Books: S

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

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Seeing Like A State7 mentions across 7 issues

Seeing Like A State is a recurring book in the Astral Codex Ten archive, appearing 7 times across 7 issues between January 29, 2021 and January 16, 2026. The archive places it in contexts such as "It starts with a short summary of Seeing Like A State"; "is Seeing Like A State the definitive proof"; "you can't resolve just by throwing a copy of Seeing Like A State at someone". It most often appears alongside James Scott, Trump, France.

Article page: Seeing Like A State
Mention count: 7
Issue count: 7
First seen: January 29, 2021
Last seen: January 16, 2026
Book title: Seeing Like A State
Likely author: Edmund Burke

Outbound links

Issue trail

Contra Weyl On Technocracy January 29, 2021
The Consequences Of Radical Reform March 09, 2021
Book Review: Antifragile March 23, 2021
Highlights From The Comments On "How Asia Works" July 01, 2021
Book Review: First Sixth Of Bobos In Paradise December 01, 2022
Book Review: From Bauhaus To Our House December 04, 2024
The Dilbert Afterlife January 16, 2026

James Scott 4 shared issues
Trump 4 shared issues
France 3 shared issues
Germany 3 shared issues
Harvard 3 shared issues

Source context

Contra Weyl On Technocracy

January 29, 2021 · Original source

I am not defending technocracy. But I do like evidence-based policy. So I read with interest Glen Weyl's Why I Am Not A Technocrat. It starts with a short summary of Seeing Like A State. It ties this into modern "evidence-based policy" and "mechanism design". It talks about how technocrats will always have their own insular culture and biases and paradigms, which prevent them from seeing the real world in its full complexity. Therefore, we should be careful about supposedly "objective" policies, and make sure they are always heavily informed by real people's real knowledge. Then it draws on vague rumors of the "rationalist community" and a shadowy figure named "Eliezer Yudkowsky" to create a completely fictional reimagination of us as a group of benighted people who don't understand any of these things, and just go around saying "hurr durr top-down systems are great, no way there could possibly be anything our models don't capture."

Inline links: Why I Am Not A Technocrat

I like Seeing Like A State as much as anyone else (though see the caveats in Part VII of my review for some criticisms). But it worries me that everyone analyzes the exact same three examples of the failures of top-down planning: Soviet collective farms, Brasilia, and Robert Moses. I’d like to propose some other case studies:

Inline links: my review

But if you accept that "technocracy" describes things other than Soviet farming, Brasilia, and Robert Moses, the trick stops working. You notice a lot of things you could describe using the same vocabulary were good decisions that went well. Then you have to ask yourself: is Seeing Like A State the definitive proof that technocratic schemes never work? Or is it a compendium of rare man-bites-dog style cases, interesting precisely because of how unusual they are?

The Consequences Of Radical Reform

March 09, 2021 · Original source

The thread that runs from Edmund Burke to James Scott and Seeing Like A State goes: systems that evolve organically are well-adapted to their purpose. Cultures, ancient traditions, and long-lasting institutions contain irreplaceable wisdom. If some reformer or technocrat who thinks he's the smartest guy in the room sweeps them aside and replaces them with some clever theory he just came up with, he'll make everything much worse. That's why collective farming, Brasilia, and Robert Moses worked worse than ordinary people doing ordinary things.

Inline links: Seeing Like A State

Third, when you look at the actual French reforms involved, they're...kind of obviously good. Things like breaking up guilds and letting anybody who wanted enter the market. You could be forgiven for thinking that "free markets are better for economic growth than walled-off guilds" isn't exactly a dizzying insight, and doesn't generally prove the superiority of designed institutions to evolved ones. But then, isn't the whole point of Seeing Like A State that things which seem obviously true sometimes aren't? So isn't it fair to show an obviously true thing in fact being true as a rebuttal? Also, isn't it a good reminder that when people talk about scary things like "a technocrat replacing evolved institutions with a stroke of the pen", often this means common-sense good things like breaking up rent-seeking guilds? I think my real concern here is that someone might use this paper to support some sort of far-left reform, saying "come on, this shows that reforms work better than leaving institutions in place", when an alternate lesson is "capitalism works better than not-capitalism".

Book Review: Antifragile

March 23, 2021 · Original source

I've previously written about a cluster/strain/school of books including those by G.K. Chesterton, Joseph Heinrich, and especially James Scott's Seeing Like A State. Taleb's Antifragile belongs in the same space.

Inline links: previously written about

Highlights From The Comments On "How Asia Works"

July 01, 2021 · Original source

...it (Fee Simple, Allodium, etc). Pre-reform land tenures in most places probably resembled the utterly illegible traditional land tenure systems James Scott described in "Seeing Like a State", where the landlord might "own" the property, but the tenants had a complex mix of vested rights to the land and obligations to the landlord. These systems probably wor...

Book Review: First Sixth Of Bobos In Paradise

December 01, 2022 · Original source

Seeing Like A State and high modernism. Brooks namedrops Seeing Like A State as the quintessential meritocrat book and high modernism as the quintessential meritocrat bogeyman. High Modernism was something like the legitimizing ideology of the WASP aristocracy: we are great because we have raised shining skyscrapers, blasted railways through mountains, and built giant eternally-churning factories. As part of their cultural revolt, the meritocrats had to ritually humiliate all of this, which made them adopt as their legitimizing ideology a James Scott / Jane Jacobs - esque perspective of “skyscrapers disrupt the social fabric and blasting tunnels sounds environmentally unfriendly, how about some nice locally-sourced organic food?” He who has ears to hear, let him hear.

Inline links: Seeing Like A State, He who has ears to hear, let him hear

Book Review: From Bauhaus To Our House

December 04, 2024 · Original source

Wolfe doesn’t mention this - writing in 1981, how could he? - but this was the height of the age of expertolatry. See my reviews of Revolt Of The Public and Seeing Like A State for more. The concept of “the experts are a corrupt priesthood and you can safely ignore them” hadn’t really entered mass liberal consciousness. The idea that hard scientists were real experts but everyone else was just kind of faking it was decades in the future - and the Modernists were nothing if not good at faking the mantle of science and reason. This was mostly psychological - but also partly structural. There was no Internet. If you thought modern architecture was ugly, but all the experts said it was beautiful, there was no Twitter where you could shout your opinion under the cloak of anonymity. Every household got the same few TV channels and the same few magazines, and their architecture sections were all written by professionals who were singing the new style’s praises. So what are you going to do? Go to a cool party and shout “I think the style that all the experts say is the sign of an uneducated philistine is actually better”? Would you really?

Inline links: Revolt Of The Public, Seeing Like A State

The Dilbert Afterlife

January 16, 2026 · Original source

The variety of self-hating nerd are too many to number. There are the nerds who go into psychology to prove that EQ is a real thing and IQ merely its pale pathetic shadow. There are the nerds who become super-woke and talk about how reason and objectivity are forms of white supremacy culture. There are the nerds who obsess over “embodiment” and “somatic therapy” and accuse everyone else of “living in their heads”. There are the nerds who deflect by becoming really into neurodiversity - “the interesting thing about my brain isn’t that I’m ‘smart’ or ‘rational’, it’s that I’m ADHDtistic, which is actually a weakness . . . but also secretly a strength!” There are the nerds who flirt with fascism because it idolizes men of action, and the nerds who convert to Christianity because it idolizes men of faith. There are the nerds who get really into Seeing Like A State, and how being into rationality and metrics and numbers is soooooo High Modernist, but as a Kegan Level Five Avatar they are far beyond such petty concerns. There are the nerds who redefine “nerd” as “person who likes Marvel movies” - having successfully gerrymandered themselves outside the category, they can go back to their impeccably-accurate statisticsblogging on educational outcomes, or their deep dives into anthropology and medieval mysticism, all while casting about them imprecations that of course nerds are loathsome scum who deserve to be bullied.

Scout Mindset4 mentions across 4 issues

Scout Mindset is a recurring book in the Astral Codex Ten archive, appearing 4 times across 4 issues between April 26, 2021 and January 24, 2022. The archive places it in contexts such as "I've read and reviewed Scout Mindset"; "I’ve recently been reading Scout Mindset"; "I really am reading Scout Mindset". It most often appears alongside Twitter, COVID, 538.

Article page: Scout Mindset
Mention count: 4
Issue count: 4
First seen: April 26, 2021
Last seen: January 24, 2022
Book title: Scout Mindset

Outbound links

Issue trail

Mantic Monday: Predictions For 2021 April 26, 2021
Too Good To Check: A Play In Three Acts September 06, 2021
Book Review: The Scout Mindset September 29, 2021
Grading My 2021 Predictions January 24, 2022

Twitter 4 shared issues
COVID 3 shared issues
538 2 shared issues
ACX 2 shared issues
Biden 2 shared issues

Source context

Mantic Monday: Predictions For 2021

April 26, 2021 · Original source

BLOG 86. ACX is earning more money than it is right now: 70% 87. [redacted]: 10% 88. [redacted]: 50% 89. [redacted]: 20% 90. There is another article primarily about SSC/ACX/me in a major news source: 10% 91. I subscribe to at least 5 new Substacks (so total of 8): 20% 92. I've read and reviewed How Asia Works: 90% 93. I've read and reviewed Nixonland: 70% 94. I've read and reviewed Scout Mindset: 60% 95. I've read and reviewed at least two more dictator books: 50% 96. I've started and am at least 25% of the way through the formal editing process for Unsong: 30% 97. Unsong is published: 10% 98. I've written at least five chapters of some non-Unsong book I hope to publish: 40% 99. [redacted] wins the book review contest: 60% 100. I run an ACX reader survey: 50% 101. I run a normal ACX survey (must start, but not necessarily finish, before end of year): 90% 102. By end of year, some other post beats NYT commentary for my most popular post: 10% 103. I finish and post the culture wars essay I'm working on: 90% 104. I finish and post the climate change essay I'm working on: 80% 105. I finish and post the CO2 essay I'm working on: 80% 106. I have a queue of fewer than ten extra posts: 70%

Too Good To Check: A Play In Three Acts

September 06, 2021 · Original source

In case you find this hard to follow: ivermectin is an antiparasitic drug that looked promising against COVID in early studies. Later it started looking less promising, and investigators found that a major supporting study was fraudulent. But by this point it had gotten popular among conspiracy theorists as a suppressed coronavirus cure that They Don’t Want You To Know. The media has tried to spread the word that the scientific consensus remains skeptical. In the process, they may have gone a little overboard and portrayed it as the world’s deadliest toxin that will definitely kill you and it will all somehow be Donald Trump’s fault. It turned into the latest culture war issue, and now there’s a whole discourse on (for example) how supposedly-sober fact-checkers keep calling it "a horse dewormer” (it is used to deworm horses, but it’s also FDA-approved for humans, but lots of the people using it are buying the horse version), and probably this is hypocritical in some way. Enter the article above. A doctor named Jason McElyea apparently told local broadcaster KFOR that Oklahoma hospitals are “overwhelmed” with ivermectin poisoning cases, so much so that “gunshot victims” are “left waiting”. Some of the world’s biggest news outlets heard the story and ran with it. The tweet mentions the Rolling Stone version, but the same story, with the same doctor’s testimony, got picked up by The Guardian, the BBC, Yahoo News, etc. Which brings us to the Sequoyah Hospital letter on the right. They released a statement saying that Dr. McElyea hasn’t worked there in two months, they haven’t had any ivermectin overdose cases, and they don’t know what he’s talking about. In the comments, author Virginia Hume sums up the situation nicely: I’ve recently been reading Scout Mindset (expect a review soon), which is kind of the rationalist movement in book form. It focuses on the difference between how we treat ideas that conform to our biases versus those that contradict them. If they conform, we ask “Are we allowed to accept this?” and wave them through, like a small town police chief dealing with a case involving the mayor’s son. If they contradict, we subject them to the harshest inquisition possible, like a small town police chief dealing with a guy named “Abdullah” with a sinister-looking beard. The media was already looking to discredit ivermectin. So the report of one doctor - without even a phone call to confirm - was good enough for Rolling Stone, The Guardian, BBC, etc. It was “too good to check”. II. Did you believe that? I did, briefly. Then I remembered the Law Of Rationalist Irony: the smugger you feel about having caught a bias in someone else, the more likely you are falling victim to that bias right now, in whatever way would be most embarrassing. So, quick check: am I doing this? I notice this story is exactly tailored to appeal to me and people like me. It discredits the media establishment, who I don’t like. It’s a great argument for why we need more rationality, something I’ve been trying to push. It lets me feel superior to everyone: I am properly skeptical of ivermectin, but also I haven’t become a contemptible propagandist who joins in mass media smear campaigns. And I didn’t even take a second to check if it was true! I’m relying entirely on the word of a Twitter bluecheck I’ve never heard of before, whose profile picture is some kind of dog (an Australian sheepdog? maybe some kind of weird collie?) Forget making a phone call to a hospital, I didn’t even read the original article! The story was “too good to check”! So I tried checking, and noticed that the third reply to the original tweet was this: In case you’re as confused as I am, NHS here = “Northeastern Health System”, an Oklahoma health care group. Britain is not involved. This…turns out to be completely true. The story never mentions Sequoyah Hospital! Dr. McElyea has worked at Sequoyah in the past, but he’s a traveling doctor and works lots of places. Plausibly Sequoyah just wanted to clarify that they weren’t like the hospitals in the story, they’re not turning away gunshot victims, and if you happen to be a gunshot victim you’re still welcome to go to Sequoyah and can expect timely care. Apparently I’m not the only person who doesn’t scroll down to the third tweet. The right-wing Washington Examiner has an article on how Rolling Stone’s Ivermectin Fiction Shows Why Republicans Don’t Trust Media. Fox has an article on Rolling Stone Forced To Issue Update After Viral Ivermectin Story Turns Out To Be False. One Redditor puts it more bluntly: “Dr. Jason McElyea, who has been claiming that emergency rooms have been turning away gunshot victims because of Ivermectin overdoses, is a liar.” None of these sources mentioned that the original article had never claimed Sequoyah Hospital was involved. Their story was - I guess - too good to check. III. Did you believe that? I mean, that’s also a pretty cool story, isn’t it? Right-wing news outlets accuse the so-called “liberal media” of bias, then get hoist on their own petard? Seems a bit too cute. Have you clicked through to any of the links yet? No? Not even after I admitted I’m probably biased here? Sequoyah Hospital might not be the particular hospital that the doctor in the story was thinking of. But isn’t it suspicious that other hospitals are so packed with ivermectin cases that they have to delay care to gunshot victims, yet Sequoyah says that it “has not treated any patients due to complications of treating ivermectin”? Seems weird for there to be that much difference. Okay, this time I promise I’m not trying to psych you out. Here’s what I’ve actually been able to figure out about this situation: Rolling Stone seems to think that the Sequoyah Hospital statement casts doubt on their account. They changed the title of their article to “One Hospital Denies Oklahoma Doctor’s Story…” and edited in a long prologue about the hospital’s statement in a way that suggests they feel bad about their reporting. They say that they have reached out to various relevant doctors and hospitals for comments but have not heard back from them - which I guess is good, because if your hospital is so busy that you don’t have time to treat gunshot victims, you really shouldn’t have time to give interviews to Rolling Stone.

Inline links: the, The Guardian, the BBC, Yahoo News, https://substackcdn.com/image/fetch/$s_!50Ju!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fbucketeer-e05bbc84-baa3-437e-9518-adb32be77984.s3.amazonaws.com%2Fpublic%2Fimages%2F6a65950a-1232-4977-ace5-71b13c4ab83f_726x156.png, Scout Mindset, https://substackcdn.com/image/fetch/$s_!cSE3!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fbucketeer-e05bbc84-baa3-437e-9518-adb32be77984.s3.amazonaws.com%2Fpublic%2Fimages%2Fe530cd25-fde9-4b98-b7d8-a1143ee0e026_722x187.png, Rolling Stone’s Ivermectin Fiction Shows Why Republicans Don’t Trust Media, Rolling Stone Forced To Issue Update After Viral Ivermectin Story Turns Out To Be False, puts it more bluntly

But I really am reading Scout Mindset, and it really does have me thinking about the ways our irrationality is polarizing us.

Book Review: The Scout Mindset

September 29, 2021 · Original source

You tried Carol Dweck’s Growth Mindset, but the replication crisis crushed your faith. You tried Mike Cernovich’s Gorilla Mindset, but your neighbors all took out restraining orders against you. Yet without a mindset, what separates you from the beasts? Just in time, Julia Galef brings us The Scout Mindset (subtitle: “Why Some People See Things Clearly And Others Don’t).

Inline links: Growth Mindset, Gorilla Mindset, the beasts, The Scout Mindset

Like - a big part of why so many people - the kind of people who would have read Predictably Irrational in 2008 or commented on Overcoming Bias in 2010 - moved on was because just learning that biases existed didn’t really seem to help much. CFAR wanted to find a way to teach people about biases that actually stuck and improved decision-making. To that end, they ran dozens of workshops over about a decade, testing various techniques and seeing which ones seemed to stick and make a difference. Galef is their co-founder and former president, and Scout Mindset is an attempt to write down what she learned.

Galef’s preferred dichotomy is “soldier mindset” vs. “scout mindset”. Soldiers think of intellectual inquiry as a battle; their job is to support their “side”. Soldiers are the people who give us all the military and fortress-related language we use to describe debate:

Grading My 2021 Predictions

January 24, 2022 · Original source

BLOG 86. ACX is earning more money than it is right now: 70% 87. [redacted]: 10% 88. [redacted]: 50% 89. [redacted]: 20% 90. There is another article primarily about SSC/ACX/me in a major news source: 10% 91. I subscribe to at least 5 new Substacks (so total of 8): 20% 92. I've read and reviewed How Asia Works: 90% 93. I've read and reviewed Nixonland: 70% 94. I've read and reviewed Scout Mindset: 60% 95. I've read and reviewed at least two more dictator books: 50% 96. I've started and am at least 25% of the way through the formal editing process for Unsong: 30% 97. Unsong is published: 10% 98. I've written at least five chapters of some non-Unsong book I hope to publish: 40% 99. “On The Natural Faculties” wins the book review contest: 60% 100. I run an ACX reader survey: 50% 101. I run a normal ACX survey (must start, but not necessarily finish, before end of year): 90% 102. By end of year, some other post beats NYT commentary for my most popular post: 10% 103. I finish + post Rise And Fall Of Online Culture Wars: 90% 104. I finish + post Don’t Give Up On Having Kids Because Of Climate Change: 80% 105. I finish + post Carbon Costs Quantified: 80% 106. I have a queue of fewer than ten extra posts: 70%

Inline links: Rise And Fall Of Online Culture Wars, Don’t Give Up On Having Kids Because Of Climate Change, Carbon Costs Quantified

Secret Of Our Success4 mentions across 4 issues

Secret Of Our Success is a recurring book in the Astral Codex Ten archive, appearing 4 times across 4 issues between October 14, 2021 and January 16, 2025. The archive places it in contexts such as "for the contrast with Secret Of Our Success"; "Joseph Henrich’s Secret Of Our Success"; "Joe Heinrich’s Secret Of Our Success". It most often appears alongside Bryan Caplan, COVID, IQ.

Article page: Secret Of Our Success
Mention count: 4
Issue count: 4
First seen: October 14, 2021
Last seen: January 16, 2025
Book title: Secret Of Our Success

Outbound links

Issue trail

Links For October October 14, 2021
Links For November November 25, 2021
Links For July July 29, 2022
Highlights From The Comments On Lynn And IQ January 16, 2025

Bryan Caplan 2 shared issues
COVID 2 shared issues
IQ 2 shared issues
Joseph Henrich 2 shared issues
Stephan Guyenet 2 shared issues

Source context

Links For October

October 14, 2021 · Original source

5: Harvard Gazette reviews Stephen Pinker’s new book on rationality. Someone sent this to me for the contrast with Secret Of Our Success - Pinker argues that hunter-gatherer tribes use critical thinking all the time, are skeptical of arguments from authority, and “owe their survival to a scientific mindset”. I’d love to see a debate between Pinker and Henrich (or an explanation of why they feel like they’re really on the same side and don’t need to iron anything out).

Inline links: reviews Stephen Pinker’s new book on rationality

Links For November

November 25, 2021 · Original source

33: I’d previously cited a claim in Joseph Henrich’s Secret Of Our Success that people liked spicy foods because they were antibacterial, but an article in Nature says there is “little evidence” to support that claim.

Inline links: an article in

Links For July

July 29, 2022 · Original source

34: A few years ago I reviewed Joe Heinrich’s Secret Of Our Success, and included a passage about divination. Hunter-gatherers (it claimed) benefited from divination methods as a randomization device, to ensure they didn’t keep overhunting the same area, or move in predictable patterns that game animals could learn. At the time this blew my mind, but here are some other anthropologists saying it’s “wrong on many essential counts” (h/t Cameron Harwick)

Inline links: here are some other anthropologists saying it’s “wrong on many essential counts”

Highlights From The Comments On Lynn And IQ

January 16, 2025 · Original source

(source) … sub-Saharan Africa is also a hot spot. I wonder what’s wrong in Cuba - this is exactly the sort of easily gameable metric I would usually expect them to be good at, or at least carefully faking. If you’re interested, you can donate to Iodine Global Network here. Bob Jacobs writes: > His opponents pointed out both his personal racist opinions/activities That's the mildest possible way you could've put it. He wasn't someone who had "personal racist opinions" that he kept as "personal racist opinions". He was the editor-in-chief of Mankind Quarterly, a white supremacist journal that was founded by people like: Henry Garrett an American psychologist who testified in favor of segregated schools during Brown versus Board of Education, Corrado Gini who was president of the Italian genetics and eugenics Society in fascist Italy, and Otmar Freiherr von Verschuer who was director of the Kaiser Wilhelm Institute of anthropology human heredity and eugenics in Nazi Germany. He was a member of the Nazi Party and the mentor of Josef Mengele, the physician at the Auschwitz concentration camp infamous for performing human experimentation on the prisoners during World War 2. Mengele provided for Verschuer with human remains from Auschwitz to use in his research into eugenics. It's funded by the pioneer fund, an organization he was a board member of and that has been classified as a white supremacist hate group, with one of its first projects being to fund the distribution in US churches and schools of "Erbkrank", a Nazi propaganda film about eugenics. He's not just called racist, he *is* racist, he even describes *himself* as a racist. No contesting any of this. MM writes: I spent 18 months in a country where people are supposed to have an iq of about 70, according to the map. My neighbors and friends were mostly non-literate. They did not seem less intelligent than the people I know in my current (US) neighborhood or the people I grew up with (in the US). Most of them would not have performed well on IQ tests, though. They'd never attended school and had no familiarity with puzzle-solving. This was 35 years ago and most people had not seen movies or even photographs. I remember sitting with one older woman and helping her interpret a black-and-white photograph: this is the arm, here's where it connects to the body, etc. It's hard for people from literate societies with tons of exposure to text & graphical representations to see the extent of the gap. Calvin writes: I have a decent amount of experience with the intellectually disabled, and saying "cognitive issues are only responsible for a small part of the [communication] deficit" is so wrong that it makes me question everything else in this essay. Trust me, even making allowances for poor hearing or difficulty forming words, the cognitive issues are responsible for 90% of the deficit. An IQ of 60 is really low and it's a significant handicap. I was concerned to hear this - I have a little experience with the intellectually disabled, but it didn’t involve knowing people’s exact IQ, so I’m not very well-calibrated here. Looking for more information, I found https://www.hrw.org/reports/2001/ustat/ustat0301-01.htm, which purports to describe the characteristics of very low IQ people, mostly in the context of criminal justice (where lawyers often try to use a client’s low IQ as a mitigating factor - ie maybe he didn’t truly understand that crime is wrong). The report says things like: Although all persons with mental retardation have significantly impaired mental development, their intellectual level can vary considerably. An estimated 89 percent of all people with retardation have I.Q.s in the 51-70 range. An I.Q. in the 60 to 70 range is approximately the scholastic equivalent to the third grade […] Although mental retardation of any degree has profound implications for a person's cognitive and social development, it is a condition which in many cases is not readily apparent. While some of the mentally retarded, such as those whose retardation is caused by Down's syndrome or fetal alcohol syndrome, have characteristically distinctive facial features, most cannot be identified by their physical appearance alone. Unless their cognitive impairment is unusually severe (e.g. an I.Q. below 40), persons with mental retardation may be thought of as "slow" but the full extent of their impairment is often not readily appreciated, particularly by people who have limited contact with or knowledge of them, including police, prosecutors, judges, and other participants in the criminal justice system. Many capital offenders with mental retardation did not have their condition diagnosed until trial or during post-conviction proceedings. And gave some examples (slightly out of order for this list): Oliver Cruz, who was executed in Texas on August 9, 2000, had an I.Q. that was measured variously at 64 and 76. Cruz nonetheless insisted to reporters that, although he was perhaps "slow in reading, slow in learning," he was not mentally retarded. Mitigation specialist Scharlette Holdman recalled a client who so successfully hid his retardation from his attorneys that he allowed them to sign him up for college-level calculus classes, which he could not comprehend. He had gone through much of his schooling allowing his younger sister to complete his homework for him. When he was given papers to read in connection to his case, he would carefully stare at them. If he was asked a substantive question, he usually responded, "I don't recall." Only when experts in retardation evaluated him and investigators reviewed his school records and spoke to his family did lawyers discover he had mental retardation and had been considered "slow" since his early childhood. Another capital defendant "hid his mental retardation for most of his life by working at a very repetitive job as a switcher on the railroad. He lied about finishing high school. He was actually in special education classes and did not finish the sixth grade. He was drafted into the army and discharged because of his mental retardation. He lied about his service record. He often made things up so that people would not suspect mental retardation." Morris Mason, whose I.Q. was 62-66, was executed in 1985 in Virginia after being convicted of rape and murder. Before his execution, Mason asked one of his legal advisors for advice on what to wear to his funeral As one psychiatrist testified about a capital defendant with an I.Q. of between 35 to 45: "[People with mental retardation try] to go along with people that they suspect are in authority. For example, I asked [the defendant] where we were when I saw him, and he obviously didn't know, so I asked him if we were in Atlanta and he said `Yes, we are in Atlanta.' In fact, we were in Birmingham, Alabama. I could have said New York and he would have said `Sure, New York' These people are obviously not going to win Nobels anytime soon. But even the guy with IQ 35 - 45 was still talking to people. I think this supports the thesis that intellectually disabled people without specific syndromes can seem pretty normal most of the time. (though keep in mind that anything from the court system should be treated with a grain of salt - defense attorneys have an incentive to exaggerate the intellectual disability of their clients in the hopes that it gets them a lighter sentence) Lyman Stone writes: Emil's post isn't correct, however. We know from the recent Reich lab paper on long-run genetic selection that there was strong selection for IQ in the neolithic revolution, which implies agriculture strongly selects for IQ and ability to plan. Malawians are 60-80% subsistence farmers. Even a "normal" low-IQ person cannot do the implied math and long-term planning involved in this kind of farming. And in fact, economists routinely find that African small-plot subsistence agriculture is actually highly optimized; farmers make very precise choices about where to plant which seeds, which fertilizer to use, etc. Key point is basically: it really isn't true that an IQ 60 person can run a farm functionally. Moreover, mean IQ of 60 implies large shares even lower, at ranges that are uniformly nonverbal even without specific disability. And this is why in the actual record-level NIQ database, they truncate estimates below 60, because even the database managers realize these estimates are crazy. See my post here: https://substack.com/home/post/p-154757665 We know that people with extremely low IQs in the Flynn sense must be capable of subsistence agriculture, because pre-Flynn Effect, most of the West had extremely low IQs, and they were all doing subsistence agriculture. How is this possible? Responding to Lyman’s comment, I wrote: I stick to the claim in this post - that our estimates for what a very low IQ means are poorly-grounded, and that people with low IQs can do some pretty impressive things, especially if they're concrete and part of a cultural transmission package. Maybe this is the Joseph Henrich "Secret Of Our Success" thing. We know that Malawians get poor test scores in school, so it seems like there's some disconnect between do-well-on-tests intelligence and run-a-subsistence-farm intelligence, and the abstract/concrete and novel/cultural distinctions are the best explanation that I can think of. You say that "the phenotype that arises from a given tested IQ in America is clearly vastly worse than the phenotype arising from the same tested IQ in Africa", which I basically agree with. I think part of it is the syndromes issue raised above, and part of it is that maybe Malawians have zero contact with the culture of abstraction that IQ tests come out of whereas even very uneducated Westerners have some contact with it, and maybe another part of it is that whatever health/nutrition issues the Malawians have preferentially harm faculties responsible for more abstract tasks rather than more concrete ones. For an opposite data point, when I was in Haiti, my boss told me (secondhand, no personal experience) of extreme difficulties working with Haitians, like that they couldn't alphabetize files even when that was explained to them. Many Haitains are also successfuly subsistence farmers, so I think this also supports some kind of heavy abstract/concrete distinction. I don't think we're really disagreeing, just agreeing on something like the correlations that make up IQ being less valid outside the normal range. Maybe one way to look at it is to go back to the claim from the justice system document above, saying that people with IQ in the 60s are the mental equivalent of third-graders. The third-graders I know are very into Pokemon, and have all sorts of opinions on how if you add X bonus to a Y strength fire-type Pokemon and then play Z combo, it will [commence six weeks of droning on about different Pokemon cards]. Is this the sort of math/reasoning/strategizing that we don’t expect someone with IQ 60 to be able to do? Does the fact that third-graders can do it mean that we’re miscalibrated? I’m not sure. The part of Lyman’s comment that gives me the most pause is his observation that, if the mean IQ is 60, a decent fraction of people must be 45, and a non-negligible portion 30. At this point, even third-grader comparisons don’t save us. I guess this is where I bring in the claim that IQ breaks down as a guide to practical living skills below some point. You can see several more layers of response between me and Lyman here, but I was especially grateful for him teaching me two things I didn’t already know: First, he corrected my misconception about Reich on ancient European cognitive evolution. Reich had said that pre-agriculture Europeans were “2-3 standard deviations” below moderns. I had interpreted that as IQ deviations of 15 points, making them genetic IQ 55-70, which would have been pretty crazy. Stone tells me he actually meant PGS deviations, each of which was about 3-4 IQ points, so he’s claiming that pre-agriculture Europeans had genetic IQ of 90 (they probably also had lower IQ for environmental reasons).,

