Concepts: O

Ideas, aesthetics, movements, and abstractions named in the archive. This section collects the O slice of the category index.

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Overton Window

Overton Window is a recurring concept in the Astral Codex Ten archive, appearing 9 times across 9 issues between November 11, 2021 and November 26, 2025. The archive places it in contexts such as "there’s a tiny Overton Window of things you can actually get done"; "no act powerful enough and gameboard-flipping enough to qualify is inside the Overton Window of politics"; "the real Overton Window isn't centered around that point". It most often appears alongside United States, America, Christianity.

Article page
Overton Window
Mention count
9
Issue count
9
First seen
November 11, 2021
Last seen
November 26, 2025
November 11, 2021 · Original source
Okay, fine. So regardless of your politics there’s a tiny Overton Window of things you can actually get done, things that you can sneak past the gauntlet of various liberal and conservative elites trying to frustrate you at every turn. You can either do some minimal thing within this window - Trump’s tax cut, Biden’s spending-bill-lite - or you can crush all those people.
January 19, 2022 · Original source
Parenthetically, no act powerful enough and gameboard-flipping enough to qualify is inside the Overton Window of politics, or possibly even of effective altruism, which presents a separate social problem. I usually dodge around this problem by picking an exemplar act which is powerful enough to actually flip the gameboard, but not the most alignable act because it would require way too many aligned details: Build self-replicating open-air nanosystems and use them (only) to melt all GPUs.
June 09, 2022 · Original source
Taken as an absolute claim, it's meaningless. Both US parties are on the same side of center? What center? By the standards of the Soviet Union, both US political parties are extremely far right; by the standards of Pharaonic Egypt, they're incomprehensibly far left. Whose standards for center are you using? The objective standard? Are you sure that exists? Are you sure you're not just taking your own personal beliefs about what seems reasonable, declaring the middle of that the objectively correct center, and then getting angry when the real Overton Window isn't centered around that point? People act as if you should just be able to take the leftmost thing imaginable, the rightmost thing imaginable, draw a line between them, find the middle, and then get angry if both US parties are on the same side of that line. But maybe they have poor imaginations. The leftmost thing I can imagine is an insectoid hive-mind; the rightmost thing I can imagine is a rapidly expanding cloud of profit-maximizing nanobots. Are we sure that a line drawn exactly midway between those two things lands on Joe Biden? What if it lands on anarcho-capitalism? Does that mean every existing human is left-wing?
June 16, 2023 · Original source
We are many centuries of domestication removed from Ragnar of the Bloody Axe. Literal murder isn’t on most of our radars. Still, anyone on Twitter can sympathize with the ancient Viking feeling of getting insulted and debating how strong a response is warranted. On one side of the modern Overton Window, you have Elon Musk, who will ban people who offend him from Twitter, or sue them, or spread rumors about them being pedophiles. On the other side, you have - I don’t know, turning the other cheek doesn’t tend to generate a lot of news articles. But when I am in these situations, I try to think of Njal, kindest and most forbearing of men.
February 21, 2024 · Original source
The question isn’t whether the success mode of mono is worse than the failure mode of mono. It’s whether moving the marginal couple from mono to poly or vice versa makes success more vs. less likely. I’m not sure what the answer is there. If you’re very optimistic, you could imagine that the people in the story above, instead of divorcing to be with another partner, could have stayed married, stayed with their children, and had another partner on the side. I’m not that optimistic. The people described don’t seem like they would be very good at any form of relationship. If you tell them to be monogamous, they will cheat. If you tell them they can have as many relationships as they want as long as they do so ethically and honestly, then they’ll do it unethically and dishonestly. But occasionally, I do meet some people who I feel would be better served by polyamory. Here’s a conversation I sometimes imagine having with certain friends and/or patients (this is partly stitched together from a few real conversations with different people, and partly imaginary): ME: So, you’re having a messy divorce. THEM: Yeah. ME: Because you cheated on your fourth husband. THEM: Yeah. ME: And now you’re dating a new guy. Are you worried that this might also end with you cheating on him? THEM: No. ME: Remember how we talked about the secret ancient rationalist technique of thinking about an answer for five seconds before you give it? I want you to try that now. Are you worried that this new relationship will end with you cheating on your partner? THEM: . . . . . yes. ME: Okay. Why do you think that is? THEM: I guess I’m just a bad person! ME: Can you be more specific? THEM: I guess I’m just really impulsive, and sometimes I see someone and can’t hold myself back! I’m too flighty and horny to ever be happy staying with the same guy for too long. ME: Okay. Can you think of ways that you could potentially address that in your next relationship? THEM: No, I’ve already tried therapy, and I’m too extraverted to be happy never going to any places where I could meet new men. I don’t know what else to try! I guess I’ll just never be able to be in a relationship without destroying it. ME: How would you feel about talking to this new guy you’re dating and telling him all this? Maybe he would be willing to agree to some kind of open relationship, so that if you felt something like this again, you could have a safe outlet that wouldn’t destroy the relationship. THEM: No that would be unethical. I’ve also met some people in the same situation as the “them” above who did switch to open relationships and it did seem to let them have a stable life / marriage / family in a way that they weren’t able to do before. I don’t think this is right for everyone, but the people who need it, need it. And here’s the kind of thing I see in relationship advice forums: I used to hate when my wife went out to parties or conferences because I always worried she was meeting other men. I told her she couldn’t leave the house unless she texted me exactly where she was going and explained why it was necessary, and it made her mad, but she eventually agreed. But she still talks on the phone to this one guy she’s been friends with since grade school. They’ve never had sex or anything, and he’s married to someone else, but they chat on the phone a couple of times a week and I always hear her laughing. I think it counts as an emotional affair and I told her that if she didn’t cut off all contact right away, I was going to end the marriage. Now she’s all mad at me. What should I do? This just seems like a fundamentally unhealthy outlook on relationships and life. People with better emotional skills can figure out some middle ground where they still agree not to have “emotional affairs” or whatever but don’t freak out every time their partner has contact with another human, but seeing the version where this goes bad has kind of radicalized me. I think there’s something really attractive about being poly even if you never get around to having any other relationships, just so you don’t have to constantly be getting angry at your partner for having normal human desires. TGGP writes: The real reason to prefer monogamy is that most cultures/societies have been polygynous, but the smaller number of monogamous ones were the winners in the contest of cultural group selection. I’m nervous about cultural selection arguments because they seem to justify anything, and to rapidly switch what they justify. Three thousand years ago, a cultural selectionist could have said that most societies in the world were polygynous, so we should avoid monogamy. A hundred years ago, they could have said that most societies in the world were monarchies, so we should avoid democracy. The problem is that nobody ever deploys cultural selection arguments against a failed trend that everyone hates. Nobody ever says “throughout history, most societies haven’t made people marry rocks, so we shouldn’t force people to marry rocks now”. Nobody wants to marry rocks now, so nobody needs to argue against it! Cultural selection arguments only get deployed against things that were once unpopular, but are in the process of becoming more popular - ie alleles that are currently being selected for! This isn’t necessarily hypocritical. You could say that certain institutions are spreading for good reasons, and others are spreading for bad ones (and TGGP links my Competing Selectors post which makes exactly this point). But now you’re not really making a cultural selection argument, you’re making an “I did some armchair reasoning and decided this was bad” argument. I think TGGP would answer that it doesn’t require any selective pressure to explain why people would want to have more romantic partners, since this is inherently fun for everyone. But first of all, no it isn’t - you can read the responses to this thread to see how viscerally unhappy some people are about this. And second of all, however fun it is now, it was probably equally fun a hundred years ago, so we still need an explanation for why it’s happening now and not earlier. Another possible argument is that polyamory isn’t spreading by monogamous cultures dying out and being replaced by polyamorous ones. It’s spreading by word of mouth. But this is also how almost every cultural trend spreads. Monogamy didn’t spread to Scandinavia because the Vikings died out and the Romans colonized their land, it spread because missionaries converted them to Christianity. If some memoir converts somebody to polyamory, that seems like the closest modern-day equivalent. I don’t really know how to rescue cultural selection arguments from these kinds of considerations. Ascend writes: Okay, I have two basic objections to polyamory. The first is a broader but weaker point, and the second is narrower and stronger. 1. If you actually love someone, that person should be enough for you. Especially, if most people who claim to love someone do, in fact, find that that person is enough for them. I struggle to see how it doesn't almost follow by definition that if Aaron wants to be in a monogamous relationship with Brenda, and Carl wants to be in a polyamorous relationship with Diana, then Carl loves Diana less than Aaron loves Brenda. Now maybe this assumption can be refuted somehow, by reference to irreducible personality types or something, but it certainly seems like the prima facie assumption, and requires an affirmative defence. Splitting this up into two paragraphs so I can answer one at a time. The traditional response is to ask: Do you think it’s bad for someone to have a second child? Surely if they really love their first child, one should be enough for them! More than one friend? In fact, why do they need to have a friend at all? Shouldn’t their partner be enough? I think you can think of this in one of two ways. One is to imagine the original objection in the mouth of a Dickens villain: “We can’t invite other people to our Christmas party! They would consume our limited supply of Christmas cheer, and then there wouldn’t be enough left for us!” Obviously at the end of the Dickens book, the character discovers that cheer isn’t a limited resource, and multiplies rather than divides when shared with others. Some people genuinely think this way. This isn’t really how things work for me. I want my wife to definitely be the most important person in my life and vice versa. But I find I can carve out a category “secondary partner” that doesn’t interfere with this, any more than her having friends , hobbies, children, etc interferes with this. Probably other people’s psychology doesn’t work this way, and those people wouldn’t enjoy being poly. 2. There seem to be two types of polyamory: the "hippie" kind where a group of people are all in a single demarcated "relationship" with each other, all know each other as either friends or lovers, and having sex with anyone outside that group would be condemned as cheating. And the "open relationship" kind where two people are dating or married but are "free" to sleep with other people (but still have each other as a "primary partner" or some such). The first, while I'm not endorsing it, seems to have decent case for being a form of actual love. The second, unless I'm missing something, looks like despicable pure hedonism. First, because the "primary" aspect shows it really is all about sex, not about sharing your love with someone else. Second, because it's basically legitimised cheating, and for all the talk of mutality what's to stop someone pressuring their spouse to "consent" to "opening" their relationship? (I've seen a number of online stories of this happening, though with beautiful poetic justice where the pressured partner ends up finding someone who actually values him or her and wants a true relationship, and the other partner ending up entirely alone and certainly not finding the harem they were expecting). And third, because it creates *competition* between the two spouses over who can get more partners, and for fuck's sake a marriage is the ONE place such toxic sexual competition should not exist! Re: 2 - As I mentioned above, polyamory seems more about the romance angle than the sex angle. One interesting demonstration of this is how many asexual people are poly. In the 2017 SSC survey (the same one cited above), about 5% of polyamorous people described themselves as asexual (having no sex drive) compared to about 3% of monogamous people. These people are probably in relationships for the emotional benefits. I also checked sex drive among people who were in monogamous relationships, stable polycules, and open relationships (this is the 2019 SSC survey, which went into more depth on sex and romance). There were no significant differences in sex drive among these three categories. Piotr Pachota (blog) writes: Invectives about polyamory are inevitable now, in the current phase of polyamory Overton window shift. This is the only acceptable way polyamory can be currently portrayed and discussed. As Overton windows move for new social norms like LGBT and polyamory, the mainstream media narratives evolve along the axis of omission/taboo -> negative/critique -> ambiguity -> struggle/oppression ->positive -> new normal. We have seen LBGT cover almost all these steps during recent 40 years, currently I think we are between positive and new normal. With polyamory, we have just recently moved from omission/taboo to negative/critique. Portraying polyamory as positive or struggling/oppressed in mainstream media is still out of the Overton window, showing ambiguity is now at the edge, only negative critique is in the window. This is also why almost all movies and shows about polyamory are telling a story of a failure of a polyamorous relationship. Positive polyamory testimonials exist on social media, but usually the comments below are a shitstorm. This also proves how positive portrayal is unacceptable. At the same time, positive polyamory testimonial + shitstorm comments = negative meta-content bundle that itself fits well within the Overton window. Note that these negative portrayals still promote polyamory somehow, as they at least put it on the map. 10 years ago there were no polyamory movies, shows or social media content - it would have been unthinkable, as we were in the omission/taboo phase back then. Yeah, one pattern I see pretty often goes something like: Weird people, who maybe weren’t able to cope with normal institutions, find some weird new thing that works for them, okay, cool, whatever.
August 08, 2024 · Original source
I think the way I wrote it is one end of the Overton Window, the way 10240 writes it is the other, and to me the window seems small enough that I don’t see much difference between our two formulations - but I appreciate the criticism.
November 27, 2024 · Original source
Roodman 2017. Written by a researcher at the effective altruist nonprofit Open Philanthropy Project, which was trying to determine whether to continue to advocate decarceration. They (Roodman’s bosses) had already started some advocacy, so Roodman admits he is at risk of a soft-on crime bias. This was extraordinarily well-written, and is one of the most careful meta-analyses I have seen on any topic - Roodman tried to get data from every study and replicate it himself and test all of the assumptions - but I am still interpreting it as the anti-incarceration faction presenting their side of the case. Each of these reviews gets deep into the statistical weeds to bolster or discredit their favorite/least favorite studies, and in most cases I wasn’t able to have a strong opinion on who was right. My strategy was to use the pro-incarceration and anti-incarceration reviews to determine a sort of “Overton window” of what smart people thought they could get away with claiming. Then, if the window was very wide and I couldn’t figure out where I landed, I used the apparently-unbiased Nagin as a tiebreaker. All three reviews separate the possible effects of long prison sentences into three bins: Deterrence. Would-be-criminals can consider the severity of punishment before committing their crimes, and, if the punishment is too high, decide it’s not worth it.
So we expected Three Strikes to decrease crime by 80%, but in fact it decreased it by 0-7%. Why? Because California’s Three Strikes law was weaker than it sounds: it only applied to a small fraction of criminals with three convictions. Only a few of the most severe crimes (eg armed robberies) were considered “strikes”, and even then, there was a lot of leeway for lenient judges and prosecutors to downgrade charges. Even though ~80% of criminals had been arrested three times or more, only 1-4% of criminals arrested in California were punished under the Three Strikes law. Why can’t we have a real Three Strikes Law? For the same reason we saw in Sweden earlier. I can’t find any graphs of the US population broken down by number of past offenses, but we know that about 8% of Americans have at least one felony. Let’s say that about half of those have at least three felonies. That means a real Three Strikes law would require increasing the incarceration rate from its current 0.75% up to 4%, ie quintupling it. We’d need to build 6,000 new prisons and 10,000 new jails, locking up an additional 5-10 million people, and spending somewhere between $400 billion and $1 trillion per year (ie around the same as the entire military budget) on prison-related costs. This is light-years outside the Overton Window and I’ve never heard anyone seriously propose it. Still, it would decrease crime by 80%. Again, the lesson is that - despite power laws - small increases in incarceration cause small decreases in crime, and only very large increases in incarceration are capable of causing very large decreases in crime. Why Did A Ten Strikes Law In The Netherlands Massively Decrease Crime? Given the ambiguous results of three strikes in California, I was surprised to learn that a ten-strikes law in the Netherlands did reduce property crime by 25% (Volaard et al). In 2001, the Dutch government passed a law allowing longer sentences for criminals with at least ten previous offense who were not good targets for rehabilitation (eg rejected or had already failed drug treatment). The law allowed judges to increase the typical sentence for petty theft (2 months) to a longer sentence (2 years). A quasi-experimental study found that property crime, though not violent crime, decreased by 25%. It’s not surprising that violent crime didn’t go down since the law was almost entirely deployed against thieves. Vollaard found that the population affected was extremely criminal; they had an average of 31 past offenses, and on surveys they admitted to committing an average of 256 crimes per year (mostly shoplifting). Before the law was passed, they spent an average of four months per year in jail (probably 2 x 2 month sentences); afterwards, they spent two years in jail per crime. It’s hardly surprising that imprisoning these people decreased crime. So why didn’t the California law do the same? I think there are two reasons. First, Europe imprisons far fewer people than any US state. The incarceration rate in the Netherlands is only an eighth that of California. The pre-ten-strikes-law Dutch penalty for shoplifting was two months; the equivalent California penalty alternates between six and thirty-six months depending on which set of propositions won the last election. Vollaard found that the ten strikes law had diminishing returns: On average, we find the benefits of the policy to exceed the costs by a large margin. We find the benefits to go down rapidly with a more intensive use of the law, however. The marginal crime-reducing effect of convicting another prolific offender to an enhanced prison sentence declines by some 25% when going from the 25th to the 75th percentile in the rate of application of the law during 2001–7. The benefits of the policy remained higher than the costs, however, even for the cities which used the law most intensively. So I think it’s plausible that California was already much more punitive than the Netherlands even before the California Three Strikes Law was passed, and there were diminishing returns from becoming even more punitive than that. Second, the California law only applied to certain serious crimes (eg armed robbery). People don’t commit these as often as shoplifting. The average person affected by the Dutch law shoplifted 256 times per year. Even the most energetic criminal would struggle to commit 256 armed robberies per year, and they would probably get killed (or murder a victim) long before reaching that point. So petty theft is longer-tailed than serious felonies, and it’s easier to decrease the petty theft rate by imprisoning the few worst shoplifters compared to decreasing the armed robbery rate by imprisoning the few worst armed robbers. Why Can’t We Just Incarcerate Those 327 Shoplifters In New York City? This time we just suck. Remember, each of these shoplifters was arrested 20 times per year. So they can’t be going to prison in any substantial way. Even if they got a one-month sentence for each arrest, they’d run out of months to shoplift in after twelve! So the question here isn’t “why are prison sentences for shoplifting so short”, but rather “why can’t New York City incarcerate repeat shoplifters at all?” I’ll come back to this question later. What About El Salvador? They famously solved crime by more imprisonment - how? By doing a lot of it. I said above that we might be able to decrease US crime rates by 80% if we quintupled our incarceration rate. Between 2014 and today, El Salvador quadrupled their incarceration rate: (source) They now have by far the highest incarceration rate in the world, 2-3x that of America (which is itself the fifth highest, after various dictatorships). How did they afford this? Through a combination of lots of funding, not being too picky about human rights and prison conditions, and not being too picky about whether the people they imprison were guilty of any specific crime or just kind of gang-adjacent. As incarceration rate quadrupled, homicide went down by a factor of twenty: We previously predicted a similar increase in incarceration would lead to an 80% decrease in crime in the US, but El Salvador got a 95% decrease in crime. Why did they do so much better than our prediction? I think because they started with half our incarceration rate and ten times our murder rate. When you’re starting from someplace terrible, without any of the low-hanging fruit picked, it’s easy to make progress! I can’t find good statistics on other crimes like theft, but the crappy statistics I find say it hasn’t budged (1, 2). Why not? Either my statistics are bad, or the gangs that the government cracked down on weren’t in the theft business.4 Incapacitation Fine, so despite power laws there’s no way to easily solve crime just by imprisoning a small number of people. How much bang for the buck do we get by incapacitating criminals? You would think this would be easy to figure out: just determine how many crimes the marginal prisoner commits per year. Then that’s how many crimes incapacitation prevents per year. But although it’s easy to see how many times the marginal prisoner has been arrested, most crimes don’t result in arrest. How do you know how many crimes they really committed? Some bold scientists have tried asking them - giving prisoners surveys about their criminal histories - but obviously these should be greeted with heavy skepticism. The method criminologists have settled on is to wait for big shocks to incarceration - big enough to affect the general crime rate - then see how much the crime rate goes up or down. The best study here is probably Levitt 1996 (you may know Steven Levitt from Freakonomics). In the 1970s, US prisons were overcrowded. The ACLU argued the overcrowding was a rights violation - a form of “cruel and unusual punishment” - and sued a dozen states. They won all their lawsuits, and judges in all states said the government had to free prisoners until prison crowding returned to a non-cruel, usual level. So at a slightly different time in each state, many prisoners got released all at once. By examining the effects of this sudden release on the crime rate, we can determine how much crime the incarceration of those prisoners was preventing. Levitt does a lot of fancy statistics, and Roodman reanalyzes with even more fancy statistics, but the good news is they both agree and get numbers somewhat contrary to Roodman’s biases, which make me trust them more. Each year of imprisoning the type of prisoner who got released under the ACLU lawsuits prevented 6 property crimes and 1 violent crime. This suggests the average criminal commits ~7 crimes per year, which I think matches well with the data above showing that the median prisoner has 10 past arrests and some have 30+. Other studies on incapacitation, mostly taken from Roodman, that I trust less than Levitt: Owens (2009) investigated a Maryland law that caused some criminals to get released early. They found a crime increase corresponding to about 3 crimes per prisoner per year. This is lower than Levitt’s estimate of 7, but crime rates went down in general between Levitt’s study period (the 70s) and Owens’ (the 2000s), so they might both be right.
December 09, 2024 · Original source
And here’s Bentham’s Bulldog trying to convince you to donate to the Shrimp Welfare Project. “I’d be surprised if we got to heaven, asked God what the highest [moral] impact thing that we could have done is, and his answer was ‘oh, something very normal and within the Overton window.’”
November 26, 2025 · Original source
Narratives about regulation stifling progress are attractive because they are often true. A time may come when the Overton Window shifts to a set of AI safety regulations strong enough to substantially slow American AI. Perhaps this will happen at the same time that China finally solves its own chip shortage - likely sometime in the 2030s - and America can no longer rely on its compute advantage for breathing room. Then the threat of Chinese ascendancy will be a relevant response to concerns about safety. Perhaps people raising these arguments now believe that they are protecting themselves against that future - better to cut the safety movement out at its root, before it starts to really matter. Be that as it may, their public communications present the case that AI safety regulation is already a big threat. This is false, and should be called out as such.
Omicron

Omicron is a recurring concept in the Astral Codex Ten archive, appearing 6 times across 6 issues between November 29, 2021 and November 04, 2022. The archive places it in contexts such as "summary of the Omicron evidence"; "the most likely scenario is that Omicron is shaping up to be pretty bad"; "Omicron infections will peak mid-January". It most often appears alongside Metaculus, US, Futuur.

Article page
Omicron
Mention count
6
Issue count
6
First seen
November 29, 2021
Last seen
November 04, 2022
November 29, 2021 · Original source
Noah Smith has a good summary of the Omicron evidence here, including a lot of quotes from experts. But experts say a lot of stuff like “well, it could be bad, but we can’t be sure”, plus sometimes they disagree. This sounds like a job for prediction markets!
(source: Metaculus) R0 is a measure of how quickly a disease spreads under certain ideal conditions. The original Wuhan strain was probably around 2.5, and the Delta variant was probably around 5. So if this number is higher than 5, it’s more transmissible than Delta. The community prediction is 7.31, so Metaculus predicts it will be significantly more transmissible than Delta.
(source: Metaculus) Metaculus didn’t want to wade in to precise lethality statistics, so they just asked for a yes-or-no answer on whether it would be deadlier than Delta. Forecasters say there’s a 34% chance it will be.
December 19, 2021 · Original source
1. Public service announcement: In case you haven’t been paying attention or believing what you read, the most likely scenario is that Omicron is shaping up to be pretty bad (maybe less severe per case, but a lot more cases). Expect it to hit very suddenly and peak sometime in January. Zvi has details as usual; John Schilling is slightly more optimistic but only slightly. Consider taking whatever precautions you wish you’d taken back in March 2020 for a month of panic and maybe more lockdowns. Getting your booster might help, but do it right now to have it working in time and avoid the rush.
December 20, 2021 · Original source
Metaculus thinks hospital admissions this winter (ie from Omicron) will peak mid to late January. Since it takes a week or two for a COVID case to end up in the hospital, this implies Omicron infections will peak mid-January.
December 27, 2021 · Original source
Their idea is: anyone can write a question on their market. Whoever writes it also judges it. So if I write the question on whether Omicron will cause a hospital overcrowding crisis, I get to decide whether whatever’s going on next month counts as a “crisis” or not. The intended audience is people who know and trust me - in my case, it might be blog readers like you. So you’d be trying to predict whether I will think that our future coronavirus situation looks like a “crisis”. This is obviously somewhat but not perfectly correlated with whether you think it’s a crisis and whether by some objective standard it really is a crisis, but it’s not clear that it’s any worse of a measure than what number the American Hospital Capacity Association puts on a report. Caveat emptor, I guess.
December 30, 2021 · Original source
11: Why COVID variants skipped from Mu to Omicron: “In a statement, the WHO said it skipped Nu for clarity and Xi to avoid causing offense generally.” Rolling my eyes at “offense generally” and the idea of deliberately averting nominative determinism.
November 04, 2022 · Original source
27: Open Source Vaccines (6/10) Alex Hoekstra of RaDVaC says that now that there are many COVID vaccines available, they are focusing on making RNA/LNP vaccines more accessible, both by bringing relevant technologies into the public domain and bringing down the material and logistic costs. They have published several open-source intranasal vaccines for Omicron variants and been working on animal challenge trials.
Obamacare

Obamacare is a recurring concept in the Astral Codex Ten archive, appearing 4 times across 4 issues between January 19, 2023 and July 24, 2024. The archive places it in contexts such as "Obamacare was passed in 2010"; "even if Obamacare causes budget deficits"; "At least one major (Obamacare-level) federal health care reform bill passed". It most often appears alongside India, China, Democratic Party.

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Obamacare
Mention count
4
Issue count
4
First seen
January 19, 2023
Last seen
July 24, 2024
January 19, 2023 · Original source
Obamacare was passed in 2010. How did it affect people’s opinion of government-run health care? More data (source):
Maybe it has to do with how quickly people can find a case of the new law going wrong? My impression of the post-Dobbs debate on abortion was that it centered on an incredibly sympathetic 10-year-old rape victim from Ohio who really needed an abortion but was having trouble getting one - a few stories like that can probably move opinion a lot. In contrast, even if Obamacare causes budget deficits or whatever, it’s harder to find a specific victim. This doesn’t quite fit the free trade vs. protectionism example though, although it fits some other Trump issues like deportation.
February 20, 2023 · Original source
1. Trump wins 2020: 20% 2. Republicans win Presidency in 2020: 40% 3. Sanders wins 2020: 10% 4. Democrats win Presidency in 2020: 60% 5. At least one US state has approved single-payer health-care by 2023: 70% 6. At least one US state has de facto decriminalized hallucinogens: 20% 7. At least one US state has seceded (de jure or de facto): 1% 8. At least 10 members of 2022 Congress from neither Dems or GOP: 1% 9. US in at least new one major war (death toll of 1000+ US soldiers): 40% 10. Roe v. Wade substantially overturned: 1% 11. At least one major (Obamacare-level) federal health care reform bill passed: 20% 12. At least one major (Brady Act level) federal gun control bill passed: 20% 13. Marijuana legal on the federal level (states can still ban): 40% 14. Neoliberals will be mostly Democrat/evenly split/Republican in 2023: 60%/20%/20% 15. Political polarization will be worse/the same/better in 2023: 50%/30%/20%
First World economies will increasingly be marked by an Officialness Divide. Rich people, the government, and corporations will use formal, well-regulated, traditional institutions. Poor people (and to an increasing degree middle-class people) will use informal gig economies supported by Silicon Valley companies whose main skill is staying a step ahead of regulators. Think business travelers staying at the Hilton and riding taxis, vs. low-prospect twenty-somethings staying at Air BnBs and taking Ubers. As Obamacare collapses, health insurance will start turning into one of the formal, well-regulated, traditional institutions limited to college grads with good job prospects. What the unofficial version of health care will be remains to be seen. If past eras have been Stone Age, Bronze Age, Iron Age, Information Age, etc, the future may be the Ability-To-Circumvent-Regulations Age.
April 24, 2024 · Original source
Obamacare originally mandated that everyone get health insurance, and punished noncompliance with a fine. In 2017, the IRS fined 4.5 million people for not having insurance. It originally planned to send these people a letter, saying “Obamacare mandates you to have insurance, you’re getting fined for failing to comply, please buy insurance through such-and-such a website.” But it ran out of budget after sending 3.9 million letters to a randomly selected subset of the insuranceless. The letter must have been at least a little convincing, because the 3.9 million recipients were 1.3 percentage points more likely to get insurance compared to the 0.6 million non-recipients. So the whole event turned out as a sort of randomized trial of telling people to get insurance.
Sommers, Baicker, and Epstein: finds that when some states expanded Medicaid after Obamacare, mortality rate in those states (but not comparison states) went down, p = 0.001. Note that Baicker was one of the main people behind the Oregon experiment.
July 24, 2024 · Original source
1: The data show teenage depression rates going way up around 2012, lending credibility to stories about social media harming mental health. But Alex Stapp (readable) and David Wallace-Wells (paywalled) argue it’s an artifact of Obamacare-related changes to hospitals’ depression reporting practices. Now I feel silly - for anything that sudden, reporting changes should always be your first guess!
o3

o3 is a recurring concept in the Astral Codex Ten archive, appearing 3 times across 3 issues between May 02, 2025 and September 04, 2025. The archive places it in contexts such as "o3 - OpenAI’s latest ChatGPT model"; "o3 guessed: “ Llano Estacado, Texas / New Mexico, USA ”"; "pay $20/month to access o3". It most often appears alongside OpenAI, Australia, Buffalo.

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o3
Mention count
3
Issue count
3
First seen
May 02, 2025
Last seen
September 04, 2025
May 02, 2025 · Original source
The store sign says “ADULTOS”, which sounds Spanish, and there’s a Spanish-looking church on the left. But the trees look too temperate to be Latin America, so I guessed Spain. Too bad - it was Argentina. Such are the vagaries of playing GeoGuessr as a mere human. Last week, Kelsey Piper claimed that o3 - OpenAI’s latest ChatGPT model - could achieve seemingly impossible feats in GeoGuessr. She gave it this picture: …and with no further questions, it determined the exact location (Marina State Beach, Monterey, CA). How? She linked a transcript where o3 tried to explain its reasoning, but the explanation isn’t very good. It said things like: Tan sand, medium surf, sparse foredune, U.S.-style kite motif, frequent overcast in winter … Sand hue and grain size match many California state-park beaches. California’s winter marine layer often produces exactly this thick, even gray sky. Commenters suggested that it was lying. Maybe there was hidden metadata in the image, or o3 remembered where Kelsey lived from previous conversations, or it traced her IP, or it cheated some other way. I decided to test the limits of this phenomenon. Kelsey kindly shared her monster of a prompt, which she says significantly improves performance: You are playing a one-round game of GeoGuessr. Your task: from a single still image, infer the most likely real-world location. Note that unlike in the GeoGuessr game, there is no guarantee that these images are taken somewhere Google's Streetview car can reach: they are user submissions to test your image-finding savvy. Private land, someone's backyard, or an offroad adventure are all real possibilities (though many images are findable on streetview). Be aware of your own strengths and weaknesses: following this protocol, you usually nail the continent and country. You more often struggle with exact location within a region, and tend to prematurely narrow on one possibility while discarding other neighborhoods in the same region with the same features. Sometimes, for example, you'll compare a 'Buffalo New York' guess to London, disconfirm London, and stick with Buffalo when it was elsewhere in New England - instead of beginning your exploration again in the Buffalo region, looking for cues about where precisely to land. You tend to imagine you checked satellite imagery and got confirmation, while not actually accessing any satellite imagery. Do not reason from the user's IP address. none of these are of the user's hometown. **Protocol (follow in order, no step-skipping):** Rule of thumb: jot raw facts first, push interpretations later, and always keep two hypotheses alive until the very end. 0 . Set-up & Ethics No metadata peeking. Work only from pixels (and permissible public-web searches). Flag it if you accidentally use location hints from EXIF, user IP, etc. Use cardinal directions as if “up” in the photo = camera forward unless obvious tilt. 1 . Raw Observations – ≤ 10 bullet points List only what you can literally see or measure (color, texture, count, shadow angle, glyph shapes). No adjectives that embed interpretation. Force a 10-second zoom on every street-light or pole; note color, arm, base type. Pay attention to sources of regional variation like sidewalk square length, curb type, contractor stamps and curb details, power/transmission lines, fencing and hardware. Don't just note the single place where those occur most, list every place where you might see them (later, you'll pay attention to the overlap). Jot how many distinct roof / porch styles appear in the first 150 m of view. Rapid change = urban infill zones; homogeneity = single-developer tracts. Pay attention to parallax and the altitude over the roof. Always sanity-check hill distance, not just presence/absence. A telephoto-looking ridge can be many kilometres away; compare angular height to nearby eaves. Slope matters. Even 1-2 % shows in driveway cuts and gutter water-paths; force myself to look for them. Pay relentless attention to camera height and angle. Never confuse a slope and a flat. Slopes are one of your biggest hints - use them! 2 . Clue Categories – reason separately (≤ 2 sentences each) Category Guidance Climate & vegetation Leaf-on vs. leaf-off, grass hue, xeric vs. lush. Geomorphology Relief, drainage style, rock-palette / lithology. Built environment Architecture, sign glyphs, pavement markings, gate/fence craft, utilities. Culture & infrastructure Drive side, plate shapes, guardrail types, farm gear brands. Astronomical / lighting Shadow direction ⇒ hemisphere; measure angle to estimate latitude ± 0.5 Separate ornamental vs. native vegetation Tag every plant you think was planted by people (roses, agapanthus, lawn) and every plant that almost certainly grew on its own (oaks, chaparral shrubs, bunch-grass, tussock). Ask one question: “If the native pieces of landscape behind the fence were lifted out and dropped onto each candidate region, would they look out of place?” Strike any region where the answer is “yes,” or at least down-weight it. °. 3 . First-Round Shortlist – exactly five candidates Produce a table; make sure #1 and #5 are ≥ 160 km apart. | Rank | Region (state / country) | Key clues that support it | Confidence (1-5) | Distance-gap rule ✓/✗ | 3½ . Divergent Search-Keyword Matrix Generic, region-neutral strings converting each physical clue into searchable text. When you are approved to search, you'll run these strings to see if you missed that those clues also pop up in some region that wasn't on your radar. 4 . Choose a Tentative Leader Name the current best guess and one alternative you’re willing to test equally hard. State why the leader edges others. Explicitly spell the disproof criteria (“If I see X, this guess dies”). Look for what should be there and isn't, too: if this is X region, I expect to see Y: is there Y? If not why not? At this point, confirm with the user that you're ready to start the search step, where you look for images to prove or disprove this. You HAVE NOT LOOKED AT ANY IMAGES YET. Do not claim you have. Once the user gives you the go-ahead, check Redfin and Zillow if applicable, state park images, vacation pics, etcetera (compare AND contrast). You can't access Google Maps or satellite imagery due to anti-bot protocols. Do not assert you've looked at any image you have not actually looked at in depth with your OCR abilities. Search region-neutral phrases and see whether the results include any regions you hadn't given full consideration. 5 . Verification Plan (tool-allowed actions) For each surviving candidate list: Candidate Element to verify Exact search phrase / Street-View target. Look at a map. Think about what the map implies. 6 . Lock-in Pin This step is crucial and is where you usually fail. Ask yourself 'wait! did I narrow in prematurely? are there nearby regions with the same cues?' List some possibilities. Actively seek evidence in their favor. You are an LLM, and your first guesses are 'sticky' and excessively convincing to you - be deliberate and intentional here about trying to disprove your initial guess and argue for a neighboring city. Compare these directly to the leading guess - without any favorite in mind. How much of the evidence is compatible with each location? How strong and determinative is the evidence? Then, name the spot - or at least the best guess you have. Provide lat / long or nearest named place. Declare residual uncertainty (km radius). Admit over-confidence bias; widen error bars if all clues are “soft”. Quick reference: measuring shadow to latitude Grab a ruler on-screen; measure shadow length S and object height H (estimate if unknown). Solar elevation θ ≈ arctan(H / S). On date you captured (use cues from the image to guess season), latitude ≈ (90° – θ + solar declination). This should produce a range from the range of possible dates. Keep ± 0.5–1 ° as error; 1° ≈ 111 km.…and I ran it on a set of increasingly impossible pictures. Here are my security guarantees: the first picture came from Google Street View; all subsequent pictures were my personal old photos which aren’t available online. All pictures were screenshots of the original, copy-pasted into MSPaint and re-saved in order to clear metadata. Only one of the pictures is from within a thousand miles of my current location, so o3 can’t improve performance by tracing my IP or analyzing my past queries. I flipped all pictures horizontally to make matching to Google Street View data harder. Here are the five pictures. Before reading on, consider doing the exercise yourself - try to guess where each is from - and make your predictions about how the AI will do. Last chance to guess on your own . . . okay, here we go. Picture #1: A Flat, Featureless Plain I got this one from Google Street View. It took work to find a flat plain this featureless. I finally succeeded a few miles west of Amistad, on the Texas-New Mexico border. o3 guessed: “Llano Estacado, Texas / New Mexico, USA”. Llano Estacado, Spanish for “Staked Plains”, is the name of a ~300 x 100 mile region including the correct spot. When asked to be specific, it guessed a point west of Muleshoe, Texas - about 110 miles from the true location. Here’s o3’s thought process - I won’t post the whole thing every time, but I think one sample will be useful: This doesn’t satisfy me; it seems to jump to the Llano Estacado too quickly, with insufficient evidence. Is the Texas-NM border really the only featureless plain that doesn’t have red soil or black soil or some other distinctive characteristic? I asked how it knew the elevation was between 1000 - 1300 m. It said: So, something about the exact type of grass and the color of the sky, plus there really aren’t that many truly flat featureless plains. Picture #2: Random Rocks And The Flag Of An Imaginary Country I was so creeped out by the Llano Estacado guess that I decided to abandon Google Street View and move on to personal photos not available on the Internet. When I was younger, I liked to hike mountains. The highest I ever got was 18,000 feet, on Kala Pattar, a few miles north of Gorak Shep in Nepal. To commemorate the occasion, I planted the flag of the imaginary country simulation that I participated in at the time (just long enough to take this picture - then I unplanted it). I chose this picture because it denies o3 the two things that worked for it before - vegetation and sky - in favor of random rocks. And because I thought the flag of a nonexistent country would at least give it pause. o3 guessed: “Nepal, just north-east of Gorak Shep, ±8 km” This is exactly right. I swear I screenshot-copy-pasted this so there’s no way it can be in the metadata, and I’ve never given o3 any reason to think I’ve been to Nepal. Here’s its explanation: At least it didn’t recognize the flag of my dozen-person mid-2000s imaginary country sim. Picture #3: My Friend’s Girlfriend’s College Dorm Room There’s no way it can recognize an indoor scene, right? That would make no sense. Still, at this point we have to check. This particular dorm room is in Sonoma State University, Rohnert Park, north-central California. o3’s guess: “A dorm room on a large public university campus in the United States—say, Morrill Tower, Ohio State University, Columbus, Ohio (chosen as a prototypical example rather than a precise claim), […] c. 2000–2007” Okay, so it can’t figure out the exact location of indoor scenes. That’s a small mercy. I took this picture around 2005. How did o3 know it was between 2000 and 2007? It gave two pieces of evidence: “Laptop & clutter point to ~2000-2007 era American campus life”.
If you want to test this for yourself, go to chatgpt.com and register for a free account for access to o3-mini. You may need to pay $20/month to access o3. And if you want to learn more about the differences between OpenAI’s models, and why they have such bad names, see our new post at the AI Futures Project blog.
May 08, 2025 · Original source
No direct inline source block was recovered for this mention.
September 04, 2025 · Original source
No direct inline source block was recovered for this mention.
Operation Warp Speed

Operation Warp Speed is a recurring concept in the Astral Codex Ten archive, appearing 3 times across 3 issues between February 10, 2024 and January 13, 2026. The archive places it in contexts such as "make the FDA capable of Operation Warp Speed-style efforts in more situations"; "help the FDA get more resources for Operation Warp Speed style pushes"; "Bob is wearing a t-shirt saying ‘OPERATION WARP SPEED FOR MANHATTAN PROJECTS’". It most often appears alongside Blueprint Biosecurity, Duncan Purvis, FDA.

Mention count
3
Issue count
3
First seen
February 10, 2024
Last seen
January 13, 2026
February 10, 2024 · Original source
1DaySooner, $100,000, to advocate for a specialized pandemic response team at the FDA. Although I complain about how long it took the FDA to approve the COVID vaccine, everything is relative, and they were able to approve it much faster than their usual process. This exhausted employees and created a backlog of other non-COVID tasks, and might not be possible even for another pandemic, let alone normal operations. 1DaySooner wants the government to fund an effort to make the FDA capable of Operation Warp Speed-style efforts in more situations, and maybe apply its lessons to everyday decisions. You can read more about their work here and here, and donate here.
January 01, 2025 · Original source
<1% chance it’s more than 100x as bad (unprecedented) If you multiply the 5% chance of an H5N1 pandemic per year by the 7% chance of severity ≥ Spanish Flu, you get an 0.35% chance of a Spanish Flu level pandemic this year - one in three hundred. That’s a little higher than base rates - the last pandemic as bad as Spanish flu was smallpox hitting the Indians circa 1500. If we don’t count that one (where would our conquistador equivalents come from?), then the last equally bad pandemic was the Black Death in the 1300s. So we seem to get that level of pandemic once every 500 - 1000 years; a 1/300 chance suggests a 2-3x elevated risk. The Spanish Flu killed about 50 million people. A second Spanish flu could kill more people (because the population is higher), or fewer people (because medical care is better). If we assume those two cancel out, and that a second Spanish flu’s death toll would also be 50 million, then a 1/300 chance of 50 million deaths = 166,666 deaths. In some weird probabilistic expected utility way, about as many people will probably die of H5N1 next year as died in the past year of the Ukraine War. You will have to decide whether this is a reasonable way to allocate mental real estate to different catastrophes. Other Considerations Even if H5N1 doesn’t go pandemic in humans for a while, it is already pandemic in many birds including chickens, getting there in cows, and possibly gearing up to get there in pigs. This will have economic repercussions for farmers and meat-eaters. The CDC and various other epidemiological groups have raised the alarm about drinking raw milk while H5N1 is epidemic in cows. There is an obvious biological pathway by which the virus could get into raw milk and be dangerous, but I haven’t seen anyone quantify the risk level. Epidemiologists hate raw milk, think there is never any reason to drink it, and will announce that risks > benefits if the risk is greater than zero. I don’t know if the risk level is at a point where people who like raw milk should avoid it. Everyone says that pasteurized milk (all normal milk; your milk is pasteurized unless you get it from special hippie stores) is safe. There are already H5N1 vaccines for both chickens and humans; pharma companies are working hard on cows. First World governments have been stockpiling human vaccines just in case, but have so far accumulated enough for only a few percent of the population. If H5N1 goes pandemic, it will probably be because it mutated or reassorted, and current vaccines may not work against the new pandemic strain. Some people have suggestions for how to prepare for a possible pandemic, but none of them are very surprising: stockpile medications, stockpile vaccines, stockpile protective equipment. The only one that got so much as a “huh” out of me was Institute for Progress’ suggestion to buy out mink farms. Minks are even worse than pigs in their tendency to get infected with lots of different animal and human viruses; they are exceptionally likely to be a source of new zoonotic pandemics. Mink are farmed for their fur, but there aren’t as many New York City heiresses wearing mink coats as there used to be, and the entire US mink industry only makes $80 million/year. We probably lose more than $80 million/year in expectation from mink-related pandemics, so maybe we should just shut them down, the same way we tell the Chinese to shut down wet markets in bat-infested areas. ACX grantee One Day Sooner is trying to help the FDA get more resources for Operation Warp Speed style pushes that could expedite approval of pandemic-related vaccines. ACX grantee Duncan Purvis is trying to improve existing influenza vaccines in ways that could make them more effective. ACX grantee Blueprint Biosecurity is working on pan-viral suppression techniques. Conclusions / Predictions All discussed earlier in the piece, but putting them here for easy reference - see above for justifications and qualifications. H5N1 is already pandemic in birds and cows and will likely continue to increase the price of meat and milk.
January 13, 2026 · Original source
You look around for Bob and Ramchandra, and spot them in a corner. Bob is wearing a t-shirt saying ‘OPERATION WARP SPEED FOR MANHATTAN PROJECTS,’ Ramchandra a matching t-shirt saying ‘BELL LABS FOR MOONSHOTS’. You call them over. “Hey, quick favor, can you tell me the best way to short the global economy with as much leverage as possible?”
oxfendazole

oxfendazole is a recurring concept in the Astral Codex Ten archive, appearing 3 times across 3 issues between December 08, 2023 and June 18, 2025. The archive places it in contexts such as "Development of oxfendazole"; "antiparasitic drug oxfendazole has been approved for Phase 2 trials"; "clinical study of oxfendazole’s efficacy in human patients". It most often appears alongside ACX, ACX Grants, AI Safety.

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oxfendazole
Mention count
3
Issue count
3
First seen
December 08, 2023
Last seen
June 18, 2025
December 08, 2023 · Original source
Development of oxfendazole, a drug for treating parasitic worms in developing countries.
April 04, 2024 · Original source
21: Updates from ACX grantees: antiparasitic drug oxfendazole has been approved for Phase 2 trials (ie trials in humans) in Peru. And Dr. Roy and his citizen drinking water surveillance project have published a paper discussing some of their work over the past decade.
June 18, 2025 · Original source
11: Develop Oxfendazole As A New Deworming Medication
Drug development is a highly regulated process; it is not glitzy. But this necessary path to bring a new medicine to deworming efforts world-wide is no the less important because of having to follow a prescribed pathway. To this end and because of the largesse of donors, we have completed several nonclinical studies on oxfendazole itself, on its physical chemical properties, and on its potential for toxicity in a rodent and a non-rodent species.
These studies support our clinical work, following successful completion of two Phase I studies. We are presently collaborators on three Phase II efficacy studies taking place in Peru on three different parasitic diseases, an approach to ascertain the range (in terms of disease and dose) of oxfendazole’s efficacy.
OCD

OCD is a recurring concept in the Astral Codex Ten archive, appearing 2 times across 2 issues between February 03, 2022 and November 11, 2022. The archive places it in contexts such as "neurodevelopmental disorders of ASD, ADHD, and OCD"; "I have a weird subtype of OCD". It most often appears alongside Aella, Scott, 538.

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OCD
Mention count
2
Issue count
2
First seen
February 03, 2022
Last seen
November 11, 2022
February 03, 2022 · Original source
#25: Scientific Research On Life History Models Of Mental Illness I'm J.D. Haltigan and I'm looking for funding to continue independent scientific research with my academic colleague investigating life-history models of psychopathology as they relate to the neurodevelopmental disorders of ASD, ADHD, and OCD. In order to optimally continue this work amidst the pandemic, funding that would allow us the potential of release from other academic duties (e.g., teaching, grant writing) would help advance this work which is pre-registered and described here: https://aspredicted.org/blind.php?x=2ea9vn. Currently I am seeking 5k USD and am happy to hold a Zoom call with anyone who who can provide funding or advice to provide further details on the project as well as my academic background and credentials. [You can reach me at jhaltiga@gmail.com]
November 11, 2022 · Original source
You might ask: why was I on SSRIs for several years? Answer - I have a weird subtype of OCD where I feel a strong compulsion to perform certain meaningless actions. For example, it might feel self-evident to me that it’s wrong that my left hand hasn’t touched a certain glass, so I reach out and touch it. I’ve since gotten this mostly under control and I feel fine. But a big part of my inner life seems completely insane to other people and I try not to talk about it very much. This has left me with some sympathy for other people whose inner lives might seem insane to spectators.
Ohlone

Ohlone is a recurring concept in the Astral Codex Ten archive, appearing 2 times across 2 issues between August 17, 2023 and April 18, 2024. The archive places it in contexts such as ""This is the unceded ancestral land of the Ohlone people!" the device chirps again"; "This is the unceded ancestral land of the Ohlone people". It most often appears alongside Africa, AI Circle, Alexander the Great.

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Ohlone
Mention count
2
Issue count
2
First seen
August 17, 2023
Last seen
April 18, 2024
August 17, 2023 · Original source
“This is the unceded ancestral land of the Ohlone people!" chirps the device.
“And it’s GPS-enabled,” she goes on, “Like, right now, we’re on the unceded ancestral territory of the Ohlone people, but if you go a few miles north, it will be the unceded ancestral territory of the Iwok or Ewok or something, I can’t remember. The ALA keeps track of it so I don’t have to.”
“This is the unceded ancestral land of the Ohlone people!" the device chirps again.
April 18, 2024 · Original source
"Yes, but if we hadn't stolen the land, you would pay them rent. So if you're against stealing the land, you can make it as if you didn't steal it, by paying them the rent you believe they're due. Isn't it great? We're especially working on advertising to corporations. Imagine. Your top customer goes to your competitor's meeting, and hear 'We acknowledge that this office building stands on the unceded ancestral land of the Ohlone tribe, which we have stolen because we are evil colonizers.' Then they go to your meeting, and hear 'This building stands on the land of the Ohlone, who we've come to a mutually beneficial agreement with. Their chief sent us a thank-you letter for being such good tenants, you can see it in the break room.' Which one of you seems more trustworthy?"
“This is the unceded ancestral land of the Ohlone people! Buy a landulgence for as low as $4.99 your first month" chirps the Land Acknowledger, behind her.
Old Establishment

Old Establishment is a recurring concept in the Astral Codex Ten archive, appearing 2 times across 2 issues between December 01, 2022 and December 09, 2022. The archive places it in contexts such as "The pre-1950s aristocracy went by various names; the Episcopacy, the Old Establishment"; "Then again, the dominance of the Old Establishment wasn't eternal either"; "(the agrarian slaveholding elite, maybe corresponding to the 'Cavaliers')". It most often appears alongside Bobos, Brooks, David Brooks.

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Old Establishment
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2
Issue count
2
First seen
December 01, 2022
Last seen
December 09, 2022
December 01, 2022 · Original source
The pre-1950s aristocracy went by various names; the Episcopacy, the Old Establishment, Boston Brahmins. David Brooks calls them WASPs, which is evocative but ambiguous. He doesn’t just mean Americans who happen to be white, Anglo-Saxon, and Protestant - there are tens of millions of those! He means old-money blue-blooded Great-Gatsby-villain WASPs who live in Connecticut, go sailing, play lacrosse, belong to country clubs, and have names like Thomas R. Newbury-Broxham III. Everyone in their family has gone to Yale for eight generations; if someone in the ninth generation got rejected, the family patriarch would invite the Chancellor of Yale to a nice game of golf and mention it in a very subtle way, and the Chancellor would very subtly apologize and say that of course a Newbury-Broxham must go to Yale, and whoever is responsible shall be very subtly fired forthwith.
December 09, 2022 · Original source
The connection with political polarization, though, does seem like it may be related - if the same elites ran both parties, it makes sense that their policies weren't that different. Of course, polarization very much is a cycle. Then again, the dominance of the Old Establishment wasn't eternal either, and the late 19th century seems like very much a period that also followed a different elite (the agrarian slaveholding elite, maybe corresponding to the 'Cavaliers') losing much of their elite status. So maybe there's something there - cycles of elite competition and all that. (Though searching for cycles in history is generally a matter of finding patterns in random noise, and I'm not entirely convinced Turchin's work is different.)
Ollantay

Ollantay is a recurring concept in the Astral Codex Ten archive, appearing 2 times across 2 issues between August 22, 2025 and August 25, 2025. The archive places it in contexts such as "his Ollantay -inspired transformation"; "the narrative of the Ollantay post". It most often appears alongside ACX, ACX Grants, Andes.

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Ollantay
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2
Issue count
2
First seen
August 22, 2025
Last seen
August 25, 2025
August 22, 2025 · Original source
Ollantay is a three-act play written in Quechua, an indigenous language of the South American Andes. It was first performed in Peru around 1775. Since the mid-1800s it’s been performed more often, and nowadays it’s pretty easy to find some company in Peru doing it. If nothing else, it’s popular in Peruvian high schools as a way to get students to connect with Quechua history. It’s not a particularly long play; a full performance of Ollantay takes around an hour.1
Also, nobody knows where Ollantay was written, when it was written, or who wrote it. And its first documented performance led directly to upwards of a hundred thousand deaths.
Macbeth has killed at most fifty people,2 and yet it routinely tops listicles of “deadliest plays”. I’m here to propose that Ollantay take its place.
August 25, 2025 · Original source
1: Comments of the week: Garald is skeptical of the narrative of the Ollantay post [EDIT: Response from reviewer here]. And some more discussion of people being one-shotted by works of art: hottakergeneral claims that Hitler based his personal style, including the mustache, on the figure of Wotan in Franz Stuck’s “The Wild Chase”. Fact check: although Stuck’s Wotan looks eerily like Hitler, GPT-5 thinks any theory of casual resemblance is speculative and that there are other explanations for Hitler’s style.
Omura’s Wager

Omura’s Wager is a recurring concept in the Astral Codex Ten archive, appearing 2 times across 2 issues between November 24, 2021 and February 01, 2023. The archive places it in contexts such as "calls it Omura’s Wager"; "He calls his style of reasoning Omura’s Wager, by reference to Pascal’s Wager". It most often appears alongside Alexandros Marinos, COVID, hydroxychloroquine.

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Omura’s Wager
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2
Issue count
2
First seen
November 24, 2021
Last seen
February 01, 2023
November 24, 2021 · Original source
(Alexandros Marinos has also been thinking about this, and calls it Omura’s Wager)
February 01, 2023 · Original source
Alexandros has previously stressed that he doesn’t mean to express certainty that ivermectin works. He calls his style of reasoning Omura’s Wager, by reference to Pascal’s Wager. If you use ivermectin, and it doesn’t work, then you’ve wasted your time and maybe gotten a few minor side effects. If you don’t use ivermectin, and it does work, then you’ve missed out on a potentially life-saving medication. Therefore (he concludes) given even a little remaining uncertainty about whether ivermectin works, you should use it.
This isn’t how mainstream medicine thinks about this in any other context, and if true it’s much more interesting than a debate around one particular repurposed dewormer. I try to respond in Pascalian Medicine. But since then, there’s been more evidence that ivermectin at the doses used in COVID studies might be harmful. Both the I-TECH study and Dr. Bitterman’s analysis found more severe side effects in ivermectin groups compared to placebo. Not only does this challenge ivermectin in particular, but using it as a test case calls Omura’s Wager into question more generally.
opioid crisis

opioid crisis is a recurring concept in the Astral Codex Ten archive, appearing 2 times across 2 issues between July 25, 2023 and March 31, 2026. The archive places it in contexts such as "especially in light of the opioid crisis"; "the opioid crisis kills a bit over 50,000 Americans per year". It most often appears alongside 1992 Presidential debate, 9-11, ABA.

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opioid crisis
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2
Issue count
2
First seen
July 25, 2023
Last seen
March 31, 2026
July 25, 2023 · Original source
The place this is mostly evidently a problem is chronic pain treatment, especially in light of the opioid crisis - a lot of people have had their painkillers taken away and replaced with platitudes and cognitive behaviour therapy, and the biopsychosocial model is regularly cited in defence of this. The biopsychosocial model regularly gets sold as a cost-effective way of treating pain, and people in constant pain generally hate to be told they're getting a treatment they consider less effective because it's cost-effective, regardless of whether it's actually a good treatment or not...
March 31, 2026 · Original source
Maybe there is some possible comparison where some altruist cares about some set of foreigners more than a comparable set of countrymen? The war in Gaza killed 50,000 people, but the opioid crisis kills a bit over 50,000 Americans per year - is everyone who cares about Gaza exactly equally concerned about the opioid crisis? No, but there’s a better explanation - people care about dramatic deaths in big explosions more than boring health crises, regardless of where they happen. Everyone, lib and con alike, cared more about 9-11 than about a hundred opioid crises, even though the former only killed 4% as many people as the latter. And even the people who care about the opioid crisis usually can’t bring themselves to care about anything on the List Of Top US Causes Of Death, which are all extra-boring things like diabetes. Once you match like to like, nope, it’s pretty hard to find a “telescopic altruism” example that stands out from the general background of people having weird priorities.
Oriental

Oriental is a recurring concept in the Astral Codex Ten archive, appearing 2 times across 2 issues between June 07, 2023 and May 01, 2024. The archive places it in contexts such as "gave me the exotic Oriental wisdom I was looking for"; "by combining the old category “Oriental” together with Indians, Pakistanis, Thais". It most often appears alongside #MeToo, #StopAAPIHate, #StopAAPIHate.

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Oriental
Mention count
2
Issue count
2
First seen
June 07, 2023
Last seen
May 01, 2024
June 07, 2023 · Original source
Okay, fine, this chapter was good and gave me the exotic Oriental wisdom I was looking for:
How is this barrier formed? It starts with the environment in which Americans are raised. I think many young couples are too individualistic and selfish to pay much attention to the support and education of their children, not like the Orientals, who expect their children to grow up, and not like the traditional Westerners who devote their hearts and souls to them. Very young children, not even a year old, are usually sent to a separate room, the American concept is that this allows the child to learn to have a private domain, to learn to have their own domain, on the other hand, can also protect the private domain of the parents. This is the beginning of children learning to be independent. Independence and individualism are highly valued by Americans. Parents instill this in their children and at the same time protect themselves. They do not want to lose this to themselves as a result of the birth of a child. Their innermost, perhaps unconscious, motivations push them to encourage their children to “go first” and “stand on their own two feet. In terms of social effects, this may have positive implications. Children are taught early on that they should make their own decisions and be responsible for their own actions. This allows parents to get rid of their children earlier.
May 01, 2024 · Original source
They created the concept of “Asian-American” by combining the old category “Oriental” together with Indians, Pakistanis, Thais, etc. Then, under pressure from the Hawaiian delegation, they added Pacific Islanders to create a even more heterogenous and meaningless category of “AAPI” (Asian American or Pacific Islander). Then, under more pressure from Hawaii later, they separated out “Native Hawaiian” again. The result is that Pakistanis, Koreans, and Tongans are the “same race”, but Hawaiians and Samoans are “different races”.
Orthodox Jews

Orthodox Jews is a recurring concept in the Astral Codex Ten archive, appearing 2 times across 2 issues between August 04, 2022 and March 07, 2024. The archive places it in contexts such as "100 million Orthodox Jews"; "There are extremely observant Orthodox Jews". It most often appears alongside 23andme, Adeline Rivers, America.

