Events: H

Named parties, readings, programs, and event series. This section collects the H slice of the category index.

Reference Index

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

Hurricane Katrina

Hurricane Katrina is a recurring event in the Astral Codex Ten archive, appearing 4 times across 4 issues between February 18, 2021 and August 26, 2021. The archive places it in contexts such as "Hurricane Katrina destroyed most of their schools"; "aftermath of Hurricane Katrina"; "After Hurricane Katrina, many New Orleans students had missed a year or two of school". It most often appears alongside American, Britain, COVID.

Article page
Hurricane Katrina
Mention count
4
Issue count
4
First seen
February 18, 2021
Last seen
August 26, 2021
February 18, 2021 · Original source
DeBoer's second tough example is New Orleans. Hurricane Katrina destroyed most of their schools, forcing the city to redesign their education system from the ground up. They decided to go a 100% charter school route, and it seemed to be very successful. Unlike Success Academy, this can't be selection bias (it was every student in the city), and you can't argue it doesn't scale (it scaled to an entire city!). But DeBoer writes:
After Hurricane Katrina, the neoliberal powers that be took advantage of a crisis (as they always do) to enforce their agenda. The schools in New Orleans were transformed into a 100% charter system, and reformers were quick to crow about improved test scores, the only metric for success they recognize. Whether these gains stand up to scrutiny is debatable. But even if these results hold, the notion of using New Orleans as a model for other school districts is absurd on its face. When we make policy decisions, we want to isolate variables and compare like with like, to whatever degree possible. The story of New Orleans makes this impossible. Katrina changed everything in the city, where 100,000 of the city's poorest residents were permanently displaced. The civic architecture of the city was entirely rebuilt. Billions of dollars of public and private money poured in. An army of do-gooders arrived to try to save the city, willing to work for lower wages than they would ordinarily accept. How could these massive overall social changes possibly be replicated elsewhere? And how could we have any faith that adopting the New Orleans schooling system - without the massive civic overhaul - would replicate the supposed advantages?
May 28, 2021 · Original source
This turned out not to be true. So spectacularly untrue that we still talk about the Blitz Spirit. With our trademark humility, the British concluded that this was due to our exceptional moral fibre and, with help from the Americans, set about bombing German civilians to hell and back. Regrettably the Germans too responded by pulling together, and working harder in the war effort. Literally no one thinks this was due to their exceptional moral fibre. Instead, it seemed that crisis led to teamwork. Bregman is able to quote similar behaviour on the Titanic, on September 11th and in the aftermath of Hurricane Katrina.
August 17, 2021 · Original source
After Hurricane Katrina, many New Orleans students had missed a year or two of school (because their school had been destroyed, or they’d had to evacuate the city and live with relatives, etc). After the hurricane, New Orleans switched to a charter-school-based system and test scores went up, with New Orleans students generally outperforming their peers. There’s a lot of discussion about whether this does or doesn’t mean that charter schools are great, but either way doesn’t seem like missing a year or two of school hurt the New Orleanians very much.
Another strain of literature focuses on big Third World disasters, like an earthquake in Pakistan. These disasters usually destroy schools and give students a few years’ gap in learning, and studies do find that the students do worse just after the disaster. But importantly, they are doing more worse than the schooling gap can account for - eg if they miss school for a year, they’re two or three years below grade level. Most studies I read attribute this to some combination of malnutrition and PTSD. The grade losses worsen even after the students are back in school (ie they might start two years behind, and after two more years of schooling they’re four years behind). The commentators attribute this to “being promoted too quickly”, but I interpret this as further evidence that something beyond just missing school is affecting this. Given that the Hurricane Katrina study didn’t find this, I suspect that in a First World environment where malnutrition is less of a risk, there’s less need to worry about this.
Source. New Orleans’ ACT scores improved from pre-Katrina to post-Katrina, even though the post-Katrina kids missed a year or two of school. I don’t want to trivialize the hard work that educators and school reformers probably put in to catch them up - but given that hard work, they caught up. I think educators will also put a lot of work into catching up kids who have to miss school because of COVID. Some parents "unschool" their children. That is, they object to schooling as traditionally understood, so they register themselves as home schooling but don't formally teach much, limiting themselves to answering kids' questions as they come up. When adjusted for confounders (ie usually these parents are rich and well-educated), their young children lag one grade level behind public school students on average - but only one (though these students were pretty young and they might have lagged further behind with time). By the time these unschooled kids are applying for college, they seem to know a decent amount, get into college at relatively high rates, and do well in their college courses. I think there’s some evidence that not getting any school at all harms these children’s performance on some traditional measures. But it doesn’t harm them very much. Given how little effect there is from absolutely zero school ever, I think missing a year or two of school isn’t going to matter a lot.
August 26, 2021 · Original source
This article cites a number of studies about various incidents that disrupted education, including Hurricane Katrina, the bombing of German cities during WWII, the Blitz, and the closing of the public school system in Prince Edward County, Virginia after Brown v. Board, that claim to have found long-lasting effects though I’m sure some of them suffer from the problems you mentioned.
NOLA lost about 1/2 its population after Katrina. Also, Case studies of neighborhood recovery show that more-advantaged neighborhoods before Katrina have higher rates of return, and even gain new residents, while disadvantaged neighborhoods remain sparsely populated (Elliott et al. 2009).”
…this being a rebuttal of my point that New Orleans kids seemed to do well (compared to their previous baseline) after missing a lot of school post-Katrina.
Hamilton

Hamilton is a recurring event in the Astral Codex Ten archive, appearing 3 times across 3 issues between February 25, 2021 and July 08, 2022. The archive places it in contexts such as "They conspicuously love Broadway (especially Hamilton )"; "the time you saw Hamilton together"; "Hamilton became a Broadway show". It most often appears alongside Berkeley, 1968 convention, 1976 Democratic.