Inline links: source, donate to Iodine Global Network here., writes, writes, writes, https://www.hrw.org/reports/2001/ustat/ustat0301-01.htm, writes, https://substack.com/home/post/p-154757665, here

Sapiens3 mentions across 3 issues

Sapiens is a recurring book in the Astral Codex Ten archive, appearing 3 times across 3 issues between April 22, 2021 and July 14, 2023. The archive places it in contexts such as ""I sometimes call it Sapiens for grownups... Sapiens is also a great example of weaving together findings from many disciplines""; "In Sapiens Yuval Noah Harrari frames humanity as a slow deterioration of individual happiness"; "Yuvah Noah Harari’s theory of civilization’s woes ( Sapiens )". It most often appears alongside Europe, India, United States.

Article page: Sapiens
Mention count: 3
Issue count: 3
First seen: April 22, 2021
Last seen: July 14, 2023
Book title: Sapiens

Outbound links

Issue trail

Your Book Review: Are We Smart Enough To Know How Smart Animals Are? April 22, 2021
Your Book Review: Plagues And Peoples June 17, 2021
Your Book Review: The Educated Mind July 14, 2023

Europe 2 shared issues
India 2 shared issues
United States 2 shared issues
Yuval Noah Harari 2 shared issues
!Kung San 1 shared issues

Source context

Your Book Review: Are We Smart Enough To Know How Smart Animals Are?

April 22, 2021 · Original source

This might be my favorite example of a book that takes a huge, sprawling topic that requires insights from multiple academic fields and puts it together rigorously. History, archaeology, evolutionary psychology, primatology, climatology, hell, even metallurgy. This book amounts to a comprehensive survey on what we know about human violence since we've been humans (and maybe a little before) through to the modern day. And given the species that we are, a comprehensive treatment of war pretty much amounts to a treatment of all of human history. This is why when I'm feeling snarky, I sometimes call it Sapiens for grownups (not totally fair - Sapiens is also a great example of weaving together findings from many disciplines, but after all the rave reviews, I expected something more earth shattering. Then I realized everyone I had heard from who was blown away by it was a STEM type that probably hasn't spent much time with history, evolutionary psych, and so forth). You will especially enjoy War in Human Civilization if you found the discussions in Are We Smart Enough about chimp politics and strategy interesting.

Your Book Review: Plagues And Peoples

June 17, 2021 · Original source

A lot of these big picture histories of humanity start with sometimes conflicting premises. How happy were hunter gatherers? In Sapiens Yuval Noah Harrari frames humanity as a slow deterioration of individual happiness at the expense of building a greater society starting from the carefree hunter gather and ending in the far AI future of civilizational greatness and individual obliteration. Jared Diamond calls agriculture “the worst mistake in the history of the human race.” Other narratives paint individuals crawling out of the dark neanderthal caves into utopian agricultural societies and everyone is more or less getting happier as modernity progresses. The distinction is foremost a narrative tool which seems to have important implications, but I have been unresolved on which side I adhere to. Plagues and Peoples kind of has it both ways in a way that seems truer. Human individuals are constantly finding the balance between their environment and society towards something... mutually tolerable.

Inline links: the worst mistake in the history of the human race.”

Your Book Review: The Educated Mind

July 14, 2023 · Original source

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

The answer turns out to be quite a lot! She can play the games other kids play, she can figure out her group’s social organization, act out her social role, and learn toolmaking. How can she do this, without language, Egan asks? Mimesis. We are the apes who imitate. “Monkey see, monkey do” is more true of us than actual monkeys; we’re parrots who intuit the meaning of the things we’re repeating. Though Homo sapiens has used language for around 50,000 years, we’ve been around for at least four times that long — and we survived by copying each other. Mimesis, more than words, is the anchor of our uniquely human way of being in the world.

Selfish Reasons To Have More Kids3 mentions across 3 issues

Selfish Reasons To Have More Kids is a recurring book in the Astral Codex Ten archive, appearing 3 times across 3 issues between June 01, 2022 and June 27, 2025. The archive places it in contexts such as "Bryan Caplan’s book Selfish Reasons To Have More Kids"; "Bryan Caplan’s Selfish Reasons To Have More Kids is like the Bible"; "I was reading Selfish Reasons To Have More Kids". It most often appears alongside Bryan Caplan, Caplan, YouTube.

Article page: Selfish Reasons To Have More Kids
Mention count: 3
Issue count: 3
First seen: June 01, 2022
Last seen: June 27, 2025
Book title: Selfish Reasons To Have More Kids

Outbound links

Issue trail

Birth Order Effects: Nature vs. Nurture June 01, 2022
Book Review: Selfish Reasons To Have More Kids May 15, 2025
Your Review: Alpha School June 27, 2025

Bryan Caplan 3 shared issues
Caplan 2 shared issues
YouTube 2 shared issues
10,000 hour rule 1 shared issues
2 Hour Learning, Inc 1 shared issues

Source context

Birth Order Effects: Nature vs. Nurture

June 01, 2022 · Original source

If birth order effects are due to parental investment, it would be pretty surprising. The current scientific consensus is that parental investment in the early years of life doesn’t really increase IQ or educational attainment during adulthood. That is, the shared environment has minimal to no effect on later life outcomes (see eg Bryan Caplan’s book Selfish Reasons To Have More Kids). It’s generally agreed that people can put away the Advanced Baby Einstein Educational Toys and just chill.

Inline links: Selfish Reasons To Have More Kids

Book Review: Selfish Reasons To Have More Kids

May 15, 2025 · Original source

Bryan Caplan’s Selfish Reasons To Have More Kids is like the Bible. You already know what it says. You’ve already decided whether you believe or not. Do you really have to read it all the way through?

Inline links: Selfish Reasons To Have More Kids

This whole time I was reading Selfish Reasons To Have More Kids, when I should have been waiting for Pro-Market And Pro-Business (released last month, now available on Amazon). There really is a Bryan Caplan book for everything!

Inline links: now available on Amazon

Your Review: Alpha School

June 27, 2025 · Original source

Why this time might be different: Most promising educational initiatives fail to have impact when expanded beyond their initial studies. Bryan Caplan might argue this is because most education education is just signaling anyway (“The Case Against Education”). He also argues that most parental interventions have no impact (“Selfish Reasons to Have More Kids”) – He claims that how kids turn out is a combination of genetics and non-shared environment (randomness; nothing to do with parenting choices). How can we reconcile Caplan’s buttoned-up data with the idea that the “parenting choice” to educate your kids differently (like with Alpha) might result in different outcomes than would be expected from genetics alone? WHY could Alpha work?

Inline links: The Case Against Education, Selfish Reasons to Have More Kids

They keep the kids motivated so they put in the daily effort and don’t get burned out What Alpha is doing is not rocket science. They are just “following the science” for what has been proven to work, and then designing a school around the best way (or “a way”) to deliver that science - personalized instruction, mastery focus, spaced repetition and incentives. It should not be too surprising that when it all comes together it spits out measurable results. But will it hold? Part Six: A Response to Bryan Caplan "When the data and anecdotes disagree, the anecdotes are usually right. It’s usually not that the data is being miscollected. It’s usually that you’re not measuring the right thing." — Jeff Bezos (on multiple occasions) Not only does Bryan Caplan convincingly argue that education is mostly signalling in his book “The Case Against Education”, he goes even further to pour cold buckets of water on aspirational parents in his book “Selfish Reasons to have more Kids”. In that latter book he makes a compelling case with unimpeachable data that how kids turn out is almost entirely due to their genes plus “non-shared environment” (i.e., random things not having to do with parenting). According to Caplan helicopter-parenting does not hurt your kids, it is just a waste of everyone’s time (and maybe their enjoyment during their childhood). You might be able to influence some of your kids' behavior in the short term, but once they become an adult and move out of your house they will revert to the biases of their genes. As Caplan says, the most important parenting decision you can make that will affect how your kids turn out is your choice of spouse (or more accurately your choice of the genes you use to build your kids). Caplan does put one caveat on his data: range restriction. He admits that all of his adoption studies focus on middle class Americans (and Europeans). He is the first to admit that if you take a baby out of extreme poverty in the developing world and raise him in a middle class American family, he will have better economic outcomes than if you leave him in rural Mauritania (see his “Open Borders” book). He may even grant that moving from the poorest broken families in America to the middle class also may make a difference – since all the data available comes from families who were approved by administrators as acceptable to raise adopted kids. But is the same thing true when you move from the middle of the bell curve to the right? When the Data Set Gets Bigger Raj Chetty’s neighbourhood-impact study cracked the range challenge open. Chetty had access to all IRS filing data for generations. He was able to focus on families with multiple children that moved to significantly different zip codes, and follow those children over extended periods of time. By having millions of data points he could tease apart the impact of moving to a “better” zip code for older vs younger siblings. The younger sibling had the same family environment (and 50% of the same genes), but some number of more years in the “better” neighborhood. Chetty found that better neighborhoods made a difference to long term outcomes. But isn’t the neighborhood where a family lives in a “shared environment”? Clearly some adopted families lived in better neighborhoods than others? Why didn’t Caplan’s adoption studies pick that up? I think part of the answer is noise. Chetty had millions of data points vs hundreds of thousands for the adoption studies. But mostly I think the reason Chetty found this impact while the adoption studies did not is that he was looking for different things. No one took the adoption studies and grouped the zip codes as the relevant input variable. As Bezos says, the data wasn’t miscollected, they were just looking at the wrong things. So what does a good zip code look like? Chetty summarizes a good zip code as: Short commutes

Inline links: Bryan Caplan, The Case Against Education, Selfish Reasons to have more Kids, Open Borders, neighbourhood-impact study

Silver Age Marvel Comics3 mentions across 3 issues

Silver Age Marvel Comics is a recurring book in the Astral Codex Ten archive, appearing 3 times across 3 issues between June 17, 2024 and October 17, 2025. The archive places it in contexts such as "Book review contest finalists are: ... Silver Age Marvel Comics"; "Silver Age Marvel Comics, reviewed by Edward Nevraumont"; "Edward also wrote one of last year’s finalists ( Silver Age Marvel Comics )". It most often appears alongside How Language Began, Autobiography of Yukichi Fukuzawa, Boston.

Article page: Silver Age Marvel Comics
Mention count: 3
Issue count: 3
First seen: June 17, 2024
Last seen: October 17, 2025
Book title: Silver Age Marvel Comics
Likely author: Edward Nevraumont

Outbound links

Issue trail

Open Thread 334 June 17, 2024
Book Review Contest 2024 Winners October 11, 2024
Non-Book Review Contest 2025 Winners October 17, 2025

How Language Began 3 shared issues
Autobiography of Yukichi Fukuzawa 2 shared issues
Boston 2 shared issues
Catkin 2 shared issues
Determined 2 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.

Book Review Contest 2024 Winners

October 11, 2024 · Original source

...blame him for the present state of American politics. He doesn't have a Substack as of yet, but does take commissions and he'll respond to your email if you send one. - Silver Age Marvel Comics , reviewed by Edward Nevraumont . Edward has a day job in private equity but has three side projects that may interest ACX readers: he co-hosted " What if Marvel was Rea...

Non-Book Review Contest 2025 Winners

October 17, 2025 · Original source

2nd: Alpha School, by Edward Nevraumont. Edward also wrote one of last year’s finalists (Silver Age Marvel Comics)1. Now that he’s no longer anonymous, he’s going to write a post on his blog responding to the review comments (712 of them!), as well as a follow-up post on what he has learned about Alpha in the six months since he submitted his review (including the Spring and Fall MAP results for his kids). Here is the landing page with more details for ACX readers who are interested.

Inline links: Alpha School, Silver Age Marvel Comics, 1, landing page

Sadly, Porn2 mentions across 2 issues

Sadly, Porn is a recurring book in the Astral Codex Ten archive, appearing 2 times across 2 issues between February 16, 2022 and July 30, 2024. The archive places it in contexts such as "The conflict in Sadly, Porn is Author vs. Reader"; "Imagine fifty-ish of these analyses strung together by the loosest of connective tissue, and that’s Sadly, Porn"; "That’s what Sadly, Porn is about". It most often appears alongside Ayn Rand, Edward Teach, /r/iamverysmart.

Article page: Sadly, Porn
Mention count: 2
Issue count: 2
First seen: February 16, 2022
Last seen: July 30, 2024
Book title: Sadly, Porn

Outbound links

Issue trail

Book Review: Sadly, Porn February 16, 2022
Matt Yglesias Considered As The Nietzschean Superman July 30, 2024

Ayn Rand 2 shared issues
Edward Teach 2 shared issues
iamverysmart 1 shared issues
4chan 1 shared issues
Abercrombie & Fitch 1 shared issues

Source context

Book Review: Sadly, Porn

February 16, 2022 · Original source

Freshman English class says all books need a conflict. Man vs. Man, Man vs. Self, whatever. The conflict in Sadly, Porn is Author vs. Reader.

Inline links: Sadly, Porn

Teach’s earlier work centers around Christopher Lasch’s idea of narcissism. Sadly, Porn adds a layer of Lacanian psychoanalysis (I wasn’t smart enough to recognize this myself; other people pointed it out). I’ve been wanting to learn more about Lacan for a while. Partly because I never understood him in school. Partly because Slavoj Zizek is into him and everyone seems to think Zizek is smart. And partly because I recently realized that Kleinian psychoanalysis, which I also never understood, actually has useful insights (hint: compare Part III of this post with the theory of part objects) and for all I know Lacanian psychoanalysis might be the same way.

Inline links: this post

Sadly, Porn consists of a mid-double-digits-number of short-ish (5-10 pages) interpretations of various texts, vaguely connected by rants and insults. The texts range from classical (especially Thucydides and Oedipus Rex), to Biblical, to modern novels, to movies, to pornos, to dreams. Some of them, on closer inspection, are fictional - not in the sense of being works of fiction, but in the sense where Teach made them up.

Matt Yglesias Considered As The Nietzschean Superman

July 30, 2024 · Original source

These are obviously left-wing, in the sense that they’re literal Communist propaganda. But to the modern eye there’s something off about them, something that makes you want to call them right-wing or even fascist. They’re bold and optimistic. Even though the commissars who commissioned them probably rejected some traditional or capitalist conception of virtue, they still firmly insist that there’s something sort of like virtue or power which is attainable and good. I think these are first-form posters, and that most modern leftism is second-form. I think if you had to group barbarian warlords, Puritans, Soviet communists, and modern leftists on a Nietzschean/geneaological/aesthetic axis, it would go: (Barbarian warlords) | (Puritans, Soviet communists) | (modern leftists) So one very weak compromise - hardly even a compromise, since it predates Nietzsche - is to try to stick with first-form slave morality, in the hopes that most of the problems come from the second. VIII. Ayn Rand “Is Ayn Rand a Nietzschean?”- the greatest thread in the history of forums, locked by a moderator after 12239 pages of heated debate. There’s a real answer here. Rand started out respecting, maybe even loving Nietzsche. She once said that: [Nietzsche’s] Thus Spake Zarathustra is my Bible. I can never commit suicide while I have it. …which maybe reveals more about her psychological situation than I expected from the answer to a “who’s your favorite philosopher” questionnaire. But later on she broke from him. It’s hard to figure out her exact position - she has a bad habit of treating anyone who disagrees with her in any tiny detail as the Antichrist, such that it’s hard to figure out whether she thinks of someone as a 99% fellow traveler or an arch-enemy. Still, there are substantial differences. Nietzsche is more chaotic - he expects the superior man to defy all external rules in favor of his own glorious destiny. But Rand is attached to rules - most of all the epistemic rules of Reason, but also the usual moral tenets like “don’t kill” and “don’t steal”. Nietzsche’s masters take the Ron Swanson approach to justifying their actions: …whereas Rand’s masters are prone to giving twenty-page-long arguments for why whatever they’re doing is the right choice according to Objectively Correct Moral Law. Rand’s approach has lots of advantages. The Nietzschean master, like Andrew Tate, is an awful guy to have around. It’s hard to fit him into a functioning civilization, except maybe an autocracy with him as autocrat. Nietzsche’s pitch is “hey excellent people, you should try to become this guy”, never “hey normal people, you should support my project of creating these guys, out of your own self-interest.” The latter wouldn’t pass the laugh test. Rand’s masters, while still probably very stressful to be around, have been tamed. They follow civilized rules of honesty and nonviolence - not, of course, because they’re too weak to defy them, but because following civilized rules is objectively the coolest thing of all. Instead of competing in battle and leaving a trail of bloody corpses, they compete in Capitalism and leave a trail of high-paying jobs and excellent consumer goods. They’re not doing to serve you - “I should serve the little guy” is slave moralist bulls**t. But, by coincidence, their excellent actions are doing you a service. They might only invent rocket ships to enact their Promethean conquest of nature and prove their own greatness. But you still get to ride in one. Rand also spares more of a thought (or at least an afterthought) for the little guy. Capitalism needs all types - even the company janitor genuinely contributes to whatever glorious accomplishments are going on, and deserves to feel good about themselves. She wants everyone to be the best, most ambitious, and most fighting-for-their-own-aesthetic/moral-vision they can be. But if that means being the company janitor, that’s fine. And if you love rockets and you consummate that love by becoming the janitor for a rocket company, the Objectively Correct Moral Law is 100% on board. I am not a Nietzsche scholar, but I think this is a more productive answer than Nietzsche has for this question. The disadvantage of Rand’s approach compared to Nietzsche’s is that it only works if you believe her proofs about why the Objectively Correct Moral Law is definitely objective and correct - most of which seem to me to be either hand-wavy or balderdash. Otherwise the whole thing breaks down - why is the most masterful thing to be a positive-sum capitalist instead of a negative-sum warlord? Rand really really wants to justify a peaceful, glorious, positive-sum society, to the exact people most capable of benefiting from defecting against it, without bringing in altruism or the common good at any point. It’s an extremely sympathetic goal. But I don’t think she makes it. Still, this is why I’m fond of her. If you really read her books - as opposed to skimming them while subvocalizing “this is that evil woman who loves selfishness” under your breath the whole time - it’s obvious that she believes, with a deep and burning belief, that good things are good. She really really wants to think that you can objectively convince people to support a peaceful, glorious, positive-sum society, without any hint of the psychologically-toxic slave morality that typified the USSR she grew up in. When people react to her books with loathing - without even a hint of fondness - I get suspicious that they’ve gotten so deep into slave morality that thy can’t recognize goodness when it hits them over the head with a sledgehammer. Elsewhere, I wrote: Edward Teach (Sadly, Porn) is famous for making up fake novels to criticize, and it is a little known fact that the "Ayn Rand" character along with all her novels are 100% his work. They operate as a diagnostic test based on his psychodynamic theory of envy. The instrument presents a picture of some exceptional people achieving great things who don't apologize for their greatness, and doesn’t explicitly ask the patient - I mean, reader - for their opinion. If the reader has no strong opinion, or says something like "Good for them, I guess," she passes the test. "I like these people and will use them as a role model" also passes. Some specific criticisms (see below) may also pass. If the reader says "Ah, people who are better than the pathetic sheep around them, just like I'm better than all the pathetic sheep around me!", she . . . still passes the test. That's not what it's testing for! You fail the test if you absolutely freak out about some combination of the Rand characters themselves and the potential existence of arrogant people who identify with the Rand characters. The secret is that it's not a screening test for the kind of people who would get featured on /r/iamverysmart. It's a screening test for the kind of people who would comment on /r/iamverysmart, ie the self-designated Tall Poppy Police, ie the people who build their ego off being the enforcers of the rule that you're not allowed to look better than anyone else. These people's basic mental stance is to hate people who seem too excellent. They don't think of it in these terms. They think of it as calling out arrogance, although if you look too closely you'll find their definition of arrogance covers anyone who seems excellent and but doesn't spend all their time apologizing and abasing themselves and denying it. The brilliance of Teach-Rand is how he-she draws this tendency to the foreground For example, why the whole "Objectivism" thing? Not because value is necessarily completely objective, but because the idea that any value might ever be even partially objective freaks out the Tall Poppy Syndrome people. Mention value at all, and they say you must be trying to secretly smuggle in the assumption that you are more valuable than other people (and therefore you are less valuable than other people, and therefore they are better than you). The same is true of Reason. Mention that Reason exists, and they'll interpret it as a claim that you, the only rational person, are claiming to always be right and infallible. But (they retort) actually nobody knows anything, and the only wise people are the people like them who humbly admit this. (how do you decide what's true without Reason? By bias-based-reasoning - "You say X, but I can imagine a way that would come from a place of believing you're better than other people, therefore, Not-X is true. You say that's a logical fallacy? That must come from a place of believing you're smarter than everyone else and the only person who can use Facts and Logic.") The Teach-Rand test is designed to catch the sort of person who, if someone says that on a right triangle a^2 + b^2 = c^2, responds with "Oh, so you're claiming to be some kind of right triangle expert who's better than the rest of us? You really need to work on that arrogance problem! Super cringe!" Any criticism of the book that doesn't come from this particular place is irrelevant to the test and doesn't count against your grade. (which is good, because the books are bad in a lot of ways. But that's fine - Rorschach blots don't also have to be great art!) Still, I don’t think she’s the superman (superwoman?) who successfully transcends the dichotomy Her philosophy is only as strong as its proofs of Objective Correctness, which I consider weak. Without those, you need some subjective motivation to glue things together - of which altruism is the most popular. But also, don’t we like altruism? When we’re bestriding the Earth like colossi, working on our glorious rocket ships to colonize the universe, isn’t part of what we’re thinking “this is going to revolutionize humankind and make everybody better off?” If you force yourself to reject that motivation, to just repeat “no no no, I’m only doing this because rockets are really big and make cool explosions”, aren’t you cutting out a part of yourself, in exactly the way Nietzschean masters are supposed to try to avoid doing? I find something very compelling about Rand. I think she goes some of the way to answering the Andrew Tate objection to master morality. But she’s a means and not an end. A real superman would have to figure out some way to reintroduce basic human kindness. IX. Matt Yglesias Yglesias’s mantra - “good things are good” - is too perfect and profound to come from anyone other than an esoteric master of Nietzschean philosophy. Good Straussians ignore the title and focus on the subtitle. Nietzsche wrote in the 1890s. There were still real nobles and emperors walking around; communists had not yet started calling capitalism “late capitalism”. Sure, his world was probably some sort of weak compromise between master and slave morality, but it was different from our weak compromise. Our weak compromise was forged through dialogue and warfare with fascism’s novel take on master morality and socialism’s novel take on slave morality. I think of Yglesias - who combines an insistence that good things are good and a proclivity for embiggenment with commitments to democracy, the welfare state, and the poorest among us - as one of its most self-conscious proponents. When I first titled this post, I didn’t know that Richard Hanania had come to the same conclusion and created this face-mash-up of Matt Yglesias and Nietzsche. The compromise goes something like: Everyone is equal before the law, before the metaphorical throne of metaphorical God, and in some poorly defined philosophical sense. This is very important. It’s our headline result. Everything else should be interpreted in light of this central fact.