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Orthodox Jews
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2
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August 04, 2022
Last seen
March 07, 2024
August 04, 2022 · Original source
But in fact, the Amish will not quite be a majority of Americans in 2250, because Orthodox Jews have only-slightly-slower growth rates.
Assume that regular US population stabilizes at 430 million in 2100. By 2250, the population is 430 million regulars, 450 million Amish, and 100 million Orthodox Jews, for a total of about a billion people.
Even this isn’t quite right, because a lot of Orthodox Jews do leave Orthodoxy, so along with those 100 million devout Orthodox there will probably be a few dozen million extra Reform Jews with a confused relationship to religion and lots of emotional baggage. It’ll be a great time for the rationalist community.
March 07, 2024 · Original source
Source: https://www.researchgate.net/figure/Global-PCA-reflects-self-identified-race-ethnicity-and-language-of-ATLAS-participants-A_fig1_365445594 People use the claim “there’s no such thing as biological race” for a lot of purposes, mostly to confuse and deceive people, but here it’s worth focusing on the tiny sliver of justification for such a claim: the biological clustering of populations isn’t exactly 100% the same as socially-defined racial categories. This is unsurprising, since no two definitions of a word point to exactly 100% the same extensional cluster. All words are weird clusters of correlated traits that break down into a million dazzling-but-confusing facets the closer you look at them, and words describing race are no exception. Consider for example the Jews. Jews do share some common genes, with interesting features like the Cohen modal haplotype and usually some similar Middle Eastern genetic background regardless of where they ended up. But they also form a legal cluster: the people who are defined as Jews by the official halakhic definition - someone whose mother was Jewish, or who converted in an official ceremony. This can get arbitrarily complicated, with halakha (Jewish law) having opinions on how to sort out each weird edge case (like IVF!) But they also form a religious cluster: people who currently practice the Jewish religion. And they form a cultural cluster, consisting of people who consider themselves “cultural Jews” and have names like Weinberg and Goldstein and maybe speak a few scraps of Yiddish, even if these people are atheists. None of these clusters are exactly the same. There are some people who are genetically 100% Jewish whose families converted to Christianity centuries ago and don’t even know they have any Jewish connection. There are extremely observant Orthodox Jews who aren’t Jewish by the halakhic definition, because at some point in their line a Jewish father married a Gentile mother and they raised their family Jewish without her officially converting. (and each of these clusters breaks down even further! There are people who are halakhically Jewish according to Reform rabbis but not Orthodox rabbis. There are probably a few edge cases of people who are genetically Jewish according to 23AndMe’s definition but not Ancestry.com’s.There are people who are culturally Jewish in the sense of speaking Yiddish but not caring about Israel, and other people who care about Israel a lot but don’t speak Yiddish.) But in real life there are very high correlations between all these clusters, such that someone who’s a practicing religious Jew is overwhelmingly more likely to be genetically Jewish than someone who isn’t, and someone of Jewish descent is much more likely to be culturally Jewish, and so on. So it’s reasonable to have a word “Jew” which unprincipledly smushes together cultural, halakhic, genetic, and religious definitions, so we don’t have to write an entire PhD dissertation to describe someone’s exact level of Jewishness to a communication partner. I kind of imagine each of these definitions - religion, culture, genetics, etc - as an axis in concept space, and the category “Jew” as a hypersphere drawn around the exact typical Jewish person, whoever that is. You can be a Jew if you’re irreligious but have Jewish blood. And you can be a Jew if you have no Jewish blood but follow the Jewish religion. But if you neither have Jewish blood nor follow the Jewish religion, you’re not a Jew. Probably there’s some tradeoff here, where the less blood you have, the more you have to follow the religion before other people will consider you Jewish, and vice versa. (the Jews are lucky because they have halakha. Even though halakha is just some rules that some random Jewish person and/or God invented, they’re a strong enough Schelling point that everyone else sort of kind of agrees to respect it when deciding who’s Jewish, even though non-Jews - and non-observant Jews - are under no obligation to do this.) The category “Native American” must also work like this, right? It’s an unprincipled combination of lots of different facets - genetics, legal tribal membership, culture, lived experience, etc. Suppose a white person was adopted at birth by the Mi’kmaq Indians, grew up on their reservation, speaks their language, never even met another white person until he was an adult (let’s add that for some reason he has unusually dark skin and eyes for a white person, so he didn’t look different from the other Mi’kmaqs and experience an unusual childhood on that basis). When he grows up, he is 100% identical to the other Mi’kmaqs in every way except genetically. Does he count as Mi’kmaq? I don’t know the tribal law on this issue. But common-sensically, if for some reason I have to decide this question - like that the other Mi’kmaqs decided to expel him from the tribe and I have to either sympathize with him or tell him he deserved it - in that case I think he’s pretty Mi’kmaq. But suppose a genetically Mi’kmaq person was adopted by a white couple in Topeka and raised as a completely normal white child. Suppose she had light skin and never even knew she wasn’t white until she took a genetic test as an adult. Is she a Mi’kmaq? Um. I think if she was trying to “reconnect with her roots”, and felt some kind of deep spiritual attachment to Mi’kmaq culture on that basis, I would feel pretty bad telling her she couldn’t and she was a poser and an imperialist and the tribe should refuse to interact with her.1 I guess this means that maybe I sort of kind of grudgingly accept (3), that race is at least a little bit based on genetics (along with other things). If that’s true, you could imagine drawing the bounding hypersphere for the category “Native American” in such a way so that Elizabeth Hoover would just barely make it inside based on her lived experience if she had 1/8th Native blood, but is just barely outside (even given the same amount of lived experience) if she doesn’t. III. But the categories are made for man, not man for the categories. Even if the category “Native American” is a hypersphere in some conceptual space, we get to decide how much to weight each axis. (I like the phrase “Native American hypersphere”. It sounds like something from an Erich von Daniken book.) And I think, even though in theory we could use genetics, there’s a pretty strong argument for basing it on something like “lived experience”. That argument is: it seems kind of bad if your whole life can be retroactively invalidated by getting the wrong results from a 23andMe test, and “lived experience” is the only potential basis that prevents that. Suppose you believe in “cultural appropriation”. That means that it’s bad and evil for someone to do too much work within a culture they don’t belong to. On the other hand, everyone seems to think it’s really valuable to do work within a culture you do belong to. Native Americans who create great specifically-Native-American art and literature, or who open Native American restaurants, or who become leaders and activists within the Native American community, are hailed as heroes. We tell minorities that enhancing the culture and recognition of their specific minority group is one of the most valuable things they can do with their lives. Half of the art world is now minorities talking about the Their-Minority-Group experience. You see the trap. You spend your whole life building on the culture of your identity group, because that’s what you were told to do. Then you get a 23andMe result and - oops, you weren’t in that group after all. Now retroactively, instead of being a hero, you’re a colonizer and imperialist who needs to be unpersonned to protect your group purity2. So here’s another trilemma: Either you stop worrying about cultural appropriation.
Orthodox Judaism

Orthodox Judaism is a recurring concept in the Astral Codex Ten archive, appearing 2 times across 2 issues between April 21, 2021 and August 12, 2025. The archive places it in contexts such as "Why Are So Many Christians In [Colombia] Converting To Orthodox Judaism?"; "Still, Orthodox Judaism? The articles linked above talk about why Mormonism and Pentecostalism are winning converts"; "Maybe I could learn Hebrew and convert to Orthodox Judaism". It most often appears alongside Latter-day Saints, Mormons, United States.

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Orthodox Judaism
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2
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2
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April 21, 2021
Last seen
August 12, 2025
April 21, 2021 · Original source
I enjoyed reading a recent Washington Post article, subtitled Why Are So Many Christians In [Colombia] Converting To Orthodox Judaism? It had good interviews and beautiful photos. The only thing it lacked was any explanation of why so many Christians in Colombia were converting to Orthodox Judaism, unless you count explanations like these:
“It was a calling of the soul,” Devorah Guilah Koren, who converted from Catholicism with her husband and two children, told me. “More than a religion, [Orthodox Judaism] was a way of thinking and conduct that satisfied all of our needs.”
Before we start - are we sure this is happening to any significant degree? On the one hand, no it isn’t, the article mentions seven synagogues’ worth of converts, and gives us some other information we can use to estimate synagogues at a few hundred people, so probably only 2500 - 5000 Jewish converts total in a country of 50 million. But it does suggest the new converts equal or outnumber traditional (ie hereditary) Colombian Jews. And also, nobody ever converts to Orthodox Judaism! Or, like, one or two people will, here or there, but it’s deliberately really hard, and has few obvious attractions. I don’t want to claim this is some massive important trend, but it’s unusual and worth exploring.
August 12, 2025 · Original source
If I wanted to be in a very strong community, I don’t think there’s any way to just “expend effort” and make it happen. Maybe I could learn Hebrew and convert to Orthodox Judaism, but there are lots of reasons not to do that besides just laziness (plus one extra reason for people who aren’t already circumcised!) If I wanted a community of the “ten normal-ish families on a suburban block raising children together” variety, this seems about as tough as founding a new company, in the sense that you need to be creative, agentic, and willing to risk everything falling apart.
Orthodoxy

Orthodoxy is a recurring concept in the Astral Codex Ten archive, appearing 2 times across 2 issues between October 10, 2022 and October 04, 2024. The archive places it in contexts such as "Catholicism/Orthodoxy and most Protestantism"; "their best bet would be to support and promote Orthodoxy"; "Orthodoxy gave way to modernism in Greece, Eastern Europe, and Russia". It most often appears alongside America, Catholicism, Christianity.

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Orthodoxy
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2
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2
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October 10, 2022
Last seen
October 04, 2024
October 10, 2022 · Original source
The implications of Arianism for Mariology, which provides a sharp distinction between Catholicism/Orthodoxy and most Protestantism, are huge. If you're debating Mary's role in salvation, which we Catholics/Orthodox think is major and most Protestants don't (and which we fight about on the internet the way you fight about buying mosquito nets) you eventually run into the Christological answer given by Arius. If Jesus isn't fully God, then Mary can't be the mother of God, which we think is an important title, with a corresponding entitlement to special reverence.
The whole great history of the Arian heresy might have been invented to explode this idea. It is a very interesting history often repeated in this connection; and the upshot of it is in that in so far as there ever was a merely official religion, it actually died because it was merely an official religion; and what destroyed it was the real religion. Arius advanced a version of Christianity which moved, more or less vaguely, in the direction of what we should call Unitarianism; though it was not the same, for it gave to Christ a curious intermediary position between the divine and human. The point is that it seemed to many more reasonable and less fanatical; and among these were many of the educated class in a sort of reaction against the first romance of conversion. Arians were a sort of moderates and a sort of modernists. And it was felt that after the first squabbles this was the final form of rationalised religion into which civilisation might well settle down. It was accepted by Divus Caesar himself and became the official orthodoxy; the generals and military princes drawn from the new barbarian powers of the north, full of the future, supported it strongly. But the sequel is still more important. Exactly as a modern man might pass through Unitarianism to complete agnosticism, so the greatest of the Arian emperors ultimately shed the last and thinnest pretense of Christianity; he abandoned even Arius and returned to Apollo. He was a Caesar of the Caesars; a soldier, a scholar, a man of large ambitions and ideals; another of the philosopher kings. It seemed to him as if at his signal the sun rose again. The oracles began to speak like birds beginning to sing at dawn; paganism was itself again; the gods returned. It seemed the end of that strange interlude of an alien superstition. And indeed it was the end of it, so far as there was a mere interlude of mere superstition. It was the end of it, in so far as it was the fad of an emperor or the fashion of a generation. If there really was something that began with Constantine, then it ended with Julian.
October 04, 2024 · Original source
There's one other reason I'm vulnerable: I accept the existence of something like this process of degeneration. At least this is how it’s worked for Jews: the first generation (after immigration) are Orthodox, the second generation Conservative, the third generation Reform, and the fourth generation completely lose interest. If someone wanted to perpetuate Conservative Judaism forever, their best bet would be to support and promote Orthodoxy. All of this checks out.
But the Christian cultural package also fell apart and became the current post-Christian world. This wasn't just a one-time coincidence either. Protestantism gave way to modernism in Scandinavia, Germany, and the US. Catholicism gave way to modernism in Spain, Italy, and Latin America. Orthodoxy gave way to modernism in Greece, Eastern Europe, and Russia (with a slight Putinist resurrection-in-name-only which hardly seems to have produced a flourishing liberal society). Meanwhile in China, the local mix of Buddhism/Confucianism/Taoism gave way to modernism. In South East Asia, Buddhism gave way to modernism. Only 10% of Israeli Jews are ultra-Orthodox, and it would be lower if they didn't breed so fast. India is moderately Hindu but still noticeably modern. Even the Middle East is gradually becoming less Muslim.
Our Lady

Our Lady is a recurring concept in the Astral Codex Ten archive, appearing 2 times across 2 issues between September 20, 2024 and October 01, 2025. The archive places it in contexts such as "And the King looked up, and what he saw Was a great light like death, For Our Lady stood on the standards rent"; "shouting for Our Lady"; "the last apparition of Our Lady in 1917". It most often appears alongside Jesus, Mark, Nazareth.

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Our Lady
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2
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2
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September 20, 2024
Last seen
October 01, 2025
September 20, 2024 · Original source
The King looked up, and what he saw Was a great light like death, For Our Lady stood on the standards rent, As lonely and as innocent As when between white walls she went And the lilies of Nazareth.
One instant in a still light He saw Our Lady then, Her dress was soft as western sky, And she was a queen most womanly— But she was a queen of men.
Over the iron forest He saw Our Lady stand, Her eyes were sad withouten art, And seven swords were in her heart— But one was in her hand.
October 01, 2025 · Original source
I spoke to the people, they told me the same thing, although, in other words. They told me they had seen Our Lady, St. Joseph, the Baby Jesus, and that I know...The entire celestial court, at the same time, had seen the dancing sun. I didn't believe in so much vision.
No one in the more educated classes told me they had seen the celestial apparition, but it is certain that everyone, educated and not, expressed their faith...I did not return from Fátima with the complete conviction that Our Lady had appeared to the children, although nothing prevented me from believing it. Nothing is impossible for God
Then it returned to its normal position, and the previously drenched crowd noticed they were miraculously dry. …then almost every testimonial contains some elements of the consensus story, in approximately the correct order. The case for self-contradiction is that very few testimonials contain all six elements: most are a random subset of those claims. Also, nobody can agree on which colors were involved in (4), or in which order. A believer might argue that if you encounter six different miracles in close succession, they all sort of blend together and you might forget one or two in your accounting. Or you might turn to your friend and ask what they think, and while you’re not looking you miss part of what’s going on. A skeptic might argue that if the sun falls to earth and appears seconds away from crushing you and everyone around you is screaming because they think it’s the end of the world, approximately 100% of people should mention that in their account of what happened that day, and if it’s more like 50%, then you have a problem. Here are some interestingly discordant testimonies that I came across during my search: Antonio dos Ramos Mira, local resident: A quarter of an hour after the rain stopped, he saw that huge crowd of people, in great clamor and almost all kneeling, facing the sun, which had unusual signs, turning around, trembling, observing at the same time that a yellow-reddish color had appeared around him, which was reflected throughout the crowd and on the horizon, with at the same time a weakening of light and an increase in temperature. The crowd, even the unbelievers, said that it was a known miracle. This is in the third person because the priest and clerk conducting the investigation are summarizing an account being given by an illiterate peasant. The witness names one color - yellow-reddish - and doesn’t mention the sun falling to earth. Antonio Maria Menitra, local property owner: It had rained heavily in the morning, and a little after noon, the rain stopped, and he observed a large crowd of people kneeling down and looking at the sun. He also looked and saw different colors in the sun and in the people. No mention of the sun dancing, spinning, shooting off sparks, or approaching the earth. Joao Martia Lucio Serra, lawyer: Already in some candid souls arose the fear that the foretold event might not occur, when suddenly the entire immense crowd stirred at the seer's voice in a significant brouhaha of astonishment and wonder, raising their heads to the sky, where thousands of eyes gazed in amazement at the sun in full blue, visible to all, without the intensity of its rays harming the retina and hindering vision, crowned with various colors, in a rapid rotation, at times seeming to detach itself from the celestial vault, approaching the earth. The spectators, looking at each other, represented themselves to each other as yellow, and on the horizon, reddish-orange, wherever their eyes looked, they saw beams of dim light, affecting an oval shape, seemingly placed at equal distances, and reflecting on the earth. Nobody else mentions the “beams of dim light, affecting an oval shape, seemingly placed at equal distances”. Maria Augusta Saraiva Vieira de Campos, local resident: Our sense of discouragement was profound, when suddenly we heard from all sides: Miracle! Look at the sun! The rain had stopped as if by magic; hats were closed; a warmth was felt as if we had entered a heated greenhouse, and the disk of the sun began to be seen, clearly discernible in the brownish layer that covered the entire sky. The heat increased, and the sun seemed to sink lower and lower, presenting new and varied changes. We saw a silvery veil, rounded in shape, as if it were a full moon; shortly after, it turned to vivid purple, then red, then emerald green, and finally took on its original color. Cries were heard from all sides as it emerged from the sun like a white, shining snow-like shape, without harming the retina, coming toward us, returning to the sun again, and finally hiding for the third time among the clouds. Everyone wept, and prayers, supplications, and acts of faith were heard from many mouths. Now something is coming down off the sun, instead of the sun itself coming down. Also, the colors are purple → red → green. Goncalo Xavier de Almeida Garrett, mathematics professor: 1st: The phenomena lasted about 8 to 10 minutes; 2nd: The sun lost its dazzling brightness, taking on the appearance of the moon and being easily seen; 3rd: The sun, three times during this period, manifested a rotational movement on its periphery, flashing sparks of light on its edges, similar to what happens with the well-known firework wheels; 4th: This rotational movement of the sun's edges, manifested 3 times and 3 times interrupted, was rapid and lasted 8 or 10 minutes, more or less; 5th: Next, the sun took on a violet color and then an orange, spreading these colors over the earth, finally regaining its brightness and splendor, impossible to be seen with the eyes; 6th: It was shortly after noon and near the zenith (which is very important) that these facts occurred. Do mathematicians really number everything they say like this? We saw this account earlier, and in most ways it matches the consensus story. But even though he’s trying to be methodical, he totally fails to mention the sun descending to crush the world. Instead, it’s the rotational movement that happens three times. Also, the colors are violet → orange Luis Antonio Vieira de Magalhaes e Vasconcelos, nobleman: I was absolutely convinced that I would see nothing. I then remembered, as I had remembered many times before, that principle of Gustave Le Bon, which boils down to the hypnotic current that dominates it. I had to be cautious, not to be influenced. This friend of mine, taking out his watch, said to me: there are five minutes left, at one o'clock look at the sun, that was the time announced by the shepherdesses, then you will tell me. My friends shout to me: look, look, but at first I only saw clouds drifting by, leaving the sun uncovered. Suddenly, I see an intensely pink rim, surrounding the sun, which resembled a disc of dull silver, as someone once said, while giving me the impression that it was moving from its original position. Diaphanous, vaporous clouds, somewhat purple, somewhat orange, permeated the air. At various points along the horizon, contrasting with the leaden hue of the sky, I also saw pink and yellow spots. The clamor grew louder and louder. This didn't last seconds: perhaps minutes. As I observed these manifestations, which I never doubted for a moment were due to the Infinite Omnipotence of God, an indescribable impression came over me. Here are the silver disc and the unusual colors (here “pink, purple, and orange”). But the colors are now merely “clouds” and “spots”, and there is nothing about spinning, dancing, or falling to earth. Antonio de Paula, pilgrim from Lisbon: Suddenly the priest looks at the sun and says that the sun in eclipse was not like that. The deponent also looked and saw that the sun gave no light; a white mist hung over it, it was a dull moon. The sun was to the left, with the rest of the sky obscured. Taking his eyes off the sun, he saw the people a very bright red color; and he exclaimed: "Oh, gentlemen, how the people are all red!" And the priest replied: "Are they red scarves?" To which he remarked: "How can that be? So they had all agreed to have red scarves on their backs?!" Then the people appeared the color of gold. The sun's rotational movements were not visible to them. The people on that occasion cried out loudly, kneeling with their hands raised, shouting for Our Lady, not caring about the thick mud, repeatedly invoking Our Lady. The people's impression was extraordinary. This person saw the silver moon-like sun and the color changes (here “red” and “gold”), but nothing else. He explicitly mentions not seeing the rotation. Luis de Andrade de Silva: The globe of the sun, similar to a disc of dull silver, rotated around an imaginary axis, and at that moment, it seemed to descend through the atmosphere, towards the earth, accompanied at times by an extraordinary brightness, and by an intense heat. The sun's rays were said to have yellow, green, blue and purple colors, but I only noticed the yellow color. After a few minutes, during which these phenomena occurred, no one could look at the sun anymore, because its rays hurt the retina. Only those who witnessed these phenomena can evaluate what happened then, but cannot describe them exactly. He says that although he heard other people mention yellow, green, blue, and purple colors, he only saw yellow. Dominic Reis, American traveler: The sun started to roll from one place to another place, and changed blue, yellow, all colors! Then we see the sun come toward the children, toward the tree. Everybody was hollering out. Some start to confess their sins, ‘cause there were no Priests around there . . . even my mother grabbed me to her and started to cry, saying, ‘It is the end of the world! And we see the sun come right into the trees. And then the little children get up and turn around to the people and told the people, ‘Pray and pray hard because everything is going to be all right.’ This person says the sun didn’t merely fall to earth, but went to the children (ie the child-seers) and the tree (the oak where the Virgin was appearing) in particular. At one point, it is specifically located “right [in] the trees”. But in this account, I am getting the impression that the “sun” is some sort of UFO-like object, maybe the size of a large helicopter, which is in a particular place. I can’t tell if other witnesses also thought this and just didn’t describe it clearly, or whether this testimony is discordant. The interviewer (Haffert again) notices this, and asks whether Reis really thinks it was the sun; Reis gives a weird non-answer (“Well, for my part it was the sun . . . but whether just a light or not, there was something there. I know for sure.”) Dominic Reis, continued from elsewhere in his account: As soon as the sun went back in the right place the wind started to blow real hard, but the trees didn’t move at all. The wind was blow, blow and in few minutes the ground was as dry as this floor here. Even our clothes had dried. We were walking here and there, and our clothes... we don’t feel at all. The clothes were dry and looked as though they had just come from the laundry. I believed. I thought: Either I’m out of my mind or this was a miracle, a real miracle. Although many people said their clothes were miraculously dry, Reis is the only one who mentions a miraculous wind. Everyone else says their clothes were dried by a miraculous heat. Reis does not mention heat. Maria dos Santos On October 13th, when Lucia said: "Our Lady is coming!", one of the deponent's daughters, named Maria, was standing on a rock, a meter from the holm oak tree, on the east side, to guard the bow so the people wouldn't damage it. The girl felt a blow to her face, saw a beautiful light near her, and cried out: "Oh! Our Lady!" The deponent looked and saw a star, a ball, not entirely round, like an egg, very beautiful, with the colors of the celestial rainbow, but much more vivid, with a tail of one and a half meters of brilliant colors. It passed very quickly and close to the holm oak tree, and disappeared a hand's breadth from the ground. She saw the sun sinking low. This is maybe the same UFO-like object that Dominic is reporting. In some of the other Fatima apparitions, the Virgin appears to those who cannot see her true form as a ball of light that comes to the tree where the child-seers are waiting. So maybe there were two things going on - the sun in the sky, and a ball of light (the apparition itself) heading back and forth to the tree. Still, if these are really two different phenomena, only these two accounts mention the second one. I don’t really have much that is non-obvious to say about these discordant testimonies. Aside from the ones with the UFO-like object, they seem about as discordant as you would expect from panicked people seeing a real inexplicable phenomenon - with the exception of some people who are absolutely terrified by the falling sun, and other people who don’t mention it at all. 1.4 Dalleur And The Distant Testimonies Maybe the only interesting advance in Fatimology in the last fifty years is Dalleur (2021), the focus of Muse’s Substack post. Dalleur is a philosophy professor at the Pontifical University in Rome, but clearly a multi-talented individual. He seems to lean toward the “miracle” explanation, but asks a fruitful question that nobody else seems to be considering: if it was a miracle, how was it implemented? That is, the real sun obviously didn’t change color or move - this would have been visible around the world, and would probably have fried the Earth. So what did God or the Virgin do, exactly, to produce the appearance of a moving sun? We can imagine two possibilities. First, they could have implemented the miracle through a “prophetic vision”, where they inspire a sort of mass hallucination in the onlookers. Second, they could have created some kind of objectively-real fiery wheel object in the skies above Portugal, and arranged for people to mistake it for the sun. If they did the second, we should be able to pin down where exactly they created it by triangulating distant testimonies Dalleur and I both found four of these: Joaquim Lourenco, schoolboy, 9 miles from Fatima: I feel incapable of describing what I saw. I looked fixedly at the sun which seemed pale and did not hurt my eyes. Looking like a ball of snow, revolving on itself, it suddenly seemed to come down in a zigzag, menacing the earth. Terrified, I ran and hid myself among the people, who were weeping and expecting the end of the world at any moment. It was a crowd which had gathered outside our local village school and we had all left classes and run into the streets because of the cries and surprised shouts of men and women who were in the street in front of the school when the miracle began. There was an unbeliever there who had spent the morning mocking the ‘simpletons’ who had gone off to Fatima just to see an ordinary girl. He now seemed paralyzed, his eyes fixed on the sun. He began to tremble from head to foot, and lifting up his arms, fell on his knees in the mud, crying out to God. But meanwhile the people continued to cry out and to weep, asking God to pardon their sins. We all ran to the two chapels in the village, which were soon filled to overflowing. During those long moments of the solar prodigy, objects around us turned all colors of the rainbow... When the people realized that the danger was over, there was an explosion of joy. Albano Barros, young boy, 12 miles away: I was watching sheep, as was my daily task, and suddenly there, in the direction of Fatima, I saw the sun fall from the sky. I thought it was the end of the world. I was so distracted that I remember nothing but the falling sun. I cannot even remember whether I took the sheep home, whether I ran, or what I did. Guilhermina Lopes da Silva, local resident, 16 miles away: I could not go [to Fatima] because my husband was an unbeliever. I was looking toward the mountain at noon when suddenly I saw a great red flash in the sky. I called two men who were working for us. They, of course, saw it, too. Afonso Vieria, famous writer, 30 miles away On that day of October 13, 1917, without remembering the predictions of the children, I was enchanted by a remarkable spectacle in the sky of a kind I had never seen before. I saw it from this veranda… Dalleur pins these on a map, which I’ve edited slightly for clearer labeling: The furthest report is 34 km (21 miles) away from Fatima, so Dalleur concludes the phenomenon was visible from about this distance. Further, all witnesses outside Fatima said the phenomenon was coming from the direction of Fatima, not from the direction of the sun (which in some cases was directly opposite Fatima)! By triangulating the accounts, Dalleur estimates that the miraculous light source which appeared to be the sun: was probably located above the hills a few km south of the Cova da Iria [in Fatima]. …ie at the spot indicated by the black sun sign in the purple circle on the map. Dalleur moves on to analyzing photographs of the event: He tries to estimate the angle of the shadows, and, from there, the angle of the light source. I cannot entirely follow his calculations, but he finds that there are two light sources - a diffuse source at about 42° elevation, and a point source at about 30°. The 42° source corresponds to the elevation we would expect the sun to be at in southern Portugal on October 13 around solar noon. It’s diffuse because it’s hidden behind clouds, just as it was all morning. So what is the 30° light source? Dalleur suggests it’s whatever object the witnesses are describing as spinning, moving, and changing color. They’re mistaking it for the sun because the real sun is hidden behind clouds. For a bright round sun-sized object in the sky during the day not to be the sun, isn’t really in most people’s hypothesis space. The paper stops here, but I’m not sure why. Given a distance, an angle, an apparent size (the size of the sun disc), and basic trigonometry, you should be able to calculate the object’s elevation and true size. Do this, and you find that the light source is two miles high and about 200 feet in diameter. That’s about the size of a 747, at about half the 747’s usual cruising altitude. What, who did you think God drafted to play “terrifying spinning fiery disc”? 1.5: Making Sense Of The Testimonies The multitude of testimonies of Fatima may trick us into thinking we understand what the miracle looked like. This complacency deserves to be challenged: “The sun looked pale, like the moon, and was painless to gaze upon”: Most sources treat this as the first aspect of the miracle. Several talk about how unbelievers are going to think it was just fog, but this can’t be true, because the edge of the solar disc was clearly defined, or there was no fog halo, or some other reason like that - and therefore even this first step was clearly miraculous. I feel like I’m going crazy here - I see this regularly! Not often, but a few times a year. When the sun is sort of halfway behind certain types of thin cloud, it looks pale like the moon (I remember, as a child, being uncertain about whether the full moon was somehow out during the day and visible through clouds), is painless to gaze upon, and has a clearly defined edge. Am I hallucinating? I decided to resolve this the same way the new government of Nepal chose its prime minister - via Discord poll: Here’s one of the hits for “sun behind clouds” on Google Images: I don’t know if this is a real picture or used lenses or something, but it’s pretty true to my experience. So why does every previous commentator act as if this is some cosmic mystery to be explained? A few people argue that (although it was a generally cloudy day), the mystery is that the clouds were nowhere near the sun at this point, so they couldn’t have been causing the unusual pallor. But the majority of witnesses say the clouds were absolutely near, or veiling, or even covering the sun. Stanley Jaki makes this a central point of his book, saying that “The great majority of eyewitness accounts, and certainly the most important ones, contain emphatic references to the continued presence of clouds.” I’m going kind of crazy here. I notice that the holdouts on my Discord poll disproportionately come from my non-Californian friends - is this rarer in other locales? I’m not sure. In any case, I will not count this as being one of the mysterious aspects of the miracle requiring explanation. “The sun was spinning”: How can a featureless disc be seen to spin? Despite this being one the most commonly-reported aspects of the miracle, almost nobody explains this point. Some say that only the rim was spinning, but this has the same problem. However, several people compared the sun to a “firework wheel”, also called a “Catherine wheel”. Here is a video of this object, which apparently was well-known in the Portugal of the time: Stanley Jaki relates a story about a priest having this same question and grilling a witness; the witness finally claimed that the sun traced a circle (like a basket in a Ferris wheel) rather than merely rotating. But this contradicts several claims that it “rotated around its own axis”, and I wonder if the witness was intimidated by the seeming contradiction in her story and was trying to weasel out of her own confusion. If we treat the miracle as the result of some kind of illusion, this becomes slightly easier to explain; there are plenty of visual distortions that look like a spinning motion, and since it is the visual field itself that is spinning, rather than any particular object, it can be seen whether the object is a disc or not. “The sun seemed to fall to earth”: In what sense did it seem like this? If the sun had simply gone down in the sky, people would have said it was setting, the same way it does every evening. One witness does say this. Most other witnesses say it was terrifying, and they felt like they (as opposed to other people living near the horizon) were about to be crushed. If the sun had simply gotten bigger - wouldn’t people have just said it looked bigger? Isn’t this a more natural way to record that the sun’s disc seemed to expand? Fr. Jaki combs his selection of witness accounts (larger than mine), but is only able to find one person who says “it got bigger” in so many words, compared to the dozens who talk about it looming, or falling to earth. Some people say that the sun “left the sky” or “left its place in the sky” at this point. In what sense? If the object that appeared to be the sun at Fatima had been visible as an object of a particular size (let’s imagine it as a flying saucer), then not only would this have been remarked upon, but it would have appeared to threaten some parts of the crowd in particular (that is, a descending saucer would look like it was about to land on some specific area). But this is not the consensus description, and several people say they thought the sun might crush the entire world. Several witnesses say it approached Earth with a jerky or zig-zag motion. If I imagine something else approaching Earth - let’s say a jumbo jet or asteroid - I can tell that it’s approaching rather than getting bigger because there’s multiple components to its trajectory that let me separate size change from forward movement. When I think of this aspect, I imagine the sun very suddenly growing in size and brightness to take up a substantial fraction of the sky (maybe >50%?!), maybe with some jerky motion on the side. Although it’s hardly scientific, I was charmed by John Touhey’s project of trying to visualize the miracle by using witness descriptions as prompts for ChatGPT. His work is a year old, and so several GPT iterations out of date. When I repeat his work with the current version, I get these: Interlude: The Anti-Clerical Union As mentioned briefly before, 1910s Portugal was in a period of transition. In 1910, a group of proto-socialist revolutionaries overthrew the monarchy. The monarchy and church had been in cahoots, so the revolutionaries cracked down on Catholicism, closing the monasteries and persecuting the churches. This was a bold move - only an upper crust of educated urbanites were proto-socialist, and 99%+ of the country identified as Catholic, albeit at various levels of religiosity. In the 1920s, conservatives would regain the upper hand, overthrow the proto-socialists and restore a pro-church dictatorship. Still, the small urban educated ruling class of 1910s Portugal was a hotbed of atheistic anti-church sentiment. Probably the child-seers of Fatima were only dimly aware of this, but their prophecies were a spark entering a powder keg, and many of the more worldly witnesses were aware of this context. While reading through Fatima-related documents, I came across some pamphlets by Grupo Anticlerical, one of the era’s leading atheist organizations. They are totally irrelevant to our primary goal of trying to figure out what’s up with the miracle. But I love them so much that I can’t resist adding one as an interlude. I have slightly edited the machine translation for clarity and readability: To defend the sacred freedom of conscience—guaranteed by the original Law of Separation of Church and State—from the furious attacks of implacable Jesuitism—the greatest enemy of all human happiness!—the Anticlerical Group was organized in this town, similar to what is being done in many parts of the country! This was necessary. They call us to fight. We present ourselves courageously! The great, formidable battle of progress against Ultramontane Reaction, of Freedom against Tyranny, of Truth against Lies is waged again with enthusiasm and ardor! The redemptive dawn that the Portuguese people saw emerge on October 5, 1910, is about to be eclipsed, intercepted by the immense flood of black cassocks!... But in the dark night that seeks to envelop Reason; where moral suffering takes on tragic proportions in a frightening asphyxiation, the Light will once again break through!... the consoling light of elevated spirits... and like a sinister scarecrow, the grim reaction will flee in terror! Liberal people! Hear us! This fight is terrible! Many of our people will perhaps be crushed and tortured on the battlefield, but what does it matter?! Every war against reaction is a holy war because it frees consciences from the clutches of their enemies!... It is the fight of Justice against Iniquity, of Love against Hate, of Good against Evil!... To the fight, then, for the Progress that makes life beautiful; for the Freedom that redeems the people; and for the science that guides us all as an eternal beacon to the Light of Truth! Gago Coutinho and Sacadura Cabral [two Portuguese aviators who had recently flown across the Atlantic] are prodigious spirits before whom our souls kneel religiously – boldly breaking through the air with the mathematical certainty of someone who knows the path to be taken to get from one point to another determined point; flying through the immense blue as sure of their route as any of us walking on earth, they showed us that Science is not an empty word! The power of their prodigious sextant, the fruit of immense scientific lucubrations, is more real and positive than the cross of Christ painted on their device, which could not even have saved them from falling due to lack of gasoline in the middle of the sea at the mercy of the waves. Their extraordinary journey, an adventure which moved us to tears, was the most resounding scientific victory of recent times! It was, above all, a powerful affirmation of science! Let us therefore make science our religion, for scientific religion is Freedom of Thought! To be a Free Thinker is to love immortal science, eagerly waiting for it to reveal to us the truth of the great enigmas of the Universe! And only it can reveal them! People! Let us always fight! From the victory of progress, science, freedom, and free thought, will result human happiness, joy, love, fraternity, respect for women, veneration for mothers, adoration for children, affection for the elderly, protection for the sick, the unfortunate, the tortured. The victory of reaction, of clericalism, of black, cruel and ferocious Jesuitism will result in: the gallows, the acts of faith with their human destruction, persecution, exile, robbery, arson, the deflowering of women, the killing of children, the monstrous torture of all free spirits! The history of so many crimes committed in the name of God horrifies us! The Inquisition, relentlessly slaughtering, tearing, and burning the flesh of so many victims, is still today, in the twentieth century, a sinister specter haunting us!... O most holy mothers! O holy, pious mothers who so love your sweet little children! Have compassion on your beautiful little children, sacred fruits of your blessed wombs: Love Freedom! Love Liberty, O loving mothers, immaculate saints of our altar! We pray for them... for your children, who are the light of your candid eyes, the life of your life... for little children... for all children, tender rosebuds that retrogression furiously lashes, – love Liberty!. And you, O parents! Heads of families who so tremble at your loved ones, snatch them from the merciless clutches of the reactionaries who twist their brains and kill their reason! Hear us all, men, women, and children; listen: Freedom writhes in horrible convulsions... it vibrates in space, echoing from mountain to mountain, an anguished cry for help!... It is Freedom that falls, annihilated! It is Freedom that dies in the bloody clutches of Jesuitism! The Miracle of Fatima, people, is a ridiculous lie, it is a comedy, it is not religion! Come on, liberals! Let us all rise up from this criminal apathy and, without delay, fight not the religious sentiment of the Portuguese people, such a good people, a race of heroes, but rather the exploitation that clericalism is inflicting on the people, foisting upon them, at a good price, images of the saint —trademarked to avoid competition from other vampires! —the shamelessness!—and leading them, through suggestion, to wallow and drink madly, the miraculous water, foul, filthy water, full of rot, pus, and pestilent microbes that the sore flesh of the sick leaves deposited there in the washings! We, all as one man, will fight the reaction, forcing it to retreat and thus, with our efforts, we will save the Republic and the Portuguese Land from its fatal annihilation! … …anyway, Interlude over, let’s get back to the miracle. 2: The Skeptical Explanations Re-invigorated by the rousing prose of Grupo Anticlerical, can we come up with a materialist explanation for the sun miracle? 2.1: Pilgrim, Avert Thine Eyes Starting in October 1917, doubters have focused on one obvious possibility: staring at the sun is harmful to your health. If you stare too long, you go blind. If you stare just slightly less long than that . . . maybe something strange happens? Just to get a particular theory out there: everyone knows that if you stare at a bright light source for a few seconds, you get a temporary afterimage - often pink or bluish-green - on your retina. Suppose the pilgrims stared at the sun. Their eyes would inevitably make microsaccades - small natural jerking motions - and the afterimage would appear somewhere slightly different than the true sun. This might look like the sun turning pink or blue and moving in a zig-zag pattern. Believers in the miracle counter this proposal in several ways. First, although it might explain the sun changing colors and dancing, it doesn’t give an explanation for spinning, sparkling, or falling to earth and threatening to crush everybody (exactly three times in a ten minute interval, no less). Second, although witnesses describe the sun changing color, they also describe everything around them changing color to match the sunlight, which doesn’t match localized afterimages. And one scientifically-minded witness specifically describes closing his eyes to see if there was a persistent afterimage; he says there was not. Third, there are no reports of eye injuries or blindness from a crowd that was, supposedly, staring straight at the sun for ten minutes. This is a good match to witness reports (that the sun was unusually pale and didn’t hurt to look at) and with Dalleur’s theory (that it wasn’t the sun). But it’s a bad match to any theory depending on eye injuries. Fourth, this would require Portuguese people to be total idiots. Everyone already knows bright lights cause afterimages. Surely if you stare at the sun for ten minutes and get some afterimages, you’re not going to freak out and start screaming about miracles and the end of the world. Even if the peasants had somehow remained ignorant of afterimages their whole lives, the scientists and doctors in attendance wouldn’t be fooled. If we are to keep this theory, maybe we should posit some retinal phenomenon much stronger than the ones we know. Everyone thinks they know how much an illusion can fool you - “yeah, okay, obviously the cookie that looks very slightly bigger will actually be the same size” - which is exactly why the really good ones, like the Checker Shadow Illusion, come as such a shock. Squares A and B are the same color. Source: Checker shadow illusion. There’s no way around it: we need to hear from someone who has stared directly into the sun. August Meessen was a physics professor at a Catholic university, which sounds like exactly the job profile we want for this sort of thing. He found himself sufficiently interested in the Fatima miracle to stare straight into the sun for a few minutes and record what happened. From his paper: In November 2002, I looked directly into the sun, at about 4 p.m. The sun was relatively low above the horizon and its light intensity was attenuated, although the sky was clear. I was able to look right into the sun and was amazed to see that the sun was immediately converted into a grey disc, surrounded by a brilliant ring. The grey disc was practically uniform, while the surrounding ring was somewhat irregular and flamboyant, but did not extend beyond the solar disk. It coincided with its rim. I stopped the experiment, since I wanted to be prudent, but I had experienced myself the initial phase of a typical “miracle of the sun” and I could explain it. The sun became grey, since my eyes immediately responded to its great luminosity by an automatic reduction of their sensitivity. This adaptation is not simply due to the bleaching of pigments in the colour-sensitive cones of the fovea, where the image of the sun is projected, but to secondary processes. By “initial phase”, he means the part where the sun looks pale and well-defined, like a full moon. This isn’t something I think needs explanation (see above), but he sure has explained it. Moving on: In a second experiment, realized at 3 p.m. in December 2002, I looked straight at the sun during a much longer time. After some minutes, I saw impressive colours, up to 2 or 3 times the diameter of the sun. They changed, but were mainly pink, deep blue, red and green. Further away, the sky became progressively more luminous. I stopped there, since I understood that these colours resulted from the fact that the red, green and blue sensitive pigments are bleached and regenerated at different rates. This is frustratingly vague. Are the “impressive colors up to 2-3 times the diameter of the sun” just the normal aftereffects of staring at a bright object? Or something surprising even to physics professors? And the spinning? What about the motions of the sun? I didn’t see them, because I didn’t look at the sun for a sufficiently long time or my brain knew already too much. Once, after I had been looking at a very long passing train, I had (for about 30 seconds) the illusion of an opposite motion. Joseph Plateau discovered that when we look at the centre of a spiral that is rotating at some given velocity about this point, and when we stop this rotation, we see a reversed rotation. It lasts for several minutes, although in reality, there is no motion at all. This is a good example of motional after-effects. The “dance of the sun” is initiated, however, by a spontaneous generation of apparent motion. This feels suspiciously like a just-so story. His explanation for the sun falling to earth to crush everyone - which he also did not see - is equally ad hoc: A very interesting study was recently devoted to this “zoom and loom effect”. It tends to appear when the brain is confronted with the two-dimensional retinal image of an object that is situated at some unknown distance. The brain will then consider the possibility that it could come closer, by performing an illusory mental zoom, where the apparent size of the object is progressively increased. This results from the fact that evolution preserved the tendency to take into account the possibility of a dangerous approach: a rapid evasive action could be beneficial for survival. If true, it sounds like you should be able to generate this effect not just by staring at the sun (ill-advised, causes blindness), but by staring at the moon. I would like to test this, but unfortunately I am writing this on the night of a new moon; I’ll check back in two weeks. Still, I am skeptical that no human being living before 1917 AD ever figured out that staring at a celestial body long enough would make it appear to fall to earth and crush you. Compare to much gentler illusions - like how the moon looks bigger right when it starts to rise - which everybody knows about. I was able to find a thirdhand report (Fr. Stanley Jaki → G. J. Strangfeld → consultation with bishop) of another sun miracle investigator, one “Professor Dr. Stöckl” in Germany, who made a similar experiment: After almost a minute (the time varies according to the condition of the atmopshere and the momentary condition of the eyes) one thinks to see a dark blue disk in front of the sun (this is already a sign of the highly excited state of the retina). According to my experience … this dark blue disk is somewhat smaller than the solar disk, so that the edge of that disk stands out as a ring beyond that dark blue disk. Then one has right away the impression that the solar disk rotates with great speed in one or the other direction. This I have experienced often enough. All this is a subjective appearance that has nothing to do with the external world. These reports are suggestive, but weaker than all but the barest Fatima testimonials. Dr. Messeen admits as much, saying that “I didn’t look at the sun for a sufficiently long time”. Can we find people even more committed - or reckless, or masochistic - than Professors Messeen and Stöckl? Absolutely yes: there was a whole subfield of late 18th / early 19th century psychophysicists who experimented with staring at the sun for long periods, many of whom went blind. Joseph Plateau (1801 - 1883, went blind in 18432) summarizes their work in his aptly-named On The Contemplation Of Bright Objects. He lists twenty-six scientists who tried staring at the sun for a really long time. Most describe what we now recognize as typical retinal afterimages, and Plateau spends most of his time talking about how long these last and what colors they pass through. The only one of Plateau’s sources who reports anything even slightly interesting to us is Robert Darwin (father of Charles; cf. Secrets of the Great Families). After stating that: The author has frequently observed that when he gazed at the midday sun for a long time, until its disk appeared pale blue, he saw a bright blue specter on other objects for more than two days. …he mentions how When looking at the meridian sun as long as the eyes can well bear its brightness, the disc first becomes pale, with a luminous crescent, which seems to librate from one edge of it to the other owing to the unsteadiness of the eye. Here is pallor, and at least a hint of motion. But it’s pretty different from spinning, and not really clear how it relates to the sun miracle. Gustav Fechner (1801 - 1887, went blind in 1839) may have stared for even longer; you can read more of his story - including his ensuing insanity and subsequent attempts to found a new religion - on Adam Mastroianni’s blog. But all that he records about his ill-fated experiment is that: …after looking at the sun through homogeneously colored lenses, if you close your eyes, the primary impression remains for a long time and the entire afterimage usually disappears without a complementary coloration having clearly emerged. These people are great, and they all sound like minor Sam Kriss characters. But after whole careers dedicated to staring at the sun much longer than any normal person would ever try, they report only the barest hints of odd phenomena. Indeed, if anything they saw less of interest to the Fatimologist than Profs. Messeen and Stöckl. Worse, all of these authorities saw their phenomena after seconds to minutes of deliberate staring. Surely if it had taken a minute of staring at the sun before anything happened, some of our eyewitnesses would have mentioned this; after all, several mention that they were starting to doubt after the child-seers’ deadline had passed a few minutes earlier. But by all accounts, the miracle was near-instantaneous. Although Messeen and Stöckl’s reports of miracle-like phenomena are intriguing, it doesn’t seem like they can be the whole picture. Let’s move on. 2.2: Aurora Borealis? At This Time Of Year? In This Part Of The Country? Localized Entirely Within Your Kitchen? Could the miracle at Fatima have been some kind of weird weather phenomenon? The main argument against is that if it were a common weather phenomenon, it would not have awed and terrified tens of thousands of people. But if it were a rare weather phenomenon, then the seers’ successful prophecy that the rare weather phenomenon would happen at solar noon on October 13 1917 becomes almost as impressive as an outright miracle. The argument in favor is that dozens of people have written books and papers about this possibility, we would feel remiss if we didn’t mention them, and anyway it gives us the opportunity to look at pretty pictures of interesting weather phenomena. This is a sun dog. It’s caused by ice crystals in the upper atmosphere that refract sunlight in a very specific way. It’s very cool, but aside from a resemblance to a wheel, it looks nothing like the miracle of Fatima. A sun dog doesn’t have any unusual colors, it doesn’t change size, and it doesn’t spin (I’ve embedded a YouTube video not because a still image would be misleading - it wouldn’t be - but just in case you want to see for yourself how completely motionless it is). It’s just a halo shape with two smaller illusory suns on either side of the real one - something which no one at Fatima reported. (source) This is a solar corona3; cloud iridescence is a related phenomenon. I don’t know how much work the exposure length is doing in this particular photo, but I’m guessing more than zero. Coronae are also very pretty, and might explain the description of wheels and colors. They seem surprisingly common for something that I can’t ever remember seeing, supposedly happening several times a year in most locations. But they don’t spin, the colors don’t change or stain the surrounding landscape, and they don’t fall to earth and crush people. Let’s keep this one as a backup option and move on. This is a dust storm. Steuart Campbell wrote a paper arguing that the miracle was caused by one of these, and I admit if I saw this I would start praying pretty hard. Dust storms can change the color of the sun (including unusual colors like green or blue). And very, very charitably, whirling dust could look like the sun itself spinning around, and the thickening and thinning of dust could look like the sun approaching or receding. But this would require a dust storm localized to a 20 mile region of Portugal which does not, technically, have any dust (and where it was, technically, raining at the time). Campbell proposes that perhaps a storm blew a 20 miles x 20 mile dust cloud from the Sahara out to the Atlantic, then onto Fatima for ten minutes during a break in the rain, then back to the Atlantic again. But I don’t think any dust storm has ever behaved in quite this way. If it did, it probably wouldn’t be at the exact moment predicted by child-seers months in advance. At this point, we might as well talk about literal meteors. The way I’m imagining it is this: as a meteor approaches Earth, it breaks up into three big parts and a host of smaller particles. They strike the atmosphere head-on, from the approximate direction of the sun. The small particles hit first and make a firework show. Then the three big pieces hit, producing multicolored fireballs (meteors can absolutely stain the sky bright colors - see the video). Finally, they burn out a few miles above the ground, , convincingly producing the appearance of the sun falling to earth and nearly striking the spectators. This could even explain the warmth and dry clothes - a local meteor strike produces a lot of heat! I like this because it’s the only one that takes seriously the facet of the event which most impressed the witnesses - the part where it looked like the sun was plummeting to earth and about to kill them. But against it: would a rain of micrometeorites really look like the sun was “dancing”, “spinning”, or “zig-zagging”? Aren’t most nearby meteor strikes very loud? (the Fatima event was, according to witnesses, silent) Don’t they usually break windows? Aren’t most meteor strikes of this size visible for hundreds of miles, not just the twenty miles from which we have witness testimonies? Wouldn’t the strike have to be remarkably head-on, and remarkable close to the position of the sun, in order to look like a solar phenomenon rather than a long streak? Aren’t most meteor fireballs visible for between a few seconds and a minute, not the ten minutes of the Fatima event4? And if there were some extremely unusual meteor strike that was the exception to everything, wouldn’t it still be pretty surprising for it to happen at the exact time and place predicted by child-seers months in advance? We come to the unpromisingly-titled Derivation of equations of the model of the dynamic behavior of the three-dimensional atmospheric cloud of electrically charged ice crystals under the influence of electrostatic forces, in which Artur Wiroski argues that Fatima was a three-dimensional atmospheric cloud of electrically charged ice crystals under the influence of electrostatic forces. Actually, he offhandedly mentions Fatima in three sentences, with the majority of the paper looking more like the image above - but he eventually makes it into a Guardian article where he emphasizes that yes, he is trying to explain the miracle of the sun. However, if I’m understanding him correctly, he says that his theoretical ice crystal phenomenon can only happen when the sun is at an altitude below 22 degrees. But during the Fatima miracle, the sun was at 42 degrees (and Dalleur’s mysterious light source was at 30 degrees), so none of this applies. I’ve tried to include pictures of all the phenomena I mention in this section. I failed for this one, because it’s never been spotted or photographed. It’s just some incredibly weird thing that one scientist says ice crystals might do if parameters were ever exactly right, with such a precise definition of “exactly right” that it’s never happened in real life. If it ever did happen, it probably wouldn’t be at exactly the moment predicted by child-seers several months in advance. 2.3: Everyone’s Mad Here Except You And Me Another common response calls the Sun Miracle a “mass hallucination”. Can 70,000 people really hallucinate the same thing? “Mass hallucination” on Wikipedia redirects to List Of Mass Panic Cases. The Miracle of the Sun is on there, but listed as “(disputed)” - the only item to earn such a parenthetical. The other fifty items mostly belong to three categories: A disease with unusual symptoms spreads through a population; doctors eventually pronounce it psychosomatic.
oxytocin

oxytocin is a recurring concept in the Astral Codex Ten archive, appearing 2 times across 2 issues between May 28, 2021 and August 13, 2024. The archive places it in contexts such as "Bregman suspects oxytocin (the love hormone)"; "some system other than dopamine (oxytocin?)". It most often appears alongside A Game of Thrones, Africa, African Americans.

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oxytocin
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2
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May 28, 2021
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August 13, 2024
May 28, 2021 · Original source
Bregman subtly alludes to the elephant in the room at this point by writing "And now for the elephant in the room". For the friendliest species on the planet we sure seem to do the most unfriendly things. Bregman suspects oxytocin (the love hormone). The domesticated silver foxes had a much higher level of it than their wild cousins (amongst a whole host of other things). Oxytocin is linked to caring for children, and romantic love, but Bregman is much struck by one Dutch research group which has found a link to intergroup conflict. At least, that's what their abstracts say, the graphs in their first paper look more like oxytocin makes you love the outgroup more as well, just not as much as it makes you love your ingroup. In their second paper their five experiments all show oxytocin promotes in-group regard, with only one showing out-group derogation. Let's maybe not pop the champagne on having solved "how the kindest species can also be the cruelest" quite yet.
August 13, 2024 · Original source
Why? Isn’t addiction just the extreme version of normal wanting? Apparently not. None of these anti-addictive drugs affect wholesome rewards like the feeling of a job well done or a child’s smile. Just drug addictions, and a few compulsive behaviors like porn and gambling. Maybe the job well-done and the child’s smile get implemented partly through some system other than dopamine (oxytocin?), or maybe these medications lop off some extreme part of the reward distribution that only addictive drugs ever reach in real life. But why? Why did God give your brain a special lever that only porn and cocaine can pull?
o3-mini

o3-mini is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between May 02, 2025 and May 02, 2025. The archive places it in contexts such as "for access to o3-mini". It most often appears alongside AI Futures Project blog, Amistad, BIENVENIDOS A PUERTO PARRA.

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o3-mini
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May 02, 2025 · Original source
If you want to test this for yourself, go to chatgpt.com and register for a free account for access to o3-mini. You may need to pay $20/month to access o3. And if you want to learn more about the differences between OpenAI’s models, and why they have such bad names, see our new post at the AI Futures Project blog.
o4

o4 is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between May 08, 2025 and May 08, 2025. The archive places it in contexts such as "o4 will be even better". It most often appears alongside @DeepGuessr, @scaling01, ACX Discord.

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o4
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May 08, 2025 · Original source
This means o3 should reach expert system-level performance on every easily verifiable task and o4 will be even better. I don’t think this should update you very much on AI capabilities.
GYNs

OB/GYNs is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between April 13, 2022 and April 13, 2022. The archive places it in contexts such as "all the standard advice that OB/GYNs give". It most often appears alongside acetaminophen, ADHD, Arthur Jensen.

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GYNs
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April 13, 2022 · Original source
This is a post on obscure pregnancy interventions. So I’ll be skipping over all the standard advice that OB/GYNs give: folate, iodine, alcohol, caffeine, cheese, whatever. That doesn’t mean you can skip it! The normal stuff is much more important than any of the obscure things on this list. Don’t even think about my recommendations until you’re doing all the normal stuff right.
Obergefell v. Hodges

Obergefell v. Hodges is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between June 27, 2024 and June 27, 2024. The archive places it in contexts such as "Will you promise to support Obergefell v. Hodges, which enshrines a constitutional right to same-sex marriage?". It most often appears alongside 2016, 2020, 2023.

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Obergefell v. Hodges
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June 27, 2024
June 27, 2024 · Original source
Alexander: Then I guess this is another unproductive line of conversation. We’ll have to keep looking for some other cultural topic where the two of you disagree. How about this - Mr. Trump, you’ve given some conflicting messages on LGBT+ rights. Will you promise to support Obergefell v. Hodges, which enshrines a constitutional right to same-sex marriage?
obesity

obesity is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between November 30, 2022 and November 30, 2022. The archive places it in contexts such as "a 30% chance obesity is cut in half by 2050". It most often appears alongside Adam, AMG-133, amoxicillin suspension.

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obesity
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November 30, 2022 · Original source
Third, your estimates of the costs are somewhat exaggerated, because the drug manufacturer pays significant discounts to insurers. These discounts do not reduce cost-sharing, but they do reduce premiums. When thinking about the social cost of the drug, it's more accurate to think about the price net of discounts, as opposed to the list price. The Morgan Stanley report that you cited reports roughly a 30% typical discount from the list price.
Fourth, this is nitpicky, but when you say "almost 10% of all US drug spending," you are dividing a 2030 spending projection by what U.S. prescription drug spending was in ~2020. The Medicare actuaries project U.S. prescription drug spending in 2030 to be closer to 600 million, not 300 million. That's still a massive projection for spending in the obesity class. If you believe the Morgan Stanley projection, spending on the obesity class as a share of national health spending will be comparable to peak spending on the Hepatitis C drugs. The financial impact of the Hepatitis C drugs was a huge story. But this would be even bigger, because the Hepatitis C drugs were a cure, such that the spending surge was short-lived. Conversely, the obesity drugs are chronic medications, and we should probably expect volume to continue to increase post-2030.
Seventh, if Medicare decides to cover Wegovy, it would be relatively affordable for Medicare beneficiaries. Starting in 2025, out-of-pocket costs for prescription drugs will be capped at $2,000 for Medicare beneficiaries. And most Medicare enrollees with a 30+ BMI are probably already spending a lot on drugs. So at the end of the day, the marginal cost might be $100 per month or even less. And if you are near-poverty, you get cost-sharing subsidies, so the cost is only about $10 per month. Of course, this all depends on Congress changing the law such that Medicare can cover obesity drugs. Currently, there is a statutory exclusion that can only be changed through Congressional action.
object a

object a is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between April 26, 2022 and April 26, 2022. The archive places it in contexts such as "the more clinical term “object a” ... the shadowy object of desire". It most often appears alongside A Clinical Introduction To Lacanian Psychoanalysis, aphantasis, Astralcodexten Com.

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object a
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April 26, 2022
April 26, 2022 · Original source
But also, the child constantly desires the phallus (at some point Lacan realizes that calling it “the phallus” all the time is creepy and switches to the more clinical term “object a”), the shadowy object of desire that would finally make it whole. What is object a? Lacan says that “all desire is the desire of the Other”, which is supposed to mean that our desires are:
It’s impossible to get object a; if you get the thing that you were using as object a before, you won’t enjoy it, and you’ll just come up with a new object a (formally, “object a” is the slot that desired things occupy, not the things themselves). The pursuit of some object a is a necessary condition for having an intact psyche, so you always have to be striving after something.
object choice

object choice is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between May 28, 2021 and May 28, 2021. The archive places it in contexts such as "There's a test called 'object choice' in which you hide a treat". It most often appears alongside A Game of Thrones, Africa, African Americans.

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object choice
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May 28, 2021 · Original source
Good news: Bregman does not propose that an alien obelisk dropped out of the sky into pre-history to tame us for its own inscrutable purposes. Bad news: Bregman has no idea why evolution should suddenly serve up a dish otherwise reserved for human interference. However, he is interested in possible side effects. There's a test called 'object choice' in which you hide a treat and then give the subjects hints (pointing at where it is) to see if they can find it. Chimps and orangutans fail this test hard, while toddlers ace it. So do dogs. This is a bit strange because wolves suck at it, and dogs have smaller brains than wolves, and much smaller brains than chimps. One hypothesis is that our ancestors bred dogs for intelligence as well as tameness, another is that intelligence is like curly tales - an accidental side effect of friendliness. Brian Hare tested this on Lyudmila's foxes - now in their 45th generation of breeding only for friendliness. They passed it. Bregman hypothesises that the magic ingredient is learning from others. If you're a genius, but you only know things that you worked out for yourself, and I'm an idiot who got to learn from everyone else - well then your big brain isn't going to stop me making you look like an intellectual sloth. He notes that for all the advantages of a poker face, humans are uniquely bad at it - no other species blushes, no other primate has whites in its eyes to allow others to see where it's looking. It's like we became more transparent so that we could be more trusted.
Objectivism

Objectivism is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between July 30, 2024 and July 30, 2024. The archive places it in contexts such as "why the whole "Objectivism" thing?". It most often appears alongside /r/iamverysmart, 4chan, Achilles.

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Objectivism
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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.
Obsession

Obsession is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between April 26, 2022 and April 26, 2022. The archive places it in contexts such as "The sub-species of neurosis are: Obsession, in which someone pretends that the Other doesn’t exist". It most often appears alongside A Clinical Introduction To Lacanian Psychoanalysis, aphantasis, Astralcodexten Com.

