1950s, there was such a backlog that submissions needed to be held for six months or more. In the 1960s, the new editor John Maddox recognized this as a problem. He began his editorship by clearing the backlog, and even printed the date of submission along with each scientific paper to show everyone how quick Nature was at reviewing articles (“often within a month,” Baldwin’s book says). Clearly, Maddox thought that restoring the speedy reputation of the journal was important. He seems to have succeeded, for a time. As late as 1989, during a controversy around cold fusion, a Wall Street Journal article said that Nature was still fast: it was able to print papers “in as little as three weeks instead of the more usual lead time of six to twelve months for other scientific publications.” Thus, despite a dip in the middle of the century due to its popularity and international reach, speedy publication was still an important characteristic of Nature in the 1970s. A second — and so far permanent — decrease occurred more recently, perhaps as a result of prestige and the competition of near-instantaneous online platforms, but that’s another story. Network Effects As of 2022, scientists argue in public on Twitter, blogs, and other online platforms, like ResearchHub. In the 19th century, Twitter and ResearchHub hadn’t been invented [citation needed]. Fortunately, Nature was there. A network effect occurs when the value of a product comes primarily from the people who use it. If there are two competing telephone systems, the most valuable one is whichever has the most users (or at least the users you want to talk to). If you create an improved Twitter clone, then all its amazing features won’t do much if you don’t somehow manage to capture Twitter’s network of several million people. Likewise, Nature became an interesting journal to read and contribute to because it gained the attention of Britain’s scientific elite as the place to discuss big science questions. This role as a forum was a constant in Nature’s history, as Making Nature shows with several detailed accounts of debates that took place within the journal’s pages. Some examples: Controversies over the age of the Earth in the 1880s.

Malachi 2:31 mentions across 1 issues

Malachi 2:3 is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between May 10, 2021 and May 10, 2021. The archive places it in contexts such as "the Malachi 2:3-related-merchandise". It most often appears alongside "How do you do, fellow kids?", #NotAllMen, #TheResistance.

Reference entry: Malachi 2:3
Mention count: 1
Issue count: 1
First seen: May 10, 2021
Last seen: May 10, 2021
Book title: Malachi 2:3

Outbound links

Issue trail

The Rise And Fall Of Online Culture Wars May 10, 2021

"How do you do, fellow kids?" 1 shared issues
#NotAllMen 1 shared issues
#TheResistance 1 shared issues
1950s - 1990s 1 shared issues
2000s 1 shared issues

Source context

The Rise And Fall Of Online Culture Wars

May 10, 2021 · Original source

A warning: I was mostly sympathetic to Internet atheism, but mostly unsympathetic to Internet feminism. I think these histories are easier to write from a sympathetic position - any study of Internet culture is basically a study of crazy people, and the failure mode is to point and laugh at them without looking for real understanding. Sometimes pointing and laughing is unavoidable (the New Atheists probably could have done without the Malachi 2:3-related-merchandise) but I think it should be tempered by an attempt at charity. All I can do is try my hardest, and trust readers to keep me honest if I screw up.

Inline links: Malachi 2:3-related-merchandise

Malleus1 mentions across 1 issues

Malleus is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between February 27, 2023 and February 27, 2023. The archive places it in contexts such as "Malleus was published in 1486, so maybe this is a Malleus illustration". It most often appears alongside 12th-century England, 21st-century America, acute and transient psychotic disorder.

Reference entry: Malleus
Mention count: 1
Issue count: 1
First seen: February 27, 2023
Last seen: February 27, 2023
Book title: Malleus

Outbound links

Issue trail

Highlights From The Comments On Geography Of Madness February 27, 2023

12th-century England 1 shared issues
21st-century America 1 shared issues
acute and transient psychotic disorder 1 shared issues
Aella 1 shared issues
America 1 shared issues

Source context

Highlights From The Comments On Geography Of Madness

February 27, 2023 · Original source

Weird. My source said it came from Flowers of Virtue, 1486, but Flowers was published earlier than that, and Malleus was published in 1486, so maybe it’s confusing these and this is a Malleus illustration?

Man In The High Castle1 mentions across 1 issues

Man In The High Castle is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between August 09, 2023 and August 09, 2023. The archive places it in contexts such as "write Man In The High Castle style dystopias about what life would be like". It most often appears alongside @data_depot, @StefanFSchubert, AI Snake Oil blog.

Reference entry: Man In The High Castle
Mention count: 1
Issue count: 1
First seen: August 09, 2023
Last seen: August 09, 2023
Book title: Man In The High Castle

Outbound links

Issue trail

Links For August 2023 August 09, 2023

@data_depot 1 shared issues
@StefanFSchubert 1 shared issues
AI Snake Oil blog 1 shared issues
Anthropic 1 shared issues
BERT 1 shared issues

Source context

Links For August 2023

August 09, 2023 · Original source

36: Claims about early-twentieth-century society: during World War I, people used to write Man In The High Castle style dystopias about what life would be like if the Kaiser’s Germany took over the free world:

Inline links: Claims about early-twentieth-century society

Man's Search for Meaning1 mentions across 1 issues

Man's Search for Meaning is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between September 15, 2023 and September 15, 2023. The archive places it in contexts such as "Man's Search for Meaning , reviewed by Konstantin Asimonov"; "Man's Search For Meaning placed 4th". It most often appears alongside @campeters4, A Strange Dream, a_reader.

Reference entry: Man's Search for Meaning
Mention count: 1
Issue count: 1
First seen: September 15, 2023
Last seen: September 15, 2023
Book title: Man's Search for Meaning
Likely author: Konstantin Asimonov

Outbound links

Issue trail

Book Review Contest 2023 Winners September 15, 2023

@campeters4 1 shared issues
A Strange Dream 1 shared issues
a_reader 1 shared issues
ACX 1 shared issues
aesthetics 1 shared issues

Source context

Book Review Contest 2023 Winners

September 15, 2023 · Original source

Man's Search for Meaning, reviewed by Konstantin Asimonov. He enjoys literature and talking about it, and has recently started a Substack called Tap Water Sommelier. It will feature both his literature-adjacent ramblings and the fiction he writes himself.

Inline links: Man's Search for Meaning, Tap Water Sommelier

Some extra praise: Man's Search For Meaning placed 4th; I thought it was a good review of an important book by someone who's clearly thought about these issues a lot. I loved Public Citizen; I had a vague sense that a lot of government happens by lawsuit now and it hadn't always been this way, but I wouldn't have even known where to start in figuring out why and how this happened, and I had always thought of Nader as "that car guy who everyone mysteriously thought was important who then lost the 2000 election", so I'm glad to get more clarity there. Zuozhuan was oddly haunting and I will remember the part about Zichan and the law code for a long time. Don't Sleep, There Are Snakes was a discussion of the Piraha (the weird tribe that doesn't seem to have supposedly universal features of language and culture) which gave a great sense of how it might feel to be a primitive rainforest tribe.

Manifold: Time1 mentions across 1 issues

Manifold: Time is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between August 25, 2022 and August 25, 2022. The archive places it in contexts such as "anyone who has read *Manifold: Time*". It most often appears alongside AGI, AI-risk, Alexander Berger.

Reference entry: Manifold: Time
Mention count: 1
Issue count: 1
First seen: August 25, 2022
Last seen: August 25, 2022
Book title: Manifold: Time

Outbound links

Issue trail

Highlights From The Comments On The Repugnant Conclusion And WWOTF August 25, 2022

AGI 1 shared issues
AI-risk 1 shared issues
Alexander Berger 1 shared issues
America 1 shared issues
Blacktrance 1 shared issues

Source context

Highlights From The Comments On The Repugnant Conclusion And WWOTF

August 25, 2022 · Original source

Imagine two black boxes (and this will sound very familiar to anyone who has read *Manifold: Time*). Put one red marble in both Box A and Box B. Then, put nine black marbles in Box A and nine hundred ninety-nine black marbles in Box B. Then, shuffle the boxes around so that you don't know which is which, pick a box, and start drawing out marbles at random. And then suppose that the third marble you get is the red marble, after two black ones.

Marble Cliffs1 mentions across 1 issues

Marble Cliffs is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between July 28, 2023 and July 28, 2023. The archive places it in contexts such as "His protagonist in the Marble Cliffs is both the first-person narrator". It most often appears alongside 1923 Hyperinflation, Adolf Hitler, All hope abandon, ye who enter here.

Reference entry: Marble Cliffs
Mention count: 1
Issue count: 1
First seen: July 28, 2023
Last seen: July 28, 2023
Book title: Marble Cliffs

Outbound links

Issue trail

Your Book Review: On the Marble Cliffs July 28, 2023

1923 Hyperinflation 1 shared issues
Adolf Hitler 1 shared issues
All hope abandon, ye who enter here 1 shared issues
Alta Plana 1 shared issues
Astral Codex Ten 1 shared issues

Source context

Your Book Review: On the Marble Cliffs

July 28, 2023 · Original source

I picked On the Marble Cliffs, because it is all of that at the same time.

Inline links: On the Marble Cliffs

To persuade you that On the Marble Cliffs is so unique, so beautiful and so absurdly courageous that you should at least know about it.

To expose what in my opinion is the actual point of this book, but which (no doubt due to its many other attractions) all reviews of it I have read have missed entirely. The German Catastrophe The obvious frame for this book is what has been fittingly termed the German Catastrophe: the fate of Germany in the late 19th and early 20th century, as viewed from the perspective of German nationalists who were not Nazis — the perspective of people like Ernst Jünger. Germany had entered modernity without democracy. The Kaiserreich (German Empire) had united the many small German states, aggressively worked to catch up with industrialization, built a state to rival France and Great Britain, and remained authoritarian throughout. Commoners had negligible political influence. They did get social insurance, but not through their own political power but granted top-down, as an appeasement to undermine socialist movements. Civil marriage, secularized state education, prospering state universities and a long series of modernizing laws kept increasing state power. And that meant executive power. There were parties, a parliament and a newly homogenized judiciary, but they had little power to check the executive. And this entire development was accompanied by a lot of theorizing about this new German nation. Much of this theorizing ended up justifying authoritarianism, by making quickly-spreading myths about how obedience to authority, respect for aristocracy and love for tradition were uniquely German traits that set Germans apart from the French and the Jews and other dubious foreigners. Such myths, and opposition to them, colored the German population’s hard work to get accustomed to industrialization, urbanization, education, rapid population growth, militarization, national media and various culture wars. This had seemed to work okay-ish while Bismarck, wielding both enormous ruthlessness and enormous political acumen, had navigated Germany through the trials and tribulations of the late 19th century, largely at the expense of France. But in 1890, Emperor Wilhelm II had taken over authority with less ruthlessness and much less political acumen. While his populace remained nearly unable to influence politics, Wilhelm II made critical political mistakes, especially in dealing with other European powers. These mistakes culminated in the first World War. You know how that one went. Germany’s defeat led into Germany’s first real democracy. Everyone was very obviously new to this. The right attacked the new state, falsely claiming it had needlessly capitulated. The left also attacked the new state, because it wasn’t Soviet-Union-like enough. There was a lot of political violence. The massive damage incurred in the war, and the restrictions and reparations Germany had accepted in the peace settlement, put massive strains on an already fragile political system. Elections were tumultuous and frequent. Hyperinflation caused a huge crisis in 1923, and the Great Depression of 1929 was another huge disaster for Germany. Overall, the abolition of authoritarianism was widely felt to be a mistake. This seeming mistake was fixed when Hitler stepped in. And you know how that one went. The author in his time One remarkable witness to this entire catastrophe was Ernst Jünger. In 1938, when he picked up the pen to write Auf den Marmor-Klippen (On the Marble Cliffs), he was 43 years old and a complicated man in a complicated situation. He was first and foremost a highly renowned soldier. He had the Pour le Mérite, the equivalent of the Medal of Honor in the Kaiserreich, which would entitle him to a decent stipend if the Kaiserreich hadn't been gone for twenty years. He was clearly brilliant, especially as a writer, very well connected and exchanged many letters with important men on the political right. He made a living as an author, mostly because his first book, the World War I memoir “Storm of Steel”, was a great success and continually got reprinted. He had followed it up with a string of books, all nonfiction — almost all memoirs, about the war, or both. And he had written a flurry of political articles, mostly in ultraconservative and nationalist magazines. On the Marble Cliffs is his very first fiction novel. Or he claimed it was fiction — but he was fooling nobody. Jünger wrote for an audience that was very familiar with Storm of Steel and, because of the autobiographical nature of all of his preceding work, with him as a person. His books revealed him to be a highly perceptive, highly but coldly intelligent, very erudite, sensation seeking… sociopath. He has masterful eloquence and a keen interest in nature. Even in the trenches of the World War, where he enjoyed “hunting down” enemy soldiers with sniper shots, he seemed more interested in the dealings between the insects that bumbled through this hellscape than in how his fellow soldiers inwardly felt about what was going on. And his protagonist in the Marble Cliffs is both the first-person narrator and almost exactly the same guy! All of the following points are true both for the protagonist of this novel, and the author at the time of writing. He lives with his brother on the edge of a small town in a fairly rural area with an old Christian culture and strong traditional crafts of wine making and fishing, overlooking a large body of water, across which is a mountainous foreign country: Alta Plana in the book, Switzerland in reality.