Inline links: a real answer here, https://substackcdn.com/image/fetch/$s_!OtNv!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F6ae1aaf2-6cc3-488c-b0a7-5df62eee457b_225x225.jpeg, Elsewhere, Sadly, Porn, /r/iamverysmart, https://substackcdn.com/image/fetch/$s_!MzIr!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2Ff03d1a9d-5ffc-45ff-84bc-db3388915bbc_259x390.jpeg, https://substackcdn.com/image/fetch/$s_!hYvV!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2Fd0f9b152-da12-4525-b062-b4c14d8b8005_383x373.png

I’ve named this section after Edward Teach in honor of his book Sadly, Porn (review here), which helped me understand some of these dynamics. I’m no longer happy with my review - I focused too hard on the Lacan angle, but in retrospect the Nietzsche angle was stronger and more comprehensible. Somewhere or other, Teach explains that his pseudonym, “The Last Psychiatrist”, is a reference to Nietzsche’s “Last Man” - he imagines himself as the psychiatrist to the Last Man, trying to cure his Last-Man-ness.

Inline links: review here

Safe Enough?2 mentions across 2 issues

Safe Enough? is a recurring book in the Astral Codex Ten archive, appearing 2 times across 2 issues between July 01, 2023 and September 08, 2023. The archive places it in contexts such as ""Safe Enough?" was not written as a defense of the Nuclear Regulatory Commission"; "This is where "Safe Enough?" is weakest"; "7 : Safe Enough?". It most often appears alongside 1960 Valdivia earthquake, AEC, Atomic Energy Commission.

Article page: Safe Enough?
Mention count: 2
Issue count: 2
First seen: July 01, 2023
Last seen: September 08, 2023
Book title: Safe Enough?

Outbound links

Issue trail

Your Book Review: Safe Enough? July 01, 2023
Vote In The 2023 Book Review Contest September 08, 2023

1960 Valdivia earthquake 1 shared issues
AEC 1 shared issues
Atomic Energy Commission 1 shared issues
Bayesian priors 1 shared issues
Brown's Ferry Nuclear Plant 1 shared issues

Source context

Your Book Review: Safe Enough?

July 01, 2023 · Original source

The quotes are from the book Safe Enough? A History of Nuclear Power and Accident Risk, by Thomas Wellock. In his day job, Wellock is the official historian of the U.S. Nuclear Regulatory Commission (NRC), an organization whose official responsibilities include screaming ‘Yes!’ to anyone who broaches this question. A coarsely cynical reader might thus expect Wellock to sidestep damning details of nuclear risk at the behest of his employer. This cynicism does a disservice to Wellock’s ambition.

Inline links: Safe Enough? A History of Nuclear Power and Accident Risk

Yet "Safe Enough?" is less of a history of events than a biography of an idea, the birth of "Probabilistic Risk Assessment" as the guiding principle for understanding and mitigating risks in complex systems. The heroes of Wellock's book are not nuclear plant night shift assistant supervisors, or the Nuclear Regulatory Commission training and assessment specialists, though they each make important cameos. The city of Toledo, Ohio is not safeguarded by watchful superheroes. It is protected by a methodology.

"Safe Enough?" was not written as a defense of the Nuclear Regulatory Commission's regimented style. But as an outsider reading about the math for the first time, it became clear to me that once the NRC chose to implement Probabilistic Risk Assessment, an intrusive bureaucracy became its destiny.

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

San Fransicko: Why Progressives Ruin Cities2 mentions across 2 issues

San Fransicko: Why Progressives Ruin Cities is a recurring book in the Astral Codex Ten archive, appearing 2 times across 2 issues between May 24, 2022 and June 23, 2022. The archive places it in contexts such as "His book San Fransicko: Why Progressives Ruin Cities"; "And in a book called San Fransicko: Why Progressives Ruin Cities". It most often appears alongside California, Gavin Newsom, Los Angeles.

Article page: San Fransicko: Why Progressives Ruin Cities
Mention count: 2
Issue count: 2
First seen: May 24, 2022
Last seen: June 23, 2022
Book title: San Fransicko: Why Progressives Ruin Cities

Outbound links

Issue trail

California Gubernatorial Candidates From Z to Z May 24, 2022
Book Review: San Fransicko June 23, 2022

California 2 shared issues
Gavin Newsom 2 shared issues
Los Angeles 2 shared issues
Michael Shellenberger 2 shared issues
Newsom 2 shared issues

Source context

California Gubernatorial Candidates From Z to Z

May 24, 2022 · Original source

The latest step in his intellectual evolution is his book San Fransicko: Why Progressives Ruin Cities, which points out all the rampant crime and drug use and homelessness and garbage in SF and says maybe some of these things are bad (the New York Times wrote a negative review here).

Inline links: here

Book Review: San Fransicko

June 23, 2022 · Original source

Maybe something like: these are profound psychological truths, but their failure mode is to be reduced to preachiness and haranguing. And in a book called San Fransicko: Why Progressives Ruin Cities, there’s almost no way not to have them sound like preachiness and haranguing. It’s like how calling out injustice and highlighting the cruelty of those who ignore the less fortunate is all nice and well when Victor Hugo does it - but if the book is by Rachel Maddow, I am just going to skip those parts.

Secret Government2 mentions across 2 issues

Secret Government is a recurring book in the Astral Codex Ten archive, appearing 2 times across 2 issues between September 08, 2023 and September 15, 2023. The archive places it in contexts such as "8 : Secret Government"; "Secret Government . In response to my request for details, the author wrote". It most often appears alongside Lying For Money, Njal’s Saga, On the Marble Cliffs.

Article page: Secret Government
Mention count: 2
Issue count: 2
First seen: September 08, 2023
Last seen: September 15, 2023
Book title: Secret Government

Outbound links

Issue trail

Vote In The 2023 Book Review Contest September 08, 2023
Book Review Contest 2023 Winners September 15, 2023

Lying For Money 2 shared issues
Njal’s Saga 2 shared issues
On the Marble Cliffs 2 shared issues
Public Citizens 2 shared issues
The Educated Mind 2 shared issues

Source context

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

Book Review Contest 2023 Winners

September 15, 2023 · Original source

Secret Government. In response to my request for details, the author wrote “In keeping with the theme of my review, I will remain anonymous”.

Inline links: Secret Government

Silent Spring2 mentions across 2 issues

Silent Spring is a recurring book in the Astral Codex Ten archive, appearing 2 times across 2 issues between June 04, 2021 and June 23, 2023. The archive places it in contexts such as "Rachel Carson’s Silent Spring"; "Rachel Carson’s Silent Spring criticized the USDA’s indiscriminate use of pesticides". It most often appears alongside Rachel Carson, 1965, 1968 Summer Olympics.

Article page: Silent Spring
Mention count: 2
Issue count: 2
First seen: June 04, 2021
Last seen: June 23, 2023
Book title: Silent Spring

Outbound links

Issue trail

Your Book Review: Where's My Flying Car? June 04, 2021
Your Book Review: Public Citizens June 23, 2023

Rachel Carson 2 shared issues
1965 1 shared issues
1968 Summer Olympics 1 shared issues
2000 election 1 shared issues
2023 book review contest 1 shared issues

Source context

Your Book Review: Where's My Flying Car?

June 04, 2021 · Original source

Hall says the most damaging strain, still common today, is “green fundamentalism”, the idea that human agency over nature is fundamentally bad. An early example is Rachel Carson’s Silent Spring, which got DDT banned on the grounds that it was causing cancer; in reality the cancer increase was from smoking, and from technology improving living conditions (the healthier you are, the more likely you’ll survive long enough to get killed by cancer). “The Green religion has essentially superceded Christianity as the default religion of western civilization, especially in academic circles”. Hall is dismissive of climate change, citing an estimate that it will cost only a few percentage of GDP by 2100 even in the worst case. (This is something that always confused me; there’s such a big gap between quantitative economic estimates of climate change and qualitative ones. My impression is the quantitative ones are way too optimistic. Hall does not agree with me). Anyway, he says, climate change is all the more reason to embrace clean nuclear power and flying cars (highways use a lot of land; if flying cars replaced highways, that land could be returned to nature).

Your Book Review: Public Citizens

June 23, 2023 · Original source

But by the 1960s, the cracks in this model were starting to show. A report prepared for President-elect Kennedy outlined the problem of regulatory capture, the process by which agencies intended to regulate private businesses got too close to their subjects and end up serving them instead4. And a new class of liberal intellectuals rose to prominence by pointing out the ways in which the political establishment’s plans sometimes rode roughshod over the citizens they were supposed to serve. Rachel Carson’s Silent Spring criticized the USDA’s indiscriminate use of pesticides, and Jane Jacobs’ grassroots movement successfully blocked Robert Moses—the ultimate agency man—from ramming a highway through the West Village.

Inline links: 4

Silicon Snake Oil2 mentions across 2 issues

Silicon Snake Oil is a recurring book in the Astral Codex Ten archive, appearing 2 times across 2 issues between December 10, 2025 and January 05, 2026. The archive places it in contexts such as "Silicon Snake Oil was a 1995 book by scientist Clifford Stoll"; "Clifford Stoll (mentioned for his book Silicon Snake Oil)". It most often appears alongside Anthropic, Bernie Sanders, Clifford Stoll.

Article page: Silicon Snake Oil
Mention count: 2
Issue count: 2
First seen: December 10, 2025
Last seen: January 05, 2026
Book title: Silicon Snake Oil

Outbound links

Issue trail

Links For December 2025 December 10, 2025
Open Thread 415 January 05, 2026

Anthropic 2 shared issues
Bernie Sanders 2 shared issues
Clifford Stoll 2 shared issues
Dustin Moskovitz 2 shared issues
OpenAI 2 shared issues

Source context

Links For December 2025

December 10, 2025 · Original source

53: Silicon Snake Oil was a 1995 book by scientist Clifford Stoll arguing that the Internet was being overhyped (h/t @IsaacKing314). Highlights, courtesy of @cyph3rf0x:

Inline links: Silicon Snake Oil, @IsaacKing314, @cyph3rf0x

Open Thread 415

January 05, 2026 · Original source

3: Astronomer/engineer/writer Clifford Stoll (mentioned on last month’s links post for his book Silicon Snake Oil, but also famous for cybersecurity adventures and Klein bottle making) will be doing a Q&A at Mox in SF on January 13, see here for details/signup.

Inline links: Clifford Stoll, links post, see here for details/signup

Silmarillion2 mentions across 2 issues

Silmarillion is a recurring book in the Astral Codex Ten archive, appearing 2 times across 2 issues between April 19, 2023 and February 03, 2025. The archive places it in contexts such as "named my house and business after Silmarillion references"; "I’ve read this Silmarillion chapter". It most often appears alongside Aiman Al-Mudaifer, Amazon, Amazon.

Article page: Silmarillion
Mention count: 2
Issue count: 2
First seen: April 19, 2023
Last seen: February 03, 2025
Book title: Silmarillion

Outbound links

Issue trail

Contra Kriss On Nerds And Hipsters April 19, 2023
25 February 03, 2025

Aiman Al-Mudaifer 1 shared issues
Amazon 1 shared issues
Amazon 1 shared issues
Art Finch 1 shared issues
Bhutan 1 shared issues

Source context

Contra Kriss On Nerds And Hipsters

April 19, 2023 · Original source

Is this bad? I don’t want to say you should never build identity around liking a thing. Most non-enlightened people want to have some distinguishing characteristic, and anything you do - care about a hobby, or a skill, or a political cause - is going to feel kind of cringe. Caring about a piece of art seems no worse than anything else. I personally named my house and business after Silmarillion references - I would have named my car after one, but I learned my friend had named her car after it first, and that Steven Colbert had also named his car after it, and it would be weird to have all these cars named “Vingilótë” driving around. At this point I backed off.

February 03, 2025 · Original source

And UTAMO (hey, I’ve read this Silmarillion chapter!):

Inline links: UTAMO

Superforecasting2 mentions across 2 issues

Superforecasting is a recurring book in the Astral Codex Ten archive, appearing 2 times across 2 issues between April 09, 2021 and July 19, 2023. The archive places it in contexts such as "Scott’s review of Superforecasting"; "Philip Tetlock, co-author of Superforecasting". It most often appears alongside 1913 Nobel Prize in Physiology or Medicine, ACX MEETUP, Alexandria.

Article page: Superforecasting
Mention count: 2
Issue count: 2
First seen: April 09, 2021
Last seen: July 19, 2023
Book title: Superforecasting

Outbound links

Issue trail

Your Book Review: On The Natural Faculties April 09, 2021
Berkeley Meetup On Sunday, Special Guest Philip Tetlock July 19, 2023

1913 Nobel Prize in Physiology or Medicine 1 shared issues
ACX MEETUP 1 shared issues
Alexandria 1 shared issues
Aristotelian 1 shared issues
Aristotle 1 shared issues

Source context

Your Book Review: On The Natural Faculties

April 09, 2021 · Original source

And so on until the present day. In Scott’s review of Superforecasting, he quotes Tetlock’s comment on Galen:

Inline links: Scott’s review of

Berkeley Meetup On Sunday, Special Guest Philip Tetlock

July 19, 2023 · Original source

Why: Philip Tetlock, co-author of Superforecasting and co-founder of the Good Judgment Project and the Forecasting Research Institute, is in town and has kindly agreed to come to an ACX meetup.

Inline links: Superforecasting, Good Judgment Project, Forecasting Research Institute

Surfing Uncertainty2 mentions across 2 issues

Surfing Uncertainty is a recurring book in the Astral Codex Ten archive, appearing 2 times across 2 issues between February 13, 2021 and June 01, 2023. The archive places it in contexts such as "[ semi-necessary prerequisites: Surfing Uncertainty ]"; "Andy Clark (professor of cognitive philosophy, wrote Surfing Uncertainty)". It most often appears alongside 2006 IAU vote, 5-HT2A receptors, 9/11.

Article page: Surfing Uncertainty
Mention count: 2
Issue count: 2
First seen: February 13, 2021
Last seen: June 01, 2023
Book title: Surfing Uncertainty

Outbound links

Issue trail

The Precision Of Sensory Evidence February 13, 2021
Links For May 2023 June 01, 2023

2006 IAU vote 1 shared issues
5-HT2A receptors 1 shared issues
11 1 shared issues
Abacha 1 shared issues
Africa 1 shared issues

Source context

The Precision Of Sensory Evidence

February 13, 2021 · Original source

[semi-necessary prerequisites: Surfing Uncertainty, Friston On Computational Mood]

Inline links: Surfing Uncertainty, Friston On Computational Mood

Links For May 2023

June 01, 2023 · Original source

Can’t even list all the new people who have come out as AI x-risk believers, but you can just read the CAIS statement. The top signatures are Geoff Hinton, Yoshua Bengio, Demis Hassabis, Sam Altman, and Dario Amodei; aside from the usual suspects, they also have Bruce Schneier (computer security expert) , Dawn Song (computer scientist and security expert), Andy Clark (professor of cognitive philosophy, wrote Surfing Uncertainty), Eliezer Yudkowsky (he didn't sign the last one because he disagreed with specifics, but he's here), and a former US Assistant Secretary of Defense for Nuclear, Chemical, and Biological Defense.

Inline links: CAIS statement

Safe Enough1 mentions across 1 issues

Safe Enough 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 "Safe Enough , reviewed by Seth Miller". It most often appears alongside @campeters4, A Strange Dream, a_reader.

Reference entry: Safe Enough
Mention count: 1
Issue count: 1
First seen: September 15, 2023
Last seen: September 15, 2023
Book title: Safe Enough
Likely author: Seth Miller

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

Safe Enough, reviewed by Seth Miller. Seth is a chemist who consults on emerging technologies around energy storage, carbon capture, and other climate solutions. He periodically blogs on the intersection of science, technology, and business at perspicacity.xyz and perspicacity.substack.com, and on LinkedIn.

Inline links: Safe Enough, perspicacity.xyz, perspicacity.substack.com, LinkedIn

Safe Enough? A History of Nuclear Power and Accident Risk1 mentions across 1 issues

Safe Enough? A History of Nuclear Power and Accident Risk is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between July 01, 2023 and July 01, 2023. The archive places it in contexts such as "The quotes are from the book Safe Enough? A History of Nuclear Power and Accident Risk"; "The quotes are from the book Safe Enough? A History of Nuclear Power and Accident Risk , by Thomas Wellock". It most often appears alongside 1960 Valdivia earthquake, AEC, Atomic Energy Commission.

Reference entry: Safe Enough? A History of Nuclear Power and Accident Risk
Mention count: 1
Issue count: 1
First seen: July 01, 2023
Last seen: July 01, 2023
Book title: Safe Enough? A History of Nuclear Power and Accident Risk
Likely author: Thomas Wellock

Outbound links

Issue trail

Your Book Review: Safe Enough? July 01, 2023

1960 Valdivia earthquake 1 shared issues
AEC 1 shared issues
Atomic Energy Commission 1 shared issues
Bayesian priors 1 shared issues
Brown's Ferry Nuclear Plant 1 shared issues

Source context

Your Book Review: Safe Enough?

July 01, 2023 · Original source

The quotes are from the book Safe Enough? A History of Nuclear Power and Accident Risk, by Thomas Wellock. In his day job, Wellock is the official historian of the U.S. Nuclear Regulatory Commission (NRC), an organization whose official responsibilities include screaming ‘Yes!’ to anyone who broaches this question. A coarsely cynical reader might thus expect Wellock to sidestep damning details of nuclear risk at the behest of his employer. This cynicism does a disservice to Wellock’s ambition.

Inline links: Safe Enough? A History of Nuclear Power and Accident Risk

Yet "Safe Enough?" is less of a history of events than a biography of an idea, the birth of "Probabilistic Risk Assessment" as the guiding principle for understanding and mitigating risks in complex systems. The heroes of Wellock's book are not nuclear plant night shift assistant supervisors, or the Nuclear Regulatory Commission training and assessment specialists, though they each make important cameos. The city of Toledo, Ohio is not safeguarded by watchful superheroes. It is protected by a methodology.

"Safe Enough?" was not written as a defense of the Nuclear Regulatory Commission's regimented style. But as an outsider reading about the math for the first time, it became clear to me that once the NRC chose to implement Probabilistic Risk Assessment, an intrusive bureaucracy became its destiny.

Samsara1 mentions across 1 issues

Samsara is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between February 26, 2021 and February 26, 2021. The archive places it in contexts such as "the creepy enlightenment speedrunning cult in my story Samsara". It most often appears alongside American Chinese food, Bay Area, BBQ pork rice.

Reference entry: Samsara
Mention count: 1
Issue count: 1
First seen: February 26, 2021
Last seen: February 26, 2021
Book title: Samsara

Outbound links

Issue trail

Bay Area Plant-Based Meat Reviews February 26, 2021

American Chinese food 1 shared issues
Bay Area 1 shared issues
BBQ pork rice 1 shared issues
Berkeley 1 shared issues
Burger King 1 shared issues

Source context

Bay Area Plant-Based Meat Reviews

February 26, 2021 · Original source

I wondered why "Golden Lotus" sounded so familiar, until I remembered that was what I called the creepy enlightenment speedrunning cult in my story Samsara. Whatever, probably this is a common name for Asian-associated things. Just a coincidence, right?

Inline links: Samsara

San Fransicko1 mentions across 1 issues

San Fransicko 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 "so I read his book San Fransicko to learn more"; "This is a good introduction to San Fransicko. It adequately telegraphs what you’ll be getting in the rest of the book"; "San Fransicko briefly touches on this". 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: San Fransicko
Mention count: 1
Issue count: 1
First seen: June 23, 2022
Last seen: June 23, 2022
Book title: San Fransicko

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

Last month I discussed the platforms of twenty-six candidates for California governor. One candidate, author and activist Michael Shellenberger, objected to my characterization of him, so I read his book San Fransicko to learn more and decide whether I owed him an apology.

Inline links: I discussed the platforms of, San Fransicko

San Fransicko is subtitled “Why Progressives Ruin Cities”. It builds off the kind of stories familiar to most Bay Area residents:

This is a good introduction to San Fransicko. It adequately telegraphs what you’ll be getting in the rest of the book: scenes of devastating human misery and urban decay, little-known tidbits from California history, and very precise statistics.

Say Good Night To Insomnia1 mentions across 1 issues

Say Good Night To Insomnia is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between May 14, 2021 and May 14, 2021. The archive places it in contexts such as "Say Good Night To Insomnia , which is a CBT-i book rather than an app". It most often appears alongside Argos, Cato Institute, CBT-i Coach.

Reference entry: Say Good Night To Insomnia
Mention count: 1
Issue count: 1
First seen: May 14, 2021
Last seen: May 14, 2021
Book title: Say Good Night To Insomnia

Outbound links

Issue trail

Highlights From The Comments On CBT-i Apps May 14, 2021

Argos 1 shared issues
Cato Institute 1 shared issues
CBT-i Coach 1 shared issues
Dozy 1 shared issues
Dozy founder 1 shared issues

Source context

Highlights From The Comments On CBT-i Apps

May 14, 2021 · Original source

Honorary mention to Say Good Night To Insomnia, which is a CBT-i book rather than an app; it got rave reviews from several commenters. It's written by a world expert and probably the most trustworthy source here.

Inline links: Say Good Night To Insomnia

School1 mentions across 1 issues

School 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 "School (Review 1 by DK)". It most often appears alongside Astralcodexten Com, Deathbed Ballads, Discord.

Reference entry: School
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Issue count: 1
First seen: June 09, 2025
Last seen: June 09, 2025
Book title: School
Likely author: DK

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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

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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)

School (Review 1 by DK)1 mentions across 1 issues

School (Review 1 by DK) 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 "Honorable mentions ... School (Review 1 by DK)". It most often appears alongside ACX Grants, Alpha School, Astralcodexten.

Reference entry: School (Review 1 by DK)
Mention count: 1
Issue count: 1
First seen: June 23, 2025
Last seen: June 23, 2025
Book title: School (Review 1 by DK)
Likely author: DK

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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

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Open Thread 387

June 23, 2025 · Original source

3: Thank you to everyone who voted for finalists in this year’s Nonbook Review Contest. All entries among the top ten best-ranked reviews became automatic finalists, and I also added two more from the 10-25 tier that voters or I especially liked. Honorable mentions were others from the 10-25 tier that I liked a lot. Finalists are Alpha School, Dementia, Islamic Geometric Patterns, Joan of Arc, Mashed Potatoes, Men, Ollantay, Phase I Research, Synaptic Plasticity, The ACX Commentariat, The Internet That Might Have Been, and The Russo-Ukrainian War. Honorable Mentions are at least Bishop's Castle, Bukele, Elon Musk's Algorithm, JFK Conspiracies, Martial Arts, Miniatur Wunderland, School (Review 1 by DK), and Watergate. I may promote some honorables to finalists depending on reader tolerance or unexpected opportunities. I will give you finer-grained score information after the contest ends. First finalist post is planned for this Friday.

Science Fictions1 mentions across 1 issues

Science Fictions 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 "Science Fictions , reviewed by Michael Zhang". It most often appears alongside @campeters4, A Strange Dream, a_reader.

Reference entry: Science Fictions
Mention count: 1
Issue count: 1
First seen: September 15, 2023
Last seen: September 15, 2023
Book title: Science Fictions
Likely author: Michael Zhang

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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

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Book Review Contest 2023 Winners

September 15, 2023 · Original source

Science Fictions, reviewed by Michael Zhang. He is an astrophysicist researching exoplanet atmospheres. His blog, which includes the book review, is on Medium. He is happy to discuss the review in the comments, or to discuss astronomy at mzz hang 2014 at gmail dot com.

Inline links: Science Fictions, researching exoplanet atmospheres, on Medium

Secret Trash1 mentions across 1 issues

Secret Trash is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between April 30, 2021 and April 30, 2021. The archive places it in contexts such as "Adina Hoffman and Peter Cole write in the book Secret Trash". It most often appears alongside 1893, 1970s, 1980s.

Reference entry: Secret Trash
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First seen: April 30, 2021
Last seen: April 30, 2021
Book title: Secret Trash

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Your Book Review: Double Fold April 30, 2021

1893 1 shared issues
1970s 1 shared issues
1980s 1 shared issues
Adina Hoffman 1 shared issues
American libraries 1 shared issues

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Your Book Review: Double Fold

April 30, 2021 · Original source

Perhaps the best illustration of the constantly expanding area of historical interest is the huge trove of medieval Jewish documents that was discovered in the geniza at Cairo in the 19th century and mostly brought to Europe. In the beginning, only Biblical texts attracted much interest, especially ones that had been presumed lost in the original Hebrew. Later, during the 20th century, the researchers suddenly became excited by the documents left behind by medieval Jewish intellectuals – previously unknown manuscripts of works by Maimonides and Judah Halevi, some of them written in their own hand. A generation or two later, new scholars looked into the everyday documents left behind in the geniza – receipts, contracts, and IOU’s, and used them to construct a social history of medieval Jews in Egypt. As Adina Hoffman and Peter Cole write in the book Secret Trash, there is only one constant in the research into the contents of the Cairo geniza: whatever had been left aside as boring and irrelevant by one generation became the cornerstone of the next generation’s scholarly pursuits.

Sefer Torah1 mentions across 1 issues

Sefer Torah is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between April 21, 2021 and April 21, 2021. The archive places it in contexts such as "books, the Sefer Torah, kosher food". It most often appears alongside Andes Mountains, Antiochan subgroup, Argentina.