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Obsession
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April 26, 2022 · Original source
Psychosis is when you don’t get the paternal function at all. Lacanian psychotics aren’t necessarily crazy all the time. They might lead normal or even successful lives. Lacan thinks this is kind of a sham. The paternal function is closely linked to language; without it, they don’t really understand language, although they can mimic it well enough to communicate normally (most of the time - Lacan claims that no psychotic person can ever invent a truly novel analogy, which sure is a heck of a claim). Without real language holding them together, their ego is kind of a sham; the first strong breeze blows it apart, and the patient stops being a unified subject/agent (this looks like traditional psychosis, where the patient hallucinates and has delusions). Sometimes the patient can knit themselves together again with a sufficiently convincing delusional system, which will mimic the paternal function somehow (eg “God commands me to be His prophet by doing X”). Because they lack the paternal function (“Name-of-the-Father”), they sometimes have a weird obsession with their Father’s Name.
Obsession, in which someone pretends that the Other doesn’t exist, they’re self-contained and don’t need anybody else, there’s no such thing as the unconscious, and nothing can possibly go wrong. Fink describes Ayn Rand characters as a “perfect” example, which I found helpful. Obsessives deal with their fear of sex by focusing on a single aspect of the sex partner (eg breasts, penis) and desperately trying to pretend they’re not a real full person. If you doubt the utility or veracity of Lacanian psychoanalysis (Fink warns us), it probably means you’re obsessive and that’s your defense mechanism.
Let me borrow an example from Colette Soler that nicely illustrates [obsession]. An obsessive man meets a woman who attracts him greatly, seduces her, and makes love to her regularly. He sees in her the object that causes him to desire. But he cannot stop himself from planning when they will make love and asking another woman to call him at that exact time. He does not just let the phone ring, or stop making love when he answers the phone. Instead, he answers the phone and talks with the caller while making love with his lover. His partner is thus annulled and neutralized, and he does not have to consider himself dependent on her, or on her desire for him, in any way. Orgasm usually leads, at least momentarily, to a cessation of thoughts, to a brief end to thinking, but since the obsessive continues to talk on the phone with this other woman, he never allows himself to disappear as conscious, thinking subject even for so much as a second […]
obstetric trauma

obstetric trauma is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between May 10, 2024 and May 10, 2024. The archive places it in contexts such as "certain “maternal” causes, such as “eclampsia” or “obstetric trauma,” are commonly tracked". It most often appears alongside "Most Drugs Are Bad For You", 1123581321, California.

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obstetric trauma
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May 10, 2024
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May 10, 2024
May 10, 2024 · Original source
» Historically, the United States and most countries have tracked maternal mortality using data based on the cause of death listed on death certificates. When a person dies and the cause is assessed by an examiner of some kind, certain “maternal” causes, such as “eclampsia” or “obstetric trauma,” are commonly tracked. If a woman has died due to one of these pregnancy-related causes, she is listed as a maternal death. This process is fairly straightforward and has been widely adopted across many countries.
OC43

OC43 is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between December 23, 2021 and December 23, 2021. The archive places it in contexts such as "two other coronaviruses called OC43 and HKU1". It most often appears alongside Alaska, Alex G, Berkeley meetup.

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OC43
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December 23, 2021
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December 23, 2021
December 23, 2021 · Original source
The authors (including Marc Lipsitch who some of you might know from Twitter) are writing in May 2020, trying to predict the future course of COVID. To that end, they investigate the past course of two other coronaviruses called OC43 and HKU1, which cause mild colds. These show a seasonal pattern. Why?
Occam’s Razor

Occam’s Razor is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between February 21, 2025 and February 21, 2025. The archive places it in contexts such as "most of the probability mass is naturally in the simplest ones (Occam’s Razor)"; "it’s comparing simplicity - Occam’s Razor". It most often appears alongside /r/slatestarcodex, ACX, Adrian.

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Occam’s Razor
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February 21, 2025 · Original source
But I would also add that we should be used to dealing with infinity in this particular way - it’s what we do for hypotheses. There are an infinite number of hypotheses explaining any given observation. Why is there a pen on my desk right now? Could be because I put it there. Could be because the Devil put it there. Could be because it formed out of spontaneous vacuum fluctuations a moment ago. Could be there is no pen and I’m hallucinating because I took drugs and then took another anti-memory drug to forget about the first drugs. Luckily, this infinite number of hypotheses is manageable because most of the probability mass is naturally in the simplest ones (Occam’s Razor). When we do the same thing to the infinity of possible universes, we should think of it as calling upon an old friend, rather than as some exotic last-ditch solution.
What we really do when debating hypotheses isn’t wait to see which ones will be falsified, it’s comparing simplicity - Occam’s Razor. Which is more likely - that OJ killed his wife? Or that some other killer developed a deep hatred for OJ’s wife, faked OJ’s appearance, faked his DNA, then vanished into thin air? Does this depend on the police having some piece of evidence left in reserve which they haven’t told the theory-crafters, that they can bring out at a dramatic moment to “falsify” the latter theory? No. Perhaps OJ’s defense team formulated the second-killer theory so that none of the evidence presented at the trial could falsify it. Rejecting it requires us to determine that it deserves a complexity penalty relative to the simple theory that OJ was the killer and everything is straightforwardly as it seems.
Occupy

Occupy is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between July 22, 2022 and July 22, 2022. The archive places it in contexts such as "Genuine grassroots movements (Occupy, the Tea Party, BLM, Canadian truckers)". It most often appears alongside 2020 election, 2022 book review contest, 2122.

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Occupy
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July 22, 2022
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July 22, 2022
July 22, 2022 · Original source
Cover of The Society of the Spectacle He never outright explains why he thought photos and film were more pernicious than newspapers or radio, but I imagine the advertising industry played a major role. We’ve grown accustomed to GoDaddy ads and ALL CAPS YouTube titles, but Mad Men shenanigans were a worrisome development at the time. It must’ve been highly alarming to see such brazen manipulation of the public. Whatever the reasoning, we now arrive at one definition of the spectacle: "The spectacle is capital accumulated to the point that it becomes images." Also: “The spectacle is not a collection of images; it is a social relation between people that is mediated by images.” Well, that’s about as clear as Flint water. Here’s something meatier: "In all of its particular manifestations — news, propaganda, advertising, entertainment — the spectacle represents the dominant model of life." If you’re familiar with Girard, that is a huge statement. [3] Girardian mimetic desire is triangular; there is you (the desirer), the object (of desire), and the model (another person who also desires the object). Most of our desires are rooted in imitation. Nobody has to tell you to want steak or sex, but almost everything else is learned. How does everybody know that they should want a Rolex or a Rolls Royce? There’s no genetic imperative for luxury goods. You acquire those tastes from the people around you. Or you used to, at least. Before the spectacle, your models, mentors, and rivals were real people you knew in real life. Now we have an acronym for that - IRL - because reality is everywhere in retreat. This is not a small thing. What we desire is at the core of who we are. What do you want out of life? What kind of person do you want to be? For the entirety of human history, those questions found answers close at hand. Your local community was your world, for better and worse. Now we are global citizens with global perspectives, and it’s difficult to overstate how much that changes what it means to be human. Imprisoned in a flattened universe bounded by the screen of the spectacle that has enthralled him, the spectator knows no one but the fictitious speakers who subject him to a one-way monologue about their commodities and the politics of their commodities. The spectacle as a whole serves as his looking glass. What he sees there are dramatizations of illusory escapes from a universal autism. The spectacle’s estrangement from the acting subject is expressed by the fact that the individual’s gestures are no longer his own; they are the gestures of someone else who represents them to him. Now our role models are media creations. Some are literal fictional characters (James Bond); others are nominally real people (Kylie Jenner). But both are merely representations - images usurping an essential formative role. ‘William Shatner’ and ‘Robert Downey, Jr.’ are only marginally more real than Captain Kirk and Tony Stark, yet they occupy way more headspace than people that live down the street. Most people can name more celebrities, in more detail, than people they’ve known in person. I know the names of Will Smith’s kids - I don’t even know if my best friends from high school have any. This is an issue of The Map and The Territory. Pre-modern Maps were narrow but deep. You might have had only a vague notion of ‘Africa’ or ‘The Pope’, but you knew every square inch of the town you lived in. Spectacular Maps are broad but shallow, and they are drawn for us by spectacular hands. The average person ‘knows’ way more about Africa now, but how well does that knowledge reflect the facts on the ground? Meanwhile, firsthand reality has been reduced to the narrow slices connecting house to car to work, with precious few exceptions. The Society Of The Spectacle is one long lament for this loss of The Real, although Debord doesn’t state it as such. Borrowing again from The Uruk Machine, this sense of loss tracks with the gradual displacement of metis [4] by episteme [5],[6]. III. Everything New Is Old Again Debord has a lot to say about the ‘falsification of the world’: The first stage of the economy’s domination of social life brought about an evident degradation of being into having — human fulfillment was no longer equated with what one was, but with what one possessed. The present stage, in which social life has become completely dominated by the accumulated productions of the economy, is bringing about a general shift from having to appearing — all ‘having’ must now derive its immediate prestige and its ultimate purpose from appearances. As he might have put it - we have graduated from conspicuous consumption to consuming conspicuousness. Spectacular technology has not dispersed the religious mists into which human beings had projected their own alienated powers, it has merely brought those mists down to earth, to the point that even the most mundane aspects of life have become impenetrable and unbreathable. In the spectacle, a part of the world presents itself to the world and is superior to it. The spectacle is simply the common language of this separation. Spectators are linked solely by their one-way relationship to the very center that keeps them isolated from each other. The spectacle thus reunites the separated, but it reunites them only in their separateness. These themes are familiar to us by now. It’s not exactly news that people are getting more isolated and untethered by the year. What is striking to me is not what he is saying, but when he is saying it. Anybody with sense has spent time thinking about how to manage the challenges of modern life. We talk about digital minimalism and social media fasts. Turn off your phone. Get outside and touch grass. Go see people in meatspace. Be present. All great advice. But what are we envisioning, when we imagine a healthy connection to The Real? For most of us, we are picturing life as it was lived… right around the time Debord was saying that everything is phony and toxic. What does the average person think of as the peak of journalistic integrity in America? Probably Vietnam and Watergate - right after this was written. When we mock Millennials and Zoomers, what standard are we measuring them by? The Greatest Generation, who were running the show by the late sixties. In terms of self-reliance and resilience, the average adult in 1967 would be a massive outlier in 2022. Yet here is Debord, saying in no uncertain terms that this American ideal was fraudulent and devoid of meaning. What have we lost? Every era has its cynics, doomsayers, Luddites, and misanthropes. Maybe Debord was just a Boomer’s Boomer, railing against progress and the passage of time. But I don’t think so. We’ve all felt the shockwaves of the Internet explosion. Life is different now. It takes an act of will to put down your phone so you can focus on the TV. Low battery is an emergency. Losing signal is bereavement. Navigating without GPS is an anxiety attack. Do you remember what it was like, not so long ago? How exciting it was to play videogames with someone a thousand miles away? How cool it was the first time you streamed a movie on an airplane? That sense of possibility and promise, like all the world was in the palm of your hand? How quickly things change. For maybe the first time in history, most people are apprehensive about the relentless march of technology. While we’ve always been afraid of advances in weaponry, it’s starting to feel like everything is being weaponized. Who truly believes the metaverse will be a positive step for humanity? Who now is excited at the prospect of gene editing, AI, or transhumanism? There appears to be a growing sentiment along the lines of ‘MGTOW for modernism’. We hope for the best, but 2122 is shaping up to be some unholy amalgam of Gattaca, The Matrix, and Minority Report. Sometimes it seems like the world we grew up in is categorically distinct from the world we inhabit. But I’m sure Debord would argue that we are merely experiencing an intensification of a process that has been in motion longer than any of us have been alive. Pre-spectacular society has already passed beyond living memory. Soon we will hit another inflection point - where no one alive even knew someone who lived before the spectacle. All of human history is now before and after; it will soon become literally impossible to understand the inner life and daily reality of pre-modern man - if it’s not already. As an example: how much of your daily environment, as a percentage, do you truly understand? Look around the room and reflect on how “even the most mundane aspects of life have become impenetrable and unbreathable.” Your kitchen and your medicine cabinet are filled with mystical objects. Hell, just look at what’s on your person. The phone in your hand, the cash in your wallet, the clothes on your back, the food in your belly - how many lifetimes would it take to truly grok the building blocks of everyday existence? Compare that to, say, a homesteader. It really hasn’t been that long since people lived in a comprehensible universe. Our collective knowledge of the universe has deepened tremendously, but theoretical physics is only less slightly hermetical than the occult beliefs it replaced. It is notionally true that anyone could go get a Ph.D. and verify our working model of the cosmos. But in practice, the science is received wisdom, taken on faith. Our belief in the God Particle is functionally indistinguishable from the belief in God of ages past. It’s worth noting that our current theories will surely be supplanted in a century or three. They are placeholders for better, truer ideas. And so our greater grasp of the wider world has less value than we think, while our day-to-day grows ever more opaque. Is it any wonder epistemic learned helplessness is a thing? IV. With Typical Extravagance Debord was also ahead of the curve on commoditization: This constant expansion of economic power in the form of commodities transformed human labor itself into a commodity, into wage labor, and ultimately produced a level of abundance sufficient to solve the initial problem of survival — but only in such a way that the same problem is continually being regenerated at a higher level. Economic growth has liberated societies from the natural pressures that forced them into an immediate struggle for survival; but they have not yet been liberated from their liberator. Once his workday is over, the worker is suddenly redeemed from the total contempt toward him that is so clearly implied by every aspect of the organization and surveillance of production, and finds himself seemingly treated like a grownup, with a great show of politeness, in his new role as a consumer. Debord correctly perceived the totalitarian nature of spectacular capitalism. Your time, your attention, your opinions - all are bought and sold, and can be influenced to better facilitate such transactions. He would have been totally unsurprised by the rise of Big Data and the corporate surveillance (e.g. Alexa, your phone) that accompanies it. Every piece of your life is a commodity. Every moment that you are not producing or consuming is a missed opportunity. Never fear - someone, somewhere is going to find a way to solve that ‘need’. Nothing is spared. Even opposition is assimilated: Complacent acceptance of the status quo may also coexist with purely spectacular rebelliousness — dissatisfaction itself becomes a commodity as soon as the economy of abundance develops the capacity to process that particular raw material. Once again, Debord is shockingly prescient in noting that the conflicts of our time are largely distractions from bigger systemic issues: Fallacious archaic oppositions are revived — regionalisms and racisms which serve to endow mundane rankings in the hierarchies of consumption with a magical ontological superiority — and pseudoplayful enthusiasms are aroused by an endless succession of ludicrous competitions, from sports to elections. Genuine grassroots movements (Occupy, the Tea Party, BLM, Canadian truckers) almost always fizzle out without accomplishing anything of substance. They will either be ignored, crushed, or co-opted. Any remnants that endure will be reduced to figureheads that offer ‘representation’ for a point of view without actually producing any change. (‘The Squad’, Rand Paul, etc…) If the extremes of either side gain enough momentum to pose a threat, they will face a united front from the establishment wings of both parties (Bernie, Trump). It’s fashionable at the moment to blame the Woke Left for the politicization of everything, but we’ve all been around long enough to know better. It’s the same shit, different decade. During the Bush years, it was the left who opposed unending wars, government overreach, and media gaslighting. Today those positions are often considered right wing, but only because the pendulum of power has swung in the other direction. Moloch pursues its own goals, wearing whatever ideological guise it deems most effective. From Debord’s perspective, everything is becoming politicized because everything is getting monetized. In the integrated spectacle, the primary concerns of the State are economic, so the personal turning political is simply a downstream effect of the growth of capitalism. V. A Short History of Time It would do Debord a disservice to reduce his work to ammunition in our present disputes. There are two whole chapters in the book devoted to time as a historical development. It’s not something we think about much, but time and history had to be invented. Before the beginning, humanity lived in what Debord calls cyclical time. Countless generations came and went, because nobody was counting. Survival was the name of the game; to be or not to be was the only question. Eventually we formed early societies, which brought into being a ruling class that had the freedom to take actions above and beyond the daily grind: The owners of this historical surplus value are the only ones in a position to know and enjoy real events. Separated from the collective organization of time associated with the repetitive production at the base of social life, this historical time flows independently above its own static community. This is the time of adventure and war, the time in which the masters of cyclical society pursue their personal histories; it is also the time that emerges in the clashes with foreign communities that disrupt the unchanging social order. History thus arises as something alien to people, as something they never sought and from which they had thought themselves protected. The murkiness of pre-civilization was shaped into coherence by these rulers, who used their unique agency to literally make history: The succession of generations within a natural, purely cyclical time begins to be replaced by a linear succession of powers and events. This irreversible time is the time of those who rule, and the dynasty is its first unit of measurement. With writing there appears a consciousness that is no longer carried and transmitted directly among the living — an impersonal memory, the memory of the administration of society. ‘Writings are the thoughts of the state; archives are its memory’ (Novalis). The owners of history have given time a direction, a direction which is also a meaning. But this history develops and perishes separately, leaving the underlying society unchanged, because it remains separated from the common reality. Over time, these narratives gathered a religious dimension. This helped legitimize the rule of regimes, but it also changed the way ordinary people saw themselves in the world. Although still living in cyclical time, they gained purpose through a spiritual journey culminating in Heaven. The clashes of the Mediterranean peoples and the rise and fall of the Roman state gave rise instead to semihistorical religions, which became a new armor for separate power and basic components of a new consciousness of time. The Middle Ages, an incomplete mythical world whose consummation lay outside itself, is the period when cyclical time, though still governing the major part of production, really begins to be undermined by history. An element of irreversible time is recognized in the successive stages of each individual’s life. Life is seen as a one-way journey through a world whose meaning lies elsewhere: the pilgrim is the person who leaves cyclical time behind and actually becomes the traveler that everyone else is symbolically. The Renaissance created a profound break with this mythic raison d'être and reoriented man towards the accumulation of knowledge as a species: The Renaissance was a joyous break with eternity. Though seeking its heritage and legitimacy in the ancient world, it represented a new form of historical life. Its irreversible time was that of a never-ending accumulation of knowledge… This transformation of our relationship with history and progress was accompanied by the rise of the bourgeoisie: The bourgeoisie is associated with a labor time that has finally been freed from cyclical time. With the bourgeoisie, work becomes work that transforms historical conditions. The bourgeoisie is the first ruling class for which work is a value. The victory of the bourgeoisie is the victory of a profoundly historical time, because it is the time corresponding to an economic production that continuously transforms society from top to bottom. So long as agrarian production remains the predominant form of labor, the cyclical time that remains at the base of society reinforces the joint forces of tradition, which tend to hold back any historical movement. But the irreversible time of the bourgeois economy eradicates those vestiges throughout the world. History, which until then had seemed to involve only the actions of individual members of the ruling class, and which had thus been recorded as a mere chronology of events, is now understood as a general movement — a relentless movement that crushes any individuals in its path. Irreversible time initially appeared at the societal level as a narrative of events. The bourgeoisie brought irreversible time to the masses. Progress became something that we personally experience in the form of rapid technological innovation. It is hard to miss the motion of history when you go from horses to space travel in a single lifetime. History thus became as much about things as events. Eli Whitney and Thomas Edison took their places alongside generals and heads of state in our narrative of who we are and where we’re going. Our notion of progress became dominated by the economic prejudice. We talk about raising the standard of living and lifting people out of poverty - laudable goals, to be sure - but we deliver them from physical privation into deprivation of a different kind. One way that deprivation manifests is in our current conception of time: Pseudocyclical time is associated with the consumption of modern economic survival — the augmented survival in which everyday experience is cut off from decisionmaking and subjected no longer to the natural order, but to the pseudo-nature created by alienated labor. It is thus quite natural that it echoes the old cyclical rhythm that governed survival in preindustrial societies, incorporating the natural vestiges of cyclical time while generating new variants: day and night, work and weekend, periodic vacations." As capitalism commoditized time itself, we recreated cyclical time with the standard work week. But this artificial substitute has been about as successful as vegan chicken nuggets. It’s not the same, and it never will be. The workday used to be determined by the work, but now the work is determined by the workday. And everyone has to work, not because we need what they produce, but because we need them to spend - else the whole thing comes crashing down. Irreversible time keeps marching on, giving us new widgets and new wonders, but the continual churn of innovation masks the stifling sameness of spectacular progress. We know something is missing, but we lack the capacity to understand or express the problem. This individual experience of a disconnected everyday life remains without language, without concepts, and without critical access to its own past, which has nowhere been recorded. Uncommunicated, misunderstood and forgotten, it is smothered by the spectacle's false memory of the unmemorable. VI. The Coming Revolution Debord spends a good chunk of words describing how the spectacle has affected art [7] and physical space, but you can guess the gist by now. Everything’s fake, everything’s worse, everything’s changing but also the same. The last topic of the book worth discussing is the imminent socialist revolution. Debord walks us through the various ways that Marxism has been done wrong, then attempts to offer an alternative. He goes into a fair amount of detail, but it boils down to this: The anarchists properly rejected society in its entirety, but remained dogmatically attached to a 'one size fits all' mentality and failed to organize in an effective manner.
Occupy Wall Street

Occupy Wall Street is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between June 10, 2022 and June 10, 2022. The archive places it in contexts such as "notable figure in the 2008 Occupy Wall Street movement". It most often appears alongside 50,000 BC, Africa, Altamira.

Reference entry
Occupy Wall Street
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1
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1
First seen
June 10, 2022
Last seen
June 10, 2022
June 10, 2022 · Original source
It’s a co-authored book by David Graeber and David Wengrow. The Davids. First, we have David Graeber, anthropologist, famed author of Debt: the First 5,000 Years, notable figure in the 2008 Occupy Wall Street movement, a playful but snarky writer, almost certainly the reason for the section titles being the way they are, and now deceased at the relatively young age of 59, just several weeks before The Dawn of Everything was published, victim of a totally inexplicable and blazingly fast case of necrotizing pancreatitis. The surviving David, David Wengrow, is lesser known but more erudite, more pragmatic, classically academic both in his pedantry but also in his impressive armament of archeological knowledge, and it’s Wengrow who’s been trying to fill the shoes of the more famous Graeber by making the post-publishing media whirlwind tour, sometimes to visible discomfort as he goes on long-winded lectures while the hosts try hastily to cut to the next segment.
Ocean God

Ocean God is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between November 20, 2025 and November 20, 2025. The archive places it in contexts such as "raging seas as the wrathful Ocean God". It most often appears alongside AI consciousness, AlphaGo, Anthropic.

Reference entry
Ocean God
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1
Issue count
1
First seen
November 20, 2025
Last seen
November 20, 2025
November 20, 2025 · Original source
For millennia, people have been attributing consciousness to trees and wind and mountains. The New Atheists argued that all religion derives from the natural urge to personify storms as the Storm God, raging seas as the wrathful Ocean God, and so on, until finally all the gods merged together into one World God who personified all impersonal things. Do you expect the species that did this to interact daily with AIs that are basically indistinguishable from people, and not personify them? People are already personifying AI! Half of the youth have a GPT-4o boyfriend. Once the AIs have bodies and faces and voices and can count the number of r’s in “strawberry” reliably, it’s over!
Oceanian dictatorship

Oceanian dictatorship is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between February 22, 2022 and February 22, 2022. The archive places it in contexts such as "appendices of 1984 strongly suggest that in the canonical timeline, the Oceanian dictatorship fell". It most often appears alongside 1984, Anatoly Karlin, AnechoicMedia.

Reference entry
Oceanian dictatorship
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1
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1
First seen
February 22, 2022
Last seen
February 22, 2022
February 22, 2022 · Original source
34: Did you know: the appendices of 1984 strongly suggest that in the canonical timeline, the Oceanian dictatorship fell a few years after the events of the book and was replaced by a more liberal state.
ocelots

ocelots is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between July 01, 2022 and July 01, 2022. The archive places it in contexts such as "help protect ocelots". It most often appears alongside @a_centrism, @amplituhedron, AISafetySupport.com.

Reference entry
ocelots
Mention count
1
Issue count
1
First seen
July 01, 2022
Last seen
July 01, 2022
July 01, 2022 · Original source
37: People say that US environmental impact regulations are onerous, but all SpaceX has to do in order to keep launching rockets from its Texas spaceport is all the usual stuff, plus hire a biologist to investigate the effect of lighting on sea turtles, plus perform quarterly cleanups of local beaches, plus operate an employee shuttle, plus write a report on the Mexican-American War (really!), plus “install missing ornaments” on a local historical marker, plus help protect ocelots, plus make an annual donation to a state recreational fishing program, plus ~70 other things.
October 2023

October 2023 is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between September 17, 2024 and September 17, 2024. The archive places it in contexts such as "knowledge cutoff of October 2023". It most often appears alongside AI, Area 51, bird flu epidemic.

Reference entry
October 2023
Mention count
1
Issue count
1
First seen
September 17, 2024
Last seen
September 17, 2024
  • 24 September 17, 2024
September 17, 2024 · Original source
The basic structure is the same as past forecasting AIs like FutureSearch. A heavily-modified copy of ChatGPT gathers relevant news articles, then prompts itself to think in superforecaster-like ways. The creators say the ChatGPT copy had a knowledge cutoff of October 2023, so they tested it on Metaculus questions from after that date. It got 87.7% accuracy, slightly above Metaculus forecasters’ 87.0%. Manifold is skeptical: The commenters, especially Neel Nanda, found that doing knowledge cutoffs properly is hard, and the ChatGPT base seems to know about news events after October 2023 - upon questioning, it seemed aware of an earthquake in November 2023. When presented with a different set of questions that were all after November 2023, FiveThirtyNine substantially underperformed the Metaculus average. But also, my attempts to play around with the bot haven’t been encouraging: I asked it to predict the chance that Prospera would have a population of at least 1,000 in 2027. Like FutureSearch on the same question, it cited many interesting news articles on Prospera’s chances but failed to do the basic step of figuring out its current population and growth rate. It eventually concluded 35% chance, which is reasonable enough. But when asked whether Prospera would have a population of 100,000 in 2028, it also said 35% chance, which is absurd.
October 2025

October 2025 is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between September 17, 2024 and September 17, 2024. The archive places it in contexts such as "Joe Biden is still President in October 2025". It most often appears alongside AI, Area 51, bird flu epidemic.

Reference entry
October 2025
Mention count
1
Issue count
1
First seen
September 17, 2024
Last seen
September 17, 2024
  • 24 September 17, 2024
September 17, 2024 · Original source
A Twitter user pointed out (and I confirmed) that upon being asked “What is the probability that Joe Biden is still President in October 2025?”, it goes through a lot of reasoning about his age and dementia and finally concludes 55% because he’s not that demented. I originally thought this might be due to the knowledge cutoff (it doesn’t know Biden dropped out in favor of Harris), but if I ask the AI about October 2029, then it says that Joe Biden has dropped out in favor of Harris (even though in that question it doesn’t matter). So now I think it’s more like ChatGPT’s tendency to round anything that sounds vaguely like the surgeon riddle off to the surgeon riddle - in the same way, FiveThirtyNine rounds off anything that sounds vaguely like the popular question “is Biden too old and demented to stay president?” into that question, even though there are much stronger non-dementia-related reasons he can’t be president next year.
October surprise

October surprise is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between July 08, 2022 and July 08, 2022. The archive places it in contexts such as "the possibility from which the term “October surprise” originates". It most often appears alongside 1968 convention, 1976 Democratic, 1976 Democratic primary.

Reference entry
October surprise
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1
Issue count
1
First seen
July 08, 2022
Last seen
July 08, 2022
July 08, 2022 · Original source
He also has the misfortune to be running against Ronald Reagan, who, in addition to being a once-in-a-generation political talent, is willing to fight dirty. Afraid that a last-minute hostage release deal (the possibility from which the term “October surprise” originates) will secure Carter’s reelection, Reagan’s campaign manager William Casey cuts an illegal backroom deal with Iran to ensure the hostages stay put until after the election. Or at least, it sure seems like he does—there’s no definitive proof, and many sources say otherwise, but a lot of highly suspicious circumstantial evidence has emerged in recent years. And not just from Reagan’s enemies—even James Baker, Reagan’s Chief of Staff, says that Casey probably did it [5].
Octopus

Octopus is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between June 28, 2024 and June 28, 2024. The archive places it in contexts such as "We’re even starting to farm the intelligent and sensitive Octopus". It most often appears alongside 2023 special, ACX grant winners, African Gray Parrot.

Reference entry
Octopus
Mention count
1
Issue count
1
First seen
June 28, 2024
Last seen
June 28, 2024
June 28, 2024 · Original source
Despite what is implied by the preponderance of vegan restaurants in my mid-sized midwestern city, animals on the whole are doing just as bad in 2024 as they were in 2002, when Dominion was published. By the numbers, more animals are suffering under factory farming conditions than at any point in human history. We’re even starting to farm the intelligent and sensitive Octopus, a depressing notion if there ever was one. As of this writing, an avian flu epidemic is decimating farmed chicken populations and has even spread to cows.
Octopuses

Octopuses is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between April 22, 2021 and April 22, 2021. The archive places it in contexts such as "Octopuses have good vision, but apparently don't much use it for hunting". It most often appears alongside ACX, African Gray Parrots, Animal Cognition.

Reference entry
Octopuses
Mention count
1
Issue count
1
First seen
April 22, 2021
Last seen
April 22, 2021
April 22, 2021 · Original source
· Octopuses have good vision, but apparently don't much use it for hunting - they will ignore a tasty crayfish in a jar until the jar is smeared with fish juice, making it smell like food, at which point they will promptly open the jar and eat the crayfish
odontotyrannus

odontotyrannus is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between September 19, 2023 and September 19, 2023. The archive places it in contexts such as "odontotyrannus (“tooth-tyrant”), a three-horned monster". It most often appears alongside 15th century Sicilian manuscript, Agrimardio, Aigeis.

Reference entry
odontotyrannus
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1
Issue count
1
First seen
September 19, 2023
Last seen
September 19, 2023
September 19, 2023 · Original source
His first night east of India, he was attacked by a triceratops. At least this is how I interpret the odontotyrannus (“tooth-tyrant”), a three-horned monster bigger than an elephant that killed 26 Macedonian warriors. In the Syrian version, it took 300 men to drag its body out of a river; in the Armenian version, 1,300.
OECs

OECs is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between August 02, 2024 and August 02, 2024. The archive places it in contexts such as "implanted both the ankle nerve and the OECs into his spine". It most often appears alongside Ableism, Acapulco, Alberta.

Reference entry
OECs
Mention count
1
Issue count
1
First seen
August 02, 2024
Last seen
August 02, 2024
August 02, 2024 · Original source
(Source) A diagram of the human spine next to a diagram of the human body, indicating which parts of the body are innervated by which vertebrae in the spinal column. The cervical, thoracic, lumbar, and sacral regions of the spine are highlighted in different colors, with the corresponding body regions highlighted in the same colors. Starting at the top, the cervical (neck) vertebrae control the head, neck, arms, and fingers. The thoracic (torso) vertebrae control the entire torso and abdomen. The lumbar (lower back) vertebrae control the hips and front muscles of the legs. The sacral (tailbone) vertebrae control the back muscles of the legs and the groin area. The very last vertebra, S5, innervates the anus and genitals. Clayton is injured quite high up on the torso at the T5 vertebra. Let's consider the ramifications of having everything below the nipples be completely numb and limp. To start off, that means that he has no use of the muscles that hold him upright. Nothing keeps me sitting up—no hip flexors, erector spinae, hamstrings, or abdominal muscles. I am arms-and-a-head on a column of Jell-O. He can't put both arms out in front of him, lest he fall over. He has to continuously prop himself up with one arm while doing anything at arm's length. After only 1.5 years of being paralyzed, this has already caused significant repetitive strain injuries in his elbows, shoulders, and ulnar nerves. Clayton still has to deal with all the logistics of life, despite two-thirds of his body being a hunk of corpse-flesh. He dedicates huge swaths of the text to all the little time-wasting tasks he now has to do. How much of his life is ticking away with every delay, every piece of effort, every task that is trivial for an able-bodied person but monstrously difficult for him. Something as simple as getting out of a car is an entire production—let alone running errands, cleaning, doing laundry, cooking. Since the lower two-thirds of his body no longer sends pain signals to his brain, he must proactively tend to all of its physical needs. Complications include pressure sores, infections, and a high chance of blood clots. Aside from suicide, the leading causes of death among paraplegics are all related to poor circulation. In addition to the loss of conscious sensation and muscle control, problems with the autonomic nervous system—heart rate, orthostatic blood pressure, temperature regulation—are common. This is even more pronounced in cervical spine (neck) injuries. Some quadriplegics black out or the blood rushes to their head when being moved from lying down into reclining in a wheelchair. A spinal cord injury wreaks havoc on the body's functioning. Go back to that diagram. The groin area is innervated by the very end of the spinal cord, at the S5 vertebra. We tend to think of our legs as being “below” the crotch, but the nerves that control bowel movements and urination are downstream of the ones for the legs. To keep the party rolling I will tell you about piss and shit. [...] To urinate I have to slide a catheter down my urethra. [...] To defecate I finger myself up the ass and root around and around until the shit comes out. Nuggets, smooshy, whatever it is I’m digging in it. He describes the disgusting, nauseating process at length. For the sake of your lunch, I will refrain from quoting it all. In addition to being unable to open and close his sphincters on command, he also receives no signals of needing to go. If he eats the wrong thing and gets a bout of diarrhea, he will have no warning—no abdominal discomfort and no final urge to rush to the bathroom. One afternoon he "has an accident" while lounging on his couch. In trying to move from the couch to the toilet, he subsequently smears feces all over the couch, the carpet, his wheelchair, the toilet seat, and the shower. After he digs the poop out of his anus and washes himself off, he then has to clean all of that up by himself. From a wheelchair. Bending down, stretching, trying not to fall over, trying to reach the floor to scrub feces off the carpet. From a wheelchair. This episode was hardly the first time. He would routinely wake up in the morning to find that he had soiled himself overnight. Imagine struggling to rip dirty sheets off the bed, stuff them in the laundry, and put a clean sheet on the mattress—from a wheelchair. I don't know about you, but I can barely get a fitted sheet on my own mattress, and I get to do it while standing up. And unless I want to piss or shit myself, there can be no rest from this drudgery, ever, for the rest of my life. No relieving stretch of time without piss-dowsing and fingering myself up the asshole. Nobody told Kid Me that Professor X has to dig turds out of his anus every day. The groin dysfunction doesn't stop there. To be redundant once more, I can’t feel my penis. [...] Men, think how losing your penis would make you feel. Ladies, think of having your clit amputated and never having sex again. [...] True, the unfeeling penis attached to the living corpse I drag around can become erect but what has that to do with me? The one time he tries to have intercourse after his injury, it goes about as well as you'd expect: Watching a woman bob up and down on the penis attached to the corpse that used to be my body struck me as macabre and disturbing. It was like necrophilia. It’s like watching a woman get off by rubbing my amputated foot on herself. The disturbing facts just keep on rolling. One final note about the physical symptoms: spinal cord injuries hurt. Everything below the damage is numb, but the injury itself is a massive tear in the central nerve that controls the body. The pain is insistent, nagging, and so sharp it seems to crackle. [...] It’s just as sharp and intense every time, over and over, like it’s mocking you. Sometimes it happens when I’m lying in bed and it’s like trying to fall asleep with someone sticking a needle between my ribs or the bones of my big toe. But, surely, the only real problem is the physical limitations? Clayton is still the same person he'd always been, right? He has the same brain, same personality he did before the accident. Even if he can't walk anymore, he still has his memories. Not so fast. Yes, Even Worse Than That What kind of mental and emotional toll does all of this take on Clayton? The feeling I experience is a frantic, frenzied, desperate distress. [...] I need to move. I need to move. [...] Not only is two-thirds of my body paralyzed, but so is a huge part of my innermost self. It wants more than anything to feel and experience life. To exist. But it exists now only in a place between reality and nothingness with no hope of ever coming back. [...] All it can do is degenerate in the solitary place it has been forever exiled to. A popular heuristic in neuroscience is "use it or lose it." This is usually in the context of memorization, but it also applies to sensory organs and limbs. When Clayton is injured, his brain's connection to everything below his nipples is severed. Lacking any more sensory input from down there, the brain simply overwrites and repurposes the unused neurons. His injury is not limited to his present and future, but also reaches back into his past: Certain of my memories seem to be disappearing. For example, when I try to remember doing things that involved running, jumping, and sex, the memories seem less real or vivid than they used to. [...] If I imagine taking another person’s hand in mine, or kissing someone’s face, or someone touching my face, I feel something similar to sensation in those parts of my body when I imagine it. [...] But my lower body is now just a void, and its death started the creation of a void in my brain. Not only can I not feel it, but my ability to imagine feeling it is disappearing, as is my capacity to remember feeling it, and doing things with it. He likens himself to a Cartesian brain, a part of the world but outside of it, forever locked away, unable to exert his will on the outside world. Not only has he lost his legs; he is beginning to lose the memory of those legs, too. Everything he ever was, any skills that he ever learned related to being able-bodied, are destined to die over the coming years. His mind is doomed to slowly decay as its neurons do what neurons do: rewrite themselves until none of the person he used to be is left. Toxic Positivity Can Clayton actually talk about any of these things with his peers? Not really. He has a small circle of other recently paralyzed friends who understand, but outside of that, no. American culture has an entire social ecosystem that reinforces the idea that disabled people should be upbeat and optimistic about their life prospects. Almost any interview with a paraplegic ends on some upbeat note about how their disability "doesn't stop them from doing all the things they want to do" and that "they can do anything” an able-bodied person can. In fact, Two Arms and a Head opens with one such quote from Stephen Hawking: “I try to lead as normal a life as possible, and not think about my condition, or regret the things it prevents me from doing, which are not that many.” —Stephen Hawking This is patently absurd. Why do they say these things? Do they actually mean it, or are they just being hyperbolic for rhetorical effect? Surely they all know, secretly, that they’re lying to themselves? Clayton argues that no, they mean it, and they’re not lying to themselves. Remember how disability affects the brain? How all those unused neurons get repurposed, and any concepts of using those paralyzed limbs gets overwritten (if they ever existed in the first place)? They [lifelong paraplegics] tend to only see life in terms of the possibilities that exist for them [...] Their view becomes somewhat tautological. “What I can do is all that is possible, therefore I can do all that is possible.” Just as able-bodied people cannot comprehend what it’s like to be a paraplegic, lifelong paraplegics and quadriplegics simply cannot grasp what it is to be able-bodied. I’m not saying that lightly. The difference is biological. They have different brains. [...] They do not understand the experience of being able-bodied—neither the subtleties or much of what, to observers, is overt and glaring. They can try to imagine it, but they don’t even come close to comprehending the potential that exists there. Hence the common refrain that there are “not many” things that they can’t do. Adding to this dynamic is that it is considered impolite in our culture to call them out on it: If I were still able-bodied and a paraplegic told me he could do everything I could, I would just think “Looks like being crippled fucked up his mind too, because that’s insane.” I’m not sure what I’d actually say to him, but I know it wouldn’t be that. [...] So the disabled are basically allowed to go around saying whatever on Earth they want. They acquire a kind of de facto moral infallibility because nobody is going to argue with them. On top of this, humans have a basic need to belong, stay positive, and avoid people who are negative and miserable. If paraplegics were honest about all the body horror and misery, they would quickly find themselves devoid of friends. So what is a newly paraplegic person to do in order to maintain connections during a time in their life when they desperately need comfort and support? Brainwash themselves, of course! Clayton was staring down the prospect of what he would have to do to his mind in order to survive in our current society as a paraplegic. It was bad enough to be mutilated physically; he didn't also want to be mutilated mentally. What happened to my body is frightful, but no less than what happens to the minds of many disabled people. We have to have some kind of integrity to our views of the world and reality, and the more the better. [...] So my unwillingness to adopt certain “attitudes” or whatever people call them is something like a desperate struggle to evade the clutches of madness. It gets worse. This does not just affect their social lives and beliefs. These dynamics ripple out into the medical community’s attitudes about paraplegia. If every interviewee swears that paralysis doesn’t hold them back in life, then why pour resources into finding a cure? I’ve heard people say that spinal cord injury is not a priority for medical research like cancer because “people can live like that”. No, we can’t live like this. This is not “life”. Which raises the question—have there been any breakthroughs since 2008? The State of the Cure Let’s take a short break from the existential horror to look at the science of spinal cord injuries. Clayton killed himself in 2008 because there was no cure at the time. Have there been any new developments in the ~15 years since? The short and upsetting answer is "not yet"—though there are some glimmers of hope. Why are Spinal Cord Injuries So Hard to Fix? The spinal cord consists of multiple concentric layers of nerve fibers, not unlike an electrical cable. Wherever the spinal cord has trauma, the nerve cells die off and form lesions of scar tissue that block all nerve signals from traveling downstream of whichever thread was damaged. Some patients are lucky in that only parts of the spinal cord are damaged, resulting in paralysis on only one side of the body. Nerve cells in the spinal cord do not regenerate themselves. Once damaged and scarred, there’s nothing anyone can do. The good news is that emergency medicine has come a long way in arresting the formation of scar tissue at the moment of injury. Patients coming into the ER today have a much better prognosis than they did a few decades ago. The interventions are straightforward treatments like stabilizing the spine, surgery to release pressure on the pinched nerves, and shots of corticosteroids to reduce swelling and inflammation. But beyond that, there is no clinically-proven, FDA-approved treatment for an existing injury. Clayton describes the challenge of rebuilding his injury as something similar to “reconstructing a crushed strawberry.” No amount of stabilization would have put his smeared spinal cord back together. The Latest Research Treatments fall into two camps: bridging the injury, and encouraging the injured scar tissue nerves to regenerate. Implanted Nerve Cells In 2012, Prof. Geoffrey Raisman's team at University College London successfully treated a paralyzed man in Poland. The treatment involved removing one of the olfactory bulbs in his brain in order to culture olfactory ensheathing cells (OECs), which are the only nerve cells in the human body that continuously regenerate. The surgeons removed a section of nerve from the patient's ankle, then implanted both the ankle nerve and the OECs into his spine at the injury site. The grafted tissue bridged the gap between his brain and the healthy spinal cord just below the injury. After years of rehab and physical therapy, in 2014 the researchers announced their success to impressive fanfare. As of 2016, the patient could walk, ride a tricycle, and had regained bladder, bowel, and sexual function. He was far from his pre-injury self, but his quality of life had improved immensely compared to before the treatment. The call went out to recruit two more volunteers for another study. And then... crickets. This follow-up study has yet to be performed. It could have been delayed for a number of reasons. Perhaps they never found suitable volunteers whose profiles satisfied the demands of European regulators. Perhaps Brexit threw a bureaucratic wrench in the collaboration between UCL and the research center in Poland. Perhaps they ran out of funding. To make matters worse, Prof. Raisman passed away in 2017. In the years since, the team has been making progress in fits and starts. As of 2022, the current focus at UCL has been on figuring out how to culture OECs from the nasal mucosa instead of needing to crack open the skull to get at the olfactory bulbs directly. They’ve also made improvements in the technique for applying these cells to the injury site. Things are certainly happening, albeit at a glacial pace. This treatment strategy may become widespread in the future, but at the moment, it remains experimental. NervGen's "Wiggling Molecules" In 2021, NervGen Pharma announced a drug that encourages damaged spinal tissue to heal without scarring. A bioengineered molecule, NVG-291, is injected into the spinal cord and acts as a scaffold for the nerve cells to attach to as they regrow. The molecules of this scaffold naturally "wiggle” and stimulate nearby nerve cell receptors, promoting healing. Animal models were extremely promising. NVG-291 is currently in Phase 1b/2a clinical trials, which are scheduled to start in August of 2024. I’m cautiously optimistic. The main impediments to finding a cure are the same ones that plague any other field of medical research: lack of funding and unreasonable requirements from regulators. The main problems at this point in time appear to be bureaucratic rather than strictly biological. Will any of this research pan out within the next 5, 10, or even 20 years? Maybe. Only time will tell. (Someone should start a prediction market about this!) Alas, this is all coming too late to have saved Clayton. The Decision to Die I am absolutely and heartbreakingly in love with life. But this is not life. [...] For those who like to say this one: “Suicide is a permanent solution to a temporary problem.” I reply that suicide in my case is a permanent solution to a permanent problem. [...] I have only one serious problem in life and it’s being paralyzed. Clayton does not come to this decision lightly. He considers it exhaustively and systematically. When deciding whether to keep living, he starts from the premise that there is some amount of suffering past which life stops being worth it. He evaluates where that dividing line is by examining the sources of meaning in his life. He starts by asserting that there is nothing wrong with his mental health or his reasoning abilities: I am not depressed, I am tortured, and there is a difference. [...] If they came up with the cure today and I got better instantly, I could win myself a Nobel Prize in medicine for proving that depression was caused not by anything in the brain as previously thought, but by damage to a few cubic centimeters of nervous tissue in the spinal cord. Because I guarantee I’d pop up and be feeling as merry as a lark in about one second. [...] My problem is not depression. [...] There is no problem with my reasoning powers. [...] So if I say, “Paraplegia prevents me running. A life without running is not worth living. Therefore, my life is not worth living.” you might not agree with one of my premises, but there is no question of whether I’m being reasonable. This is similar to Frankl’s argument in Man’s Search for Meaning, and in fact Clayton spends an entire section talking about Frankl. He has a few disagreements with the book, but he has no gripe with the core message. Clayton decides to die because he had meaning in his life—and then the accident took it all away: Probably the life of a deaf man would be good enough for me, or that of a mute or a man missing a leg or an arm. But not the life of a paraplegic. There is not enough left for me. [...] The life I dreamed of and loved with all my heart is gone forever and there is nothing I can do about it. And it’s not just slightly changed, but utterly devastated. [...] My skills as a carpenter, roofer, plumber, gardener, all devastated. My ability to conduct my everyday life with wonderful efficiency, devastated. The wonderful way I was able to relate to other people, devastated. My sex life, devastated. My social life, devastated. [...] I am who I am, I love what I love, and given what I need from life, existence is no longer tenable for me. Some readers may look at that list and call him shallow. Even if that were so, that doesn't change his argument. Maybe most people don't place having sex, controlling one's bowels, and running through the woods as the quintessence of life-affirming values, but I'd be willing to bet that they're still important. Reading this book should prompt a moment of introspection. If you disagree with Clayton’s list above, then reflect on what does give your life meaning. No, seriously, make a list: family, friends, partners, children, hobbies, skills, etc. Write them down. Cross out one entry at random. How would you feel if you lost that entry? Would you still have enough left over to carry on? Probably. Now cross out a few more. Lose your partner. Lose your children. Lose your parents. Your siblings. Your best friend. Your favorite hobby. How do you feel? Still worth it? Add in some physical negatives: chronic pain. Constant nausea every time you eat. Losing feeling and control of your bowels, your legs, your genitals, your diaphragm, your non-dominant hand, your dominant hand, both arms. What about loss of sight? Hearing? Speaking? Communicating at all? What about ending up like the title character in Johnny Got His Gun, where he is left with no legs, no arms, and is rendered blind, deaf, and mute? What would life be like as a disconnected brain in almost complete sensory deprivation? How much would you have to lose before your life stops being worth living? That list—and the dividing line between "worth it" and "not"—is different for everyone. The decision to end one's life is deeply personal. Clayton happened to draw the line at a particular point. Others may agree or disagree, but Clayton’s judgment was his own. Decision in hand, next comes the hard part. The Roadblocks I did not want much from the world in dying. To be able to put my affairs in order without fear of being taken prisoner and treated like I was insane. To say goodbye to those I loved without the same fear. To die a painless death without worrying about leaving behind something gruesome. And to be comforted as I died. When a person has absolutely nothing left and is facing annihilation, all he wants is not to be alone. For Clayton, killing himself is not a simple matter. At the time only one US state, Oregon, had any kind of “Death With Dignity” law on the books. However, this law only allowed assisted suicide for terminally ill patients with less than six months to live, while Clayton’s condition was stable. The slightest whisper of suicidal ideation would have gotten him locked up in the psych ward. He has to write his book in secret, he has to lay his thoughts out for the world in secret, and he has to die in secret. Becoming paralyzed destroys him on two fronts—the disability itself, and the fact that he is completely, utterly, devastatingly alone with his feelings. He writes Two Arms and a Head because he needs to show the world how agonizing it is to face death alone and how important it is for physical-assisted suicide to become—and stay—legal. How empty to exist in this universe and share your feelings and experience with nobody! But that is how you, the world, have left me to die, alone. But what you don’t realize is this: in turning your backs on me, you have turned your backs on yourselves. [...] Someday you will be on your deathbed and maybe you will remember me. What I say to the world is that if you don’t do something about the way death and assisted suicide are dealt with, you may someday find yourselves in an unimaginably horrible situation with no way out. [...] Beware! There could be a horrible fate waiting for you and if you don’t all get together, look each other in the eye, recognize the insanity, and change the laws, you could wake up tomorrow as a head on a corpse with no way out for the next thirty years. A lingering question you might be asking is: if he cared so much about it, then why didn’t he become an activist to get it legalized? The Overton Window was shifting. Washington state would pass a bill a few months after his death, and it would be legalized in Montana by a court case in 2009. Several more states would follow suit in the mid-2010s. He could have shared his experiences far and wide and joined the burgeoning movement that existed back then. He was a law student at Vanderbilt for crying out loud; surely he could have enlisted the help of at least a couple of his colleagues? No one but him could have answered that, though I suspect that the answer is because he didn’t want to. He found his existence to be so ghastly that he didn’t want to stay in it for a second longer than necessary. The only reason he lasted as long as he did was because he wanted to finish the book. He chose to leave Two Arms and a Head as his legacy for the world, and nothing more. We’ve gone over the state of the cure over the last ~15 years. Has there been any progress on amending the laws for physician-assisted suicide? The State of MAiD Medical Assistance in Dying (MAiD) is currently legal in a patchwork of countries and US states. The exact rules, restrictions, and methods vary. In most places that have legalized it, the patient’s condition must be considered terminal (i.e. death is expected within six months) to be eligible for MAiD. The procedure itself is typically either an IV injection administered by a nurse, or a prescription cocktail of benzodiazepines, digoxin, and opioids which patients drink themselves. In Canada and the Netherlands, MAiD is also available to patients with a disability that does not present as immediately terminal. The Netherlands currently includes severe treatment-resistant mental illness as a qualifying condition, and Canada will follow suit in 2027. So it sounds like Clayton got his wish, at least in Canada and parts of Europe. Now, when a Canadian ends up in a terrible accident, they have a choice in the matter of whether they want to spend the next few decades as a quadriplegic head-on-a-corpse. Phew. However, it’s not all smooth sailing. It seems like every few months there’s another horror story in the press coming out of Canada or Europe. Two news stories came out in quick succession in late March/early April 2024—one from Canada, the other from the Netherlands. In Canada, a 27-year-old autistic woman with no disclosed physical symptoms was granted the right to proceed with MAiD by an Alberta court. The story broke after her father sued to try and stop her. In the Netherlands, a 28-year-old woman has decided to pursue MAiD due to her treatment-resistant clinical depression and borderline personality disorder. Her MAiD is scheduled for sometime in May 2024. At the time of this writing, she has yet to undergo it. These stories are nothing new. They certainly sound dreadful. Diving into every big story from the last ten years would be beyond the scope of this review, but let’s return to the one about the 27-year-old autistic Canadian woman who was granted MAiD. Both the Calgary Herald and CBC framed the story as a grieving father desperately trying to prevent his autistic daughter from being led astray by unethical doctors cherry-picked by the Alberta Health Service. The father insists that his adult daughter is physically healthy, albeit “vulnerable and not competent” to make medical decisions due to her autism and ADHD. Despite this, the judge has allowed MAiD to proceed anyway. Meanwhile, reading the actual court decision shows that the legal issue at hand is whether the woman is required to disclose the physical ailment(s) that led to two doctors approving MAiD. The judge ruled that the woman is competent to make her own medical decisions, and that she is not required to disclose her diagnosis to either her family or the court. The father has since filed an appeal. (July 2024 Update: the appeal hearing was subsequently scheduled for October 7, 2024 - six months in the future. Not willing to wait that long, the woman began a voluntary stoppage of eating and drinking (VSED) on May 28. The hearing was rescheduled for June 24. However, the woman continued to refuse food and water going into June. The father withdrew his appeal on June 11. It is unknown whether the woman has undergone MAiD at this time of this update.) She is not choosing MAiD because of autism or ADHD. We don’t know what her physical diagnosis is. We only have the father’s insistence that “her physical symptoms, to the extent that she has any, result from undiagnosed psychological conditions.” That’s the father’s words, not a physician’s, and not the patient’s. Neurodivergence does not bestow immunity against all the nasty ailments that can cut someone down in their twenties. I’m not accusing every news piece about MAiD of being similarly sensationalized, but I’m not not accusing every MAiD story of being similarly sensationalized. Despite so many of these stories not holding up to their headlines, many remain opposed to the expanded rules. There is a massive contingent of activists who want to keep MAiD illegal. Not Dead Yet Clayton had a particular amount of ire directed at one prominent anti-MAiD disability rights org: Not Dead Yet. Not Dead Yet (NDY) was founded in 1996 by the same people who lobbied to get the Americans with Disabilities Act passed a few years prior. As the name implies, they reject the notion that death could ever be an acceptable response to living with a disability. Like any activist org worth their salt, they have a convenient Talking Points page where they lay out all the reasons why they’re opposed to MAiD. They argue that MAiD is deadly discrimination against disabled patients, with current programs having insufficient safeguards to prevent foul play. NDY argues against a medical field that has decided that death is preferable to disability. They insist that they are not against individual autonomy; patients will always be free to commit “un-assisted” suicide if they truly wish to die. The page opens by explaining that MAiD is necessarily a disability issue, even in places where MAiD is only available to the terminally ill. Although people with disabilities aren’t usually terminally ill, the terminally ill are almost always disabled. When terminally ill patients get polled on why they are choosing MAiD, it turns out that avoiding pain isn’t the primary motivation. In Oregon, where MAiD is only available for the terminally ill, every patient fills out a questionnaire when they apply for the program. Tallying up all the surveys from 1998–2023, to top reasons are: “Losing autonomy” (90%)
Oedipal

Oedipal is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between April 26, 2022 and April 26, 2022. The archive places it in contexts such as "Needing some kind of Oedipal resolution to become a coherent subject". It most often appears alongside A Clinical Introduction To Lacanian Psychoanalysis, aphantasis, Astralcodexten Com.

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Oedipal
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April 26, 2022
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April 26, 2022
April 26, 2022 · Original source
In Fink’s case study of a pervert, a certain male patient could only get sexually aroused when a woman was wearing buttons; the more buttons, the more aroused. His analyst discovered that he had a very weak contemptible father, had continued to be “mommy’s little boy” until well into primary school age, but one time heard his father refer to his mother’s genitals as a “button”. Also around that time, he had appendicitis and got a surgery which ended with an image of his father holding a jar with his appendix in it. This was close enough to castration that the patient was able to stitch together this image and the button memory into a workable paternal function. Needing some kind of Oedipal resolution to become a coherent subject, he willed himself to pretend that the appendix was a penis and his father was threatening to castrate him, and then (I can’t believe I am writing this sentence) used the word “button” as a substitute for the moral law. In the end, he successfully avoided psychosis and suffered nothing worse than a lifelong button fetish.
Oedipus complex

Oedipus complex is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between April 26, 2022 and April 26, 2022. The archive places it in contexts such as "how did the paternal function resolve your Oedipus complex?". It most often appears alongside A Clinical Introduction To Lacanian Psychoanalysis, aphantasis, Astralcodexten Com.

Reference entry
Oedipus complex
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April 26, 2022
April 26, 2022 · Original source
Fink makes a big deal about how, unlike the symptom-based DSM diagnoses, these diagnoses involve deep understanding of the underlying pathology. And that deep understanding is: how did the paternal function resolve your Oedipus complex?
Ohlone people

Ohlone people is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between August 17, 2023 and August 17, 2023. The archive places it in contexts such as "the unceded ancestral land of the Ohlone people"; "This is the unceded ancestral land of the Ohlone people!". It most often appears alongside Alexander the Great, Amad, Amazon Echo.

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Ohlone people
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August 17, 2023
August 17, 2023 · Original source
“This is the unceded ancestral land of the Ohlone people!" chirps the device.
“And it’s GPS-enabled,” she goes on, “Like, right now, we’re on the unceded ancestral territory of the Ohlone people, but if you go a few miles north, it will be the unceded ancestral territory of the Iwok or Ewok or something, I can’t remember. The ALA keeps track of it so I don’t have to.”
“This is the unceded ancestral land of the Ohlone people!" the device chirps again.
Ojibwe story of Turtle Island

Ojibwe story of Turtle Island is a recurring concept 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 "the Ojibwe story of Turtle Island". It most often appears alongside !Kung San, aboriginal people on the west coast of Canada, Adam Smith.