Article page
Hamilton
Mention count
3
Issue count
3
First seen
February 25, 2021
Last seen
July 08, 2022
February 25, 2021 · Original source
Trump stood against the upper class. He might define them as: people who live in nice apartments in Manhattan or SF or DC and laugh under their breath if anybody comes from Akron or Tampa. Who eat Thai food and Ethiopian food and anything fusion, think they would gain 200 lbs if they ever stepped in a McDonalds, and won't even speak the name Chick-Fil-A. Who usually go to Ivy League colleges, though Amherst or Berkeley is acceptable if absolutely necessary. Who conspicuously love Broadway (especially Hamilton), LGBT, education, "expertise", mass transit, and foreign anything. They conspicuously hate NASCAR, wrestling, football, "fast food", SUVs, FOX, guns, the South, evangelicals, and reality TV. Who would never get married before age 25 and have cutesy pins about how cats are better than children. Who get jobs in journalism, academia, government, consulting, or anything else with no time-card where you never have to use your hands. Who all have exactly the same political and aesthetic opinions on everything, and think the noblest and most important task imaginable is to gatekeep information in ways that force everyone else to share those opinions too.
January 12, 2022 · Original source
“A problem of one of the previous types was badly managed, perhaps for years. Now, every time you have a minor argument, you bring in everything wrong that happened for your entire relationship. You don’t feel like you can trust your partner. All the quirks you used to find charming drive you up the wall. You hate even your partner’s most innocuous actions. You avoid every topic that leads to a fight, and rapidly find that you can’t discuss anything except Marvel movies and the weather. You’re defensive whenever your partner says anything that sounds like even a minor criticism. You’re sarcastic and you call them names. Somehow, when you remember good things about the past– the time you saw Hamilton together or your birthday present or being the best man at their wedding– all you can remember is the long lines at intermission, the poor wrapping job, and their incredibly rude drunk aunt. If asked to name a good trait of theirs, you draw a blank, but you can go on for hours about their flaws.
July 08, 2022 · Original source
John Adams became an HBO miniseries. Hamilton became a Broadway show. The Power Broker and The Years of Lyndon Johnson became such status symbols that there was a whole pandemic meme about people ostentatiously displaying them in their Zoom backgrounds. But you never hear anyone bragging about their extensive knowledge of the Carter administration.
Hanukkah

Hanukkah is a recurring event in the Astral Codex Ten archive, appearing 2 times across 2 issues between October 07, 2022 and October 10, 2022. The archive places it in contexts such as "Hanukkah was originally a minor celebration of a third-tier Bible story"; "Moving onto Hanukkah - some commenters like odd anon question my description". It most often appears alongside Adraste, America, American Jews.

Article page
Hanukkah
Mention count
2
Issue count
2
First seen
October 07, 2022
Last seen
October 10, 2022
October 07, 2022 · Original source
Adraste: Is that so bad? All of our best holidays have begun as anti-holidays to neutralize older rites. Jesus was born in the spring; they moved Christmas to December to neutralize the pagan Solstice celebration. Easter got its name because it neutralized the rites of the spring goddess Eostre. Hanukkah was originally a minor celebration of a third-tier Bible story; American Jews bumped it up several notches of importance in order to neutralize Christmas. Labor Day was invented to screw up Communists’ attempts to coordinate around May Day as a labor protest holiday. This isn’t something modern liberals invented. It’s a tradition as old as the West. Give anti-holidays enough time and they become proper celebrations; in a hundred years, your descendants will be horrified at the thought of missing an Indigenous Peoples’ Day observance!
October 10, 2022 · Original source
All of our best holidays have begun as anti-holidays to neutralize older rites. Jesus was born in the spring; they moved Christmas to December to neutralize the pagan Solstice celebration. Easter got its name because it neutralized the rites of the spring goddess Eostre. Hanukkah was originally a minor celebration of a third-tier Bible story; American Jews bumped it up several notches of importance in order to neutralize Christmas.
Moving onto Hanukkah - some commenters like odd anon question my description of it as coming from a Bible story. This isn’t going to get resolved here - Hanukkah comes from the Books of Maccabees, some of which are included in the Catholic and Eastern Orthodox conceptions of the Bible, but not the Protestant or Jewish ones.
Other commenters have meatier objections. In response to the claim that American Jews signal-boosted Hanukkah to compete with Christmas, Falernum writes:
H.R. 2687

H.R. 2687 is a recurring event in the Astral Codex Ten archive, appearing 1 times across 1 issues between June 18, 2025 and June 18, 2025. The archive places it in contexts such as "End Kidney Deaths Act (H.R. 2687 / EKDA)". It most often appears alongside 1DaySooner, Aatu Koskensilta, acanthamoeba keratitis.