Marvel Comics: The Untold Story1 mentions across 1 issues

Marvel Comics: The Untold Story is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between August 16, 2024 and August 16, 2024. The archive places it in contexts such as "Sean Howe’s, Marvel Comics: The Untold Story"; "Marvel Comics: The Untold Story (The audio book is also good)". It most often appears alongside 20th Century Fox, Abomination, Abomination.

Reference entry: Marvel Comics: The Untold Story
Mention count: 1
Issue count: 1
First seen: August 16, 2024
Last seen: August 16, 2024
Book title: Marvel Comics: The Untold Story

Outbound links

Issue trail

Your Book Review: Silver Age Marvel Comics August 16, 2024

20th Century Fox 1 shared issues
Abomination 1 shared issues
Abomination 1 shared issues
Abraham Lincoln 1 shared issues
Action Comics 1 shared issues

Source context

Your Book Review: Silver Age Marvel Comics

August 16, 2024 · Original source

There are plenty of histories of the early days of Marvel Comics, but my favorite by far was Sean Howe’s, Marvel Comics: The Untold Story (The audio book is also good). A good supplement if you want to read more is the Stan Lee biography “True Believer”.

Inline links: Marvel Comics: The Untold Story, True Believer

Marx's Capital1 mentions across 1 issues

Marx's Capital is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between May 26, 2023 and May 26, 2023. The archive places it in contexts such as "Marx’s Capital, nearly a century later, still refers to ‘full-priced’ bakers denouncing their ‘underselling’ rivals". It most often appears alongside /r/wallstreetbets, 2013 Financial Services (Banking Reform) Act, 80,000 Hours.

Reference entry: Marx's Capital
Mention count: 1
Issue count: 1
First seen: May 26, 2023
Last seen: May 26, 2023
Book title: Marx's Capital

Outbound links

Issue trail

Your Book Review: Lying for Money May 26, 2023

wallstreetbets 1 shared issues
2013 Financial Services (Banking Reform) Act 1 shared issues
80,000 Hours 1 shared issues
80,000 Hours podcast 1 shared issues
@eigenrobot 1 shared issues

Source context

Your Book Review: Lying for Money

May 26, 2023 · Original source

In discussing different equilibrium points for trust, Davies brings up what he calls the "Canadian Paradox," which is an observation that a low-trust society will have less commercial fraud than a high-trust society (an example of one such high-trust society being Canada, which in 1985 was home of the Vancouver Stock Exchange, dubbed by Forbes Magazine's Joe Queenan as the "Scam Capital of the World.")

Suppose you are a venture capitalist and you're approached by a Stanford dropout who says they're starting a company. They don't, technically speaking, have something that could be considered a "product" yet, but they do have a really cool idea for something that they claim might one day become a multi-billion dollar company, even though the thing that they're suggesting has never been done before. They need $500,000 to get things off the ground (and they will probably come back to you later to ask for more money). Do you write them a check?

This is illustrated particularly well in a chapter that begins with the story of Charles Ponzi. Let's say that in 1920, you want to raise capital, and decide that the best way to do it is by issuing Ponzi notes that can be redeemed for 50% more than their purchase price at the end of 90 days. After 90 days, how do you pay back $150 to the investor who gave you $100? You issue more Ponzi notes. (With any luck, your original investor will realize the power of compound interest and decide to accept more notes in lieu of cash, because the only thing better than 50% returns after 90 days is 125% returns after 180 days, but if they want their money back, then you'll have to find new investors – and with each subsequent iteration, you'll have more and more outstanding notes, and have to find more and more investors.)

Mary Had A Little Lamb1 mentions across 1 issues

Mary Had A Little Lamb is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between October 30, 2025 and October 30, 2025. The archive places it in contexts such as "the Mary of “Mary Had A Little Lamb”". It most often appears alongside 767 AD, @Scientific_Bird, ACX.

Reference entry: Mary Had A Little Lamb
Mention count: 1
Issue count: 1
First seen: October 30, 2025
Last seen: October 30, 2025
Book title: Mary Had A Little Lamb

Outbound links

Issue trail

Links For October 2025 October 30, 2025

767 AD 1 shared issues
@Scientific_Bird 1 shared issues
ACX 1 shared issues
ACX community 1 shared issues
AI 2027 1 shared issues

Source context

Links For October 2025

October 30, 2025 · Original source

1: In 1876, a woman named Mary Tyler claimed to be the Mary of “Mary Had A Little Lamb”. Her story is plausible - she was a schoolchild in Sterling Massachussetts in the 1810s, and the author of the song was a schoolteacher in Sterling in the 1810s - but some key details don’t line up (she remembers her pet lamb being observed by a man, but the author was a woman). After she became famous, she “helped save the Old South Meeting House in Boston by selling fleece from her pet lamb as attachments on autograph cards”.

Inline links: Mary Tyler

Matthew 51 mentions across 1 issues

Matthew 5 is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between November 14, 2024 and November 14, 2024. The archive places it in contexts such as "Matthew 5: You have heard that it was said, ‘Love your neighbor and hate your enemy.’". It most often appears alongside 1 Corinthians 6, America, Axelrod.

Reference entry: Matthew 5
Mention count: 1
Issue count: 1
First seen: November 14, 2024
Last seen: November 14, 2024
Book title: Matthew 5

Outbound links

Issue trail

The Early Christian Strategy November 14, 2024

1 Corinthians 6 1 shared issues
America 1 shared issues
Axelrod 1 shared issues
Backscratcher Clubs 1 shared issues
Backscratcher Clubs 1 shared issues

Source context

The Early Christian Strategy

November 14, 2024 · Original source

Then do whatever your opponent did last round. This was so boring that Axelrod sponsored a second tournament specifically for strategies that could displace TIT-FOR-TAT. When the dust cleared, TIT-FOR-TAT still won - although some strategies could beat it in head-to-head matches, they did worst against each other, and when all the points were added up TIT-FOR-TAT remained on top. In certain situations, this strategy is dominated by a slight variant, TIT-FOR-TAT-WITH-FORGIVENESS. That is, in situations where a bot can “make mistakes” (eg “my finger slipped”), two copies of TIT-FOR-TAT can get stuck in an eternal DEFECT-DEFECT equilibrium against each other; the forgiveness-enabled version will try cooperating again after a while to see if its opponent follows. Otherwise, it’s still state-of-the-art. The tournament became famous because - well, you can see how you can sort of round it off to morality. In a wide world of people trying every sort of con, the winning strategy is to be nice to people who help you out and punish people who hurt you. But in some situations, it’s also worth forgiving someone who harmed you once to see if they’ve become a better person. I find the occasional claims to have successfully grounded morality in self-interest to be facile, but you can at least see where they’re coming from here. And pragmatically, this is good, common-sense advice. For example, compare it to one of the losers in Axelrod’s tournament. COOPERATE-BOT always cooperates. A world full of COOPERATE-BOTS would be near-utopian. But add a single instance of its evil twin, DEFECT-BOT, and it folds immediately. A smart human player, too, will easily defeat COOPERATE-BOT: the human will start by testing its boundaries, find that it has none, and play DEFECT thereafter (whereas a human playing against TIT-FOR-TAT would soon learn not to mess with it). Again, all of this seems natural and common-sensical. Infinitely-trusting people, who will always be nice to everyone no matter what, are easily exploited by the first sociopath to come around. You don’t want to be a sociopath yourself, but prudence dictates being less-than-infinitely nice, and reserving your good nature for people who deserve it. Reality is more complicated than a game theory tournament. In Iterated Prisoners’ Dilemma, everyone can either benefit you or harm you an equal amount. In the real world, we have edge cases like poor people, who haven’t done anything evil but may not be able to reciprocate your generosity. Does TIT-FOR-TAT help the poor? Stand up for the downtrodden? Care for the sick? Domain error; the question never comes up. Still, even if you can’t solve every moral problem, it’s at least suggestive that, in those domains where the question comes up, you should be TIT-FOR-TAT and not COOPERATE-BOT. This is why I’m so fascinated by the early Christians. They played the doomed COOPERATE-BOT strategy and took over the world. II. Matthew 5: You have heard that it was said, ‘Love your neighbor and hate your enemy.’ But I tell you, love your enemies and pray for those who persecute you . . . If you love those who love you, what reward will you get? Are not even the tax collectors doing that? And if you greet only your own people, what are you doing more than others? Do not even pagans do that? Talk is cheap, but The Rise Of Christianity suggests the early Christians pulled it off. For example, even though pagan institutions would not help indigent Christians, Christians tried to give charity to Christian and pagan alike, even going so far as to help nurse pagans during the plague (when nursing a victim conferred a high risk of contagion and death). Even Emperor Julian, an enemy of Christianity, admitted it lived up to its own standards: When the poor happened to be neglected and overlooked by the priests, the impious Galileans observed this and devoted themselves to benevolence . . . [they] support not only their poor, but ours as well, [when] everyone can see that our people lack aid from us.” In 1 Corinthians 6, Paul is asked whether it is acceptable for one Christian to pursue a lawsuit against another Christian in a pagan court. He answers: The very fact that you have lawsuits among you means you have been completely defeated already. Why not rather be wronged? Why not rather be cheated? We get a similar picture from the stories of the martyrs. Many of them prayed for the Romans while the Romans were in the process of torturing and killing them; Polycarp even cooked them a meal. If the Christians had merely been TIT-FOR-TAT, it would be easy to tell a story of their victory. The Roman Empire was corrupt and decadent to the core. People were looking for a community they could trust. Christianity offered access to a better class of friends who wouldn’t immediately rob or betray you when your guard was down. By providing a superior alternative to the low-trust pagan world, it was irresistible on a purely rational economic basis. But this story sounds more worthy of the mystery cults. Mystery cults are a great structure for mutual aid; we see this today in groups like the Freemasons (cf. Backscratcher Clubs). Everybody knows who’s on the inside (and needs to be mutually aided) and who’s on the outside (and can be ignored). The initiatory structure holds off freeloaders and makes sure the people on the inside are of approximately equal rank (so that you get as many benefits as you give) and can be held accountable if they don’t contribute. Since Christianity did better than the mystery cults, there must have been some reason that COOPERATE-BOT beat TIT-FOR-TAT in the particular environment of Roman religion, defying all normal game theoretic logic. III. Is this a consistent feature of COOPERATE-BOT strategies, or was it just luck? This is hard to say, because in all normal cases it’s impossible to follow a COOPERATE-BOT strategy at scale and for any period of time. Consider the Quakers, who gave it a better try than most. They were persecuted by the British and fled to America (is this kosher? it sort of seems like resisting evil). There they founded the colony of Pennsylvania, intended to be a utopia of pacifism and benevolence. They were very serious about this; history records many Quakers who were arrested or even killed rather than compromise their principles, and the British Crown seized Pennsylvania from the Quakers a few times because they wouldn’t make extremely cheap gestures like pay taxes or swear oaths. But in the end, the Crown frog-boiled the Quakers into compliance. They promised to return self-government if the Quakers would budge an inch - in one compromise, if they agreed to pay taxes that could go to non-combat functions of the military. The Quakers eventually agreed, and the British ratcheted up their demands the next time. Finally, in 1755, some Indians launched a major assault on Pennsylvania, and all the Quakers voluntarily resigned from government to let the non-Quaker Pennsylvanians (who by this time outnumbered them) conduct the war without restraint. The Quakers performed better than most COOPERATE-BOTs. They stuck to their principles most of the time, and in the end their religion survived. But look deeper, and you see a gradual process of surrender to reality. First was the flight to America, an implicit admission that living was better than being martyred for the faith. Then came the various compromises; an implicit admission that getting to keep self-government while being 99% pure was better than being subjects while 100% pure. Finally, they gave up Pennsylvania itself rather than be wiped out, again choosing the practical option over martyrdom. My point isn’t to knock the Quakers, who may come in a close 2nd in “historical groups that stuck to their cooperative principles despite all odds” and were certainly more ethical than I am. My point is that even very committed groups of religious fanatics fail the non-violent COOPERATE-BOT strategy eventually. Or maybe the ones who didn’t fail were wiped out? I hear good things about the Cathars, but we can’t know for sure because they were very thoroughly killed off - unrepentant to the last. Are there any other groups who deserve mention in this section besides early Christians, Quakers, and Cathars? I think some German and Russian sects have tried similar strategies, though they mostly failed and I don’t know much about them. Not exactly the same, but maybe rhyming: what about modern liberalism? To the monarchs and dictators of the past, free speech might seem kind of like COOPERATE-BOT in a limited domain: the idea that elites shouldn’t make any forceful/legal effort to protect their ideological and spiritual position must sound almost as crazy as them not making any forceful/legal effort to protect themselves if attacked, or to prevent themselves from getting cheated. It is, in some sense, a unilateral surrender in the war of ideas; fascists and communists will do their best to crush liberalism, but liberals cannot ban discussion of fascism or communism. The fact that this, too, has worked, makes me think early Christianity wasn’t just a one-off, but suggests some larger point. IV. Still, I don’t really know what it is. Here are some weak theories: Advertisement: Being kind to outsiders is good PR and encourages those outsiders to join you. This effect is stronger than the corresponding disincentive (that they won’t get much better treatment than they’re getting already, and they will have to be nice to other outsiders in their turn).