Reference entry: Sefer Torah
Mention count: 1
Issue count: 1
First seen: April 21, 2021
Last seen: April 21, 2021
Book title: Sefer Torah

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No, Really, Why Are So Many Christians In Colombia Converting To Orthodox Judaism? April 21, 2021

Andes Mountains 1 shared issues
Antiochan subgroup 1 shared issues
Argentina 1 shared issues
Baruj 1 shared issues
Bello 1 shared issues

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No, Really, Why Are So Many Christians In Colombia Converting To Orthodox Judaism?

April 21, 2021 · Original source

It took four years, until 2009, to complete a process that was as much “Christian detoxification,” in René’s words, as it was Judaization. Most found it impossible. Of the 600 original aspiring Jews, only 200 remained. Garrandes introduced them to Moshe Ohana, an Orthodox Moroccan rabbi and a kabbalist also based in Miami. He was willing to convert them. Ohana asked the community to pay his fee in dollars for each conversion as well as cover his expenses. The congregants raised the money once again and paid, as they had paid for everything else: airplane tickets and lodging for rabbis, books, the Sefer Torah, kosher food, circumcisions. It turned out that becoming Jewish was expensive. By some estimates, it took 10 million pesos, about $3,000, to make a new Jew in Colombia. This was the equivalent of a year’s earnings for most.

Septuagint1 mentions across 1 issues

Septuagint is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between November 12, 2024 and November 12, 2024. The archive places it in contexts such as "otherwise why would they need the Septuagint?". It most often appears alongside 1 Peter 3, 165 AD, 1990s.

Reference entry: Septuagint
Mention count: 1
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First seen: November 12, 2024
Last seen: November 12, 2024
Book title: Septuagint

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Book Review: The Rise Of Christianity November 12, 2024

1 Peter 3 1 shared issues
165 AD 1 shared issues
1990s 1 shared issues
Adolf von Harnack 1 shared issues
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Book Review: The Rise Of Christianity

November 12, 2024 · Original source

Instead of being forced to attribute the Christians’ growth to miracles, we can pin down a specific growth rate and find that it falls within the range of the most successful modern cults. Indeed, if we think of this as each existing Christian having to convert 0.4 new people, on average, per decade, it starts to sound downright do-able. Still, how did the early Christians maintain this conversion rate over so many generations? Through The Social Graph This is another of Stark’s findings from his work with the Moonies. The first Moonie in America was a Korean missionary named Young Oon Kim, who arrived in 1959. Her first convert was her landlady. The next two were the landlady’s friends. Then came the landlady’s friends’ husbands and the landlady’s friends’ husbands’ co-workers. That was when Stark showed up. “At the time . . . I arrived to study them, the group had never succeeded in attracting a stranger.” Stark theorized that “the only [people] who joined were those whose interpersonal attachments to members overbalanced their attachments to nonmembers.” I don’t think this can be literally correct - taken seriously, it implies that the second convert could have no other friends except the first, which would prevent her from spreading the religion further. But something like “your odds of converting are your number of Moonie friends, divided by your number of non-Moonie friends” seems to fit his evidence. History confirms this story. Mohammed’s first convert was his wife, followed by his cousin, servant, and friend. Joseph Smith’s first converts were his brothers, friends, and lodgers. Indeed, in spite of the Mormons’ celebrated door-knocking campaign, their internal data shows that only one in a thousand door-knocks results in a conversion, but “when missionaries make their first contact with a person in the home of a Mormon friend or relative of that person, this results in conversion 50% of the time”. 1 This theory of social-graph-based-conversation was controversial when Stark proposed it, because if you ask cultists retrospectively, they’ll usually say they were awed by the beauty of the sacred teachings. But Stark says: I knew better, because we had met them well before they had learned to appreciate the doctrines, before they had learned how to testify to their faith, back when they were not seeking faith at all. Indeed, we could remember when most of them regarded the religious beliefs of their new set of friends as quite odd. I recall one who told me that he was puzzled that such nice people could get so worked up about “some guy in Korea” . . . Then, one day, he got worked up about this guy too. Through Jews And Weajoos Jews were scattered across the Mediterranean even before the fall of the Temple. I don’t know why. We Jews tell ourselves that we left Israel only after the Romans kicked us out. But Stark cites plenty of historians who argue that no, it was well before that. Around the time of Christ, there were a million Jews in Israel and five million in the Diaspora, especially Alexandria, Antioch, Anatolia, and Rome. What were these Jews’ spiritual lives like? Without hard evidence, Stark supposes they were marginal. Throughout history, Jews have succeeded at keeping the Law only within tight-knit communities. If you want to keep kosher, it helps to have everyone around you keeping kosher and a local kosher butcher. If you want to keep the Sabbath, it helps to have an eruv and a synagogue within walking distance. But even more than that, the Law is strange and complicated, and unless everyone around you follows it too, you are likely to slip. Thus, when Jews were first emancipated and allowed to live among Gentiles in the 18th-19th centuries, a split emerged in the Jewish community. Those Jews who stayed in the ghettos and shtetls - or who founded new self-imposed-quasi-ghettos like Crown Heights - remained Orthodox. Those Jews who mingled with the Gentiles cast off the more difficult rules and became Reform. Only a sliver of Modern Orthodox remained in the middle, often with abysmal attrition rates. Stark asks whether the first great intermingling of Jews and Gentiles had the same effect. While the Jews in Palestine stayed religious and laid the foundations for the Rabbinic Judaism of future centuries, the Jews in the Diaspora - did what? Presumably Hellenized into some sort of semi-assimilated proto-Reform movement. Although we have limited historical evidence about these Jews’ religious behavior, we know they spoke Greek and not Hebrew (otherwise why would they need the Septuagint?) and that many of them took Greek names. Of inscriptions on the Jewish catacombs in Rome, 76% are in Greek, 22% in Latin, and only 2% in Hebrew or Aramaic. Reform Judaism is unstable. The Law of Moses is central to the Jewish faith; relax it too much, and believers can justly wonder what’s left. In America, Reform Jews are over-represented not only among atheists and agnostics, but among every cult under the sun. 33% of American Buddhists come from a Jewish background, and even the Moonies were 30% Jewish at one point! (they’re now down to 6%) As the Jews were assimilating into Greeks, some Greeks were assimilating into Judaism. They were impressed enough with monotheism and the Jews’ upright behavior to adopt some of the rituals, but they couldn’t take the final step and circumcise themselves. Instead, they hung around the fringes of Jewish society, admiring it from without. The Bible and the historical record call them “God-fearers”, but by analogy I can’t help but think of them as “weajoos”. These weajoos would have been easy prey for the first semi-Jewish sect to shed the circumcision requirement and explicitly pivot away from being an ethnic religion. The Apostles and other early Christians, leaving Palestine to minister to the wider world, would have made use of existing Jewish networks and connections. They would have found themselves in the middle of the spiritually-disaffected, half-assimilated pseudo-Reform Jewish communities of the Roman world, plus their half-assimilated-the-other direction Greek hangers-on. They would have preached that Judaism was basically true, but that you can drop the restrictive Law of Moses and avoid getting circumcised. They would have sliced through the cultural angst of these in-between communities, saying that Jews could join together with Gentiles in a big friendly tent under the leadership of the God of Abraham, Isaac, and Jacob. Here, says Stark, were the early Christians’ first few million converts. Because, I Regret To Inform You, The Pronatalists Are Right About Everything We found above that the Christian population needed to grow at 40% per decade, and assumed this meant conversion. But you could also do this through a fertility advantage. If a generation lasts thirty years, and Christians have 3x more children than pagans per generation, they can get 40%/decade growth without converting anyone at all. In reality, it was probably a mix: some conversion plus some fertility advantage. Here I start to worry that some right-wing pronatalist organization bribed Rodney Stark to abandon his usual scholarly attitude and write some kind of over-the-top pronatalist fanfic. I was waiting for the part where the eagle named MORE BIRTHS perches on the blackboard and the childfree professor was tossed into the lake of fire for all eternity. Still, let’s take it at face value and see what the fanfic has to say. By the Imperial era, Roman fertility was plummeting. Partly this was because the Romans practiced sex-selective infanticide, there were 130 men for every 100 women, and so many men would never be able to find a wife. But partly this was because the men who could find wives dragged their feet. (Male) Roman culture took it as a given that women were terrible, that you couldn’t possibly enjoy interacting with them, and that there was no reason besides duty that you would ever marry one. In 131 BC, the Roman censor Quintus Caecilius Metellus Macedonicus2 proposed that that the senate make marriage compulsory because so many men, especially in the upper classes, preferred to stay single. Acknowledging that “we cannot have a really harmonious life with our wives”, the censor pointed out that "since “we cannot have any sort of life without them,” the long term welfare of the state must be served”… As Beryl Rawsom has reported, “one theme that recurs in Latin literature is that wives are difficult and therefore men do not care much for marriage.” The Romans understood that this was long-term fatal for their empire, and tried all sorts of schemes to increase family formation. In the mid-first-century BC, Cicero re-proposed Metellus’ scheme to make marriage compulsory, but it failed once again. Augustus contented himself with punitive taxes and second-class citizenship for unmarried and childless couples, combined with subsidies and affirmative action for men with at least three children. Formal and informal social pressure eventually convinced most Roman men to take wives, but no amount of love or money could make them have children. Dense cities discouraged large families, Roman children were expensive (nobles would have to spend immense effort and political favors grooming them for high positions), and (the scourge of all nobilities) too many children risked splitting the inheritance. Also, if you had a girl you’d probably just kill her (she would consume resources without continuing the family line), and half of children died before adulthood from some disease or another anyway. It was just a really bad value proposition. Nor did the sex drive force the matter. Horny Roman men had their choice of a wide variety of male and female slaves and prostitutes - despite Augustus and his spiritual heirs’ fuming about monogamy, this was never really enforced on the male half of the population. When men did have sex with women, it was usually oral or anal sex, specifically to avoid procreation. When they did have vaginal sex, they had a wide variety of birth control methods available, including the famous silphium but also proto-condoms and spermicidal ointments. If a child was conceived despite these efforts, abortion was common albeit unsanitary (maternal death rates were extremely high, but this was not really a deal-breaker for the Roman men making the decision). If a baby was born in spite of all this, infanticide was legal and extremely common: Far more babies were born than were allowed to live. Seneca regarded the drowning of children at birth as both reasonable and commonplace. Tacitus charged that the Jewish teaching that it is “a deadly sin to kill an unwanted child” was but another of their “sinister and revolting practices” . . . not only was the exposure of infants a common practice, it was justified by law and advocated by philosophers.” Christians followed the opposite of all these practices. They recommended that men love their wives, and held this as a plausible and expected outcome. This was not exactly unprecedented, but it was a dramatic reversal of Roman custom. From Ephesians 5: Husbands, love your wives, just as Christ loved the church and gave himself up for her to make her holy, cleansing her by the washing with water through the word, and to present her to himself as a radiant church, without stain or wrinkle or any other blemish, but holy and blameless. In this same way, husbands ought to love their wives as their own bodies. He who loves his wife loves himself. After all, no one ever hated their own body, but they feed and care for their body, just as Christ does the church — for we are members of his body. “For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh.” This is a profound mystery — but I am talking about Christ and the church. However, each one of you also must love his wife as he loves himself, and the wife must respect her husband. The Christians banned adultery (and, unlike the Roman bans, gave it teeth), meaning that married men who wanted sex had no choice but to go to their wives. They held that sex had to be procreative, banning anal sex, oral sex, homosexual sex, and birth control. And obviously they banned infanticide (many of these bans weren’t active decisions, but carry-overs from the movement’s Jewish roots). Also, I regret to say I fell for the liberal meme that Republicans tricked Christians into being anti-abortion in 1960, and previous generations of Christian had thought abortion was fine. This is absolutely not true. The Didache, the first Christian text outside the New Testament itself, probably dating from about 90 AD, says that “Thou shalt not murder a child by abortion nor kill them when born”. The second-century church father Athenagoras wrote: We say that women who use drugs to bring on an abortion commit murder, and will have to give an account to God for the abortion . . . for we regard the very foetus in the womb as a created being, and therefore an object of God’s care . . . and [we do not] expose an infant, because those who expose them are chargeable with child-murder. The end result is that while pagans delayed marriage, cheated, had nonprocreative sex, used birth control, performed abortions, and committed infanticide, Christians did none of these things. This section gave me a new appreciation for conservative Christian purity culture: it was obviously suited for the environment in which it evolved, and it’s also obvious why its founders would etch it so deeply into its memetic DNA that it’s still going strong millennia later. But I’ll end this section with a note of caution - I’m not sure how relevant any of this is. Stark refuses to speculate on pagan vs. Christian fertility rates, but when I look up modern scholarship, they reasonably point out that pagan rates must have been around “replacement”, given that the Roman population stayed steady (or slowly increased) for hundreds of years. “Replacement” is in quotes because Romans were constantly dying of plague, warfare, fire, and a million other causes; since only a third to half of people survived to reproduce, “replacement” here is something like 4-6 children per women. This doesn’t sound like the antinatalist disaster Stark describes! I think Stark is mostly talking about Roman elites - the group who Augustus kept pestering to have at least three children - and more broadly about the urban population. These people were constantly dying and being replaced by commoners and villagers. Early Christianity was primarily an urban and upper-class movement (does this surprise you? Stark urges us to think of modern cults and new religions, like American Buddhism, which predominantly recruit disillusioned children of the upper classes). So perhaps it did better than its urban upper-class pagan comparison group. Still, since the urban upper-class pagans were constantly being replaced by village lower-class pagans as soon as they died out, how much, in numerical terms, can this contribute to Christianity’s growth? A possible synthesis: if you imagine a city as having a constant population (because it’s walled, plus its hinterland can only support a certain number of non-food-producing urbanites), and villagers as replacing urbanites on a one-to-one basis as they die, then greater Christian urban fertility rates can at least contribute to the cities and upper classes becoming Christian. And once the cities and upper classes are Christian, you get Constantine, and the lower classes can be forced to comply. Remember, “pagan” originally meant “rural”! Because Where Women Go, Men Will Follow One thing Stark did not mention discovering in his study of cults, but which I have heard anecdotally - a lot of male cult members join because the cult has hot girls. This seems to have been a big factor in the spread of early Christianity as well. Stark collects various forms of evidence that early Christians were predominantly women. Paul’s Epistle to the Romans greets thirty-three prominent Christians by name, of whom 15 were men and 18 women; if (as seems likely) men were more likely to become prominent than women, this near-equality at the upper ranks suggests a female predominance at the lower. A third-century inventory of property at a Christian church includes “sixteen men’s tunics and eighty-two women’s tunics”. The book quotes historian Adolf von Harnack, who says: [Ancient sources] simply swarm with tales of how women of all ranks were converted in Rome and in the provinces; although the details of these stories are untrustworthy, they express correctly enough the general truth that Christianity was laid hold of by women in particular, and also that the percentage of Christian women, especially among the upper classes, was larger than that of men. Why were women converted in such disproportionate numbers? Again, Stark’s sociological background serves him well: he is able to find reports of the same phenomenon in modern religions: By examining manuscript census returns for the latter half of the nineteenth century, Bainbridge (1983) found that approximately two-third of the Shakers were female. Data on religious movements included in the 1926 census of religious bodies show that 75% of Christian Scientists were women, as were more than 60% of Theosophists, Swedenborgians, and Spiritualists. The same is true of the immense wave of Protestant conversions taking place in Latin America. But along with a general tendency for women to convert, Stark notes that Christianity was especially attractive to women. The pagan world treated women as their husbands’ property, and not particularly well-liked property at that. The book cites the Athenian laws as typical: The status of Athenian women was very low. Girls received little or no education. Typically, Athenian females were married at puberty and often before. Under Athenian law, a woman was classified as a child, regardless of age, and therefore was the legal property of some man at all stages of her life. Males could divorce by simply ordering a wife out of the household. Moreover, if a woman was seduced or raped, her husband was legally compelled to divorce her. If a woman wanted a divorce, she had to have her father or some other man bring her case before a judge. Finally, Athenian women could own property, but control of the property was always vested in the male to whom she “belonged”. Meanwhile, Christian woman had relatively high status, sometimes rising to the position of deacon within a church. Christian men were ordered to treat their wives kindly, were prohibited from cheating on them, and mostly could not divorce. Christianity, unlike paganism, did not especially pressure widows to remarry (important since a remarrying widow lost all her property to her new husband). Christian women were only a third as likely as Roman women to be married off before age 13. Women noticed all these benefits and flocked to Christianity. Aside from all of this, the Romans were practicing sex-selective infanticide, reducing their female numbers still further, and making the Christians even more proportionally female-heavy. If the Christians, like many modern cults, were 65% female, and the Romans (as some sources attest) were about 40 - 45% female, this is a pretty profound difference. The Romans grumbled about marriage, but in the end most Roman men did want wives (if only to avoid government penalties). But 1.4 men per women - maybe even less among the upper classes - puts young men seeking wives in a difficult situation (for comparison, modern San Francisco is only 1.05 men per women, and dating is already hell). To any remotely heterosexual Roman men, the 65% female Christian community must have started looking pretty good. Meanwhile, the Christians had the opposite problem: too many women, not enough men. There’s an obvious solution, and it sounds like the pagans and Christians had also figured it out: From 1 Peter 3: Wives ... submit yourselves to your own husbands so that, if any of them do not believe the Word, they may be won over without words by the behavior of their wives, when they see the purity and reverence of your lives. History records many such intermarriages, almost always ending with the conversion of the pagan husband. If you are a Christian of English descent, you may owe your religion to Queen Bertha of Kent, who convinced her husband, one of the early Anglo-Saxon kings, to take her faith. But Ruxandro Teslo has a great post reviewing the work of historian Michele Salzman, who disagrees with all of this. Salzman has a database of 400 aristocratic Romans during the 4th century period of Christianity’s fastest growth. She finds few intermarriages, few examples of women converting their husbands, and equal (or slightly male-biased) conversion ratios. Granted, this is only a small sample from one period. But it makes us question how good our evidence really is. Doesn’t all this hinge on one passage from Paul which, technically, named more men than women, plus one inventory of tunics which was so female-biased that it couldn’t possibly have been representative of even a very woman-heavy church? Are we sure that we can make the leap from “Christianity promised women more rights” to “Therefore, women flocked to Christianity?” Wasn’t that the same argument that pundits used last week to predict a blue wave for Kamala? Didn’t white women actually go for Trump, 53-46? Salzman has one more concern, which is that women had so few rights in ancient Roman society that it’s hard to see how they could have converted at all. When unmarried, they were under the care of their father, who would hardly have let them go out visiting churches full of strange men. When married, they were under the care of their husband, who likewise. A typical Roman man wouldn’t have cared about his wife’s religious opinions, which is maybe why so many of our stories about intermarriages and conversions come from later periods like the Anglo-Saxons. I don’t know enough about history to referee this dispute, except that say that I think the answer could easily have been different for each of early Romans, late Romans, Hellenized-Jewish-Romans, pagan Romans, upper-class Romans, and lower-class Romans, plus all combinations thereof. Because Of The Testimony Of The Martyrs The martyrs are one of the most dramatic parts of the early Christian story. Men and women would endure seemingly-unbearable tortures, continuing to praise God the whole time, sometimes in spite of Roman officials who promised to let them go free if they would just make the tiniest concession to praising Jupiter. These martyrdoms impressed their contemporaries as much as they impress us, and were a major factor driving pagans to Christianity. The Christian Martyrs’ Last Prayer, by Jean-Leon Gerome (maybe slight nominative determinism?) Stark is writing in the 1990s, and martyrology c. 1995 does not exactly cover itself in glory. At the time of writing, the most popular theory among scholars (claims Stark) was that the martyrs were masochists. He considers this dumb and offensive theory a natural consequence of historians being reluctant to accept anything that sounds too miraculous or amazing, and there being few other hard-headed rational explanations of the martyrs’ behavior (for some reason, the obvious one - that they believed in God and Heaven - impresses neither Stark’s foils nor himself). He sets out to build an alternative theory: the martyrs were rationally seeking the approval of their community. Martyrdom not only occurred in public, often before a large audience, but it was often the culmination of a long period of preparation during which those faced with martyrdom were the object of intense, face-to-face adulation. Consider the case of Ignatius of Antioch … Ignatius was condemned to death as a Christian. But instead of being executed in Antioch, he was sent off to Rome in the custody of ten Roman soldiers. Thus began a long, leisurely journey during which local Christians came out to meet him all along the route, which passed through many of the more important sites of early Christianity in Asia Minor on its way to the West. At each stop Ignatius was allowed to preach to and meet with those who gathered, none of whom was in any apparent danger although their Christian identity was obvious. Moreover, his guards allowed Ignatius to write letters to many Christian congregations in cities bypassed along the way, such as Ephesus and Philadelphia … As William Schoedel remarked, “It is no doubt as a conquering hero that Ignatius thinks of himself as he looks back on part of his journey and says that the churches who received him dealt with him not as a ‘transient traveller,’ noting that ‘even churches that do not lie on my way according to the flesh went before me city by city.’” What Ignatius feared was not death in the arena, but that well-meaning Christians might gain him a pardon…He expected to be remembered through the ages, and compares himself to martyrs gone before him, including Paul, “in whose footsteps I wish to be found when I come to meet God.” It soon was clear to all Christians that extraordinary fame and honor attached to martyrdom. Nothing illustrates this better than the description of the martyrdom of Polycarp, contained in a letter sent by the church in Smyrna to the church in Philomelium. Polycarp was the bishop of Smyrna who was burned alive in about 156. After the execution his bones were retrieved by some of his followers - an act witnessed by Roman officials, who took no action against them. The letter spoke of “his sacred flesh” and described his bones as “being of more value than precious stones and more esteemed than gold.” The letter-writer reported that the Christians in Smyrna would gather at the burial place of Polycarp’s bones every year “to celebrate with great gladness and joy the birthday of his martyrdom.” The letter concluded, “The blessed Polycarp ... to whom be glory, honour, majesty, and a throne eternal, from generation to generation. Amen.” It also included the instruction: “On receiving this, send on the letter to the more distant brethren that they may glorify the Lord who makes choice of his own servants.” In fact, today we actually know the names of nearly all of the Christian martyrs because their contemporaries took pains that they should be remembered for their very great holiness. I don’t know, I’m not putting too much effort into writing up this section, because it doesn’t feel like as much of a mystery as some of the others. Maybe all of this was weird in 1996. But since then, we’ve seen plenty of suicide bombers willing to die for their faith. I accept that the Christian martyrs were more impressive - a slow death in the Colosseum takes more grit than the quick detonation of an explosive vest, and dying for peace is more impressive than dying in war - but it hardly seems like as much of a leap. Honestly, Stark’s “social approval” theory seems only slightly less objectifying than the masochism theory. Some people just have a tendency towards self-sacrifice. I know many effective altruists who, for example, deliberately let themselves be infected with malaria to help speed vaccine research. If someone told them a way that they could help the neediest people in the world by feeding themselves to lions, the lions would no doubt eat well. Because They Survived The Plagues However bad you imagine daily life in ancient Rome, it was worse. Historians estimate that ancient Rome had a population density of 300 people per acre. That’s almost ten times denser than modern New York City, two thousand years before anyone invented the skyscraper3. How did they do it? By cramming people together in unbearable filth and misery: Most people lived in tiny cubicles in multistoried tenements…”there was only one private house for every 26 blocks of apartments”. Within these tenements, the crowding was extreme - the tenants rarely had more than one room in which “entire families were herded together”. Thus, as Stambaugh tells us, privacy was “a hard thing to find”. Not only were people terribly crowded within these buildings, the streets were so narrow that if people leaned out their window they could chat with someone living across the street without having to raise their voices… To make matters worse, Greco-Roman tenements lacked both furnaces and fireplaces. Cooking was done over wood or charcoal braziers, which were also the only source of heat; since tenements lacked chimneys, the rooms were always smoky in winter. Because windows could be “closed” only by “hanging cloths or skins blown by rain”, the tenements were sufficiently drafty to prevent frequent asphyxiation. But the drafts increased the danger of rapidly spreading fires, and “dread of fire was an obsession among rich and poor alike.” Packer4 (1967) doubted that people could actually spend much time in quarters so cramped and squalid. Thus he concluded that the typical residents of Greco-Roman cities spent their lives mainly in public places and that the average “domicile must have served only as a place to sleep and store possessions.” These tenements had no plumbing. Waste was eliminated by pouring it onto the street, often to the detriment of people walking underneath. Water was brought home from public wells; if you were out, you either walked back to the well or made do. The total public baths capacity of Rome was about 30,000; the total population of Rome was about a million; in practice, the upper classes used the “public” baths and the average citizen had never bathed in their life. Soap had been invented a century or two earlier but was limited to a small pool of early adopters. The cities buzzed with flies, mosquitos, and other insects. It would be eighteen hundred years before anyone invented germ theory. Tenements were six stories high and frequently collapsed, killing everyone inside. Fires consumed the city on a regular basis, giving rise to colorful legends like Nero fiddling while Rome burnt. Police were limited, and it was understood that you would be robbed immediately if you set foot outside at nighttime. This kind of smart, walkable, mixed-use urbanism is illegal to build in most American cities. How did people survive? Mostly they didn’t. Cities were destroyed regularly - multiple times within a single human lifetime! - then rebuilt and replenished with rural population. Stark focuses on Antioch, a Syrian city which was a center of early Christianity. During “six hundred years of intermittent Roman rule”, he finds: It was conquered 11 times

Inline links: 1, abysmal attrition rates, https://substackcdn.com/image/fetch/$s_!CDZA!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2Fd8fbb7c8-0789-4b71-b84f-6f93a7949ee7_595x401.png, 33% of American Buddhists, 30% Jewish, 2, https://substackcdn.com/image/fetch/$s_!IMoJ!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F248a87ba-7893-48a8-bb24-f9be9f30d355_893x720.png, has a great post reviewing the work of historian Michele Salzman, https://substackcdn.com/image/fetch/$s_!EGFm!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F81ea23c2-1c9b-4d43-8d31-2c4b74990be5_1024x597.jpeg, The Christian Martyrs’ Last Prayer, deliberately let themselves be infected with malaria to help speed vaccine research, 3, 4, https://substackcdn.com/image/fetch/$s_!WKib!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F398aa36d-4d66-44e5-b035-fa3a20e457da_1858x1696.png

Seven Secular Sermons1 mentions across 1 issues

Seven Secular Sermons 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 "I have been doing way more than that by writing the Seven Secular Sermons - an atheist competitor to the Divina Comedia". It most often appears alongside 16th of August, Bodhicaryāvatāra, CAT scan.