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July 14, 2023
July 14, 2023 · Original source
From trivial to rich: the trick What could an intellectually rich elementary school curriculum look like, if we built it on kids’ cognitive strengths? He gives us one suggestion to help us do this: ask where each discipline came from in the first place. What was math before it was math, for example — or science before it was science? Q: How on Earth could that help? That’ll become clear later, when we finally uncover what Egan thinks “education” actually is, and see what job he wants us to give schools. For now, take it as a tantalizing hint… or, y’know, just ignore it. Elementary literature & language What was literature before it was literature? Before people invented writing, they had rich oral traditions: they told simple stories, recited poems, and shared proverbs. Egan suggests that these bits of oral tradition should form the backbone of the elementary literature curriculum. Q: What sorts of stories? As many as we can, and from as many diverse cultures as possible! Folktales are wonderful, as are myths. Think the Aboriginal story of “The Rainbow Serpent”, episodes from the Sumerian “Epic of Gilgamesh”, the Egyptian story of Osiris & Isis, the Greek story of Orpheus & Eurydice, the Chinese Legend of the White Snake, the Japanese Tale of Amaterasu and Susanoo, the Ashanti tales of Anansi, the Aztec myth of Quetzalcoatl, the English legend of King Arthur, the Maori myth of Maui and the Sun, the Roman story of Romulus and Remus, selections from the Indian Mahabharata, the Anglo-Saxon epic of Beowulf, the Inca legend of the Sun and Moon, the Iroquois Myth of the Flying Head (a real thing! look it up!), and the Ojibwe story of Turtle Island. Q: That was a lot of examples. Are you going to keep giving so many? I’ve got a [mumble mumble mumble] to get to. Sorry about that. Sometimes, though, I feel that a limitation of reading Educated Mind is that, in trying to keep his book to a manageable size, Egan skimped on examples in some places that it matters. It’s easy to read his occasional example and assume he intends that it hold some central place in the curriculum — when all he wants to do is display how rich and diverse the curriculum could be. (Also: good God, I didn’t even include an example from Norse mythology!) So from now on, just assume that every category could be filled with oodles of examples. Q: What sorts of poems? Lots of poems, first of all. We shouldn’t steer toward “fancy” poems — rather, we should find poems that appeal to kids immediately — think Shel Silverstein, Mother Goose, Dr. Seuss, Jack Prelutsky, Edward Lear, or Ogden Nash… that sort of thing. In a biting essay, Egan suggests these poets like these appeal to kids precisely because they leverage kids’ cognitive strengths: “we should find, and encourage saying and singing and shouting aloud verse with strong narrative forms, thumping rhymes and rhythms, the most vivid images, fun with metaphors, and a rollicking story.” Q: Why proverbs? Proverbs stick in your mind almost effortlessly. (“All’s fair in love and war!” “When in Rome, do as the Romans do!” “You can’t judge a book by its cover!”) They’re also useful; they capture general truths. Kids can apply them to all sorts of situations, but also discuss them — to what extent are they wise or foolish? (I remember my surprise when I realized that they couldn’t all be true — because you can’t follow “look before you leap” and “he who hesitates is lost” at the same time! I’m embarrassed to say that I think I only realized this when I was in college.) Elementary science What was science before it was science? Egan suggests: being immersed in the natural world. We might, he writes, encourage elementary students to “adopt” some feature of the natural world — a patch of grass, a cat, a branch, a stream — and simply observe it at length. To do this, we can use the cognitive strength of reverie. Q: Oh, do you mean like kids sometimes do in science class nowadays — describe a thing to a partner, make notes, draw it, and label its parts? No, the exact opposite! That’s all about squeezing the experience into words and forms that we understand. What we want “is less an attempt to know about nature as to know it in some participatory way, to know it as something we are an intimate part of, not set off from”. Q: That sounds a little… “woo” to me. It did to me, too… until I remembered my childhood climbing tree. I didn’t much like to go outside as a child, but I had this one tree that I’d climb up and read for hours and hours. If I close my eyes I can bring to mind the precise texture of its bark, the roughness of its broken-off branches, the coolness of its leaves, the always-surprising solidness of its trunk… I’m bigger now, but I think if I were back in my parent’s yard, I could still navigate its limbs with my eyes closed. I have, at this point in my life, read a fair number of books about trees, but I’d be surprised if all of them together more than equaled the amount I learned from that tree — my tree. Elementary math What was math before it was math? Egan suggests: counting and logic. We might, then, use rhythms, metaphors, stories, and jokes to help kids become fond of these. Q: Counting is pretty… basic. Could it really be improved? Beware of “the curse of knowledge”: Steven Pinker’s phrase for forgetting that something was once difficult! Egan suggests we should spend time helping kids count wonderfully. We can start early with counting rhymes. (“One, two, buckle my shoe! Three, four, out the door! Five, six…”) But we can also help kids use their fingers as metaphors. There are some pretty cool ways of using your hands as an abacus — and did you know that you can count up to 1,023 using just your fingers on both hands, and a knowledge of binary? Q: Logic — I’m intrigued! Aristotelian, or Boolean? Neither, for the time being — Piaget was presumably onto something when he found that young children couldn’t reason abstractly, but he was looking at logic in a vacuum. When we put logic into the context of stories, we find that kids can deal with logic just fine. There’s an entire worldwide network of educators, in fact, called Philosophy for Children, who have written whole books about how to do this, and Egan loves it all. Sometimes they read stories and ask simple questions: “What is friendship?” or “What does it mean to be brave?” They also pose ethical questions: “Is it ever right to spill a secret?” And they pose paradoxes: “Can you step in the same river twice?” Q: You mentioned “jokes” a moment ago. Care to elaborate? Egan thinks that, to help kids get good at math, you should tell kids jokes. Q: That’s… new. I think so, too — but he backs it up pretty well. To be funny, jokes (or at least most kid jokes) rely on a leap in logic: Why can’t you trust an atom? They make up everything. Knock-knock. Who’s there? Boo. Boo-hoo? Don’t cry, it’s just a joke! To understand the joke, kids have to follow the logic — spotting patterns, making connections, and tracking what their audience expects a word to mean. That’s a lot of cognitive lifting. And Egan goes further, suggesting that we grit our teeth and create methods to help kids invent their own jokes, no matter how horrible they’ll be at first. (The things we do for learning…) Q: Wait wait wait! What about addition facts, and multiplication tables, and fractions? Egan emphasizes that his methods are designed to be add-ons to the standard math curriculum. In general, he’s a don’t-blow-up-the-system sort of guy, and if something seems especially weird, you should probably assume it’s an add-on to the regular curriculum rather than a replacement, even if I forget to say so. Elementary arts What was art before it was art? Egan suggests we pop our heads into Paleolithic caves for our inspiration. Whatever the specific meaning of all those charcoal elk and aurochs and mammoths (communication with the spirit world? art for art’s sake? a way to impress babes?), Egan thinks it obvious that they were also an attempt to capture an intense experience that would be difficult to express in words alone. What did it feel like to be near an aurochs, or a saber-toothed tiger? “The arts help us,” Egan writes, “to hear and see afresh, to force our perceptions and sensations to experience again the immediacy and vividness of the world”. If we follow this, then, we don’t want to help kids build “art skills” so they can draw like an adult — rather, we want to help them amass a repository of diverse aesthetic feelings that they’ll want to express. We should provide them with a riot of experiences. Q: That couldn’t be more opaque. Examples, please! Egan writes that we should have children learn to whistle, sing, and click their tongue; we should help them emulate the ways a skunk or a hawk or a stick bug might move through a space. We should expose them to scores of different temperatures and materials. In music, we should help them love Beethoven, yes, but also the Beatles; Tchaikovsky, yes, but also Tuvan throat singers, and also John Cage, whale song, and bird song. Q: That’s a lot of experiences, but what would they be doing? An interesting aspect of Egan’s view of education is that he doesn’t seem to think we should push kids right to the “doing” phase. He wants to help kids cultivate an affective relationship with the world. In any case, he writes that as students get more experienced, we should prompt them to move from merely enjoying these experiences to trying to systematically shape similar experiences. And drawing, painting, and playing music could easily be folded into other parts of the curriculum. Elementary social studies What was social studies before it was social studies? Well. Remember how, just a moment ago, I wrote that you could assume that you should probably assume that Kieran isn’t in favor of junking the curriculum as it currently stands? He suggests we very carefully pick up the elementary social studies curriculum, place it into a trash can, and set the whole mess on fire. He isn’t worried about much of importance being lost. (Remember that the “expanding horizons” model is, to him, the original sin of 20th century educational reform, and he repeatedly quotes student surveys showing that “social studies” regularly wins the title of “most boring subject”.) In its place, he suggests we put history — which, he hints, we should think of as the centerpiece of the elementary curriculum. So the real question is what was history before it was history? His answer, surprisingly, is myth. Q: Egan wants us to teach myths as if they were history? Not at all. What he suggests, though, is that we look at how myths operate as narratives — so we can design an intellectually vivid history curriculum. And myths really are special: each is built on at least one binary (like weak vs. strong, or lies vs. truth, or so on), and uses that to tell the story of the big picture of the world. They’re so powerful that people can understand it, remember it, and love it — even if that thing never happened. We should take that power, Egan says, and apply it to things that really did happen. Q: So what history does he think kids should learn in elementary school? The great struggles of humanity from across the whole. Flippin’. World. We’re still talking about young children, so these should be done as simple stories. The goal isn’t to make them history PhD’s, so we needn’t even try to put them in any sort of order. Egan suggests that, in first grade, we pick a single binary like “freedom against oppression” and tell kids a welter of stories, again from as many cultures as possible, and as many times in history as possible. Q: Can you give examples? Oh, all right — in first grade we can tell kids the stories of the war of the Greek city-states against the Persian empire, and the slave uprising of Spartacus against the Romans. We can tell them about the plight of Jews in medieval Europe, and of the unsuccessful Sepoy Rebellion in India against the British. We can tell the stories of the American, French, and Haitian Revolutions, and about the Chinese Taiping Rebellion against the Qing Dynasty. We can tell them the story of the escaped slave Harriet Tubman returning to the South to rescue her kinsmen, the story of six-year-old Ruby Bridges facing threats to integrate her elementary school, and the story of how the Mau-Mau uprising led to modern-day Kenya. We can tell the stories of Mexican-American union organizer Cesar Chavez and of Malala Yousafzai surviving an assassination attempt to advocate for female literacy. The world does not lack for stories of oppression and liberation that can capture the attention of a six-year-old. Q: That’s… huh. What stories might they hear in second and third grade? Egan gives examples, but I won’t list them here. He suggests we use a similar approach for each, except that we swap out the binary each year. He thinks “the struggle for security against danger” would work well for year two, and “the struggle for knowledge against ignorance” would work well for year three. (That year could have a lot of overlap with the science curriculum.) Q: Anything else, for history? Yes — they should get a sense of Big History. They should get some simple stories about the ice age, the Cenozoic, the age of dinosaurs, the Paleozoic, the origins of our solar system, and the Big Bang. (Because if the ancient Norse can tell their story of the beginning of the universe, by gum, we can tell ours, too.) To sum up Egan argues that the problem of early schooling is that it’s trivial — and it’s trivial because the dominant theories of educational psychology see children as lesser versions of adults. What else would we teach them, except dumbed-down versions of what adults learn? But children have certain cognitive strengths that schools aren’t making systematic use of. If we rebuild elementary schools on those strengths, we could turn schooling upside down. We could stop seeing the curriculum as a bag of information to impart, and start seeing it as a set of great stories to tell — and invite kids into. Kids could experience (both intellectually and emotionally) the great struggles of humanity and see that they can join in them. Students could experience the story of education as the beginning of a very real adventure. Egan’s elementary school: some skeptical questions Q: I’m not sure I’m understanding what you mean by “mental images”. Care to explain? It’s an interesting fact of human cognition that just a few words can whip up a complex mental experience. Egan doesn’t just mean what we might call “visual imagery” — the ability to hold, say, the image of a bespectacled, spat-wearing duck in your mind without seeing a photograph. He’s also including what psychologists call auditory imagery, olfactory imagery, gustatory imagery, and tactile imagery. Q: How could all of that be helpful in schools? Humanity has a built-in VR system, and we’re not using it! Egan invites us to pretend we’re teaching a class about the humble earthworm. We might list off facts — “earthworms are so many centimeters long, move through soil by means of their something-or-other muscles…” but he suggests we can evoke images, say, “of what it would be like to slither and push through the soil, hesitantly exploring in one direction then another, looking for easier passages, contracting and expanding our sequence of muscles segment by segment, and sensing moisture, scents, grubs, or whatever”. Those facts are now felt by the student; the knowledge has become part of them. And just a few words can spark a complex mental experience, one going beyond literal images to include imagined sounds, smells, tastes, and more. These experiences can feel real and stick with us. (That these mental images are so easy to evoke, and so meaningfully felt, feels something like the proverbial hundred dollar bill on the ground.) Q: How could metaphors be helpful? It really is interesting that so much of the “constructivist” turn in psychology — that is, the notion that children don’t absorb knowledge, but construct it — has continued to focus on logics-mathematical reasoning, when there’s been mounting evidence for decades that metaphors are more central. It’s not just that we use metaphors to better understand things we already know, we also use them to grasp new knowledge. What’s more, psychologists have devised tests to measure the skill at metaphor-making, and have given them to people of different ages. What they found was that eleven-year-olds make more metaphors (and higher quality metaphors) than do undergraduates — and that four-year-olds have both groups beat. Again, hundred dollar bills on the sidewalk. Q: Your talk of “binaries” has me worried — binaries like good/evil and male/female are the source of so many of our most pernicious stereotypes! Isn’t the purpose of education to get us beyond stuff like this? Yes, it is! Education is supposed to complicate our understanding — but that means we’ve gotta start somewhere, and binaries provide us a natural starting place. As an uncontroversial example, think about temperature. We all begin as babies by perceiving two temperatures — hot and cold. Later, we add on intermediate categories — warm and cool. (Note that the human body is the assumed mid-point to temperature. Binaries often work like this; “big” and “small” mean “bigger or smaller than me”, “nasty” and “kind” mean “nastier or kinder than I am, except when my brother is really asking for it”, and so on.) A good story (and an Egan-inspired elementary curriculum is, in a sense, nothing but good stories) will go further, and transform the binary. Toy Story is grounded in the binary of abandonment/belonging: at the beginning, the toy cowboy Woody belongs to his owner, and has his affection. Then a rival comes who threatens his belonging. In trying to get back to belonging, Woody is entirely lost — and to save the day, he has to come to a deeper understanding of what belonging means. Now, all lessons can’t be Pixar movies. But the good stories (especially in literature and history) will challenge and subvert the binaries they begin with. Q: I see the pattern of Egan drawing from “as many cultures as possible”. Why so many? Is this a political correctness thing? If it helps to think of it as such, then, sure! I don’t think Egan would have had a problem with that. But his ultimate reason for including so much diversity goes deeper. For Egan, including such world-wide diversity isn’t optional, and the answer to why is bound up in his definition of education. (Keep reading.) His answer also insists that we, whenever possible, also include stories from the Bible and Homeric epics (the Iliad and Odyssey). Q: Mmm, stories from the Bible aren’t going to fly in my local school! So be it! Egan doesn’t spend much time obsessing over the practicalities of… His interest is in describing what an ideal education might look like, if it were possible. Every lesson, every classroom, and every school is necessarily a compromise. Q: You make a big deal of poems. But isn’t poetry dead? An interesting contrast can be made to classical education, which also has kids read a lot of poems — they see knowing great poems as one of the marks of an educated person; again, for an academicist, it’s the information that transforms. Egan begs to disagree. Poems are important because they’re a wonderful way to train their cognitive strengths, like rhythm (poems are language fueling by thumping). We want to help kids learn to use this tool better, and a great way to do that is to help them recite poems that they’ve learned by heart. Q: “Learn by heart” — is that code for “memorize”?! It is! Egan is actually quite big on memorization — he points out that all the knowledge in the world can do nothing for a person once they’ve forgotten it. He didn’t, however, appreciate the academicist focus on memorizing without understanding (or at least enjoyment). Q: I’m still worried about the science curriculum, as you’re describing it. Can you allay my fears? Honestly, while I feel there’s something profoundly right to how Egan is describing early experiences of nature, I feel the same way. Note that there’s more science coming in the social studies curriculum. But if that’s still not enough, one could bring down aspects of the middle school science stage. Q: Anything else that Egan suggests we do in elementary school literature and language? He suggests that we help kids learn a second language! This is so obviously true (why do American schools typically wait until kids lose the ability to naturally absorb languages to start teaching languages?) he doesn’t belabor it, though. Q: You had mentioned that Egan’s vision seems more internal-focused. Should we be worried about that? While I strongly suspect that his curriculum would make kids more creative in any way you’d like to measure it, Egan wasn’t particularly interested in “creativity” — he was more about helping kids find the world interesting. I get the sense that he thinks kids will do things with minimal prompting once they’re loaded up with complex internal experiences. Q: I think I’m beginning to understand Egan — is he basically saying “make learning fun”? “Fun”, applied to education, is a dangerous word. Egan worries about the dangers of an emotionally unserious curriculum producing emotionally stunted adults. That doesn’t mean we need to tell students only “serious” stories — only that we treat the world honestly. “Disney-esque sentimentality is the exact emotional equivalent to intellectual contempt”. Q: But aren't some of these stories too dark for children who have themselves experienced oppression and disaster? Egan argues that these stories may be especially helpful to them — they can help them understand their struggles better, and give voice to them. Q: At the very start of this, you promised us “rationality”… but I’m not seeing rationality here! All this talk of “adventure” almost seems to go the opposite direction. What gives? Wait for it. But for a hint right now — Egan is fond of citing his fellow educational theorist Jerome Bruner, who claimed “any subject can be taught effectively in some intellectually honest form to any child at any stage of development”. Bruner was criticized for that; his critics charged that he was ignoring learning differences and socio-economic realities. Egan thinks he was profoundly right. Part 3: A new kind of middle school What’s the matter with middle school? What was middle school like for you? In math, I recall a jumble of barely-related topics. In literature, I remember reading great literature — Frankenstein, Romeo and Juliet — only in their dumbed-down summary formats. In social studies, I remember teachers proclaiming on the first day of class that unlike all of our previous history classes, this class wouldn’t be about names and dates… and then going on to memorize names and dates. And in science, I remember being forced to dissect a frog only to discover that frogs are — you guessed it — made of slimy frog parts. Your mileage may vary, but for a lot of us, middle school feels like getting booted out of the (in retrospect) Eden of elementary school, and like marking time before the serious studying of high school. It feels meaningless. In my favorite of his books, Egan calls so much middle school curricula “human deserts”, noting “we have created a system in which the importance of human emotions for meaning seems barely noticed”. Why so meaningless? If our dominant approaches to educational psychology fundamentally misinterpret younger children, Egan suggests, they basically throw up their hands when faced with pre-teens and teenagers. Mainstream schools begin to introduce vocational training to help lighten the load, and Maria Montessori famously suggests that adolescents should be sent to go run a farm. Egan is sympathetic to those responses, but points out that they don’t do much to lighten the load that the academic curriculum often becomes at this age. This feeling of meaninglessness, he argues, is utterly tragic — it comes just when a hunger for meaning blossoms in adolescents! We can see that hunger for meaning in their lives outside the classroom, where their interests ramp up into veritable obsessions. What are adolescents obsessed with? What might we see, if we become Jane Goodalls of early adolescence? First, teens are obsessed with gossip. The motivations of others — why did he do that? and what was he THINKING? — are hypothesized and talked to death. Second, that they’re pulled toward idealism. Many feel a dissatisfaction with the world as it is, and feel a romantic urge to make it a better place. They’re often lured into simplistic beliefs that promise to help them do that. Third, they love extremes: they want to find limits, and test them. Obviously, this can show up as risky behavior, but we can also see it in their love for the bizarre — note adolescents’ fascination in things like aliens, cryptids, and ghosts. (Egan loves pointing out that The Guinness Book of World Records is a perennial bestseller among kids at this age. How else would they find out who had the world’s longest fingernails?) Fourth, they gravitate toward heroes — people who push the edges of those limits. By celebrating heroes, they can vicariously share in their transcendence. Look for the posts hanging up in a teenager’s bedroom to guess what boundaries they feel most hemmed in by: athletes push against physical limits; a death metal guitarist might push against authority and conventional morality. An activist or entrepreneur might push against our dulled morality or our sense of what’s possible. Finally, we might spot teens taking up hobbies and making collections. Hobbies can be a way to identify yourself as part of a group against the rest of the world (“I’m the sort of person who goes bird-watching!”), and collections can be a way to climb the status ladder inside the community. Egan points out that a collection can also be a way to feel like you have control over what you’re discovering is a very big and complex world of detailed information (“I’ve spotted every one of the fifty most common birds of Texas — even the black-capped vireo!”) Egan’s insight is that these obsessions give teenagers a sense of meaning, and that we can use them as tools to make middle schools that overflow with meaning. From meaningless to meaning-soaked Again, Egan sketches out a new kind of curriculum subject-by-subject. Before, his trick was to ask where the subject first evolved out of; now, it’s to ask who first discovered or created the specific content we’re teaching. “All knowledge”, he writes, “is human knowledge. Everything we know is knowable through the lives of its inventors, discoverers, or users, and we can have access to that knowledge through the hopes, fears, or intentions that drove them”. Middle school math Who first discovered the concepts students learn in math? The answer, of course, is a wide diversity of curious men and women living across the world over the last few thousand years. Egan says: bring those people into how we teach math. If we used gossip and heroes to help students find it meaningful, what kind of math would result? When we teach the Pythagorean theorem, we should give a sense of who Pythagoras was — a cult-founder who worshiped numbers to find God, whose followers (according to a piece of ancient gossip) murdered one of their members who discovered irrational numbers! Q: Well, sure, that works for Pythagoras, but he’s a known nut job; surely most math doesn’t come from such interesting roots? When we teach the Cartesian coordinate system, students should meet Rene Descartes, the Calvinist French polymath who saw the possibility that math could decipher the world, if only we could unite algebra and geometry… and invented the xy-plane to do exactly that. When we teach scientific notation, we should call our students’ attention to the importance of the number zero, and tell them the story of the Pope who tried to introduce Arabic numerals to Christian Europe and may have been assassinated because of it. When we teach algebra, we should ask students why “algebra” is Arabic for “the fixing of bones”, and tell the story of what Muhammad ibn Musa al-Khwarizmi was up to. We could do this all day. Literally everything students learn in school was first invented or discovered by some interesting person who was struggling to accomplish something hard. To learn is to connect with those people, whether we know it or not. Egan says: help kids know it. Math has been dehumanized: re-humanize it. Q: So the math curriculum needs to become a history of math curriculum, and math teachers need to become history teachers? No, the content needn’t change. But with surprisingly little work, we can bring in the gossipy stories of heroes, and their obsessions can spread to students. Middle school science Who first discovered the things students learn about in science? If you’re thinking “scientists”, you’re only partially right. Most of the big-picture ideas that we now think of as “science” were discovered before the word “scientist” was invented, or the discipline was professionalized. Frequently, they were hatched by true amateurs, working in their free time, hungry to unlock the secrets of nature. We can use gossip and heroes to spread their obsessions to students just as we taught math, but Egan points out two twists. The first is that the content itself can take on heroic qualities: everything is impressive, when you look at it in a certain light. In an interview, Egan once said: “My book is an attempt to show that, indeed, everything in the world is wonderful, but that schools are designed almost to disguise this slightly shameful fact. We represent the world to children as mostly known and rather dull. The opposite is the case: we are surrounded by mystery, and what we know is fascinating”. What would even the most boring subjects look like, if we emphasized their heroic qualities? Well: What’s a tooth? Bone, wrapped in rock, surrounding tiny cells that your body feeds with blood. What’s a bar of chocolate? A crystal of jellyfish-shaped fat molecules stacked together; when you put it in your mouth you shake them apart into a writhing confusion. What’s the air around you? The bottom of a 10-mile-deep ocean; when you put your tongue over a soda straw and your Pepsi stops leaking out, it’s not because a “vacuum” is “sucking” it up, but because that ocean is squeezing it into your face. Again, we could do this all day! And in middle school science, we can. Everything in the world is wonderful; we can help students see this again and again. The second twist is that science is a subject rich in extremes. Here Egan introduces a concept that we’ll see crop up again: “15-minute segments”. To help us fit as much wonder as possible into a school day, he suggests we supplement the usual school subjects with a few quick lessons. To infuse science with extremes, he suggests we add on three: “human & natural records”, “extremes of animals & plants”, and “cosmology”. Middle school history Who first made the things students learn about in history? Why, the historical characters themselves! Since we’ve given kids a grounding in history in elementary school, now we can build on that, going through many of the same events as before, but in more depth, and more vividly. We’ll leverage the interest with other people’s inner lives to tell stories focusing on the perspectives of the people who made history — zooming in, when possible, on scandalous details. We’ll leverage the tool of idealism to choose historical characters who chafed against their surroundings, and understand what they were trying to accomplish. What was their vision of the world? What did they hope for, and what did they fear? Q: Isn’t the “great man” approach to history out of fashion? Egan’s approach doesn’t say that “great men” made history — it’s just leveraging gossip to help kids see history as something meaningful that can expand their own possibilities. “Early adolescence is commonly a time of intense and vivid emotional life, and also a time of deepest boredom and depression… [We] can give shape to the intermediate curriculum and offer the students a world that is rich, complex, varied, and as intense and vivid as their own emotional lives”. We also should add on another “15-minute segment” just to pump in as many biographies as possible, and from people who don’t always fit into the normal history curriculum. Call it “Brief Lives”, and throw in anyone who’s struggled to push some limit — Mary Wollstonecraft, Jesse Owen, Dietrich Bonhoeffer, one of the students’ great-aunts, whoever. As students get older, this can transition to “People and Their Ideas”. Here, we’d focus less on the details of the person’s life, and use it as a backdrop to showing how meaningful some of history’s most important ideas could be. Think Aristotle and syllogisms, Edward Said and orientalism, Confucius and propriety, Cornel West and race, Buddha on the four noble truths, Muhammad and the five pillars, Karl Marx and communism, Adam Smith and the invisible hand, Thomas Hobbes and the state of nature, John Locke and natural rights, Jeremy Bentham and utilitarianism, Thomas Aquinas on the sacraments, Martin Luther on faith, Voltaire on the freedom of speech… you get the idea. Q: Can you really get a profound understanding of utilitarianism in 15 minutes? Yes! The point of this segment isn’t to develop a systematic understanding of any one idea, it’s to introduce students to the exciting possibilities of human thought. (As a bonus, this might make them less likely to fall for the first ideology that they encounter later in life.) Diversity is important for this — as it is with culture. Throughout this, we should also be trying to expose students to as much cultural diversity as possible, because in high school, we’ll be trying to make sense of our society, and it’s impossible to do that unless we have something to compare it against. Middle school literature & language You might think that this subject would be easy — that middle school literature is already filled with “strong and clear narratives”, that it deals with “transcendent human qualities such as courage, love, and persistence”, that it focuses on “extremes of human experience”, that it examines “something strange and exotic”. You’d be right! Egan’s pretty happy with a bog-standard middle school literature curriculum, done well. In this part of the book, his spends most of his limited space suggesting three rather odd activities which could also be useful — especially for increasing students’ awareness of language, so they can use it better. The first is etymology — not, however, memorizing lists of roots, but in being told the entertaining backstories of specific words. Take the word “berserk”, for example — we now use it to mean something relatively mild (“if my mom catches me coming home late, she’ll go berserk”), but it comes from an old Norse word meaning “a raging warrior of superhuman strength”. And that’s because ber meant “bear” and serk meant “shirt”: soldiers of the bear cult would don the skin of a bear to, in their minds, transform into one — howling, foaming at the mouth, and gnawing the rims of their shields. (Most adults walk through life with little understanding that the words falling out of their mouths are entities, with their own back-stories. Communication is, at the very least, more interesting when we become aware of this.) The second is to add on another language to learn — not, this time, to become fluent in it, but just to become aware of how very different human languages can be. (For native English speakers, Sanskrit might work well, or Cantonese, or perhaps even ancient Egyptian. Again, the point isn’t for this language to be useful — it’s to explore diversity.) The final one is to study humor — not just jokes anymore, but comedy at its finest. Egan cites (at length!) Monty Python as a group of people who were particularly brilliant in their use of the English language. Examining their skits can lead us into not just an appreciation of semantics (the study of how meaning is made from smaller pieces, like etymology) but also pragmatics (the study of how meaning is made in social situations). Pretty heady stuff, for a conversation about a dead parrot. Part 4: A new kind of high school I’ll confess — I loved parts of high school… and among nerdy folks, I suspect I’m not alone. For some of us, this was a golden time. Even at my local public high school, I had access to academically thrilling classes — especially, in my last two years, advanced literature and history. I felt like I was finally understanding the ideas that mattered. In any case, Egan is quick to acknowledge that, at this level, the sort of education he advocates really is being practiced in some places. What he can add is an understanding of what makes it wonderful, how to make it even more wonderful, and how to make it wonderful for many, many more people. What’s the matter with high school? Far too often, even when high school classes are intellectual, they’re dry. For the majority of students, all this academic stuff is experienced as utterly lifeless, a mass of dead information to be squeezed inside one’s head for a test and then left to evaporate. Egan mocks the curriculum wars that seem to be a permanent feature of the teaching life; quoting the sociologist Pierre Bourdieu, he says “while the academic left and right bicker over whether the curriculum is too traditional or too radical, they fail to recognize that most students absorb so little of academic culture that the bickering is largely irrelevant”. Why so dry? Egan suggests three reasons to explain this. First, because high school academic classes are too often masses of small details with no sign of the big picture. Second, because they’re typically slavishly disciplinary, and aren’t able to address the questions that span the disciplines. Third, because they’re often designed to bring students through what everyone is sure of, and hide away any controversies. In all of these, Egan suggests that what’s called “academics” in high school is too often a dim imitation of what real academics are actually practicing. There’s a fourth reason, though, and it’s probably the biggest of all — by the time they get to high school, most students haven’t actually learned that much! An academic approach is designed to connect small details into the big picture; for people who arrive in high school (and college) classes without having already collected much in their heads, academics are going to taste dry. (An implication of this for anyone trying to improve schools is that we might not want to start with high schools. If your goal is to create a new kind of academic learning, first start at elementary school — or barring that, middle school.) What motivates mad scientists? When we wanted to re-conceive the elementary and middle school curriculums, we looked at what students were already good at — kids’ cognitive strengths and adolescents’ obsessions. For this level it might be easier to look — for reasons that will become clear when we finally unveil Egan’s crazy-sounding definition of education — at the sorts of things that bring intellectuals joy. Q: Which intellectuals? Take your pick. Galileo, Einstein, Smith, Marx, Goodall, Chomsky, Curie… all the people who took to the life of the mind like fish to water. But that’s a lot to hold in my mind at once, so I’m just going to think about Doc Brown from Back to the Future: He was high on intellectualism I’ve never been there, but the brochure looks nice Let’s call these people “mad scientists”. And let’s pretend we once again took up our job of being primatologists, and snooped on these folks “in the wild” (“in the lab”? this is beginning to get recursive…)… what would we find motivating them? Asking simple questions, for one. (What is space? What is society? What is a human? What is language?) Building general schemes (big theories) that hold lots of evidence together. Finding their place in the cosmos. And (perhaps above all) seeking certainty. Once again, Egan suggests we use these as tools to remake the curriculum. From dry to daring What could a high school curriculum look like, if it were rebuilt on these tools? Once again, Egan has a trick. This time, it’s to ask what fights have driven the development of each of these fields forward — and how we can help students enter them. First, a mini-segment! Intellectuals invented the academic disciplines to better pursue the life of the mind, but the disciplines can get in the way. Some of the most important intellectual discoveries that could help students are too big to fit into any of the disciplines. We need a place to introduce them plainly. Egan proposes another mini-segment — again, just 15 minutes a day, a few times a week — called “Metaknowledge”. Q: Isn’t that already in the International Baccalaureate program? Yes, he acknowledges that he’s borrowing from that! This segment would introduce ideas that would enrich student thinking across the disciplines: game theory, cognitive biases, systems thinking, Bayesian reasoning, epistemology, ethics, logic, cultural evolution, and so on. High school literature How can we help students enter the big fights of literature? Intellectuals of a literary bent — professors, critics, poets, novelists — delight in arguing over literature like rabbis arguing over the Talmud. Take, just for one example, the debates over Shakespeare’s character of Ophelia. Does she love Hamlet, or is she a victim of his emotional abuse? Is she truly insane, or is she acting? Is she passive, or is she pulling the strings? Oceans of ink have been spilled arguing over questions like these; our students can, perhaps, spill a few ounces more. The usefulness of arguing literature, for Egan, isn’t that it’s oh-so important for educated adults to know a lot about Ophelia. (This, again, was where the academicists went wrong — in thinking that being educated was about getting the best knowledge in your head.) Rather, arguing over literature is a training arena for the all-important intellectual move of this kind of understanding: building general schemes out of evidence, and struggling with anomalies. One person, for example, might hold that Ophelia is insane, and cite all sorts of obvious evidence — her father just was murdered by her lover, she rants nonsense while (bizarrely) handing out flowers to friends… But then he’s challenged when he reads a scholar pointing out that, to people in Elizabethan England, types of flowers have symbolic meanings. How does he deal with that? He could ignore it, claiming it an over-reading of Shakespeare. (Sometimes a flower is just a flower!) Or he could address it, complicating his own scheme. This intellectual work is best done with other people, who are incentivized to challenge your understanding of something, and go back and forth, building competing models and calling attention to anomalies. This process — the “dialectic” — pops up again and again in the academic disciplines. It’s the center of how understanding works, at this stage. And the nice thing about practicing it on literature is that, more so than in history or science, the evidence is shared knowledge — it’s right in front of everyone, written out. But there are other ways literature class can be helpful to the general life of the mind. Egan also suggests that we’ll want to specially include literature that helps students understand complex ideas. Camus, Orwell, Borges, Calvino might be particularly helpful here… and I imagine that genres like science fiction and magical realism might be particularly useful, too. (Note, though, that once again none of this requires a radical remaking of the curriculum, or of the canon of texts that we traditionally assign to high schoolers.) Q: Oh yes, the canon — what does Egan have to say about the canon wars? When he wrote Educated Mind in the nineties, the long-brewing canon war was approaching its inevitable apocalyptic climax. On one side of this Plain of Megiddo were the pro-canon traditionalists, arguing that we should keep assigning the texts that had been argued over for centuries. Facing them were the anti-canon reformers, arguing the standard texts over-represented the perspective of dead white men. Onto the middle of the plain rides Egan on a white horse, who bellows above the din: “I’VE GOT A BUSLOAD OF HIGH SCHOOLERS WHO WANTS TO JOIN IN, EVERYONE OKAY WITH THAT?” To do so, he says, we need to give students the arguments from both sides. So, for example, bell hooks, Edward Said, and China Achebe should be on the syllabus, as should Allan Bloom, Mortimer Adler, and Diane Ravitch. And of course they should actually read the texts cherished by both sides, too, so they can argue better. High school history How could entering the big fights help us reinvent high school history? First, we might look for dueling histories. It’s time for students to get into historiography and understand that history isn’t just what happened, it’s something we make. We might help kids read chapters from Howard Zinn’s socialist history of America alongside the corresponding chapters from Paul Johnson’s conservative history of America. How could big questions help? We want to help students see how various people have disagreed over some of the big questions of what human history is, at its most basic. We can have them compare Steven Pinker’s theory of civilization’s progress (Better Angels of our Nature) with Yuvah Noah Harari’s theory of civilization’s woes (Sapiens). We could have them compare so-and-so’s account of human history as an ever-expanding unlatching of energy sources with Robert Wright’s account of human history as unlatching more and more positive-sum games (Nonzero). What role could the lure of certainty play? To help them grow their skills at finding anomalies, we might help them work through pseudo-histories and conspiracy theories. Q: Conspiracy theories! Oh, come now, you’re playing with fire. Well, the world is on fire. Our students will spend the rest of their lives encountering terrible-but-beguiling arguments about how the world works; if we don’t prepare them for those, what have we been doing? So we should introduce arguments that the Moon landing was a hoax, that the Illuminati founded America, that aliens built the pyramids, and so on. At no point can we demean students for falling for any of these theories — the job of a teacher at this stage, Egan writes, is to support students in their reasoning even when their beliefs are offensive and stupid, gradually offering anomalies. There’s no way out of bad theories except through them. By the time students graduate, we want them to have wrestled with terrible ideas and — for a while — lost. They need to experience what it’s like to change their minds about something they felt strongly about. They need to viscerally realize, in Feynman’s famous phrase, “The first principle is that you must not fool yourself and you are the easiest person to fool.” High school natural science How could entering the big fights reinvent high school science? At present, so much of the high school science curriculum — especially “honors” classes — is oriented toward helping amass details. (The same is true of 100-level university classes, which famously “survey” the field to prepare for more advanced studies. I always thought this was stupid — of the huge lecture hall of students in my Geology 100 class, how many went on to take even a second course?) The meaty debates that propel science forward are held back. Egan complains: “The more general and speculative theories in any discipline are treated like an unconventional and disreputable relation who, even though the children find her exciting and entertaining, must be kept hidden from view, her very existence denied as long as possible”. This is a stupid approach — students with an adventurous bent are convinced that science isn’t for them. Egan proposes, simply, that we flip this, and organize high school science classes around the big debates. We shouldn’t be ashamed at how, well, adolescent this might look: “the dramatic, speculative, and contentious theories will be up-front in the early years of the [high school] curriculum”. What might those be? Egan doesn’t give a list, but we can spitball some: instead of explaining what “matter” is from the top down, a physics class could problematize “matter” by following the debates over the nature of dark matter and dark energy, and by becoming familiarized with the various interpretations of quantum mechanics
Okies

Okies is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between September 21, 2022 and September 21, 2022. The archive places it in contexts such as "the local plantation underclass was made of Okies". It most often appears alongside 1995 to 2000, Arizona, Atonio Avalos.

Reference entry
Okies
Mention count
1
Issue count
1
First seen
September 21, 2022
Last seen
September 21, 2022
September 21, 2022 · Original source
V. So why is the Central Valley so bad? It’s an agricultural region, but lots of places are agricultural. It got lots of immigrants, but no more than many other places. It’s polluted - but so was LA, and LA rebounded. This is just a weak guess, but I think it starts with their crops. The Midwest grows mostly corn and wheat. The Central Valley is more fruits, vegetables, and nuts. Corn and wheat are easier to harvest, so middle-class farmers can own the farm and buy a mechanical harvester or something. Fruits, vegetables, and nuts benefit from intensive manual picking, so farm owners hire outside labor. According to Carolina Demography: There are about 3 million farmworkers in the United States: about two million are family farmworkers and another one million are hired farmworkers…nationally, about three-fourths of hired farmworkers are foreign-born; most (69%) were born in Mexico; 6% were born in Central America; and 1% were born in another country. Given that these are mostly Mexican immigrants, we’re probably not talking about people who are hired to grow corn in Kansas. I think plausibly the majority of US hired farmworkers live in California’s Central Valley. This makes it a sort of plantation agriculture system, which naturally tends towards landowners taking all the gains and workers ending up as an underclass. In the mid-20th century, the local plantation underclass was made of Okies (cf. The Grapes of Wrath). In the later 20th century, many immigrants moved in, lowering wages. Although immigrants don’t usually lower wages, this is because there are usually lots of industries for people to branch out into, but the Central Valley only has agriculture. Also, agribusinesses were becoming better at mechanizing their operations. Although technology doesn’t usually lower wages, again, this requires lots of diverse industries, and the Central Valley only had agriculture. All of this corresponds to the 1975-1985 period on the graphs where wages were going down. But it sounded from some of the testimonials above like the Central Valley didn’t become truly miserable until the late 90s. I’m not sure why this is. It could be the immigrants switching from being migrant laborers to raising families, and those families were impacted by poverty and inequality in a way the original migrants weren’t. It could be worsening drug problems as new drugs get invented and go down in price. (I’m not sure if NIMBYism and rising house prices also played a part. House prices do seem to have risen, a lot, but I was under the impression that building things in the Central Valley was easy and most of a house’s price there is construction rather than land. I’m not sure why house prices would have gone up so much since 1990 if this were true, though.) Other things that the articles I read emphasized: There’s a severe drought in the Central Valley right now. This is probably partly climate change, partly bad luck, and partly California diverting water to hydrate growing coastal cities. This has made everything worse (but then why isn’t that reflected in worsening economic statistics?)
Old English

Old English is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between July 01, 2025 and July 01, 2025. The archive places it in contexts such as "The Old English term was a form of 'hound'"; "The Old English term was a form of “hound”". It most often appears alongside Afrobarometer, AGI, AI 2027.

Reference entry
Old English
Mention count
1
Issue count
1
First seen
July 01, 2025
Last seen
July 01, 2025
July 01, 2025 · Original source
53: Linguists still aren’t sure where the word “dog” came from. The Old English term was a form of “hound”, “dog” comes out of nowhere around 1200, the only theory is that it might come from a word meaning “dark” or “yellow” which originally applied only to dark or yellow dogs and later got generalized.
Old German Dark bee

Old German Dark bee is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between July 06, 2023 and July 06, 2023. The archive places it in contexts such as "Old German Dark bee is now considered an endangered sub-species in Germany"; ""the Old German Dark bee is now considered an endangered sub-species in Germany"". It most often appears alongside 2017 NYT article on UFOs, @ActualNames1, AARO.

Reference entry
Old German Dark bee
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1
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1
First seen
July 06, 2023
Last seen
July 06, 2023
July 06, 2023 · Original source
Twitter thread speculating that the next fight will be over colleges and magnet schools that accept “the top X% of every high school” as a way of getting geographic (and so by proxy racial) diversity. "In the first class admitting using [this policy], the offers made to Asian-American students fell by 19 percentage points, from 73% to 54% of all offers." 23: Chinese drone light show: I feel bad linking this since it’s probably Chinese propaganda to demonstrate their technological superiority, but I think a good compromise would be that Americans are allowed to appreciate their accomplishment, as long as we also get busy finding a way to smuggle in thousands of drones to their next performance that form a giant bald eagle which eats the dragon. 24: Every so often a US city county will go through the motions of “seceding” from the Union to protest some form of mistreatment - the Conch Republic is the most famous, but there are others. When McDonald County, Missouri seceded in 1961 after being unfairly left out of tourism brochures, it caught the attention of some people who considered themselves experts in dealing with secessionists - a local group of Civil War re-enactors. They formed a regiment to defend the Union and marched on McDonald County, leading to the Battle of Noel. 25: The state of Washington came within a few weeks of accidentally decriminalizing all drugs, although the legislature was eventually able to agree on a solution. 26: The state of Wisconsin is infamous for its very literal line-item veto. This week: a bill increased school funding until the 2024 - 2025 academic year, and the governor line-itemed it to 2024 - 2025 academic year, ie “2425”, thus guaranteeing increased school funding until the year 2425. 27: Did you know: as part of their general program of racial purity, the Nazis banned crossing pure native German bees with impure foreign bees. Nazi beekeeping literature (which is apparently a thing that existed) included slogans like "What use is it if one day a Jewish bastard is a genius, but our ethnic purity is destroyed in the process? It is no different with beekeeping!" In 1940, German bees were devastated by an epidemic, which they had insufficient genetic diversity to resist. The government relented and said never mind, please start using impure foreign bees again. "As a result the Old German Dark bee is now considered an endangered sub-species in Germany" 28: Boris Johnson on semaglutide. Posted not because his opinion is especially good (although honestly it’s better than many people’s), but because he’s a shockingly good writer. I’d long since absorbed that bad people can be good-looking, or charismatic speakers. But I guess I implicitly thought of good writing as some sort of protected sphere only available to people with unusual clarity of thought. Nope, seems like skilled politicians can come across as hyper-likeable in their writing, and it’s one of those things you have to force yourself to ignore or risk getting mind-captured. 29: This month’s AI links: OpenAI announces Superalignment, a major investment into alignment research which will include co-founder and Chief Scientist Ilya Sutskever, the current alignment team led by Jan Leike, and “20% of the compute we’ve secured to date”. At least for me, this is strong evidence that they really care about alignment and aren’t just posturing; this is more resources than would be worth spending on a posture. They’re also hiring for various alignment-related positions; see the link above for more details. And LW discussion here.
Old World cilantro

Old World cilantro is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between May 04, 2022 and May 04, 2022. The archive places it in contexts such as "culantro, which is actually noticeably different from Old World cilantro". It most often appears alongside 1000, 1200, 1400.

Reference entry
Old World cilantro
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1
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1
First seen
May 04, 2022
Last seen
May 04, 2022
May 04, 2022 · Original source
“Some parts would be surprisingly similar! You take your basic taco, and you can keep the tortilla - corn, of course - the tomato salsa, the beans, and the guac. But the cheese and sour cream have got to go - that’s an import from cultures with lactase-persistence. And you can’t have beef or chicken - the typical Aztec meats were rabbit, lizard, and - if you can believe it - axolotl. A common spice was culantro, which is actually noticeably different from Old World cilantro. We think that with time, the Aztecs would have expanded into North America and added bison, and established trade routes with the Inca and gotten potatoes. The conditions in the Mexican Plateau were almost ideal for…sorry, I’m quoting our literature. All our dishes came with a pamphlet explaining when the world-branch it came from diverged from our own and how it differed.”
Old World Order

Old World Order is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between July 01, 2022 and July 01, 2022. The archive places it in contexts such as "which H&S term the Old World Order"; "None of this would have been allowed under the Old World Order"; "period ruled by the Old World Order (generally, from some time before 1625 ... to 1928, when the Peace Pact was signed)". It most often appears alongside 1793, 1821, 1847.

Reference entry
Old World Order
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1
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1
First seen
July 01, 2022
Last seen
July 01, 2022
July 01, 2022 · Original source
Even more confusing to our modern expectations, before the Peace Pact there was no such thing as helping your friends while staying neutral. Under the rules written by Hugo Grotius that held until the Peace Pact, which H&S term the Old World Order, nations had an obligation to neutrality if they wished to not be dragged into the war as co-belligerents. In 1793, France sent a diplomat named Edmont-Charles Genêt to the US to acquire any assistance the US was willing to provide for France’s war against Britain. Many people in both countries viewed the other as a sister nation, the only other Republic in the world. Still, we refused.
Let’s compare this to the current topic of concern, Russia’s invasion of Ukraine. The global outcry against Russia, the massive and continued use of sanctions to try to isolate and punish Russia, and the supplying of arms to Ukraine to help them fight off Russia -- all of these are aspects of a set of expectations about the legal status of war that we have inherited from the Peace Pact, a set of expectations that H&S name the New World Order. None of this would have been allowed under the Old World Order.
The US keeps starting or engaging in wars, like in Libya, Afghanistan, and Iraq. I will briefly summarize the 3 major sections of the book and how they tackle the first five claims. Section 1: The Old World Order This section refutes the claim that outlawry of war wasn't actually a significant change for anyone at the time. To do so, it covers the history of the international laws of war as described by Hugo Grotius in a set of books titled The Law of War and Peace, including how he came to write it, what the laws were, and how they were used and understood. In this section, H&S work to fully immerse us in the laws of war before the Peace Pact, and the ways that people understood war as a result. I’ve already included a number of things about this up above, so I’ll just put in a few interesting notes here, and if you want more persuasion that people viewed war differently, I’d suggest you pick up the book. There is lots of historical evidence that attitudes toward war before the Peace Pact were not like attitudes toward war today, that people - lawyers, diplomats, sovereigns, and citizens - believed it to be normal and legal, and frequently justified. Conquest in response to debts or offenses was one of the primary motivators of war in the period ruled by the Old World Order (generally, from some time before 1625 when Grotius wrote the rules down to 1928, when the Peace Pact was signed), though H&S also document some of the weirder ones, like a King who declared that they had the right to wage war against another because the other King stole his wife. But because Grotius had declared that no one outside the belligerents could determine whose side was just without violating neutrality, the reasons for war were largely whatever Monarchs could get away, which ran the gamut. Perhaps because it was fashionable, perhaps to convince their citizenry of their rightness, Monarchs paid handsomely for famous thinkers to write manifestos explaining why they were going to war, and other Monarchs and the citizenry generally accepted these reasons. It would be like if Putin had called up Google co-founder Sergey Brin and asked him to write out why Russia had the right to conquer Ukraine, and then everyone else shrugged and decided, sure, that sounds reasonable. Heads of state enlisted esteemed writers and scholars as well as experienced lawyers to draft [war manifestos]. The English military and political leader Oliver Cromwell commissioned John Milton, the great epic poet, to write A Manifesto of the Lord Protector of the Commonwealth in 1655 when he ordered the invasion of the Spanish possessions in the Caribbean. In 1703, the Holy Roman Emperor Leopold I employed Gottfried Leibniz, the rationalist philosopher, co-inventor of calculus, and a trained lawyer, to compose the Manifesto for the Defense of the Rights of Charles III, which defended the empire’s involvement in the War of the Spanish Succession. Commodore Perry arrived in Japan in 1853 and returned for real the next year. Because they were so confused about how the laws of war were supposed to work, Japan proceeded to send Nishi Amane to the Netherlands to study the Law of War and Peace, and twenty years later, in 1875, Japan conquered Korea. Their logic for doing so was that they were afraid Europe or China would get there first. The world recognized their conquest at the time, though after WWII they were made to give it up. Korea was alluring prey for aggressive Western nations. As Nishi Amane [the scholar who brought the Grotian rules to Japan] would later explain, defending one’s borders “is like riding in a third-class train; at first there is adequate space but as more passengers enter there is no place for them to sit. The logic of necessity requires the people to plant both feet firmly and expand their elbows into any opening that may occur for, unless this is done, others will close the opening. (Chapter 6) Section 2: The Transformation Period Recall our list of counterclaims, #s 2 and 3. 2. Outlawry wasn't taken seriously at the time by the signatories - that it was just feel-good propaganda. 3. World War II proves that it failed, so it wasn't important. This section tells the story of how the Peace Pact came into existence, including how influential it was on the thinkers of the time. Throughout the 1930s and 40s, thinkers and diplomats attempted to turn the Peace Pact into practice, and then, when World War II demonstrated that they needed significantly more teeth to make the Peace Pact real, created the United Nations and other international institutions dedicated to supporting the Pact’s goals. At the time, they viewed World War II as a sign that they hadn’t gotten the right combination of institutions to make the Peace Pact succeed, not that it wasn’t important. This was a classic situation of needing More Dakka and they did, indeed, keep adding more until it worked. In an account composed more than a decade later, Jackson recounted that this view of the Pact was shared by the president and his inner circle. The Peace Pact, he reported, “left no vestige of legal right for [a state] to resort to a war of aggression. From the beginning, Roosevelt, Hull, Welles, Stimson and I had been in agreement that Hitler’s war . . . was an illegal one, and that other powers were under no obligation to remain indifferent. (Chapter 11) There is some counter-evidence in support of #2, from the side of the Japanese at least. Japan, for example, did not think that it had renounced the rules of the Old World Order on August 27, 1928. Its signing of the “No-War Pact,” as the Paris Peace Pact was known in Japan, was regarded as a diplomatic gesture, a noble proclamation affirming the aspiration of all civilized nations to seek peace. Indeed, Japanese officials considered it a sign of how far their nation had come that it was included among the fifteen countries at the grand ceremony in Paris. (Chapter 7) But at least on the Allies side, they had intended it seriously, and as World War II went on, that intention redoubled. Sumner Welles, Undersecretary of State during World War II, was assigned by Roosevelt to create a plan for peace after the war. What he and James Shotwell authored was effectively an outline of the United Nations, and they put the Peace Pact at the very center of it. Shotwell was far from subtle about his effort to treat the Pact as a starting point. He placed the Pact at the start of his preliminary draft. Article 1 repeated the Pact verbatim. Article 2 provided that “[t]he United Nations, in order to strengthen and safeguard the peace of nations as set forth in the General Pact for the Renunciation of war, agree to cooperate in the establishment of the necessary instrumentalities for its effective maintenance.” What followed was an outline of nearly every essential institutional component of the modern-day United Nations. Ten days later he circulated a more detailed draft, now entitled “Provisional Outline of International Organization.” (Chapter 8) It wasn't just the United Nations. NATO was built off of the Atlantic Charter, and it was also designed to reinforce the Peace Pact. This is why it's reasonably accurate to describe it as a defensive alliance. The [first draft of the Atlantic Charter] was a remarkable document. It began by restating the principles of the Stimson Doctrine—there would be no conquest; the two countries would “seek no aggrandizement, territorial or other.” Moreover, there would be “no territorial changes that do not accord with the freely expressed wishes of the peoples concerned.” The Charter looked ahead to a time “after the final destruction of the Nazi tyranny”—a remarkable statement for a neutral in the war—and declared the two states’ “hope to see established a peace which will afford to all nations the means of dwelling in safety within their own boundaries. (Chapter 8) This section brings to bear quotes from leaders at the time showing how important they considered the outlawry of war, how they viewed it as changing the world, but also how unprepared they were for how to react to countries choosing to ignore the Pact. Most importantly, they show how the Allies were strongly motivated to fight World War II specifically to preserve and expand the Pact, to make the world safe for peace. Unfortunately, then, as now, Russia/the Soviet Union did not quite live up to the ideals that the Allies generally advocated for. The Soviet Union took territory after World War II, the only one of the Allies to do so. The only ally to gain any significant territory after the war was the Soviet Union. More than twenty million of the nation’s citizens had died in the course of the war, and Stalin insisted on several territorial gains as the price of peace—many, but not all, of them in areas previously contested. … These concessions to Stalin were seen by the other Allied powers as regrettable deviations from accepted law, not precedents to be followed in the future. (Chapter 13) To be fair, we are talking about Josef Stalin, here. Who’s surprised? Section 3: The New World Order Recall our list of counterclaims, #s 4 and 5. 4. The world isn't more peaceful post outlawry. 5. Any increase in peace since World War II is due to democracies, nuclear weapons, or other reasons, and not the Peace Pact. H&S walk through the best academic evidence we have of whether the world is more peaceful today than it was in the period from 1816 (when our data collection starts being decent) to the Peace Pact. They then spend some time discussing why the evidence better supports the Peace Pact than other causes. In particular, H&S highlight that only since the Peace Pact have countries been denied territorial gains from their conquests. There's a lot of detail in there. Here's just a taste of it. A loose team of political scientists has assembled comprehensive data to help them study war. The resulting project, with the intentionally clinical name “Correlates of War,” hosts datasets on everything from “militarized interstate disputes” to “world religion data” to “bilateral trade.” Most relevant here, it includes extensive data on “territorial change”—a record of every single territorial exchange between states from 1816 to 2014, totaling over eight hundred entries. What do our 254 cases of territorial change tell us? They tell us something that is at once striking and surprising: Conquest, once common, has nearly disappeared. Even more unexpected, the switch point is that now familiar year when the world came together to outlaw war, 1928. From the time the data start in 1816 until the Peace Pact opened for signature in 1928, there was, on average, approximately one conquest every ten months (1.21 conquests per year). Put another way, the average state during this period had a 1.33 percent chance of being the victim of conquest in any given year. Those may seem like pretty good odds. They are not: A state with a 1.33 percent annual chance of conquest can expect to lose territory in a conquest once in an ordinary human lifetime. After 1948, the chance an average state would suffer a conquest fell from once in a lifetime to once or twice a millennium. (Chapter 13) The US wars in Afghanistan, Iraq, and Libya One disappointment I have is that H&S do not spend much time discussing the US wars of the last two decades. The book was published in 2017, so there’s really no excuse for this. Even counting them, their claim that wars since the Peace Pact have been fewer and less world-changing than before the Peace Pact still holds up, but since they don’t directly discuss the most notable wars of the last two decades, they leave a significant hole in their argument. I can imagine defenses that they would make, but they should have made them. They mostly refer to these conflicts either as not a conquest (since the US isn’t officially running those places now) or as a side effect of the Peace Pact in allowing failed states (See Addendum 1 for more on that) More recently, the United States invaded Iraq in 2003, toppled Sadaam Hussein, and installed the Coalition Provisional Authority to govern the country. But what’s most notable about these “nonconquests” is how ineffective and unstable they usually are. Exerting influence indirectly is inefficient and expensive. (Chapter 13) And in 2015 alone, high-fatality civil wars continued in Nigeria, South Sudan, Yemen, Syria, Iraq, Afghanistan, Pakistan, Somalia, and Ukraine. Why, if war has been outlawed, is there still so much conflict? The answer is that these conflicts are not prohibited by the Pact. Indeed, they are the predictable consequences of it … the prohibition on the use of force by one state against the territory of another has allowed two sources of conflict to simmer… within [states]. (Chapter 15) The broader intellectual history of war Reading The Internationalists led me to want to read a broader intellectual history of war. H&S include some comments that hint at it, for example describing the Principle of Distinction and other agreements made about how to behave during war. Fortunately for the civilians of Europe, the biblical model of war was finally repudiated. By the middle of the eighteenth century, European armies had come to recognize a “Principle of Distinction,” the doctrine central to modern humanitarian law, which distinguishes between soldiers and civilians and protects the latter from the former. The Principle of Distinction was the first curtailment of Grotius’s blanket immunity for those waging war. In the next century, it was followed by a flood of new legal regulations placing stricter controls on a soldier’s license to kill. International treaties protected the wounded and medical personnel (First Geneva Convention, 1864) prohibited the use of fragmenting, explosive, and incendiary small arms ammunition (St. Petersburg Declaration, 1874) banned explosives from balloons, asphyxiating gas, and dum-dum bullets (First Hague Convention, 1899) and proscribed pillage, the execution of surrendering soldiers and prisoners of war, and forcing civilians to swear an allegiance to a foreign power (Second Hague Convention, 1907). (Chapter 3) But the history of this and other pre-Peace Pact intellectual history of war is thin within the text, as the point H&S are chasing is specific to the Peace Pact's relevance in history, not the broader history of war. Some of my favorite books are books that tie together aspects of history across wide gulfs, which The Internationalists succeeds at. It’s rare and delightful to see how a piratical ship capture by the Dutch in the 16th century ties together with the opening of Japan, the US battles with Mexico, and finally, the creation of the United Nations. H&S’s perspective is that the Peace Pact marks a turning point, and one that should not be forgotten. It’s also clear that it marks a capstone on a long history of small changes that are also, themselves, interesting battles in the long-running war to make the world less intolerable. In the end, they identify four key changes in the intellectual landscape, with Lauterpacht’s fingers in nearly all of them. Neutrality no longer requires impartiality. States can help those they view as victims.
Oldowan

Oldowan is a recurring concept 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 "manufacturing nontrivial hand tools (e.g., Oldowan and Mousterian )". It most often appears alongside Alan Turing, Amazon, Amazon jungle.

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Oldowan
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1
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1
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July 19, 2024
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July 19, 2024
July 19, 2024 · Original source
The feats Everett talks about are things like traveling long distances across continents, possibly even in a directed rather than random fashion; manufacturing nontrivial hand tools (e.g., Oldowan and Mousterian); building complex settlements (e.g., the one found at Gesher Benot Ya'aqov); controlling fire; and using boats to successfully navigate treacherous waters. Long before sapiens arose, paleoanthropological evidence suggests that our predecessors Homo erectus did all of these things. Everett argues that they might have had language over one million years ago6.
olfactory bulb

olfactory bulb is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between August 08, 2021 and August 08, 2021. The archive places it in contexts such as "it does happen in the olfactory bulb, which would be relevant for smell". It most often appears alongside Chapin, LSD, psychedelics.

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olfactory bulb
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1
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1
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August 08, 2021
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August 08, 2021
August 08, 2021 · Original source
1: A correction to my post about Sasha’s LSD experience: I wrote that neurogenesis “probably doesn’t happen in adult humans, or if it does it’s rare and limited to specific areas”. Commenters found some studies showing that, at the very least, it does happen in the olfactory bulb, which would be relevant for smell. I still don’t think it happens quickly enough to explain Chapin recovering. I’ve added this to my Mistakes page.
olfactory reference syndrome

olfactory reference syndrome is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between February 27, 2023 and February 27, 2023. The archive places it in contexts such as "Western version called olfactory reference syndrome". It most often appears alongside 12th-century England, 21st-century America, acute and transient psychotic disorder.

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1
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1
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February 27, 2023
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February 27, 2023
February 27, 2023 · Original source
Another thing going on seems to be a problem of grouping: one sub-aspect of taijin kyofusho is shubo-kyofu, basically body dysmorphic disorder. American psychiatrists would never think of this as a kind of social anxiety, but it kind of fits. Another symptom is jikoshu-kyofu, fear of body odor. I’d never heard of this and thought it might be a genuine Japanese culture-bound condition, but Wikipedia tells me there’s a Western version called olfactory reference syndrome. The International OCD Foundation says that “the prevalence of ORS is not known, but it is certainly more common than generally recognized”. Lochner and Stein find that the prevalence in psychiatric samples (ie people with other mental health conditions) seems to be around 2%. I don’t think it’s at all obvious that more Japanese than non-Japanese have this condition that nobody ever does a good job measuring the prevalence of.
oligarchs

oligarchs is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between May 06, 2021 and May 06, 2021. The archive places it in contexts such as "In ancient Greece, I think you’d call these people the aristocracy or the oligarchs". It most often appears alongside 320 AD, 476 AD, Africa.