Inline links: The Rise Of Christianity, cf. Backscratcher Clubs, eventually agreed

Maus1 mentions across 1 issues

Maus is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between June 10, 2023 and June 10, 2023. The archive places it in contexts such as "Art Spiegelman’s “ Maus ” comes to mind here". It most often appears alongside A Poet in Paradise, Agrippa d'Aubigné, Alfred Adler.

Reference entry: Maus
Mention count: 1
Issue count: 1
First seen: June 10, 2023
Last seen: June 10, 2023
Book title: Maus

Outbound links

Issue trail

Your Book Review: Man’s Search for Meaning June 10, 2023

A Poet in Paradise 1 shared issues
Agrippa d'Aubigné 1 shared issues
Alfred Adler 1 shared issues
Art Spiegelman 1 shared issues
Auschwitz-Birkenau 1 shared issues

Source context

Your Book Review: Man’s Search for Meaning

June 10, 2023 · Original source

In the last few pages of the first part he writes about the third stage of a prisoner’s mental reactions: the psychology of the prisoner after his liberation. If I found anything in this book lacking, it is this topic. I would welcome more discussion on rehabilitation of camp survivors and on how the traumatic experiences shaped their future life. Art Spiegelman’s “Maus” comes to mind here, and indeed it may serve as a companion piece to Man’s Search for Meaning. The book was first written in 1946, and it is possible that Frankl himself didn’t have enough material yet. But he describes one powerful scene that took place almost immediately after their release, that gives us a glimpse into future hardships.

I: A Journey of Three and One1 mentions across 1 issues

Me/Myself/I: A Journey of Three and One is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between February 21, 2024 and February 21, 2024. The archive places it in contexts such as "most irritatingly narcissistic book titles they can think of. Such as: Me/Myself/I: A Journey of Three and One". It most often appears alongside 2017 SSC survey, A Woman First: First Woman: A Memoir, Aella.

Reference entry: I: A Journey of Three and One
Mention count: 1
Issue count: 1
First seen: February 21, 2024
Last seen: February 21, 2024
Book title: Me/Myself/I: A Journey of Three and One

Outbound links

Issue trail

Highlights From The Comments On Polyamory February 21, 2024

2017 SSC survey 1 shared issues
A Woman First: First Woman: A Memoir 1 shared issues
Aella 1 shared issues
Amish 1 shared issues
Anomie 1 shared issues

Source context

Highlights From The Comments On Polyamory

February 21, 2024 · Original source

Me/Myself/I: A Journey of Three and One

Means of Ascent1 mentions across 1 issues

Means of Ascent is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between May 07, 2021 and May 07, 2021. The archive places it in contexts such as "chapter 17 of Means of Ascent is named "A Love Story"". It most often appears alongside 22nd Amendment, Abe Fortas, Alvin Wirtz.

Reference entry: Means of Ascent
Mention count: 1
Issue count: 1
First seen: May 07, 2021
Last seen: May 07, 2021
Book title: Means of Ascent

Outbound links

Issue trail

Your Book Review: The Years Of Lyndon Johnson May 07, 2021

22nd Amendment 1 shared issues
Abe Fortas 1 shared issues
Alvin Wirtz 1 shared issues
Bilbo Baggins 1 shared issues
Brown & Root 1 shared issues

Source context

Your Book Review: The Years Of Lyndon Johnson

May 07, 2021 · Original source

(However, Stevenson was a storybook character, so he then met his soulmate and lived happily ever after. Seriously, chapter 17 of Means of Ascent is named "A Love Story", and it's very sweet.)

Medical Nemesis1 mentions across 1 issues

Medical Nemesis is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between April 17, 2023 and April 17, 2023. The archive places it in contexts such as "Ivan Illich, 'Medical Nemesis' recently". It most often appears alongside Advarra, Amazon, Anya L.

Reference entry: Medical Nemesis
Mention count: 1
Issue count: 1
First seen: April 17, 2023
Last seen: April 17, 2023
Book title: Medical Nemesis

Outbound links

Issue trail

Highlights From The Comments On IRBs April 17, 2023

Advarra 1 shared issues
Amazon 1 shared issues
Anya L 1 shared issues
arXiv 1 shared issues
Astralcodexten Com 1 shared issues

Source context

Highlights From The Comments On IRBs

April 17, 2023 · Original source

Finally, most of the surveys in question are just a series of basic psychology scales or tasks both the worker and average SSC reader are very familiar with. I suspect many of them are administered by students as practice rather than 'serious' research. As the other poster said, rejected HITs are just any task the requestor declines for any reason. A worker's acceptance rate is extremely important - one of the few pieces of advice Amazon seems to give requestors is to filter for 98% or 99% acceptance rate. It's probably pretty reasonable for surveys - if you can't get 99 out of 100 of those filled out acceptably (assuming good faith by the requestors), maybe you should be filtered. It's also worth noting that Amazon makes communication difficult, and that rejected HITs can only be reversed for like a month - after that, they're permanently on your record. It's also probably worth restating: if a worker goes below the high 90s, they'll have access to fewer tasks, likely from less reputable requestors, and they'll need to do 100 of these to offset every rejection. And the worker is at much greater risk of being dug deeper into that hole by requestors rejecting their work in bad faith with no recourse - part of why surveys are popular is because the IRB can bludgeon requestors into accountability. Most of the surveys in question are also are the crumbs that filter through the grasping pedipalps of the hordes of workers (and their scripts). If people are seriously using MTurk to monetize their time, they're likely looking for 'batch HITs' - the sort of thing where there's hundreds or thousands of tasks that can be quickly repeated (moderating images, 3 cents for a sentiment analysis, a couple quarters to outline a car in an image, etc.) Of course, this mana from heaven rarely lasts long, and the worker always takes a risk - 'if I do 100 of these, and this is an unscrupulous requestor, well - I better have ten thousand accepted HITs under my belt.' That's why workers are so protective of their acceptance rate. Back to surveys - again as the other poster replied, most of what the average MTurk worker will see is probably a psychology study questionnaire with a series of whatever common scales, attention checks, and other tricks the worker has probably seen at least dozens if not hundreds of times by now. They often pay Amazon's princely sum of about 10 cents per (expected) minute - based on the minimum wage in whatever benighted 00s year Amazon Mechanical Turk launched. Anecdotally, it also seems like a lot of these are from students - probably just practice research by someone who likely has less experience with the platform than the worker themselves. The problem the requestor has - at least as of ~2018 - is that there is a lot of fraud with foreign workers getting access to MTurk accounts and submitting totally garbo data, often very quickly. Based purely on a 'time to complete' metric, this is hard to distinguish from a legit worker who has filled out hundreds of these and is looking to maximize how many pennies they get for their minutes. It also wasn't uncommon for workers to 'cook' such a survey - letting it sit at the end screen before submitting - just to avoid getting pinged for finishing it quickly. As for how this all ties back into Institutional Review Boards - well, yeah, griping to the IRB is often the MTurk worker's only recourse. Amazon just doesn't care, and as I recall a lot of requestors don't even know workers can contact them - and as mentioned there's a narrow time window to discuss rejected HITs before they become permanent. On the other hand, in a lot of cases this is basically a reddit mob complaining that a student doling out dimes screwed up their understanding of MTurk's arcane inner workings, and that's in the case that the workers aren't actually trying to defraud them for said dimes. 5. Comments About Regulation, Liability, and Vetocracy CatCube writes: I think the fundamental problem is that you cannot separate the ability to make a decision from the ability to make a *wrong* decision. However, our society--pushed by the regulator/lawyer/journalist/administrator axis you discuss--tries to use detailed written rules to prevent wrong decisions from being made. But, because of the decision/wrong decision inseparability thing, the consequences are that nobody has the ability to make a decision. This is ultimately a political question. It's not wrong, precisely, or right either. It's a question of value tradeoffs. Any constraint you put on a course of action is necessarily something that you value more than the action, but this isn't something people like to admit or hear voiced aloud. If you say, "We want to make sure that no infrastructure project will drive a species to extinction", then you are saying that's more important than building infrastructure. Which can be a defensible decision! But if you keep adding stuff--we need to make sure we're not burdening certain races, we need to make sure we're getting input from each neighborhood nearby, etc.--you can eventually end up overconstraining the problem, where there turns out to be no viable path forward for a project. This is often a consequence of the detailed rules to prevent wrong decisions. But because we can't admit that we're valuing things more than building stuff (or doing medical research, I guess?), we as a society just end up sitting and stewing about how we seemingly can't do anything anymore. We need to either: 1) admit we're fine with crumbling infrastructure, so long as we don't have any environmental, social, etc., impacts; or 2) decide which of those are less important and streamline the rules, admitting that sometimes the people who are thus able to make a decision are going to screw it up and do stuff we ultimately won't like. Darwin on why safetyism expanded just as the neoliberals were trying to decrease government regulation: Without the excuse of 'we were following all of the very strict and explicit regulations, so the bad thing that happened was a freak accident and not our fault' to rely on, companies had to take safety and caution and liability limitation and PR management into their own hands in a much more serious way. And without the confidence in very strict and explicit regulations to limit the bad things companies might do, and without democratically-elected regulators as a means to bring complaint and affect change, we became much more focused on seeking remedy for corporate malfeasance by suing companies into oblivion and destroying them in the court of public opinion. Basically, government actually *can* do useful things, as it turns out. One of the useful things it can do is be a third party to a dispute between two people or entities, such as 'corporations' and 'citizens', and use it's power to legibly and credibly ensure cooperation by explicitly specifying what will be considered defection and then punishing it harshly. This actually allows the two parties, which might otherwise be in conflict, to trust each other much more and cooperate much better, because their incentives have been shifted by a third party to make defection more costly. Without government playing that role, you can fall back into bad equilibrium of distrust and warring, which in this case might look like a wary populace ready to sue and decry at the slightest excuse, and paranoid corporations going overboard on caution and PR to shield from that. Meadow Freckle writes: Why can’t you sue an IRB for killing people for blocking research? You can clearly at least sometimes activist them into changing course. But their behavior seems sue-worthy in these examples, and completely irresponsible. We have negligence laws in other areas. Is there an airtight legal case that they’re beyond suing, or is it just that nobody’s tried? I don’t know, and this seems like an important question. And Donald writes: Why do we need special rules for medicine? The law has rules about what dangerous activities people are allowed to consent to, for example in the context of dangerous sports or dangerous jobs. Criminal and civil trials in this context seem to be a fairly functional system. If Doctors do bad things, they can stand in the accused box in court and get charged with assault or murder, with the same standards applied as are applied to everyone else. If there need to be exceptions, they should be exceptions of the form "doctors have special permission to do X". I do want to slightly defend something IRB-like here. When a doctor asks you to be part of a study, they’re implicitly promising that they did their homework, this is a valuable thing to study, and that there’s no obvious reason it should be extremely unsafe. As a patient (who may be uneducated) you have no way of knowing whether or not this promise is true. Every so often, someone does everything right, and something goes wrong anyway. A drug that everyone reasonably thought would be safe and effective turns out to have unpredictable side effects - this is part of why we have to do studies in the first place. If every time this happened, a doctor had to stand trial for assault/murder, nobody would ever study new drugs. Trials are a crapshoot, and juries tend to rule against doctors on the grounds that the disabled/dead patient is very sympathetic and everyone knows doctors/hospitals are rich and can give them infinite money as damages. There is no way for an average uneducated jury to distinguish between “doctor did their homework and got unlucky” and “doctor did an idiotic thing”. Either way, the prosecution can find “expert witnesses” to testify, for money, that you were an idiot and should have known the study would fail. In order to remove this risk, you need some standards for when a study is safe, so that if people sue you, you can say “I was following the standards and everyone else agreed with me that this was good” and then the lawsuit will fail. Right now those standards are “complied with an IRB”. This book is arguing that the IRB’s standards are too high, but we can’t cut the IRB out entirely without some kind of profound reform of the very concept of lawsuits, and I don’t know what that reform would look like. 6. Comments About The Act/Omission Distinction jumpingjacksplash writes: I think you've unintentionally elided two distinct points: first, that IRBs are wildly inefficient and often pointless within the prevailing legal-moral normative system (PLMNS); second, that IRBs are at odds with utilitarianism. Law in Anglo-Saxon countries, and most people's opinions, draw a huge distinction between harming someone and not helping them. If I cut you with a knife causing a small amount of blood loss and maybe a small scar, that's a serious crime because I have an obligation not to harm you. If I see a car hurtling towards you that you've got time to escape from if you notice it, but don't shout to warn you (even if I do this because I don't like you), then that's completely fine because I have no obligation to help you. This is the answer you'd get from both Christianity and Liberalism (in the old-fashioned/European sense of the term, cf. American Right-Libertarianism). Notably, in most Anglo-Saxon legal systems, you can't consent to be caused physical injury. Under PLMNS, researchers should always ask people if they consent to using their personal data in studies which are purely comparing data and don't change how someone will be treated. For anything that affects what medical treatment someone will or won't receive, you'd at least have to give them a full account of how their treatment would be different and what the risks of that are. If there's a real risk of killing someone, or permanently disabling them, you probably shouldn't be allowed to do the study even if all the participants give their informed consent. This isn't quite Hans Jonas' position, but it cashes out pretty similarly. That isn't to say the current IRB system works fine for PLMNS purposes; obviously there's a focus on matters that are simply irrelevant to anything anyone could be rationally concerned with. But if, for example, they were putting people on a different ventilator setting than they otherwise would, and that risked killing the patient, then that probably shouldn't be allowed; the fact that it might lead to the future survival of other, unconnected people isn't a relevant consideration, and nor is "the same number of people end up on each ventilator setting, who cares which ones it is" because under PLMNS individuals aren't fungible. Under utilitarianism, you'd probably still want some sort of oversight to eliminate pointless yet harmful experiments or reduce unnecessary harm, but it's not clear why subjects' consent would ever be a relevant concern; you might not want to tell them about the worst risks of a study, as this would upset them. The threshold would be really low, because any advance in medical science could potentially last for centuries and save vastly more people than the study would ever involve. The problem is, as is always the case for utilitarianism, this binds you to some pretty nasty stuff; I can't work out whether the Tuskegee experiment's findings have saved any lives, but Mengele's research has definitely saved more people than he killed, and I'd be surprised if that didn't apply to Unit 731 as well. The utilitarian IRB would presumably sign off on those. More interestingly, it might have to object to a study where everyone gives informed consent but the risk of serious harm to subjects is pretty high, and insist that it be done on people whose quality of life will be less affected if it goes wrong (or whose lower expected utility in the longer term makes their deaths less bad) such as prisoners or the disabled. The starting point to any ideal system has to be setting out what it's trying to achieve. Granted, if you wanted reform in the utilitarian direction, you probably wouldn't advocate a fully utilitarian system due to the tendency of the general public to recoil in horror. I want to stress how far we are away from “do experiments without patient’s consent” here - a much more common problem is that patients really want to be in experiments, and the system won’t allow it. This is most classic in studies on cancer, where patients really want access to experimental drugs and IRBs are constantly coming up with reasons not to give it to them. Jonas argued that all cancer studies should be banned because it’s impossible to consent when you’re desperate to survive, which isn’t the direction I would have taken that particular example in. But there are other examples - during COVID, lots of effective altruists stepped up to be in human challenge trials that would have gotten the vaccines tested faster, but the government wouldn’t allow them to participate. I would honestly be happy with a system that counts the harm of denying a patient’s ability to consent to an experiment they really want to be in as a negative, forget about any lives saved. And JDK writes: I haven't finished reading by felt compelled to comment on this: "the stricter IRB system in place since the '90s probably only prevents a single-digit number of deaths per decade, but causes tens of thousands more by preventing lifesaving studies." No. It does NOT "cause" deaths. We can't go down this weird path of imprecision about what "causing" means. I've been examining Ivan Illich, "Medical Nemesis" recently. By claiming IRBs which stop research ostensibly CAUSE death strikes me as cultural iatrogenesis masquerading as a cure for clinical iatrogenesis. […] "Might have been saved if" is not the same as "death was caused by". This seems to me to be a weird and overly metaphysical nitpick. Suppose a surgeon is operating on someone. In the process, they must clamp a blood vessel - this is completely safe for one minute, but if they leave it clamped more than one minute, the patient dies. They clamp it as usual, but I rush into the operating room and forceably restrain the surgeon and all the staff. The surgeon is unable to remove the clamp and the patient dies. I (and probably the legal system) would like to be able to say I caused the patient’s death in this scenario. But it sounds like JDK is saying I have to say the surgeon caused the patient's death and I was only tangentially involved. Here’s another example; suppose the US government bans all food production - farmers, hunters, fishermen, etc are forbidden from doing their jobs. After a few months, everyone starves to death. I might want to say something like “the US government’s ban on food production killed people”. But by JDK’s reasoning, this is wrong - the government merely prevented farmers and fishermen from saving people (by giving them food so they didn’t starve). I might want to say something like “Mao’s collective farming policy killed lots of people”. But since this is just a weaker version of hypothetical-Biden’s ban on food, by JDK’s reasoning I can’t do this. This seems contrary to common usage, common sense, and communicating information clearly. I have never heard any philosopher or dictionary suggest this, so what exactly is the argument? (JDK has a response here, but I didn’t find it especially enlightening) 7. Comments About The Applications For AI Metaphysiocrat writes: People have joked about applying NEPA review to AI capabilities research, but I wonder if some kind of IRB model might have legs (as part of a larger package of capabilities-slowing policy.) It’s embedded in research bureaucracies, we sort of know how to subject institutions to it, and so on. I can think of seven obvious reasons this wouldn’t work, but at this point I’m getting doomery enough that I feel like we may just have to throw every snowball we have at the train on the off chance one has stopping power. Zach Stein-Perlman writes: A colleague of mine is interested in 'IRBs for AI'-- he hasn't investigated it but has thought about IRB-y stuff in the context of takeaways for AI (https://wiki.aiimpacts.org/doku.php?id=responses_to_ai:technological_inevitability:incentivized_technologies_not_pursued:vaccine_challenge_trials). He's interested in people's takes on the topic. My take: my understanding is that the US can’t technically demand all doctors use IRBs. (Almost) al doctors use IRBs for a combination of a few reasons : The US government demands that everyone who receives federal funding use an IRB, and most doctors get some federal funding.