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

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

Shadows of the Mind1 mentions across 1 issues

Shadows of the Mind is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between June 03, 2023 and June 03, 2023. The archive places it in contexts such as "Roger Penrose’s Shadows of the Mind". It most often appears alongside 2023 book review contest, AGI, Alan Turing.

Reference entry: Shadows of the Mind
Mention count: 1
Issue count: 1
First seen: June 03, 2023
Last seen: June 03, 2023
Book title: Shadows of the Mind

Outbound links

Issue trail

Your Book Review: Why Machines Will Never Rule the World June 03, 2023

2023 book review contest 1 shared issues
AGI 1 shared issues
Alan Turing 1 shared issues
Amazon 1 shared issues
Barry Smith 1 shared issues

Source context

Your Book Review: Why Machines Will Never Rule the World

June 03, 2023 · Original source

Arguments about computability aren’t new, and have fallen out of favor with many AI researchers. Landgrebe and Smith’s contention that the brain isn’t a Turing machine is reminiscent of Hubert Dreyfus’ What Computers Can’t Do and Roger Penrose’s Shadows of the Mind, both of which the authors discuss.

Inline links: What Computers Can’t Do, Shadows of the Mind

Shannara1 mentions across 1 issues

Shannara is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between April 28, 2023 and April 28, 2023. The archive places it in contexts such as "the most perfect fantasy series ... might be Terry Brooks’ Shannara". It most often appears alongside Ancient Progenitor Civilization, Aragorn, Arya Stark.

Reference entry: Shannara
Mention count: 1
Issue count: 1
First seen: April 28, 2023
Last seen: April 28, 2023
Book title: Shannara

Outbound links

Issue trail

The Psychology Of Fantasy April 28, 2023

Ancient Progenitor Civilization 1 shared issues
Aragorn 1 shared issues
Arya Stark 1 shared issues
Banewreaker 1 shared issues
Brin 1 shared issues

Source context

The Psychology Of Fantasy

April 28, 2023 · Original source

I’m using the definite article - “the” fantasy universe - as a deliberate provocation. Each individual game/book/webcomic/CYOA claims to take place in a different setting: Middle-Earth vs. Shannara vs. Greyhawk vs. Hyrule. Some of them make a big deal about how original their backstory is. It still surprises me how closely they blend together, how thin the differences are. They might make the Dark Lord a human-turned-lich instead of a rebellious archangel. Or call their elves “Alfar” or “Aeldi” or some other word that only sounds kind of like “elves”. Their tech level might be Renaissance instead of medieval (if they’re extra daring, very early industrial). Their MacGuffin could be a sword or a book instead of a ring. Maybe the ruins of the Ancient Progenitor Civilization Who Died During A Mysterious Cataclysm are somewhere unexpected, like underground or on a floating island. You can vary a few basic parameters, but the core stays the same.

The most perfect fantasy series, in the sense of hitting the exact center of every trope, might be Terry Brooks’ Shannara. In the third book, Wishsong of Shannara, a wise wizard tells Brin Ohmsford that because her ancestors used powerful magics, she has had those magics rub off in her blood in the form of the Wishsong, some sort of incomprehensible ability to get anything she wants as long as she can master herself and her emotions enough to use it correctly. She is charged with fighting the Dark Lord, and has various adventures which she can’t really solve with her Wishsong because she’s not able to master her emotions well enough to control it. Finally she confronts the Dark Lord, who tries to corrupt her, but her brother shows up at the last moment, reminds her how much she loves her family, and she realizes this is who she truly is, masters her Wishsong, and destroys the Dark Lord.

Shiji1 mentions across 1 issues

Shiji is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between September 01, 2023 and September 01, 2023. The archive places it in contexts such as "and a little from the Shiji by Sima Qian". It most often appears alongside 536 BC, ACX, Ai Jiang.

Reference entry: Shiji
Mention count: 1
Issue count: 1
First seen: September 01, 2023
Last seen: September 01, 2023
Book title: Shiji
Likely author: Sima Qian

Outbound links

https://www.astralcodexten.com/p/secrets-of-the-great-families

Issue trail

Your Book Review: Zuozhuan September 01, 2023

536 BC 1 shared issues
ACX 1 shared issues
Ai Jiang 1 shared issues
Burton Watson 1 shared issues
Central Plains 1 shared issues

Source context

Your Book Review: Zuozhuan

September 01, 2023 · Original source

For more information about this era, Early China: A Social and Cultural History by Li Feng is a good overview, or the older The Cambridge History of Ancient China: From the Origins of Civilization to 221 B.C, edited by Michael Loewe and Edward L. Shaughnessy. I also drew from Li Feng’s books on Western Zhou and Yuri Pines’s work on Spring and Autumn and Warring States philosophical development, and a little from the Shiji by Sima Qian—which is another ancient Chinese historical work (generally considered the ancient Chinese historical work, the one that established the model for the rest of imperial history) worth reading, for what it’s worth. While no complete English translation exists for the entire Shiji, there are numerous translations of the short-story-length biographies of various Spring and Autumn, Warring States, Qin, and early Han figures.‘The Biography of Wu Zixu’ is the most notable account of a historical figure also present in the Zuozhuan.

Inline links: ‘The Biography of Wu Zixu’

Shooting an Elephant1 mentions across 1 issues

Shooting an Elephant 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 "Whether he’s taking down a stampeding Burmese elephant in Shooting an Elephant". It most often appears alongside 1984, American, American ‘hobo’ culture.

Reference entry: Shooting an Elephant
Mention count: 1
Issue count: 1
First seen: June 10, 2021
Last seen: June 10, 2021
Book title: Shooting an Elephant

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

The notion that Orwell might be lying never occurs to the major. The fact that Orwell is now a tramp like all the others doesn’t matter either. What matters is that he was a gentleman, and therefore still is a gentleman, deep down in chakras. I suppose this is the cultural groundwork for the income-independent classism dicussed at length in Scott’s review of Fussell on Class. I imagine Orwell was laughing at himself on the inside, dissapointed in the knowledge that even months of starving and working as a scullion couldn’t change the fact that he was a upper middle class Etonian that served in the imperial police. But of course it’s that tension that makes this and all the rest of Orwell’s non-fiction so interesting. Whether he’s taking down a stampeding Burmese elephant in Shooting an Elephant or fighting Franco’s fascists alongside anarcho-syndicalists in Homage to Catalonia, there’s alway a sense that he’s somewhere he’s not supposed to be, bringing back forbidden knowledge from unexplored moral territory, so that it might sit comfortably on middle-class and public school library bookshelves. Orwell’s genius, as I see it, is in not being a genius. He was merely among the first to realize that ugly, uncouth, and unconscionable places and people might be worth a closer look, and that the lives of such people had much broader political and social significance than the reading public had yet dared to imagine. If nothing else, Down and Out in Paris and London should serve as inspiration to journalists and writers everywhere; it’s proof that if one wishes to write an important book, one need only write truthfully about the vaguely terrifying parts of society that the average person often sees, but never enters.

Inline links: Fussell on Class, Shooting an Elephant, Homage to Catalonia

Shrinking Men1 mentions across 1 issues

Shrinking Men 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: Shrinking Men". It most often appears alongside Astralcodexten Com, Deathbed Ballads, Discord.

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

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).

Sick Societies1 mentions across 1 issues

Sick Societies is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between July 15, 2025 and July 15, 2025. The archive places it in contexts such as "Second, Sick Societies by Robert Edgerton". It most often appears alongside Aboriginal, Aboriginal Australia, Aboriginal society.

Reference entry: Sick Societies
Mention count: 1
Issue count: 1
First seen: July 15, 2025
Last seen: July 15, 2025
Book title: Sick Societies
Likely author: Robert Edgerton

Outbound links

https://www.astralcodexten.com/p/secrets-of-the-great-families

Issue trail

Book Review: Arguments About Aborigines July 15, 2025

Aboriginal 1 shared issues
Aboriginal Australia 1 shared issues
Aboriginal society 1 shared issues
Aborigine 1 shared issues
Aborigines 1 shared issues

Source context

Book Review: Arguments About Aborigines

July 15, 2025 · Original source

But my own thoughts on anthropology have been shaped by two letter-S-intensive books. First, The Secret Of Our Success by Joseph Henrich (reviewed by me here). Second, Sick Societies by Robert Edgerton (reviewed by Jane Psmith here).

Inline links: reviewed by me here, reviewed by Jane Psmith here

Signs: You’re In San Diego1 mentions across 1 issues

Signs: You’re In San Diego is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between May 24, 2022 and May 24, 2022. The archive places it in contexts such as "Zink is the author of books including Signs: You’re In San Diego". It most often appears alongside #Abolitionist, #AntiNazi, #antiwar.

Reference entry: Signs: You’re In San Diego
Mention count: 1
Issue count: 1
First seen: May 24, 2022
Last seen: May 24, 2022
Book title: Signs: You’re In San Diego

Outbound links

Issue trail

California Gubernatorial Candidates From Z to Z May 24, 2022

#Abolitionist 1 shared issues
#AntiNazi 1 shared issues
#antiwar 1 shared issues
#Democratic 1 shared issues
#ENCRYPTION 1 shared issues

Source context

California Gubernatorial Candidates From Z to Z

May 24, 2022 · Original source

In his spare time, Zink is the author of books including Signs: You’re In San Diego (a book of photos of San Diego signs), a book of COVID-19 memes, and educational books for children.

Inline links: Signs: You’re In San Diego, book of COVID-19 memes, educational books for children

Simarillion1 mentions across 1 issues

Simarillion 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 "personally, i’ve never really been into tolkien all that much; i’d rather skip the simarillion". It most often appears alongside 286, 8088, Adorno.

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

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.

Simulacra1 mentions across 1 issues

Simulacra 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 "Simulacra , reviewed by Matthew Pagan". It most often appears alongside @campeters4, A Strange Dream, a_reader.

Reference entry: Simulacra
Mention count: 1
Issue count: 1
First seen: September 15, 2023
Last seen: September 15, 2023
Book title: Simulacra
Likely author: Matthew Pagan

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

Simulacra, reviewed by Matthew Pagan. He is an infrastructure engineer who publishes poetry and short fiction to his Substack Captive Liberty. He occasionally produces AI-read audiobooks of public domain literature (or of literature from which he has received publisher permission); he uploads these mp3 files under a Creative Commons license to his website Logos Audio.

Inline links: Simulacra, Captive Liberty, Logos Audio

Sixth Day1 mentions across 1 issues

Sixth Day 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 "Book review contest finalists are: ... Sixth Day". It most often appears alongside Astralcodexten, Autobiography of Yukichi Fukuzawa, Ballad of the White Horse.

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

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.

Sixth Day And Other Tales1 mentions across 1 issues

Sixth Day And Other Tales is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between June 24, 2024 and June 24, 2024. The archive places it in contexts such as "I may have to remove one of the book review finalists, Sixth Day And Other Tales". It most often appears alongside ACX, Astralcodexten Com, GiveWell.

Reference entry: Sixth Day And Other Tales
Mention count: 1
Issue count: 1
First seen: June 24, 2024
Last seen: June 24, 2024
Book title: Sixth Day And Other Tales

Outbound links

Issue trail

Open Thread 335 June 24, 2024

ACX 1 shared issues
Astralcodexten Com 1 shared issues
GiveWell 1 shared issues
slatestarcodex.com 1 shared issues
The Mistakes Are All Waiting To Be Made 1 shared issues

Source context

Open Thread 335

June 24, 2024 · Original source

3: I may have to remove one of the book review finalists, Sixth Day And Other Tales, for voting irregularities. If you wrote the review, please get in touch with me (scott@slatestarcodex.com) so we can try to figure out what happened.

Skin in the Game1 mentions across 1 issues

Skin in the Game is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between May 21, 2021 and May 21, 2021. The archive places it in contexts such as "Taleb wrote in Skin in the Game , “Don’t tell me what you ‘think,’ just tell me what’s in your portfolio.”". It most often appears alongside 1992 treaty, ACX, Africa.

Reference entry: Skin in the Game
Mention count: 1
Issue count: 1
First seen: May 21, 2021
Last seen: May 21, 2021
Book title: Skin in the Game

Outbound links

Issue trail

Your Book Review: The Accidental Superpower May 21, 2021

1992 treaty 1 shared issues
ACX 1 shared issues
Africa 1 shared issues
Alaska 1 shared issues
Allen Farrington 1 shared issues

Source context

Your Book Review: The Accidental Superpower

May 21, 2021 · Original source

Finally, Nassim Taleb’s question nags at me. I first heard of Zeihan in connection with a finance podcast, and couldn’t help but consider the implications of his thesis for my own portfolio. 12 Taleb wrote in Skin in the Game, “Don’t tell me what you ‘think,’ just tell me what’s in your portfolio.” If Zeihan’s personal portfolio is, let’s say, all-in on American Treasuries and equities (or even more committed to his thesis, such as by being short Chinese equities), that may say more than his excellent book already does.

Inline links: 12

Slav Epic1 mentions across 1 issues

Slav Epic 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 "It is part of his Slav Epic , a series of paintings on the history of Eastern Europe". It most often appears alongside /r/ImaginaryWarhammer, 19th Century, Abstract/Modern.

Reference entry: Slav Epic
Mention count: 1
Issue count: 1
First seen: November 20, 2024
Last seen: November 20, 2024
Book title: Slav Epic

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”

Slowing the Venom1 mentions across 1 issues

Slowing the Venom 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 "Neutralizing Poison: The Fourth Level of Self-Healing (the first three being, of course, Curing Light Wounds, Slowing the Venom, and Banishing Blindness)". It most often appears alongside 2017 SSC survey, A Woman First: First Woman: A Memoir, Aella.

Reference entry: Slowing the Venom
Mention count: 1
Issue count: 1
First seen: February 21, 2024
Last seen: February 21, 2024
Book title: Slowing the Venom

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

Transgressing Boundaries: A Non-Binary, Non-Toxic, Non-Violent Journey Neutralizing Poison: The Fourth Level of Self-Healing (the first three being, of course, Curing Light Wounds, Slowing the Venom, and Banishing Blindness, and the sequel being Returning from the Underworld) The Love of an Influencer: Very Different from Conventional Love

Snow Crash1 mentions across 1 issues

Snow Crash is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between May 19, 2023 and May 19, 2023. The archive places it in contexts such as "I doubt she would have liked the kind of hyperfragmented world depicted in Snow Crash by Neal Stephenson". It most often appears alongside 1980, 1980 referendum, 1995 referendum.

Reference entry: Snow Crash
Mention count: 1
Issue count: 1
First seen: May 19, 2023
Last seen: May 19, 2023
Book title: Snow Crash
Likely author: Neal Stephenson

Outbound links

Issue trail

The Question Of Separatism May 19, 2023

1980 1 shared issues
1980 referendum 1 shared issues
1995 referendum 1 shared issues
A.W. Phillips 1 shared issues
Adam Smith 1 shared issues

Source context

The Question Of Separatism

May 19, 2023 · Original source

… and we think, thank goodness that Germany is unified now. So much easier to think about! Can you imagine if the Our World in Data charts had to show separate lines for the Electorate of Saxony, the Prince-Bishopric of Augsburg, the Duchy of Brunswick-Lüneburg, and about 1,800 other semi-sovereign states? Can you imagine traveling around if each of them had its own currency? (Fun fact: the List of states in the Holy Roman Empire Wikipedia page doesn’t contain such a list. Instead it points to no less than 28 sub-lists.) Jacobs stops shy of asking, in either book, the question that seems to be the logical continuation of her reasoning: should everything be a city-state? Should we encourage separatism until each inhabited place in the world is either a city or a city region with its own currency? We can hazard a guess as to what her answer would be. She would probably say that there’s no need to upend everything right this moment. Just adopt an attitude of political openness and experimentation. Don’t try to hold together entities that don’t work that well. When separatist sentiment arises somewhere, you can argue it’s a bad idea, but don’t fight it out of emotion such as fear for your nation’s integrity. Eventually, things will settle — the regions that want to be city-states will be, and those that prefer to be united with others, for cultural or economic reasons, will stay that way. Unity has good PR and some genuine advantages, so there will still be plenty of it. But maybe Jane Jacobs never asks this question because she knows it’s irrelevant. We just can’t help fighting for our big countries and supranational unions (like the EU), and too bad if they enter long periods of stagflation until they violently collapse. This might be the right time to mention that her last book, published in 2004, is called Dark Age Ahead. IV. Something to Dislike For Everyone Jane Jacobs’s most famous book is The Death and Life of Great American Cities. She is recognized as perhaps the most influential thinker in urbanism. She is credited with saving Greenwich Village and SoHo in New York City, and helping cancel the Spadina Expressway in Toronto. To this day people organize “Jane’s Walks” as a living memorial to her impact on cities. But Jane Jacobs herself thought that her greatest intellectual contribution was not in city planning, but in economics. She thought that import replacement was her most important discovery, since it explained how wealth expands better than existing macroeconomic theories. She wrote multiple books that were explicitly about economics and was about to write another when she died, Uncovering the Economy. I am not an economist, so I might not be qualified to make a judgment on this matter, but: it seems to me that there’s a discrepancy here. Jacobs is widely seen as a great intellectual, but her economic ideas don’t quite seem mainstream. I’d never heard of import replacement before reading her book. Why not? The null hypothesis is that economists have examined her ideas and simply rejected them. There were some critical academic reviews of Cities and the Wealth of Nations when it came out, and more recently Tyler Cowen expressed his own mild skepticism. Some of the criticism involves the lack of quantitative data in her work, and her failure to think about issues of scale. The most obvious target, of course, is her city obsession: yes, cities are important, but they’re not the only economic phenomenon that matters, some would say. Perhaps Jacobs has overplayed her hand. But there are other possible explanations for the discrepancy. One is that she was a woman and had no credentials, which made it difficult for (mostly male) professionals to take her seriously. We know this was true at the beginning of her career at least. It seems possible that even after she managed to establish herself as an original urban thinker, economists had trouble accepting that she could, with her lack of any college degree, come up with new insights in their field. I doubt that’s really true today, though. We do take Jacobs seriously, and still read all of her books, which is more than we could say about most economists. Instead, I propose that the discrepancy comes from a darker place: in laboring to be comprehensive about cities and economics, she reached conclusions that most people don’t want to be true. No matter your politics, there’ll be something for you to dislike in Jacobs’s work. For example, it’s pretty clear that she didn’t think the European Union was a good idea, so she probably would have supported Brexit. Brexiters might rejoice, except that a lot of them are British nationalists who certainly don’t want Scotland to leave the UK, whereas Jacobs would agree with that. Which would be great news to Scottish independentists — except that if a new separatist movement arose within Scotland, she’d also support that. Jacobs’s ideas and grassroots activism in favor of small-scale, organic urban planning have come to be seen as left-wing — yet her criticism of national welfare programs wouldn’t make her out of place among hardcore right-wingers. Unless those right-wingers were military hawks, in which case they’d find no solace in reading Jacobs on military transactions of decline. Writing during the Cold War, Jacobs criticized the Soviet Union for its incredible centralization of decision-making in Moscow. She rightfully predicted its collapse, making her an ideological ally of the capitalist West, right? Not so, since the United States is also, according to her, too centralized and in the early stages of decay. “Today the Soviet Union and the United States each predicts and anticipates the economic decline of the other,” she writes. “Neither will be disappointed.” Whether she was correct about the US is left as an exercise to the reader. In any case, she did foresee, using her theory on cities, the decline of Japan. This must have been bold in the 1980s at the peak of the Japanese economic miracle, when there was a widespread trope that Japan would soon take over the world. Yet she was right: in 1991, Japan entered its “lost decade,” which soon became two lost decades, and then three. To be fair, she predicted the decline of all large-ish countries, so I wouldn’t mark her as a superforecaster or anything. Still, this puts in perspective the more recent trope that China is going to take over the world. No country, no ideology is safe from Jacobs’s prophecies. Smaller ideologies aren’t spared, either. Effective altruism would probably seem totally mistaken to her, since at its core it promotes an inorganic, top-down transfer of wealth from prosperous cities to poor areas. Progress studies people think that technological innovation will solve economic stagnation, but she would point out how labor-saving equipment so often causes damage when it is introduced to regions that don’t benefit from the other city forces, like the Scottish Highlands or many of her other examples in Colombia, India, or the American South. (This point would deserve an essay of its own, but reading Jacobs has made me a bit more worried about the “AI will take our jobs” thing. It’s clear that new jobs will appear, but when the technology city force from the San Francisco Bay Area reaches distant places with poor economies, which it will very soon thanks to the internet, the effects might not be very pleasant to see.) Overall, the political ideology that might fit Jacobs the best might be… libertarianism? She’s not a big fan of large governments who make big top-down decisions, clearly. Yet I don’t get the feeling that this association fits all that well either. Jacobs doesn’t seem to be anti-government if the government is at the city level. I doubt she would have liked the kind of hyperfragmented world depicted in Snow Crash by Neal Stephenson. I also doubt she’d be impressed by cryptocurrency-backed “cloud cities” or fantasies of charter cities, none of which she would see as real cities in the sense of concentrated pockets of people who start replacing what they import with local production. Jane Jacobs, in sum, was an archetypal accidental moderate. She took one idea very seriously — the idea that cities are fundamental — and explored its ramifications without caring in the slightest if it led to the “wrong” opinions, as her friends in 1980 Toronto must have thought when she wrote about Quebec. I don’t know if she went too far; I’m sure someone more qualified than I am can find flaws in that core idea or any of her other observations. But to me she sounds convincing, and her consistency is frankly admirable. So, to end this review on a more review-y note, go read Jane Jacobs. Her books are a delight, with their elegant arguments and masterfully told anecdotes. Her predictions often take an air of doom, but she is also an optimist who offers constructive ways forward. She sets an example for all of us who care about getting the details right, no matter the credentialed experts, the current political climate, or the great theories of the past. Image credits Cities and the Wealth of Nations book cover: from Amazon.

Inline links: List of states in the Holy Roman Empire, https://substackcdn.com/image/fetch/$s_!gyMq!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2Fdc388f24-009c-42ee-adca-9d5c50faaa66_932x190.png, academic, reviews, expressed, Japan would soon take over the world, fantasies, of, charter, cities, accidental moderate, https://substackcdn.com/image/fetch/$s_!r8Rb!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F60621c76-b34b-4e10-b272-394480443e1b_1600x1066.png, Amazon

Social Norms and Economic Theory1 mentions across 1 issues

Social Norms and Economic Theory is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between April 08, 2021 and April 08, 2021. The archive places it in contexts such as "If we want skepticism, he cites Social Norms and Economic Theory a few times". It most often appears alongside ACX, amoral familialism, An Introduction to Law and Economics.

Reference entry: Social Norms and Economic Theory
Mention count: 1
Issue count: 1
First seen: April 08, 2021
Last seen: April 08, 2021
Book title: Social Norms and Economic Theory

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Your Book Review: Order Without Law April 08, 2021

ACX 1 shared issues
amoral familialism 1 shared issues
An Introduction to Law and Economics 1 shared issues
anthropology 1 shared issues
Association of American Publishers 1 shared issues

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Your Book Review: Order Without Law

April 08, 2021 · Original source

What are some follow-up things to read? Ellickson approvingly cites The Behavior of Law a bunch. If we want skepticism, he cites Social Norms and Economic Theory a few times. At some point I ran across Norms in a Wired World which looks interesting and cites Ellickson, but that’s about all I know of it.

Inline links: The Behavior of Law, Social Norms and Economic Theory, Norms in a Wired World

Social Work With Disabled People1 mentions across 1 issues

Social Work With Disabled People is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between July 25, 2023 and July 25, 2023. The archive places it in contexts such as "'Social Work With Disabled People' (1983), was orientated towards welfare/social work policymaking". It most often appears alongside 1992 Presidential debate, ABA, Adesh Thapliyal.

Reference entry: Social Work With Disabled People
Mention count: 1
Issue count: 1
First seen: July 25, 2023
Last seen: July 25, 2023
Book title: Social Work With Disabled People

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Highlights From The Comments On Social Model Of Disability July 25, 2023

1992 Presidential debate 1 shared issues
ABA 1 shared issues
Adesh Thapliyal 1 shared issues
Alan Smith 1 shared issues
Alexander Graham Bell 1 shared issues

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Highlights From The Comments On Social Model Of Disability

July 25, 2023 · Original source

This is why I don't think the desert island analogy really contributes anything; the social model, at least to Oliver, seems to be a tool for describing disability as it exists now in society and for making resultant policy decisions - hence why his earliest (I think?) work to reference the model, 'Social Work With Disabled People' (1983), was orientated towards welfare/social work policymaking and social work practice. From the book;

Society Of The Spectacle1 mentions across 1 issues

Society Of The Spectacle is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between September 02, 2022 and September 02, 2022. The archive places it in contexts such as "Society Of The Spectacle , reviewed by Jack F". It most often appears alongside 1587, 1587, A Year Of No Significance, @campeters4.

Reference entry: Society Of The Spectacle
Mention count: 1
Issue count: 1
First seen: September 02, 2022
Last seen: September 02, 2022
Book title: Society Of The Spectacle
Likely author: Jack

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Book Review Contest 2022 Winners September 02, 2022

1587 1 shared issues
1587, A Year Of No Significance 1 shared issues
@campeters4 1 shared issues
a_reader 1 shared issues
ACX 1 shared issues

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Book Review Contest 2022 Winners

September 02, 2022 · Original source

Society Of The Spectacle, reviewed by Jack F. Jack is a bartender from Nashville.

Inline links: Society Of The Spectacle

Solaristic Precepts1 mentions across 1 issues

Solaristic Precepts 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 "a Derveni-type document called “Solaristic Precepts”". It most often appears alongside 1 Kings 10-11, 2008 Democratic National Convention, Adam Scheffer.