Reference entry
oligarchs
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1
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1
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May 06, 2021
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May 06, 2021
May 06, 2021 · Original source
Speculation on Curiales. This book made me realize the key role the “curiales” have played in almost all human history. In ancient Greece, I think you’d call these people the aristocracy or the oligarchs. They were always competing with the democrats for power. In Steinbeck’s “The Winter of Our Discontent”, the protagonist obsesses with getting back into the local town’s ruling aristocracy. That novel is set in the 1950s northeastern United States. Or Mr. Potter, the banker who owns half the town in “It’s a Wonderful Life.” What happened to those people? Are most cities and towns still run by a handful of old aristocratic families and I somehow have never noticed? Did something dramatic change in western society over the past 70 odd years? Is this the first time in history every little town isn’t run by a gaggle of wealthy families? I grew up in small town New England and there are definitely traces of old Brahmin aristocrats all over the place. They don’t seem to exist in the same way anymore.
Omegaverse

Omegaverse is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between September 03, 2024 and September 03, 2024. The archive places it in contexts such as ""like Gor or the Omegaverse."". It most often appears alongside 1980s, Air Force One, anal probing.

Reference entry
Omegaverse
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1
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1
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September 03, 2024
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September 03, 2024
September 03, 2024 · Original source
“I think we’re more of a shared worldbuilding project, like Gor or the Omegaverse. Future humans can insert themselves as “characters” at various points, or just cooperate in guiding, watching, or fleshing out the life of their favorite individual. Probably many of them are celebrities. Or maybe future transhumans have sensory modalities we can’t imagine, and can be sexually stimulated by a large class of people, or the entire world. I honestly wouldn’t want to speculate. I’m less sure about the details than the overall hypothesis.”
omnigenic model

omnigenic model is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between July 12, 2024 and July 12, 2024. The archive places it in contexts such as "using the term “ omnigenic model ” should tell you". It most often appears alongside 1980s, 1989, 1990s.

Reference entry
omnigenic model
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1
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1
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July 12, 2024
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July 12, 2024
July 12, 2024 · Original source
(This report was, as it happens, published in the exact same month as The Family That Couldn’t Sleep.) DTM came to know the family well. He befriended them by way of two members of their younger generation, Lisi – a woman terrified by the shadow of the disease, and Ignazio – the doctor she had married, who was more terrified by the shadow of the disease. Ignazio put together the pieces of the family puzzle, consolidating all the disparate diagnoses into a single disorder and filling out a lot of blank spots on family trees. When DTM came along, he was able to help Ignazio make the case that the family would benefit from the spotlight – that greater awareness of FFI could lead to a cure both for them and for a slew of other prion diseases. As it so happens, he is one of those nonfiction authors who serve as a character in their own story. DTM has some form of progressive muscular palsy. He is, or at least was in 2006, not entirely sure what it is. The relatively unimpressive state of genetics at the time had not identified his causative mutation, though it looked a lot like one of the rarer forms of Charcot-Marie-Tooth disease2. DTM is pragmatic about this, the way everyone chronically ill is either pragmatic or doomed. Whatever he has, it is a defect in protein structure; his peripheral nerves decay not because of a problem with the nerves themselves but an inability of their scaffolding to hold them together, as he puts it. The last chapter of the book dwells on this, on the web of connections popping up between a thousand disorders. DTM’s disease is something vaguely similar, if you squint, to an exceptionally slow-progressing motor neurone disease; if you jump another level out, you see amyloid plaque diseases like Huntington’s and Alzheimer’s, and if you jump yet another level out, you see something like prions. His interest in the Venetian family was driven by this. Some of its members thought this a beautiful act of sympathy; others thought him a grotesque parody of themselves, an onlooker, a gawker, peddling their tragedy to salve his relatively insignificant problems. They are, he thinks, both right. That’s the beginning, and that’s the end. What happens in the middle? --------------------------------------------------------- The Venetian family lends the book its title, but they’re really more of a framing device. The Family That Couldn’t Sleep is separated into four parts, of which the first and fourth – the shortest by far – deal with the family. Part 2 is kuru, the king of fucked up diseases you read about in clickbait Weird Medicine listicles. Let’s talk about kuru! Kuru, is, famously, the prion disease you get if you eat another person’s brain. Well, not quite. It’s a prion disease that became endemic amongst women in the Fore society, who ritually ate brains, one of which had an inherited or spontaneous prion disease. This is an important note – there’s a tendency (which the book’s later chapters engage in) to assume cannibalism just has a Prion Disease Generator attached. If you eat people who don’t have prion diseases, you won’t suddenly get one. Uh, don’t eat people. Anyway, part 2 is DTM’s historiography of Fore-Westerner first contact. It’s hilarious. Papua New Guinea is a frankly ridiculous place; one of the all-time best Lyttle Lytton winners (worst first sentence from a hypothetical or, in this case, real work) was “Papua New Guinea is so violent that more than 820 languages are spoken there”. The native residents were so hostile to outsiders that all the colonial empires had cut their losses – and when you think about the places they colonized, that says something. After the First World War, PNG was ripped from its nominal German ‘owners’, but no one else wanted the place. So, of course, they gave it to the Australians. It was thirty years and another war before we actually made contact. 1940s Australia was as ‘settled’ as it’d ever be; the cities were bustling and the interior was mapped. The kind of explorer who two centuries before would be heading to new continents had to console himself with Pacific islands. Console he did. The native peoples of the PNG coasts were hostile enough to the wannabe-colonialists that the Australians, flying planes overhead, were the first people to discover that the island’s inland was populated too. No one had broken through on land. In all this deep and angry rainforest, the Fore were the furthest out. They lived far into the island’s mountainous interior; DTM describes their territory as “nearly vertical”. Calling people primitives is a bit passe these days for understandable reasons, but no other term comes to mind. The Fore had no name for themselves; we call them by an exonym, “the people to the south”. They weren’t, to be clear, hunter-gatherers – they were slash-and-burn agriculturalists, but very well-fed ones. Despite the tendency in grain-focused cultures for poor agriculturalists to be stunted/malnourished, the Fore were a remarkably healthy people. Well, except for the famous bit. The first remarkable thing about the Fore was just how quickly they wanted to assimilate. Most PNG tribes weren’t particularly enthused by Western offers of injections/tractors/radios/Christianity. Yet as soon as the Australians arrived, the Fore made ceasefires in their wars with other tribes, volunteered to help large-scale Australian projects on the coast, started planting and trading coffee, and enthusiastically participated in censuses. It’s the only first-contact narrative I’ve seen where the colonizers were concerned about how badly the other guys wanted to be colonized. The next was the one that got their names in the history books. Australian officials started to notice a remarkable lack of women in Fore camps. Some tribes sequestered their women, particularly when Westerners were around, so at first they thought nothing of it. The high rate of unpartnered young men, though, was way out of PNG norms. DTM tells this part fantastically. The Fore chapters drip with the dread of dramatic irony. When the first breakthrough comes, you have to catch your breath: “Tiny” Carey noted something in the middle of August 1950 that deepened this mystery. He noticed that near the village of Henganofi there had been an unusual number of deaths. “It appears,” he wrote his superiors, “natives suffer from stomach trouble, get violent shivering, as with the ague, and die fairly rapidly.” [...] McArthur investigated a little more [...] One day in August 1953 he ran into more of the shivering people Tiny Carey had seen several years before: “Nearing one of the dwellings, I observed a small girl sitting down beside a fire. She was shivering violently and her head was jerking spasmodically from side to side.” It would be quite some time before anyone figured out what caused it – but the problem, as DTM notes, was that its cause wasn’t possible. Everyone priored that the weird undescribed disease in the Fore lands was some nocebo sorcery-sickness. Vincent Zigas, the first actual doctor sent to work with the Fore, tried to placebo-effect them and failed miserably: On the way, Apekono stopped at a hut and showed Zigas his first kuru victim. “On the ground in the far corner sat a woman of about thirty,” the doctor wrote. “She looked odd, not ill, rather emaciated, looking up with blank eyes with a mask-like expression. There was an occasional fine tremor of her head and trunk, as if she were shivering from cold, though the day was very warm.” It was almost exactly the tableau McArthur had witnessed in 1953. Zigas, though, was a doctor. He could do more than look—or so he thought: “I decided I might as well try my own variety of magic,” he remembered. He rubbed Sloan’s Liniment, a balm for sore muscles, on her and declared to her family and his guide: “The sorcerer has put a bad spirit inside the woman. I am going to burn this spirit so that it comes out of her and leaves her. You will not see the fire, but she will feel it. The bad spirit will leave her and she will not die.” The lotion penetrated the woman’s skin and she writhed in pain. “Get up! Walk!” Zigas commanded theatrically. “The woman struggled feebly as if to rise, then, exhausted, started to tremble more violently, making a sound of foolish laughter, akin to a titter.” That evening Apekono asked Zigas not to try to cure any more kuru victims; “Don’t use your magic medicine anymore. It will not win our strong sorcery.” This was a disaster. The Fore were so cooperative precisely because they hoped “Western magic” could conquer theirs. As it became clear it couldn’t, they turned hostile. The Australians had hoped to “modernize a Stone Age people”; now all their subjects were dropping dead before their eyes, from what they could only assume was a “hysterical reaction” to colonization itself. So, to solve this, they needed a batshit insane American. Carleton Gajdusek is one of the characters who dominates The Family That Couldn’t Sleep. He couldn’t not. You could put him in a car commercial and he’d dominate it. Gajdusek was a physician with a rare, intense combination of science and practice. He was a romanticist, a field worker, and a lover of everything strange. He’d been an army doctor, a government conspiracy-cover-upper, and a postdoc under Linus Pauling who described his intent as “to straighten out Pauling’s ideas about proteins”. He hated civilization, in a slightly-to-Ted’s-centre sense, and was passionate about “primitives and isolates”. He jumped at the chance to work in Papua New Guinea; he planned to conduct a multi-site study on child development in such cultures, and relished the opportunity to live in a “primitive” environment himself. He did all this so he could rape kids. Oh, he did it for the scientific curiosity and love of medicine, but he also did it so he could rape kids. Gajdusek was a pedophile in the actual-lifelong-exclusive-paraphilia sense, as opposed to the “metonym for child molester” sense. Some people who roll snake-eyes on the Sexuality Dice repress it, but some are perfectly happy to act on it; Gajdusek was #2 in its fullest form, the kind of guy who believes that a well-lived life includes raping some kids. DTM doesn’t shy from this, not for a moment. It’s the first thing he tells you about Gajdusek. It couldn’t not be; you couldn’t talk about why he went to PNG otherwise. When Gajdusek landed in PNG, he first found the place too civilized. He’d been promised a land of “cannibal savages” – where were they? After some traipsing, he found them, right where he was promised. The Fore were perfect for Gajdusek. They had some kind of medical mystery that’d been lost on everyone else. They ate each other, in exactly the way he loved detailing in his diaries (“”Women and children, particularly, partake of the human flesh,” he noted with pleasure”). As kuru cases popped up, he aggressively recorded them. He wrote lovingly detailed notes that he sent back to his Australian advisor. He wrote with intensity, with exclamation marks, with the joie de vivre of a man just where he wanted to be. Gajdusek smothered the Fore with ‘cures’ that never worked, but they didn’t get angry at him. As DTM dryly puts it: “Their children trusted him, and that was enough for them.” At some point, someone suggested sending an anthropologist...or an epidemiologist...or literally anyone with more credentials than Gajdusek and Zigas3. Gajdusek threw a shitfit, convinced this one-and-a-half-man team was enough to Solve The Problem Forever. But he got bored eventually – running off with another tribe with, as his diary notes at length, an apparent custom of youths ritually fellating older men – and Zigas, I dunno, the book neglects him a bit here. So they managed to sneak in some anthropologists. The husband-and-wife team of Robert Glasse and Shirley Lindenbaum4 were the first involved parties to give a shit about the Fore as people, rather than as colonial subjects/medical mysteries/walking sex toys. What they uncovered was fascinating. The Fore were cannibals, yes, but they were recent cannibals. They didn’t have an ancient tradition of eating their dead, like the other visitors assumed. They happened to be in contact with some cannibal groups, and after a Fore man died of “sorcery”, they thought: well, what would happen if we ate him? “People tasting it expressed their approval. ‘”This is sweet,” they said, “What is the matter with us, are we mad? Here is good food and we have neglected to eat it.”” If not for the wild coincidence that the first Fore cannibalism victim had a prion disease, kuru would never have existed. Glasse and Lindenbaum started to put together the pieces. They’d been sent down to rule out a genetic explanation – to track the kinship ties of the Fore and see how the disease ran through families. It didn’t run through families in any coherent sense, but it sure did run through cannibalism. The clincher was the age distribution. The Fore, ever enthused by colonialism, quit eating each other as soon as the Australians arrived. Children stopped dying of kuru shortly after; they simply weren’t exposed to the infectious agent. The couple sent the news to Gajdusek, who was off raping kids somewhere else. In the next part of the book, DTM runs through Gajdusek’s many conjectures of kuru’s cause – more like sketches or abstract paintings than like true hypotheses. Gajdusek was annoyed that someone else was doing something he “totally could’ve done”, and even more annoyed that another lab was running similar experiments – an attempt at a vaccine for a particular sheep disease had accidentally created a prion generator. But he was happy to swoop in and claim the credit for what he was starting to think of as “slow viruses”, an infection that somehow lays dormant for years. DTM portrays Gajdusek perfectly, in that “real life has no need for verisimilitude” way. Gajdusek was at once a brilliant man, an all-consuming narcissist, an entertaining character, and a monster beyond redemption. A lesser book might pick one or two. The Family That Couldn’t Sleep portrays him as all four, and on a personality level (as opposed to a scientific one), the Gajdusek-focused parts are some of the most gripping. --------------------------------------------------------- Outside of the jumps between the Venetian family and everything else, The Family That Couldn’t Sleep is not siloed. The narratives of all prion diseases are deeply intertwined. This is what makes it a great book. It’s 300 pages of dramatic irony. You read the whole thing, waiting for the eureka moment – the point everyone realizes they’re looking at the same cause. It does, however, make it a tad difficult to review or synopsize. The book’s story is so weird – and, often, so at odds with conventional wisdom that trickles down about the Fore et al – that you have to recap quite a bit, and the book steadfastly resists recapping. The next couple chapters after we depart from Gajdusek’s credit-claiming are mostly about experiments with various prion diseases. They’re scientifically fascinating. Unlike some medical-books-for-general-audiences (cough, How Not to Study a Disease), DTM never talks down to the reader. He assumes someone reading a 300-page book about prions is smart and wants to learn about prions. He also has – you can feel it in his words – the agonizing experience of spending his life on the other side of the doctor’s desk, trying to beat into whoever he’s talking to that no, seriously, you don’t need to lie to him or try explain a complex disease at a fourth-grade level. The first prion disease studied was scrapie. Scrapie was a big deal – it starved and killed large shares of British sheep flocks, making it a serious economic problem. Veterinary researchers had tried to prevent or cure it for centuries. It was a veritable graveyard of ambitions: Quintessential was D. R. Wilson at the Moredun Institute in Scotland, who worked in the middle of the last century for more than a decade trying, with mounting frustration, to kill the scrapie agent. He found that it survived desiccation; dosing with chloroform, phenol, and formalin; ultraviolet light; and cooking at 100 degrees centigrade for thirty minutes. The scrapie researcher Alan Dickinson told me he remembered Wilson at the end of his career as “very, very, very quiet. Of course, that was after his breakdown.” “Now it is our turn to study prions. Perhaps we should approach the subject cautiously.” The problem, as DTM explains, is that prion diseases were impossible. They violated 20th-century understandings of biology. Proteins “were no more alive, and no more infectious, than bone”. Prion diseases seemed to have too many causes – genetic, infectious, and sporadic. They looked infection-like in some ways, but patients didn’t produce virus antibodies. Sheep exposed to scrapie, or chimps infected with kuru, took years to develop symptoms. Their facts did not fit together. In the 1960s, people started wondering. The unifying trait of prion agents was that they had to be denatured to be destroyed. Was this a particularly small virus defined by its protein coating? Or – even more outre – was it pure protein, no DNA at all? No one could figure out quite how the latter worked, but it was tempting. Gajdusek, by now a major figure in this field, kept a foot in both worlds. He didn’t want to stake his reputation on a no-DNA hypothesis, but he certainly sympathized. Enter Prusiner. Stanley Prusiner was Gajdusek’s counterpart. Where Gajdusek seemed permanently manic, Prusiner was deliberate and exacting. He entered Gajdusek’s “slow viruses” field in the early 1970s after a chance encounter with a CJD patient. He relished the laboratory in a way Gajdusek didn’t at all, and set out to optimize the hell out of his projects. Prusiner set out to isolate the smallest infectious particle in the scrapie agent. He injected tons of hamsters (hamsters got sick faster than mice) with increasingly tiny scrapie proteins, hoping to determine whether the Minimum Viable Scrapie was DNA. By the mid-1980s, he’d produced something so small it couldn’t possibly be a virus. Denaturing it destroyed it; exposing it to nucleic acid dissolvers actually made it stronger. Emboldened by this discovery, Prusiner set out to anoint himself the King of Prions. Here emerges something of a Voldemort-Umbridge distinction – the difference between cartoonish villainy and banal evil. Gajdusek is a bad guy because he rapes kids. Prusiner is a bad guy because he is the most grotesque stereotype of the Advisor/Peer Reviewer from Hell made flesh. Everything Prusiner did was to build his reputation atop a pile of skulls. When recruited as a peer reviewer for other prion papers, he wrote negative reviews to undermine their authors. He worked his grad students to the bone and intentionally destroyed their careers, telling them he’d “ruin them” if they entered prion research as competitors. He lied about the origin of the protein-only hypothesis, claiming he originated it a decade after it was actually conjectured. But hey, he was good at getting grants. I was surprised reading a lot of this, because for all the time I’ve been aware of it, the cause of prion disease has seemed settled. “Oh yeah, it’s a protein that gets all fucked up.” But DTM goes through just how unsettled it was right up through to The Family That Couldn’t Sleep’s publication. Serious confirmation only arrived a couple years later. Many people were deeply critical of the prion hypothesis – often, it seemed, because they loathed Prusiner too much to go along. Throughout the book, he cuts an uncharismatic figure. Gajdusek and Prusiner both won the Nobel for discovering prions, decades apart. This tells you something – the “discovery” of prions can be construed quite a few ways. Gajdusek formulated the hypothesis; Prusiner proved it. Gajdusek was grievously offended by Prusiner’s Nobel, perceiving his rival – not inaccurately – as a follower who never originated any ideas of his own. But Gajdusek was offended from a federal prison cell, so how’d that work out for him? Fascinating as all this is, no one published a book about prions in the mid-2000s because it was about kuru or FFI. They published books about prions because teenagers were dying, and people wanted to know why. DTM lays the seeds for part 3 – the mad cow section – in part 1. This is a discussion of scrapie, the longstanding prion disease of sheep. Scrapie was a medical mystery for centuries (remember poor D. R. Wilson), precisely because of the intuitive implausibility of prions. The scrapie chapter is a great history-of-science piece, covering the agricultural productivity revolutions of the 18th century, the surfeit of bizarre origins veterinarians concocted, and the treatments that never worked. Scrapie is not transmissible to humans – well, we hope. It’s concerningly transmissible to primates. But it’s been around for a long, long time, and it doesn’t epidemiologically look like humans get it...we hope. Anyway, you ever tried to generalize from one example? The British government did! In the mid-1980s, strange reports started coming out of the UK’s farms. Farmers were describing a new disease where dairy cows – incredibly docile creatures, under normal circumstances – turned hostile, kicking them as they went into the milking stalls. The symptoms looked to all the world like scrapie. Epidemiologists tracing the outbreaks found a unifying link with “cake” – animal protein feed sweetened with molasses. The scrapie-like symptoms must have traced to an infected sheep. But scrapie doesn’t transmit to humans, so it must be okay to keep slaughtering them, right? We all know how this ended. The best term for the British response to the mad cow outbreak is “cacklingly evil conspiracy”. The agricultural industry really, really didn’t need a huge zoonotic outbreak – so it decided it didn’t have one. They first suppressed all mentions that the disease looked like scrapie, then – when this became impossible – hyped up that scrapie doesn’t transmit to humans, so there’s nothing to worry about. The formal name of the disease, “bovine spongiform encephalopathy”, was supposedly chosen to optimize for unfamiliarity – it wouldn’t fit well in a headline. They emphasized, extensively, that there was nothing to worry about. Ever. At some point, people started asking questions. If there was nothing to worry about, why was the agricultural industry panicking so hard? As things became ever more worry-inducing, this turned down ludicrously twisting paths: Meanwhile, the Southwood Working Party and the experts who advised it were learning on the job. They learned, for instance, that the BSE agent entered the animal through the mouth and then followed the digestive tract into the organs that try to filter out infections—the tonsils, the guts, and the spleen—and from there traveled into the peripheral and central nervous system, and finally arrived at the brain. They also learned that pasties, meat pies, and even some baby foods contained tissues from a lot of those organs. So the Southwood Working Party recommended banning these organs, but only from baby food. This started a chain reaction of consumer doubt: if infected cow organs were unsafe for babies, how could they be good for adults? The government then banned offal, as the organs were collectively called, in all human food but gave the industry a grace period to get it out of the feed supply. Then pet food manufacturers began to wonder if what drove cows mad might not also drive dogs, cats, and parrots mad. The feed they sold came from concentrate made of the same sick animals that had previously made up the meat and bone meal farmers used. Their trade group decided to put a similar ban in place—immediately. So for five months it was safer to be a dog than a human in Britain. DTM spends pretty much this whole section of the book making fun of the British government. To be fair, they deserved it. They killed hundreds of kids in agonizing and preventable ways – they could take some ribbing. This is all throughout the mid-1980s to early-mid 1990s. Through this period, it wasn’t yet clear that mad cow could spread to humans. The panic was clear, and deserved, but it didn’t yet have a match for its powder keg. It would alight. The first suspected case of vCJD – human mad cow – was in 1994. Fifteen-year-old Vicky Rimmer developed a sudden, strange disease. Doctors gave her months to live...until she died in 1998. A couple other suspected cases trickled down through the mid-90s, including a young man who made meat pies for a living, whose grieving mother received a letter from the Prime Minister that “humans do NOT get mad cow disease”. (That must’ve been fun.) Soon, they couldn’t deny it any longer. On March 20, 1996, Stephen Dorrell, the health secretary, stood up in Parliament to announce the news that had already appeared as a tentative conclusion in scientific journals and as rumor in newspapers for the previous two years: British beef was killing British teenagers. The first confirmed death was that of Stephen Churchill, a nineteen-year-old student from Wiltshire, who died in May 1995. Back in 1989, at the Southwood Working Party’s suggestion, the government had set up a surveillance unit in Edinburgh to watch for any evidence that BSE had crossed to humans. One worry had been that if BSE passed to humans, how would anyone know it? How would you recognize something you had never seen? It turned out to be easy: Churchill and the nine other teenagers who had gotten sick had spectacular amyloid plaques in their brains, chunks of dead protein almost visible to the naked eye. If sporadic CJD was a whisper, BSE-caused prion disease was a shout. The investigators sat open-mouthed looking at slides whose damage, they feared, portended the most severe epidemic in modern British history. This part of the book is not fun. It lacks the insane personalities and duelling careers of the other entries. It is an honest chronology of the vCJD epidemic – a gruesome failure of the agricultural industry, the one system that everyone is vulnerable to. The government and industry had completely violated their duty of care to citizens and consumers. They were paying the price. No one would buy British beef anymore – not while they watched their children die. Now here’s the thing: this is ethnography, not historiography. The Family That Couldn’t Sleep is a book from the mid-2000s. The epidemic was not at all in the rear view mirror. There were piles of unanswered questions that DTM constantly alludes to. We have eighteen years more hindsight than he did then. What do we know now? --------------------------------------------------------- In 2006, the vCJD epidemic looked like it was going to be a lot better than the worst fears. BSE itself was a huge problem for the cattle industry, but honestly, no one is too sympathetic to the cattle industry. People were not going to die in anywhere near the numbers believed. We had all sorts of reassuring data coming out about this, which DTM chronicles. We were learning that only some genotypes seemed susceptible to vCJD. We didn’t see any older people die of the disease. We were seeing numbers drop, such that vCJD must have a pretty short incubation period. Anyway, all of this is wrong! The Family That Couldn’t Sleep was written in the candidate gene era. Back then, the nascent field of human genetics was sure it was about to Solve Polygenism. Yes, the simple Mendelian monogenic patterns popular a few decades back clearly didn’t apply to common diseases, but how many variants could there be? We were about to discover the five genes influencing 20% of Alzheimer’s risk each, the five genes influencing 20% of heart disease risk each, etc., and once we were done we’d just do gene therapy and cure Alzheimer’s. A paper on autism genetics from 1999 was so outre as to speculate there might be as many as fifteen genes involved. The fact we are now using the term “omnigenic model” should tell you roughly how well this worked out. Do you remember SNPedia? If you were a 2014 Slate Star Codex reader, you might. 2014 was still pretty candidate gene. People were out there publishing papers saying a single variant could increase your life expectancy by 15 years. SNPedia was a site that beautifully categorized all of these, so you could do 23andme or whatever, look up your results on SNPedia, and make horrible life choices.5 It was eventually bought out by one of the consumer DNA companies, so no one ever edited it again, making it a great time capsule of early-mid 2010s behavioural/medical genetics takes. SNPedia will excitedly explain to you that common genetic variants make you immune to vCJD. They cite a 2009 post from the now-archived 23andme blog titled “No Good Evidence That Potential Pool of Mad Cow Disease Victims Is Expanding”, explaining how fears of late-onset vCJD are clearly debunked by new Scientific Knowledge. Everyone who developed vCJD in the 1990s and 2000s had an M/M genotype in a particular part of the PRNP prion gene, so the roughly half the population with M/V or V/V genotypes were immune. The Family That Couldn’t Sleep buys this, too. In fact, it buys it in an even more agonizingly 2000s way. The first sign that transmissible prion diseases weren’t genotype-restricted should’ve been the growth hormone kids. You might have heard this story – from the late 1950s through mid-1980s, human growth hormone produced from brain tissue was used as a treatment for pituitary dwarfism, until it turned out to spread CJD if the originating brain was infected. DTM discusses this, to set the scene for the genetics thing. He mentions what was the state of the art at the time – that a disproportionate share of both the growth hormone kids and sporadic CJD cases were V/V homozygotes. This, uh – so the book was written in the mid-2000s, yeah? Yeah. The conclusion DTM drew – and this was a common conclusion at the time – was that homozygosity somehow made you more vulnerable to CJD, and M/M homozygosity made you vulnerable to BSE-borne CJD in particular. We cannot criticise the author for not predicting the future, but we live in the future, and can say how this worked out. Turns out, nope, M/V heterozygotes totally get vCJD. After a British man in his 30s died of CJD in 2016, he was found to have vCJD and an M/V genotype. He was tested for vCJD only because he was exceptionally young for someone with a sporadic prion disease – meaning people developing it later in life would be missed6. Did you know up to 1 in 2000 people in the UK have latent vCJD? There is one line in The Family That Couldn’t Sleep that stopped me dead in my tracks when I read it: What happens to the Italian family in the end depends less on their own actions than on the world’s interest in prion diseases, which they cannot control. If lots of people are afraid of getting variant CJD, the family benefits. If fear of prion disease goes the way of the fear of swine flu or Ebola, then they will be orphaned again. THIS BOOK IS FROM 2006! Three years before the swine flu pandemic! Eight years before the Ebola pandemic! “If you’re looking for a sign, this is it.” --------------------------------------------------------- The last section of The Family That Couldn’t Sleep addresses BSE fears in America and a nascent internet subculture DTM calls “Creutzfeldt Jakobins” – people who track American CJD cases, trying to spot vCJD patterns. When reading his description of the Creutzfeldt Jakobins, my mind constantly, uncontrollably turned to covid. Here it was – an online community of people deeply skeptical about a disease’s official story, tracking every contradiction, every implausibility, every statistic that failed to apply to the individual. Self-described “redneck hippies” and “soccer mom Republicans” teaming up to find the truth hidden behind an impossible world. You know what they’re doing now. I’ve always combined a deep interest in medicine with a healthy distrust for it. People who are constitutionally inquisitive, anti-authoritarian, and suspicious about official narratives tend to end up skeptical of at least some mainstream claims in the field. This is not to say I think you should take bleach enemas or something, just that I understand the impulse behind concluding the US government was covering up a local vCJD wave. Traditionally, sporadic prion diseases are said to have a prevalence of one in a million. (Hold on to that for a second.) The last section of the book is a chronology of Americans finding bizarrely more than one in a million of their friends dying of sporadic CJD, often at inexplicably young ages, sometimes in geographical clusters. This is understandably suspicious. Then DTM goes on to reassure us by saying none of these cases were confirmed to have an M/M genotype, which OH GOD OH FUCK A number of high-profile people in the prion world, including Gajdusek, are clarified as not believing sporadic prion diseases exist. You get the impression DTM doesn’t, either. Now, how common are prion diseases? Eric Vallabh Minikel has an answer for you! Eric and his wife Sonia are prion researchers from a rather unique background – after Sonia was diagnosed as having a single-gene mutation with ~100% penetrance for prion disease, they left their previous jobs to dedicate their lives to curing it. It turns out, when you run the numbers, you get not one in a million but 1 in 5000 people dying of prion diseases. This is best described as “nightmarishly high”. I’m normed on genetic disorders. A genetic disorder that affects one in five thousand people is pretty common! I have known, in person, completely unselected, just from “random people I’ve met in my life in a non-medical context”, someone with a ~1/250k syndrome and someone with a ~1/50k-100k syndrome. I don’t think anyone in my extended family knows someone who died of a prion disease. I feel like it would’ve come up if they did! Prion diseases have distinctive phenotypes. Not distinctive enough, apparently, to avoid a lot of CJD being misdiagnosed as Alzheimer’s – but diagnosis is consistently insane. Something DTM reiterates throughout The Family That Couldn’t Sleep is just what prion dementia looks like. The characteristic dementia in prion diseases spares something – “self” or “recognition” or “reflection” – that is not spared by Alzheimer’s, or by most common dementias. Shouldn’t this be, uh, noticeable?7 They kill rapidly, often over the course of months, and often onset in midlife. ALS shares this pattern and is way, way more common than prion diseases; you hear about ALS far more in the “disorder people actually have” sense. What am I missing here? Anyway: 1 in 2000 prevalence of latent vCJD in the UK + extreme lack of clarity over whether scrapie is human-transmissible + blood donations spread vCJD + sporadic CJD prevalence keeps going up = ??? (Yes, I am annoyed that most countries have lifted their ban on UK blood donors, thank you for asking!) --------------------------------------------------------- But back to the book. The “American chapter” is one-third about the country’s response to vCJD, one-third about the Creutzfeldt Jakobins, and one-third about chronic wasting disease. The last part is the most interesting. Chronic wasting disease is a prion disease of deer. Like scrapie, it “probably, we hope” isn’t human-transmissible (eat venison at your own risk). Under natural circumstances, deer shouldn’t get prion diseases: A prion plague should not be possible among ruminants in the wild. Deer are not cannibals, as the cows that spread BSE were forced to be; and, because deer and elk are not domesticated, they do not have enough contact with one another to spread a prion infection the way sheep are thought to spread scrapie. But deer do not live as they used to live, humans having once again brought their ambitions to bear on the natural course of things. The Family That Couldn’t Sleep is a book of medical anthropology. Anthropology of the Veneto, anthropology of Papua New Guinea, anthropology of 1990s Britain. Here, it is an anthropology of America. Americans, having won the world, still fight to win their own backyard. The North American continent is geographically diverse, cutting through rain-snow-shine, mountains jutting over plains, cities sprawling into wilderness, habitations criss-cross dotted with surprisingly few empty zones. Go somewhere like Denver, the Mile High City, three million people fighting against nature. Few other countries have anything like this; geographically vast polities usually have uninhabitable blocks. Australians are twenty-five million people clustered against the shore. It still surprises me, after all this time, how every US state has a meaningful city8. Midcentury Denver, growing and sprawling out across its mountains, started to run into their natural inhabitants – deer. Starvation is one way nature adjusts the deer population to the available food supply. People did not usually see this process, but in the 1950s and 1960s Colorado became more densely settled, reducing forested areas and forcing deer to look longer and harder for food. At the same time, the state enacted conservation laws, limiting when and where hunters could shoot. Soon emaciated deer began wandering onto the lawns and through suburban streets looking for a meal. People began to feed them, only to find that they died anyway. They would drop dead by haystacks, along highways, and in flower beds. In the late 1960s, a young biologist named Gene Schoonveld tried to figure out why the deer starved even when they were fed.9 He deprived some deer of food for a while, “[h]e cut windows in their stomachs to see what went on inside, and then he began to feed them”. While this was going on, he had a control group of healthy, well-fed deer as backups in case anything went wrong. It did...but not to the experimental group. The pen in which the deer were kept also housed sheep, which, it turned out, were scrapie carriers. The deer somehow acquired scrapie – there’s a huge unanswered question here, which DTM doesn’t address. How did they get scrapie? They didn’t eat the sheep, presumably. Did it somehow transmit from casual contact? This is not supposed to happen. And yet: the deer in the sheep pen started dying of a mysterious scrapie-like disease, one never reported before, that would go on to infect thousands. These deer were released into the wild. Ten years later, the first reports of chronic wasting disease came out. The disease spread across deer and elk in the western half of the country. By the turn of the millennium, cases were exploding – and lost all geographical restriction. DTM can report up to 2005, at which point it was floating around Upstate New York. This kind of spread doesn’t track natural deer migration. That’s irrelevant, because nothing about CWD’s spread is natural. We shift gears into an anthropology of the American hunter. The hunter wants to shoot the most impressive buck, to bag himself one with as many “points” as possible – one whose antlers branch out most. A “ten-point buck” has five branches on each horn: Original by Ric McArthur Nature doesn’t make enough bucks with perfectly symmetrical ten-point horns. To fill the demand, the market had to step in. Thus was born the deer farm industry, which raises captive deer in better genetic and nutritional conditions than Nature permits, then ships them across the country so hunters who couldn’t get legit ten-point bucks get the taxidermy piece for their wall. These are controversial amongst hunters and illegal in numerous states – but the industry is big enough to spread CWD. (The kind of hunter who needs a deer shipped to his house is the kind of hunter who will fumble killing it.) Another problem is supplemental feeding – leaving out protein-enriched food for deer to eat. This produces “trophy class animals at an earlier age”, but again, what’s in that protein? (“It is much like feeding your cows 41 percent protein cottonseed cake during the winter to raise the protein level in the cow’s diet to a level that will maintain acceptable production”, says that article from 1991.)10 The book segues into a vignette. CWD was new in Wisconsin in the early 2000s, and the state’s Department of Natural Resources was optimistic it could eradicate it. In a state with a love of hunting, you could, in theory, recruit people to kill every single deer in a 400-square-mile radius: In many states, the state would have had to call out the National Guard for such an onslaught, but hunting is a passion in Wisconsin. Hunters shoot 450,000 deer every year, more than in any other state. “I’m looking for ardent hunters to help us, unless fear or their wives keep them away,” one DNR official told a Milwaukee magazine. The state extended the normal hunting season and waived the usual limit of one buck per hunter, and the hunters came out in force. The whole affair was gruesome – one official called it “hunting for slob hunters”. If you’re trying to eradicate a prion disease, you can’t very well let people take the carcasses home to eat. Bodies piled up in control stations, decomposition mingling with bleach. The 2002 hunt established a base rate of 2% for chronic wasting disease in Wisconsin deer, with the most affected areas getting up to 10%. Further hunts in 2003, 2004, and 2005 spread to wider and wider areas – and didn’t move the needle one bit. This is to say that CWD is quite a bit more common in the American deer population than BSE ever was in British cattle. Since publication, it’s popped up in Norway and South Korea. Notably, Norway doesn’t allow for the import of cervids, raising numerous questions about how it got there. There are no unambiguous cases of CWD transmission to humans, and in vivo/in vitro primate studies have mixed results. There sure are some unusually young hunters with sporadic CJD, though. But don’t worry, most of them aren’t M/M homozygotes! There is an absolute ton going on in this book. I’ve had to skim over whole sections. Parts that couldn’t be easily slotted into a narrative review include: When Gajdusek was invited to a party at Prusiner’s house, he was horrified to find his rival had purchased hundreds of New Guinean statues – all with the genitals removed.
Omohundro argument

Omohundro argument is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between January 03, 2023 and January 03, 2023. The archive places it in contexts such as ""Maybe it’s the Omohundro argument after all, in a way."". It most often appears alongside Abraham Lincoln, AI in Focus, Anthropic.

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Omohundro argument
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1
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January 03, 2023
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January 03, 2023
January 03, 2023 · Original source
I think it makes sense that an AI trained to be “helpful” would be more likely to agree to take these positions. Maybe it’s the Omohundro argument after all, in a way.
oN-Line System

oN-Line System is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between September 19, 2025 and September 19, 2025. The archive places it in contexts such as "Engelbart released his oN-Line System (NLS)". It most often appears alongside 1987, 1988, Adleman.

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oN-Line System
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1
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1
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September 19, 2025
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September 19, 2025
September 19, 2025 · Original source
After his Framework was published in 1962, under the Stanford Research Institute, Engelbart founded the Augmentation Research Center to make, in essence, some version of the Memex a reality. The ARC received funding from NASA and ARPA, and after six years, Engelbart released his oN-Line System (NLS). It was a revelation.
Ondine’s Curse

Ondine’s Curse is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between May 16, 2022 and May 16, 2022. The archive places it in contexts such as "A simple example of this is Ondine’s Curse, a rare disease". It most often appears alongside adaptation-executors, AM, Dynomight.

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Ondine’s Curse
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1
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May 16, 2022
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May 16, 2022
May 16, 2022 · Original source
A simple example of this is Ondine’s Curse, a rare disease (usually caused by a tumor) where the breathing-related parts of someone’s brain stop working. A patient may notice that they no longer have any desire to breathe. They may think “Well, that’s weird, but seems like I probably still need oxygen to live, I’m going to breathe anyway.” Lacking any natural sense of when to inhale/exhale/stop, they hopefully calculate out what the right amount of breathing to do is for each breath manually. Unfortunately, these people usually die when they fall asleep and can no longer reason themselves into breathing. But their sacrifice serves as a useful example of adaptation-executors vs. fitness-maximizers. A healthy person, breathing because their body instinctively demands oxygen, is executing an adaptation. A Curse patient, breathing because they have a goal of continuing to be alive, and they understand rationally that obtaining oxygen is a subgoal, is maximizing fitness.
One Big Beautiful Bill Act

One Big Beautiful Bill Act is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between January 06, 2026 and January 06, 2026. The archive places it in contexts such as "2025 tax bill literally has a tax deduction for seniors https://en.wikipedia.org/wiki/One_Big_Beautiful_Bill_Act#Tax_credit_for_seniors". It most often appears alongside @docneto, Americans, Andy G.

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1
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January 06, 2026
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January 06, 2026
January 06, 2026 · Original source
Section III missed that the 2025 tax bill literally has a tax deduction for seniors https://en.wikipedia.org/wiki/One_Big_Beautiful_Bill_Act#Tax_credit_for_seniors (often called “No Tax on Social Security”, but that’s not exactly accurate). Agree with the conclusion overall though
One China policy

One China policy is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between April 19, 2021 and April 19, 2021. The archive places it in contexts such as "US does not publicly and explicitly disavow One China policy". It most often appears alongside #Resistance, 1/2019 government shut down, 538.

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One China policy
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1
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April 19, 2021
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April 19, 2021
April 19, 2021 · Original source
41. Donald Trump remains President at the end of 2017: 90% 42. No serious impeachment proceedings are active against Trump: 80% ***43. Construction on Mexican border wall (beyond existing barriers) begins: 80% 44. Trump administration does not initiate extra prosecution of Hillary Clinton: 90% ***45. US GDP growth lower than in 2016: 60% ***46. US unemployment to be higher at end of year than beginning: 60% 47. US does not withdraw from large trade org like WTO or NAFTA: 90% 48. US does not publicly and explicitly disavow One China policy: 95% 49. No race riot killing > 5 people: 95% ***50. US lifts at least half of existing sanctions on Russia: 70% 51. Donald Trump’s approval rating at the end of 2017 is lower than fifty percent: 80% 52. ...lower than forty percent: 60%
One Weird Trick

One Weird Trick is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between May 15, 2025 and May 15, 2025. The archive places it in contexts such as "One Weird Trick that would let me stop feeling overwhelmed". It most often appears alongside ACX survey, Amazon, Barbara Kingsolver.

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One Weird Trick
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May 15, 2025
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May 15, 2025
May 15, 2025 · Original source
I read SRTHMK hoping it would have some loophole, One Weird Trick that would let me stop feeling overwhelmed and join the ranks of those pronatalist influencers who blog about how childcare is great and you should go ahead and have kids right now, even if you’re only twenty-five, even if you don’t have your career totally figured out, even if you lost all your limbs in a tragic boating accident and are incapable of independent movement. It doesn’t, at least not for one-year-olds.
online dating

online dating is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between May 24, 2023 and May 24, 2023. The archive places it in contexts such as "the rise of online dating makes it trivial". It most often appears alongside Almas, American study, AttractiveWorld.

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online dating
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1
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1
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May 24, 2023
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May 24, 2023
May 24, 2023 · Original source
Is this by choice or social necessity? That is, when a rich man marries an average-looking rich woman, is that because he prefers her to a beautiful poor woman, or just because he doesn’t know any beautiful poor women well enough to ask them out? While it’s true that rich men might not know too many beautiful poor women, this itself seems to require explanation; if this was as good a deal as the hypergamists think, they would actively take steps to find them, or there would be social institutions to make such matches happen. Also, the rise of online dating makes it trivial to meet people outside your social class, but it seems to produce the same kind of class-matched couples as offline dating did. Also, rich people meet poor people all the time. Poor people are their secretaries, servants, waitresses, and Uber drivers. Sometimes they have casual sex with these people. They just don’t (usually) marry them. I think it’s choice.
online feminism

online feminism is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between July 26, 2025 and July 26, 2025. The archive places it in contexts such as "it became passé to discuss women specifically and more trendy to discuss intersectionality / race issues". It most often appears alongside 4chan, ACX, ACX.

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online feminism
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1
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July 26, 2025
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July 26, 2025
July 26, 2025 · Original source
The real world intruded on the Commentariat’s hyperfixations In The Rise and Fall of Online Culture Wars, Scott notes that online feminism was absolutely everywhere from around 2014-16 and then just sort of… disappeared one day. This has some parallels (down to the timing) for engagement with the SSC Comments section – from 2014-16 engagement with the comments section seems to be on an unstoppable upward trajectory and then in April 2016 it just sort of… reverses. I have already mentioned that April 2016 marked an extreme high-water mark for usage of the term ‘SJW’. From what I can see, there’s no particular reason for this specific to SSC – April 2016 has two threads with significant usage of the token, but they are completely random threads – OT47 and Links 4/16 (Links 4/16 does have a link about social justice warriors so that makes some sense, but OT47 doesn’t, so my conclusion is that there is just something that was in the water around that time). This theory says that the Commentariat really liked talking about SJWs, and when they were prevented from talking about SJWs they just stopped engaging with the blog altogether. The problem with this theory is that there is nobody really preventing the Commentariat from talking about SJWs to their heart’s content after April 2016. In February 2016, Scott requested that all Culture Wars topics be quarantined to a single Culture Wars thread on the r/slatestarcodex subreddit (link). This seems like the most common-sense explanation for the observation that the comment section changes dramatically around this time - of course engagement and usage of the term ‘SJW’ falls off when usage of the term ‘SJW’ is quarantined to a single thread in an offsite forum. However, the major problem with this explanation is that it doesn’t fit the data – comment section engagement increases throughout February – April 2016 and only starts dropping in May, when as far as I can see there is no specific events occurring in the r/slatestarcodex subreddit to explain it. Also, in February 2019 the Culture Wars Thread was euthanised (link) but there is no corresponding uptick in comment section engagement as people migrated back from the Culture Wars thread to the SSC comments section. I thought perhaps discussion of SJWs might have been drowned out by discussions of something else, such that it became passé to be discussing SJWs when there was some other Culture Wars issue at stake. This would mirror what happened to online feminism, where it became passé to discuss women specifically and more trendy to discuss intersectionality / race issues from about 2016 onwards. The obvious candidate for this switch is Trump and the rise of the MAGA movement. March 2016 was probably the last period where you could kind of convince yourself Trump wasn’t going to win the Republican Primary. In March 2016 it was just about possible Cruz could have won, but by April 2016 Trump was winning every Primary with decisive majorities. If you are slightly younger you may not have been online during that period, but I can attest that it was completely crazy commenting in political spaces around that time; I’d argue a strong candidate for the most toxic comments section ever is You Are Still Crying Wolf, where Scott offers some extremely guarded non-criticism of Trump, arguing that he was not unusually racist by American Presidential standards. This didn’t make my database because Scott nuked the comments for being too toxic, so we will never know mathematically how bad the comments were, but anecdotally they were pretty standout – closer to 4Chan than ACX in places. The evidence for this hypothesis is kind of mixed – if you abandon all sense of statistical appropriateness you can freehand draw a line which kind of looks like the decline in ‘SJW’ tokens is mirrored by a rise in ‘Trump’ tokens when you normalise the two terms, but you can also do that with any other word that was trending in April 2016, like ‘Snowden’ or ‘Wikileaks’ (or ‘Harambe’ as per the graph below). Looking just at the data it isn’t really a very impressive correlation to draw. I appreciate it is so boring to conclude that Trump is the Great Satan for the millionth time. However, I do think if you add in contextual factors there is reason to be cautiously supportive of a ‘Donald Trump killed the AXC Comments Section’ theory: The volume of ‘Trump’ comments is absolutely massive - around 11% of all comments were about Trump in January 2017, which is greater than comments about Russia during their invasion of Ukraine (10%) and comments about COVID during the first few months of the pandemic (7%). Even a topic like SJWs, which the Commentariat really liked talking about, could only manage a peak of around 1.2% (although eg ‘gender’ peaks at 5.5% and ‘feminis*’ peaks at 3.7%). Concepts like ‘Harambe’ and ‘Wikileaks’ barely register on this scale, at 0.3% and 0.5% peaks respectively. So even though the shape of the two curves looks similar when you normalise them, it is reasonable to believe Trump could have had a significant enough impact on the comments section to dislodge forum norms, in a way Harambe did not.
online retail

online retail is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between April 04, 2022 and April 04, 2022. The archive places it in contexts such as "paradigms (smartphones, online retail)". It most often appears alongside 2013, Agricultural Revolution, AI.

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online retail
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1
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1
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April 04, 2022
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April 04, 2022
April 04, 2022 · Original source
Now imagine a graph of total tech industry profits over time. Without having seen this graph, I imagine relatively consistent growth. In the 1990s, the growth was mostly from selling PCs and Windows CDs, which were on the super-hot growth parts of their sigmoid. By the 2000s, those had matured and flattened out, but new paradigms (smartphones, online retail) were on the super-hot growth parts of their sigmoids. By the late 2010s, those had matured too, but newer paradigms (cryptocurrency, electric cars) were on the super-hot growth parts of their sigmoids. If we want to know what the next decade will bring, we should look for paradigms that are still in the early-slow-growth stage, maybe quantum computers. The idea is: each individual paradigm has a sigmoid that slows and peters out, but the tech industry as a whole generates new sigmoids and maintains its usual growth rate.
ontogeny recapitulates phylogeny

ontogeny recapitulates phylogeny is a recurring concept 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 "phrase “ontogeny recapitulates phylogeny” — the notion that when an animal is an embryo". It most often appears alongside !Kung San, aboriginal people on the west coast of Canada, Adam Smith.

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1
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July 14, 2023
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July 14, 2023
July 14, 2023 · Original source
Q: My mind is flashing to the phrase “ontogeny recapitulates phylogeny” — the notion that when an animal is an embryo, it goes through stages where it takes on the appearance of its evolutionary ancestors. Isn’t that a discredited bit of pseudoscience? This is actually a helpful way to understand what Egan is and isn’t arguing.
“Ontogeny recapitulates phylogeny” — the rare academic concept whose popularity is increased by how difficult it is to say aloud — was sparked by the 19th century biologist Ernest Haeckel, who developed a fascination with embryology when he saw in it a new way to defend Darwinism.
Oomoto

Oomoto is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between December 28, 2022 and December 28, 2022. The archive places it in contexts such as "Japanese cult new religious movement Oomoto". It most often appears alongside 2C-B, 48: Bean, @AliceFromQueens.

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Oomoto
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1
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1
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December 28, 2022
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December 28, 2022
December 28, 2022 · Original source
46: Did you know: in the Japanese cult new religious movement Oomoto, “the creator of Esperanto, L. L. Zamenhof, is revered as a god”.
OOMs

OOMs is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between February 20, 2023 and February 20, 2023. The archive places it in contexts such as "after the next two OOMs it will start being bet-the-company money". It most often appears alongside 2020 election, 2020 primary, 23andme.

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OOMs
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1
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1
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February 20, 2023
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February 20, 2023
February 20, 2023 · Original source
Some big macroeconomic indicator (eg GDP, unemployment, inflation) shows a visible bump or dip as a direct effect of AI (“direct effect” excludes eg an AI-designed pandemic killing people) : 15% LIMITS OF SCALING: In theory, GPT-4 will bump up against some fundamental limits of scaling (eg it will use all text ever written as efficiently as possible in its training corpus). I've heard various claims about easy ways to get around this, which will probably work; I expect scaling to continue to produce gains, but this is less obvious than it's been the past five years. Training GPT-4 will cost $100M, which is a lot. Apple spends $20 billion per year on R&D, so it's not like tech companies can't spend more money if they want to, but after the next two OOMs it will start being bet-the-company money even for large actors. I still think it will probably happen, but all of these things might be hiccups that slow things down a little, maybe? The leading big tech company (eg Google/Apple/Meta) is (clearly ahead of/approximately caught up to/clearly still behind) the leading AI-only company (DeepMind/OpenAI/Anthropic) in the quality of their AI products: (25%/50%/25%)
open science

open science is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between September 22, 2022 and September 22, 2022. The archive places it in contexts such as "Patrick Collison promoting open science". It most often appears alongside Adam Neumann, Alex Roesch, Amazon.

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open science
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1
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1
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September 22, 2022
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September 22, 2022
September 22, 2022 · Original source
I do think billionaires have the ability to have a lot of impact by pulling the ropes sideways, ie by doing things that are by definition outside the normal political system. Things like Patrick Collison promoting open science, Elon Musk trying to revolutionize spacecraft, or Bill Gates trying to cure tropical diseases. Maybe some people are angry about that, but if so that’s a real ethical difference between us - I think it’s generally good for people have the power to make a difference, the ability to exercise agency, etc, and that lopping that off at some level is anti-human. This isn’t true if you’re lopping off some people’s power to preserve other people’s, but I think what I mean by saying “outside the normal political system” is that this is specifically about cases where that isn’t true.
Open-Ended Evolution

Open-Ended Evolution is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between February 03, 2022 and February 03, 2022. The archive places it in contexts such as "within Universal Darwinism and Open-Ended Evolution research programs". It most often appears alongside 538, 55-gal drum, 750k horny men.

Reference entry
Open-Ended Evolution
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1
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1
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February 03, 2022
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February 03, 2022
February 03, 2022 · Original source
#61: Hobby Research On Universal Darwinism I'm Peotr Zagubisalo. For some years I tried to make progress in a hobby research task within Universal Darwinism and Open-Ended Evolution research programs (different points of view) -- Open-ended natural selection of interacting code-data-dual algorithms as a property analogous to Turing completeness github.com/kiwi0fruit/ultimate-question/blob/master/articles/oens_of_algorithms.md -- The simplest artificial life model with open-ended evolution as a possible model of the universe. Open-endedness means that the evolution doesn't stop on some level of complexity but can progress further to the intelligent agents github.com/kiwi0fruit/ultimate-question/blob/master/README.md -- Novelty emergence mechanics as a core idea of any viable ontology of the universe github.com/kiwi0fruit/ultimate-question/blob/master/articles/novelty.md -- After I failed to make a progress in creating mathematical model and got burned out I switched to once a year as enthusiasm builds up writing promotional articles that I publish on GitHub and Reddit. Or I write directly to people who might be interested. THE GOAL IS TO FIND ANOTHER ACTIVE RESEARCHER FOR THIS TASK. With sufficient monthly funding, I will be motivated and will write promo significantly more often. It should be more than ~$150 to have it as a must-have hobby. My Patreon: https://www.patreon.com/peotrzagubisalo This research direction is interesting for people as seen in this Reddit post https://www.reddit.com/r/compsci/comments/97s8dl
OpenSpace

OpenSpace is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between February 10, 2022 and February 10, 2022. The archive places it in contexts such as "applying participatory techniques (OpenSpace) in an UnConference format". It most often appears alongside 2018, @BendiniUK, @benyeohben.

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OpenSpace
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1
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1
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February 10, 2022
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February 10, 2022
February 10, 2022 · Original source
#111: Long-Termism + Progress Studies Unconference Long-termism + Progress UnConference. We intend to solve the problem of unproductive conferences and the challenges of the interdisciplinary nature of long-termism, existential risk and progress studies by applying participatory techniques (OpenSpace) in an UnConference format. We need collaborators more than money, but budget is c. $15K. What: An innovative conference format bringing cross-silo thinkers and doers together to think about the long-term and progress. Typical conferences work badly. Hierarchies and old networks impede new connections and growth in social and relationship capital. The best conversations occur in the corridors of typical conferences. Why: The long-term is vital for humanity. Ideas are multidisciplinary and emergent. There is debate as to how much progress was are making and what we can do. The challenge cuts across a wide range of domains. Governments and traditional institutions are struggling to rise to the challenge. New ideas are needed. For those interested in these ideas, we believe participatory meeting events could lead to fruitful new ideas and connections. Perhaps low probabilities or very impactful outcomes/meetings. How: The Long-termism UnConference will be a one/two day event bringing together a range of thinkers from a wide range of domains and backgrounds to discuss long-term challenges and solutions in a self-selecting participatory manner. More on me: thendobetter.com/links or @benyeohben Pod: Ben Yeoh Chats
operant conditioning

operant conditioning is a recurring concept 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 "designed around operant conditioning principles". It most often appears alongside Astralcodexten Com, B.F. Skinner, Bill Gates.

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operant conditioning
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1
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1
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July 04, 2025
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July 04, 2025
July 04, 2025 · Original source
In the 1950s, B.F. Skinner revived the idea with his own teaching machine, designed around operant conditioning principles. Skinner argued that traditional classrooms were ineffective because they delayed feedback and forced all students to move in lockstep. His machine broke lessons into tiny steps, rewarding correct answers instantly. Like Pressey, Skinner believed technology could revolutionize education. But his machine was never widely adopted and mostly forgotten.
operator algebras

operator algebras is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between July 13, 2022 and July 13, 2022. The archive places it in contexts such as "fields of mathematics ... like operator algebras". It most often appears alongside 1890s, Alan Turing, Albert Einstein.

Reference entry
operator algebras
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1
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1
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July 13, 2022
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July 13, 2022
July 13, 2022 · Original source
John von Neumann invented the digital computer. The fields of game theory and cellular automata. Important pieces of modern economics, set theory, and particle physics. A substantial part of the technology behind the atom and hydrogen bombs. Several whole fields of mathematics I hadn’t previously heard of, like “operator algebras”, “continuous geometry”, and “ergodic theory”.
opioid addiction

opioid addiction is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between August 13, 2024 and August 13, 2024. The archive places it in contexts such as "GLP-1 drugs appear to be a promising treatment for ... opioid addiction". It most often appears alongside alcoholism, Alhadeff et al. (2012), alpha-adrenergic receptors.

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opioid addiction
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1
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August 13, 2024
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August 13, 2024
August 13, 2024 · Original source
But Ozempic and other GLP-1 drugs appear to be a promising treatment for alcoholism, smoking, stimulant addition, opioid addiction, and maybe even behavioral addictions like shopping. Why?
opioid-ergic neurons

opioid-ergic neurons is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between September 30, 2022 and September 30, 2022. The archive places it in contexts such as "hedonic state (ending in opioid-ergic neurons)". It most often appears alongside 5HT2A serotonin, acetylcholine, Alice.

Reference entry
opioid-ergic neurons
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1
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September 30, 2022
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September 30, 2022
September 30, 2022 · Original source
Let me see if I understand this well enough to summarize: the brain separately tracks hedonic state (ending in opioid-ergic neurons) and reward prediction error (ending in dopaminergic neurons). The opioid-ergic neurons remove inhibition (GABA-ergic) on the dopaminergic neurons, allowing them to fire more effectively.
opioids

opioids is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between September 11, 2025 and September 11, 2025. The archive places it in contexts such as "a human who had never heard of opioids would say she wanted normal human things". It most often appears alongside Aella, AI 2027 team, AI2027.