Inline links: writes, Darwin, writes, writes, writes, writes, has a response here, writes, writes, https://wiki.aiimpacts.org/doku.php?id=responses_to_ai:technological_inevitability:incentivized_technologies_not_pursued:vaccine_challenge_trials

Medical Systems Very Similar To Ours1 mentions across 1 issues

Medical Systems Very Similar To Ours is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between January 19, 2022 and January 19, 2022. The archive places it in contexts such as "Emanuel’s book could easily have been titled Medical Systems Very Similar To Ours". It most often appears alongside Alinea, Alp Blossom, Alpha Tolman.

Reference entry: Medical Systems Very Similar To Ours
Mention count: 1
Issue count: 1
First seen: January 19, 2022
Last seen: January 19, 2022
Book title: Medical Systems Very Similar To Ours

Outbound links

Issue trail

Book Review: Which Country Has The World's Best Health Care? January 19, 2022

Alinea 1 shared issues
Alp Blossom 1 shared issues
Alpha Tolman 1 shared issues
Amish 1 shared issues
Askinosie 1 shared issues

Source context

Book Review: Which Country Has The World's Best Health Care?

January 19, 2022 · Original source

But partly it’s because all national health systems are surprisingly similar. One of my favorite books is David Friedman’s Legal Systems Very Different From Ours, which catalogues the world’s weirdest legal systems and expands your space of possibilities about what law codes would be like. I was hoping to find something similar here, but Emanuel’s book could easily have been titled Medical Systems Very Similar To Ours. People talk about how the US system is “privatized” and the Canadian system “socialized”, but a lot of this comes down to whether your payments for the same basic package are marked “paycheck deductions” vs. “taxes”. Or whether your choices are limited to one state insurance company vs. to 2-3 plans offered by your employer which are legally mandated to be basically the same. It was hard to find any really fundamentally different visions. And absent truly different designs, the 300 pages were a lot of stuff on how various bureaucracies were organized and which three-letter acronyms they used.

Inline links: Legal Systems Very Different From Ours

Meditations1 mentions across 1 issues

Meditations is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between April 09, 2021 and April 09, 2021. The archive places it in contexts such as "it’s not too hard to find multiple different translations of Meditations". It most often appears alongside 1913 Nobel Prize in Physiology or Medicine, Alexandria, Aristotelian.

Reference entry: Meditations
Mention count: 1
Issue count: 1
First seen: April 09, 2021
Last seen: April 09, 2021
Book title: Meditations

Outbound links

Issue trail

Your Book Review: On The Natural Faculties April 09, 2021

1913 Nobel Prize in Physiology or Medicine 1 shared issues
Alexandria 1 shared issues
Aristotelian 1 shared issues
Aristotle 1 shared issues
Aristotle’s physics 1 shared issues