Reference entry: Solaristic Precepts
Mention count: 1
Issue count: 1
First seen: September 29, 2022
Last seen: September 29, 2022
Book title: Solaristic Precepts

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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

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Universe-Hopping Through Substack

September 29, 2022 · Original source

And now fast forward to 1956, when Sun Ra gave John Coltrane a Derveni-type document called “Solaristic Precepts”—which included a very similar coding system. And how did Coltrane react? Did he laugh at Sun Ra, the way others did? No, not at all. Coltrane studied “Solaristic Precepts” and distributed copies to other musicians. He also started taking on a more expansive approach to his own work—which eventually led him to adopt cosmic terminology as song titles and spiritual symbols. The transformation was so extreme that, shortly before his death, Coltrane even proclaimed that his new goal was to become a saint.

Inline links: become a saint

We shouldn’t be surprised by this—the old codes never went away. Eventually the bardic tales of Celtic culture entered the mainstream of Western society, but only because the singers had taken such care in giving them a veneer of Christian respectability. Yet behind the superficial orthodoxy of the resulting Arthurian romances—the most influential body of quest narratives in the history of Western culture—dark coded messages of musical origin still lurk, and are well worth studying. Like Sun Ra’s seemingly crazy pamphlet, these Arthurian narratives are surprisingly congruent with the Derveni papyrus—a document no bard could have read or knew existed (not even Sun Ra when he wrote “Solaristic Precepts”), if only because its uncovering in Derveni didn’t happen until 1962.

Someone Has to Fail1 mentions across 1 issues

Someone Has to Fail is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between July 04, 2025 and July 04, 2025. The archive places it in contexts such as "This section is drawn from the book Someone Has to Fail by David Labaree". It most often appears alongside Astralcodexten Com, B.F. Skinner, Bill Gates.

Reference entry: Someone Has to Fail
Mention count: 1
Issue count: 1
First seen: July 04, 2025
Last seen: July 04, 2025
Book title: Someone Has to Fail
Likely author: David Labaree

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Your Review: School July 04, 2025

Astralcodexten Com 1 shared issues
B.F. Skinner 1 shared issues
Bill Gates 1 shared issues
David Labaree 1 shared issues
G.K. Chesterton 1 shared issues

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Your Review: School

July 04, 2025 · Original source

This section is drawn from the book Someone Has to Fail by David Labaree.

Something to Do with Paying Attention1 mentions across 1 issues

Something to Do with Paying Attention is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between September 06, 2024 and September 06, 2024. The archive places it in contexts such as "The Chris Fogel novella has been published separately as Something to Do with Paying Attention". It most often appears alongside #MeToo, 21st century political dogmatism, Advanced Tax.

Reference entry: Something to Do with Paying Attention
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First seen: September 06, 2024
Last seen: September 06, 2024
Book title: Something to Do with Paying Attention

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Your Book Review: The Pale King September 06, 2024

#MeToo 1 shared issues
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Advanced Tax 1 shared issues
Anand Singh 1 shared issues
Ann Williams 1 shared issues

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Your Book Review: The Pale King

September 06, 2024 · Original source

The Chris Fogel novella has been published separately as Something to Do with Paying Attention. It’s one of the best pieces DFW ever wrote, the only part of The Pale King I’d recommend unreservedly.

Speke, Parott1 mentions across 1 issues

Speke, Parott is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between August 23, 2024 and August 23, 2024. The archive places it in contexts such as "John Skelton’s “Speke, Parott”". It most often appears alongside A Few Don’ts by an Imagiste, A Hymn to God the Father, Alabama.

Reference entry: Speke, Parott
Mention count: 1
Issue count: 1
First seen: August 23, 2024
Last seen: August 23, 2024
Book title: Speke, Parott

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Your Book Review: The Complete Rhyming Dictionary and Poet's Craft Book (1936 Edition) August 23, 2024

A Few Don’ts by an Imagiste 1 shared issues
A Hymn to God the Father 1 shared issues
Alabama 1 shared issues
Bogus 1 shared issues
Bolshevism 1 shared issues

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Your Book Review: The Complete Rhyming Dictionary and Poet's Craft Book (1936 Edition)

August 23, 2024 · Original source

Suppose you were a newcomer to English literature, and having heard of this artistic device called ‘poetry’, wondered what it was all about and where it came from. You might start by looking up some examples of poetry from each century, going back until you can’t easily understand the English anymore, and find in the 16th century such poems as John Skelton’s “Speke, Parott” [sic]:

Inline links: John Skelton’s “Speke, Parott”

Spirit of Rationalism1 mentions across 1 issues

Spirit of Rationalism 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 "Book review contest finalists are: ... Spirit of Rationalism". It most often appears alongside Astralcodexten, Autobiography of Yukichi Fukuzawa, Ballad of the White Horse.

Reference entry: Spirit of Rationalism
Mention count: 1
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First seen: June 17, 2024
Last seen: June 17, 2024
Book title: Spirit of Rationalism

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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

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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.

Staden’s memoir1 mentions across 1 issues

Staden’s memoir is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between September 12, 2025 and September 12, 2025. The archive places it in contexts such as "one of the translators of a recent English version of Staden’s memoir". It most often appears alongside A Change of Heart, Abraham, Adams.

Reference entry: Staden’s memoir
Mention count: 1
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First seen: September 12, 2025
Last seen: September 12, 2025
Book title: Staden’s memoir

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Your Review: The Synaptic Plasticity and Memory Hypothesis September 12, 2025

A Change of Heart 1 shared issues
Abraham 1 shared issues
Adams 1 shared issues
Adams and Garrison 1 shared issues
Alexander Forbes 1 shared issues

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Your Review: The Synaptic Plasticity and Memory Hypothesis

September 12, 2025 · Original source

I had a hard time finding support for this claim elsewhere. The closest I could find was some discussion by Neil Whitehead, an anthropologist and one of the translators of a recent English version of Staden’s memoir, regarding possible motives for Tupinambá cannibalism rituals beyond revenge. He writes:

Inline links: discussion

Stick To Drawing Comics, Monkey Brain1 mentions across 1 issues

Stick To Drawing Comics, Monkey Brain is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between January 16, 2026 and January 16, 2026. The archive places it in contexts such as "You can read his frustration in his book titles: Stick To Drawing Comics, Monkey Brain". It most often appears alongside Adams, Alice, All-Seeing Eye.

Reference entry: Stick To Drawing Comics, Monkey Brain
Mention count: 1
Issue count: 1
First seen: January 16, 2026
Last seen: January 16, 2026
Book title: Stick To Drawing Comics, Monkey Brain

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The Dilbert Afterlife January 16, 2026

Adams 1 shared issues
Alice 1 shared issues
All-Seeing Eye 1 shared issues
Avatar 1 shared issues
barberpole theory of fashion 1 shared issues

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The Dilbert Afterlife

January 16, 2026 · Original source

Dilbert is a relic of a simpler time, when the trope could be played straight. But it’s also an artifact of the transition, maybe even a driver of it. Scott Adams appreciated these considerations earlier and more acutely than anyone else. And they drove him nuts. Stick To Drawing Comics, Monkey Brain Adams knew, deep in his bones, that he was cleverer than other people. God always punishes this impulse, especially in nerds. His usual strategy is straightforward enough: let them reach the advanced physics classes, where there will always be someone smarter than them, then beat them on the head with their own intellectual inferiority so many times that they cry uncle and admit they’re nothing special.

Scott Adams never forgave this. Too self-aware to deny it, too narcissistic to accept it, he spent his life searching for a loophole. You can read his frustration in his book titles: How To Fail At Almost Everything And Still Win Big. Trapped In A Dilbert World. Stick To Drawing Comics, Monkey Brain. Still, he refused to stick to comics. For a moment in the late-90s, with books like The Dilbert Principle and The Dilbert Future, he seemed on his way to be becoming a semi-serious business intellectual. He never quite made it, maybe because the Dilbert Principle wasn’t really what managers and consultants wanted to hear:

Storm of Steel1 mentions across 1 issues

Storm of Steel 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 first book, the World War I memoir “Storm of Steel”, was a great success"; "Hitler himself, who loved “Storm of Steel”". It most often appears alongside 1923 Hyperinflation, Adolf Hitler, All hope abandon, ye who enter here.

Reference entry: Storm of Steel
Mention count: 1
Issue count: 1
First seen: July 28, 2023
Last seen: July 28, 2023
Book title: Storm of Steel

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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

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Your Book Review: On the Marble Cliffs

July 28, 2023 · Original source

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.

His emotional range spans only from a kind of tired nostalgia to the reckless joy of intoxication, punctuated by his most prized feeling by far, the gleefully murderous “bloodthirst” of mortal combat. So everyone who had read some Jünger, which at the time of publication would likely include most of the German population and definitely most of the Nazis, could see right through the facade of fiction. It is an obvious conceit that made the book just barely publishable, in a time and place where saying outright that the Nazis were disgusting savages would have gotten everyone involved a headshot. After 1945, Jünger did admit that the book was (also) a commentary on the political reality of its time. And that he knew perfectly well that in publishing this “fiction” he was playing with his life. And still he got it published, uncensored, in Germany in 1939, just before Hitler started the second World War. Today the most widely accepted history of the subject is that Jünger was only saved from a grisly fate by the personal intervention of Hitler himself, who loved “Storm of Steel” and presumably wouldn't have liked to admit that his favorite author utterly despised him. And it would have been very tempting to just not admit that, because before the Nazis came to power, Jünger had sympathized with them, although he never counted himself among them. Hitler had sent Jünger fan letters; the responses have unfortunately been lost. Jünger’s many political rants in the 1920s do contain several explicit endorsements of the strength of the Nazis and of their value as allies to Jünger’s vague and contradictory nationalist cause. By the time he wrote the Marble Cliffs, he had stopped endorsing them. But this history made it easy for the Nazis to publicly pretend he had just written a fictional novella, or maybe he was talking about Bolshevism or something, but surely he didn’t mean them. It was an Emperor’s New Clothes situation, where nobody dared to say out loud what everyone could see. Although additional reprints were verboten in 1942, the excuse of a lack of paper due to the war was perfectly plausible and didn’t betray the discomfort with the content that nevertheless is well-documented to have been present among the Nazi ranks. All of that is to say we can safely dispense with the charade entirely and accept that this book is about the Nazis. It makes general points on the nature and fate of tyranny that do apply to Bolshevism, but the Nazis are the immediate and obvious instance of tyranny to which this book clearly reacts. And it is written by someone who had walked among the Nazis, had previously been friends with some of them, exchanged letters with many of the best-informed men especially in the military, and was perceptive enough for his opinions to deserve much of the confidence he states them with. Besides this conceit, the other concession to the political realities Jünger makes is that the book makes no mention of Jews. The world he is describing is fictional, but it is an amalgamation of European cultures that all had some Jews, so this absence is conspicuous. Obviously Jünger couldn't possibly have seen this book published if it depicted Jews in any way that wasn’t extremely negative. I guess he was unwilling to do that. In the 1920s, Jünger had ranted against “globalist” liberal Jews several times, and once even argued that one couldn't be both a Jew and a German. But he saw nothing wrong with being an orthodox Jew, openly admired Zionism, expressed in letters complete revulsion with Nazi antisemitism and had even publicly spoken out against the pseudoscientific racial theories of the Nazis. After writing this book, when serving as an officer again in France, Jünger went on to save a couple of French Jews from deportation and death, at moderate risk to his own life. Later he’d discuss the Kabbalah with Gershom Sholem, the brother of his childhood friend Werner Sholem. For these reasons, I imagine he did not see Jews negatively enough for the Nazis, and was too uncompromising to pretend that even his narrator did. I think this dilemma fully explains why there are no Jews in this book. In 1935, when Winston Churchill for example still publicly admired “the courage, the perseverance, and the vital force” of Adolf Hitler, Jünger claims to have already understood the bottomlessness of Hitler's depravity by noticing he was using the word “Vernichtung” (annihilation) way too much. He was remarkably right, years before most could see it, but even more remarkably his method of understanding was a poet's acute sense of word choice! And from then, even though he agreed with nationalist dictatorship as a goal and method, he distanced himself from National Socialism because he was disgusted with the vile character of the leader of this particular nationalist dictatorship. If that doesn't show you the peculiar kind of man Ernst Jünger was, I don't know what to tell you. The craft and the poetry You all know the wild grief that besets us when we remember times of happiness. How far beyond recall they are, and we are severed from them by something more pitiless than leagues and miles. The “marble cliffs” in the title of this short novella unite senses of beauty, majesty and danger, which is programmatic for this entire book. It begins with a visionary description of life in the traditional society of “the Marina” in an overwhelmingly beautiful state of paradise. The narrator lives on the edge of this society in a “hermitage” with his brother, his housekeeper and his son. The latter has a strange power over the local population of poisonous snakes. This opening act is without question the most elaborate celebration of poetic beauty I have ever read. Superficially it could be dismissed as purple prose. But due to Jünger’s clever use of poetic techniques in what at first appears to be prose text, there’s a rhythm, a density and a lucidity to it that makes it pretty much a very long poem, and gives it an intoxicating quality which is most apparent when you read it out loud. In the autumn we feasted like sages and did honour to the exquisite wines in which the southern slopes of the Marina abound. When in the vineyards between red foliage and dark grape clusters we caught the jocund calls of the vintagers, when in the little towns and villages the wine-presses began to creak, and the odour of the pressed grape skins drew its heady veils round the farms, we would go down to the innkeepers, coopers and wine-growers, and drink with them from the full-bellied jug. And there we would always meet with gay companions, for the land is rich and fair, so that in it flourishes untroubled leisure, and wit and humour are its unquestioned coin. I know this works, because I did an experiment. I read this book aloud, to a room full of people who were smoking pot. The book is short and the plan was to read all of it over the evening. I have read to pot smokers occasionally, but with this book it was different. They were enjoying it very much for the first couple of chapters, and exclaimed many times it was “perfect” for pot. But some hours, chapters and joints in, when the narrator goes on an expedition into a fantastically beautiful forest, they were so utterly overwhelmed by the intensity of the descriptions of nature they asked me to stop. I and the only other sober person in the room were the only ones who were willing to continue. We all had very intense dreams that night. Once we had broken through the thick hedge of dogwood and blackthorn we entered the high forest, territory where the blow of an axe had never resounded. The ancient trunks, the pride of the Chief Ranger, stood gleaming damp like pillars with their capitals hidden by the mist. We walked among them as if through a spacious hall, and, like the magic setting of a stage, festoons of ivy and clematis blooms hung down towards us out of the void. The ground was piled high with mould and rotting branches, in the bark of which fiery red mushrooms had sprung up, so that we felt for a moment like divers wandering among coral gardens. Wherever one of the mighty trunks had fallen from age or struck by lightning, we stepped out on to a little clearing on which the yellow foxglove grew in thick clumps. On the rotting ground the deadly nightshade bloomed in profusion; on its stalk the dark purple calices shook like funeral bells. It comes as no surprise that Jünger had much practice writing that way, from putting into his diaries a lot of his dreams and his numerous drug experiences. Jünger had long been inclined to deeply poetic descriptions of the real events he described, but this intensity at this length is genuinely new to his writing. Wherever he can use plurals he prefers them over the singular, wherever he can use more melodic and beautiful verbs (like when the characters “step out on” rather than “walk into” clearings) he does. Maybe the pretense of the narrator not being himself allowed Jünger to wallow in his characteristic aestheticism, take it to an extreme and arguably to the point of self-parody. Skip to the next heading if you don’t care about translation The extreme language of this book made me doubt there would be any translation into English that could do it justice. After all, if you throw this last excerpt into DeepL you get: After breaking through a dense fringe of blackthorn and cornets, we entered the high forest, in the grounds of which the blow of the axe had never sounded. The old trunks, which formed the pride of the head forester, stood in the damp glow like columns whose capitals were hidden by the haze. We walked among them as through wide vestibules, and like the magic work on a stage, ivy vines and clematis blossoms hung down on us from the invisible. The ground was covered high with mulm and decaying branches on whose bark mushrooms, burning red cup fungi, had settled, so that a feeling of divers walking through coral gardens crept over us. Where one of these giant trunks was tossed by age or lightning, we stepped out into small clearings where yellow foxglove stood in dense clumps. Belladonna bushes also proliferated on the rotten ground, on whose branches the flower calyxes in brown violet swayed like death bells. It’s still pretty, and it works on a matter-of-fact level. None of it is just wrong. But can you see how it has a lot less of the dreamlike quality? A “fringe” is a geographical feature, while the “hedge” emphasizes its role as an obstacle in a journey. Those “old” trunks are less poetic than “ancient” ones. A “head forester” is a job description, while a “Chief Ranger” is a seminal figure. The “vestibules” are a literal translation of the original, but the English word is used a lot less than German “Vestibüle” was back then. So that’s a word you may need to work to understand, which gets you out of the story’s flow, so “spacious hall” is better. There are even more such nitpicks to be made even in this short paragraph, but my point is these difficulties pervade every single paragraph of the book. ChatGPT very similarly fails to overcome them. Since January, there is a new translation by Tess Lewis, which has the advantage of being available on Kindle. I’ll spare you another repeat of the same paragraph and just say I think DeepL did most of this translation. But Tess Lewis did improve on many of its word choices and I’ll grudgingly concede this translation is good enough. It still sounds too modern for me, too much like prose and too little like poetry. Therefore, all previous and following excerpts are from the Stuart Hood translation, published in 1947, which I was astonished to find does pull it off! Let me assure anyone who doesn’t speak German, or doesn’t study translation, that this one is absolutely exemplary and surely represents years of painstaking work. Stuart Hood was a Scot who knew German very well. Like Jünger he was a veteran officer, and he needed German for his intelligence missions in World War 2. This is his very first published translation of an entire book. It harnesses a considerable talent, which is also evidenced by how Stuart Hood went on to become an accomplished writer himself, a BBC executive, a professor and several other notable things. And it is clearly a labor of intense love — right after the war, while working on it, Hood corresponded with Jünger and even went to visit him at least twice and they talked at length about the art of translation and how to translate specific points of the Marble Cliffs. The end of this last quote, “on its stalk the dark purple calices shook like funeral bells.” exemplifies how precisely Hood has understood Jünger. Why “calices”, not “chalices”? Because that is the old-fashioned form of this word, and using it is unnecessarily peculiar, but it doesn’t make you stop and look into a dictionary. It isn’t even more precise than DeepL’s and ChatGPT’s and Tess Lewis’s “calyxes” for the word “Blumenkelche” in the Original. But it captures precisely how the author was using his German language. This is because on every page of the original, there are choices of individual words that evoke subtleties of mood and allusion that are strictly impossible to translate, because English doesn’t have a similar-enough group of synonyms from which to make the equivalent choice. Some of that must inevitably get lost in translation. But these “calices” are an example of how Hood has the audacity to frequently insert his own new peculiar word choices — which restore exactly the same effect! It might take entire months until AI can do that! Unfortunately the New Directions edition with this translation has been out of print for a while, although I heard from a regrettably less law-abiding friend that the PDF is easy to find. But a few years ago someone bought the UK rights to this translation and republished it. While this edition has several uncorrected OCR mistakes, one of which horrifyingly turns “Flayer’s Copse” into “Player’s Copse”, at least this makes the better translation available (legally) again. What actually happens (spoilers) After six chapters of descriptions of paradise, and of the botanical work the brothers do since they don’t need to make a living, the book continues with a gradual decline of this gorgeous world. This again is much more of a richly detailed description than a story plot. It begins with the introduction of the Chief Ranger. The brothers know him from their military community, from before his takeover begins. There is some debate about whether the Chief Ranger stands for Hitler, Stalin or Hermann Göring. I think this debate is misguided. The character of the Chief Ranger, the antagonist of the narrator and all he holds dear, is never named but only ever referred to by his title. He does not appear to have staff or lieutenants at all, nor any personal history. And Jünger is profoundly uninterested in the personalities of all his characters beneath what they pay attention to (except the narrator’s brother) so even this important figure is roughly sketched at best. Therefore, I believe he is best understood as more of an archetype or role, The Tyrant, denuded of the individual traits or histories that make one tyrant a Führer, another a General Secretary and yet another a Great Leader. So, what makes a tyrant? According to Jünger, “wherever free spirits establish their sway these primeval powers will always join their company like a snake creeping to an open fire. They are the old connoisseurs of power who see a new day dawning in which to reestablish the tyranny that has lived in their hearts since the beginning of time.” The Chief Ranger is also “a master of feigning frankness that was full of snares for the unwary.” He has a reputation for wealth and a strong visual brand (a gold-embroidered green coat) that makes sure he always leaves “an imprint on one’s memory”. He exudes a “breath of primitive power” and has a strong charisma that gives an impression of “both cunning and unshakable power — yes, at times even majesty.” As he begins to usurp power, “reports spread from mouth to mouth of infringements of the law and of acts of violence in the neighbourhood, and finally such incidents occurred publicly and with no attempt to concealment. A cloud of fear preceded the Chief Ranger like the mountain mist that presages the storm. Fear enveloped him, and I am convinced that therein far more than in his own person lay his power.” From what I know about tyrants, that sounds about right. For the next seven chapters, the vile followers of the Chief Ranger continually corrupt everything. The sophisticated culture of the Marina is surrounded by the rough herdsmen clans of the surrounding Campagna steppe, beyond which lies the Chief Ranger’s forest populated by lowlifes. The class metaphor is blindingly obvious, and Jünger’s theory of how these lowlifes overcome first the Campagna and then the Marina is not subtle either. After the Alta Plana war, and the defeat, the entire society has been weakened. “Thus in exhausted bodies corruption will set in by way of wounds which a sound man would scarcely notice. The first symptoms, therefore, were not recognized.” Very gradually, law gives way to lawlessness, spreading from and with the lower classes foresters in many different ways. Violent crime grows, in descriptions very reminiscent of the many deadly street fights of the late Weimar republic. Various elements of traditional culture become corrupted. Those who would defend it are intimidated and attacked. The constitutional lawful reaction is too slow, so by the time it manages to convene and have democratic debates, it is already infiltrated. And there’s one paragraph worth quoting in full. Herein, above all, lay a masterly trait of the Chief Ranger. He administered fear in small doses which he gradually increased, and which aimed at crippling resistance. The role he played in the disorders which were so finely spun in the heart of his woods was that of a power for order; for while his agents of lower rank, who had established themselves in the clans, fostered anarchy, the initiated penetrated into the civic offices and the magistracy, and there won the reputation of men of deeds who would bring the mob to its senses. Thus the Chief Ranger was like an evil doctor who first encourages the disease so that he may practise on the sufferer the surgery he has in mind. Today this is a mainstream view in German history. In 1939, it could have been prosecuted as high treason and punished with death. On the backdrop of ever escalating mayhem, two old men who are friends of the brothers are described: Belovar, a clan patriarch from the Campagna, and Father Lampros, an eminent Christian monk. In very different ways, they both are very helpful, each both in the botanical work and against the mounting threat. The brothers decide against meeting the violence with violence, delve deeper into their work, become increasingly pessimistic and develop a hope that they can rescue the results of their work into an imperishable afterlife by burning it with an ancient mystical crystal lens that they somehow inherited. The narrator describes continued excursions for rare plants, through the country that is becoming increasingly treacherous and foreboding, until finally, well after the middle point of the book, with one particular excursion for an extremely rare flower, the actual continual story begins. Today we look at the Nazis with horror, but Jünger has dug too many trenches into hills of rotting corpses to be easily horrified. Instead of horror, his feelings towards the Nazis are mostly contempt, seasoned with disgust, and that has been pervading his description of the rise of the Chief Ranger’s henchmen over the last couple of chapters. But he does give one instance of pure horror and it is here, in the very heart of the book, when the two brothers on their excursion happen to discover, in the ill-reputed area of Flayer's Copse, the Chief Ranger’s remote “flaying-hut” of Koppels-Bleek. The original Köppels-Bleek is a German wordplay, about as subtle as a drone base in a sci-fi novel that happens to be called Obamazliez. Koppels-Bleek is where the Chief Ranger has his enemies tortured to death. It has frequently been called a concentration camp, but that is imprecise. It is really a Vernichtungslager, a death camp, which unlike a “normal” concentration camp is built for the express purpose that no torture victim ever gets out alive. This is a prediction, because while Nazi concentration camps were set up starting in 1933, Vernichtungslager were only built three years after the “Marble Cliffs” were published. After an intensely gruesome description of the particulars of this place, the narrator assesses its importance as follows. Such are the dungeons above which rise the proud castles of the tyrants, and from them is to be seen rising the curling savoury smoke of their banquets. They are terrible noisome pits in which a God-forsaken crew revels to all eternity in the degradation of human dignity and human freedom. He is so certain he has captured the very essence of tyranny, “the abode of tyranny in all its shame”, that he puts this climax at the two thirds mark of the book and makes it exceedingly obvious this is where the third and final act begins, as the pace of the book changes entirely. Although the narrator still includes some retrospectives, he is now finally telling a real story. Strikingly, the brothers return to botany — remember this, it will be important later — and then to their home, where they soon get two conspiring visitors. Braquemart is a competent, racist, nihilistic fellow veteran. The narrator despises him at length for his heartless theory-mindedness. Prince Smyrna is new, young, seems to the narrator to know “the nature of justice and order” but is too weak and inexperienced to shoulder the responsibility he is heroically taking on. The two visitors want to Do Something about the Chief Ranger — what exactly is never said, though a personal confrontation or assassination is implied. They leave for the Chief Ranger's territory. This entire chapter feels very much like a comment on some political acquaintances of Jünger who attempted to challenge the Nazis, and failed. The next day, Father Lampros gives the narrator a mission to arm himself and look for these two men. He goes to old Belovar's farmstead, where he learns of commotion in the direction of Flayer's Copse, and the old clan patriarch goes to war. Before, the book was a dreamy soliloquy; now we see dramatic wartime action. Ernst Jünger has had a lot of practice with writing about that kind of thing, and it shows. Their small but experienced war party with a lot of dogs goes towards Koppels-Bleek and is soon met with two confused, horrific, riveting battles. The narrator stumbles through and finds at Koppels-Bleek the heads of Prince Smyrna and Braquemart. The former strikes him as a symbol of how nobility remains real, and he picks it up. With it, he retreats through mayhem and danger into the complete flaming destruction of the Marina. He marvels at the beauty of the flames — remember this too, it will also be important later — and, with his hunters in hot pursuit, runs to his house. There his son uses his strange power over the local population of poisonous snakes to make them defeat the nearest attackers. The brothers burn down the house, go find Father Lampros and see him die. From an old soldier comrade who owes them a favor they get room on a ship to flee across the water to Alta Plana, where an old enemy who owes them another favor takes them in. There’s an implicit framing story of how the narrator lives to tell the tale of these memories to some unspecified audience, and as it ends it mentions in passing that sometime after these events, a new cathedral has been built on the ruins of the Marina and the head of Prince Smyrna went there as a relic. This small bit still stands out today, and would have stood out even more starkly to contemporary readers, because in the context of everything that happened before, this bit publicly, extremely boldly, and correctly, predicts the eventual fate of the Nazis. Not once in this entire story has the narrator expressed surprise at this progression of events, or given any other indication it is in any way unlikely. The narrator, and the author through him, seems to be saying this is just the way it goes with tyranny, when a society has lost too much of its strength to fight off the bestial attacks of the lowly. I have omitted not just many smaller elements of the story but also a huge number of allusions to ancient history, (German) literature and especially the Bible. I imagine Jünger put them there as prizes for the few who would find them. This is one of the ways that I think On the Marble Cliffs is Ernst Jünger’s Unsong: a vehicle that lets a prolific nonfiction author

Story1 mentions across 1 issues

Story is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between July 14, 2023 and July 14, 2023. The archive places it in contexts such as "Robert McKee’s classic Story teaches the idea to screenwriters". It most often appears alongside !Kung San, aboriginal people on the west coast of Canada, Adam Smith.