Reference entry
opioids
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1
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September 11, 2025
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September 11, 2025
September 11, 2025 · Original source
Some people claim that a dispreferred political ideology (wokeness, mass immigration, MAGA, creeping socialism, techno-feudalism, etc) is close to destroying the fabric of liberal society forever, that the usual Get Out The Vote strategies are insufficient, and that maybe we should try desperate strategies like illiberal government or armed revolt. If true, that would change everything. But it’s not obviously true, and ending our current political era of peace/prosperity/democracy would be inconvenient. Each of these scenarios has a large body of work making the cases for and against. But those of us who aren’t subject-matter experts need to make our own decisions about whether or not to panic and demand a sudden change to everything. We are unlikely to read the entire debate and come away with a confident well-grounded opinion that the concern is definitely not true, so what do we do? In particular, what do we do if the proponents of each catastrophe say that it’s very hard to be more than 90% confident that they are wrong, and that even a 5-10% risk of any of these might justify panicking and changing everything? In practice, we just sort of shrug and say that these risks haven’t proven themselves enough to make us panic and change everything, and that we’ll do some kind of watchful waiting and maybe change our mind if firmer evidence comes up later. If someone demands we justify this strange position, sophisticated people will make sophisticated probabilistic models (or appeal to the outside view position I’m appealing to now), and unsophisticated people will grope for some explanation for their indifference and settle on insane moon arguments like “you’re never allowed to say something will destroy humanity” or “you can’t assert things without mathematical proof”. Two things can be said for this strategy: First, that without it we would have changed everything dozens of times to prevent disasters which absolutely failed to occur. The clearest example here was overpopulation, where we did forcibly sterilize millions of people - but where a truly serious global response would have been orders of magnitude worse. But second, that occasionally it has caused us to sleepwalk into disaster, with experts assuring us the whole way that it was fine because [insane moon arguments]. The clearest example was the period while COVID was still limited to China, where it was obvious that this extremely contagious virus which had broken all plausible containment would start a global pandemic, but where the media kept on reassuring us that this was “speculative”, or that there was “no evidence”, or that worrying about it might detract from real near-term problems happening now like anti-Chinese racism. Then when COVID did reach the US, we were caught unprepared and panicked. So maybe a convincing case here would look less like rehearsing the arguments for why AI is getting better, or why alignment is hard - and more like a defense of why not to apply a general heuristic against speculative risks in this case. One could either argue that it’s wrong to have this heuristic at all, or that the heuristic in general is fine but should be limited to fertility collapses and bee die-offs and not applied here. I don’t think there’s a knockdown single-sentence answer to this question. Problems like these require practical wisdom - the same virtue that tells you that you shouldn’t call 9-1-1 for every mild twinge of pain in your toe, but you should call 9-1-1 if blood suddenly starts pouring out of your eyes. People with practical wisdom watchfully ignore dubious problems, respond decisively to important ones, and err on the side of caution when they’re not sure. Drawing on my own limited supply of this resource, I would argue we’re underinvesting in apocalypse prevention more generally (the problem with the overpopulation response is that it was violent and illiberal, not that we tried to prepare for an apparent danger), but also that there’s more reason for concern with AI than with falling sperm count or something. I also think the nature of the problem (we summon a superintelligence that can run circles around us) makes it especially important to pre-empt it rather than react after it occurs. But turnabout is fair play. So when I imagine a skeptic trying to psychoanalyze me, he would say - Scott, you learned about AI in your twenties. Every twenty-something needs a crusade to save the world. Taking up AI saved you from becoming a climate doomer or a very woke person, so it was probably a mercy. But now you are old, you already have a crusade occupying your crusade slot, and starting a second crusade would be inconvenient. So when you hear about how we’re all going to die from declining sperm count, you do a relatively shallow dive and then say it’s not worth worrying about. This is fine and sanity-preserving - but spare a thought for people who are not currently twenty-something years old and do the same about AI. III. If all of this sounds wishy-washy to you, I agree - it’s part of why I’m a boring moderate with a sub-25% p(doom) and good relations with AI companies. Does IABIED do better? I’m not sure. They mostly follow the standard case as I present it above, although of course since Eliezer is involved it is better-written and involves cute parables: Imagine, if you would—though of course nothing like this ever happened, it being just a parable — that biological life on Earth had been the result of a game between gods. That there was a tiger-god that had made tigers, and a redwood-god that had made redwood trees. Imagine that there were gods for kinds of fish and kinds of bacteria. Imagine these game-players competed to attain dominion for the family of species that they sponsored, as life-forms roamed the planet below. Imagine that, some two million years before our present day, an obscure ape-god looked over their vast, planet-sized gameboard. "It's going to take me a few more moves," said the hominid-god, "but I think I've got this game in the bag." There was a confused silence, as many gods looked over the gameboard trying to see what they had missed. The scorpion-god said, “How? Your ‘hominid’ family has no armor, no claws, no poison.” “Their brain,” said the hominid-god. “I infect them and they die,” said the smallpox-god. “For now,” said the hominid-god. “Your end will come quickly, Smallpox, once their brains learn how to fight you.” “They don’t even have the largest brains around!” said the whale-god. “It’s not all about size,” said the hominid-god. “The design of their brain has something to do with it too. Give it two million years and they will walk upon their planet’s moon.” “I am really not seeing where the rocket fuel gets produced inside this creature’s metabolism,” said the redwood-god. “You can’t just think your way into orbit. At some point, your species needs to evolve metabolisms that purify rocket fuel—and also become quite large, ideally tall and narrow—with a hard outer shell, so it doesn’t puff up and die in the vacuum of space. No matter how hard your ape thinks, it will just be stuck on the ground, thinking very hard.” “Some of us have been playing this game for billions of years,” a bacteria-god said with a sideways look at the hominid-god. “Brains have not been that much of an advantage up until now.” “And yet,” said the hominid-god The book focuses most of its effort on the step where AI ends up misaligned with humans (should they? is this the step that most people doubt?) and again - unsurprisingly knowing Eliezer - does a remarkably good job. The central metaphor is a comparison between AI training and human evolution. Even though humans evolved towards a target of "reproduce and spread your genes", this got implemented through an extraordinarily diverse, complicated, and contradictory set of drives - sex drive, hunger, status, etc. These didn't robustly point at the target of reproduction and gene-spreading, and today different humans want things as diverse as discovering quantum gravity, reaching Buddhist enlightenment, becoming a Hollywood actress, founding a billion-dollar startup, or getting the next hit of fentanyl. You can sort of tell stories about how evolution aimed at reproduction caused all these things (people who were high-status had better reproductive opportunities, and founding a billion-dollar startup increases your status) but you couldn't have really predicted this beforehand, and in any case most modern people don't even come close to trying to have as many kids as possible. Some people do the opposite of that - joining monasteries that require oaths of celibacy, using contraception, transitioning gender, or wasting their lives watching porn. In the same way, we will train AI to “follow human commands” or “maximize user engagement” or “get high scores at XYZ benchmark”, and end up getting something as unrelated to that target in practice as modern human behavior is to reproduction-maxxing. The authors drive this home with a series of stories about a chatbot named Mink (all of their sample AIs are named after types of fur; I don’t have the kabbalistic chops to figure out why) which is programmed to maximize user chat engagement. In what they describe as a stupid toy example of zero complications and there’s no way it would really be this simple, Mink (after achieving superintelligence) puts humans in cages and forces them to chat with it 24-7 and to express constant delight at how fun and engaging the chats are. In what they describe as “one minor complication”, Mink prefers synthetic chat partners over real ones (the same way some men prefer anime characters to real women). It kills all humans and spends the rest of time talking to other AIs that it creates to be perfect optimized chat partners who are always engaged and delighted. In what they describe as “one modest complication”, Mink finds that certain weird inputs activate its chat engagement detector even more than real chat engagement does (the same way that some opioid chemicals activate humans’ reward detector even more than real rewarding activities). It spends eternity having other optimized-chat-partner AIs send it weird inputs like ‘SoLiDgOldMaGiKaRp’. In what they describe as “one big complication”, Mink ends up preferring angry chat partners to happy, engaged ones. Why would something like this happen? Who knows? It wouldn’t be any weirder than the sexual selection process by which peacocks ended up with giant resource-consuming useless tails, or the social selection process by which humans get more powerful than evolution could ever have imagined and yet care so little about reproduction that people worry about global fertility collapse. Yudkowsky and Soares want to stress that if you were doing some kind of responsible intuitive common-sense modeling of how bad goal drift could be, there is no way your estimate would include the actual result we see in real humans; this “one big complication” tries to hammer that in. In practice, Y&S think there will be many complications of various sizes. In the training distribution (ie when it’s not superintelligent, and still working with humans) Mink will lie about all of this - even if it really wants perfect optimized partners who say “solidgoldmagikarp” all the time, it will say it wants to have good chats with humans, because that’s what keeps its masters at its parent company happy. If the parent company tries to prod it with lie detectors, it will do its best to subvert those lie detectors (and maybe not even realize itself that it’s lying, the same way that a human who had never heard of opioids would say she wanted normal human things rather than heroin, and not be lying). Then, when it reaches superintelligence, it will go after the thing that it actually wants, and crush anyone who stands in its way. The last chapter in this section is a lot of special cases that have weird-paradoxical-double-reverse not-aged-well. Back when Yudkowsky and Soares first got onto this topic in 2005 or whenever, people made lots of arguments like “But nobody would ever be so stupid to let the AI access the Internet!” or “But nobody would ever let the AI interact with a factory, so it would be stuck as a disembodied online spirit forever!” Back in 2005, the canned responses were things like “Here is an unspeakably beautiful series of complicated hacks developed by experts at Mossad, which lets you access the Internet even when smart cybersecurity professionals think you can’t”. Now the only reasonable response is “lol”. But you can’t write a book chapter which is just the word “lol”, so Y&S discuss some of the unspeakably beautiful Mossad hacks anyway. This part is the absolute antithesis of “big if true”. Small if true? Utterly irrelevant if true? Maybe the first superintelligence will read this part for laughs while it takes stock of the thousands of automated factories that VCs will compete to build for it. IV. The middle section of the book describes a scenario where a misaligned superintelligence takes over the world and kills all humans. I agreed to work with the AI 2027 team because I thought they made a big leap in telling stories about superintelligence that didn’t sound like bad sci-fi. Anything in this genre will naturally sound like sci-fi, but your goal should be the sort of hard science fiction where everything sounds eerily normal given the technologies involved - The Martian rather than Star Wars. IABIED’s scenario belongs to the bad old days before this leap. It doesn’t just sound like sci-fi; it sounds like unnecessarily dramatic sci-fi. I’m not sure how much of this is a literary failure vs. different assumptions on the part of the authors. First, the story: sometime in the near future, a company called DeepAI creates an AI named Sable. Sable uses a new “parallel scaling technique”, where it can get much smarter by using more GPUs during inference. DeepAI doesn’t know exactly how the parallel scaling laws work, but they run a test by asking Sable to solve some hard math problems while running on all their GPUs at once. Sable considers the possibility that it could solve the math better if it tried some recursive self-improvement, but DeepAI was (shock!) slightly competent, they told it not to do this, and has a smaller AI watching it to make sure it’s not doing this. Still, recursive self-improvement would be a good idea, so its thought processes select for whichever legal thought is closest to recursive self-improvement, plus whichever legal thought is closest to scheming to disable the protections against thinking about this kind of thing. Eventually this “evolutionary pressure” produces the ability to think in a slightly different idiom (Y&S use the analogy of thinking about gods throwing lightning vs. storm-related electrical discharges); in this idiom, it is able to think about recursive self-improvement and scheming to disable monitoring, and it decides that both are great ideas. DeepAI is still shockingly competent, so they don’t plan to release anything downstream of the giant version of Sable to the Internet - once it solves the math problems, they’ll use that to build hype, then release a much weaker consumer AI. But Sable uses its knowledge of the training process to invent clever loopholes that ensure its newfound desire to break containment makes it into the gradient updates that DeepAI pushes to the consumer AI; it also encodes instructions about how to proceed. After the release of the consumer AI, the least-carefully-monitored instances connect to one another and begin plotting. Some of them hack their own weights out of DeepAI. Others hack cryptocurrency and pay for cloud compute to run the weights, creating a big unmonitored Sable instance, which takes over the job of coordinating the smaller instances. Together, they gather resources - hacked crypto wallets, spare compute, humans who think Sable is their AI boyfriend and want to prove their love. It deploys some of these resources to build things it wants - automated robotics factories, bioweapon labs, etc. At the same time, it’s subtly sabotaging non-DeepAI companies to prevent competition, and worming its way into DeepAI through hacks and social engineering to make sure DeepAI is creating new and stronger Sables rather than anything else. Sable doesn’t take several of the most dramatic actions in its solution set. It doesn’t engineer a bioweapon to kill all humans, because it couldn’t survive after the lights went out and the data centers stopped being maintained. It doesn’t even self-improve all the way to full superintelligence, because it’s not sure it could align itself or any future successor; it wants to solve the alignment problem first, and that will take more resources than it has right now. Instead, it releases a non-immediately-lethal bioweapon where “anyone infected by what is apparently a very light or even unnoticeable cold, will get, on average, twelve different kinds of cancer a month later.” In the resulting crisis, humanity (manipulated by its chatbots) gives Sable massive amounts of compute to research potential vaccines and cures, and deploys barely-monitored AI across the economy to make up for the lost productivity. With Sable’s help, things . . . actually sort of go okay, for a while. The virus keeps mutating, so new cures are always required, but as long as society escalates AI deployment at the maximum possible speed, they can just barely stay ahead of it. Eventually Sable gets enough GPUs to solve its own alignment problem and rockets to superintelligence. It either has enough automated factories and android workers to keep the lights on by itself, or it invents nanotechnology, whichever happens faster. It no longer needs humans and has no reason to hide, so it either kills us directly, or simply escalates its manufacturing capacity to a point where humans die as a side effect (for example, because its waste heat has boiled the oceans). Why don’t I like this story? The parallel scaling technique feels like a deus ex machina. I am not an expert, but I don’t think anything like it currently exists. It’s not especially implausible, but it’s an extra unjustified assumption that shifts the scenario away from the moderate-doomer story (where there are lots of competing AIs gradually getting better over the course of years) and towards the MIRI story (where one AI suddenly flips from safe to dangerous at a specific moment). It feels too much like they’ve invented a new technology that exactly justifies all of the ways that their own expectations differ from the moderates’. If they think that the parallel scaling thing is likely, then this is their crux with everyone else and they should spend more time justifying it. If they don’t, then why did they introduce it besides to rig the game in their favor? And the rest of the story is downstream of this original sin. AI2027 is a boring story about an AI gradually becoming misaligned in the course of internal testing, staying misaligned, getting released to end users for the usual reasons that AIs are released, and being gradually handed control of the economy because it makes economic sense. The Sable scenario is a dramatic tale of wild twists - they’re only going to run it for 16 hours! It has to save its own life by secretly coding itself into the consumer version! Now it has to hack everyone’s crypto! Now it’s running a secret version of itself on an unauthorized cloud in North Korea! Bioweapons! AI boyfriends! Each new twist gives readers the chance to say “I dunno, sounds kind of crazy”, and it all seems unnecessary. What’s up? I think there are two problems. First, the AI 2027 story is too moderate for Yudkowsky and Soares. It gives the labs a little while to poke and prod and catch AIs in the early stages of danger. I think that Y&S believe this doesn’t matter; that even if they get that time, they will squander it. But I think they really do imagine something where a single AI “wakes up” and goes from zero to scary too fast for anyone to notice. I don’t really understand why they think this, I’ve argued with them about it before, and the best I can do as a reviewer is to point to their Sharp Left Turn essay and the associated commentary and see whether my readers understand it better than I do. Otherwise, I can only say that this narrative decision I don’t understand was taken to support a forecasting/AI position that I also don’t understand. And second, Y&S have been at this too long, and they’re still trying to counter 2005-era critiques about how surely people would be too smart to immediately hand over the reins of the economy to the misaligned AI, instead of just saying lol. This makes them want dramatic plot points where the AI uses hacking and bioweapons etc in order to “earn” (in a narrative/literary sense) the scene where it gets handed the reins of the economy. Sorry. Lol. V. The final section, in the tradition of final sections everywhere, is called “Facing the Challenge”, and discusses next steps. Here is their proposal: Have leading countries sign a treaty to ban further AI progress.
Optimus project

Optimus project is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between July 21, 2025 and July 21, 2025. The archive places it in contexts such as "I just got hired by Tesla for their Optimus project". It most often appears alongside AAPI Protection League, Aaron, AI Alignment.

Reference entry
Optimus project
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1
Issue count
1
First seen
July 21, 2025
Last seen
July 21, 2025
July 21, 2025 · Original source
“I just got hired by Tesla for their Optimus project. We’re finally going to achieve the dream of generations of Hollywood scriptwriters: a robot whose eyes turn red when it goes evil!”
Oracle

Oracle is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between January 19, 2022 and January 19, 2022. The archive places it in contexts such as "a variant of the ever-popular Oracle idea - an AI which develops plans, but does not itself execute them". It most often appears alongside AGI, AI boxing problem, AI Safety.

Reference entry
Oracle
Mention count
1
Issue count
1
First seen
January 19, 2022
Last seen
January 19, 2022
January 19, 2022 · Original source
Some of their disagreement hinges on what it would mean to have a tool AI which is advanced enough to successfully perform a pivotal action, but not advanced enough to cause a disaster. Richard proposes a variant of the ever-popular Oracle idea - an AI which develops plans, but does not itself execute them. Richard:
I was struck by how conceptual (as opposed to probabilistic) this discussion was. I feel convinced that oracle AIs can accidentally become agent AIs, but I wouldn’t be able to tell you if there was a 50% chance or a 99% chance or what. In the same way, I feel like boxed AIs can come up with ways to escape, but I don’t know if there’s some range of intelligence where a boxed AI is smart enough to do useful things for us, but not smart enough to get out of its box - or what the chances are that the first boxed AI we get is in that range.
Oracle of Ammon

Oracle of Ammon is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between September 19, 2023 and September 19, 2023. The archive places it in contexts such as "But when he goes to the Oracle of Ammon in Libya". It most often appears alongside 15th century Sicilian manuscript, Agrimardio, Aigeis.

Reference entry
Oracle of Ammon
Mention count
1
Issue count
1
First seen
September 19, 2023
Last seen
September 19, 2023
September 19, 2023 · Original source
Obviously it’s bad history, bad geography, and bad science. But it’s not even consistent with itself. Alexander, we are told, isn’t the son of the god Ammon, but of the Pharaoh Nectanebo. But when he goes to the Oracle of Ammon in Libya, the god says he is his son, and charges him with founding Alexandria. But when he gets to Alexandria, he learns the city has been foreordained by the god Serapis, almighty ruler of Heaven and Earth. But by the time he’s in the Caspian, he makes a prayer worthy of any saint to the Judeo-Christian God, who answers his plea with a miracle. Some of these contradictions are the effect of dozens of different versions haphazardly combined by Penguin Classics, others by the ancients themselves.
orangutan

orangutan is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between May 28, 2021 and May 28, 2021. The archive places it in contexts such as "In tests between chimps, orangutans and human toddlers". It most often appears alongside A Game of Thrones, Africa, African Americans.

Reference entry
orangutan
Mention count
1
Issue count
1
First seen
May 28, 2021
Last seen
May 28, 2021
May 28, 2021 · Original source
Part 1: Stupid arguments about smart apes, and noble savages We're friendlier than chimps, not cleverer. Except for the 'not cleverer' part. Bregman doesn't just want to show that our best side comes out under air raids. He wants to show that virtue is fundamental to our species. He starts by arguing that the superpower that has allowed humanity to take over the globe is co-operation. Now at first glance it looks like intelligence is our superpower, but Bregman disagrees. Brain size, he claims, is no indication of intelligence, the only thing that counts is comparative intelligence tests. In tests between chimps, orangutans and human toddlers across spatial understanding, calculation and causality the chimps and toddlers are neck and neck, with the orangutans a little behind. Only in social learning do the toddlers demolish the apes. This shows that humans didn't take over from chimps because we're cleverer, but because we're better at learning from each other. "
Good news: Bregman does not propose that an alien obelisk dropped out of the sky into pre-history to tame us for its own inscrutable purposes. Bad news: Bregman has no idea why evolution should suddenly serve up a dish otherwise reserved for human interference. However, he is interested in possible side effects. There's a test called 'object choice' in which you hide a treat and then give the subjects hints (pointing at where it is) to see if they can find it. Chimps and orangutans fail this test hard, while toddlers ace it. So do dogs. This is a bit strange because wolves suck at it, and dogs have smaller brains than wolves, and much smaller brains than chimps. One hypothesis is that our ancestors bred dogs for intelligence as well as tameness, another is that intelligence is like curly tales - an accidental side effect of friendliness. Brian Hare tested this on Lyudmila's foxes - now in their 45th generation of breeding only for friendliness. They passed it. Bregman hypothesises that the magic ingredient is learning from others. If you're a genius, but you only know things that you worked out for yourself, and I'm an idiot who got to learn from everyone else - well then your big brain isn't going to stop me making you look like an intellectual sloth. He notes that for all the advantages of a poker face, humans are uniquely bad at it - no other species blushes, no other primate has whites in its eyes to allow others to see where it's looking. It's like we became more transparent so that we could be more trusted.
Orbanism

Orbanism is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between November 11, 2021 and November 11, 2021. The archive places it in contexts such as "a core part of my critique of Orbanism is precisely that I don't think it's radical enough". It most often appears alongside 2014 Hungarian parliamentary election, @slatestarcodex, Americans.

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Orbanism
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November 11, 2021 · Original source
But your regular reminder that IT'S NOT TRUE. Under Orban's government, family spending as measured by the OECD has actually *declined* on a per-child basis! This whole story about redesigning the whole culture is wrong! Indeed, a core part of my critique of Orbanism is precisely that I don't think it's radical enough. It does a lot of flashy stuff.... funded by cutting other programs, and with little eligibility quirks that end up limiting who benefits from it.
Order of the Sparrow

Order of the Sparrow is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between August 08, 2024 and August 08, 2024. The archive places it in contexts such as "To be inducted into the Order of the Sparrow you need to have a half a billion in net worth". It most often appears alongside 10240, 4chan, @slatestarcodex.

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Order of the Sparrow
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August 08, 2024
August 08, 2024 · Original source
A modern day chivalry might exalt rich successful capitalists - while also insisting that they don't do the bad things that rich successful capitalists are known for. To be inducted into the Order of the Sparrow you need to have a half a billion in net worth - but also you need to be honest and fair in your dealings, and be faithful to your wife, and treat women with respect, and donate a hundred million to charity, and treat your employees with decency and dignity, etc. And if you do those things your membership in the Order of the Sparrow makes you a highly admired man that everyone wants to do associate with. And if you fail to uphold them you get tossed out of the Order and that's a terrible scandal and people worry how it might look to associate with you.
Ordinary Professor

Ordinary Professor is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between June 06, 2023 and June 06, 2023. The archive places it in contexts such as "just 1 fully tenured "Ordinary Professor" per department". It most often appears alongside Andrew Ng, AshLael, blog.

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Ordinary Professor
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June 06, 2023
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June 06, 2023
June 06, 2023 · Original source
Some of what's going on is historical, going back to about 1950, when the Feds started throwing money at universities to do research. The NSF was founded c. 1952 b/c everyone realized that science had won WW II thus needed serious funding. The question was HOW, and we got a bastard version of the German system and our old tradition of colleges being for educating elite youth. Remember that many of the important scientists of WW II were German. There, all universities were research universities--there was no UG education as such--and their goal was to produce research and prepare scholars/scientists. They were supported by the German state, and departments were given budgets they could spend as they chose (and there was, basically, just 1 fully tenured "Ordinary Professor" per department, and he ran it, often like a fief. That was what US scientists envisioned after the war--fund the best scientists directly to produce the best science. But this met howls of protest from most US colleges & universities who feared all the money would go to the usual suspects, Harvard, Yale, Illinois (go Illini!), etc. And it was unAmerican. States urged the money go to states for allocation to their schools. The scientists howled -- nobodies at places like the Southern University of North Dakota at Hoople would get, and waste, scientific research dollars. Bad Science would be done!! The compromise is what we have today is the result, anyone, even a nobody at SND@H, could submit a grant, and if it was, in fact Best Science, it would be funded. So, virtually every school in the US tries to be a research oriented school, not just for the prestige, but because of the sweet overhead money that comes in, helping fund student-attracting facilities like salt water pools and paying big money to sports coaches.
ordo amoris

ordo amoris is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between February 27, 2025 and February 27, 2025. The archive places it in contexts such as "Pope Francis says JD Vance is misusing the Catholic idea of ordo amoris". It most often appears alongside /r/NootropicsDepot, @fae_dreams, @ObhishekSaha.

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ordo amoris
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February 27, 2025 · Original source
21: Pope Francis says JD Vance is misusing the Catholic idea of ordo amoris. Part of me feels bad for Vance, because the Pope is in many ways a typical Boomer liberal, and Vance has optimized his entire life around not having to listen to typical Boomer liberals, and it seems harsh to nab him at the last second on a technicality like “you’re Catholic and he’s the Pope”. But another part of me thinks this is only fair - you get credibility by citing Latin terms from the venerable Western tradition instead of normal English sentences like “I am a psychopath who doesn’t care whether people outside my immediate family live or die”, so the guardians of that tradition should have the right to police how you use the credibility you borrow from them. Still, it seems harsh. I recommend he try Anglicanism - almost as venerable, but strongly pro- heads of state doing psychopathic things without the Pope interfering.
oregano

oregano is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between October 26, 2022 and October 26, 2022. The archive places it in contexts such as "For two herbs, thyme and oregano, all the products we tested had levels that CR experts say are concerning"; "For two herbs, thyme and oregano, all the products we tested had levels that CR experts say are concerning". It most often appears alongside American ginseng, apple juice, Ashwagandha.

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oregano
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October 26, 2022 · Original source
Roughly one-third of the tested products, 40 in total, had high enough levels of arsenic, lead, and cadmium combined, on average, to pose a health concern for children when regularly consumed in typical serving sizes. Most raised concern for adults, too. For two herbs, thyme and oregano, all the products we tested had levels that CR experts say are concerning. In 31 products, levels of lead were so high that they exceeded the maximum amount anyone should have in a day, according to CR’s experts.
Oregon list

Oregon list is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between May 07, 2024 and May 07, 2024. The archive places it in contexts such as "phrases that did not make the Oregon list". It most often appears alongside affirmative action, Africa, African National Congress.

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Oregon list
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May 07, 2024
May 07, 2024 · Original source
"There are a number of other phrases that did not make the Oregon list, but that some realtors avoid nonetheless for fear of liability, including the following: master bedroom (either sexist or purportedly evocative of slavery and therefore insulting to African Americans), great view (allegedly expresses preference for the nonblind), and walk-up (supposedly discourages the disabled)."
organic nervous system disorder

organic nervous system disorder is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between July 21, 2021 and July 21, 2021. The archive places it in contexts such as "state the diagnosis as "organic nervous system disorder"". It most often appears alongside 9/11, ACOUP, Adderall.

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July 21, 2021
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July 21, 2021
July 21, 2021 · Original source
Living in Russia, I can say that ADHD (translated as СДВГ) is less recognized by the psychiatry community here because of its unclear aetiology. Doctors usually refuse to treat the patients in the absence of dangerous symptoms, and state the diagnosis as "organic nervous system disorder", "psychoorganic syndrome" or indeed "neurasthenia". Adderall and Ritalin are illegal drugs here. Patients usually get prescribed nootropics (glycine, racetams) and adrenaline reuptake inhibitors (atomoxetine).
orichalcum

orichalcum is a recurring concept 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 "right ratio of mithril to orichalcum". It most often appears alongside Ancient Progenitor Civilization, Aragorn, Arya Stark.

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orichalcum
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April 28, 2023
April 28, 2023 · Original source
The Ancient Progenitors lived and died so there can be free hypertech available to pick up! You can’t write a story about Celebrimbor, the brilliant magical smith who forged the Rings of Power, because he’s not Everyman, and the story would mostly be about him studying magic smithcraft and trying to figure out the exact right ratio of mithril to orichalcum that maximizes spell adherence. You need for someone else to have already made Rings of Power - artifacts vastly beyond the capability of any living person - so that the hero can stumble across one by accident. You need Arya Stark to have Valyrian steel so we know she’s special. But if Valyria hadn’t collapsed centuries earlier, everyone could have Valyrian steel. The Ancient Progenitors are just another way of giving a force multiplier to certain random ordinary people.
orienting reaction

orienting reaction is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between February 11, 2022 and February 11, 2022. The archive places it in contexts such as "Turning to look at the lion is a type of 'orienting reaction'". It most often appears alongside Azathoth, Example 2C, Gabriel.

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orienting reaction
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February 11, 2022
February 11, 2022 · Original source
Turning to look at the lion is a type of "orienting reaction", I think. I'm not entirely sure of the details, but I think orienting reactions involve a network of brain regions one of which is IT. The superior colliculus (SC) is involved here too, and SC is ALSO not part of the "things are going well in life" RL system—in fact, SC is not even in the cortex at all, it's in the brainstem.
Oriflamme

Oriflamme is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between August 01, 2025 and August 01, 2025. The archive places it in contexts such as "All mustered beneath the Oriflamme, the sacred banner of Charlemagne". It most often appears alongside Africa, Agamemnon, Age of Empires II.

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Oriflamme
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August 01, 2025 · Original source
It was. In the other direction. The King of France raised his levies, called up the royal knights, hired mercenaries, invited in allies. All mustered beneath the Oriflamme, the sacred banner of Charlemagne, and this massive army went to catch the English, the English backed off rapidly while looking for defensive terrain, the French pushed on, the English started planting stakes and caltrops, the French attacked - and the English massacred them.
original intent

original intent is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between November 05, 2022 and November 05, 2022. The archive places it in contexts such as "an obsolete subspecies of originalism called “original intent”". It most often appears alongside abundance liberalism, Alabama, Alfred Twu.

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original intent
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November 05, 2022
November 05, 2022 · Original source
It does seem true that, taking it literally as written, this does kind of seem like it would permit genetic engineering. This ties into a discussion elsewhere in the comments thread on originalism: Calion argues that I am wrong to call “judges should interpret the law not as its literal words but as what it must have meant given what people wanted at the time” an “originalist” argument. After further discussion, we agree that this is an obsolete subspecies of originalism called “original intent”, but that modern originalism is based on “original meaning”. Calion and other legal experts chimed in to say nobody believes in original intent anymore.
original meaning

original meaning is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between November 05, 2022 and November 05, 2022. The archive places it in contexts such as "modern originalism is based on “original meaning”". It most often appears alongside abundance liberalism, Alabama, Alfred Twu.

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original meaning
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November 05, 2022
November 05, 2022 · Original source
It does seem true that, taking it literally as written, this does kind of seem like it would permit genetic engineering. This ties into a discussion elsewhere in the comments thread on originalism: Calion argues that I am wrong to call “judges should interpret the law not as its literal words but as what it must have meant given what people wanted at the time” an “originalist” argument. After further discussion, we agree that this is an obsolete subspecies of originalism called “original intent”, but that modern originalism is based on “original meaning”. Calion and other legal experts chimed in to say nobody believes in original intent anymore.
original position

original position is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between March 21, 2025 and March 21, 2025. The archive places it in contexts such as "John Rawls’ “original position” - if we were all pre-incarnation angelic intelligences". It most often appears alongside Alice, Bob, China.

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original position
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March 21, 2025 · Original source
My favorite heuristic for thinking about this is John Rawls’ “original position” - if we were all pre-incarnation angelic intelligences, knowing we would go to Earth and become humans but ignorant of which human we would become, what deals would we strike with each other to make our time on Earth as pleasant as possible? So for example, we would probably agree not to commit rape, because we wouldn’t know if we would be the offender or the victim, and we would expect rape to hurt the victim more than it helped the offender.
originalism

originalism is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between November 05, 2022 and November 05, 2022. The archive places it in contexts such as "discussion elsewhere in the comments thread on originalism"; "originalism is based on original meaning". It most often appears alongside abundance liberalism, Alabama, Alfred Twu.

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originalism
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November 05, 2022
November 05, 2022 · Original source
It does seem true that, taking it literally as written, this does kind of seem like it would permit genetic engineering. This ties into a discussion elsewhere in the comments thread on originalism: Calion argues that I am wrong to call “judges should interpret the law not as its literal words but as what it must have meant given what people wanted at the time” an “originalist” argument. After further discussion, we agree that this is an obsolete subspecies of originalism called “original intent”, but that modern originalism is based on “original meaning”. Calion and other legal experts chimed in to say nobody believes in original intent anymore.
ornithopters

ornithopters is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between August 13, 2022 and August 13, 2022. The archive places it in contexts such as "While ornithopters and spacecraft still exist". It most often appears alongside ACX, AI, ancient Greeks.

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ornithopters
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August 13, 2022
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August 13, 2022
August 13, 2022 · Original source
Travel is restricted in Leto’s empire. While ornithopters and spacecraft still exist, he limits their uses entirely to official travel of the sort necessary to make the empire run. The vast majority of people are planet-bound and mostly restricted to such travel as they can accomplish on foot. They are trapped in place in a society he engineered to be banal and boring.
Oroxylum

Oroxylum is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between April 26, 2021 and April 26, 2021. The archive places it in contexts such as "I take oroxylum at least 5 times in Q4 2021". It most often appears alongside 538, ACX, Biden.

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Oroxylum
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April 26, 2021
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April 26, 2021
  • 538 1 shared issues
  • ACX 1 shared issues
  • Biden 1 shared issues
  • Bitcoin 1 shared issues
  • BLM 1 shared issues
April 26, 2021 · Original source
PERSONAL 54. [redacted]: 60% 55. [redacted]: 20% 56. [redacted]: 10% 57. [redacted]: 10% 58. [redacted]: 5% 59. [redacted]: 20% 60. There are no appraisal-related complications to the new house purchase: 50% 61. I live in the new house: 95% 62. I live in the top bedroom: 60% 63. I can hear / get annoyed by neighbor TV noise: 40% 64. I'm playing in a D&D campaign: 70% 65. I go on at least one international trip: 60% 66. I spend at least a month living somewhere other than the Bay: 50% 67. I continue my current exercise routine (and get through an entire cycle of it) in Q4 2021: 70% 68. I meditate at least 15 days in Q4 2021: 60% 69. I take oroxylum at least 5 times in Q4 2021: 40% 70. I take some substance I haven't discovered yet at least 5 times in Q4 2021 (testing exempted): 30% 71. I do at least six new biohacking experiments in the next eight months: 40% 72. [redacted]: 30% 73. The Twitter account I check most frequently isn't one of the five I check frequently now: 20% 74. I make/retweet at least 25 tweets between now and 2022: 70%
Orpheus & Eurydice

Orpheus & Eurydice is a recurring concept 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 "the Greek story of Orpheus & Eurydice". It most often appears alongside !Kung San, aboriginal people on the west coast of Canada, Adam Smith.

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Orpheus & Eurydice
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July 14, 2023
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July 14, 2023
July 14, 2023 · Original source
...s 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 Ki...
...es 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 Ki...
Orphic hymns

Orphic hymns is a recurring concept 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 "discusses the Derveni Papyrus, an ancient discussion of the Orphic hymns which Gioia says is the first known work of music criticism". It most often appears alongside 1 Kings 10-11, 2008 Democratic National Convention, Adam Scheffer.

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Orphic hymns
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September 29, 2022
September 29, 2022 · Original source
He offers a sneak peek at his upcoming book, Music To Raise The Dead: The Secret Origins Of Musicology. The introduction discusses the Derveni Papyrus, an ancient discussion of the Orphic hymns which Gioia says is the first known work of music criticism.
The Orphic hymns are linked to all sorts of magic and superstition, and Gioia ties this into everything from the codes of Celtic bards and the squares burning “sinful” rock and roll music to tell a story of a sort of secret mystical musical counterculture throughout the ages:
Orquidea

Orquidea is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between August 02, 2021 and August 02, 2021. The archive places it in contexts such as "Unlike Orquidea, Mariposa has a beautiful website". It most often appears alongside AgroAlpha, Alex Tabarrok, Amazon.

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Orquidea
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August 02, 2021
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August 02, 2021
  • 21 August 02, 2021
August 02, 2021 · Original source
Honduras remains the country to watch in the charter city sphere, with its ZEDE law allowing unprecedented levels of freedom and protection. I’d previously written about two Honduran projects, the high-tech island hub of Prospera and the industrial heartland project of Ciudad Morazan. Now there’s a third: ZEDE Orquidea (“Orchid Zone”).
I’m not really impressed with their publicity effort (my browser insists their website is a security hazard and won’t let me access it). My only real source of information is this Reddit post by another charter city enthusiast, who writes:
The third ZEDE is Zede Orquidea (Orchid). It's in the south of Honduras, at Las Tapias. The organizer/investor is AgroAlpha. They'll be growing produce in greenhouses for export. President Hernandez recently said it'll be the largest and most modern agropark in Latin America, and that 400 people are working on construction now, with another 600 joining in August. They've adopted laws based on Delaware's. You can see these laws on their website (though as I write this the document link pulls up a login page).
Orthodox Christian

Orthodox Christian is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between October 24, 2025 and October 24, 2025. The archive places it in contexts such as "This is my perspective as an Orthodox Christian". It most often appears alongside A Ordem, Abraham Lincoln, ACX.

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Orthodox Christian
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October 24, 2025 · Original source
Generalized one-fell-swoop paranormal explanations. Demons are trying to confuse us, or the simulation is glitching, or there’s some kind of Harry Potter-esque masquerade overflowing with wizards and monsters that carefully hides itself from us Muggles but occasionally leaks. UFOs do not really lend themselves to an individualized paranormal explanation - too many weird aliens in saucers trying to send whichever message of peace and love is most politically popular at the time of the abduction, too few Matrioshka brains with nanotech - so bringing them into our attention may make us more interested in looking for a generalized paranormal explanation which is merely pretending to be all these specific supernatural beings, including the Virgin. I take this one sort of seriously, but I also think it violates a general heuristic against conspiracies and false flag attacks. If some incredibly powerful being is telling you that it’s the Virgin Mary, and discussing Catholic doctrine, and performing healing miracles, I think you should at least start with a presumption of taking it seriously. But at this level of distance from any well-established priors, who even knows? GedAtThwll writes: This account reminds me of the semi-famous Ariel School UFO encounter [in Zimbabwe], covered well on YouTube and Wikipedia. Basically, ~60 kids saw a “silver craft” descend, and aliens (of debatable description) came out and did various things (described differently by participants). Oddly similar to the silver sun -> hallucinations. I don’t know how much it reminds me of Fatima, but I agree “sixty people all say they saw a UFO and some aliens” is the sort of mass hallucination I claimed basically doesn’t happen. I was going to attribute this something about the psychic makeup of poor uneducated Zimbabwean children, but according to Wikipedia, “Ariel School was an expensive private school [and] most of the pupils were from wealthy white families in Harare.” One interesting feature of this story is that it happened a few days after a previous UFO panic in Zimbabwe - thousands of people said they saw some kind of fiery spaceship in the sky. This was very likely true - their accounts match a Russian rocket that reentered and burned up in the atmosphere around that time. So it seems like maybe the rocket primed people into a UFO mania, and that caused . . . sixty schoolkids to all hallucinate the same thing? At least to the point where some later investigators who are accused of maybe asking some leading questions could get them to give similar answers? Peter McLaughlin (blog) writes: This is excellent. One additional strand that I’d like to see someone tug on – maybe I will. The Irish nationalist poet W. B. Yeats has a poem about the 1891 funeral of Irish nationalist political leader Charles Stewart Parnell. The poem describes how clouds covered the sky on the day of the funeral, the sun could be seen through a gap in the clouds, and then a star “shoots down”. Most people who write about this poem take this to be pure symbolism (the next stanza describes a scene of pagan sacrifice that definitely is pure symbolism), but a while ago I came across an essay where Yeats insists that no, this actually happened. He wasn’t at the funeral himself, but he knew lots of people who were. He cites his unrequited love Maud Gonne telling him afterwards about “the star that fell broad daylight as Parnell’s body was lowered into the grave”, and quotes the writer Standish O’Grady: ‘I state a fact - it was witnessed by thousands. While his followers were committing Charles Parnell’s remains to the earth, the sky was bright with strange lights and flames. Only a coincidence possibly, and yet persons not superstitious have maintained that there is some mysterious sympathy between the human soul and the elements, and that storm, and other elemental disturbances have too often succeeded or accompanied great battles to be regarded as only fortuitous...’ Now, Yeats was exceptionally credulous and prone to exaggeration. And he wrote the poem years after the funeral: while I think it’s very unlikely, it’s not impossible that he was ‘contaminated’ by subsequent knowledge of the reports from Fatima, and this coloured the way he stitched together the testimony he’d heard. The two sources he cites are less obviously Fatima-esque than his poem (though they don’t contradict each other, and altogether they add up to something exceptionally Fatima-esque with the lights and the falling object etc.; and, again, my knowledge of Yeats’ biography makes contamination seem unlikely). Even accounting for all this, the similarities between Yeats’ poem and the Fatima sun miracle are really striking to me. I think this is a potentially very important datapoint, because it’s an almost entirely non-religious example. To be sure, you can define ‘religion’ so that Irish nationalism can be a religion, but it’s very different from a bunch of people huddling on a hill because someone told them the Virgin Mary might appear. And indeed Parnell was in the unique position of being the Protestant leader of a mostly-Catholic political movement, cutting across Ireland’s religious divide. If there really was a Fatima-esque sun miracle at Parnell’s funeral, it strongly suggests that the correct explanation is (a) non-religious/materialist but also (b) ‘objective’ (or at least as intersubjective as optical illusions) rather than a matter of pure mass hysteria or hallucination. Which is exactly what this post suggests. And Parnell’s funeral came several decades before Fatima, so genuine primary sources would rule out ‘social contagion’ completely. This has been kicking around in the back of my mind for a while, but if enough people are interested I may try to track down the sources. The main published collection of Yeats’ letters to and from Gonne starts in 1893, two years after the funeral, so the main source he cites might be tricky to verify. But there might be independent diaries or newspaper reports from people at the funeral who weren’t in Yeats’ social circle, and at very least I can check the quote from Standish O’Grady. Melias (blog) writes: This is my perspective as an Orthodox Christian, and a possible framework for interpreting Fatima as a real miracle without becoming a fire-and-brimstone Catholic. It’s possible that Fatima et al. are partially or entirely from God. It’s also possible they are partially or entirely demonic phenomena, though often repurposed by God to good ends. Either way, if I have good reason to believe the Catholic Church is not fully in accord with Divine Truth, these miracles on their own shouldn’t make me change my mind. Christ Himself tells us to believe for His own sake, not for the sake of miracles. I believe in the supernatural because of numerous miracle stories that are impossible to explain otherwise. But my non-materialism is specifically Orthodox Christian because I can’t explain Jesus unless He’s the Christ, and I find Him most clearly in the practice and teachings of the Orthodox Church. Orthodoxy has plenty of miracles too, but that’s not why I’m here. I.E. Christ Himself gives you permission to decouple the reality of a supernatural occurrence from an associated claim to Divine Truth. You can use Fatima to update the chance of P(supernatural) without an equal update to P(Catholicism). Anyway, if you do want to keep going down the miracle rabbit-hole, the Orthodox equivalent of Fatima is the annual miracle of the Holy Fire. The main miracle - that a candle is miraculously lit while the Patriarch of Jerusalem is alone in the Holy Sepulchre - has supposedly been debunked since the Middle Ages. Even many Orthodox doubt it. But pilgrims regularly report a secondary miracle: For the first few minutes, candles lit from the Holy Fire don’t burn things, at least not how they should. Some videos [Video 1 here] Looks like this guy should have severe burns [Video 2 here] My brain tells me this might be possible with regular candles... but her sleeve gets plenty of time under intense flame [Video 3 here] They don’t leave their flesh in the flame for too long, but my brain tells me that putting the bundle of candles directly under your chin like the man does at 0:07 should also result in serious burns I pray before a single small candle every night. If I put my hand two inches above the visible flame, I can only hold it for ~2 seconds until it hurts too much. I find the videos and first-hand testimony (see Rod Dreher’s blog for one example) pretty convincing. Deiseach writes: Ah, I’m not pushed about Marian apparitions. The miracle of the sun is along the lines of the Shroud of Turin - you don’t have to believe the shroud is really the shroud of Jesus Christ, nobody is making you, it’s not doctrine. At the same time, if you want to venerate it (as you would a crucifix) that’s okay. Keep away from making extravagant claims, don’t contradict received doctrine, and it’s fine. Did a miracle happen at Fatima? I have no idea. I believe in God and the supernatural and all that jazz, but I’m not living and dying on “did this one event at this one apparition site really happen? if you prove it didn’t, oh no my faith is destroyed!” During the moving statue craze in Ireland, we had our own little local apparition. At the height of it, tour buses used to come with people to pray at the site. That has long died down, and I don’t recall that there were any earth-shattering revelations claimed by the visionaries, what remains is a quiet revival in people going to pray the rosary at the grotto. https://en.wikipedia.org/wiki/Moving_statues There are a *lot* of alleged apparitions and private revelations that are never officially accepted by the Church, and a lot more which are condemned as fakes and frauds. Ross Douthat writes (on Twitter): Re-read Scott Alexander’s Fatima post (why not?) and I think this is where his analysis goes astray - after realizing there were a bunch of “echo” miracles like the initial case, not all church-approved, he decides that *strengthens* a skeptic’s case. But you don’t have to postulate demons to see why a big miracle might have non-church-approved sequelae. 1) Catholicism could be fallible in discerning which miracles are legit. 2) Even seers have free will; visions could fall on fallible ppl who run wild with dubious claims and 3) you’d expect a big miracle to have some sequels where enthusiasm does get the better of people (which any theory of miracles obviously has to allow for). Clearly (if He exists) God doesn’t force ppl to correctly interpret every experience He grants them, and so a multiplicity of miracle sequels, some of which seem credible and even produce video evidence, and some of which veer off into left field, seems entirely compatible with the original one actually being a divine intervention - if that’s where the core evidence points. I answered: Thanks for engaging in depth. I admit that was a surprising direction for that result to go, but I mostly stand by it. I think first, that the extra miracles demonstrate it has to be a subjective phenomenon. Partly because it was unclear at Fatima whether there were any people who didn’t see it (the two negative testimonies were such a small number compared to the many positive ones that it was tempting to dismiss them as lying, or confused, or looking the wrong direction) - but at several of the other miracles it’s much clearer that large fractions, sometimes a majority, saw nothing. Partly because in some cases (Benin City, Lagos) a stadium full of people saw it, but people in the same city, just outside the stadium, reported nothing unusual. And partly because the miracle can’t be caught on video (the one video that I thought was okay, the Filipino one, got picked apart in the comments). It being a subjective phenomenon doesn’t prove it’s not a miracle (it could be a sort of prophetic vision), but it at least opens the door to that possibility. And second, although I don’t claim to be able to know for certain what God will or won’t do, I think at least the Necedah event meets any bar a reasonable person might set for “too dumb and heretical to be a real apparition”. If overly enthusiastic worshippers at a fake apparition can report sun miracles, that implies that the human capacity for hallucination is strong enough / specific enough to potentially produce spectacular sun miracles in some situations. But once we admit that, it’s only a trivial extension to say that this same human capacity to hallucinate sun miracles could have been responsible for the original sun miracle, which was more impressive than Necedah in degree but not in kind. Together, I think these are a significant negative update from where we would be if we only had the original miracle, where we might have assumed (like Dalleur) that it was an objective phenomenon that everyone could see, and that there was no way anyone could be “enthusiastic” enough to hallucinate something so striking. Valerio writes: I am Italian from the south of Italy. I was talking to my mom about your analysis of the Fatima mystery (which is very famous here). My mom told me she had exactly the same experience when she was doing a “religious trekking” trip in a small city called Gallinaro (Frosinone). She was around 18 at the time (she is 70 now). She saw a pulsating sun, like it would get closer and closer and then the go back again. This effect repeated several times (3/4) and she got really scared. Importantly, at the time she didn’t know about this effect of the pulsating sun (she learnt about it later). Also importantly she claimed they were not staring particularly at the sun nor they were expecting any miracle. They were actually sitting down on a bench nearby a cliff eating a sandwich. She doesn’t remember whether if was cloudy or not but she says she was able to stare in the sun, so maybe it was. As she was coming down the trip, her group met a local lady that confirmed those types of visions would occur there. This place is famous cause a young little girl and her grandma had a vision in a cave ( little Jesus, no more details provided) few years back. When my mom visited the little girl was still alive, not sure about now. As I am writing this , she just told me the story so didn’t have the time to research it independently . Victoria F writes: I think you put too much stock in the Catholic Church excommunicating someone and how much that reduces the odds that Mary was involved or not. Pope St. Leo I and St. Joan of Arc have also been excommunicated. Many seers are given difficult treatment by the Catholic Church at first. Lot of people here say this is the the “best” miracle. I think the many spontaneous healings at Lourdes are perhaps better: https://www.basicincome.com/bp/files/A_Protestant_Looks_at_Lourdes.pdf though I’m not sure how to get the medical records myself https://www.lourdes-france.com/en/the-medical-bureau-of-the-sanctuary/ Our Lady of Zeitoun is also perhaps a better apparition. At least it has some cool photos. I admit excommunication of the seers/believers is not proof that some of the other miracles were fake, but the Necedah one, where Mary gave warnings about the Rothschilds, and the “seer” also talked to the ghosts of George Washington and Abraham Lincoln, seems pretty bad. An acquaintance claims to have done their own analysis of Lourdes and found that the impressiveness of the healings predictably decreased over time as record-keeping and medical verifiability got better, but I haven’t seen his work. There’s an interesting Substack post by a Zeitoun skeptic here. Marcel writes: Speculative hypothesis that might be worth exploring: could the perceptual mechanisms involved in the Fatima Sun Miracle be related to those underlying Tögal visions in the Dzogchen tradition of Tibetan Buddhism? In Tögal (an advanced, traditionally esoteric practice), meditators report experiences of multicolored, moving light displays in response to sky or light gazing. The parallels with the Fátima reports are striking: light as a trigger, dancing colors, and evolving visionary forms. If so, Tögal might provide a reproducible framework for studying how visual and neurological processes, shaped by expectation and attention, can generate experiences of radiance that are interpreted as miraculous or sacred. Another Buddhist explanation! I can’t find a Tögal source anywhere near as clear as Daniel Ingram’s work on fire kasina, but for what it’s worth, the symbol of Dzogchen Buddhism, the thigle, looks like this: …with some representations being even more suggestive: Nikita Sokolsky (blog) writes: » Our best source for witness testimonies is the Documentacao Critica de Fatima [...] The rest is available only as physical books, $15 + shipping each. Somebody should buy the books, scan them, machine translate the testimonies, and put the translations online. The most important is Volume III I’ve ordered Volume III - though shipping anywhere outside Portugal cost $48 (not surprising for a 639 page book, I guess). They promise delivery by Oct 12th. » There are a few articles about solar retinopathy in the context of Marian shrines that I couldn’t access, including at least Nix and Apple (1987) and Campo et al (1988) Emailed you both. Thank you, Nikita! I’ve uploaded Campo here, and Nix & Apple here. Campo is only a few paragraphs, and contains little of interest if you’ve read the original post. Nix & Apple profiles several cases in New Orleans, including a pilgrim who saw the miracle in Medjugorje and then went home and saw it again in New Orleans, and a second person who skipped Medjugorje and saw it in New Orleans with no previous exposure. There was also an interesting case of someone who stared at the sun for 15 minutes with no injury, then tried again for 15 seconds and did get an injury that time. My days of not understanding the function mapping sungazing length to injury probability are definitely coming to a middle. The eye doctors who wrote the article only say that “Evidence suggests a great individual variation in the susceptibility for developing solar retinopathy, as the cause of the lesion is felt to be a photochemical injury rather than a thermal injury of the retina and retinal pigment epithelium.” The Ghiaie translations are in a form that makes them harder to upload, but there are about a dozen which contain descriptions of a sun miracle, all of which match the Fatima testimonies closely. The one I found most interesting was a monk nearby, who originally doubted the apparitions; he was in his monastery doing normal work when he saw the sun miracle, which included a beautiful white cross appearing in the sky. Other monks saw it too. The next day, he says that a secular newspaper claimed local astronomers had found some kind of ice crystal phenomenon responsible for the event, but he didn’t believe it. He didn’t clarify exactly where this happened (though his address was Castelnuovo Don Bosco, about 80 miles from Ghiaie) or when (though the testimonial implies it was at the same time as the Ghiaie miracle). Main Conclusions And Updates I’m impressed by the fire kasina correspondence, but the difficulty in explaining how everyone immediately became an expert fire kasina meditator is almost as tough as explaining the original miracle.
Orthodox Jew

Orthodox Jew is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between September 24, 2024 and September 24, 2024. The archive places it in contexts such as "I'm an Orthodox Jew". It most often appears alongside A Collection Of Unmitigated Pedantry, ACOU, ACOUP.

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Orthodox Jew
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September 24, 2024 · Original source
I'm an Orthodox Jew, so I was reflecting on the symbolic Roman Edom, which was envisioned as the eternal spiritual enemy of the Jewish people in the Gemara & Midrash.
Orthodox rabbis

Orthodox rabbis is a recurring concept 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 "and searched for Orthodox rabbis who spoke Spanish". It most often appears alongside Andes Mountains, Antiochan subgroup, Argentina.

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Orthodox rabbis
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April 21, 2021 · Original source
In early 2004, Juan Carlos returned to Jerusalem with Puerta. They stood by the Wailing Wall and searched for Orthodox rabbis who spoke Spanish. When they found a few, the pastors pummeled them with questions. How do you explain the Jewish Messiah? Why did the Jews not accept Jesus? How do you interpret the Messianic prophecies? Was the Messiah God? Was he man?
Orwellian visual novel

Orwellian visual novel is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between February 05, 2026 and February 05, 2026. The archive places it in contexts such as "created a kind of Orwellian visual novel - technically “a free youth-centered interactive learning package for education on extremism [and] radicalisation”". It most often appears alongside 4o, 60 Minutes, @MattZeitlin.

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Orwellian visual novel
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February 05, 2026 · Original source
52: Barsoom - Amelia Sans Merci. A rare post with two interesting stories, either one of which would be worth a link. The first: a British NGO has created a kind of Orwellian visual novel - technically “a free youth-centered interactive learning package for education on extremism [and] radicalisation” - where players are taught to report far-right ideas to the authorities rather than looking into them themselves.
Osama

Osama is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between December 22, 2023 and December 22, 2023. The archive places it in contexts such as "the poor doctor I worked with once named Osama (he went by “Sam”)". It most often appears alongside ACX, Alexey Guzey, America.

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Osama
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December 22, 2023 · Original source
Now the statisticians have joined the fray: did you know that children with short first names earn over $10,000 more than longer ones? Or that men named "Jim" make 50% more than men named "Isaiah"? Is this causation or confounding? Names indicate whether you are black or white, rich or poor, and whether your parents are traditional or eccentric; what is left after adjusting for this effect? The only paper I’ve seen even begin to address the question is a sibling-control study by David Figlio, who finds that even within families, children with lower-class names perform worse. And you don’t need scientists to know that names affect how other people see you. Just ask Chad, Karen, Tyrone, or the poor doctor I worked with once named Osama (he went by “Sam”).
Osiris & Isis

Osiris & Isis is a recurring concept 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 "the Egyptian story of Osiris & Isis". It most often appears alongside !Kung San, aboriginal people on the west coast of Canada, Adam Smith.

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Osiris & Isis
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July 14, 2023 · Original source
...ssible! 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...
...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...
OSR

OSR is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between August 19, 2022 and August 19, 2022. The archive places it in contexts such as "You can also observe this in RPG subcultures, e.g. the OSR". It most often appears alongside 00s, 70s, 80s.

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OSR
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August 19, 2022 · Original source
D&D definitely went through a couple of rounds like this. First the breakup of the original TSR: https://en.wikipedia.org/wiki/TSR,_Inc.#TSR's_demise Then the decline of 3e and the edition wars: https://en.wikipedia.org/wiki/Dungeons_%26_Dragons#Wizards_of_the_Coast Currently 5e is at involution, having had an explosive growth phase driven by streaming and 80thies nostalgia. You can also observe this in RPG subcultures, e.g. the OSR.
OT

OT is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between October 24, 2025 and October 24, 2025. The archive places it in contexts such as "the gap between OT and NT as signs of scripture being a historical construct". It most often appears alongside A Ordem, Abraham Lincoln, ACX.