Source context

Your Book Review: On The Natural Faculties

April 09, 2021 · Original source

It’s hard not to notice just how famous Galen was in his own time. Marcus Aurelius described him as “primum sane medicorum esse, philosophorum autem solum” — first among doctors and unique among philosophers (one wonders if Galen might have influenced the Emperor’s own philosophy). Forgeries and unscrupulous editions of his work were such a problem during his lifetime, he had to write a book called On My Own Books to try to sort it all out. Among other things, he complains that his servants were stealing private letters he had written to friends and circulating bootleg copies of them as medical advice. Galen was an incredibly prolific writer. Wikipedia claims that he produced more works than any other author in antiquity, maybe up to 600 treatises, and possibly employed 20 scribes at one point. While these particular claims are hard to substantiate, he did leave behind a whole lot of books. Fires and the various other mishaps that are guaranteed to happen to classical texts destroyed many of his works. Some of this even happened during his own lifetime, and in On My Own Books he seems surprisingly relaxed about so many of his works being lost: The books of many others perished at that time, as did all those of mine which were located in that storehouse; and none of my friends in Rome admitted to having copies of the first two books. Since, then, my followers prevailed upon me to write the same treatise again, I thought that I should give this explanation regarding the previously distributed books, in case anyone in the future finds them and wonders why I should have written a treatise twice on the same subject. Even with these losses, huge amounts of his work has survived. It’s hard to get an exact count, but Claudii Galeni Opera Omnia by Karl Gottlob Kühn, compiled around 1833 and for a long time the definitive edition, contains 122 different works in 22 volumes. That’s a lot. Despite this, I was surprised how hard it was to get my hands on primary source copies of his works (in English). Because of our own plague, I was limited to finding sources online — but for most classical works, this is pretty easy. Marcus Aurelius was a contemporary of Galen, and it’s not too hard to find multiple different translations of Meditations (though admittedly Marcus may have a slightly wider appeal). Part of this might be that Galen’s works are very badly organized. Every secondary source I read on the Galenic corpus is full of griping about how confusing the whole thing is. Galen wrote in Greek, but many of the original versions of his books are lost, leaving us only with Arabic or Latin translations, or Latin translations of earlier Arabic translations. Some of the books appear under different titles in different places, and sometimes the works are only indexed under abbreviations of those titles. Some of them probably were never intended for publication (those bootleg letters I mentioned above), and so may not have official titles or versions at all. Forgeries of his works in various languages continued well on into the Renaissance. Galen himself was very unclear on how to think about the documents he produced. At one point in On My Own Books, he starts off by talking about a piece of writing he did “as an exercise for myself”, and then immediately turns around and mentions that he gave it to friends, who in turn gave it to their friends. Needless to say, the whole thing is a mess, the scholars seem very agitated. I chose to review the longest piece I could find, which is On the Natural Faculties, specifically the translation by Arthur John Brock, which was the only translation I was able to track down. This also seemed like a good choice because, instead of being a treatise on a more limited topic like diet, the pulse, or bones, this book serves as more of an introductory textbook to what today we would call biology. III. On the Natural Faculties is divided into three books, though if the three books have any structure to them, I wasn’t able to figure it out. Galen is pretty straightforward in naming his pieces, and this book is about him trying to describe all of the “natural faculties”. This doesn’t really correspond to any modern concept, but essentially he means the fundamental or basic biological functions common to all living things. He begins by contrasting the functions of the soul, like feeling and voluntary motion (we might say “mental functions”), which occur only in animals, with the natural functions common to both animals and plants. You could maybe translate “natural faculties” as something like “basic biological functions”. I had always heard that Galen was a Hippocrates stan, but right from the get-go he’s mentioning Aristotle in the very same breath (though he reminds us that Hippocrates “lived much earlier than Aristotle”). When describing the natural faculties, he seems to base them off of Aristotle’s physics more than Hippocrates’ humors. Aristotle’s physics is a system I mostly know secondhand from the descriptions offered by Thomas Kuhn (for an example, take a look at this piece). Kuhn stresses that this system is hard for a modern mind to understand and even harder to explain, so I was surprised at how intelligible Galen’s account is. Maybe reading Kuhn’s description prepared me to understand what Galen has to say, but either way, it’s great. I think Galen does a better job than Kuhn. Basically he says, look, there are different kinds of motion: If that which is white becomes black, or what is black becomes white, it undergoes motion in respect to colour; or if what was previously sweet now becomes bitter, or, conversely, from being bitter now becomes sweet, it will be said to undergo motion in respect to flavour … when a warm thing becomes cold, and a cold warm, here too we speak of motion; similarly also when anything moist becomes dry, or dry moist. He goes on to suggest that the natural faculties are more advanced forms of motion, possibly built up out of the combination of simpler forms of motion. (Kuhn treats the Aristotelian perspective as if it was the common sense of the ancient world, but the fact that Galen has to describe it in such detail makes me wonder if that was really the case.) That’s the framework. What the exact set of natural faculties are, however, is less clear. In book one he focuses on three faculties in particular — genesis, growth, and nutrition — and provides lots of arguments that (for example) the body’s ability to grow is different from its ability to sustain itself. In book three he gives a different list of four — the attractive, retentive, expulsive, and alterative faculties — but he also suggests that these are “handmaids of Nutrition”. Elsewhere he says that genesis is not “a simple activity of Nature” but instead is “compounded of alteration and of shaping.” He also mentions faculties like “adhesion” and “presentation”. The particulars are pretty confusing, but the general gist is clear. Galen wants to lay out all the different faculties and their sub-faculties (and sub-sub-faculties?) so that the reader can understand the workings of the body. Galen makes it pretty plain that he thinks that diseases are caused by failures or overactivity of the different principles. For example, he says that in leprosy “there is adhesion of the nutriment but no real assimilation”. One faculty is working but the other is disordered. If you want to be a good physician, he says, you need to understand all these faculties so you can identify diseases (tell what faculties are misfunctioning) and treat them — “how are you going to be successful in treatment, if you do not understand the real essence of each disease?” he says. The four humors do make their way into this mix eventually, especially in the second and third books. (Though the translator often insists on translating “humor” as “juice”, which makes me very uncomfortable.) The relationship seems to be that the humors are the building material of the body, but that all the activity is carried out through the natural faculties. The student needs to know the humors to understand what is being moved around, but the humors are primitive. To Galen, biology is all about these faculties shuffling, transforming, and combining different humors. VI. Anyways, that’s what Galen wants to be talking about. But about halfway through book one, he goes entirely off the rails and never really gets back on track. The thing that sets him off is other schools of medicine. It’s clear that Galen cannot stop thinking about them. They invade his every thought; he is beleaguered by them. I would seriously believe that he loses sleep over them. Some of the commentators I’ve read suggested that Galen was an arrogant man — one said he saw in Galen “the blind assumption that he alone was graced with the ability to bring Hippocrates’ work to completion”. My sense of Galen was that he is a man who is constantly exasperated. He is just trying to write basic pieces about how to be a good physician and philosopher, and people keep descending on him with the most unbelievably pedantic arguments. Book One of On the Natural Faculties is divided into 17 sections, and he spends half of the first section hedging around ways people could potentially take his words in the wrong ways. These sound more than a little like intrusive thoughts, and it’s tempting to think that he’s blowing this all out of proportion. But from what I know about Galen’s life, it seems likely that he really was getting into disagreements all the time, and probably really did need to worry about people quoting his work out of context. One article in The Lancet describes him as “a public figure, known and recognised by many, accosted in the streets, challenged to debate.” It’s easy to imagine how being accosted in the streets might work its way into your head. Either way, these concerns absolutely consume him. He keeps getting drawn off on different tangents, before trying to return to the main thread with statements like: I said, however, that I was not going to enter into an argument with these people, and it was only because the example was drawn from the subject-matter of medicine, and because I need it for the present treatise, that I have mentioned it. Let us pass on, then, again to another piece of nonsense; for the sophists do not allow one to engage in enquiries that are of any worth, albeit there are many such; they compel one to spend one’s time in dissipating the fallacious arguments which they bring forward. What, then, is this piece of nonsense? Now, we usually refrain from arguing with people whose principles are wrong from the outset. Still, having been compelled by the natural course of events to enter into some kind of a discussion with them, we must add this further to what was said… Since, then, we have talked sufficient nonsense — not willingly, but because we were forced, as the proverb says, “to behave madly among madmen” — let us return again to the subject of urinary secretion. But, as I have said, one is driven to talk nonsense whenever one gets into discussion with such men. Having, therefore, given a concise and summary statement of the matter, I wish to be done with it. Of course, in the very next paragraph, he is immediately drawn back into a discussion of their shortcomings! In some ways, On the Natural Faculties is less of a medical treatise and more of a fascinating snapshot of the state of the academic medical world in the latter half of the second century CE. The tone sounds really contemporary in a lot of ways, and has a quality of acrimonious quibbling that is more than a little familiar, though I don’t think modern physicians are likely to be poisoned by their colleagues (but what do I know). V. We’ve established that Galen has a problem with other experts and schools of medical thought. That leaves us wondering how justified he is. Is he criticizing them for real problems in their work, or is this just partisan squabbling? What are the things that he takes such issue with from these other schools? I think there are two things he’s mostly complaining about. The first thing that really sets Galen off is sectarian dogmatism. “Everyone becomes like the first teacher that he comes across,” he says, “without waiting to learn anything from anybody else.” He bemoans sectarian partisanship and, in classic doctor fashion, uses a weird hygiene metaphor, calling it “excessively resistant to all cleansing process”. It is “harder to heal than any itch”. The fact is that those who are enslaved to their sects are not merely devoid of all sound knowledge, but they will not even stop to learn! This is kind of tragicomic, because two of the main things Galen is accused of are 1) blindly following whatever Hippocrates said about medicine and 2) leading centuries of physicians to blindly follow whatever he wrote! It’s hard to know how blindly Galen is following the teachings of Hippocrates. On the one hand, he does refer to him as “most divine Hippocrates” at least once. On the other hand, he is open to pointing out the (rare) cases where he thinks Hippocrates has overlooked something, and even talks about how he wishes his opponents would criticize Hippocrates more directly! When someone disagrees with a whole suite of his intellectual heroes, he says, “now, one cannot be blamed for not agreeing with all these great men, nor for imagining that one knows more than they; but not to consider such distinguished teaching worthy either of contradiction or even mention shows an extraordinary arrogance.” Maybe other physicians really did follow Galen’s writing blindly in the centuries following his death. I’m not sure anymore. But Galen certainly can’t be blamed for it. He could not be clearer in stating that this is exactly what the student of medicine should avoid doing. It would be tempting to pass this all off as one-sided; “stop listening blindly to your teachers and listen blindly to me!” I don’t get that sense. First, we know that Galen studied all over the ancient world, so he was exposed to all sorts of ways of doing medicine. He practiced what he preached. It’s hard to know how fair a representation he’s giving of the other schools of thought, but he writes as though he has them all memorized, and he certainly was in a position to frequently get into debates with them. When he tells us that they’re uncritical, I’m tempted to believe him. Second, Galen makes a serious point to try to convince the reader of his positions. He’s not just stating “facts” and expecting you to bow down at his feet. He’s engaging with opposing points of view and trying to make compelling arguments that he thinks will convince his readers. VI. Finally, I don’t buy this because nowhere is Galen asking people to listen blindly to anyone, least of all himself. Because the second thing that REALLY sets Galen off is when people aren’t empirical enough! He constantly ridicules, in pretty harsh language, those who remain unconvinced by observation and experiment. Asclepiades, one particularly hated adversary, is charged with “bidding us distrust our senses where obvious facts plainly overturn his hypotheses.” Asclepiades has rather unusual opinions about the urinary system, and in one particularly strong example, Galen asks rhetorically (and sarcastically!), I do not suppose that Asclepiades ever saw a stone which had been passed by one of these sufferers, or observed that this was preceded by a sharp pain in the region between the kidneys and the bladder as the stone traversed the ureter, or that, when the stone was passed, both the pain and the retention at once ceased. It is worth while, then, learning how his theory account for the presence of urine in the bladder, and one is forced to marvel at the ingenuity of a man who puts aside these broad, clearly visible routes, and postulates others which are narrow, invisible—indeed, entirely imperceptible. Other schools are also attacked for denying “observed facts” or even “obvious facts”. Meanwhile, people who draw incorrect conclusions but respect the facts are praised. Galen cares a lot about physicians basing decisions on empirical observation. We know that he’s serious about this because of the many disturbing vivisection experiments he describes in great detail. In discussing digestion, he says, “I have personally, on countless occasions, divided the peritoneum of a still living animal and have always found all the intestines contracting peristaltically upon their contents.” He describes an experiment where you vivisect an animal, cutting away different coats of the esophagus, “then give the animal food and you will see that it still swallows although the peristaltic function has been abolished”. When describing the action of the stomach, he suggests that you can fill an animal with liquid food — “an experiment I have often carried out in pigs” — and cut them open “after three or four hours.” He really seems to want his readers to try these macabre exercises at home. “You may observe this yourself,” he says, “if you will try to hit upon the time at which the descent of food from the stomach takes place.” Fellow physicians are criticized for their lack of anatomical experience in the same way. “If he had ever practised anatomy, he might have known that the outer coat of the bladder springs from the peritoneum and is essentially the same as it.” The most extreme example comes from a debate with the disciples of Asclepiades about the function of the ureters, trying to convince this rival school that urine flows from the kidneys to the bladder through these channels. After exhausting his rhetorical options, Galen turns to empirical anatomy. First he shows them, in a dead animal, that the ureters connect the two structures. This isn’t enough. Next he shows them “in a still living animal, the urine plainly running out through the ureters into the bladder.” This doesn’t change their minds either. Next he takes a live animal, ligates the ureters, bandages the animal up, and lets it go. When he opens it up again later, he finds the ureters “quite full and distended”, and when he removes the ligature, everyone can see the urine flow into the bladder. You’d think the story would end there, but not so. Instead, says Galen, “tie a ligature round [the animal’s] penis and then … squeeze the bladder all over.” He points out that nothing goes back through the ureters to the kidneys, demonstrating that the conveyance is a special, one-way action. He goes on like this for a while. Let the animal urinate and tie a ligature around one ureter but not the other. Cut open both the ureters and see the urine “spurt out of it”. Bandage the animal up and open him up later to discover his insides full of urine and the bladder empty. “Now, if anyone will but test this for himself on an animal,” Galen concludes, “I think he will strongly condemn the rashness of Asclepiades.” Today we know that Galen was wrong, and that humorism isn’t a great way to think about medicine. But whatever Galen might have been lacking, it certainly was not the empirical bent. He was no armchair philosopher, and was more than happy to cut up lots of animals to make a point about the function of the ureters. This is funny because, again, this is the opposite of the story we’re told about Galen. He’s described as a pre-scientific or even unscientific thinker, believing that experimentation and investigation are a waste of time. Clearly this isn’t the case, and he made full use of all the resources available to him. We know that human dissection was prohibited in the empire, but Galen worked with gladiators, so we know that he had firsthand experience with human anatomy. He certainly was unafraid, even eager, to practice animal dissection and vivisection. Other doctors of the time didn’t seem to do either of these things, or at least didn’t do nearly as much, and so Galen starts looking more and more like a lone light of empiricism in the wilderness. (However extreme and disturbing his methods may be.) VII. In view of this, it’s extremely depressing to see Tetlock write, “yet Galen never conducted anything resembling a modern experiment.” Galen isn’t here to respond, but if he were, I imagine he would say: and yet Tetlock never conducted anything resembling a basic literature review! Galen definitely isn’t as charitable as we might want him to be. He calls some of the ideas he disagrees with “impossible, nay, perfectly nonsensical”, or “stupid—I might say insane”. His intellectual rivals “are like slaves” he says, “caught in the act of stealing … quite bewildered, and while the one says nothing, the other indulges in shameless lying.” But I’m pretty sympathetic to Galen’s position, because his contemporaries really do sound like idiots. Of course, all this is being filtered through Galen’s own account, but if he’s describing them with any accuracy, he is totally fair in saying that they have no idea what they are talking about. Some of the positions he argues against include: Urine passes into the bladder in the form of vapors, rather than being secreted by the kidneys and passed through the ureters to the bladder. Galen argues against this first by pointing out that the kidneys and bladder are connected by the ureters (which must have some purpose), and second by the extensive evidence from vivisection that I mentioned above.

Inline links: this piece, https://substackcdn.com/image/fetch/$s_!6Gdb!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fbucketeer-e05bbc84-baa3-437e-9518-adb32be77984.s3.amazonaws.com%2Fpublic%2Fimages%2Fbb854d87-de36-4173-ab8a-2728bd8605b5_1024x635.jpeg

Mediterranean Diet cookbook1 mentions across 1 issues

Mediterranean Diet cookbook is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between May 25, 2021 and May 25, 2021. The archive places it in contexts such as "See also the (free) Mediterranean Diet cookbook". It most often appears alongside 2002 meta-analysis by Cochrane Collaboration, 5-HTP, 5-HTP.

Reference entry: Mediterranean Diet cookbook
Mention count: 1
Issue count: 1
First seen: May 25, 2021
Last seen: May 25, 2021
Book title: Mediterranean Diet cookbook

Outbound links

Issue trail

Peer Review Request: Depression May 25, 2021

2002 meta-analysis by Cochrane Collaboration 1 shared issues
5-HTP 1 shared issues
5-HTP 1 shared issues
amitriptyline 1 shared issues
Andrea Cipriani 1 shared issues

Source context

Peer Review Request: Depression

May 25, 2021 · Original source

See also the (free) Mediterranean Diet cookbook and the (non-free) book by Professor Felice Jacka on using modified Mediterranean diets in depression This is a slightly altered version of the Mediterranean diet, which is also recommended by cardiologists, endocrinologists, etc – see here for more about the general medical context.

Inline links: (free) Mediterranean Diet cookbook, (non-free) book by Professor Felice Jacka on using modified Mediterranean diets in depression, see here

Meet The Witnesses1 mentions across 1 issues

Meet The Witnesses is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between October 01, 2025 and October 01, 2025. The archive places it in contexts such as "he says he interviewed two hundred of them, of whom twenty-seven make it into his book Meet The Witnesses"; "twenty-seven make it into his book Meet The Witnesses"; "Full PDF of Meet The Witnesses, by John Haffert". It most often appears alongside 1910s Portugal, 1999 British eclipse, 2017 US eclipse.