Reference entry: Story
Mention count: 1
Issue count: 1
First seen: July 14, 2023
Last seen: July 14, 2023
Book title: Story

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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

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Your Book Review: The Educated Mind

July 14, 2023 · Original source

I began to systematically experiment with it — using it to teach science, math, history, world religions, philosophy, to students from elementary school to college. I was astounded by how easy it made it for me to communicate the most important ideas to kids of different ability levels. This, I realized, was what I had gotten into teaching for.

This is a review of his 1997 book, The Educated Mind: How Cognitive Tools Shape Our Understanding. It’s his opus, the one book in which he most systematically laid out his paradigm. It’s not an especially easy read — Egan’s theory knits together evolutionary history, anthropology, cultural history, and cognitive psychology, and tells a new big history of humanity to make sense of how education has worked in the past, and how we might make it work now.

Inline links: The Educated Mind: How Cognitive Tools Shape Our Understanding

only 29 know that ordinary (as opposed to GMO) tomatoes have genes Q: Well, those are facts, not understanding — and that’s just looking at American adults in general! Surely good schools are doing a better job educating than that? Caplan cites a famous study by the educational psychologist Howard Gardner: “Researchers at Johns Hopkins, M.I.T., and other well-regarded universities have documented that students who receive honor grades in college-level physics courses are frequently unable to solve basic problems and questions encountered in a form slightly different from that on which they have been formally instructed and tested.” Q: Okay, but schools teach reading, writing, and math… right? Basic literacy and numeracy: yes. Adult-level: no. If you gave someone two editorials that clashed over interpreting economic evidence, what percent of American adults could compare the editorials? One U.S. Department of Education study that Caplan cites finds: just 13%. And while 78% could “calculate the cost of a sandwich and a salad, using prices from a menu”, only 13% could “calculate an employee’s share of health insurance costs for a year, using a table that shows how the employee’s monthly cost varies with income and family size”. Q: I’m afraid to ask about reasoning abilities. Caplan quotes from a study that looked into how well college students were at applying academic learning to everyday life. The authors write: “The results were shocking. Of the several hundred students tested… the overwhelming majority of responses received a score of 0. Fewer than 1% obtained the score of 2 that corresponded to a ‘good scientific response’.” America isn’t so much of an outlier; numbers across the rest of the world are comparable. The 4.7 trillion-dollar question is why. The usual suspects Ask around, and you’ll find people’s mouths overflowing with answers. “Lazy teachers!” cry some; “unaccountable administrators” grumble others. Others blame the idiot bureaucrats who write standards. Some teachers will tell you parents are the problem; others point to the students themselves. Egan’s not having any of it. He thinks all these players are caught in a bigger, stickier web. Egan’s villain is an idea — but to understand it, we’ll have to zoom out and ask a simple question — what is it, exactly, that we’ve been asking schools to do? What’s the job we’ve been giving them? If we rifle through history, Egan suggests we’ll find three potential answers. Job 1: Shape kids for society Before there were schools, there was culture — and culture got individuals to further the goals of the society. Egan dubs this job “socialization”. A school built on the socialization model will mold students to fit into the roles of society. It will shape their sense of what’s “normal” to fit their locale — and what’s normal in say, a capitalist society will be different from what’s normal in a communist society. It’ll supply students with useful knowledge and life skills. A teacher in a school built on socialization will, first and foremost, be a role model — someone who can exemplify the virtues of their society. Job 2: Fill kids’ minds with truth In 387 BC, Plato looked out at his fellow well-socialized, worldly wise citizens of Athens, and yelled “Sheeple!” Fresh off the death of his mentor Socrates, Plato argued that, however wonderful the benefits of socialization, the adults that it produced were the slaves of convention. So long as people were shaped by socialization, they were doomed to repeat the follies of the past. There was no foundation on which to stand to change society. Plato opened his Academy (the Academy, with a capital ‘A’ — the one that all subsequent academies are named after) to fix that. In his school, people studied subjects like math and astronomy so as to open their minds to the truth. Egan dubs this job “academics”. A school built on the academic model will help students reflect on reality. It will lift up a child’s sense of what’s good to match the Good, even when this separates them from their fellow citizens. And a teacher in an academic school will, first and foremost, be an expert — someone who can authoritatively say what the Truth is. Job 3: Cultivate each kid’s uniqueness In 1762, Jean-Jacques Rousseau looked out at his fellow academically-trained European intellectuals, and called them asses loaded with books. The problem with the academies, Rousseau argued, wasn’t that they hadn’t educated their students, but that they had — and this education had ruined them. They were “crammed with knowledge, but empty of sense” because their schooling had made them strangers to themselves. Rousseau’s solution was to focus on each child individually, to not force our knowledge on them but to help them follow what they’re naturally interested in. The word “natural” is telling here — just as Newton had opened up the science of matter, so we should uncover the science of childhood. We should work hard to understand what a child’s nature is, and plan accordingly. Egan dubs this job “development”. A school built on the developmental model will invite students into learning. And a teacher in this sort of school will be, first and foremost, a facilitator — someone who can create a supportive learning environment for the child to learn at their own pace. Q: Can you recap those? We might sum these up by asking what’s at the very center of schooling. For a socializer, the answer is “society”. For an academicist, the answer is “content”. And for a developmentalist, the answer is “the child”. You want a visual? We might think in terms of these three images: Kieran Egan laughs at your educational reforms Okay, of those three jobs, which should we give to schools? You probably have your favorite — I certainly did! But Egan wants you to know they’re all crap. None of them, by themselves, can give us the kinds of schools we want. Q: I kind of like Rousseau! What’s the problem with pure development? Like I said before, my bookshelves overflow with authors who want to knock down Rousseau (and the people who followed in his wake — John Dewey in particular). Egan will have none of it: before the developmental approach, many schools were terrible places where children were beaten for getting math problems wrong. “Rousseau and Dewey,” he writes, “have enriched our conception of education in important ways. We will not make educational progress by trying to cut away their contribution”. But, he continues, there’s no way a purely developmental approach could possibly work! Rousseau imagined human nature to be selfless and kind; this ideal state could only survive if it was kept away from the evils of society — the titular child in his book Emile was kept away from human society, unable even to read, until age twelve. Of course, schools don’t go this far — they can’t — but I can attest from personal experience that even fairly serious attempts to raise children in an accepting community of peers often crash and burn when faced with actual human nature. Kids reared in the most developmentally appropriate schools can be nasty, bored, and lazy at about the same rate as their mainstream peers. Q: In my heart, I’m an academicist. What’s the problem with it? I think Egan was an academicist in his heart, too. His book drips with classical references — so much so that it can make some sections difficult to read. But, he points out, those purely-academic schools really were hellscapes. And their brutality wasn’t something that was just tacked on, it flowed from their understanding of knowledge: enlightenment will come when the right information enters a child’s head, regardless of how it gets in there (or whether the child wants it in there). And again, Egan feels obliged to point out that we’ve tried this approach for thousands of years, and it hasn’t worked. In fact, Plato’s original vision so obviously doesn’t work that people hawking academic schools have modified their pitch: no longer is the goal for students to understand the Truth, but to cultivate inquiring, skeptical minds who are perpetually dissatisfied with old answers. Can we imagine taxpayers paying for this? Q: Fine, fine. I’m not a fan of socialization, but I’ll ask the question — what’s wrong with it? The funny thing is that of the three, this is the only one that has shown its ability to work for a long stretch of time! (As John Calvin pointed out, as animals, we’re pretty pathetic. Socialization allowed our ancestors to become something more than individuals so that they could survive; we owe this job our gratitude. That said, it would be impossible for schooling today to seek only to socialize. That would require that members of a society share values, and fundamentally agree that their society is good. It also requires that a society not be changing, so the values and skills that are taught to children today will be the ones that will be useful to them in thirty years. Obviously, modern Western society is none of those things. Pure socialization might work for the Amish, or for Catholic trad communities, but not for us. And, frankly, we should feel okay about this. (Do you know where you could get a pure socialization education in the 20th century West, Egan asks? The Hitler Youth!) There really are good reasons to be wary of any education that decrees that its society is uniformly good. Which combination is best? Okay, you say, it’s clear that none of these jobs is good on its own — the solution (obviously!) is to smoosh them together. If we do that wisely, the good parts of each will make up for the deficiencies of the others. This sounds eminently reasonable — but Egan would like to have a word with you. Q: What’s the problem in combining socialization with academics? Wouldn’t this be a beautiful combination? Socialization would cohere the school together, and then they could leverage those good feelings to, say, read Aristotle. I’ve seen this work in schools (like conservative Christian academies) founded on a set of specific beliefs. But when intellectual diversity enters in, it becomes harder. You, perhaps, say that socialization could unite people around their differences — schools could support a society made up entirely of critics! Yes, a society of critics would be interesting, and so would a herd of cats: neither works in practice. Imagine students reading their Ibram X. Kendi books in the morning, then pledging allegiance to the American flag after lunch. Q: What’s the problem in combining academics with development? Again, this seems like a beautiful vision: we can invite children into discovering the big ideas. Alas, it crashes into the reef of reality quite quickly: what do we do when kids don’t want to learn about the big ideas? This combination works wonderfully for kids who naturally want to be academics, but — and this is a crucial point that geeky education types too often sweep under the rug — lots of kids don’t naturally want to be academics. Okay, you say, ignore the “liberatory” element of the developmentalist program, and focus on the “uncovering the nature of the individual child” part: academics can tell us what the students should be learning, and development can tell us how they should learn it. Egan has a thought experiment for you. Imagine that you get the funding to fully pursue this combined goal — you set up a hundred different types of schools in the nearest big city. There’s a specific school for every possible permutation of learner — a school for big-picture kinesthetic learners who score as INFJ on the Myers–Briggs, a school for detail-oriented auditory learners who score ENFP, a school for marine-biology-loving hyperactive learners who lost their personality test results… you get the idea. You build the schools, you work out the bus schedule, and then, on the first day, all the students learn exactly the same content. Because that’s what it means for a school to be an academy — it teaches “the best that’s been thought or said”. Q: What’s the problem in combining development with socialization? What’s wrong with telling kids to become their authentic selves, even as you squeeze them into the roles most beneficial to society? Imagine two rural schools merging together, due to declining local population. Now imagine that one of them is a hippie free school, and the other is a military academy. (That’s a reality TV show I’d watch.) It’s possible, I suppose, to imagine this working for kids who naturally want to be, say, plumbers, or paleontologists, or presidents — and who happen to go to a school that prepares its students to fill that one role. But the odds of matching students to schools just perfectly seems small. But enough thought experiments — we can state this in a visual form: behold, the SAD triangle. It’s bright around the edges, but muddled where they mix: One of the things I love about Egan is that he looks at educational ideas historically. (Most histories of education start around the turn of the 20th century; I remember being excited when I found one that began in the 1600s. Egan begins in prehistory.) And what we’re reminded of, when we see these historically, is that these jobs were meant to supplant each other. Put together, they sabotage each other. What are we asking of schools? Of the three possible jobs, which are we asking mainstream schools to perform? Egan answers: all three. To confirm this, stretch your memory back to your student days, and see if you can put some of the most basic elements in any of these three categories. We’re so immersed in these that they seem obvious, “natural” aspects of schooling, but of course they’re nothing of the sort. Did you spend your time with other children of the same age? Was your work graded according to a standard? Were you forced to play team sports, or to pledge your allegiance to your nation-state? All of these, Egan says, bear the fingerprints of the goal of socialization. Progressive reformers in in the 1960s saw these as the markings of a dark conspiracy, but socialization has more warm-feely aspects: counselors to help students cope with the strains of modern society, field trips to the local fire station and historical monuments, and everything “practical” — life skills, sex ed, emotional regulation, and so on. Did you learn anything that wasn’t obviously useful? Did you read Hamlet, say, or master the Pythagorean theorem, or learn that the planets orbit the Sun (and not the other way around)? That’s the fingerprints of the academic goal. Finally, did you hear teachers show concern about “age-appropriate” content, or see signs that your school valued individualized learning? Does it seem right to you that learning should be “active” rather than “passive”, or that it’s better for someone to discover something than to be told it? Did your kindergarten have tiny, child-sized chairs? All these, Egan says, are the fruit of developmentalism. The first time I read the book, I wondered at all this. What Egan was saying was indeed lining up with my memories. But perhaps, I thought, he was playing loose with the categories; I was still skeptical that schools really were trying to balance all three goals. So I decided to check his idea from a different perspective and look up the mission statements of school districts I was familiar with. Here’s the one from the town I currently live in: “Skills” and “become involved members of a global community” seem to connote socialization, “challenge” and “knowledge” seem to connote academics, and “empower” and “reach their full potential” seem to connote development. But I wasn’t sure if I was just seeing faces in clouds, so I looked up the mission statement for my hometown: “Succeeding” seems like socialization, “learning” seems like a nod to academics, and “growing” seems like code for development. But again, I was worried that I engaging in motivated reasoning, so I looked up the largest district I’ve lived in, a city of about a million people: Wow. That seems pretty clear. So, to sum up: Egan says that there are three potential jobs we can give to schools. Alone, each of these jobs is terrible; together, they’re worse. And what we’ve done is given schools all three jobs. A sad triangle, indeed. What about alternative schools? I was curious to see whether this “sad triangle” could help us understand other philosophies of education, and why they work (or don’t). Where would, say, unschooling, and classical education, and vocational ed, and Montessori go? The first three seem obvious. Radical unschooling is in the upper-right, classical schools (with its focus on feeding kids “the best that’s been thought or said”) is in the upper-left, and vocational ed is in the bottom corner. What can that tell us? Intriguingly, each of those approaches can claim to have done some impressive stuff. I’ve worked with radical unschoolers, and while their skills have often been lopsided (not learning math is an acknowledged issue in the community), they’ve all at least exhibited a zeal for learning the topics they’ve been interested in. (Video games, frequently.) And I remember a massive study in the early 2000s that asked which kinds of schools actually improved student test scores controlling for the effects of socioeconomics. What it found was that only two types of schools stood out: Catholic schools that were operated by a religious order (e.g. the Jesuits — not local parish schools), and vocational schools. Q: Oh, that’s terrible evidence. One of those was just personal anecdotes! And what about selection effects? And what about…? I wouldn’t disagree — and, as Freddie deBoer points out, most educational research is bunk. I’ll take this to be only weak confirmation of Egan’s theory that combining jobs undercuts education. Are we hosed? If Egan’s critique is correct, we’re in a bad situation. Educational radicals yell from their dark corners to abandon the middle and come join them; a century of educational reforms have amounted to little more than wobbling around, first in one direction, then another. At the moment, the conversation about schools in the United States, at least, seems to have hit an all-time pessimistic blech. Freddie deBoer speaks for a lot of people when he says “Even the most optimistic reading of the research literature suggests that almost nothing moves the needle in academic outcomes. Almost nothing we try works.” I’m not quite that pessimistic — the word “almost” is doing some work, there. There are some reforms that seem to work at the margin: raising teacher pay, making it easier to become a teacher, reducing air pollution, free school lunches, and more. Actually applying what the science of reading has been telling us for a few decades seems a big one. And perhaps you have your own pet reform proposal. Sure — add it to the heap! What Egan suggests, though, is that so long as we’re bopping around this triangle of jobs, we won’t be able to get the schools that we want. The dream There’s a moment at the end of my favorite Bollywood movie that’s become stuck in my head. The protagonists have made the arduous journey to a beachside rural school. In the sun outside, flocks of children are experimenting with art and playing with inventions; inside, the walls are covered with books and the tables are covered with models. The kids are learning joyously and deeply. In the real world, such places do exist — they’re just exclusive, pulling their students from among the families who are already the most gifted and curious. They don’t make kids this way; they scoop up the kids who are already this way. But in the movie, we’re supposed to believe these are normal children — normal, except they’ve been transformed by a school. Egan’s wild idea is that it’s possible to make schools like this. He thought that we didn’t have to wait for the communists to make people equal or for the transhumanists to make people smarter. All he thought it required was giving schools a different job — not socialization or academics or development, but something that brings pieces of them together in a new way. But in order to understand that job, we have to come to a cleaner, bigger, and truer understanding of what “education” is. The road ahead: a special Q-and-A Q: This is the proverbial thousand-dollar-bill-lying-on-the-sidewalk: if this is possible, someone should have done it now. Is Egan going to give sufficient evidence for me to believe this? Maybe! I’ll address this in a special section at the end, after sketching out what his theory looks like. Q: If his theory is even plausibly true, then why haven’t I heard of Egan before? His books can be hard to read — he was an intellectual’s intellectual; he had difficulty writing a page without a reference to William Wordsworth, Friedrich Nietzsche, Sigmund Freud, Ludwig Wittgenstein, Claude Levi-Strauss, Richard Rorty, Noam Chomsky, or Steven Pinker. And his paradigm is wonky and multidimensional; he rejiggers common categories, and tells you everything all at once. But worst of all, when his paradigm is stated plainly, it sounds stupid. Q: Oh! What… is his paradigm? I’m going to jigsaw his book, and hold back his big idea for its own section. First, I’m going to list out some simple observations of students at different ages, and imagine what schooling could look like, if it were built on these principles. (First I’ll do this for elementary school, then middle school, then high school.) Then I’ll explain how his theory ties all of this together… by clarifying our definition of what education actually is. Q: I’m not from America; could you be clear on what you mean by those divisions of schooling? Egan’s framework has three main stages, but they don’t divide neatly into “elementary, middle, and high school”. (The precise age ranges he talks about, if you’re interested, are 2–8, 8–15, and 15 and older.) Regardless, I’m going to use those terms — he sometimes did — because it gives me something specific to imagine. Don’t sweat ‘em. Part 2: A new kind of elementary school What’s the matter with elementary schools? Egan suggests that Plato and Rousseau, for all their differences, might have the same reaction if they visited a modern elementary school: they’d call it “trivial”. I’ll admit, here, that I have tremendously fond memories of my elementary school years — committed teachers, good friends, and interesting activities. But I suspect my memory has edited out the most typical work I did. Either that, or elementary schools have taken a drastic plunge in quality from the 1980s. My wife and I homeschool now, but before the pandemic, we sent our kids to our local public school, and whenever we volunteered in the classroom, we were horrified. They spent their days practicing reading on shallow texts, or half-mindlessly practicing basic arithmetic. Occasionally they’d bring us home a sign of learning about something from the real world — usually something as intellectually and emotionally compelling as the importance of tooth brushing. And at parent–teacher conferences every year, we’d be sat down on tiny chairs and informed that, while our children were quite bright, they were struggling to pay attention in class. No sh**, I wanted to reply. The school seemed hermetically sealed; almost nothing that felt meaningful from the outside world could get in. Though they might agree about little else, Egan thinks that Plato and Rousseau would look at the dull worksheets and insipid “hands-on activities” and call modern elementary schools trivial. He agrees, and thinks that fixing this is the first step to building a new kind of school. Why so trivial? Ironically, Egan thinks it's all the fault of Plato and Rousseau. Hidden in the ways that both the academicists and developmentalist think about education is an assumption: that children’s reasoning is basically the same as adult reasoning, but lesser. Q: This isn’t some romantic, children-are-the-real geniuses theory, is it? Egan actually does think that there’s an intensity to how children perceive the world that we lose — but no, it’s not. He’s building on mainstream cognitive science — just aspects of it that are currently more-or-less ignored in school. The upshot, though, is that he thinks that educational researchers (be they of academic or developmentalist persuasions) see kids as smaller, stupider versions of adults. Q: But that’s the opposite of what my local developmentalist school says! It was the opposite of what the developmentalist school that I worked at said, too. But at teacher meetings, I’d frequently hear people ask what was “developmentally appropriate” for a child. I’ll grant that there are perfectly reasonable times to ask this: “Honey, is it developmentally appropriate for our 10-year-old to watch ‘Cocaine Bear’?” is just one of many examples. But “is it developmentally appropriate for our class to learn about world religions?” or “is it developmentally appropriate for our school library to have a book mentioning homosexuality?” probably aren’t some of them. (The latter example was not one that I heard at my progressivist school, but Egan points out that this sort of language is often used by conservative activists.) This notion of “developmentally appropriate” took on a scientific sheen with the work of Jean Piaget, the famous Swiss psychologist. Before age 12, he “proved”, children aren’t able to form hypotheses, draw conclusions, or think abstractly. This, his followers thought, should transform schools — and so they did! To math, they added in “manipulatives” — physical cubes and rods and such — to help students see math. To the history curriculum, they — well, they ended it. Why waste time, they asked, lecturing students about history that they couldn’t possibly understand? In its place they put the “expanding horizons” model of social studies. One version goes as follows: In kindergarten, students learn about themselves In first grade, they learn about their families In second grade, they learn about their neighborhood In third grade, they learn about their city In fourth grade, they learn about their state In fifth grade, they learn about their nation In sixth grade they learn about the world We can admit that there’s an elegance to this model. (I can picture how clever the theorist who first came up with it must have felt!) The downstream effects of it, however, seem horrible. Doesn’t keeping kids ignorant of the rest of the world seem provincial? Doesn’t reinforcing their self-centeredness seem infantilizing? Perhaps we could stomach it if it was founded on some unshakable findings of child psychology — but does it really strike you as likely that kids are incapable of understanding anything that happened long ago or far away? How, Egan asks, can we explain the $50 billion success of a movie franchise aimed at children that literally begins “A long time ago, in a galaxy far, far away?” Q: Because… Jedis aren’t history? The point is, kids obviously have the mental abilities to understand — and in fact care a lot about — things far outside their own experience, and we’ve built elementary schools on a long-dominant model of educational psychology that swears they can’t. This is actually a great example of a general principle. Let’s call it “the Star Wars test”: can our model make sense of the most obvious facts of students? When we find that the answer is “no”, we should at least consider radically revising what we’re doing in school. What are elementary schoolers good at? (or: kids are smarter than students) Someone — I can’t now find who — once observed that children seem to lose IQ points the moment they step into a classroom. Egan agrees, and suggests that we think of ourselves as primatologists to kids, Jane Goodalls who investigate children “out in the wild” to see the sorts of things they gravitate to, and do fairly well at. If we do this, what do we see? Kids tell jokes, for one. They get mental images stuck in their heads, for another. They engage in role-playing, get lost in reverie, and beat out rhythms when they’re bored. They make ample use of metaphors, tell stories, and insist on seeing the world in terms of abstract binaries (e.g. stupid/smart, cowardice/courage, slavery/freedom, and so on). These, Egan holds, are the cognitive strengths that children use to understand the world. They’re the things that kids are often about as good at as adults — or much better than. They’re going to be the tools Egan wants us to use to rebuild the entire elementary curriculum, and in fact he spends most of his second chapter geeking out about how we might define these, how they operate in the mind, where they first pop up in history and anthropology, and even how they might have developed in our evolutionary past. I’m going to skip all of that, and get to the curriculum. 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

Strings Come Alive1 mentions across 1 issues

Strings Come Alive 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 “Strings Come Alive” by Nikko P at Nightcafe". It most often appears alongside /r/ImaginaryWarhammer, 19th Century, Abstract/Modern.

Reference entry: Strings Come Alive
Mention count: 1
Issue count: 1
First seen: November 20, 2024
Last seen: November 20, 2024
Book title: Strings Come Alive
Likely author: Nikko

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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

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How Did You Do On The AI Art Turing Test?

November 20, 2024 · Original source

AI. This is “Strings Come Alive” by Nikko P at Nightcafe. This was the picture that people were most confident was AI (they were right).

Inline links: “Strings Come Alive”

Subjekt und Selbstmodell1 mentions across 1 issues

Subjekt und Selbstmodell is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between July 16, 2024 and July 16, 2024. The archive places it in contexts such as "Thomas Metzinger: Subjekt und Selbstmodell". It most often appears alongside auditory cortex, Big Bang, cerebellum.

Reference entry: Subjekt und Selbstmodell
Mention count: 1
Issue count: 1
First seen: July 16, 2024
Last seen: July 16, 2024
Book title: Subjekt und Selbstmodell

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Consciousness As Recursive Reflections July 16, 2024

auditory cortex 1 shared issues
Big Bang 1 shared issues
cerebellum 1 shared issues
Christof Koch 1 shared issues
Daniel Böttger 1 shared issues

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Consciousness As Recursive Reflections

July 16, 2024 · Original source

Thomas Metzinger: Subjekt und Selbstmodell.

Inline links: Subjekt und Selbstmodell

Summa Theologica1 mentions across 1 issues

Summa Theologica is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between October 28, 2022 and October 28, 2022. The archive places it in contexts such as "Part 1 is basically Summa Theologica, except all the questions are about witches"; "Part 1 is basically Summa Theologica , except all the questions are about witches". It most often appears alongside 15th century, Adam, Almighty God.