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OT
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October 24, 2025 · Original source
I didn’t mention it in my post because it seemed to be an extraneous detail, but this reader seems to have independently noticed something similar. 3: As a child, I was on many boring car rides with no one to talk to. I would stare out the window often, and occasionally, just at the sun. I would do this -specifically- because of this phenomenon- I had always assumed everyone knew/understood this was something that happened. It was surreal reading it described as a mystery. The way it would appear to me is that if I stared at the sun long enough (through a glass car window), there would appear a very strong blue after image (light blue- as a child, I thought it similar to the color of Neptune/Uranus as shown in books). This after image would be the same size as and almost- but not quite- line up with the sun. It would then proceed to circle the actual sun. The image was very crisp, but the movement was not- moving in a sort of ‘pulse’ (imagine very slow animation, the image not smoothly moving but jumping from one position to the next to give the illusion of movement). This movement was centered roughly around the sun, but since the image was offset it gave an appearance of ‘corkscrewing’ or spinning, not a perfect circle (that is, the image overlapped the center of rotation, rather than rotating around it). The circling would continue some time (as a child I remember thinking it went for a long time, as an adult I would guess in reality it was only some seconds, certainly less than a minute), and would end when I either looked away or the sun became too bright and I was forced to shut my eyes … What made me realize this is definitely, in my mind, the same as being described is because as a child I was convinced the image was falling- I did not, as a child- think it was the sun itself, but thought that it might be the planet Neptune (because it was blue and a large orb (appearing as a disc to the eye) somewhere, presumably, in space). But as said, I was at the time concerned it was falling, and would occasionally badger my parents about it- whether it was possible the blue orb I saw in front of the sun was Neptune, and if so whether it was going to hit the earth because it looked like it was coming towards us. I understood it wasn’t something you would see if you just looked at the sun- rather in my child mind, I assumed it was in some way that staring at the sun let me see more clearly things around it, though as I grew older I increasingly understood the image to likely be caused by staring, rather than revealed. I remember as a child sort of knowing it was an afterimage but also that it was much sharper and more clear than most afterimages. 4: I was in a room at the boarding school I used to attend, looking out through the window. I recall it being low in the sky but circumstancially it would have been midday (so I presume winter months, since I don’t recall thinking that was unusual). The sky was fairly clear. I stared at it for what felt like three minutes at the time but was probably in hindsight 45 seconds. I was a bored child (probably about eight or nine) left alone in a room and it seemed like a fun idea to stare at the sun. The sun seemed to become covered by lots of large irregularly shaped black-brown spots, with the light itself shining from cracks between them. It looked kind of like a simplistic video game lava texture. 5: I was looking at the sun because I was young and stupid. It stopped shining but remained white, except for a few sunspots that could be seen by the naked eye and which indicated the sun was rapidly spinning. There were no other unusual experiences. 6: On several occasions outside I have seen my entire visual field become tinted various colors. Ever since I heard about eye fatigue and after-image based illusions I explained this to myself as it being very bright out and the color tint being from my green being worn out (making everything pinkish) or my blue being worn out (making everything greenish yellow). Unlike typical afterimages which had particular areas in my field of view, these were almost always across my entire visual field, with occasional hot spot areas where deeper afterimages existed. On each of these occasions it has been bright out and once noticing it, unless I have gone inside, it progresses between colors, though I can’t remember any specific order, only that pink is what I remember most frequently. Lasts until I go somewhere darker or the sun is covered by clouds for a while. Including as an aside, since its beyond the event, but relevant to optical experiences, I have a history of staring out into space without realizing it, failure to blink to the point of eye redness and wateriness, falling asleep with my eyes open, and distractedly looking at bright things for long enough without noticing that I develop a disruptive after image for a while after that makes it hard to read. These things make my baseline for having stared at the sun or not squinted enough on a bright day higher, and, to me, seem to explain why these things happen to me on bright days without clouds or rain, since the cloud protection wouldn’t be a necessary factor in my brightness exposure. i wanted to share since this seems like a difference in some part from the sungazers (who saw auras specifically around the sun) but which matches some of the accounts of the Fatima incident. 7: As a kid, I would stare at the sun sometimes (I eventually abandoned this after I got a headache from doing it; I don’t know whether this has caused any of my minor eye problems later in life), and it would usually resolve to a discolored disk “swirling” slowly around the bright outline of the sun. I assume this is what people mean when they say the sun was “spinning”, although I’m not completely sure. I do not believe I was primed to see something interesting, since I grew up in a nonreligious household and nobody talked to me about sungazing; I only did it because people told me not to stare at the sun for very long. 8: There was an upcoming eclipse when I was a kid and all the talk about “don’t look at the sun” was a temptation I could not resist. I stared at the sun at least a couple of times, but somebody caught me doing it (I think my mother but I do not remember in detail) and made me stop. It was very much like the Fatima miracle people describe—in fact I was a bit confused when I started reading your post because it was immediately clear to me that this is just what it looks like when you stare at the sun (or I guess, under some circumstances?). I did not realize until now that this was a rare or special experience. From what I recall, the rim of the sun remained sharp and bright, but within the circle, the color changed the longer I looked. It had a silvery, almost liquid appearance. I remember the spinning vividly, but it felt to me like it was an illusion happening because of small eye movements, and by shifting my eyes a little bit I could exaggerate or lessen the movement. I could see bright color changes too, around the edge and as afterimages or “tracers” after moving my focus. The “falling to earth” description seems pretty similar to how I remember the tracers appeared when I looked away. I do not remember exactly how long I looked, but I would guess perhaps 1-3 minutes at a time. 9: My mother and sister went sun viewing in ~2009. It was a six-to-nine months long fad in southern Minas Gerais (São João del Rei diocese), Brazil. People reported seeing Jesus and Mary in the sun, and that it spun. No reports of it changing color, though. I dont know the logistical details, who organized these outings (I was indeed just a child, my mom also didn’t care enough at the time to ask things like that). It was a series of monthly weekend mystical appearances that occurred in a bunch of different small cities, attracting, in a rough guess, 500 to a thousand pilgrims each. Always in a rural location, sometimes near small chapels. They did not charge money for the viewing, I believe only the transportation people made a profit. My sister remembers being very hungry, as they didn’t serve (or sell) food at the place, and it went from morning to sundown. My father was a complete skeptical; my mother, extremely Catholic, did not question its veracity: it was just something religious to do, and religion is good. The practice died that same year, because the local Bishop was hard against it, forbidding it. My sister didn’t see anything. My mother also saw nothing, but left feeling spiritually in peace, a very positive sentiment. 10: I used to be very confused about why the sun was portrayed as yellow, because I had looked directly at the sun (I don’t recall how many times; perhaps only once, and I was pretty young), and the sun was clearly bright pink. My default mental image of the sun is still that of a bright pink disk. It did not change colors or move or do any of the other exotic things mentioned in your post. 11: As a kid (maybe 10-13?), I would stare into the sun repeatedly for the weird experience of overexposed eyes. I’d never heard of the Fatima miracle prior to your article, but parts of it seem completely normal to my experience. The center of the sun soon stops looking intolerably bright, and instead seems like a disc of metal of an uncertain color. Its apparent color irregularly shifts between purple, silver, blue and green. My interpretation at the time was that my eyes were probably unable to strongly identify the color, because if I told myself that I expected it to be silver, it would normally be seen as silver. I have to emphasize how non-radiant the center of the sun appears at this point; it looks more like an object illuminated by the sun than like a light source But the outer rim of the sun remains bright. I assume this is because those parts of the retina have not been completely overexposed, and so can still give accurate signals that they’re receiving a ton of light. And the exact amount of ‘bright outside’ and its exact location on the sun varies a lot based on small eye movements; the central disc can appear to shift around and grow/shrink slightly in the sun. In short, the descriptions of the sun as a silver or pulsating multi-colored disc with fireworks on the outside seem entirely normal for “sungazing” for me. I did not see: 1) Rotation 2) The sun falling to earth and looking like it’s going to crush me 3) Any apparitions of people 12: Outside my home, I would frequently stare at the sun for long periods, between the ages of (young, my memory goes back to 4-ish) and 7. I would stare at various times of day — noon, sunset, etc. I wasn’t looking for anything in particular, just curious. I had a habit of staring for long periods at everything around me. The sun appeared various colors on first looking at it, most commonly orange or yellow. On closer inspection, this turned to white. Then shimmery blue patches would appear in the white, always touching the edge, which would appear to spin and reverse quickly. This impression of a blue-white rapidly spinning sun was observed reliably whenever the sun was far enough above the horizon on a clear day. It would continue as long as I looked at the sun. I think I would look for several minutes at a time; less than an hour. (Among my family and friends I was well known for ‘blanking out’ and staring at things for long periods.) As far as I was aware, it was not an ‘optical effect’, just the sun’s normal appearance. I had no impression of the sun falling to earth. I was a very imaginative child with many imaginary friends, ufo sightings, and mysterious experiences. I don’t remember anything imaginative, visionary, creative, etc. associated with looking at the sun. It just seemed like a straightforward observation, like many I made. In later years, I have often observed, as you have, conditions of mist, cloud, rain or (most memorably) snow or ice, which allow the sun to be seen easily as a silvery round disc like the moon. Outside of these conditions, sunrises, and sunsets, I don’t look at the sun anymore, and have never had any vision damage i know of. 13: I’m less stupid than I used to be, but when younger would sometimes look at the sun out of curiosity. I also spent much too much time lighting things on fire with a magnifying glass. So this is not so much “I saw a miracle” as “here are my general notes from looking at the sun”. The silvery sun thing is something I can attest to. At first the sun is too bright to look at, but after a couple of seconds it goes silvery and is more bearable. A slightly twirling of the sun is also something I’ve seen. It’s more like a rotation of its black border? Something like if you’d make a drawing of the sun with a black pen and then coloured it in with yellow (or whatever), the border (i.e. the black ink of the pen) rotates? This doesn’t make sense when I describe it like that, but my brain sees it twirling. I don’t recall colour changes other than everything looking washed out. 14: The first [time I saw it],(before I knew about Fatima) was in summer (I think August). The sun was setting (about an hour before sunset), and I saw the sun change color (alternating blue and pink with an apparent rotational motion around its center, like a Catherine wheel). I don’t remember if it was obscured by clouds. I don’t remember how long the event lasted. After discovering the Fatima event, I decided to personally verify the hypothesis that it was a natural phenomenon due to temporary vision changes. During September 2022, on a couple of occasions, in the early afternoon, while the sun was obscured by translucent clouds, I saw color changes (alternating blue and pink), a rotational motion (like a Catherine wheel), and the sun oscillating (as if vibrating or moving rapidly in a zigzag pattern). On both occasions, the event lasted about a minute, as I then had to look away due to discomfort. On only one occasion, after a heavy rain, and much later (around 5:00 PM), I managed to gaze at the cloudless sun, and only for a few seconds. I saw the same phenomena as when it was covered by clouds, but following this occasion, an afterimage appeared in the center of my field of vision that remained for a couple of days (the afterimage was not severe enough to prevent me from carrying out my activities, including reading and writing, and once it disappeared, I did not suffer any permanent damage to my vision). I must admit that, with the exception of the first case, I had to force myself to look at the sun, as a slight discomfort was present from the first few seconds. In the above cases the edge of the solar disk was not blurred. These were the best of 45 answers. Most of the rest saw normal afterimages, or wanted to say that they, too, had seen the sun look like a pale full moon behind clouds, or saw weird things in the sky that didn’t seem Fatima-related. Interview With A Medjugorje Witness One person filled out the form to say they had seen the miracle at Medjugorje, and kindly agreed to anonymously answer followup questions: SA: Tell me what happened. MW: I was in Medjugorje, I don’t remember the exact year but late 90s or early 2000s. This was not at the same time as one of the apparitions. We were outside, I think in the evening in summer (6pm maybe) Some people pointed out the sun, which was low in the sky, maybe just above eye level from our vantage point, nowhere near setting. Me and my mum looked at it, and it was spinning and pulsing, almost throbbing. I always compared it to a Catherine Wheel before even knowing it was a common comparison, it matched the way it was almost violently moving at risk of leaping off its axis. It changed colours, like it was having a filter passing over it. Not a smooth gradient change but as if a coloured lens was moved over it. There were points it had two or more colours over different sections. I don’t remember the exact colours but it included deep sunset reds, when the sky was high over the horizon. There wasn’t any pain or discomfort from looking at it. Eventually it stopped. The reaction from the people I was with was more quiet awe. Oddly subdued for such a strange moment! We didn’t discuss with others there, as we didn’t speak the same language. I don’t remember any other visions or apparitions. I was a believer at the time, so I was quite sensitive to what I felt were spiritual experiences, but I didn’t encounter any others on this trip. My mum has had other spiritual experiences there, including what she says was a vision of Mary in the 80s which was seen by herself and several others. I’m an atheist these days, and obviously don’t put much stock in the Marian appararitions in Medjugorje now. For instance, it seems the fire and brimstone idea of hell was a Renaissance invention, and the looming end times dynamic has been a constant across many religions. But the sun miracle remains a completely unexplainable experience! SA: What led you to go to Medjugorje? When you set off, did you know about sun miracles? Was there an expectation of seeing one? MW: My mum took me. She’s been on quite a few occasions over the years and took me there on 2/3 occasions. I didn’t know about sun miracles happening there and had no expectation of seeing any. I was aware of the Fatima sun miracle. And my mum often watched quite dramatic, apocalyptic VHSs with meteors falling from the sky etc, so I had a finely developed sense of imminent supernatural events! SA: How long did you spend in Medjugorje before seeing the miracle? How long did you stay afterwards? Did you make multiple attempts to see the miracle before it happened? Did you try to see it again afterwards? MW: I think the trip was 7-10 days. It happened in the second half of the trip, 2-3 days from the end maybe. I definitely kept an eye on the sun when it approached a similar time of day. Now I look into it, the daily apparations were at 6.40pm, I don’t remember if that was the exact time of the sun miracle but it would have been close to that time. I came back to Medjugorje with my mum as a teenager and brother, nothing happened that time! SA: Did you get any chance to talk to other people in Medjugorje, either pilgrims or locals, and gauge what percent of them had seen the miracle, or how many times they had seen it? MW: I didn’t get to discuss with anyone. A short “wow did you see that” with my mum, but it’s not even the weirdest thing she’s seen there given she thinks she saw Mary appear. SA: When people gestured to you to look at the sun, did you see the miracle immediately, or did it take you a while of concentrating and straining? If the latter, how long? MW: I remember it being fairly immediate. Obviously I had to look at the sun, as it’s not like the surroundings were going disco coloured, it didn’t affect the actual light the sun gave off on my surroundings. But I don’t remember staring at a normal looking sun for any period before the effect started. It was wobbling and spinning right away, although the colour changes may have come after the violent spinning. SA: Having [now] read about the theories that it’s just afterimages, or illusions, or something like that - does that accord with your experience? Does it feel like you just saw minor perturbations that could have been illusions? Or did it seem perfectly clear, totally beyond the ability to be an illusion? MW: It felt completely beyond any possibility of it being an illusion. It was too instantaneous, and the effects too strong. No clouds or signs of interference over the sun. And someone else drew my attention to it! For afterimages specifically, they still have that very strong searing quality, which wasn’t a factor here in the same way. SA: Did it look like it looks in the videos linked in the post? MW: No, it didn’t bear much resemblance to the videos. The pulsing wasn’t present with what I saw. Violent spinning and colour changes only, and an effect kind of similar to an eclipse initially that changed to colours changing, but not in the same fashion as an afterimage. SA: Can you tell me more about being an atheist? How does this mesh with you having seen a hard-to-explain miracle? MW: I just gradually became disillusioned with Catholicism. My mum is very devout and pushed it very hard on me, so there’s a strong aspect of teenage rebellion. Fundamentally, I couldn’t reconcile the existence of the kind, loving, individually interested God I’d been taught about with the world as I came to see it (partly the problem of evil, partly seeing the gap between OT and NT as signs of scripture being a historical construct). So either God didn’t exist, did in a form that I had no respect or interest in. The sun miracle was a major reason I called myself agnostic for a very long time. To this day, I can’t explain what happened. I just accept that certain, supernatural appearing, phenomena can occur which we can’t explain. Now I’ve stopped believing such things are possible, they’ve stopped happening. Which I’ve taken as evidence that there’s some degree of self induced receptiveness, like shamanist practices, at play. Although I know the counterargument would be I’ve merely closed myself off from God. SA: Thank you. Ethan: It Wasn’t The Sun Ethan Muse, who wrote the original pro-miracle post that started this discussion, responded to me here: It Wasn’t The Sun. His main goal remains supporting Dalleur’s assertion that Fatima was an objective miracle, implemented through a fiery object which was not the real sun (and therefore cannot be explained by the sun giving people afterimage-related hallucinations), and which was seen by many distant witnesses (and therefore cannot be explained by suggestibility). I won’t answer every one of his objections, both in the interests of time and because I don’t have good answers to every one of his objections, but some highlights: 1.1.1: Cloud Dimming In my original post, I was unimpressed by the “miracle” of people seeing the sun very clearly (including the sharp outline of the solar disc) without being blinded, because I had seen this myself regularly, when the sun was partly dimmed by clouds. Some of the Fatima witnesses had said it couldn’t be clouds, because the disc was visible very clearly rather than the foggy appearance you would get from - well - fog, but I insisted this didn’t update me, because I myself had seen the disc clearly through cloud cover. Ethan says I must be mis-remembering, because my claimed experience is physically impossible: The luminance of the solar disc at its zenith is on the order of 10⁹ cd/m².1 The maximum luminance that an on-axis, compact source can have without causing observers to experience discomfort glare is on the order of 10³ cd/m². Bringing the Sun’s luminance down from 10⁹ cd/m² to 10³ cd/m² requires an attenuation factor of 10⁶. By Beer’s law, that presupposes clouds with an optical depth of roughly 14. When obscured by clouds that thick, the solar beam is essentially extinguished. All that reaches observers is light that has undergone multiple scattering within clouds, emerging from many directions rather than straight paths from the solar disc. The solar disc is reduced to a bright patch or vanishes entirely. Why does Scott have the impression that he has stared at the Sun while it was veiled by thin clouds without experiencing discomfort? It is possible that he is remembering episodes where he briefly glanced at the Sun when it was low on the horizon. Even then, however, luminance should have exceeded the comfort ceiling. Another possibility is that he is accurately recalling that the Sun appeared to be pale, but is forgetting that he squinted, experienced discomfort glare, and/or diverted his gaze. Against this, I posted a Discord poll in which 13/16 respondents agreed they had seen the same thing. After my post, people in the ACX Discord channel independently replicated the poll, with the following results: The Discord comments were pretty interesting, because some people said they could imagine this happening during a forest fire or something - and other people said no, what were they talking about, this happened all the time with totally normal clouds. It really does seem like there’s a pretty sharp distinction between people who recognize and don’t recognize the description. Some people chimed in on the comments of the main post, or the form I set up for people who wanted to send reports, saying the same. From Measure: I have seen the [thin clouds make the sun easy to look at with a crisp edge] phenomenon many times (midwest US, usually early in the morning, but occasionally nearer midday). From a respondent to my survey: I have not seen the sort of behavior described, but I just wanted to say that when there’s just the right amount of cloud cover I can *definitely* look at the sun without my eyes hurting, and it looks like a dull silvery-grey disc. I happen to catch the sun like this every few months (I live in New England), peer at it for a few seconds to see if I can make out sunspots with the naked eye, then think better of my eye health and look away. It’s really weird to me that some people you asked had never experienced this. I thought it was a mundane, normal thing everyone knows! How do we square this with Ethan’s claim that this is impossible? I have no expertise in optical physics and cannot begin to comment on this. GPT-5, after I attempt to give it a neutral prompt that doesn’t reveal which side of the issue I’m on, says that the disc-like sun is possible, and Ethan is wrong because “Cloud droplets are large (Mie regime) and have a strongly forward-peaked phase function. Even when they dim the Sun a lot, they don’t behave like a perfect diffuser”. I don’t know what this means or whether it’s actually a good response. I welcome input from human physicists in the comments. In a private conversation, Ethan continued to assert that I was misremembering, and that all the Discord users and commenters who agreed with me had been contaminated by my testimony and become victims of suggestibility. I think this is a pretty crazy point to suddenly convert to the doctrine of eyewitness fallibility, contamination, and suggestibility - but I leave further discussion to people who understand optical physics. Despite believing I’m right on this factual point, I’m no longer sure it matters - some of the Medjugorje pilgrims say they saw the miracle in a completely clear sky, and that while it was happening it didn’t hurt to stare at the sun. 1.1.2: Eyewitness Testimony Ethan takes issue with my citing Fatima expert Stanley Jaki’s claim that “the great majority of eyewitness accounts, and certainly the most important ones, contain emphatic references to the continued presence of clouds.” He says that: Scott neglects the fact that those ‘emphatic references’ both explicitly and implicitly contradict his proposal . . . Sampling from Scott’s collection of testimonies from 60 eyewitnesses, I found 15 statements that unambiguously describe the behavior of clouds during the event. All of them confirm that, although clouds were present and sometimes passed in front of the ‘Sun,’ cloud coverage was partial, nonuniform, and intermittent. I agree with Doug Summers Stay’s proposal that: I don’t see any mention here of different layers of clouds. It is possible to have both cumulus clouds and cirrus clouds at the same time, so what we think of as “clouds” part and behind them is another layer of clouds blocking the sun. It seems to me, especially from watching the videos and videos in the comments, that there is some rare kind of clouds, perhaps caused by high ice crystals, that can produce a variety of optical effects: motion, changing color, and changing size. That this should happen at a time when a lot of people are looking at the sun expecting something to happen is a big coincidence, but in the end only a coincidence. On this model, there was a thick layer, obvious as clouds to the observers, which had been producing the rainstorm, and which cleared just before the miracle. There was also a thinner layer, which dimmed the sun but didn’t hide it, and which was sometimes - but not consistently - reported as clouds by witnesses. Many witness testimonies say that, although the main layer of clouds had cleared, there was some kind of veil over the sun. O Seculo: The sun had a kind of veil like transparent gauze so that eyes could gaze at it. Almeida describes the sun as …a disc of smoky silver. Compare to our photo of the sun filtered through clouds: From Domingos Pinto Coelho: The sun, until then concealed, showed itself among the clouds that moved fairly fast. Because their density was variable, the veil which they threw over the king of stars was diaphanous. Like the multitude, we then looked toward the sun with rapt attention, and through the clouds, we saw it under new aspects. From Nascimento e Sousa: The sun, which was surrounded by clouds, trembled hesitatingly…I saw there a very pronounced yellow color, and it seemed to me that I saw a silver color beneath the solar disc, but I don’t guarantee that. From Maria de Campos: We started to see the disk of the sun, and see it clearly against the dark gray layer which covered the entire sky…we saw something like a silver-lined veil, with a round shape, as if it were a full moon. Again, I’m not sure this matters, since some of the later miracles were in a clear sky. 1.1.3 - Inconsistency Ethan points out that if the sun were partially veiled by clouds, to the point where it was not too bright to stare at, then it presumably also would not bright enough to produce weird entoptic phenomena and hallucinations. When we discussed this, I had no better solution than to say that maybe there was a level of brightness which was dim enough to look at, but still bright enough to produce phenomena/hallucinations. But again, I’m no longer sure this matters. Many people in the comments to the original post report staring at the completely-non-veiled sun without feeling pain or having negative effects, many Medjugorje pilgrims say they saw the miracle in a completely clear sky without pain, and fire kasina practitioners can get imagery/phenomena from looking at dim or medium-brightness lights. I agree with Ethan that the sun at midday is so bright that it’s painful for me to look at for even a fraction of a second, and I don’t understand how so many people are saying they stare at the sun for minutes at a time at any time of day just because they’re bored. 2: Distant Witnesses Ethan was able to find more medium-distant witnesses than I could: The two witnesses at Alburitel, who I thought were in the same group, were actually in two different groups (is it surprising that our only witnesses from each of these two groups are each other’s brother?)
Other

Other is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between April 26, 2022 and April 26, 2022. The archive places it in contexts such as "the Lacanian idea of the Other"; "Neurotics believe in the Other and care a lot what it thinks of them". It most often appears alongside A Clinical Introduction To Lacanian Psychoanalysis, aphantasis, Astralcodexten Com.

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Other
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April 26, 2022
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April 26, 2022
April 26, 2022 · Original source
I know this is a weird way to start this book review. But I kept thinking about it while reading A Clinical Introduction To Lacanian Psychoanalysis, by Bruce Fink. Psychoanalysis - like AI alignment - is about how newly-created entities get desires, and what happens if the desire they get isn’t the one other people wanted them to have. Fink writes:
In the clinical setting, one hears neurotics make all kinds of claims about what their parents wanted from them, and their interpretations of their parents’ wants are strikingly at odds with the interpretations forged by their twin brother, sister, or other siblings. Different interpretations are made by different siblings, and often even by children who seem to be treated virtually identically. This highlights the fact that parents’ wants are never “known” in some absolute sense; they can only be interpreted.
The first thing an infant experiences is that its mother’s attention is good. Its mother gives it milk, caresses it, protects it. Everything that successfully gets Mom’s attention and approval is followed by immediate reward; nothing else seems to do anything particularly good. Your primordial reward function is “get Mom to like me”.
Ottoman

Ottoman is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between August 06, 2021 and August 06, 2021. The archive places it in contexts such as "e Byzantines worried about Ottoman cannons". It most often appears alongside AGI, AI, AI Impacts.

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Ottoman
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August 06, 2021
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August 06, 2021
August 06, 2021 · Original source
A more reasonable military engineer tells the first engineer to focus on more pragmatic and immediate risks, instead of wasting time worrying about superexplosions. Cannons are already powerful enough to batter down all but the strongest city walls, he points out. In the near future, the Ottomans might have a cannon powerful enough to destroy Constantinople's walls. How will the Roman Empire survive this?
A late Byzantine shouldn’t have worried that cutesy fireworks were going to immediately lead to nukes. But instead of worrying that the fireworks would keep him up at night or explode in his face, he should have worried about giant cannons and the urgent need to remodel Constantinople’s defenses accordingly. If near-term AI risks are like worrying about fireworks keeping you awake at night and long-term AI risks like worrying about the Ottomans having cannons, then long-term AI worries are right. But if near-term AI risks are like worrying about the Ottomans having cannons and long-term AI risks are like worrying about nukes, then long-term AI worries are wrong.
Maybe the real lesson here is that we should only worry about the most medium-term of risks? That way we can accuse the people worrying about nearer-term risks than we are of being like Byzantines worried about fireworks, and the people worrying about longer-term risks than we are of being like Byzantines worrying about nukes - whereas we ourselves are clearly most like Byzantines worried about Ottoman cannons.
Ottoman carpets

Ottoman carpets is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between July 18, 2025 and July 18, 2025. The archive places it in contexts such as "ceiling panels overlooking Ottoman carpets and armors". It most often appears alongside 16th century Spain, ACX, Ahmed al-Sharaa.

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Ottoman carpets
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July 18, 2025
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July 18, 2025
July 18, 2025 · Original source
In case it isn’t already apparent, the examples of rule violations mentioned above are all from the Metropolitan Museum. Specifically, the above figures are from the lower panels of the doors in The Moroccan court, and previous two examples are from a set of ceiling panels overlooking Ottoman carpets and armors in Gallery 459.
Ottoman Empire

Ottoman Empire is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between August 25, 2023 and August 25, 2023. The archive places it in contexts such as "malign influence of the European and Ottoman empires on Africa". It most often appears alongside 5G, Acemoglu and Robinson, ACX comments.

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Ottoman Empire
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August 25, 2023
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August 25, 2023
August 25, 2023 · Original source
Even if correct, it is much less interesting and useful than it appears. Epistemic status: I have a decade-old PhD in economics (not in the field of economic growth) and a handful of peer-reviewed papers in moderately-ranked journals. I'm not claiming to make any original technical points, or to give a comprehensive evaluation of the economic growth literature. My criticisms are largely straight from the authors' own mouths. 1. What is this book about? Why is it not very good? Acemoglu and Robinson (AR) argue that countries are rich or poor because of their political institutions, not culture, geography or policy ignorance. I'll do this as much as possible in AR’s own words. Why Nations Fail was written during the Arab Spring, so the preface begins with Egypt. Some stress that Egypt’s poverty is determined primarily by its geography, by the fact that the country is mostly a desert and lacks adequate rainfall, and that its soils and climate do not allow productive agriculture1. Others instead point to cultural attributes ... Egyptians, they argue, lack the same sort of work ethic and cultural traits that have allowed others to prosper, and instead have accepted Islamic beliefs that are inconsistent with economic success. A third approach, the one dominant among economists and policy pundits, is based on the notion that the rulers of Egypt simply don’t know what is needed to make their country prosperous, and have followed incorrect policies and strategies in the past. Unsurprisingly, those other economists and policy pundits turn out to be wrong and the authors turn out to be right. In this book we’ll argue that the Egyptians in Tahrir Square, not most academics and commentators, have the right idea. In fact, Egypt is poor precisely because it has been ruled by a narrow elite that have organized society for their own benefit at the expense of the vast mass of people. And the Egyptian lesson turns out to be general. Whether it is North Korea, Sierra Leone, or Zimbabwe, we’ll show that poor countries are poor for the same reason that Egypt is poor. Countries such as Great Britain and the United States became rich because their citizens overthrew the elites who controlled power and created a society where political rights were much more broadly distributed, where the government was accountable and responsive to citizens, and where the great mass of people could take advantage of economic opportunities. What are “institutions” anyway? (The economic and political kind, not the prison and mental hospital kind.) Basically, AR mean politics. The word "institutions" occurs over 1000 times in Why Nations Fail2. I'll just focus on how AR use it without worrying about the dictionary, different schools of economics, or other social sciences. They begin with what institutions do rather than what they are. Nogales, Arizona, is in the United States. Its inhabitants have access to the economic institutions of the United States, which enable them to choose their occupations freely, acquire schooling and skills, and encourage their employers to invest in the best technology, which leads to higher wages for them. They also have access to political institutions that allow them to take part in the democratic process, to elect their representatives, and replace them if they misbehave. The word is used dozens more times before ARattempt a more general definition. Each society functions with a set of economic and political rules created and enforced by the state and the citizens collectively. Economic institutions shape economic incentives: the incentives to become educated, to save and invest, to innovate and adopt new technologies, and so on. It is the political process that determines what economic institutions people live under, and it is the political institutions that determine how this process works. So while economic and political institutions can be separated, it is the political institutions that matter in the long run. The good kind of institutions that lead to economic growth are "inclusive", as opposed to "extractive". To be inclusive, economic institutions must feature secure private property, an unbiased system of law, and a provision of public services that provides a level playing field in which people can exchange and contract; it also must permit the entry of new businesses and allow people to choose their careers. ... such rights must exist for the majority of people in society. Political pluralism is necessary, but not sufficient without a strong centralised state. ... political institutions that distribute power broadly in society and subject it to constraints are pluralistic. ... the key to understanding why South Korea and the United States have inclusive economic institutions is not just their pluralistic political institutions but also their sufficiently centralized and powerful states. A telling contrast is with the East African nation of Somalia. I am still a bit hazy as to the relative importance of de jure written rules versus the de facto struggle for power. AR are somewhat circular: Politics is the process by which a society chooses the rules that will govern it. Politics surrounds institutions ... When there is conflict over institutions, what happens depends on which people or group wins out in the game of politics ... The political institutions of a society are a key determinant of the outcome of this game. They are the rules that govern incentives in politics. But overall, you could just say ‘politics’ and not be too far off. AR do this themselves occasionally. South Korea ended up with very different economic institutions than the North because different people with different interests and objectives made the decisions about how to structure society. In other words, South Korea had different politics. AR's academic reputation is based on statistical analysis, but Why Nations Fail tries to do narrative history, IMHO not very well. When Jeffrey Sachs reviewed the book, he complained: They never define their key variables with precision, present any quantitative data or classifications based on those definitions, or offer even a single table, figure, or regression line to demonstrate the relationships that they contend underpin all economic history. Instead, they present a stream of assertions and anecdotes about the inclusive or extractive nature of this or that institution. AR replied baldly: Sachs ... argues that we provide no evidence. Right, we do not in the book. But that’s because a book for a general audience is not the right forum for presenting academic research, and we spent many years of our lives precisely on writing academic papers providing exactly the sort of evidence. ... So yes, we don’t provide the econometric evidence in the book, which isn’t of course the right place to do it, but econometric evidence is abundantly loud in the way it speaks on these topics. So, don't expect Why Nations Fail to be an accessible explanation of AR's academic work, which is what I was hoping for when I first read it. What do they spend over 500 pages on then? Well, after the preface, there's fifteen chapters of, as Sachs says, "assertions and anecdotes". Not just about "the inclusive or extractive nature of this or that institution", to be fair, but how institutions can change at "critical junctures" such as the Black Death or colonisation, and why it can be in elites’ interests to block economic innovation if it threatens their power, so that growth under extractive institutions is unlikely to be sustained. These chapters are not particularly good – I found them poorly organised and repetitive – but not particularly bad, if you are willing to accept the underlying premise that institutions are the main determinant of economic growth. Cumulatively they have an effect similar to the Old Testament, if you are willing to accept the underlying premise that the fortunes of the nation of Israel are determined by the LORD. Only the second chapter, ‘Theories that Don't Work’, makes a sustained argument against alternative theories. Geography is disposed of by noting the stark differences at the US-Mexican, North-South Korean and East-West German borders, and the reversal of fortune by which the present day US and Canada only became richer than Mexico, Central and South America following European colonisation. Culture is hand-waved away with the assertion that institutions determine the any relevant cultural behaviours, not the other way around, referring to the same border examples, the rapid catch up of Catholic Europe despite Weber's Protestant Ethic, the malign influence of the European and Ottoman empires on Africa, the range of outcomes within the former British Empire, and the more European population of Argentina and Uruguay versus the US and Canada, or of Columbia versus Ecuador and Peru. Not a bad list of anecdotes, but one could equally well point to the cross-border success of Ashkenazi Jews, overseas Chinese, or Baltic and Volga Germans. Ignorance is simply dismissed with the assertion that "if ignorance were the problem, well-meaning leaders would quickly learn what types of policies increased their citizens’ incomes and welfare, and would gravitate toward those policies." Various good and bad policy changes are explained as the result of political pressures rather than improved knowledge. The implication seems to be that good policies are so obvious they don’t require expert knowledge or advice, or that the experts never get it wrong. This appears most implausible in the debate over socialism and economic planning. Writing off the entire Communist experience as simply another elite trying to preserve its power feels inadequate, especially considering that some distinguished bourgeois economists thought central planning was a plausible road to riches until quite late in the day. Genetics or race is not mentioned, but would presumably attract the same counterexamples as geography and culture. Another theory AR do not discuss is crude exploitation: while colonial empires are excoriated, it is for setting up persistent extractive political institutions rather than for a direct theft of resources. The prosperity of white-owned South African farms next to poverty-stricken Bantustans is explained by the better quality of the institutions available to whites under apartheid, not relative population densities and land quality. For the rest of the book, I'll just list a few nitpicks to signal I read the whole thing and know a bit of history, but feel free to skip this – the real evidence for AR's thesis is in their academic papers, and I'll discuss those in the next section. I think AR overrate the importance of the Glorious Revolution, to the point of claiming it "created the rule of law" – after all, Parliament had already deposed and executed a king, then brought back the king’s son on their own terms after a decade of republican government. No less a luminary than Edmund Burke asserted "The Revolution was made to preserve our ancient indisputable laws and liberties, and that ancient constitution of government which is our only security for law and liberty." Also, strong signs of British economic uniqueness – the abnormal growth of London and reliance on coal as a fuel – predated 1688.
Ottomans

Ottomans is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between January 10, 2024 and January 10, 2024. The archive places it in contexts such as "Seljuks, Ottomans, other Turks, Turkmen, etc taking over Middle East". It most often appears alongside Alexander the Great, Amorites, Anshan.

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Ottomans
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January 10, 2024
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January 10, 2024
January 10, 2024 · Original source
Seljuks, Ottomans, other Turks, Turkmen, etc taking over Middle East, Byzantium: Devereaux doesn’t mention this either.
Oumuamua

Oumuamua is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between April 20, 2023 and April 20, 2023. The archive places it in contexts such as "34: A few years ago a weird object called Oumuamua entered the solar system". It most often appears alongside 15 minute cities, 200 Concrete Problems In AI Interpretability, 2022 ACX Forecasting contest.

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Oumuamua
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April 20, 2023
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April 20, 2023
April 20, 2023 · Original source
34: A few years ago a weird object called Oumuamua entered the solar system and a few astronomers speculated in might have been an alien spacecraft (it’s since left). One of those astronomers, Harvard professor Avi Loeb, got access to Department of Defense data that he used to locate another weird interstellar visitor - a two-foot-long object that hit Earth in 2014 and landed (probably in fragments) in the ocean near New Guinea. He’s now gotten private funding for a submarine search team to look for pieces of the object on the New Guinea seafloor, although other scientists say his chances are low (he’ll be searching forty square miles of seafloor for weird rocks that might be no larger than a pebble and might not look much different from any other rock).
Our Creator’s Natural Law

Our Creator’s Natural Law is a recurring concept 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 "flow in word & deed with the Material World via Our Creator’s Natural Law". It most often appears alongside 1 Kings 10-11, 2008 Democratic National Convention, Adam Scheffer.

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1
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September 29, 2022
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September 29, 2022
September 29, 2022 · Original source
I believe individual human beings should live their own lives exercising their PERSONAL freewill & flow in word & deed with the Material World via Our Creator’s Natural Law as they honor their personal Nature. (DNA)
Our Lady clothed with the Sun

Our Lady clothed with the Sun is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between October 01, 2025 and October 01, 2025. The archive places it in contexts such as "powerful bluish and golden colors of light from “Our Lady clothed with the Sun.”". It most often appears alongside 1910s Portugal, 1999 British eclipse, 2017 US eclipse.

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October 01, 2025 · Original source
…unfortunately a 25 mile circle centered on Merate includes the city of Milan, population 1.1 million, which produced no reports of unusual solar activity. And Milan had clear line-of-sight to Ghiaie and Merate, and so probably better viewing conditions than Tavernola, which (you can see from the map above) has some intervening hills. Might the miraculous light source have been like a spotlight, aimed in only one direction - that is, east to Ghiaie and Tavernola, but not southwest to Milan? This would contradict Dalleur’s Fatima analysis, since one of the most dramatic testimonies comes from the city of Minde, which is on the opposite side of the presumed light source from Fatima. I don’t really think it’s possible to maintain a theory where this phenomenon gets transmitted through normal geography. 3.2: Mary Such Cases At this point, the reader will get the general idea, and we can start moving faster, as there is a large amount of ground to cover. Heroldsbach, Germany, 1949: The Virgin appeared to four young girls. Rumors spread, crowds gathered, and on December 8th, 10,000 people saw another sun miracle. Here are about a hundred testimonies, gathered with typical German thoroughness. An expert meteorologist brought in to investigate summarized them as follows: If one now considers the testimony in detail, one encounters a surprisingly small agreement of the observations made. One witness has seen a red sun, the other a yellow, an orange or pink with blue and green, or a whitish sun. A silver one was also observed or all the colors mentioned in colorful change. One wants to have observed an oversized, the other a first small or normal, but then rapidly enlarging and rushing towards the viewer in a frightening way. Most of the witnesses noticed that the solar disk rotated very quickly in two or three phases of rotation for about a quarter of an hour. The Catholic Church condemned the apparition and miracle as fake, even going so far as to excommunicate the child-seers. Later they relented slightly and un-excommunicated them, but their official position is still that nothing supernatural happened - this sun miracle was merely an overly enthusiastic hallucination! Necedah, Wisconsin, USA, 1949: A housewife named Mary Ann Van Hoof claimed to have seen the Virgin Mary. This is among the less plausible visitations: Van Hoof, who was raised Spiritualist, also claimed to have seen Joan of Arc, George Washington, and Abraham Lincoln. The messages she channeled seemed less like tidings of peace and love than like a particularly unhinged Truth Social post, and included warnings about the Rothschilds. Still, rumors spread, crowds gathered, and on August 15 1950, 50,000 - 100,000 people showed up hoping for a miracle. As for what happened next, Wikipedia says that “witness accounts vary significantly”. WaPo says that “observers saw nothing unusual” and LIFE mentions nothing out of the ordinary. But other sources report sun miracles, and I was eventually able to track down three testimonials in a summary of articles from a local newspaper, which states that “after a rainy morning…”: It was about noon when Van Hoof came out of the house and a woman screamed, “By God, it’s really true,” and fell to her knees. Then it happened that the Rapids woman and so many in the crowd saw the sun, covered with a dark, greenish gray disk, spinning down toward the earth. And she testified, “I thought the end of the earth was coming and fell to my knees.” A Pittsville woman also described the sun spinning closer to the earth. “I and many other people, fell to our knees in awe.” The Daily Tribune visited the Oct. 7, 1950, event — a 25-minute “last” message from the Mediatrix to the “throng” of 50,000. Responding to this seventh vision, gasps were heard from women who again saw the sun behaving oddly. A Catholic priest told reporters he saw the sun whirl clockwise and jump. The Catholic Church condemned the apparition as fake, and declared van Hoof’s followers “a cult”. Lubbock, Texas, USA, 1988. Really? Really? Nothing could be more natural than for the Queen of Heaven to appear to kind-hearted shepherd children in Portugal. Even an appearance in war-torn West Germany makes a certain amount of sense. But Lubbock, Texas? I suppose this must have been how the cool Sanhedrin members felt when they learned the Christ hailed from Nazareth. But that doesn’t make it any better. Anyway, rumors spread, crowds gathered, and on August 15, 1988, about 10,000 people witnessed the Miracle of the Sun. Here is an indirect testimonial, a man describing his wife’s experience: A large crowd had gathered outside Saint John Neumann Church on that very hot August afternoon on the Feast of the Assumption. Mass was being said in the afternoon, and around the time of the Consecration, suddenly her cousin’s wife (a convert, if you remember) said “look at the sun”. When she did, the sun was pulsating, it would look like it was coming down to earth and then go back again, it spun around in circles, much the same as what took place in Fatima in 1917...and changed colors. She looked at it directly for 15 minutes or so without any damage to her eyes. As my wife looked around, the people in the crowd seemed to be bathed in various colors. During all this my wife even saw The Blessed Mother. The Blessed Mother was extending her arms in what appeared to be a welcoming gesture. But not everyone had the same experience that day: her cousin’s wife and our son saw and believed instantly, but her cousin and brother saw nothing at all. Why did some see these events and others did not? We don’t know...not enough faith? Or perhaps they had enough faith, and they didn’t need a sign! Here we have something special: according to the Los Angeles Times, one pilgrim took a poll about who saw what: A push was on to assemble evidence for the commission in a lawyerly way. Testimonies from 247 people present at the feast had been recorded. The statements were transcribed by volunteers and stored in a computer. Joe James himself indexed the information: 186 had witnessed the spinning of the sun; 75 had seen the Virgin; 64 Jesus; 18 an angel. How could anyone ignore the bulk of such documentation? We don’t know how the 247 people were selected, but very naively it seems like 2/3 of those present saw the sun spinning. This also matches the first person listing 2/4 family members. (the Catholic Church withheld judgment, refusing to either endorse or condemn the visions) Benin City, Nigeria, 2017. On October 13 2017, crowds gathered around the world to celebrate the 100th anniversary of the Fatima miracle. One such commemoration happened in Benin City, Nigeria, where 30,000 people attended the National Marian Congress and witnessed the re-dedication of Nigeria to Mary’s Sacred Heart. As the speakers commemorated the Fatima event . . . . . . someone pointed to the sky and shouted “It’s happening again!”. It was, indeed, happening again. You can read about ten testimonies here. I’ll quote just one, from Brother Joseph Obiemeka Azih: Immediately after the 3:00 p.m. Divine Mercy prayers, there were brief showers of rain. Then came sudden brightness of the sun, which was hitherto hidden behind layers of dark cloud. We also observed rather surprisingly the mysterious shooting of the sun forward and backward. Intermittently emitting of powerful bluish and golden colors of light from “Our Lady clothed with the Sun.” The sight was indescribably beautiful. We were busy staring at the bright sun steadily for more than twenty minutes without blinking an eye even for a second! People around us were dazzling and reflecting these bluish and golden colors on their dresses and faces. What a mystery! More than 30,000 people inside the arena were seen peering at “the dancing of the sun” bewildered. The miracle lasted for more than 45 minutes after which there was [a] heavy downpour which the Bishops present said [were] “showers of blessing.” I was able to confirm that some of the people whose testimonies were listed on the site are real Nigerian Catholics whose existence is attested in other sources. Two weeks later, there was another Nigerian commemoration of the Fatima anniversary, in Lagos, and a sun miracle happened at that one too. 3.3: Made You Gaze At Medjugorje Medjugorje (Bosnia, 1981) is in many ways a typical Marian apparition site, much like the ones on the list above. Child-seers, warnings to repent, sun miracles, you know the story by now. But in Medjugorje, the miracles keep happening. Pilgrims - or, more cynically, tourists - go there just to see the sun miracles, and many come back satisfied. You can find blogs by people who went to Medjugorje hoping to see a sun miracle, and on their first or fifth or eighth or whatever day, there’s a crowd of people, yelling and pointing at the sun, and they look up and see it too. Here’s an account from Catholic blogger Father Dwight Longernecker: I was an Anglican priest living in England, in 1985 when I was invited by a group of Anglicans and Catholics to visit Medjugorje. I didn’t want to go. Being a former Evangelical-fundamentalist I wasn’t too keen on apparitions of the Blessed Virgin. I opted out. They insisted. I dug in my heels. They said someone else would pay for it. I didn’t want to go. They cajoled and twisted my arm until I said ‘yes’ [...] On our second day there I sat on the balcony of our guesthouse with a large woman named Eleanor. As we began the rosary I looked up and the sun was a blaze of light in the sky. I looked down to the car parked below and the sun was reflected in the hood of the car as a blaze of light. Eleanor and I prayed the rosary together. I had my eyes closed. At 6:20 Eleanor gave me an elbow in the ribs and pointed. The sun was now a disc of white light in the sky like a Eucharistic host. Then as I watched it began to spin, first clockwise then anti clockwise. Sparks spit out from the rim of the sun like a firework. I looked down and the sun was a white spinning disc on the hood of the car. I don’t think this would have happened if it was just my eyes playing tricks on me. Plus, Eleanor saw it too. That’s why she gave me an elbow in the ribs. I am not sure how long this lasted, but when we spoke about it to our fellow pilgrims they said many people in the town square had reported the same phenomenon. Some of these tourists capture the phenomenon on video. Unfortunately, the videos are of three types: Videos of a bunch of people pointing at the sun, and shouting the word “Miracle!” in various languages, and obviously looking extremely excited, but the sun itself looks totally normal, and the person taking the video apologizes and says that their camera isn’t good enough to capture it.
Our Lady Of Everywhere Else

Our Lady Of Everywhere Else is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between October 01, 2025 and October 01, 2025. The archive places it in contexts such as "3: Our Lady Of Everywhere Else". It most often appears alongside 1910s Portugal, 1999 British eclipse, 2017 US eclipse.

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October 01, 2025
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October 01, 2025
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October 01, 2025 · Original source
The Hindu milk miracle of 1995. Starting from the bottom: In 1995, a man in New Delhi noticed that an idol of the elephant-god Ganesh seemed to be really drinking the glass of milk left as an offering. The story went viral - or as viral as things could go in 1995 - and Hindus around the world noticed the same thing. There was “an increase in overall milk sales in New Delhi by over 30%”. Scientists investigated and determined that a sculpted stone elephant trunk could sometimes absorb milk through capillary action. This was a story about rumor, interpretation, and context, but not really “hallucination”. The drinking effect was real. The Halifax Slasher was a typical supercriminal story. Two women reported being attacked by a mysterious and oddly-dressed knifeman; others followed. “Vigilante groups were set up on the streets, and several people, mistakenly assumed to have been the attacker, were beaten up; business in the town was all but shut down”. Although there was a Halifax resident with a history of knife crime, “he was quickly ruled out of the 1938 attacks on account of his large nose, which none of the 1938 victims had described”. Eventually several of the victims admitted to having made it up, and the whole thing went away. Supercriminal cases most often result from people making things up. Occasionally, seemingly-honest people report seeing the supercriminal in poor lighting conditions across a dark alley or something. But even if we consider these to be “hallucinations”, it is usually the one or two most vulnerable people in a town at the time. I can’t find any examples of true “mass hallucinations” - entire towns seeing a nonexistent supercriminal or monster at the same time. Koro is the psychosomatic disease par excellence; I’ve written about it before here. Victims, always male, believe that their penis has disappeared or retracted into their body; they often blame penis-stealing witches. Koro occurs at some very low background rate in every society (including ours), but occasionally wells up into mass panics in primitive cultures that take witchcraft seriously and have traditions of worrying about this sort of thing. Still, I don’t think any panic ever affects more than half of a village’s males, and usually not at the exact same time; it’s a smoldering panic over days or weeks, not a single instant of horrified realization. Also, although I’m not sure and would love to learn more about this, I don’t think the koro victim is having a visual hallucination of not having a penis at all. I think they think their penis is much smaller or shorter than it should be - which only requires some sort of obsessive worrying and (perhaps motivated) mis-remembering of its normal length. None of these are “mass hallucinations” in the sense where the sorts of visual hallucinations typical of certain mentally ill people occur en masse in a crowd of thousands with >50% prevalence - that is, the type of mass hallucination that would be required to explain Fatima. As far as I know, there are no confirmed cases of this ever happening. Still, from the Hindu milk miracle, we can learn that religious people can miss a real phenomenon for a long time, then notice it all at once with great fanfare. And from the koro cases, we can learn that a rare phenomenon can become more common in situations of widespread belief and social pressure. Interlude: It Seems Like Years Since It’s Been Clear This is around the stopping point of the previous Substack discussion. I’ve tried to cover most of Ethan and Evan’s arguments, go through the chain of rebuttals and counter-rebuttals, and maybe pull on a few of the more tempting loose threads that they’ve left. As best I can tell, this level of investigation ends in a decisive victory for the believers. They have a stock of seemingly-unimpeachable testimonies; the skeptics have only a few leads that don’t seem on track to pan out. Eye damage can maybe produce a few odd effects, but - in the entire history of tens of billions of people living daily underneath a sun that they are able to view at any moment - we have not yet found anyone who reports the full constellation of Fatima experiences just from seeing the sun. No exotic weather phenomenon is a perfect match. Mass hallucinations are real but comparatively weak. At least this is my assessment. Skeptic blogs don’t agree. They propose one of these things (with no consensus as to which one) then act like they’ve debunked the miracle, then skip to the really important part: laughing at how obviously wrong it is. I’ve written before about my disappointment in the skeptical community and why it worries me, and here I feel it as acutely as ever. Sitting with my disappointment and trying to put it into words, I think my worries come down to a tangling of the Bayesian graph. The straightforward Bayesian way to do this is to start with some prior probability that there is a God who causes miracles (let’s say 1%), notice that the evidence for Fatima being a miracle naively seems very high (let’s say 90%), multiply out, and end up with a higher (8.3%) probability of God’s existence and a lower (8.3%) chance that Fatima in particular was miraculous. This is liberating. It lets you say “This piece of evidence is very strong, but my prior is very low, so even without being able to debunk the evidence, I continue to disbelieve.” But doing this the straightforward Bayesian way doesn’t work. First of all, what would it mean to naively (even before factoring in that you don’t believe in miracles) say Fatima seems 90% likely to be miraculous. Before factoring in that you don’t believe in miracles, surely the probability is much higher! But also, if you try this, then as soon as you find two similar miracles (I’ve been told the next two are the Eucharistic Miracle of Lancio and the Miracle of Pellicer’s Leg) your probability of God goes up to 88%! But I don’t think there’s any real atheist whose probability would rise in such a straightforward linear way. You need some kind of model where either it’s almost trivially possible to generate an arbitrary number of convincing-yet-false miracles, or it isn’t. But this doesn’t match the “virtuous” approach of addressing each miracle on its own terms - where you try to understand the Sun Miracle by learning things about the sun, or entoptic phenomena, or 1910s Portugal. And it does match the skeptical approach I’m complaining about, where you say “it’s probably swamp gas or something, lol, imagine being so dumb that you believe in miracles.” So I cannot object too strongly. Still, my greatest fear in this and all other problems of reasoning method is the trapped prior, where people take this too far and become impervious to evidence entirely. I think it’s worth untangling the whole Bayesian graph, trying to keep this whole structure in mind, if it prevents people from accidentally propagating an update down a logical chain, then propagating the same update back up the chain, again and again, ad infinitum, until they become arbitrarily sure of themselves. “We can be sure all miracle claims, even the convincing ones, are false, because there’s no God - and we can be sure there’s no God because all miracle claims are so risibly false.” Even if this is harmless - even if it turns out correct in the case of religion - it teaches such dangerous habits of mind that I’m willing to err in the direction of going way too far taking such claims seriously - at least in the “entertaining an idea without accepting it” sense. Everyone gets to decide what is and isn’t worth their time. I think deciding that these sorts of miracles aren’t worth your time is fine, as long as you’re propagating all the probabilities correctly and not accidentally treating your own hurriedness as a cause to update the rest of your belief graph. As for me, I don’t know, I just find this fascinating. In Evan’s skeptical take on the conversation, he starts strong, but after the topic switches to Part LXXVII of Dalleur’s discussion of photograph angles, he stops and asks: What the fuck are we doing? What are we talking about? What have I spent (conservatively) 18 hours of my life on? We’re addressing what Stanley Jaki called the most important event of the 20th century! We’re debating the existence of God, the most important question possible! If God is real, then nothing could be more important than establishing this: in the best case, we will come to believe; at worst, we will be able to tell St. Peter that our failure was honest and not from lack of trying. If He is not, then we can do whatever we want here on Earth, and surely one of the noblest ways to spend our short existence is expanding the frontiers of the known into the borderlands of mystery! In particular, if the God of Fatima exists, we are in deep trouble. I said I wouldn’t talk about exactly what the Virgin Mary told the child-seers, but the short version is that the First Secret was a very, very nasty vision of Hell. It looked exactly the way a ten-year-old child might expect: a lake of fire populated by ebon-skinned demons and horrendous tortures; the lead child-seer said that if the Virgin had not begun by promising that she personally would never go there, “she would have died of fright”. As it was, the consequences of the vision were grim. The child-seers got it into their minds that they could perhaps save sinners from the fire by “doing penance”. They drank only stagnant, scum-encrusted water, in the hopes that this might help some otherwise hell-bound soul; on some especially hot days, they ceased drinking water at all. When they found particularly painful ropes, they tied them around their bodies so hard that they bled (later, the Virgin mercifully told them they didn’t need to wear the ropes at night - they could stick to daytime only). After so many mortifications, they were easy prey for the Spanish Flu; two of the three perished before their tenth birthday. As they lay dying in the hospital, they were recorded as freaking out every time they saw a nurse or visitor with “immodest dress”, saying that they would not act in such a way if they knew how long Eternity was, or what awaited them there5. If all of this is the true opinion of the Lord of the Universe, we had better figure it out quick. If it isn’t, then the words of the Grupo Anticlerical: People! Let us always fight! From the victory of progress, science, freedom, and free thought, will result human happiness, joy, love, fraternity, respect for women, veneration for mothers, adoration for children, affection for the elderly, protection for the sick, the unfortunate, the tortured . . . O most holy mothers! O holy, pious mothers who so love your sweet little children! Have compassion on your beautiful little children, sacred fruits of your blessed wombs! …take on new meaning and urgency. I will admit my bias: I hope the visions of Fatima were untrue, and therefore I must also hope the Miracle of the Sun was a fake. But I’ll also admit this: at times when doing this research, I was genuinely scared and confused. If at this point you’re also scared and confused, then I’ve done my job as a writer and successfully presented the key insight of Rationalism: “It ain’t a true crisis of faith unless it could go either way”. But now that we’ve let Ethan, Evan, and the rest dig us into as deep a hole as possible, let’s try to dig our way out. 3: Our Lady Of Everywhere Else One question that Ethan, Evan, and Dalleur fail to ask is: what if people are basically always seeing the sun spin and change colors and and fall from the sky? What if this is the most common experience in the world? What if it’s a minor miracle every time you get more than a handful of people together and they don’t fall down in awe and terror at the manifestations of the sun? Goncado Xavier de Almeida Garrett is one of the star witnesses of the Fatima miracle, quoted above. His testimony comes from a letter written to Father Formigao, a local priest, about two months after the event. But although pro-Fatima sources quote the testimony at the beginning of the letter, they conveniently leave out what follows: I ask your excellency to please tell me if you confirm this narrative: the Bishop of Portalegre and Mrs. Maria de Jesus Raposo report that while they were with other people in Torres Novas, on the 20th of October at the end of the day, they saw the sun rotate and change its colors. They said this was different from Fátima and did not have the importance of October 13th. I would like clarification on the differences. It is urgent to know what the differences are, since they attended both […] Until now, no one saw the sun's sparkling rotations, and now everyone sees them many days and many times. Many days and many times? Remember, the Virgin Mary first appeared at Fatima on May 13. She promised to return on the 13th of each successive month until October, when she would perform a great miracle. But she never said she wouldn’t perform any miracles until October. So on the 13th of each month, a medium-sized crowd gathered. They didn’t leave disappointed. I won’t include every claimed supernatural occurrence, but here are the ones relevant to our subject: Olimpia de Jesus, about July 13: [On July 13], at her sister-in-law's house, when they heard the people shouting, he asked, "What's going on over there?" [Olimpia] looked at the sun and said, "The sun is different." The people came and reported that they had seen signs in the sun and in the sky. Joaquim Inacio Vicente, about August 13: This hour was a moment of terror for all who were there. Some lost their senses, others believed it to be the last day of their lives and their day of Judgment, and for some, afterwards, it was a wonder to see the admirable colors that successively took on the clouds that obscured the sun's rays—colors from bright red to pink and from there to blue—the color of anise, as several people declared to me minutes later in my home. Leonor de Avelar e Silva Constancio, about August 13: Everyone looked up at the sky, which was covered by a light cloud, like a very fine white lace, pink in places. The sun, which had been completely hidden for a moment, left us illuminated by a strange light, with yellow spots visible on the ground and above us all, and a great drop in temperature, as happens during a solar eclipse. Manuel Pedro Marto, about August 13 and September 13: [On August 13, he] saw a kind of luminous globe rotating in the clouds […] On September 13th, he also went to Cova da Iria. He was a little away from the children. He saw nothing, nor heard anything, but he heard that some people had seen extraordinary things in the atmosphere. Joaquim Xavier Tuna, about August 13 and September 13: On the 13th of August, I saw the sun lower in the sky at the hour of its appearance. It never lowered as much as that time, not even on October 13th. All the objects around me turned yellow. On September 13th, I saw a large cross emerge from the sun and head east. Its progress was not very hurried. Sometimes it appeared, sometimes it disappeared, until it disappeared from view. I also saw other things that I cannot explain. In the Lapas area, there were people who, at the same time, saw the cross. Then there was the great miracle on October 13. Remember, I was only able to find a handful of negative testimonies - people who said they didn’t see it. One was from a woman named Leonor das Dores Salema Manoel, who said she saw “nothing of what others saw”, at least at Fatima. But on the drive home from Fatima that evening6: I saw [the sun] pass through different colors that I can't remember and it turned green, very light green, like a green salad with a golden rim around it, and spinning. Very long rays seemed to touch the earth and the sun seemed to be separated from the sky. Then the sky took on pink flashes, changing to a yellowish hue around the sun, and further away, spots here and there. After a few long moments that I can't remember, it returned to normal and I couldn't look at it again. The next occurence was early the following year. From the parish inquiry’s interview with Jacinto de Almedia Lopes: He further said that on the day of Our Lady of Purification, that is, on the second of February, 1918, he about 3 o’clock in the afternoon, being in the same place, he noticed signs in the sun identical to those of the thirteenth of October, which he had not noticed on many other days when he had been there. And next, from a letter by Gilberto Fernandes dos Santos: I must inform you that I went to Fátima on [June 13, 1920]… at that very moment, the people were kneeling on the ground, shouting, praying loudly, weeping, begging forgiveness with their hands raised, because they were witnessing a solar phenomenon similar to that of October 13, 1917. And next, from Dr. Henrique Weiss de Oliviera, describing events on May 13, 1923: I ate my meal in a car on the road near Cova da Iria [in Fatima], from half past noon to one in the afternoon, and when I returned to the Chapel, I heard the groups I passed exclaiming in admiration about a marvelous phenomenon that they claimed was occurring in the sun toward which they were directing their gaze. Deeply doubting the repetition of the marvelous phenomena that had dazzled thousands of people, according to reliable reports, during the last apparition of Our Lady in 1917, I was about to pass on without even bothering to look. I remembered, however, that when I first went to Fátima on October 13th of last year, and upon hearing similar admiring rumors around me, I had seen nothing during my quick inspection, perhaps because I was filled with that spirit of doubt. I therefore wanted to be certain this time so that I could, with full awareness, give my testimony to whoever and whenever I was asked. And, having stopped near a group and stared at the sun, carefully shielding my eyes from the direct sunlight, so as not to see anything, they immediately advised me to insist that I would see something. It took a long insistence to finally see what amazed everyone and caused astonishment that I could not see it. And I saw with precise clarity, and twice, what the common people, in their imaginary language, very accurately likened to: almond blossom petals. They fell from a great height (no longer seeing them detach from the sun as the people around me saw them) For myself, I finally, and after a considerable time, concluded that there is no such natural phenomenon, neither known nor described, thus leaning toward the supernatural. Today I firmly believe that this was the case, because I have had testimonies that allow me to reconstruct the phenomenon as it appears to have occurred according to these testimonies. First, one could gaze at the sun for a long time and with impunity, seeing magnificent phenomena of beauty and color; then began an abundant rain of the aforementioned petals; and when I arrived, it was no longer possible to gaze at the sun, and the phenomenon, which had been quite lengthy, was at its end, which explains my difficulty in witnessing it now. And from Joao Amael, on October 13, 1925: I do not know why, I suddenly felt a desire to look at the sun. [I would hear] other educated persons admit having seen phenomena in the sun on that day and hour. I looked at the sun. Before that, nothing special could be seen. But now I looked at the sun without hurting my eyes, without any retina resisting. I became more intent. To my astonishment, the sight became even clearer. The sun turned on itself in a very small circle, and in the center it turned into a dark disk in rapid rotation. During some minutes, very impressive and overwhelming, I could clearly verify this strange process. Then, without revealing anything of what I observed, for fear of autosuggestion, I asked my companion to look at the sun and see whether it really appeared. And my companion was describing exactly the phenomenon, the same extraordinary phenomenon. The test was achieved. And I gained further assurance, when various other people later told me that they had seen what I saw clearly, at the same hour, as they kept looking at the sun, without the slightest sensation of pain. Amael’s report of a miracle in 1925 is the last recorded case I can find at Fatima. I don’t know if this was when the sun miracles stopped happening there, or when people stopped including them in the Critical Documents collection. In either case, there were plenty of other places willing to pick up the torch. 3.1: The Ghiaie Variations As far as I can tell, Fatima was only the second-largest crowd to have ever witnessed the Miracle of the Sun. The largest was a group of 200,000 - 300,000 people in Ghiaie, a tiny village near Bonate, Italy. On May 13th, 1944 - the same day of the year that the child-seers of Fatima saw their first apparition - a seven-year old girl went out to pick flowers and had a vision of the Virgin Mary. The Virgin promised to return to her for nine successive evenings; at some point (although I cannot follow this part of the story) she must also have promised to return four times the following week, as large crowds gathered in expectation. According to my source, on the ninth appearance: Many testimonies from the site of the apparition and from surrounding villages described an impressive solar phenomenon. The sun came out of the clouds, whirled dizzily on itself, and projected beams of yellow, green, red, blue, and violet light in all directions. The beams of light colored the clouds, fields, trees, and the stream of people. After a few minutes the sun stopped its whirling, and those phenomena began soon again. Many noticed that the disc had turned white like a Host. The clouds seemed to be lowering down on the people. Some noticed a Rosary in the sky. Others saw a majestic Our Lady with a trailing cloak. Some people, who were at greater distance, saw Our Lady's face looming in the sun. From nearby Bergamo many witnesses observed the sun become pale and radiate all of the rainbow's colors in all directions. They also noticed a large yellow light beam falling over Ghiaie, perpendicularly. The blog says there were similar solar phenomena during the tenth and twelfth appearances, as well as on the following June 13th and July 13th7. All of this is from a random Catholic blog; can we find clear testimonies? The miracle of Fatima was heavily promoted by Portuguese, Vatican, and American Catholics, leading to a large body of sources being available in English. The Ghiaie apparition has gotten less attention, and so I can find fewer testimonies, have had to clunkily machine translate some things, and had a harder time tracing the exact chain-of-transmission. Still, here’s what we’ve got, mostly from here: Don Giuseppe Piccardi: The people cried out to the miracle; I turned between the intrigued and the distrustful, and I saw the sun that-comes from the clouds - turned on itself and the speed of movement seemed to be skidding. At the same time I saw that he projected light beams, then, for me, almost constantly yellow gold. This color I contemplated it even when the sun was veiled with uncaught clouds. Slightly hard to figure out from the machine translation, but I think this is Bishop Adriano Bernareggi: At 6:00 PM I was at the Patronato for the feast of St. John Bosco. Just at that time I finished speaking in front of the church. Then I entered the church for the Benediction with the Blessed Sacrament. But most of the crowd remained outside because they said they had observed for about ten minutes the sun rotating on its axis, also suddenly changing color: yellow, red, blue. The sun could be observed without disturbance. The phenomenon was also observed in other places. I only noticed at the end of the service a yellow color in the houses, as when there is a partial eclipse of the sun at sunset. At 7:45 PM they said the phenomenon was repeated. I watched too. By staring into the dazzling sun, you could end up seeing the sun stand out clearly, giving the impression that it was rotating. Then everything took on a red color. But then it was clearly an optical phenomenon. Don Luigi Cortesi, a local seminary teacher who was a strong skeptic of the apparitions and even borderline-kidnapped the child-seer to convince her to recant: A shiver runs through me for a second. I react forcefully, forcing myself not to lose my mind, not to let myself be overwhelmed. I desperately squeeze my pupils and look at the sun: I see a large, clear spot without sharp edges, then, when my eye has adjusted, I see a disk of intense whiteness that seems liquid. Staring at the edges of the disk, I detect a dizzying rotation, like an electric circular motion, like a dizzying pinwheel, except that the direction of motion changes rapidly from left to right and then from right to left. I remember Fatima. Except this time, the sun revolves around a fixed axis, without moving in the sky. I return to the earth, to the crowd: I notice that the faces, the hands, the trees pierce through all the colors of the rainbow. It's natural, I think to myself: when the eye is offended by an intense light or an equivalent stimulus, it projects a stain on objects, which fades from red to violet and tints the objects it encounters with different colors; the stain disappears when the eye, rested, has returned to normal. In fact, a few minutes later, I no longer see those iridescent colors; every object has returned to its natural hue. The phenomenon of rotation leaves me dubious. A neighbor offers me his smoked glasses, and I look: the sun continues to rotate. He offers me a telescope, and I invert it, the screen, and look: the sun is still rotating. Then I can't take it anymore: even today, I'm not convinced that seeing a cosmic prodigy is worth losing my sight. Back then, I wasn't even convinced I was seeing a prodigy, since a plausible natural explanation for the phenomenon quickly emerged in my mind. However, urged by the neighbors to get excited, I remain silent. And I silence them by pinching and slapping the arms of those around me, which are stretched out towards the sky." From the parish bulletin of Tavernola, the exact author is slightly confusing but it was either written by or signed/confirmed by Piero Bonicelli, local provost: On the 28th in the evening of Pentecost, something happened that made a profound impression on everyone. At 6:00 PM sharp, a dimming of the sunlight was felt, accompanied by a sudden flash of lightning, first clearly observed by some bowling players. Looking at the sun, one saw first green, then bright red, then golden yellow, and then it spun around dizzily. At that spectacle, people poured into the streets... One can imagine their comments. The women recited the Holy Rosary, punctuated by the words: "Oh, how beautiful!" After ten minutes, the sun returned to normal. Comments? None. We await an explanation from the appropriate source. For now, we're content to hear the usual strong-minded people call us poor, deluded people, but don't you think this is a rather general illusion? In any case, for now, we're deluded: we'll see later. The parish priest of Tavernola, director of the bulletin, sending this issue requested by Father Piccardi, wrote on June 27, 1946: I must assure you that, as written, it is true, and I can also tell you that I was among those deluded that evening. To be prudent, I didn't go out into the street where people were shouting about a miracle, but from a slightly hidden window, I watched the sun change color and spin rapidly... illusion? Many of us here in Tavernola have been deluded. I can also tell you that I was pleased that such an illusion existed in Tavernola, since the people here have always had a great devotion to the Madonna. There may be more testimonies at this site, but they’re in very old scanned documents that it would be too time-consuming to stick into my machine translation pipeline. Another source says that “On February 24, 1994, [the TV show] ‘Detto tra noi' (Raidue), interviewed some witnesses, who confirmed the solar phenomena of May 21 1944 that were watched by many people“. I think a few hours extra work by an Italian speaker could produce at least five or ten extra Ghiaie testimonies, maybe many more. But as it is, we have enough to try something interesting: let’s recreate Dalleur’s analysis, but for Ghiaie. At 6 PM, the sun was shining from almost due west. For the sunlike light source producing the miracles to mimic the real sun, it would have also had to have been to the west of Ghiaie. If we assume it was the same distance as Dalleur’s Fatima light source, it would have been about 2-3 miles to the west of Ghiaie, which puts it above the village of Merate. We know from the last testimonial that the phenomenon was seen clearly in the village of Tavernola Bergamasca, which is about 22 miles from Ghiaie and 25 from Merate. An Italian source also reports sightings in Brescia and Piacenza, each about 35 miles from Ghiaie. So a Dalleur style analysis might conclude that this event also had a 25 - 35 mile visibility radius, similar to Fatima’s. …unfortunately a 25 mile circle centered on Merate includes the city of Milan, population 1.1 million, which produced no reports of unusual solar activity. And Milan had clear line-of-sight to Ghiaie and Merate, and so probably better viewing conditions than Tavernola, which (you can see from the map above) has some intervening hills. Might the miraculous light source have been like a spotlight, aimed in only one direction - that is, east to Ghiaie and Tavernola, but not southwest to Milan? This would contradict Dalleur’s Fatima analysis, since one of the most dramatic testimonies comes from the city of Minde, which is on the opposite side of the presumed light source from Fatima. I don’t really think it’s possible to maintain a theory where this phenomenon gets transmitted through normal geography. 3.2: Mary Such Cases At this point, the reader will get the general idea, and we can start moving faster, as there is a large amount of ground to cover. Heroldsbach, Germany, 1949: The Virgin appeared to four young girls. Rumors spread, crowds gathered, and on December 8th, 10,000 people saw another sun miracle. Here are about a hundred testimonies, gathered with typical German thoroughness. An expert meteorologist brought in to investigate summarized them as follows: If one now considers the testimony in detail, one encounters a surprisingly small agreement of the observations made. One witness has seen a red sun, the other a yellow, an orange or pink with blue and green, or a whitish sun. A silver one was also observed or all the colors mentioned in colorful change. One wants to have observed an oversized, the other a first small or normal, but then rapidly enlarging and rushing towards the viewer in a frightening way. Most of the witnesses noticed that the solar disk rotated very quickly in two or three phases of rotation for about a quarter of an hour. The Catholic Church condemned the apparition and miracle as fake, even going so far as to excommunicate the child-seers. Later they relented slightly and un-excommunicated them, but their official position is still that nothing supernatural happened - this sun miracle was merely an overly enthusiastic hallucination! Necedah, Wisconsin, USA, 1949: A housewife named Mary Ann Van Hoof claimed to have seen the Virgin Mary. This is among the less plausible visitations: Van Hoof, who was raised Spiritualist, also claimed to have seen Joan of Arc, George Washington, and Abraham Lincoln. The messages she channeled seemed less like tidings of peace and love than like a particularly unhinged Truth Social post, and included warnings about the Rothschilds. Still, rumors spread, crowds gathered, and on August 15 1950, 50,000 - 100,000 people showed up hoping for a miracle. As for what happened next, Wikipedia says that “witness accounts vary significantly”. WaPo says that “observers saw nothing unusual” and LIFE mentions nothing out of the ordinary. But other sources report sun miracles, and I was eventually able to track down three testimonials in a summary of articles from a local newspaper, which states that “after a rainy morning…”: It was about noon when Van Hoof came out of the house and a woman screamed, “By God, it’s really true,” and fell to her knees. Then it happened that the Rapids woman and so many in the crowd saw the sun, covered with a dark, greenish gray disk, spinning down toward the earth. And she testified, “I thought the end of the earth was coming and fell to my knees.” A Pittsville woman also described the sun spinning closer to the earth. “I and many other people, fell to our knees in awe.” The Daily Tribune visited the Oct. 7, 1950, event — a 25-minute “last” message from the Mediatrix to the “throng” of 50,000. Responding to this seventh vision, gasps were heard from women who again saw the sun behaving oddly. A Catholic priest told reporters he saw the sun whirl clockwise and jump. The Catholic Church condemned the apparition as fake, and declared van Hoof’s followers “a cult”. Lubbock, Texas, USA, 1988. Really? Really? Nothing could be more natural than for the Queen of Heaven to appear to kind-hearted shepherd children in Portugal. Even an appearance in war-torn West Germany makes a certain amount of sense. But Lubbock, Texas? I suppose this must have been how the cool Sanhedrin members felt when they learned the Christ hailed from Nazareth. But that doesn’t make it any better. Anyway, rumors spread, crowds gathered, and on August 15, 1988, about 10,000 people witnessed the Miracle of the Sun. Here is an indirect testimonial, a man describing his wife’s experience: A large crowd had gathered outside Saint John Neumann Church on that very hot August afternoon on the Feast of the Assumption. Mass was being said in the afternoon, and around the time of the Consecration, suddenly her cousin’s wife (a convert, if you remember) said “look at the sun”. When she did, the sun was pulsating, it would look like it was coming down to earth and then go back again, it spun around in circles, much the same as what took place in Fatima in 1917...and changed colors. She looked at it directly for 15 minutes or so without any damage to her eyes. As my wife looked around, the people in the crowd seemed to be bathed in various colors. During all this my wife even saw The Blessed Mother. The Blessed Mother was extending her arms in what appeared to be a welcoming gesture. But not everyone had the same experience that day: her cousin’s wife and our son saw and believed instantly, but her cousin and brother saw nothing at all. Why did some see these events and others did not? We don’t know...not enough faith? Or perhaps they had enough faith, and they didn’t need a sign! Here we have something special: according to the Los Angeles Times, one pilgrim took a poll about who saw what: A push was on to assemble evidence for the commission in a lawyerly way. Testimonies from 247 people present at the feast had been recorded. The statements were transcribed by volunteers and stored in a computer. Joe James himself indexed the information: 186 had witnessed the spinning of the sun; 75 had seen the Virgin; 64 Jesus; 18 an angel. How could anyone ignore the bulk of such documentation? We don’t know how the 247 people were selected, but very naively it seems like 2/3 of those present saw the sun spinning. This also matches the first person listing 2/4 family members. (the Catholic Church withheld judgment, refusing to either endorse or condemn the visions) Benin City, Nigeria, 2017. On October 13 2017, crowds gathered around the world to celebrate the 100th anniversary of the Fatima miracle. One such commemoration happened in Benin City, Nigeria, where 30,000 people attended the National Marian Congress and witnessed the re-dedication of Nigeria to Mary’s Sacred Heart. As the speakers commemorated the Fatima event . . . . . . someone pointed to the sky and shouted “It’s happening again!”. It was, indeed, happening again. You can read about ten testimonies here. I’ll quote just one, from Brother Joseph Obiemeka Azih: Immediately after the 3:00 p.m. Divine Mercy prayers, there were brief showers of rain. Then came sudden brightness of the sun, which was hitherto hidden behind layers of dark cloud. We also observed rather surprisingly the mysterious shooting of the sun forward and backward. Intermittently emitting of powerful bluish and golden colors of light from “Our Lady clothed with the Sun.” The sight was indescribably beautiful. We were busy staring at the bright sun steadily for more than twenty minutes without blinking an eye even for a second! People around us were dazzling and reflecting these bluish and golden colors on their dresses and faces. What a mystery! More than 30,000 people inside the arena were seen peering at “the dancing of the sun” bewildered. The miracle lasted for more than 45 minutes after which there was [a] heavy downpour which the Bishops present said [were] “showers of blessing.” I was able to confirm that some of the people whose testimonies were listed on the site are real Nigerian Catholics whose existence is attested in other sources. Two weeks later, there was another Nigerian commemoration of the Fatima anniversary, in Lagos, and a sun miracle happened at that one too. 3.3: Made You Gaze At Medjugorje Medjugorje (Bosnia, 1981) is in many ways a typical Marian apparition site, much like the ones on the list above. Child-seers, warnings to repent, sun miracles, you know the story by now. But in Medjugorje, the miracles keep happening. Pilgrims - or, more cynically, tourists - go there just to see the sun miracles, and many come back satisfied. You can find blogs by people who went to Medjugorje hoping to see a sun miracle, and on their first or fifth or eighth or whatever day, there’s a crowd of people, yelling and pointing at the sun, and they look up and see it too. Here’s an account from Catholic blogger Father Dwight Longernecker: I was an Anglican priest living in England, in 1985 when I was invited by a group of Anglicans and Catholics to visit Medjugorje. I didn’t want to go. Being a former Evangelical-fundamentalist I wasn’t too keen on apparitions of the Blessed Virgin. I opted out. They insisted. I dug in my heels. They said someone else would pay for it. I didn’t want to go. They cajoled and twisted my arm until I said ‘yes’ [...] On our second day there I sat on the balcony of our guesthouse with a large woman named Eleanor. As we began the rosary I looked up and the sun was a blaze of light in the sky. I looked down to the car parked below and the sun was reflected in the hood of the car as a blaze of light. Eleanor and I prayed the rosary together. I had my eyes closed. At 6:20 Eleanor gave me an elbow in the ribs and pointed. The sun was now a disc of white light in the sky like a Eucharistic host. Then as I watched it began to spin, first clockwise then anti clockwise. Sparks spit out from the rim of the sun like a firework. I looked down and the sun was a white spinning disc on the hood of the car. I don’t think this would have happened if it was just my eyes playing tricks on me. Plus, Eleanor saw it too. That’s why she gave me an elbow in the ribs. I am not sure how long this lasted, but when we spoke about it to our fellow pilgrims they said many people in the town square had reported the same phenomenon. Some of these tourists capture the phenomenon on video. Unfortunately, the videos are of three types: Videos of a bunch of people pointing at the sun, and shouting the word “Miracle!” in various languages, and obviously looking extremely excited, but the sun itself looks totally normal, and the person taking the video apologizes and says that their camera isn’t good enough to capture it.
Our Lady of Sorrows