Reference entry: Meet The Witnesses
Mention count: 1
Issue count: 1
First seen: October 01, 2025
Last seen: October 01, 2025
Book title: Meet The Witnesses
Likely author: John Haffert

Outbound links

Issue trail

The Fatima Sun Miracle: Much More Than You Wanted To Know October 01, 2025

1910s Portugal 1 shared issues
1999 British eclipse 1 shared issues
2017 US eclipse 1 shared issues
A Ordem 1 shared issues
Abraham Lincoln 1 shared issues

Source context

The Fatima Sun Miracle: Much More Than You Wanted To Know

October 01, 2025 · Original source

In the 1950s, an American Catholic named John Haffert became obsessed with cataloguing Fatima witnesses before they died off; he says he interviewed two hundred of them, of whom twenty-seven make it into his book Meet The Witnesses. Most of Haffert’s subjects are attested in other sources; in one case, that of American witness Dominic Reis, the interview was recorded and is available on YouTube.

Inline links: Meet The Witnesses, available on YouTube

Full PDF of Meet The Witnesses, by John Haffert (hosted on basicincome.com, for some reason).

Inline links: Full PDF of

Meeting At Krizky1 mentions across 1 issues

Meeting At Krizky is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between November 20, 2024 and November 20, 2024. The archive places it in contexts such as "This is “Meeting At Krizky” by Alphonse Mucha". It most often appears alongside /r/ImaginaryWarhammer, 19th Century, Abstract/Modern.

Reference entry: Meeting At Krizky
Mention count: 1
Issue count: 1
First seen: November 20, 2024
Last seen: November 20, 2024
Book title: Meeting At Krizky
Likely author: Alphonse Mucha

Outbound links

Issue trail

How Did You Do On The AI Art Turing Test? November 20, 2024

ImaginaryWarhammer 1 shared issues
19th Century 1 shared issues
Modern 1 shared issues
ACX 1 shared issues
Agony In The Garden 1 shared issues

Source context

How Did You Do On The AI Art Turing Test?

November 20, 2024 · Original source

Human. This is “Meeting At Krizky” by Alphonse Mucha (1916). It is part of his Slav Epic, a series of paintings on the history of Eastern Europe, and depicts a meeting of the Hussite sect, whose attempts to found a sort of proto-Protestantism would spark the 15th-century Hussite Wars.

Inline links: “Meeting At Krizky”

Meme Machine1 mentions across 1 issues

Meme Machine is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between June 17, 2024 and June 17, 2024. The archive places it in contexts such as "Honorable mention to at least ... Meme Machine". It most often appears alongside Astralcodexten, Autobiography of Yukichi Fukuzawa, Ballad of the White Horse.

Reference entry: Meme Machine
Mention count: 1
Issue count: 1
First seen: June 17, 2024
Last seen: June 17, 2024
Book title: Meme Machine

Outbound links

Issue trail

Open Thread 334 June 17, 2024

Astralcodexten 1 shared issues
Autobiography of Yukichi Fukuzawa 1 shared issues
Ballad of the White Horse 1 shared issues
Catkin 1 shared issues
Complete Rhyming Dictionary 1 shared issues

Source context

Open Thread 334

June 17, 2024 · Original source

2: Book review contest finalists are: Autobiography of Yukichi Fukuzawa, Dominion, Don Juan, Family That Couldn't Sleep, How Language Began, How The War Was Won, Nine Lives, Real Raw News, Silver Age Marvel Comics, Sixth Day, Spirit of Rationalism, Complete Rhyming Dictionary, The Pale King, Two Arms and a Head, and Ballad of the White Horse. Honorable mention to at least Catkin, Road of the King, World Empire Lost, Piranesi, Meme Machine, and Determined. I might promote some honorable mentions to finalists depending on how tolerant you all are of book reviews, and some others to honorable mention after I read more reviews. First review goes up this Friday! Thanks to everyone who entered.

Men1 mentions across 1 issues

Men is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between June 23, 2025 and June 23, 2025. The archive places it in contexts such as "Finalists are Men". It most often appears alongside ACX Grants, Alpha School, Astralcodexten.

Reference entry: Men
Mention count: 1
Issue count: 1
First seen: June 23, 2025
Last seen: June 23, 2025
Book title: Men

Outbound links

Issue trail

Open Thread 387 June 23, 2025

ACX Grants 1 shared issues
Alpha School 1 shared issues
Astralcodexten 1 shared issues
Bishop's Castle 1 shared issues
Bukele 1 shared issues

Source context

Open Thread 387

June 23, 2025 · Original source

No direct inline source block was recovered for this mention.

Meno1 mentions across 1 issues

Meno is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between October 04, 2021 and October 04, 2021. The archive places it in contexts such as "the argument for why representational art is bad comes straight from Plato's Meno". It most often appears alongside 19th century African art, 20th century, 9-11.

Reference entry: Meno
Mention count: 1
Issue count: 1
First seen: October 04, 2021
Last seen: October 04, 2021
Book title: Meno
Likely author: Plato's Meno

Outbound links

Issue trail

Highlights From The Comments On Modern Architecture October 04, 2021

19th century African art 1 shared issues
20th century 1 shared issues
9-11 1 shared issues
abstract art 1 shared issues
Aka 1 shared issues

Source context

Highlights From The Comments On Modern Architecture

October 04, 2021 · Original source

The Great Male Renunciation is the historical phenomenon at the end of the 18th century in which Western men stopped using brilliant or refined forms in their dress, which were left to women's clothing. Coined by psychoanalyst John Flügel in 1930, it is considered a major turning point in the history of clothing in which the men relinquished their claim to adornment and beauty. The Great Renunciation encouraged the establishment of the suit's monopoly on male dress codes at the beginning of the 19th century.

I've been exploring the question you're asking for the past several years. I haven't got a well-organized answer yet, nor time today to say much. But this isn't an isolated phenomenon. Rather, it's a pattern that has repeated throughout history and around the world, one of naturalist art executed with great skill being deliberately replaced with highly abstract art not requiring as much skill.

The rise of modern art is well-documented. The motivation for its abstraction derived originally from Plato--modern art is supposed to be the artist-as-prophet providing humanity with a more-direct vision of Plato's transcendent forms; the argument for why representational art is bad comes straight from Plato's Meno. (Though many of the early modern artists got their Plato indirectly, through Christianity or Hegel; and Romanticism and the decadents were also major influences.) Those other periods of abstract art I just mentioned which were just then being discovered were also influential, as was medieval art.

Million Dollar Murray1 mentions across 1 issues

Million Dollar Murray is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between June 29, 2022 and June 29, 2022. The archive places it in contexts such as "the canonical reference when talking about a data driven approach to the homeless problem should be "Million Dollar Murray" by Malcolm Gladwell". It most often appears alongside A History Of Mankind, ACS, Alexander Turok.

Reference entry: Million Dollar Murray
Mention count: 1
Issue count: 1
First seen: June 29, 2022
Last seen: June 29, 2022
Book title: Million Dollar Murray
Likely author: Malcolm Gladwell

Outbound links

Issue trail

Highlights From The Comments On San Fransicko June 29, 2022

A History Of Mankind 1 shared issues
ACS 1 shared issues
Alexander Turok 1 shared issues
Alice K 1 shared issues
Amsterdam 1 shared issues

Source context

Highlights From The Comments On San Fransicko

June 29, 2022 · Original source

I think that the canonical reference when talking about a data driven approach to the homeless problem should be "Million Dollar Murray" by Malcolm Gladwell. Gladwell cites Dennis Culhane's research on homelessness that produced a surprising outcome: the most frequent period of homelessness is a single day. The second most frequent duration? Two days.

Mobile Home1 mentions across 1 issues

Mobile Home is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between November 20, 2024 and November 20, 2024. The archive places it in contexts such as "This is “Mobile Home” , by Bellemia". It most often appears alongside /r/ImaginaryWarhammer, 19th Century, Abstract/Modern.

Reference entry: Mobile Home
Mention count: 1
Issue count: 1
First seen: November 20, 2024
Last seen: November 20, 2024
Book title: Mobile Home
Likely author: Bellemia

Outbound links

Issue trail

How Did You Do On The AI Art Turing Test? November 20, 2024

ImaginaryWarhammer 1 shared issues
19th Century 1 shared issues
Modern 1 shared issues
ACX 1 shared issues
Agony In The Garden 1 shared issues

Source context

How Did You Do On The AI Art Turing Test?

November 20, 2024 · Original source

AI. This is “Mobile Home”, by Bellemia, seen on Nightcafe.

Inline links: “Mobile Home”

Moby Dick1 mentions across 1 issues

Moby Dick is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between May 23, 2024 and May 23, 2024. The archive places it in contexts such as "10% know the captain’s name in Moby Dick (Ahab)"; "captain’s name in Moby Dick (Ahab)". It most often appears alongside 1984, 1984 Calendar Meme, ACX.

Reference entry: Moby Dick
Mention count: 1
Issue count: 1
First seen: May 23, 2024
Last seen: May 23, 2024
Book title: Moby Dick

Outbound links

Issue trail

A Theoretical "Case Against Education" May 23, 2024

1984 1 shared issues
1984 Calendar Meme 1 shared issues
ACX 1 shared issues
Ahab 1 shared issues
Airstrip One 1 shared issues

Source context

A Theoretical "Case Against Education"

May 23, 2024 · Original source

10% know the captain’s name in Moby Dick (Ahab)

Moby-Dick1 mentions across 1 issues

Moby-Dick is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between May 10, 2021 and May 10, 2021. The archive places it in contexts such as "about the equivalent of Moby-Dick, before typing a single sentence at Shakesville". It most often appears alongside "How do you do, fellow kids?", #NotAllMen, #TheResistance.

Reference entry: Moby-Dick
Mention count: 1
Issue count: 1
First seen: May 10, 2021
Last seen: May 10, 2021
Book title: Moby-Dick

Outbound links

Issue trail

The Rise And Fall Of Online Culture Wars May 10, 2021

"How do you do, fellow kids?" 1 shared issues
#NotAllMen 1 shared issues
#TheResistance 1 shared issues
1950s - 1990s 1 shared issues
2000s 1 shared issues

Source context

The Rise And Fall Of Online Culture Wars

May 10, 2021 · Original source

When this went well, it created friendly cohesive communities. When it went badly, it went really badly. The Outline has a great article on Shakesville's Unravelling And The Not-So-Golden-Age Of Blogging, written by a former Shakesville contributor. It tracks the community's decline from a relatively fun and open space, through increasing orthodoxy, to the point where it became kind of cultish. By the end, "new commenters were asked to read approximately 205,000 words, about the equivalent of Moby-Dick, before typing a single sentence at Shakesville", and:

Inline links: Shakesville's Unravelling And The Not-So-Golden-Age Of Blogging

Modernity And The Denial Of Antifragility1 mentions across 1 issues

Modernity And The Denial Of Antifragility is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between March 23, 2021 and March 23, 2021. The archive places it in contexts such as "Book Two is called Modernity And The Denial Of Antifragility". It most often appears alongside 2008 crisis, A Failure, But Not Of Prediction, Ancient Phoenicia.

Reference entry: Modernity And The Denial Of Antifragility
Mention count: 1
Issue count: 1
First seen: March 23, 2021
Last seen: March 23, 2021
Book title: Modernity And The Denial Of Antifragility

Outbound links

Issue trail

Book Review: Antifragile March 23, 2021

2008 crisis 1 shared issues
A Failure, But Not Of Prediction 1 shared issues
Ancient Phoenicia 1 shared issues
Animal Chow 1 shared issues
anti-rationalism 1 shared issues

Source context

Book Review: Antifragile

March 23, 2021 · Original source

Book Two is called Modernity And The Denial Of Antifragility.

Modi: A Political Biography1 mentions across 1 issues

Modi: A Political Biography is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between September 14, 2021 and September 14, 2021. The archive places it in contexts such as "The Internet recommended Andy Marino's Modi: A Political Biography". It most often appears alongside Adivasis, affirmative action, Ahmedabad.

Reference entry: Modi: A Political Biography
Mention count: 1
Issue count: 1
First seen: September 14, 2021
Last seen: September 14, 2021
Book title: Modi: A Political Biography

Outbound links

Issue trail

Book Review: Modi - A Political Biography September 14, 2021

Adivasis 1 shared issues
affirmative action 1 shared issues
Ahmedabad 1 shared issues
Amazon 1 shared issues
Andy Marino 1 shared issues

Source context

Book Review: Modi - A Political Biography

September 14, 2021 · Original source

So I thought I'd make Modi the next entry in the ACX Dictator Book Club (previously: Erdogan). The Internet recommended Andy Marino's Modi: A Political Biography, and it seemed the least overtly hagiographical of the options Amazon gave me:

Inline links: Erdogan, Modi: A Political Biography

Alas, M:APB is absolutely a hagiography. The author begins by writing about how Modi let him ride with him in his private helicopter and gave him unprecedented access to have "open-ended conversations" about "every aspect of his life". The cover promises an objective evaluation, but on page 2, the author notes that "Objectivity does not mean flying in the face of incontrovertible evidence”, adding that “Modi has been the subject of the longest, most intense - and probably the most vituperative - campaign of vilification." Marino promises to replace this campaign with "a narrative that is balanced, objective, and fair - but also unsparingly critical of [Modi's] foibles" - which is an interesting construction, given how it contrasts criticism with fairness - and also pre-emptively declares the flaws he will be criticizing "foibles". I'm not sure we ever get around to the criticism anyway, so it doesn't really matter.