Reference entry
H.R. 2687
Mention count
1
Issue count
1
First seen
June 18, 2025
Last seen
June 18, 2025
June 18, 2025 · Original source
Codebuff, an AI coding startup I probably can’t take full credit for all of this just from giving them $20K in seed funding, but I continue to appreciate everything they do for this community and the world. 35: Further S’s Political Career This person didn’t win their election, but has since pivoted to AI safety and works in a well-regarded AI policy think tank. 36: Seeds Of Science, A Journal Of Non-Traditional Research No update received, but this was a public journal and it is easy to follow their work, see their website and Substack. They published two dozen articles of widely varying quality through 2023 and 2024, then closed in 2025. A remnant of the original vision survives as a science blogging aggregator. This was about my median expectation for this grant, but it was very inexpensive and I decided to take a chance on it anyway. 37: Good Science Project, Working To Improve Federal Science Funding No update received, but they have a public Substack discussing their progress. Their proposals for NIH reform have influenced Congress and made government agencies pay more attention to scientific integrity. 38: Advising Developing Countries On How To Grow Their Economies With our initial ACX grant, we piloted the Growth Teams model in Rwanda, helping the government jumpstart the export-oriented call center (BPO) industry. Since 2022, that effort has contributed to the creation of 2,000 formal jobs and the emergence of some of the country’s largest private employers. We’ve since expanded to Tanzania, Malawi, and the Indian states of Goa and Meghalaya. To refocus the global development discourse on broad-based economic growth, we co-organized the Growth Summit with the Center for Global Development and the Charter Cities Institute, and have published articles in leading outlets including Stanford Social Innovation Review, ProMarket, and the Global Prosperity Institute. Our work has attracted support from Open Philanthropy, Schmidt Futures, and Mulago Foundation, and our advisors now include economists Lant Pritchett, Stefan Dercon, and Kunal Sen. 39: Help Luca De Leo Get Started In AI Safety Research No update received, but Luca now runs the AI safety group at the University of Buenos Aires, Argentina. 40: Typist For Saharon Shelah This was another ACXG+ Grant, funded by an anonymous outside funder and not listed in the original announcement. Saharon is a prolific and influential Israeli mathematician, but many of his discoveries are hand-written in an unpublishable format. This grant funded a typist to help make his results suitable for publication. According to this page, they have made over fifty new papers and preprints available. Second Cohort: One Year Updates 41: Lead-Acid Battery Recycling In Nigeria The Nigeria field research was a major success. We spent most of September doing field research in multiple major cities in Nigeria, and got a good sense of the used lead-acid battery supply chain. This field research served as the foundation for expanding our project, and has been very impactful in shaping our ongoing research. We published our findings from Nigeria, which were shared with Nigerian government regulators and global NGOs working on lead poisoning. The grant also gave us the on-the-ground experience we needed to both fully understand and credibly engage with groups, both in Nigeria and globally, on the ULAB issue. In the meantime, beyond continued research, we’ve also launched a dashboard (trade.leadbatteries.org) for analyzing global lead trade data. Right now, we’re: Launching two studies (one RCT, one environmental analysis) in Nigeria in collaboration with local universities to develop a more rigorous understanding of lead pollution due to low-standard ULAB recycling in Nigeria Collaborating with a non-profit incubator to launch an NGO focused on demand-side solutions Beginning a partnership with a West African environmental regulator to scale cheap air monitoring technology to quickly identify and reduce lead pollution from low-standard smelting If any of this sounds interesting to you, please sign up for our Substack (leadbatteries.substack.com) or send us an email at hugosmith@uchicago.edu! 42: Compensation For Kidney Donors The End Kidney Deaths Act (H.R. 2687 / EKDA) is a groundbreaking ten-year pilot program designed to save lives and reduce healthcare costs. It provides a refundable tax credit of $10,000 per year for five years, a total of $50,000, to living kidney donors who donate to a stranger, helping those who’ve waited the longest on the transplant list. Between 2010 and 2021, 100,000 Americans died while qualified and waiting for a kidney. The EKDA aims to change that trajectory. Within ten years of its passage, up to 100,000 Americans could receive a life-saving living donor kidney which typically lasts twice as long as a deceased donor kidney. This would not only save lives but also save taxpayers up to $37 billion. The legislation has been reintroduced in the House, and we have a committed Republican Senate lead. Now, we need a Democratic Senator to co-lead and help move this bipartisan effort forward. Time is short, and we are racing to pass the bill this Congressional session. 36 organizations already support the EKDA. Join the movement and help end preventable kidney deaths. Visit EndKidneyDeaths.org to help us get to the finish line. Elaine and her org have been working extremely hard on this; you can read a Vox article on their campaign here. If you want to sign up for her email list and get updates any time there is a representative you can contact or meeting you can join in, go here. 43: Genetic Hack To Prevent Suffering In the estimate of multiple team members, the ACX grant was “worth it” - it likely had a counterfactual net positive impact, even though we had to pivot from our initial fast-track plans for developing the precision anti-suffering therapy. We identify three primary streams of value: a) reducing uncertainty in the emerging field through early exploratory research, helping with the identification of dead ends and promising R&D trajectories; b) a wide range of downstream effects (beyond the “raising awareness” cliché), including talent mobilization and rekindled interest in suffering abolitionism as a distinct cause area; and c) certain developments that cannot yet be publicly disclosed. In December 2024, Marcin Kowrygo (Acting CEO & volunteering contributor), David Pearce (Director of Bioethics), Aatu Koskensilta (President), and a few other team members decided to leave The Far Out Initiative. They look forward to collaborating and applying their experience to advance the suffering abolitionist lineage in the spirit of open science, public good, and thoughtfully decentralized governance. Feel free to reach out to us at suffab at protonmail dot com to discuss collaboration opportunities! I wrote a post profiling the Far Out Initiative here. Unfortunately there were some internal disagreements, and the people ACX Grants was closest to left the organization. I plan to continue to monitor whatever they do next. 44: Advocate For Pandemic Response Team At FDA This team prefers has asked me not to discuss their progress publicly, but you can probably guess what their lives are like right now, and your guess would be correct. 