Reference entry: Summa Theologica
Mention count: 1
Issue count: 1
First seen: October 28, 2022
Last seen: October 28, 2022
Book title: Summa Theologica

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Book Review: Malleus Maleficarum October 28, 2022

15th century 1 shared issues
Adam 1 shared issues
Almighty God 1 shared issues
anarchy 1 shared issues
Anomalous Woman 1 shared issues

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Book Review: Malleus Maleficarum

October 28, 2022 · Original source

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?

Superintelligence1 mentions across 1 issues

Superintelligence is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between October 05, 2023 and October 05, 2023. The archive places it in contexts such as "Bostrom’s Superintelligence". It most often appears alongside AI Is Centralizing By Default, Let’s Not Make It Worse, AI Pause Will Likely Backfire, AI Policy Institute.

Reference entry: Superintelligence
Mention count: 1
Issue count: 1
First seen: October 05, 2023
Last seen: October 05, 2023
Book title: Superintelligence

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Pause For Thought: The AI Pause Debate October 05, 2023

AI Is Centralizing By Default, Let’s Not Make It Worse 1 shared issues
AI Pause Will Likely Backfire 1 shared issues
AI Policy Institute 1 shared issues
Aim For Conditional AI Pauses 1 shared issues
AnonResearcherAtMajorAILab 1 shared issues

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Pause For Thought: The AI Pause Debate

October 05, 2023 · Original source

Nora thought it was important to give alignment researchers advanced models to experiment with, because the sort of armchair alignment research before interesting AIs existed (eg Bostrom’s Superintelligence) wasn’t just wrong, but fostered dead-end worse-than-nothing paradigms that continue to confuse the field. Daniel Filan objected that Bostrom got some things right and even described something like the direction that modern alignment research is taking. There was a long argument about this, which I think reduces to “Bostrom said some useful theoretical things, speculated about practical direction, and a few of his speculations were right but most now seem outdated”.

Inline links: objected

Surely AI Safety Legislation Is A No-Brainer1 mentions across 1 issues

Surely AI Safety Legislation Is A No-Brainer is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between October 10, 2024 and October 10, 2024. The archive places it in contexts such as "Current Affairs , another socialist magazine, also had a good article, Surely AI Safety Legislation Is A No-Brainer". It most often appears alongside 80,000 Hours, @GroundHogStrat, A.I. salons.

Reference entry: Surely AI Safety Legislation Is A No-Brainer
Mention count: 1
Issue count: 1
First seen: October 10, 2024
Last seen: October 10, 2024
Book title: Surely AI Safety Legislation Is A No-Brainer

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SB 1047: Our Side Of The Story October 10, 2024

80,000 Hours 1 shared issues
@GroundHogStrat 1 shared issues
A.I. salons 1 shared issues
Adam McKay 1 shared issues
ADUs 1 shared issues

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SB 1047: Our Side Of The Story

October 10, 2024 · Original source

Current Affairs, another socialist magazine, also had a good article, Surely AI Safety Legislation Is A No-Brainer. The magazine’s editor, Nathan Robinson4, openly talked about how his opinion had shifted:

Inline links: Surely AI Safety Legislation Is A No-Brainer, 4

Surface Detail1 mentions across 1 issues

Surface Detail is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between September 02, 2022 and September 02, 2022. The archive places it in contexts such as "Surface Detail , reviewed by Froolow". It most often appears alongside 1587, 1587, A Year Of No Significance, @campeters4.

Reference entry: Surface Detail
Mention count: 1
Issue count: 1
First seen: September 02, 2022
Last seen: September 02, 2022
Book title: Surface Detail
Likely author: Froolow

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Book Review Contest 2022 Winners September 02, 2022

1587 1 shared issues
1587, A Year Of No Significance 1 shared issues
@campeters4 1 shared issues
a_reader 1 shared issues
ACX 1 shared issues

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Book Review Contest 2022 Winners

September 02, 2022 · Original source

Surface Detail, reviewed by Froolow. Froolow is an economist and science-fiction enthusiast from the United Kingdom.

Inline links: Surface Detail

Sylvie and Bruno1 mentions across 1 issues

Sylvie and Bruno is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between January 04, 2022 and January 04, 2022. The archive places it in contexts such as "She quotes from his book Sylvie and Bruno". It most often appears alongside Alice in Wonderland, Carroll, certificates of impact.

Reference entry: Sylvie and Bruno
Mention count: 1
Issue count: 1
First seen: January 04, 2022
Last seen: January 04, 2022
Book title: Sylvie and Bruno

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Lewis Carroll Invented Retroactive Public Goods Funding In 1894 January 04, 2022

Alice in Wonderland 1 shared issues
Carroll 1 shared issues
certificates of impact 1 shared issues
EA loans 1 shared issues
Examiners 1 shared issues

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Lewis Carroll Invented Retroactive Public Goods Funding In 1894

January 04, 2022 · Original source

Upon re-reading some old SSC comments, I found a gem I’d missed the first time around: Julie K says that the actual first person to invent this idea was Lewis Carroll (aka author of Alice in Wonderland) back in 1894. She quotes from his book Sylvie and Bruno:

Inline links: Julie K says, Sylvie and Bruno

Syntactic Structures1 mentions across 1 issues

Syntactic Structures is a recurring book in the Astral Codex Ten archive, appearing 1 times across 1 issues between July 19, 2024 and July 19, 2024. The archive places it in contexts such as "Chomsky’s 1957 book Syntactic Structures". It most often appears alongside Alan Turing, Amazon, Amazon jungle.

Reference entry: Syntactic Structures
Mention count: 1
Issue count: 1
First seen: July 19, 2024
Last seen: July 19, 2024
Book title: Syntactic Structures

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Your Book Review: How Language Began July 19, 2024

Alan Turing 1 shared issues
Amazon 1 shared issues
Amazon jungle 1 shared issues
Andrew Nevins 1 shared issues
artificial intelligence 1 shared issues

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Your Book Review: How Language Began

July 19, 2024 · Original source

This is what he looks like. According to Wikipedia, the context for this picture is: “Noam Chomsky speaks about humanity's prospects for survival” Since around 1957, Chomsky has dominated linguistics. And this matters because he is kind of a contrarian with weird ideas. Is language for communicating? No, it’s mainly for thinking: (What Kind of Creatures Are We? Ch. 1, pg. 15-16) It is, indeed, virtual dogma that the function of language is communication. ... there is by now quite significant evidence that it is simply false. Doubtless language is sometimes used for communication, as is style of dress, facial expression and stance, and much else. But fundamental properties of language design indicate that a rich tradition is correct in regarding language as essentially an instrument of thought, even if we do not go as far as Humboldt in identifying the two. Should linguists care about the interaction between culture and language? No, that’s essentially stamp-collecting: (Language and Responsibility, Ch. 2, pg. 56-57) Again, a discipline is defined in terms of its object and its results. Sociology is the study of society. As to its results, it seems that there are few things one can say about that, at least at a fairly general level. One finds observations, intuitions, impressions, some valid generalizations perhaps. All very valuable, no doubt, but not at the level of explanatory principles. … Sociolinguistics is, I suppose, a discipline that seeks to apply principles of sociology to the study of language; but I suspect that it can draw little from sociology, and I wonder whether it is likely to contribute much to it. … You can also collect butterflies and make many observations. If you like butterflies, that’s fine; but such work must not be confounded with research, which is concerned to discover explanatory principles of some depth and fails if it has not done so. Did the human capacity for language evolve gradually? No, it suddenly appeared around 50,000 years ago after a freak gene mutation: (Language and Mind, third edition, pg, 183-184) An elementary fact about the language faculty is that it is a system of discrete infinity, rare in the organic world. Any such system is based on a primitive operation that takes objects already constructed, and constructs from them a new object: in the simplest case, the set containing them. Call that operation Merge. Either Merge or some equivalent is a minimal requirement. With Merge available, we instantly have an unbounded system of hierarchically structured expressions. The simplest account of the “Great Leap Forward” in the evolution of humans would be that the brain was rewired, perhaps by some slight mutation, to provide the operation Merge … There are speculations about the evolution of language that postulate a far more complex process … A more parsimonious speculation is that they did not, and that the Great Leap was effectively instantaneous, in a single individual, who was instantly endowed with intellectual capacities far superior to those of others, transmitted to offspring and coming to predominate. At best a reasonable guess, as are all speculations about such matters, but about the simplest one imaginable, and not inconsistent with anything known or plausibly surmised. It is hard to see what account of human evolution would not assume at least this much, in one or another form. I think all of these positions are kind of insane for reasons that we will discuss later. (Side note: Chomsky’s proposal is essentially the hard takeoff theory of human intelligence.) Most consequential of all, perhaps, are the ways Chomsky has influenced (i) what linguists mainly study, and (ii) how they go about studying it. Naively, since language involves many different components—including sound production and comprehension, intonation, gestures, and context, among many others—linguists might want to study all of these. While they do study all of these, Chomsky and his followers view grammar as by far the most important component of humans’ ability to understand and produce language, and accordingly make it their central focus. Roughly speaking, grammar refers to the set of language-specific rules that determine whether a sentence is well-formed. It goes beyond specifying word order (or ‘surface structure’, in Chomskyan terminology) since one needs to know more than just where words are placed in order to modify or extend a given sentence. Consider a pair of sentences Chomsky uses to illustrate this point in Aspects of the Theory of Syntax (pg. 22), his most cited work: (1a) I expected John to be examined by a specialist. (2a) I persuaded John to be examined by a specialist. The words “expected” and “persuaded” appear in the same location in each sentence, but imply different ‘latent’ grammatical structures, or ‘deep structures’. One way to show this is to observe that a particular way of rearranging the words produces a sentence with the same meaning in the first case (1a = 1b), and a different meaning in the second (2a != 2b): (1b) I expected a specialist to examine John. (2b) I persuaded a specialist to examine John. In particular, the target of persuasion is “John” in the case of (2a), and “the specialist” in the case of (2b). A full Chomskyan treatment of sentences like this would involve hierarchical tree diagrams, which permit a precise description of deep structure. You may have encountered the famous sentence: “Colorless green ideas sleep furiously.” It first appeared in Chomsky’s 1957 book Syntactic Structures, and the point is that even nonsense sentences can be grammatically well-formed, and that speakers can quickly assess the grammatical correctness of even nonsense sentences that they’ve never seen before. To Chomsky, this is one of the most important facts to be explained about language. A naive response to Chomsky’s preoccupation with grammar is: doesn’t real language involve a lot of non-grammatical stuff, like stuttering and slips of the tongue and midstream changes of mind? Of course it does, and Chomsky acknowledges this. To address this point, Chomsky has to move the goalposts in two important ways. First, he famously distinguishes competence from performance, and identifies the former as the subject of any serious theory of language: (Aspects of the Theory of Syntax, Ch. 1, pg. 4) The problem for the linguist, as well as for the child learning the language, is to determine from the data of performance the underlying system of rules that has been mastered by the speaker-hearer and that he puts to use in actual performance. Hence, in the technical sense, linguistic theory is mentalistic, since it is concerned with discovering a mental reality underlying actual behavior. Observed use of language or hypothesized dispositions to respond, habits, and so on, may provide evidence as to the nature of this mental reality, but surely cannot constitute the actual subject matter of linguistics, if this is to be a serious discipline. Moreover, he claims that grammar captures most of what we should mean when we talk about speakers’ linguistic competence: (Aspects of the Theory of Syntax, Ch. 1, pg. 24) A grammar can be regarded as a theory of a language; it is descriptively adequate to the extent that it correctly describes the intrinsic competence of the idealized native speaker. Another way Chomsky moves the goalposts is by distinguishing E-languages, like English and Spanish and Japanese, from I-languages, which only exist inside human minds. He claims that serious linguistics should be primarily interested in the latter. In a semi-technical book summarizing Chomsky’s theory of language, Cook and Newson write: (Chomsky’s Universal Grammar: An Introduction, pg. 13) E-language linguistics … aims to collect samples of language and then describe their properties. … I-language linguistics, however, is concerned with what a speaker knows about language and where this knowledge comes from; it treats language as an internal property of the human mind rather than something external … Not only should linguistics primarily be interested in studying I-languages, but to try and study E-languages at all may be a fool’s errand: (Chomsky’s Universal Grammar: An Introduction, pg. 13) Chomsky claims that the history of generative linguistics shows a shift from an E-language to an I-language approach; ‘the shift of focus from the dubious concept of E-language to the significant notion of I-language was a crucial step in early generative grammar’ (Chomsky, 1991b, pg. 10). … Indeed Chomsky is extremely dismissive of E-language approaches: ‘E-language, if it exists at all, is derivative, remote from mechanisms and of no particular empirical significance, perhaps none at all’ (Chomsky, 1991b, pg. 10).1 I Am Not A Linguist (IANAL), but this redefinition of the primary concern of linguistics seems crazy to me. Is studying a language like English as it is actually used really of no particular empirical significance? And this doesn’t seem to be a one-time hyperbole, but a representative claim. Cook and Newson continue: (Chomsky’s Universal Grammar: An Introduction, pg. 14) The opposition between these two approaches in linguistics has been long and acrimonious, neither side conceding the other’s reality. … The E-linguist despises the I-linguist for not looking at the ‘real’ facts; the I-linguist derides the E-linguist for looking at trivia. The I-language versus E-language distinction is as much a difference of research methods and of admissible evidence as it is of long-term goals. So much for what linguists ought to study. How should they study it? The previous quote gives us a clue. Especially in the era before Chomsky (BC), linguists were more interested in description. Linguists were, at least in one view, people who could be dropped anywhere in the world, and emerge with a tentative grammar of the local language six months later. (A notion like this is mentioned early in this video.) Linguists catalog the myriad of strange details about human languages, like the fact that some languages don’t appear to have words for relative directions, or “thank you”, or “yes” and “no”. After Chomsky's domination of the field (AD), there were a lot more theorists. While you could study language by going out into the field and collecting data, this was viewed as not the only, and maybe not even the most important, way to work. Diagrams of sentences proliferated. Chomsky, arguably the most influential linguist of the past hundred years, has never done fieldwork. In summary, to Chomsky and many of the linguists working in his tradition, the scientifically interesting component of language is grammar competence, and real linguistic data only indirectly reflects it. All of this matters because the dominance of Chomskyan linguistics has had downstream effects in adjacent fields like artificial intelligence (AI), evolutionary biology, and neuroscience. Chomsky has long been an opponent of the statistical learning tradition of language modeling, essentially claiming that it does not provide insight about what humans know about languages, and that engineering success probably can’t be achieved without explicitly incorporating important mathematical facts about the underlying structure of language. Chomsky’s ideas have motivated researchers to look for a “language gene” and “language areas” of the brain. Arguably, no one has yet found either—but more on that later. How Chomsky attained this stranglehold on linguistics is an interesting sociological question, but not our main concern in the present work2. The intent here is not to pooh-pooh Chomsky, either; brilliant and hard-working people are often wrong on important questions. Consider that his academic career began in the early 1950s—over 70 years ago!—when our understanding of language, anthropology, biology, neuroscience, and artificial intelligence, among many other things, was substantially more rudimentary. Where are we going with this? All of this is context for understanding the ideas of a certain bomb-throwing terrorist blight on the face of linguistics: Daniel Everett. How Language Began is a book he wrote about, well, what language is and how it began. Everett is the anti-Chomsky. II. THE MISSIONARY We all love classic boy-meets-girl stories. Here’s one: boy meets girl at a rock concert, they fall in love, the boy converts to Christianity for the girl, then the boy and girl move to the Amazon jungle to dedicate the rest of their lives to saving the souls of an isolated hunter-gatherer tribe. Daniel Everett is the boy in this story. The woman he married, Keren Graham, is the daughter of Christian missionaries and had formative experiences living in the Amazon jungle among the Sateré-Mawé people. At seventeen, Everett became a born-again Christian; at eighteen, he and Keren married; and over the next few years, they started a family and prepared to become full-fledged missionaries like Keren’s parents. First, Everett studied “Bible and Foreign Missions” at the Moody Bible Institute in Chicago. After finishing his degree in 1975, the natural next step was to train more specifically to follow in the footsteps of Keren’s parents. In 1976, he and his wife enrolled in the Summer Institute of Linguistics (SIL) to learn translation techniques and more viscerally prepare for life in the jungle: They were sent to Chiapas, Mexico, where Keren stayed in a hut in the jungle with the couple’s children—by this time, there were three—while Everett underwent grueling field training. He endured fifty-mile hikes and survived for several days deep in the jungle with only matches, water, a rope, a machete, and a flashlight. Everett apparently had a gift for language-learning. This led SIL to invite Everett and his wife to work with the Pirahã people (pronounced pee-da-HAN), whose unusual language had thwarted all previous attempts to learn it. In 1977, Everett’s family moved to Brazil, and in December they met the Pirahã for the first time. As an SIL-affiliated missionary, Everett’s explicit goals were to (i) translate the Bible into Pirahã, and (ii) convert as many Pirahã as possible to Christianity. But Everett’s first encounter with the Pirahã was cut short for political reasons: (Don’t Sleep There Are Snakes, Ch. 1, pg. 13-14) In December of 1977 the Brazilian government ordered all missionaries to leave Indian reservations. … Leaving the village under these forced circumstances made me wonder whether I’d ever be able to return. The Summer Institute of Linguistics was concerned too and wanted to find a way around the government’s prohibition against missionaries. So SIL asked me to apply to the graduate linguistics program at the State University of Campinas (UNICAMP), in the state of São Paulo, Brazil. It was hoped that UNICAMP would be able to secure government authorization for me to visit the Pirahãs for a prolonged period, in spite of the general ban against missionaries. … My work at UNICAMP paid off as SIL hoped it would. Everett became a linguist proper sort of by accident, mostly as an excuse to continue his missionary work. But he ended up developing a passion for it. In 1980, he completed Aspects of the Phonology of Pirahã, his master’s thesis. He continued on to get a PhD in linguistics, also from UNICAMP, and in 1983 finished The Pirahã Language and Theory of Syntax, his dissertation. He continued studying the Pirahã and working as an academic linguist after that. In all, Everett spent around ten years of his life living with the Pirahã, spread out over some thirty-odd years. As he notes in Don’t Sleep, There Are Snakes: (Prologue, pg. xvii-xviii) I went to the Pirahãs when I was twenty-six years old. Now I am old enough to receive senior discounts. I gave them my youth. I have contracted malaria many times. I remember several occasions on which the Pirahãs or others threatened my life. I have carried more heavy boxes, bags, and barrels on my back through the jungle than I care to remember. But my grandchildren all know the Pirahãs. My children are who they are in part because of the Pirahãs. And I can look at some of those old men (old like me) who once threatened to kill me and recognize some of the dearest friends I have ever had—men who would now risk their lives for me. Everett interviewing some Pirahã people. (source) Everett did eventually learn their language, and it’s worth taking a step back to appreciate just how hard that task was. No Pirahã spoke Portuguese, apart from some isolated phrases they used for bartering. They didn’t speak any other language at all—just Pirahã. How do you learn another group’s language when you have no languages in common? The technical term is monolingual fieldwork. But this is just a fancy label for some combination of pointing at things, listening, crude imitation, and obsessively transcribing whatever you hear. For years. It doesn’t help that the Pirahã language seems genuinely hard to learn in a few different senses. First, it is probably conventionally difficult for Westerners to learn since it is a tonal language (two tones: high and low) with a small number of phonemes (building block sounds) and a few unusual sounds3. Second, there is no written language. Third, the language has a variety of ‘channels of discourse’, or ways of talking specialized for one or another cultural context. One of these is ‘whistle speech’; Pirahãs can communicate purely in whistles. This feature appears to be extremely useful during hunting trips: (Don’t Sleep, There Are Snakes, Ch. 11, pg. 187-188) My first intense contact with whistle speech came one day when the Pirahãs had given me permission to go hunting with them. After we’d been walking for about an hour, they decided that they weren’t seeing any game because I, with my clunking canteens and machete and congenital clumsiness, was making too much noise. “You stay here and we will be back for you later.” Xaikáibaí said gently but firmly. … As I tried to make the best of my solitary confinement, I heard the men whistling to one another. They were saying, “I’ll go over there; you go that way,” and other such hunting talk. But clearly they were communicating. It was fascinating because it sounded so different from anything I had heard before. The whistle carried long and clear in the jungle. I could immediately see the importance and usefulness of this channel, which I guessed would also be much less likely to scare away game than the lower frequencies of the men’s normal voices. Fourth, important aspects of the language reflect core tenets of Pirahã culture in ways that one might not a priori expect. Everett writes extensively about the ‘immediacy of experience principle’ of Pirahã culture, which he summarizes as the idea that: (Don’t Sleep, There Are Snakes, Ch. 7, pg. 132) Declarative Pirahã utterances contain only assertions related directly to the moment of speech, either experienced by the speaker or witnessed by someone alive during the lifetime of the speaker. One way the language reflects this is that the speaker must specify how they know something by affixing an appropriate suffix to verbs: (Don’t Sleep, There Are Snakes, Ch. 12, pg. 196) Perhaps the most interesting suffixes, however (though these are not unique to Pirahã), are what linguists call evidentials, elements that represent the speaker’s evaluation of his or her knowledge of what he or she is saying. There are three of these in Pirahã: hearsay, observation, and deduction. To see what these do, let’s use an English example. If I ask you, “Did Joe go fishing?” you could answer, “Yes, at least I heard that he did,” or “Yes, I know because I saw him leave,” or “Yes, at least I suppose he did because his boat is gone.” The difference between English and Pirahã is that what English does with a sentence, Pirahã does with a verbal suffix. Everett also convincingly links this cultural principle to the lack of Pirahã number words and creation myths. On the latter topic, Everett recalls the following exchange: (Don’t Sleep, There Are Snakes, Ch. 7, pg. 134) I sat with Kóhoi once and he asked me, after hearing about my god, “What else does your god do?” And I answered, “Well, he made the stars, and he made the earth.” Then I asked, “What do the Pirahãs say?” He answered, “Well, the Pirahãs say that these things were not made.” And all of this is to say nothing of the manifold perils of the jungle: malaria, typhoid fever, dysentery, dangerous snakes, insects, morally gray river traders, and periodic downpours. If Indiana Jones braved these conditions for years, we would consider his stories rousing adventures. Everett did this while also learning one of the most unusual languages in the world. People on the bank of the Maici river. (source) By the way, he did eventually sort of achieve his goal of translating the Bible. Armed with a solid knowledge of Pirahã, he was able to translate the New Testament’s Gospel of Mark. Since the Pirahã have no written language, he provided them with a recorded version, but did not get the reaction he expected: (Don’t Sleep, There Are Snakes, Ch. 17, pg. 267-268) When we returned to the village, I recorded Mark’s gospel in my own voice for the Pirahãs to listen to. I then brought in a wind-up tape recorder to play the recording, and I taught the Pirahãs how to use it, which, surprisingly enough, some of the children did. Keren and I left the village and returned a few weeks later. The people were still listening to the gospel, with children cranking the recorder. I was initially quite excited about this, until it became clear that the only part of the book that they paid attention to was the beheading of John the Baptist. “Wow, they cut off his head. Play that again!” One reaction to hearing the gospel caught Everett even more off-guard: (Don’t Sleep, There Are Snakes, Ch. 17, pg. 269) "The women are afraid of Jesus. We do not want him." "Why not?" I asked, wondering what had triggered this declaration. "Because last night he came to our village and tried to have sex with our women. He chased them around the village, trying to stick his large penis into them." Kaaxaóoi proceeded to show me with his two hands held far apart how long Jesus's penis was—a good three feet. But the Pirahã had an even more serious objection to Jesus: (Don’t Sleep, There Are Snakes, Ch. 17, pg. 265-266) Part of the difficulty of my task began to become clear to me. I communicated more or less correctly to the Pirahãs about my Christian beliefs. The men listening to me understood that there was a man named Hisó, Jesus, and that he wanted others to do what he told them. "The Pirahã men then asked, "Hey Dan, what does Jesus look like? Is he dark like us or light like you?" I said, "Well, I have never actually seen him. He lived a long time ago. But I do have his words." "Well, Dan, how do you have his words if you have never heard him or seen him?" They then made it clear that if I had not actually seen this guy (and not in any metaphorical sense, but literally), they weren't interested in any stories I had to tell about him. Period. This is because, as I now knew, the Pirahãs believe only what they see. Sometimes they also believe in things that someone else has told them, so long as that person has personally witnessed what he or she is reporting. In the end, Everett never converted a single Pirahã. But he did even worse than converting zero people—he lost his own faith after coming to believe that the Pirahã had a good point. After keeping this to himself for many years, he revealed his loss of faith to his family, which led to a divorce and his children breaking contact with him for a number of years afterward. But Everett losing his faith in the God of Abraham was only the beginning. Most importantly for us, he also lost his faith in the God of Linguistics—Noam Chomsky. III. THE WAR In 2005, Everett’s paper “Cultural constraints on grammar and cognition in Pirahã: Another look at the design features of human language” was published in the journal Cultural Anthropology. An outsider might expect an article like this, which made a technical observation about the apparent lack of a property called ‘recursion’ in the Pirahã language, to receive an ‘oh, neat’ sort of response. Languages can be pretty different from one another, after all. Mandarin lacks plurals. Spanish sentences can omit an explicit subject. This is one of those kinds of things. But the article ignited a firestorm of controversy that follows Everett to this day. Praise for Everett and his work on recursion in Pirahã: He became a pure charlatan, although he used to be a good descriptive linguist. That is why, as far as I know, all the serious linguists who work on Brazilian languages ignore him. Noam Chomsky, MIT professor and linguist

Inline links: Wikipedia, hard takeoff, grammar, 1, this video, don’t appear to have words for relative directions, “thank you”, “yes” and “no”, long been an opponent, 2, Daniel Everett, Sateré-Mawé people, prepared, Bible and Foreign Missions, 1975, SIL, viscerally prepare, Pirahã people, https://substackcdn.com/image/fetch/$s_!42Ji!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F5c899185-e1a2-4358-ae6a-e9298f6c7cdb_1600x1002.jpeg, source, 3, number words, https://substackcdn.com/image/fetch/$s_!yx-R!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F77975f2c-ef0f-47d7-9ed9-f22bbe04f78b_1024x768.jpeg, source, Cultural constraints on grammar and cognition in Pirahã: Another look at the design features of human language

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