I am still going to summarize and review this book, but I recommend thinking of it as Modi's autobiography, ghost-written by Andy Marino. I hope to eventually find another book which presents a different perspective, and an update for the past six years (M:APB ends in 2014, right when Modi was elected PM). Until then, think of M:ABP as a look into how Modi sees himself, and how he wants you to see him.

Montaillou: Cathars and Catholics in a French Village1 mentions across 1 issues

Montaillou: Cathars and Catholics in a French Village is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between August 01, 2025 and August 01, 2025. The archive places it in contexts such as "Did you ever read Montaillou: Cathars and Catholics in a French Village?". It most often appears alongside Africa, Agamemnon, Age of Empires II.

Reference entry: Montaillou: Cathars and Catholics in a French Village
Mention count: 1
Issue count: 1
First seen: August 01, 2025
Last seen: August 01, 2025
Book title: Montaillou: Cathars and Catholics in a French Village

Outbound links

Issue trail

Your Review: Joan of Arc August 01, 2025

Africa 1 shared issues
Agamemnon 1 shared issues
Age of Empires II 1 shared issues
Agincourt 1 shared issues
Agincourt 1 shared issues

Source context

Your Review: Joan of Arc

August 01, 2025 · Original source

Basilica: Did you ever read Montaillou: Cathars and Catholics in a French Village?

Moral Mazes1 mentions across 1 issues

Moral Mazes is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between January 10, 2024 and January 10, 2024. The archive places it in contexts such as "Zvi’s review of Moral Mazes, a book about corporate decadence". It most often appears alongside Alexander the Great, Amorites, Anshan.

Reference entry: Moral Mazes
Mention count: 1
Issue count: 1
First seen: January 10, 2024
Last seen: January 10, 2024
Book title: Moral Mazes

Outbound links

Issue trail

Book Review: Cyropaedia January 10, 2024

Alexander the Great 1 shared issues
Amorites 1 shared issues
Anshan 1 shared issues
Apple 1 shared issues
Armenians 1 shared issues

Source context

Book Review: Cyropaedia

January 10, 2024 · Original source

Amorites taking over Babylon: Okay, but the Babylonians could hardly go into the hills to wipe them out, so they got basically unlimited chances. The way I would frame this is that settled decadent people do win more often than they lose, but unsettled barbarians still seem to punch above their weight given the material disadvantages they face. In one of his few concessions to the Fremen, Devereaux has a soft spot for Ibn Khaldun’s theory of asabiyyah - that small tribes can maintain camaraderie and a “family” type atmosphere as their larger neighbors spread themselves too wide and get involved in satrapial backstabbing. The tightly-knit small tribe can then conquer the large but fragmented empire, benefit from its camaraderie for a generation or two until it fades away, and then become the next fragmented decadent empire in turn. Xenophon hints at this in Cyropaedia. Cyrus and his childhood friends form a tightly-knit cadre for the Persian army; their bonds of trust are unbreakable. Meanwhile, Assyria and all the Persians’ other enemies are collections of backstabbing vassals held together with gum and duct tape, who fragment at a mere poke from the crystalline perfection of the Persian machinery. In one of his few other concessions, Devereaux agrees that the Mongols were very impressive, but says this was because of very specific aspects of their society rather than general Fremenness. For example: Steppe warriors battled with tactics learned from the hunt and engaged in operations with logistics they used for every day survival. But it isn’t the ‘hardness’ of this way of life that provided the military advantage (if it was, one might expect non-horse cultures on similarly marginal lands to be equally militarily effective and – as we’ve shown – they were not), it was the overlap of very specific skills (namely riding, horse archery and the logistics of steppe pastoralism) that led to the military advantage. Okay, but one of Xenophon’s points is that Cyrus was a great warrior because he and his friends learned tactics from hunting constantly, and their foil the Medes didn’t do this because they were too civilized and decadent. So my model of Xenophon’s response to Devereaux would be that Devereaux is accurately recognizing various features of non-decadent societies, and judging each of them a contingent exception, rather than Directly The True Effect Of Non-Decadence. But non-decadence, if it’s valuable as a concept at all, will be made of things like “camaraderie among tribe members” and “a tradition of learning tactics from hunting”. Is it useful to think of all of these things as coming from a central concept of “non-decadence” rather than as a bunch of separate things? Here I think about Zvi’s review of Moral Mazes, a book about (essentially) corporate decadence, the difference between a bloated megacorporation and a nimble startup. On average, a bloated megacorporation beats a startup - the next-generation smartphone is more likely to be developed by Apple than by three people in a garage. But everyone agrees startups have advantages of their own, and are sometimes able to beat the megacorporation despite how unlikely this seems. Moral Mazes posits that the bloated megacorporation has so many layers of middle management that the average leader is dealing entirely with social reality - trying to manipulate the beliefs of other middle managers, who are themselves concerned mostly with the beliefs of other middle managers, and so on. Meanwhile, the startup is concerned mostly with physical reality. Either you’re working on real business things (like engineering the product, or looking for customers, or even managing the budget) or you’re at least managing someone who’s doing those things rather than living entirely in some giant house of mirrors. Megacorporations have high volume and low surface area - most points are far away from any boundary with the outside. Startups have low volume and high surface area - most parts of them are being constantly tested against reality and honed into some useful form. One reading of Cyropaedia portrays Cyrus the Great as a guy in touch with physical reality. Part of that is that he goes hunting (and later, goes into battle). But part of that is that his friends are real people, who are his friends for specific reasons, and not ten layers of courtiers and flatterers and vassals. Cultures whose leaders spend time in physical reality tend to get different norms from cultures whose leaders spend time in social reality (read Zvi if you don’t believe me). I think this is enough to link Ibn Khaldun, Xenophon, and the Western tradition of decadence (this is just a possibility proof, not an “I’m definitely right” argument). Then you could use that to explain why barbarians seem to punch above their weight (eg rule China 20% of the time even with 1% of the population). Did Cyrus The Great Invent Niceness? This is a claim I’ve sometimes heard. Machiavelli said that it is better to be both loved and feared, but if you can only have one, be feared. The history of the late Bronze and early Iron Ages is a history of fearmaxxing. Kings would torture their rivals and slaughter their enemies, then erect steles saying “I massacred the Vorgundians, laid waste the land of the Hapidians, enslaved the Gargulians . . . “ etc etc etc. The story goes that Cyrus was the first to get Machiavelli’s perfect balance of fear and love. I don’t know how true it is - some of this comes from the Cyrus Cylinder, Cyrus’ own propaganda about himself. Still, it has to mean something that when every other king erected steles about how many people he massacred or enslaved, Cyrus chose to write about how many people he had liberated, helped, or given rights back to. Wikipedia says: A comparison of the Cyrus Cylinder with the inscriptions of previous conquerors of Babylon highlights this sharply. For instance, when Sennacherib, king of Assyria (705-681 BC) captured the city in 690 BC after a 15-month siege, Babylon endured a dreadful destruction and massacre. Sennacharib describes how, having captured the King of Babylon, he had him tied up in the middle of the city like a pig. Then he describes how he destroyed Babylon, and filled the city with corpses, looted its wealth, broke its gods, burned and destroyed its houses down to foundations, demolished its walls and temples and dumped them in the canals. This is in stark contrast to Cyrus the Great and the Cyrus Cylinder. Sounds pretty easy to get a reputation as “the nice tolerant guy” when this is your competition! Xenophon follows the Cylinder and the invented-niceness side of the story. In fact, he hits you over the head with stories of how Cyrus was nice to people and it ended out helping him. For example: When the Armenians rebel against their master the Medes, the Medes send Cyrus to pacify them. Cyrus wins, but the Prince of Armenia argues that Cyrus should spare the life of his father the king, because this will be so over-the-top unexpectedly nice that his father will be a more grateful and helpful vassal than anyone else Cyrus could put in his place. Cyrus agrees and the Armenians are loyal to him forever.

Inline links: Moral Mazes, Cyrus Cylinder

More Than Two1 mentions across 1 issues

More Than Two is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between February 07, 2024 and February 07, 2024. The archive places it in contexts such as "The actual best-known polyamory advice book is More Than Two". It most often appears alongside California, cerebral palsy, England.

Reference entry: More Than Two
Mention count: 1
Issue count: 1
First seen: February 07, 2024
Last seen: February 07, 2024
Book title: More Than Two

Outbound links

Issue trail

You Don't Hate Polyamory, You Hate People Who Write Books February 07, 2024

California 1 shared issues
cerebral palsy 1 shared issues
England 1 shared issues
Eve Rickert 1 shared issues
FaceTime 1 shared issues

Source context

You Don't Hate Polyamory, You Hate People Who Write Books

February 07, 2024 · Original source

The actual best-known polyamory advice book is More Than Two, by Franklin Veaux and Eve Rickert. A few years after it was written, Eve and three of Franklin’s other partners accused him of abuse, which he vehemently denied and turned back on her. Every so often I check to see how things are going, and one of them has come up with some new volley against the other.

Morning of the Mutants1 mentions across 1 issues

Morning of the Mutants is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between June 03, 2022 and June 03, 2022. The archive places it in contexts such as "Morning of the Mutants". It most often appears alongside 18th century, A Eunuch's Dream, Alessandro Moreschi.

Reference entry: Morning of the Mutants
Mention count: 1
Issue count: 1
First seen: June 03, 2022
Last seen: June 03, 2022
Book title: Morning of the Mutants

Outbound links

Issue trail

Your Book Review: The Castrato June 03, 2022

18th century 1 shared issues
A Eunuch's Dream 1 shared issues
Alessandro Moreschi 1 shared issues
American football 1 shared issues
Anna Mons 1 shared issues

Source context

Your Book Review: The Castrato

June 03, 2022 · Original source

[This is one of the finalists in the 2022 book review contest. It’s not by me - it’s by an ACX reader who will remain anonymous until after voting is done, to prevent their identity from influencing your decisions. I’ll be posting about one of these a week for several months. When you’ve read them all, I’ll ask you to vote for a favorite, so remember which ones you liked - SA] Morning of the Mutants “CASTRATO, a musician, who in his infancy had been deprived of the organs of generation, for the sake of preserving a shrill voice, who sings that part called sophrano. However small the connection may appear between two such different organs, it is a certain fact that the mutilation of the one prevents and hinders in the other that change which is perceptible in mankind, near the advance of manhood, and which, on a sudden, lowers their voices an eighth. There exist in Italy, some inhuman fathers, who sacrificing nature to fortune, give up their children to this operation, for the amusement of voluptuous and cruel persons, who have the barbarity to require the exertion of voice which the unhappy wretches possess.”

Mountaintop1 mentions across 1 issues

Mountaintop is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between June 09, 2025 and June 09, 2025. The archive places it in contexts such as "one of these: Mountaintop". It most often appears alongside Astralcodexten Com, Deathbed Ballads, Discord.

Reference entry: Mountaintop
Mention count: 1
Issue count: 1
First seen: June 09, 2025
Last seen: June 09, 2025
Book title: Mountaintop

Outbound links

Issue trail

Open Thread 385 June 09, 2025

Astralcodexten Com 1 shared issues
Deathbed Ballads 1 shared issues
Discord 1 shared issues
Drei Klavierstucke 1 shared issues
Worldbuild The Future 1 shared issues

Source context

Open Thread 385

June 09, 2025 · Original source

1: Thanks to everyone who voted on Nonbook Reviews. By chance or choice, some reviews have gotten fewer votes than others; in the interest of fairness, I’m highlighting them here; if you want to look over and vote on more reviews, consider one of these: The Metaethics of Joy/Suffering/AI, Mountaintop, On Taste, Joanna Newsom: The Lyric, Time's Arrow, Phoenix Theater at Great Northern Mall, From Control Problem to RLHF, Face The Fear / Worldbuild The Future, State Of Competitive Debating Unions Address, Drei Klavierstucke, Shrinking Men, The Beginning After The End Of Humanity Circus, The Origins Of Wokeness, The Life's Work Of Banerjee/Duflo/Kremer, Deathbed Ballads, School (Review 1 by DK).

Inline links: voted on Nonbook Reviews, vote on, The Metaethics of Joy/Suffering/AI, Mountaintop, On Taste, Joanna Newsom: The Lyric, Time's Arrow, Phoenix Theater at Great Northern Mall, From Control Problem to RLHF, Face The Fear / Worldbuild The Future, State Of Competitive Debating Unions Address, Drei Klavierstucke, Shrinking Men, The Beginning After The End Of Humanity Circus, The Origins Of Wokeness, The Life's Work Of Banerjee/Duflo/Kremer, Deathbed Ballads, School (Review 1 by DK)

Muscle: Confessions of an Unlikely Bodybuilder1 mentions across 1 issues

Muscle: Confessions of an Unlikely Bodybuilder is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between March 05, 2021 and March 05, 2021. The archive places it in contexts such as "Paul's son Sam Fussell wrote the criminally underappreciated Muscle: Confessions of an Unlikely Bodybuilder". It most often appears alongside A Real Dog, Americans, Astors.