45: Anti-Mosquito Drones We developed a cheap sonar that is able to detect, track and classify the ultrasonic echoes of mosquito wings at more than three meters. I believe it’s a world first! We also have control algorithms that take the sonar data and output control commands that both ram into mosquitoes and avoid the walls of a simulated environment. Our current work is on integrating both components on a real drone, and we expect to be able to kill mosquitoes by June. We’ve also made an internal impact study (napkin-sized) that shows we’ll be more cost-effective than ITNs in urban to periurban environments. So, we’re super excited with what comes next and can’t wait to share the videos of our first interceptions! More information [in the video below] and on our website, https://tornyol.com 46: Tarbell Fellowship For AI Journalism No update received, but they have a public website. I can’t find the Voices program in particular, but the overall fellowship completed their first class of seven fellows and is working on their second. 47: Germicidal UV Lamp Study The research has successfully demonstrated the ability of off the shelf ozone scrubbers to mitigate the ozone production of far-UVC lamps, is now available as a preprint (https://chemrxiv.org/engage/chemrxiv/article-details/67e4cde76dde43c9084d88b7). The paper has been submitted for publication and is currently undergoing peer review. Any ideas you have for potential funders we can approach to help execute our six-year plan to accelerate far-UVC would be appreciated https://blueprintbiosecurity.org/introducing-project-air/ 48: Technological Solutions To Animal Welfare Challenges Directly because of Innovate Animal Ag's work, the first U.S. egg producer publicly announced in the New York Times their adoption of in-ovo sexing technology, eliminating the need to cull day-old male chicks. The initial in-ovo sexing machine began operating in the U.S. at the end of 2024, with the first eggs from these hens expected on shelves in mid-2025. External evaluations estimate our work accelerated U.S. adoption of this technology by over seven years, meaning that once fully implemented, more than 2 billion chicks will have been spared. In addition to continuing to support the rollout of in-ovo sexing in the US and globally, we're now exploring other technologies and paths to impact. Current promising projects include developing humane slaughter methods for fish and advocating for USDA approval of a poultry vaccine against bird flu. They add: If you ever meet folks that are interested animal welfare and are partial to more technocratic and practical solutions, please continue to pass them our way, or connect them directly to me. 49: Assurance Contract Website www.Spartacus.app is an ACX grantee that created a platform to help solve coordination and collective action problems. It enables the creation of campaigns that build critical mass through conditional commitments, which only activate when a sufficient number of people join, converting risk and uncertainty into a higher probability of successful outcomes. They are currently facilitating several projects that leverage conditional commitments, including a dominant assurance contract interface for fashion pop-ups, accelerating a community business association's membership drive, and helping an AI safety organization organize petitions and events, among others. They have pivoted from an emphasis on high-stakes coordination problems requiring anonymity (because they occur too infrequently) to a broader range of more common use cases and have successfully run small-scale campaigns, but are still working toward product-market fit. Despite resource constraints and split time commitments that have impeded faster progress, they remain dedicated to the project's growth and success. You can follow its progress on X or Substack, or email Jordan directly here. 50: Cause Prioritization @ Center For Exploratory Altruism Research Moderately good progress on a salt reduction policy advocacy project we funded; informal commitments have been made by the Ministry of Health, and we're awaiting the publication of a formal administrative order. The official description sounds maximally generic, but this is an EA charity with a broad mandate whose current thesis is that dietary guidelines in developing countries can have outsized effects in saving lives. They’re making some progress on a salt reduction campaign in a developing country they prefer not to name publicly. 51: Mark Webb Studying Land Reform The purpose of this project was to identify specific farmland that could be acquired and transferred to the farmers already working the land. This has been difficult to achieve. I have been able to connect with other charities and landless farmers, and was able to interview a number of people about what their situation looks like, as well as what it would look like to them personally if they owned, rather than rented, their farmland. All this was immensely helpful in pushing this long-term project forward, even if I was unable to identify a specific plot of land that could be used to try the experiment. I intend to continue this project. If you have any insights or connections, I am interested. 52: More AI Advocacy In Australia Good Ancestors is focused on AI safety policy in Australia. Middle powers might be a useful path to influence as the US and China focus on racing, rather than safety. The ACX grant helped us give testimony about AI safety to the Australian Senate alongside Google, Microsoft and Facebook (We were the only nonprofit to give oral evidence to the inquiry. We also engaged government on other AI-related issues, including cybersecurity, biosecurity, consumer law and automated decision making (https://www.goodancestors.org.au/ai-safety). We’re currently working to inform voters about where parties stand on AI safety for the election, ahead of engaging on a likely Australian AI Act in 2025 (https://www.australiansforaisafety.com.au/). This is the same Australian lobbying organization we founded in Year 1, after a change in name and leadership. I continue to be excited about AI safety in middle-tier countries for a few reasons. First, these countries have some power in international organizations to set international standards. Second, companies will usually comply with any not-excessively-burdensome regulation set by any country with a significant market. Third, AI safety is underfunded by the standard of government programs, so Australia setting up a national AI Safety Institute would significantly expand the field. It’s kind of crazy that ACX Grants tier levels of money can have significant effects at this scale, but GA continues to do a great job and we continue to be proud to support them. 53: Campus For African School Of Economics At Zanzibar Charter City The ACX grant helped launch the first research center at the African School of Economics-Zanzibar, which is a main anchor of the Fumba Town charter city project in Zanzibar. This research center is called the Africa Urban Lab (AUL), focused on rapid urbanization across Africa. The AUL launched its first Diploma program in Urban Development with 38 students in our first cohort (now graduated!), including mayors, and deputy mayor, a director of a national Ministry of urban development, and many others. We published our research framing papers for the AUL's research agenda. We raised funding to launch an Urban Expansion Program that's now selecting 15 African cities to support in implementing urban expansion planning on the urban periphery. We held two Public Talks by renowned cities scholars and practitioners. We received additional funding from Emergent Ventures and from the Templeton Foundation. And we've partnered with 8 universities across the region, and with one of these universities (Ardhi) we'll be working with them to update their urban planning and urban economics curriculum (amplifying AUL's impact beyond our own organization). A longer update from end of 2024 is here: https://www.aul.city/blog/reflecting-on-africa-urban-lab-s-inaugural-year-2024-highlights) 54: Online Training Program For Health Workers In Developing Countries To date, over 11,000 health workers in Nigeria have completed our course on basic, life-saving newborn care. ACX funding was catalytic for helping us secure government approvals and complete an evaluation of the impact of our training on health workers' clinical practices. The evaluation shows that birth attendants provide better birth care after taking the course. We fed the evaluation results into an updated model, which suggests the program is 24 times more cost-effective than direct cash transfers (a widely recognized benchmark for cost-effectiveness). The program is likely to become even more cost-effective as we scale up. https://healthlearn.org/blog/updated-impact-model 55: Smartphone Pupillometry To Diagnose Neurological Conditions We have continued to expand our work in the smartphone pupillometry space and the development of our application, PupilScreen (https://www.apertur.ai/). We have expanded our pilot/research program to include new sites across the United States (Missouri, New Jersey, Kentucky, USAC racing, PitFit driver performance training in Indiana) and the world (Nepal, Taiwan, South Africa). We continue to publish at the leading edge of the pupillometry literature as well looking at concussion (https://neuro.jmir.org/2024/1/e58398 and https://pubmed.ncbi.nlm.nih.gov/39682632/), cerebral vasospasm (https://pubmed.ncbi.nlm.nih.gov/39128501/), and stroke (https://pubmed.ncbi.nlm.nih.gov/39674431/ and https://pubmed.ncbi.nlm.nih.gov/39561861/). Currently, we are raising a $3 million seed round via a SAFE to fund the expansion of our work into the hands of healthcare workers and the general public. We will first focus on traumatic brain injury for clinical use and develop a neuro-monitoring wellness application utilizing our technology for the general public. They add: “We would welcome connections to anyone that you think might be interested in supporting our work further by investing in our $3M seed round of funding.” 56: Mike Saint-Antoine’s Biology Tutorial Videos Since getting the grant, I've continued to make Youtube tutorials as planned. One series that I'm especially proud of is about how to make a neural network in the Julia programming language completely from scratch, with no imports, up to the point of being able to solve MNIST (https://www.youtube.com/playlist?list=PLWVKUEZ25V97tNULapu07DhWv6_W4NfpE). Also, a college student in Pakistan came across my videos and invited me to give a virtual Zoom-lecture to her department, so I ended up teaching a 6-hour "Python-for-Biologists" workshop to more than a hundred college students in Pakistan over Zoom. So that was pretty awesome. Also, lately I've been teaching some in-person classes too, mostly at Fractal University in NYC, and I also recently organized a day-long, in-person Beginner Python class for people in my local area (Philly suburbs) who wanted to learn some basic programming. I'm having a lot of fun with this project, and am grateful to Scott and the grant funders for their generosity! 57: Conceptual Boundaries Workshop On AI Safety The workshop was completed successfully; you can read a writeup here. 58: Apart Research To Incubate AI Safety Scientists No update received, but they have a public website, and you can see their impact metrics here. They seem to be in urgent need of more funding. 59: Primer On How To Achieve Political Change No update received and I can’t find anything about this. 60: Research IVF Clinic Success Rates We've built a predictive model that estimates the odds of having a child at different IVF clinics across the country while controlling for factors like patient age and infertility differences that can falsely make some clinics look better than others. We found that an average patient can increase their odds of having a kid by 43% just by going to a top 10% clinic. Patients unlucky enough to go to a bottom 10% clinic will reduce their odds of having a kid by 40%. Next month, we're adding several more clinics, 2023 data, additional procedural controls, and donor/gestational carrier models, which should push our accuracy beyond state-of-the-art models in this space and better isolate clinic impact on patient outcomes. We've launched ivf.clinic, a website where patients can access personalized IVF reports and browse our clinic rankings (though we're still squashing some bugs). Currently, we're expanding our research to include comprehensive insurance coverage and pricing data across clinics nationwide. If anyone has insights on automating the collection of IVF clinic pricing information, I'd love to hear from you at scelarek@gmail.com. 61: Replicate Study On Brain Wave Synchronization For Speeding Learning We have acquired and configured the OpenBCI UltraCortex Mark IV 8-channel EEG headset and a clinical-grade Biosemi 32-channel EEG system. We’ve implemented the required components for the experimental pipeline (computing alpha from EEG, flashing bright white light, presenting stimulus images). We are currently putting them together into a single system that we’ll use to collect the data from several participants. We are aiming to gather data on several participants in late June / early July and complete the pilot of the replication in July 2025. If you’d like to be a participant in the study, [they might announce a link once they have it]. 62: Advocate Repeal Of Interstate Runaway Compact No update received and I can’t find anything about this. 63: Animal Welfare (Especially Fish) In Turkiye Future For Fish asks companies to sign up to FFF's fish welfare commitment, which requires producers to certify their facilities and enforce specific standards for stocking density and harvest. Luckyfish, İlknak, Divan (35 restaurants, 17 hotels) and NG Hotels (5 hotels) have signed and published FFF's fish welfare commitment with İlknak publishing the commitment on their website. Kılıç published its first sustainability report detailing fish welfare policies, including enforcing a maximum stocking density of 10 kg/m³ and confirmation of electrical stunning practices. Longer version with some caveats: https://manifund.org/projects/improving-fish-w From the longer document, these commitments involve things like reducing overcrowding, or stunning fish before killing them. Over 30 million fish were affected just from their single largest commitment, and they say 100 fish are helped per dollar spent. 64: More Georgism Advocacy Lars and Will used the 2021 grant to co-found ValueBase. Will remained with the company, and Lars left to do advocacy work at the Center For Land Economics. Here’s their summary of how things are going: [Our] organization transitioned leadership with Greg Miller, a former Program Analyst at the US Department of Housing and Urban Development, and Lars Doucet, author of Land is A Big Deal and Co-Founder of Valuebase, working full time and Joe Caissie stepping aside. This transition happened naturally as the next career transition for each respective person. Since then, progress has been made on pushing forward legislation. Maryland had two bills introduced to give Baltimore and counties the ability to enact split-rate taxes. One of the bills passed the state senate and would allow Baltimore to enact land value taxes within one mile of rail corridors–this contains 50% of Baltimore’s land value. However, the legislative session ended. We expect the bill to revive next session. The Center for Land Economics has been actively working to help efforts to get this bill passed the line. At the same time, we have uncovered systematic undervaluing of vacant land in assessments. We are writing a report on the assessment issues in Maryland with actionable steps to resolve them.
Hack the Pentagon