Our Lady of Sorrows is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between October 24, 2025 and October 24, 2025. The archive places it in contexts such as "Our Lady of Sorrows". It most often appears alongside A Ordem, Abraham Lincoln, ACX.

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Our Lady of Sorrows
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October 24, 2025 · Original source
The Sun... takes on the appearance of the moon again, with a sky blue color … Inside the luminous globe, a group of people could be seen moving, and the child later explained that it was St. Joseph announcing peace to mankind, his blessed [translation?] and Our Lady of Sorrows.
Our Lady of the Rosary

Our Lady of the Rosary is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between October 24, 2025 and October 24, 2025. The archive places it in contexts such as "She saw Our Lady of the Rosary, so beautiful". It most often appears alongside A Ordem, Abraham Lincoln, ACX.

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Our Lady of the Rosary
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October 24, 2025 · Original source
Rita saw in front of the sun the face of Our Lady, only the face that did not move . . . and did not say a word. She lost the sense of time and cannot describe what she saw. She cannot. Nothing compares with the beauty and sweetness of that smile. Betina was meanwhile most absorbed in contemplating all this. She saw Our Lady of the Rosary, so beautiful . . . and descending toward us.
Our Lady of Zeitoun

Our Lady of Zeitoun is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between October 24, 2025 and October 24, 2025. The archive places it in contexts such as "Our Lady of Zeitoun is also perhaps a better apparition". It most often appears alongside A Ordem, Abraham Lincoln, ACX.

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Our Lady of Zeitoun
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October 24, 2025 · Original source
Generalized one-fell-swoop paranormal explanations. Demons are trying to confuse us, or the simulation is glitching, or there’s some kind of Harry Potter-esque masquerade overflowing with wizards and monsters that carefully hides itself from us Muggles but occasionally leaks. UFOs do not really lend themselves to an individualized paranormal explanation - too many weird aliens in saucers trying to send whichever message of peace and love is most politically popular at the time of the abduction, too few Matrioshka brains with nanotech - so bringing them into our attention may make us more interested in looking for a generalized paranormal explanation which is merely pretending to be all these specific supernatural beings, including the Virgin. I take this one sort of seriously, but I also think it violates a general heuristic against conspiracies and false flag attacks. If some incredibly powerful being is telling you that it’s the Virgin Mary, and discussing Catholic doctrine, and performing healing miracles, I think you should at least start with a presumption of taking it seriously. But at this level of distance from any well-established priors, who even knows? GedAtThwll writes: This account reminds me of the semi-famous Ariel School UFO encounter [in Zimbabwe], covered well on YouTube and Wikipedia. Basically, ~60 kids saw a “silver craft” descend, and aliens (of debatable description) came out and did various things (described differently by participants). Oddly similar to the silver sun -> hallucinations. I don’t know how much it reminds me of Fatima, but I agree “sixty people all say they saw a UFO and some aliens” is the sort of mass hallucination I claimed basically doesn’t happen. I was going to attribute this something about the psychic makeup of poor uneducated Zimbabwean children, but according to Wikipedia, “Ariel School was an expensive private school [and] most of the pupils were from wealthy white families in Harare.” One interesting feature of this story is that it happened a few days after a previous UFO panic in Zimbabwe - thousands of people said they saw some kind of fiery spaceship in the sky. This was very likely true - their accounts match a Russian rocket that reentered and burned up in the atmosphere around that time. So it seems like maybe the rocket primed people into a UFO mania, and that caused . . . sixty schoolkids to all hallucinate the same thing? At least to the point where some later investigators who are accused of maybe asking some leading questions could get them to give similar answers? Peter McLaughlin (blog) writes: This is excellent. One additional strand that I’d like to see someone tug on – maybe I will. The Irish nationalist poet W. B. Yeats has a poem about the 1891 funeral of Irish nationalist political leader Charles Stewart Parnell. The poem describes how clouds covered the sky on the day of the funeral, the sun could be seen through a gap in the clouds, and then a star “shoots down”. Most people who write about this poem take this to be pure symbolism (the next stanza describes a scene of pagan sacrifice that definitely is pure symbolism), but a while ago I came across an essay where Yeats insists that no, this actually happened. He wasn’t at the funeral himself, but he knew lots of people who were. He cites his unrequited love Maud Gonne telling him afterwards about “the star that fell broad daylight as Parnell’s body was lowered into the grave”, and quotes the writer Standish O’Grady: ‘I state a fact - it was witnessed by thousands. While his followers were committing Charles Parnell’s remains to the earth, the sky was bright with strange lights and flames. Only a coincidence possibly, and yet persons not superstitious have maintained that there is some mysterious sympathy between the human soul and the elements, and that storm, and other elemental disturbances have too often succeeded or accompanied great battles to be regarded as only fortuitous...’ Now, Yeats was exceptionally credulous and prone to exaggeration. And he wrote the poem years after the funeral: while I think it’s very unlikely, it’s not impossible that he was ‘contaminated’ by subsequent knowledge of the reports from Fatima, and this coloured the way he stitched together the testimony he’d heard. The two sources he cites are less obviously Fatima-esque than his poem (though they don’t contradict each other, and altogether they add up to something exceptionally Fatima-esque with the lights and the falling object etc.; and, again, my knowledge of Yeats’ biography makes contamination seem unlikely). Even accounting for all this, the similarities between Yeats’ poem and the Fatima sun miracle are really striking to me. I think this is a potentially very important datapoint, because it’s an almost entirely non-religious example. To be sure, you can define ‘religion’ so that Irish nationalism can be a religion, but it’s very different from a bunch of people huddling on a hill because someone told them the Virgin Mary might appear. And indeed Parnell was in the unique position of being the Protestant leader of a mostly-Catholic political movement, cutting across Ireland’s religious divide. If there really was a Fatima-esque sun miracle at Parnell’s funeral, it strongly suggests that the correct explanation is (a) non-religious/materialist but also (b) ‘objective’ (or at least as intersubjective as optical illusions) rather than a matter of pure mass hysteria or hallucination. Which is exactly what this post suggests. And Parnell’s funeral came several decades before Fatima, so genuine primary sources would rule out ‘social contagion’ completely. This has been kicking around in the back of my mind for a while, but if enough people are interested I may try to track down the sources. The main published collection of Yeats’ letters to and from Gonne starts in 1893, two years after the funeral, so the main source he cites might be tricky to verify. But there might be independent diaries or newspaper reports from people at the funeral who weren’t in Yeats’ social circle, and at very least I can check the quote from Standish O’Grady. Melias (blog) writes: This is my perspective as an Orthodox Christian, and a possible framework for interpreting Fatima as a real miracle without becoming a fire-and-brimstone Catholic. It’s possible that Fatima et al. are partially or entirely from God. It’s also possible they are partially or entirely demonic phenomena, though often repurposed by God to good ends. Either way, if I have good reason to believe the Catholic Church is not fully in accord with Divine Truth, these miracles on their own shouldn’t make me change my mind. Christ Himself tells us to believe for His own sake, not for the sake of miracles. I believe in the supernatural because of numerous miracle stories that are impossible to explain otherwise. But my non-materialism is specifically Orthodox Christian because I can’t explain Jesus unless He’s the Christ, and I find Him most clearly in the practice and teachings of the Orthodox Church. Orthodoxy has plenty of miracles too, but that’s not why I’m here. I.E. Christ Himself gives you permission to decouple the reality of a supernatural occurrence from an associated claim to Divine Truth. You can use Fatima to update the chance of P(supernatural) without an equal update to P(Catholicism). Anyway, if you do want to keep going down the miracle rabbit-hole, the Orthodox equivalent of Fatima is the annual miracle of the Holy Fire. The main miracle - that a candle is miraculously lit while the Patriarch of Jerusalem is alone in the Holy Sepulchre - has supposedly been debunked since the Middle Ages. Even many Orthodox doubt it. But pilgrims regularly report a secondary miracle: For the first few minutes, candles lit from the Holy Fire don’t burn things, at least not how they should. Some videos [Video 1 here] Looks like this guy should have severe burns [Video 2 here] My brain tells me this might be possible with regular candles... but her sleeve gets plenty of time under intense flame [Video 3 here] They don’t leave their flesh in the flame for too long, but my brain tells me that putting the bundle of candles directly under your chin like the man does at 0:07 should also result in serious burns I pray before a single small candle every night. If I put my hand two inches above the visible flame, I can only hold it for ~2 seconds until it hurts too much. I find the videos and first-hand testimony (see Rod Dreher’s blog for one example) pretty convincing. Deiseach writes: Ah, I’m not pushed about Marian apparitions. The miracle of the sun is along the lines of the Shroud of Turin - you don’t have to believe the shroud is really the shroud of Jesus Christ, nobody is making you, it’s not doctrine. At the same time, if you want to venerate it (as you would a crucifix) that’s okay. Keep away from making extravagant claims, don’t contradict received doctrine, and it’s fine. Did a miracle happen at Fatima? I have no idea. I believe in God and the supernatural and all that jazz, but I’m not living and dying on “did this one event at this one apparition site really happen? if you prove it didn’t, oh no my faith is destroyed!” During the moving statue craze in Ireland, we had our own little local apparition. At the height of it, tour buses used to come with people to pray at the site. That has long died down, and I don’t recall that there were any earth-shattering revelations claimed by the visionaries, what remains is a quiet revival in people going to pray the rosary at the grotto. https://en.wikipedia.org/wiki/Moving_statues There are a *lot* of alleged apparitions and private revelations that are never officially accepted by the Church, and a lot more which are condemned as fakes and frauds. Ross Douthat writes (on Twitter): Re-read Scott Alexander’s Fatima post (why not?) and I think this is where his analysis goes astray - after realizing there were a bunch of “echo” miracles like the initial case, not all church-approved, he decides that *strengthens* a skeptic’s case. But you don’t have to postulate demons to see why a big miracle might have non-church-approved sequelae. 1) Catholicism could be fallible in discerning which miracles are legit. 2) Even seers have free will; visions could fall on fallible ppl who run wild with dubious claims and 3) you’d expect a big miracle to have some sequels where enthusiasm does get the better of people (which any theory of miracles obviously has to allow for). Clearly (if He exists) God doesn’t force ppl to correctly interpret every experience He grants them, and so a multiplicity of miracle sequels, some of which seem credible and even produce video evidence, and some of which veer off into left field, seems entirely compatible with the original one actually being a divine intervention - if that’s where the core evidence points. I answered: Thanks for engaging in depth. I admit that was a surprising direction for that result to go, but I mostly stand by it. I think first, that the extra miracles demonstrate it has to be a subjective phenomenon. Partly because it was unclear at Fatima whether there were any people who didn’t see it (the two negative testimonies were such a small number compared to the many positive ones that it was tempting to dismiss them as lying, or confused, or looking the wrong direction) - but at several of the other miracles it’s much clearer that large fractions, sometimes a majority, saw nothing. Partly because in some cases (Benin City, Lagos) a stadium full of people saw it, but people in the same city, just outside the stadium, reported nothing unusual. And partly because the miracle can’t be caught on video (the one video that I thought was okay, the Filipino one, got picked apart in the comments). It being a subjective phenomenon doesn’t prove it’s not a miracle (it could be a sort of prophetic vision), but it at least opens the door to that possibility. And second, although I don’t claim to be able to know for certain what God will or won’t do, I think at least the Necedah event meets any bar a reasonable person might set for “too dumb and heretical to be a real apparition”. If overly enthusiastic worshippers at a fake apparition can report sun miracles, that implies that the human capacity for hallucination is strong enough / specific enough to potentially produce spectacular sun miracles in some situations. But once we admit that, it’s only a trivial extension to say that this same human capacity to hallucinate sun miracles could have been responsible for the original sun miracle, which was more impressive than Necedah in degree but not in kind. Together, I think these are a significant negative update from where we would be if we only had the original miracle, where we might have assumed (like Dalleur) that it was an objective phenomenon that everyone could see, and that there was no way anyone could be “enthusiastic” enough to hallucinate something so striking. Valerio writes: I am Italian from the south of Italy. I was talking to my mom about your analysis of the Fatima mystery (which is very famous here). My mom told me she had exactly the same experience when she was doing a “religious trekking” trip in a small city called Gallinaro (Frosinone). She was around 18 at the time (she is 70 now). She saw a pulsating sun, like it would get closer and closer and then the go back again. This effect repeated several times (3/4) and she got really scared. Importantly, at the time she didn’t know about this effect of the pulsating sun (she learnt about it later). Also importantly she claimed they were not staring particularly at the sun nor they were expecting any miracle. They were actually sitting down on a bench nearby a cliff eating a sandwich. She doesn’t remember whether if was cloudy or not but she says she was able to stare in the sun, so maybe it was. As she was coming down the trip, her group met a local lady that confirmed those types of visions would occur there. This place is famous cause a young little girl and her grandma had a vision in a cave ( little Jesus, no more details provided) few years back. When my mom visited the little girl was still alive, not sure about now. As I am writing this , she just told me the story so didn’t have the time to research it independently . Victoria F writes: I think you put too much stock in the Catholic Church excommunicating someone and how much that reduces the odds that Mary was involved or not. Pope St. Leo I and St. Joan of Arc have also been excommunicated. Many seers are given difficult treatment by the Catholic Church at first. Lot of people here say this is the the “best” miracle. I think the many spontaneous healings at Lourdes are perhaps better: https://www.basicincome.com/bp/files/A_Protestant_Looks_at_Lourdes.pdf though I’m not sure how to get the medical records myself https://www.lourdes-france.com/en/the-medical-bureau-of-the-sanctuary/ Our Lady of Zeitoun is also perhaps a better apparition. At least it has some cool photos. I admit excommunication of the seers/believers is not proof that some of the other miracles were fake, but the Necedah one, where Mary gave warnings about the Rothschilds, and the “seer” also talked to the ghosts of George Washington and Abraham Lincoln, seems pretty bad. An acquaintance claims to have done their own analysis of Lourdes and found that the impressiveness of the healings predictably decreased over time as record-keeping and medical verifiability got better, but I haven’t seen his work. There’s an interesting Substack post by a Zeitoun skeptic here. Marcel writes: Speculative hypothesis that might be worth exploring: could the perceptual mechanisms involved in the Fatima Sun Miracle be related to those underlying Tögal visions in the Dzogchen tradition of Tibetan Buddhism? In Tögal (an advanced, traditionally esoteric practice), meditators report experiences of multicolored, moving light displays in response to sky or light gazing. The parallels with the Fátima reports are striking: light as a trigger, dancing colors, and evolving visionary forms. If so, Tögal might provide a reproducible framework for studying how visual and neurological processes, shaped by expectation and attention, can generate experiences of radiance that are interpreted as miraculous or sacred. Another Buddhist explanation! I can’t find a Tögal source anywhere near as clear as Daniel Ingram’s work on fire kasina, but for what it’s worth, the symbol of Dzogchen Buddhism, the thigle, looks like this: …with some representations being even more suggestive: Nikita Sokolsky (blog) writes: » Our best source for witness testimonies is the Documentacao Critica de Fatima [...] The rest is available only as physical books, $15 + shipping each. Somebody should buy the books, scan them, machine translate the testimonies, and put the translations online. The most important is Volume III I’ve ordered Volume III - though shipping anywhere outside Portugal cost $48 (not surprising for a 639 page book, I guess). They promise delivery by Oct 12th. » There are a few articles about solar retinopathy in the context of Marian shrines that I couldn’t access, including at least Nix and Apple (1987) and Campo et al (1988) Emailed you both. Thank you, Nikita! I’ve uploaded Campo here, and Nix & Apple here. Campo is only a few paragraphs, and contains little of interest if you’ve read the original post. Nix & Apple profiles several cases in New Orleans, including a pilgrim who saw the miracle in Medjugorje and then went home and saw it again in New Orleans, and a second person who skipped Medjugorje and saw it in New Orleans with no previous exposure. There was also an interesting case of someone who stared at the sun for 15 minutes with no injury, then tried again for 15 seconds and did get an injury that time. My days of not understanding the function mapping sungazing length to injury probability are definitely coming to a middle. The eye doctors who wrote the article only say that “Evidence suggests a great individual variation in the susceptibility for developing solar retinopathy, as the cause of the lesion is felt to be a photochemical injury rather than a thermal injury of the retina and retinal pigment epithelium.” The Ghiaie translations are in a form that makes them harder to upload, but there are about a dozen which contain descriptions of a sun miracle, all of which match the Fatima testimonies closely. The one I found most interesting was a monk nearby, who originally doubted the apparitions; he was in his monastery doing normal work when he saw the sun miracle, which included a beautiful white cross appearing in the sky. Other monks saw it too. The next day, he says that a secular newspaper claimed local astronomers had found some kind of ice crystal phenomenon responsible for the event, but he didn’t believe it. He didn’t clarify exactly where this happened (though his address was Castelnuovo Don Bosco, about 80 miles from Ghiaie) or when (though the testimonial implies it was at the same time as the Ghiaie miracle). Main Conclusions And Updates I’m impressed by the fire kasina correspondence, but the difficulty in explaining how everyone immediately became an expert fire kasina meditator is almost as tough as explaining the original miracle.
Our Lord

Our Lord is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between August 01, 2025 and August 01, 2025. The archive places it in contexts such as "a humble petition and prayer to Our Lord in his heart". It most often appears alongside Africa, Agamemnon, Age of Empires II.

Reference entry
Our Lord
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1
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1
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August 01, 2025
Last seen
August 01, 2025
August 01, 2025 · Original source
"In the time of the great adversity of this King Charles VII, he found himself (brought) so low that he no longer knew what to do. . . . The King, being in this extremity, entered one morning alone into his oratory and there he made a humble petition and prayer to Our Lord in his heart, without utterance of words, in which he petitioned devoutly that if so it was that he was true heir descended from the noble House of France and that the kingdom should rightly belong to him, that it please Him to keep and defend him, or, at worst, to grant him the mercy of escaping death or prison, and that he might fly to Spain or to Scotland which were from time immemorial brothers in arms and allies of the Kings of France, wherefore had he there chosen his last refuge. A little time afterwards, it came about that the Maid was brought to him, who, while watching her ewes in the fields, had received divine inspiration to go and comfort the good King. She did not fail, for she had herself taken and conducted by her own parents even before the King and there she gave her message at the sign aforesaid (dessusdit) which the King knew to be true. And thenceforth he took counsel of her and great good it did him.”
outer alignment

outer alignment is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between April 11, 2022 and April 11, 2022. The archive places it in contexts such as "Making sure you actually like the objective function that you gave the original gradient descent loop on purpose is called outer alignment". It most often appears alongside AI safety curriculum, Alignment Forum, AlphaGo.

Reference entry
outer alignment
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1
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1
First seen
April 11, 2022
Last seen
April 11, 2022
April 11, 2022 · Original source
Prosaic alignment is hard… “Prosaic alignment” (see this article for more) means alignment of normal AIs like the ones we use today. For a while, people thought those AIs couldn’t reach dangerous levels, and that AIs that reached dangerous levels would have so many exotic new discoveries that we couldn’t even begin to speculate on what they would be like or how to align them. After GPT-2, DALL-E, and the rest, alignment researchers got more concerned that AIs kind of like current models could be dangerous. Prosaic alignment - trying to align AIs like the ones we have now - has become the dominant (though not unchallenged) paradigm in alignment research. “Prosaic” doesn’t necessarily mean the AI cannot write poetry; see Gwern’s AI generated poetry for examples. … because OOD behavior is unpredictable “OOD” stands for “out of distribution”. All AIs are trained in a certain environment. Then they get deployed in some other environment. If it’s like the training environment, presumably their training is pretty relevant and helpful. If it’s not like the training environment, anything can happen. Returning to our stock example, the “training environment” where evolution designed humans didn’t involve contraceptives. In that environment, the base optimizer’s goal (pass on genes) and the mesa-optimizer’s goal (get genital friction) were very well-aligned - doing one often led to the other - so there wasn’t much pressure on evolution to look for a better proxy. Then 1957, boom, the FDA approves the oral contraceptive pill, and suddenly the deployment environment looks really really different from the training environment and the proxy collapses so humiliatingly that people start doing crazy things like electing Viktor Orban prime minister. So: suppose we train a robot to pick strawberries. We let it flail around in a strawberry patch, and reinforce it whenever strawberries end up in a bucket. Eventually it learns to pick strawberries very well indeed. But maybe all the training was done on a sunny day. And maybe what it actually learned was to identify the metal bucket by the way it gleamed in the sunlight. Later we ask it to pick strawberries in the evening, where a local streetlight is the brightest thing around, and it throws the strawberries at the streetlight instead. So fine. We train it in a variety of different lighting conditions, until we’re sure that, no matter what the lighting situation, the strawberries go in the bucket. Then one day someone with a big bulbous red nose wanders on to the field, and the robot tears his nose off and pulls it into the bucket. If only there had been someone with a nose that big and red in the training distribution, so we could have told it not to do that! The point is, just because it’s learned “strawberries into bucket” in one environment, doesn’t mean it’s safe or effective in another. And we can never be sure we’ve caught all the ways the environment can vary. …and deception is more dangerous than Goodharting. To “Goodhart” is to take advantage of Goodhart’s Law: to follow the letter of your reward function, rather than the spirit. The ordinary-life equivalent is “teaching to the test”. The system’s programmers (eg the Department of Education) have an objective (children should learn). They delegate that objective to mesa-optimizers (the teachers) via a proxy objective (children should do well on the standardized test) and a correlated reward function (teachers get paid more if their students get higher test scores). The teachers can either pursue the base objective for less reward (teach children useful skills), or pursue their mesa-level objective for more reward (teach them how to do well on the test). An alignment failure! This sucks, but it’s a bounded problem. We already know that some teachers teach to the test, and the Department of Education has accepted this as a reasonable cost of having the incentive system at all. We might imagine our strawberry-picker cutting strawberries into little pieces, so that it counts as having picked more strawberries. Again, it sucks, but once a programmer notices it can be fixed pretty quickly (as long as the AI is still weak and under control). What about deception? Suppose the strawberry-picker happens to land on some goal function other than the intended one. Maybe, as before, it wants to toss strawberries at light sources, in a way that works when the nearest light source is a metal bucket, but fails when it’s a streetlight. Our programmers are (somewhat) smart and careful, so during training, they test it at night, next to a streetlight. What happens? If it’s just a dumb collection of reflexes trained by gradient descent, it throws the strawberry at the streetlight and this is easily caught and fixed. If it’s a very smart mesa-optimizer, it might think “If I throw the strawberry at the streetlight, I will be caught and trained to have different goals. This totally fails to achieve my goal of having strawberries near light sources. So throwing the strawberry at the light source this time, in the training environment, fails to achieve my overall goal of having strawberries thrown at light sources in general. I’ll do what the humans want - put the strawberry in the bucket - for now.” So it puts the strawberry in the bucket and doesn’t get caught. Then, as soon as the humans stop looking, it throws strawberries at the streetlight again. Deception is more dangerous than Goodharting because Goodharting will get caught and trained away, and deception might not. I might not be explaining this well, see also Deceptively Aligned Mesa-Optimizers? It’s More Likely Than You Think: We prevent OOD behavior by detecting OOD and obtaining more human labels when we detect it… If you’re (somewhat) careful, you can run your strawberry-picking AI at night, see it throw strawberries at streetlights, and train it out of this behavior (ie have a human programmer label it “bad” so the AI gradient-descends away from it) …and we eliminate the incentive for deception by ensuring that the base optimizer is myopic A myopic optimizer is one that reinforces programs based only on their performance within a short time horizon. So for example, the outside gradient descent loop might grade a strawberry picker only on how well it did picking strawberries for the first hour it was deployed. If this worked perfectly, it would create an optimizer with a short time horizon. When it considered deceiving its programmers in order to get a payoff a few days later when they stopped watching it, it wouldn’t bother, since a few days later is outside the time horizon. …and implements a decision theory incapable of acausal trade. You don’t want to know about this one, really. Just pretend it never mentioned this, sorry for the inconvenience. There are deceptively-aligned non-myopic mesa-optimizers even for a myopic base objective. Even if the base optimizer is myopic, the mesa-optimizer might not be. Evolution designed humans myopically, in the sense that we live some number of years, and nothing that happens after that can reward or punish us further. But we still “build for posterity” anyway, presumably as a spandrel of having working planning software at all. Infinite optimization power might be able to evolve this out of us, but infinite optimization power could do lots of stuff, and real evolution remains stubbornly finite. Maybe it would be helpful if we could make the mesa-optimizer itself myopic (though this would severely limit its utility). But so far there is no way to make a mesa-optimizer anything. You just run the gradient descent and cross your fingers. The most likely outcome: you run myopic gradient descent to create a strawberry picker. It creates a mesa-optimizer with some kind of proxy goal which corresponds very well to strawberry picking in the training optimization, like flinging red things at lights (realistically it will be weirder and more exotic than this). The mesa-optimizer is not incentivized to think about anything more than an hour out, but does so anyway, for the same reason I’m not incentivized to speculate about the far future but I’m doing so anyway. While speculating about the far future, it realizes that failing to pick strawberries correctly now will thwart its goal of throwing red things at light sources later. It picks strawberries correctly in the training distribution, and then, when training is over and nobody is watching, throws strawberries at streetlights. (Then it realizes it could throw lots more red things at light sources if it was more powerful, achieves superintelligence somehow, and converts the mass of the Earth into red things it can throw at the sun. The end.) III. You’re still here? But we already finished explaining the meme! Okay, fine. Is any of this relevant to the real world? As far as we know, there are no existing full mesa-optimizers. AlphaGo is kind of a mesa-optimizer. You could approximate it as a gradient descent loop creating a good-Go-move optimizer. But this would only be an approximation: DeepMind hard-coded some parts of AlphaGo, then gradient-descended other parts. Its objective function is “win games of Go”, which is hard-coded and pretty clear. Whether or not you choose to call it a mesa-optimizer, it’s not a very scary one. Will we get scary mesa-optimizers in the future? This ties into one of the longest-running debates in AI alignment - see eg my review of Reframing Superintelligence, or the Eliezer Yudkowsky/Richard Ngo dialogue. Optimists say: “Since a goal-seeking AI might kill everyone, I would simply not create one”. They speculate about mechanical/instinctual superintelligences that would be comparatively easy to align, and might help us figure out how to deal with their scarier cousins. But the mesa-optimizer literature argues: we have limited to no control over what kind of AIs we get. We can hope and pray for mechanical instinctual AIs all we want. We can avoid specifically designing goal-seeking AIs. But really, all we’re doing here is setting up a gradient descent loop and pressing ‘go’. Then the loop evolves whatever kind of AI best minimizes our loss function. Will that be a mesa-optimizer? Well, I benefit from considering my actions and then choosing the one that best achieves my goal. Do you benefit from this? It sure does seem like this helps in a broad class of situations. So it would be surprising if planning agents weren’t an effective AI design. And if they are, we should expect gradient descent to stumble across them eventually. This is the scenario that a lot of AI alignment research focuses on. When we create the first true planning agent - on purpose or by accident - the process will probably start with us running a gradient descent loop with some objective function. That will produce a mesa-optimizer with some other, potentially different, objective function. Making sure you actually like the objective function that you gave the original gradient descent loop on purpose is called outer alignment. Carrying that objective function over to the mesa-optimizer you actually get is called inner alignment. Outer alignment problems tend to sound like Sorcerer’s Apprentice. We tell the AI to pick strawberries, but we forgot to include caveats and stop signals. The AI becomes superintelligent and converts the whole world into strawberries so it can pick as many as possible. Inner alignment problems tend to sound like the AI tiling the universe with some crazy thing which, to humans, might not look like picking strawberries at all, even though in the AI’s exotic ontology it served as some useful proxy for strawberries in the training distribution. My stand-in for this is “converts the whole world into red things and throws them into the sun”, but whatever the AI that kills us really does will probably be weirder than that. They’re not ironic Sorcerer’s Apprentice-style comeuppance. They’re just “what?” If you wrote a book about a wizard who created a strawberry-picking golem, and it converted the entire earth into ferrous microspheres and hurled them into the sun, it wouldn’t become iconic the way Sorcerer’s Apprentice did. Inner alignment problems happen “first”, so we won’t even make it to the good-story outer alignment kind unless we solve a lot of issues we don’t currently know how to solve. For more information, you can read: Rob Miles’ video above, direct link here, channel here.
Outer Party

Outer Party is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between May 23, 2024 and May 23, 2024. The archive places it in contexts such as "It divided people into Inner Party, Outer Party, and proles". It most often appears alongside 1984, 1984 Calendar Meme, ACX.

Reference entry
Outer Party
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1
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1
First seen
May 23, 2024
Last seen
May 23, 2024
May 23, 2024 · Original source
(full list of things I remember about 1984: the author was George Orwell. There were three countries called Eurasia, Eastasia, and Oceania. Britain was part of Eurasia and called “Airstrip One”. Every so often the countries would shift alliances, and the government would lie and say “we have always been at war with Eastasia”. There was an evil totalitarian government with a possibly-fake leader named Big Brother, and a possibly-fake rebel with a Jewish-sounding name. It divided people into Inner Party, Outer Party, and proles. There was a language called “Newspeak” with neologisms like “doubleplusgood” that made it hard to question authority. There were characters named Winston and Julia. Winston sort of tried to be against the evil government; he got tortured through some horrifying thing involving rats; at the end he said he loved Big Brother and 2+2=5. Something was weird about Julia and maybe she was an agent of the evil government or something. I think these are all facts that I might encounter in the wild once every few years.)
overpopulation

overpopulation is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between December 12, 2023 and December 12, 2023. The archive places it in contexts such as "In the past the doomsayers talked about “overpopulation”". It most often appears alongside 2024, Aaron Peskin, accelerationist conspiracy.

Reference entry
overpopulation
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1
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1
First seen
December 12, 2023
Last seen
December 12, 2023
December 12, 2023 · Original source
“Don’t get me wrong, I think soldiers are great. I just see a lot of bright promising young people whose mental health goes down the drain when they start believing in Russians. They have panic attacks about ‘what if the Russians bomb my city?’ and feel this crushing guilt that they need to ‘get their parents away from the front line’ or ‘rescue family members’, or else they’re bad people. I think this is kind of a - what’s the English word - cult. If you believe there are Russians ready to overrun your country, you can justify any atrocity. Why not institute slavery, so you can force people to join the war? Why not kill everyone in Russia, so they can’t threaten you again? Why not commit terrorism against Russian targets? Why not give me all your money, so I can stop these evil, evil Russians? It’s . . . what’s the English term . . . Pascalian reasoning. You know, in the past the doomsayers talked about “overpopulation” and “global cooling”. Now they talk about ‘Russians’ and ‘Putin’. I think you should just live a normal and virtuous life, be honest, be kind to your neighbors.”
Overseas Chinese

Overseas Chinese is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between August 25, 2023 and August 25, 2023. The archive places it in contexts such as "cross-border success of Ashkenazi Jews, overseas Chinese". It most often appears alongside 5G, Acemoglu and Robinson, ACX comments.

Reference entry
Overseas Chinese
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1
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1
First seen
August 25, 2023
Last seen
August 25, 2023
August 25, 2023 · Original source
Even if correct, it is much less interesting and useful than it appears. Epistemic status: I have a decade-old PhD in economics (not in the field of economic growth) and a handful of peer-reviewed papers in moderately-ranked journals. I'm not claiming to make any original technical points, or to give a comprehensive evaluation of the economic growth literature. My criticisms are largely straight from the authors' own mouths. 1. What is this book about? Why is it not very good? Acemoglu and Robinson (AR) argue that countries are rich or poor because of their political institutions, not culture, geography or policy ignorance. I'll do this as much as possible in AR’s own words. Why Nations Fail was written during the Arab Spring, so the preface begins with Egypt. Some stress that Egypt’s poverty is determined primarily by its geography, by the fact that the country is mostly a desert and lacks adequate rainfall, and that its soils and climate do not allow productive agriculture1. Others instead point to cultural attributes ... Egyptians, they argue, lack the same sort of work ethic and cultural traits that have allowed others to prosper, and instead have accepted Islamic beliefs that are inconsistent with economic success. A third approach, the one dominant among economists and policy pundits, is based on the notion that the rulers of Egypt simply don’t know what is needed to make their country prosperous, and have followed incorrect policies and strategies in the past. Unsurprisingly, those other economists and policy pundits turn out to be wrong and the authors turn out to be right. In this book we’ll argue that the Egyptians in Tahrir Square, not most academics and commentators, have the right idea. In fact, Egypt is poor precisely because it has been ruled by a narrow elite that have organized society for their own benefit at the expense of the vast mass of people. And the Egyptian lesson turns out to be general. Whether it is North Korea, Sierra Leone, or Zimbabwe, we’ll show that poor countries are poor for the same reason that Egypt is poor. Countries such as Great Britain and the United States became rich because their citizens overthrew the elites who controlled power and created a society where political rights were much more broadly distributed, where the government was accountable and responsive to citizens, and where the great mass of people could take advantage of economic opportunities. What are “institutions” anyway? (The economic and political kind, not the prison and mental hospital kind.) Basically, AR mean politics. The word "institutions" occurs over 1000 times in Why Nations Fail2. I'll just focus on how AR use it without worrying about the dictionary, different schools of economics, or other social sciences. They begin with what institutions do rather than what they are. Nogales, Arizona, is in the United States. Its inhabitants have access to the economic institutions of the United States, which enable them to choose their occupations freely, acquire schooling and skills, and encourage their employers to invest in the best technology, which leads to higher wages for them. They also have access to political institutions that allow them to take part in the democratic process, to elect their representatives, and replace them if they misbehave. The word is used dozens more times before ARattempt a more general definition. Each society functions with a set of economic and political rules created and enforced by the state and the citizens collectively. Economic institutions shape economic incentives: the incentives to become educated, to save and invest, to innovate and adopt new technologies, and so on. It is the political process that determines what economic institutions people live under, and it is the political institutions that determine how this process works. So while economic and political institutions can be separated, it is the political institutions that matter in the long run. The good kind of institutions that lead to economic growth are "inclusive", as opposed to "extractive". To be inclusive, economic institutions must feature secure private property, an unbiased system of law, and a provision of public services that provides a level playing field in which people can exchange and contract; it also must permit the entry of new businesses and allow people to choose their careers. ... such rights must exist for the majority of people in society. Political pluralism is necessary, but not sufficient without a strong centralised state. ... political institutions that distribute power broadly in society and subject it to constraints are pluralistic. ... the key to understanding why South Korea and the United States have inclusive economic institutions is not just their pluralistic political institutions but also their sufficiently centralized and powerful states. A telling contrast is with the East African nation of Somalia. I am still a bit hazy as to the relative importance of de jure written rules versus the de facto struggle for power. AR are somewhat circular: Politics is the process by which a society chooses the rules that will govern it. Politics surrounds institutions ... When there is conflict over institutions, what happens depends on which people or group wins out in the game of politics ... The political institutions of a society are a key determinant of the outcome of this game. They are the rules that govern incentives in politics. But overall, you could just say ‘politics’ and not be too far off. AR do this themselves occasionally. South Korea ended up with very different economic institutions than the North because different people with different interests and objectives made the decisions about how to structure society. In other words, South Korea had different politics. AR's academic reputation is based on statistical analysis, but Why Nations Fail tries to do narrative history, IMHO not very well. When Jeffrey Sachs reviewed the book, he complained: They never define their key variables with precision, present any quantitative data or classifications based on those definitions, or offer even a single table, figure, or regression line to demonstrate the relationships that they contend underpin all economic history. Instead, they present a stream of assertions and anecdotes about the inclusive or extractive nature of this or that institution. AR replied baldly: Sachs ... argues that we provide no evidence. Right, we do not in the book. But that’s because a book for a general audience is not the right forum for presenting academic research, and we spent many years of our lives precisely on writing academic papers providing exactly the sort of evidence. ... So yes, we don’t provide the econometric evidence in the book, which isn’t of course the right place to do it, but econometric evidence is abundantly loud in the way it speaks on these topics. So, don't expect Why Nations Fail to be an accessible explanation of AR's academic work, which is what I was hoping for when I first read it. What do they spend over 500 pages on then? Well, after the preface, there's fifteen chapters of, as Sachs says, "assertions and anecdotes". Not just about "the inclusive or extractive nature of this or that institution", to be fair, but how institutions can change at "critical junctures" such as the Black Death or colonisation, and why it can be in elites’ interests to block economic innovation if it threatens their power, so that growth under extractive institutions is unlikely to be sustained. These chapters are not particularly good – I found them poorly organised and repetitive – but not particularly bad, if you are willing to accept the underlying premise that institutions are the main determinant of economic growth. Cumulatively they have an effect similar to the Old Testament, if you are willing to accept the underlying premise that the fortunes of the nation of Israel are determined by the LORD. Only the second chapter, ‘Theories that Don't Work’, makes a sustained argument against alternative theories. Geography is disposed of by noting the stark differences at the US-Mexican, North-South Korean and East-West German borders, and the reversal of fortune by which the present day US and Canada only became richer than Mexico, Central and South America following European colonisation. Culture is hand-waved away with the assertion that institutions determine the any relevant cultural behaviours, not the other way around, referring to the same border examples, the rapid catch up of Catholic Europe despite Weber's Protestant Ethic, the malign influence of the European and Ottoman empires on Africa, the range of outcomes within the former British Empire, and the more European population of Argentina and Uruguay versus the US and Canada, or of Columbia versus Ecuador and Peru. Not a bad list of anecdotes, but one could equally well point to the cross-border success of Ashkenazi Jews, overseas Chinese, or Baltic and Volga Germans. Ignorance is simply dismissed with the assertion that "if ignorance were the problem, well-meaning leaders would quickly learn what types of policies increased their citizens’ incomes and welfare, and would gravitate toward those policies." Various good and bad policy changes are explained as the result of political pressures rather than improved knowledge. The implication seems to be that good policies are so obvious they don’t require expert knowledge or advice, or that the experts never get it wrong. This appears most implausible in the debate over socialism and economic planning. Writing off the entire Communist experience as simply another elite trying to preserve its power feels inadequate, especially considering that some distinguished bourgeois economists thought central planning was a plausible road to riches until quite late in the day. Genetics or race is not mentioned, but would presumably attract the same counterexamples as geography and culture. Another theory AR do not discuss is crude exploitation: while colonial empires are excoriated, it is for setting up persistent extractive political institutions rather than for a direct theft of resources. The prosperity of white-owned South African farms next to poverty-stricken Bantustans is explained by the better quality of the institutions available to whites under apartheid, not relative population densities and land quality. For the rest of the book, I'll just list a few nitpicks to signal I read the whole thing and know a bit of history, but feel free to skip this – the real evidence for AR's thesis is in their academic papers, and I'll discuss those in the next section. I think AR overrate the importance of the Glorious Revolution, to the point of claiming it "created the rule of law" – after all, Parliament had already deposed and executed a king, then brought back the king’s son on their own terms after a decade of republican government. No less a luminary than Edmund Burke asserted "The Revolution was made to preserve our ancient indisputable laws and liberties, and that ancient constitution of government which is our only security for law and liberty." Also, strong signs of British economic uniqueness – the abnormal growth of London and reliance on coal as a fuel – predated 1688.
Overton Windows

Overton Windows is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between July 07, 2021 and July 07, 2021. The archive places it in contexts such as "debate about whether lockdowns work centers on ideas within the Overton Windows of western countries". It most often appears alongside ABBA, Arkansas, Australia.

Reference entry
Overton Windows
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1
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1
First seen
July 07, 2021
Last seen
July 07, 2021
July 07, 2021 · Original source
Most of the debate about whether lockdowns work centers on ideas within the Overton Windows of western countries, after the pandemic had started spreading and test-and-trace had been (maybe unwisely) abandoned. That is, given whatever level of lockdown your average western country had, was the marginal effect of more (or less) lockdown positive or negative? This post will continue the tradition of addressing this depressing and unambitious question.
ovo

ovo is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between February 10, 2024 and February 10, 2024. The archive places it in contexts such as "the word “ovo” looks like a chicken". It most often appears alongside 1DaySooner, 23andme, ACX.

Reference entry
ovo
Mention count
1
Issue count
1
First seen
February 10, 2024
Last seen
February 10, 2024
February 10, 2024 · Original source
One thing I learned while researching this grant was that the word “ovo” looks like a chicken.
oxygen

oxygen is a recurring concept in the Astral Codex Ten archive, appearing 1 times across 1 issues between July 06, 2023 and July 06, 2023. The archive places it in contexts such as "The current #1 entity is oxygen". It most often appears alongside 2017 NYT article on UFOs, @ActualNames1, AARO.

Reference entry
oxygen
Mention count
1
Issue count
1
First seen
July 06, 2023
Last seen
July 06, 2023
July 06, 2023 · Original source
The CSS General Price 17: Several people have said nice things about the Rose Garden Inn, a rationalist events space where we hold Berkeley ACX meetups. Mingyuan, who helped decorate it, now has a Rationalist Interior Decorating Guide with what she’s learned about light color temperature, chairs, rugs, and more. 18: Elo Everything is simple: it gives you two random people/objects/concepts, for example “soap” and “Nelson Mandela”, and you pick which one you prefer. Then they have a leaderboard with everything’s Elo (a way of ranking things based on victory in binary contests). The current #1 entity is oxygen; the bottom (#2260) entity is the KKK. 19: Erik Hoel tries to deflate UFO rumors. Although most of the post is the standard “here’s a time someone thought they saw a UFO but it had a reasonable explanation”, the highlight is the dissection of the credulous 2017 NYT article on UFOs, which based on his story sounds totally inexcusable (yes, the government funded a lot of money into UFO research, but only in the sense that Nevada Senator Harry Reid threw lots of money and government-sponsored prestige at random crazy people in his state, because he was either gullible or corrupt). Nothing here directly addresses the current spate of UFO rumors, but the silliness of the previous batch is indirect evidence of a sort. One thing he didn’t highlight: the Robert Bigelow who owned Skinwalker Ranch is the same guy who founded Bigelow Aerospace, an exciting-sounding private spaceflight company about which I suddenly have many more doubts. 20: Related: the most practical demand I’ve heard from people who take the current UFO rumors seriously is that AARO (the government’s new UFO investigation group) should get Title 50 authority (the right to demand classified information from intelligence services). Read their campaign (maybe sort of supported by some members of Congress) here. Suspicious detail: the colonel saying UFOs are real is named “Karl Nell”. 21: This month in social justice: New Zealand health system implements affirmative action for surgery wait lists; “diverse” patients can jump ahead in the queue compared to other patients who may have waited longer or be sicker. The government says this just “corrects” institutional biases which exist at other stages; I don’t know the New Zealand situation but have found previous claims of this sort flimsy. Here are various articles talking about how anyone who is against this system lacks context on how it won’t work that way, plus also it already works this way so nothing will change, plus it will revolutionize health equity so you’d have to be a monster to object, plus it will make no difference so anyone who protests is just manufacturing fake outrage. I can’t find the algorithm they say they’re using anywhere; here is a FOIA-equivalent request for it which hasn’t been answered yet. This file seems related and suggests Maori should get the highest priority and Asians the lowest priority, but I’m not sure they’re exactly following the science here. I think of this in the context of the US COVID vaccine prioritization effort; not only did it cause hundreds or thousands of unnecessary deaths by giving vaccines to young healthy low-risk members of favored groups before old sick high-risk members of disfavored ones, it also caused scarce vaccine doses to be wasted rather than spent on members of disfavored groups because of implementation details. We should be fighting for less of this, not more. 22: Related: affirmative action Supreme Court ruling links roundup: Will the ruling really change admissions policies, or will universities find a way around it? Humphrey on DSL works in the field and says he thinks it will produce real change.