Reference entry: Muscle: Confessions of an Unlikely Bodybuilder
Mention count: 1
Issue count: 1
First seen: March 05, 2021
Last seen: March 05, 2021
Book title: Muscle: Confessions of an Unlikely Bodybuilder

Outbound links

Issue trail

Highlights From The Comments On Class March 05, 2021

A Real Dog 1 shared issues
Americans 1 shared issues
Astors 1 shared issues
Bernie Sanders 1 shared issues
Big Tech 1 shared issues

Source context

Highlights From The Comments On Class

March 05, 2021 · Original source

Paul's son Sam Fussell wrote the criminally underappreciated Muscle: Confessions of an Unlikely Bodybuilder, which I suspect at least a few regular AST readers will enjoy.

Sam Fussell’s book Muscle is really good and worth checking out. After graduating from Oxford, and starting bodybuilding because he was intimidated by city life, Sam started cosplaying the working class […] He would tell bodybuilding friends that his father had worked in a nail factory and was dead instead of admitting he was a Princeton professor.

Music To Raise The Dead: The Secret Origins Of Musicology1 mentions across 1 issues

Music To Raise The Dead: The Secret Origins Of Musicology is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between September 29, 2022 and September 29, 2022. The archive places it in contexts such as "He offers a sneak peek at his upcoming book, Music To Raise The Dead: The Secret Origins Of Musicology". It most often appears alongside 1 Kings 10-11, 2008 Democratic National Convention, Adam Scheffer.

Reference entry: Music To Raise The Dead: The Secret Origins Of Musicology
Mention count: 1
Issue count: 1
First seen: September 29, 2022
Last seen: September 29, 2022
Book title: Music To Raise The Dead: The Secret Origins Of Musicology

Outbound links

Issue trail

Universe-Hopping Through Substack September 29, 2022

1 Kings 10-11 1 shared issues
2008 Democratic National Convention 1 shared issues
Adam Scheffer 1 shared issues
Adam Schefter 1 shared issues
Airbnb 1 shared issues

Source context

Universe-Hopping Through Substack

September 29, 2022 · Original source

He offers a sneak peek at his upcoming book, Music To Raise The Dead: The Secret Origins Of Musicology. The introduction discusses the Derveni Papyrus, an ancient discussion of the Orphic hymns which Gioia says is the first known work of music criticism.

Inline links: a sneak peek

Musk biography1 mentions across 1 issues

Musk biography is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between September 18, 2023 and September 18, 2023. The archive places it in contexts such as "Ashlee Vance, author of the Musk biography I reviewed last week". It most often appears alongside ACX, Ashlee Vance, Astralcodexten Com.

Reference entry: Musk biography
Mention count: 1
Issue count: 1
First seen: September 18, 2023
Last seen: September 18, 2023
Book title: Musk biography

Outbound links

Issue trail

Open Thread 294 September 18, 2023

ACX 1 shared issues
Ashlee Vance 1 shared issues
Astralcodexten Com 1 shared issues
codexcc.neocities.org 1 shared issues
Jenn 1 shared issues

Source context

Open Thread 294

September 18, 2023 · Original source

3: I try to link to blogs of people I profile here, but I learned too late that Ashlee Vance, author of the Musk biography I reviewed last week, has a Substack and a new book on private space companies.

Inline links: has a Substack, a new book on private space companies

Mussolini On Fascism1 mentions across 1 issues

Mussolini On Fascism is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between August 25, 2025 and August 25, 2025. The archive places it in contexts such as "Dictator Book Club: Mussolini On Fascism". It most often appears alongside ACX, ACX Grants, CBTi.

Reference entry: Mussolini On Fascism
Mention count: 1
Issue count: 1
First seen: August 25, 2025
Last seen: August 25, 2025
Book title: Mussolini On Fascism

Outbound links

Issue trail

Open Thread 396 August 25, 2025

ACX 1 shared issues
ACX Grants 1 shared issues
CBTi 1 shared issues
Dictator Book Club 1 shared issues
Dictator Book Club 1 shared issues

Source context

Open Thread 396

August 25, 2025 · Original source

4: New subscriber-only post I forgot to mention last week: Dictator Book Club: Mussolini On Fascism:

Inline links: Dictator Book Club: Mussolini On Fascism

My Brother Ron1 mentions across 1 issues

My Brother Ron is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between June 23, 2022 and June 23, 2022. The archive places it in contexts such as "review of My Brother Ron , which talks about exactly the set of policies". It most often appears alongside 1978, 2016 essay, A Resounding Success Or Disastrous Failure: Re-examining The Interpretation Of Evidence On The Portuguese Decriminalisation Of Illicit Drugs.

Reference entry: My Brother Ron
Mention count: 1
Issue count: 1
First seen: June 23, 2022
Last seen: June 23, 2022
Book title: My Brother Ron

Outbound links

Issue trail

Book Review: San Fransicko June 23, 2022

1978 1 shared issues
2016 essay 1 shared issues
A Resounding Success Or Disastrous Failure: Re-examining The Interpretation Of Evidence On The Portuguese Decriminalisation Of Illicit Drugs 1 shared issues
Abbott 1 shared issues
Abstracted Will Of The American People 1 shared issues

Source context

Book Review: San Fransicko

June 23, 2022 · Original source

Conclusion: When I described Shellenberger as supporting sweeping institutionalization of the mentally ill, I was referring to exactly the set of policies he advocates in his book. The description linked to my review of My Brother Ron, which talks about exactly the set of policies described in San Fransicko. I will be editing my Mistakes page to clarify that this was not a mistake, and that it was a meta-mistake to list it on the Mistakes page originally.

Inline links: my review of

My Father Left Me Ireland1 mentions across 1 issues

My Father Left Me Ireland is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between January 06, 2026 and January 06, 2026. The archive places it in contexts such as "Michael Brendan Doughterty’s My Father Left Me Ireland". It most often appears alongside @docneto, Americans, Andy G.

Reference entry: My Father Left Me Ireland
Mention count: 1
Issue count: 1
First seen: January 06, 2026
Last seen: January 06, 2026
Book title: My Father Left Me Ireland

Outbound links

Issue trail

Highlights From The Comments On Boomers January 06, 2026

@docneto 1 shared issues
Americans 1 shared issues
Andy G 1 shared issues
Baby Boomer 1 shared issues
Ben Smith 1 shared issues

Source context

Highlights From The Comments On Boomers

January 06, 2026 · Original source

I think this Against Against Boomers leaves out a common line of complaint: that boomers benefited from traditions they received and chose not to hand on. I’ve got a bit from Michael Brendan Doughterty’s My Father Left Me Ireland in my review: https://www.the-american-interest.com/2019/05/16/your-roots-shall-make-ye-free/

Inline links: https://www.the-american-interest.com/2019/05/16/your-roots-shall-make-ye-free/

My Immortal1 mentions across 1 issues

My Immortal is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between February 15, 2023 and February 15, 2023. The archive places it in contexts such as "the terrible Harry Potter fanfiction My Immortal". It most often appears alongside ACX, AI, Alexander.

Reference entry: My Immortal
Mention count: 1
Issue count: 1
First seen: February 15, 2023
Last seen: February 15, 2023
Book title: My Immortal

Outbound links

Issue trail

Trying Again On Fideism February 15, 2023

ACX 1 shared issues
AI 1 shared issues
Alexander 1 shared issues
Anthony Fauci 1 shared issues
Big Pharma 1 shared issues

Source context

Trying Again On Fideism

February 15, 2023 · Original source

Eliezer Yudkowsky’s position is Let Them Debate College Students. I’m not a college student, but I’m not Anthony Fauci either, and I am known for blogging about extremely dignified ideas like the possibility that the terrible Harry Potter fanfiction My Immortal is secretly an alchemical allegory. I haven’t seen ivermectin advocates using “Scott takes this seriously enough to argue against it!” as an argument, and I have seen them getting angry about it and writing long responses trying to prove me wrong. Sometimes they have used me getting some points wrong as a positive argument, and I would be open to the argument that I failed in not arguing against it well enough that they couldn’t do that, but nobody has been making that argument, and if they did, then it would imply that people who are smarter than me should take over the job, which I endorse. III. I worry Scott Aaronson thinks I’m saying you shouldn’t trust the experts, and instead you should always think for yourself. I’m definitely not trying to say that. I’ve tried to be pretty clear that I think experts are right remarkably often, by some standards basically 100% of the time - I realize how crazy that sounds, and “by some standards” is doing a lot of the work there, but see Learning To Love Scientific Consensus for more. Bounded Distrust also helps explain what I mean here. I also try to be pretty clear that reasoning is extremely hard, it’s very easy to get everything wrong, and if you try to do it then a default option is to get everything wrong and humiliate yourself. I describe that happening to me here, and presumably it also happens to other people sometimes. What I do think is that “trust the experts” is an extremely exploitable heuristic, which leads everyone to put up a veneer of “being the experts” and demand that you trust them. I come back to this example again and again, but only because it’s so blatant: the New York Times ran an article saying that only 36% of economists supported school vouchers, with a strong implication that the profession was majority against. If you checked their sources, you would find that actually, it was 36% in favor, 19% against, 46% unsure or not responding. If you are too quick to seek epistemic closure because “you have to trust the experts”, you will be easy prey to people misrepresenting what they are saying. I come back to this example less often, because it could get me in trouble, but when people do formal anonymous surveys of IQ scientists, they find that most of them believe different races have different IQs and that a substantial portion of the difference is genetic. I don’t think most New York Times readers would identify this as the scientific consensus. So either the surveys - which are pretty official and published in peer-reviewed journals - have managed to compellingly misrepresent expert consensus, or the impressions people get from the media have, or “expert consensus” is extremely variable and complicated and can’t be reflected by a single number or position. And I genuinely think this is part of why ivermectin conspiracies took off in the first place. We say “trust science” and “trust experts”. But there were lots of studies that showed ivermectin worked - aren’t those science? And Pierre Kory MD, an specialist in severe respiratory illnesses who wrote a well-regarded textbook, supports it - isn’t he an expert? Isn’t it plausible that the science and the experts are right, and the media and the government and Big Pharma are wrong? This is part of what happens when people reify the mantras instead of using them as pointers to more complicated concepts like “reasoning is hard” and “here are the 28,491 rules you need to keep in mind when reading a scientific study.” IV. All of this still feels rambly and like it’s failing to connect. Instead, let me try describing exactly what I would advice I would give young people opening an Internet connection for the first time: You are not immune to conspiracy theories. You have probably developed a false sense of security by encountering many dumb conspiracy theories and feeling no temptation to believe them. These theories were designed to trap people very different from you; others will be aimed in your direction. The more certain you are of your own infallibility, the less aware you will be, and the worse your chances. The ones that get you won’t look like conspiracy theories to you (though they might to other people). When you run into conspiracy theories you don’t believe, feel free to ignore them. If you decide to engage, don’t mock them or feel superior. Think “there, but for the grace of God, go I.” Get a sense of what the arguments for the conspiracy theory look like - not from skeptics trying to mock them, but from the horse’s mouth - so you have a sense of what false arguments look like. Ask yourself what habits of mind it would have taken the people affected by the theory to successfully resist it. Ask yourself if you have those habits of mind. Yes? ARE YOU SURE? To a first approximation, trust experts over your own judgment. If people are trying to confuse you about who the experts are, then to a second approximation trust prestigious people and big institutions, including professors at top colleges, journalists at major newspapers, professional groups with names like the American ______ Association, and the government. You might ask: Don’t governments and other big institutions have biases? Won’t they sometimes be wrong or deceptive? And even if you’ve lucked into the one country and historical era where the government 100% tells the truth and the intellectuals have no biases, doesn’t someone need to keep the flame of suspicion alive so that it’s available to people in other, less fortunate countries and eras? The answer is: absolutely, yes, but also this is how conspiracy theories get you. They will claim that they are the special case where you need to take up the mantle of Galileo and Frederick Douglass and Jane Jacobs and all those people who stood up to the intellectual authorities and power structures of their own time. The whole point of “you are not immune to conspiracy theories” is that the evidence for them can sound convincing because something like it is sort of true. This is equally so for second-level claims like “prestigious institutions are fallible and biased”. Probably something like “make a principled precommitment never to disagree with prestigious institutions until you are at least 30 and have a graduate degree in at least one subject” would be good advice, but nobody would take that advice, and taking it too seriously might crush some kind of important human spirit, so I won’t assert this. But always have in the back of your mind that you live in a world where it’s sort of good advice. If you feel tempted to believe something that has red flags for being a conspiracy theory, at least keep track of the Inside vs. Outside View. Say “on the Inside View, this feels like the evidence is overwhelming; on the Outside View, it sounds like a classic conspiracy theory”. You don’t necessarily have to resolve this discomfort right away. You can walk around with an annoying knot in your beliefs, even if it’s not fun. Look for the strongest evidence against the idea. Keep in mind important possibilities like: Is it possible that everyone who disagrees with the idea is a bad mean cruel stupid person, but also, the idea really is false?

Inline links: Let Them Debate College Students, like the possibility that the terrible Harry Potter fanfiction My Immortal is secretly an alchemical allegory, Learning To Love Scientific Consensus, Bounded Distrust, happening to me here, ran an article, ARE YOU SURE?

Astral Codex Ten

Table of Contents

Atlas

Books: M

Books: M

Reference Index

Backlinks