Hack the Pentagon is a recurring event 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 "Jack Cable won the Hack the Pentagon contest several years ago". It most often appears alongside affirmative action, Africa, African National Congress.

Reference entry
Hack the Pentagon
Mention count
1
Issue count
1
First seen
May 07, 2024
Last seen
May 07, 2024
May 07, 2024 · Original source
» Jack Cable won the Hack the Pentagon contest several years ago, genius programmer. By definition, he’s one of the most qualified people possible to work on the Pentagon’s cybersecurity. He then submitted a resume for a job at the Defense Digital Service, but instead of cutting and pasting from the generic job description, he included a list of the programming languages he knows.
Haitian Revolution

Haitian Revolution is a recurring event 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 "stories of the...Haitian Revolutions". It most often appears alongside !Kung San, aboriginal people on the west coast of Canada, Adam Smith.

Reference entry
Haitian Revolution
Mention count
1
Issue count
1
First seen
July 14, 2023
Last seen
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
Halifax Slasher

Halifax Slasher is a recurring event 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 "The Halifax Slasher was a typical supercriminal story". It most often appears alongside 1910s Portugal, 1999 British eclipse, 2017 US eclipse.

Reference entry
Halifax Slasher
Mention count
1
Issue count
1
First seen
October 01, 2025
Last seen
October 01, 2025
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.
Halloween

Halloween is a recurring event in the Astral Codex Ten archive, appearing 1 times across 1 issues between August 06, 2025 and August 06, 2025. The archive places it in contexts such as "If you're in the US, that probably means avoid Labor Day and Halloween". It most often appears alongside ACX, ACX Everywhere, ACX Everywhere Meetups.

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Halloween
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August 06, 2025
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August 06, 2025
August 06, 2025 · Original source
People enjoy each other’s company and keep having meetups throughout the year. The form will ask you to pick a location, time, and date, and to provide an email address where people can reach you for questions. It will also ask a few short questions about how excited you are to run the meetup to help pick between multiple organizers in the same city. One meetup per city will be advertised on the blog, and people can email you if they have questions. Organizing an ACX Everywhere meetup can be easy. Pick a time and a place (parks work well if you think there will be a lot of people, cafes or apartments work fine for fewer) and show up with a sign saying “ACX Meetup.” You don’t need to have discussion plans or a group activity. If you want to make the experience better for people, you can bring nice things like nametags/markers, food/drinks, or games. Meetups Czar Skyler can reimburse you for the nametags, markers, food, and drinks. If you feel more ambitious, collect people’s names and emails if they’re interested in future meetups. You could do this with a pen and paper, or if you’re concerned about reading people’s handwriting you could use a QR code/bitly link to a Google Form. Here’s a short FAQ for potential meetup organizers: 1. How do I know if I would be a good meetup organizer? If you can put a name/time/date in a box on Google Forms and show up there, you have the minimum skill necessary to be a meetup organizer for your city, and I recommend you sign up. Don't worry, you signing up won't randomly take the job away from someone else. The form will ask people how excited/qualified they are about being an organizer, and if there are many options, I'll choose whoever I think is best. (Or whoever Meetup Czar Skyler thinks is best.) But a lot of cities might not have an excited/qualified person, in which case I would rather the unexcited/unqualified people sign up, than have nobody available at all. This spreadsheet shows the cities where someone has filled out the form, updated manually after a basic check. Lots of cities have existing meetup groups and we’ll probably prioritize them, but we always appreciate more options. Sometimes people assume their city is big enough that someone else will do it, nobody signs up before the announcement, and then afterwards people say they wish there was a meetup in their city. Beware the Bystander Effect! If you are the leader of your city’s existing meetup group, please fill in the form anyway and say so. 2. How will people hear about the meetup? You give me the information, and on August 24 (or so), I’ll post it on ACX. An event will also be created on LessWrong’s Community page. 3. When should I plan the meetup for? Since I’ll post the list of meetup times and dates around August 24, please choose sometime after that. Any day September 1st through October 31st is okay. I recommend a weekend, since it's when most people are available. You’ll probably get more attendance if you schedule for at least one week out, but not so far out that people will forget - so mid September or early October would be best. Check your local calendar for holidays where people might be busy: If you're in the US, that probably means avoid Labor Day and Halloween. 4. How many people should I expect? Last spring, meetups ranged from one person (just the organizer) to around two hundred. Meetups in big US cities (especially ones with universities or tech hubs) had the most people; meetups in non-English-speaking countries had the fewest. You can see a list of every city and how many people most of them got last time here. (If it’s blank, it means either no ACX Everywhere was run or we didn’t get a count of attendees in the post-event survey.`) Plan accordingly. 5. Where should I hold the meetup? A good venue should be easy for people to get to, not too loud, and have basic things like places to sit, access to toilets, and the option of acquiring food and water. City parks and mall common areas work well. If you want to hold the meetup at your house, remember that this will involve me posting your address on the Internet. 6. What should I do at the meetup? Mostly people just show up and talk. If you’re worried about this not going well, here are some things that can help: Have people indicate topics they’re interested in by writing something on their nametag
Halloween party

Halloween party is a recurring event in the Astral Codex Ten archive, appearing 1 times across 1 issues between August 29, 2024 and August 29, 2024. The archive places it in contexts such as "Notes: Halloween party! Come in costume!". It most often appears alongside 10 N Park Pl, 12th Ave South, 1525 Bank St.

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Halloween party
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1
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August 29, 2024
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August 29, 2024
August 29, 2024 · Original source
Contact: Max Harms Contact Info: raelifin[at]gmail[dot]com Time: Saturday, October 26th, 06:30 PM Location: Private Residence (Message/email me for address) Coordinates: https://plus.codes/84FW6W8G+GX Notes: Halloween party! Come in costume! This is at my house, so please message me if you want to come. First-time people are welcome. :D The plus.code coordinates are approximate.
Hastings parade

Hastings parade is a recurring event in the Astral Codex Ten archive, appearing 1 times across 1 issues between June 20, 2024 and June 20, 2024. The archive places it in contexts such as "[a seagull float in the Hastings parade]". It most often appears alongside 1950s family structure, al-Andalus, Druids.

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Hastings parade
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June 20, 2024
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June 20, 2024
June 20, 2024 · Original source
I’ve been thinking a lot about [a seagull float in the Hastings parade] . . . in the procession, the shape of the seagull became totemic. It had the intensity of a symbol, without needing to symbolise anything in particular. Another word for a symbol that burns through any referent is a god. I wasn’t kidding when I said I felt the faint urge to worship it. I don’t think it would be any more meaningful if someone had dug up some thousand-year-old seagull fetishes from a nearby field. It’s powerful simply because of what it is. Invention, just doing stuff, is the nebula that nurses newborn gods.
Helsinki Slate Star Codex Readers Meetup

Helsinki Slate Star Codex Readers Meetup is a recurring event in the Astral Codex Ten archive, appearing 1 times across 1 issues between August 29, 2024 and August 29, 2024. The archive places it in contexts such as "Group Link: https://www.meetup.com/helsinki-slate-star-codex-readers-meetup/". It most often appears alongside 10 N Park Pl, 12th Ave South, 1525 Bank St.

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1
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1
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August 29, 2024
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August 29, 2024
August 29, 2024 · Original source
...17th, 06:00 PM Location: Oluthuone Kaisla, Vilhonkatu 4, 00100 Helsinki. I will have a notebook that says "ACX" on the table. Coordinates: https://plus.codes/9GG65WCW+PW Group Link: https://www.meetup.com/helsinki-slate-star-codex-readers-meetup/ France BORDEAUX, FRANCE Contact: Tom Contact Info: tom[at]rethaller[d ot]n et Time: Saturday, September 21st, 06:00 PM Location: Under the trees, on the waterfront, oppo...
Henrietta Lacks Memorial Lecture

Henrietta Lacks Memorial Lecture is a recurring event in the Astral Codex Ten archive, appearing 1 times across 1 issues between February 07, 2023 and February 07, 2023. The archive places it in contexts such as "In 2014, at the 9th annual Henrietta Lacks Memorial Lecture". It most often appears alongside Africa, Atlanta, Chernobyl.

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1
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1
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February 07, 2023
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February 07, 2023
February 07, 2023 · Original source
Well, her life and legacy are now successfully being acknowledged and celebrated. Congress passed a resolution honoring Lacks in 1997. She has received honorary degrees, the WHO’s Director General Award, and membership in the National Women’s Hall Of Fame. Atlanta declared October 11 “Henrietta Lacks Day”. There is a high school named after her in Washington, a plaza named after her in Virginia, and an asteroid named after her somewhere between Mars and Jupiter. In 2014, at the 9th annual Henrietta Lacks Memorial Lecture, the dean of Johns Hopkins announced the college’s new research building would be named after Lacks, saying:
Hernández v Texas

Hernández v Texas is a recurring event 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 "In 1954, Hernández v Texas altered the classification of Mexican-Americans". It most often appears alongside affirmative action, Africa, African National Congress.

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Hernández v Texas
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1
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May 07, 2024
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May 07, 2024
May 07, 2024 · Original source
» "In 1954, Hernández v Texas altered the classification of Mexican-Americans in order to give them protection against discrimination under the 14th amendment. As the population of Mexican-Americans grew, the United States classified them as white. However, when they brought forward their concerns regarding racist and discriminatory practices, the government ignored their claims since they were white and therefore not protected under the 14th amendment like black Americans. As a result, Mexican-Americans made the argument that they were a class apart from white Americans. Many Mexican-Americans feared that arguing for a change in classification would result in the mistreatment equal to what African-Americans were experiencing at the time. The “class apart” argument was formed to demonstrate that while they were classified as white they were still treated as “others” by white society. Stating that Mexican-American activists demanded to be classified as “white” ignores the complex history of racial classification in the United States and the subsequent challenges faced by Mexican-Americans in their fight against racial discrimination."
Hidden Open Thread 178.5

Hidden Open Thread 178.5 is a recurring event in the Astral Codex Ten archive, appearing 1 times across 1 issues between July 12, 2021 and July 12, 2021. The archive places it in contexts such as "exchange in Hidden Open Thread 178.5". It most often appears alongside Boštjan, Deiseach, Double Fold.

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1
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1
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July 12, 2021
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July 12, 2021
July 12, 2021 · Original source
1: Deiseach is banned for one day, and jstr given a warning, for their exchange in Hidden Open Thread 178.5. Probably many other people should be banned or warned, but given that there’s no Report Comment function here I don’t have a great way of hearing about it. At some point I might try to figure out a solution.
High Holy Days

High Holy Days is a recurring event 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 "15: The High Holy Days (Rosh Hashanah and Yom Kippur) are two of the biggest holidays of the Jewish year". It most often appears alongside 2C-B, 48: Bean, @AliceFromQueens.

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High Holy Days
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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
15: The High Holy Days (Rosh Hashanah and Yom Kippur) are two of the biggest holidays of the Jewish year, about a week apart. Many Jews only go to synagogue during the High Holy Days, just like so-called “Christmas-and-Easter Christians”, and synagogues get a lot of their yearly dues from Jews who want to make sure they have a seat at a High Holy Day service. During the early 20th century, entrepreneurs founded “mushroom synagogues”, so-named for their tendency to spring up around High Holy Days and then disappear for the rest of the year; the war between regular and mushroom synagogues got ugly and sometimes involved state legislation.
High-Risk, High-Reward Research program

High-Risk, High-Reward Research program is a recurring event in the Astral Codex Ten archive, appearing 1 times across 1 issues between February 07, 2025 and February 07, 2025. The archive places it in contexts such as "The NIH has already been trying to change this with their High-Risk, High-Reward Research program". It most often appears alongside 1DaySooner, ACX, Alex Tabarrok.

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1
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February 07, 2025
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February 07, 2025
February 07, 2025 · Original source
...ing that projects which explore new ideas get less government funding than those confirming existing paradigms. The NIH has already been trying to change this with their High-Risk, High-Reward Research program, including the Transformative Research Award, Pioneer Award, New Innovator Award, and Early Independence Award. These remove many of the barriers to typical R01 grant re...
...for novel research: Bhattacharya co-authored a paper finding that projects which explore new ideas get less government funding than those confirming existing paradigms. The NIH has already been trying to change this with their High-Risk, High-Reward Research program, including the Transformative Research Award, Pioneer Award, New Innovator Award, and Early Independence Award. These remove many of the barriers to typical R01 grant re...
HL-2A

HL-2A is a recurring event in the Astral Codex Ten archive, appearing 1 times across 1 issues between June 17, 2022 and June 17, 2022. The archive places it in contexts such as "HL-2A (China, 2002)". It most often appears alongside Alcator C-Mod, Apollo Program, ARC.

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HL-2A
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June 17, 2022
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June 17, 2022
June 17, 2022 · Original source
HL-2A (China, 2002)
HL-2M

HL-2M is a recurring event in the Astral Codex Ten archive, appearing 1 times across 1 issues between June 17, 2022 and June 17, 2022. The archive places it in contexts such as "HL-2M (China, 2020)". It most often appears alongside Alcator C-Mod, Apollo Program, ARC.

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HL-2M
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June 17, 2022
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June 17, 2022
June 17, 2022 · Original source
HL-2M (China, 2020)
Hoare Logic Tutor

Hoare Logic Tutor is a recurring event in the Astral Codex Ten archive, appearing 1 times across 1 issues between June 18, 2025 and June 18, 2025. The archive places it in contexts such as "Pieces of the UI code were used to create the Hoare Logic Tutor". It most often appears alongside 1DaySooner, Aatu Koskensilta, acanthamoeba keratitis.

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Hoare Logic Tutor
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1
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June 18, 2025
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June 18, 2025
June 18, 2025 · Original source
Now we're 2.5 years into the Age of AI, and the original idea seems very quaint. But not all was lost. Pieces of the UI code were used to create the Hoare Logic Tutor. As we continued to discuss using this general-purpose educational AI to grow from our niche we found an exciting opportunity in specialized educational AI: codebase learning. So in a way, this grant was directly causal of the founding of UpToSpeed, a venture-backed startup helping the world learn codebases 4x faster, starting with blockchain security auditors. Read more about what we've been working on at https://x.com/0xjimmyk/status/1873357324229984677
Holocaust

Holocaust is a recurring event 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 "too long after then, and they all died in the Holocaust". It most often appears alongside 1890s, Alan Turing, Albert Einstein.

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Holocaust
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July 13, 2022
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July 13, 2022
July 13, 2022 · Original source
In my post, I was able to track down a few clues to the mystery. All of the Martians were Jewish, which linked the puzzle to the general puzzle of Jewish overachievement (for example, 36% of US Nobel Prize winners are Jews, compared to only 2% of the US population). Greg Cochran and others suggest a genetic explanation, with Daron Acemoglu and others suggesting a cultural/historical one; unsurprisingly, I side with Cochran. Granting that this is a Jewish phenomenon, it’s not too hard to explain why it happened at the turn of the century in particular - too long before then, and anti-Semitism prevented European Jews from getting a good education; too long after then, and they all died in the Holocaust.
I think this clears up my remaining confusion around the Martians. For whatever reason, Eastern European Jews of the 19th century were unusually bright. The very brightest of this unusual group moved to Budapest, interbred with each other, and had one generation of totally unprecedentedly brilliant children before being wiped out. Everything about the Holocaust is so tragic that it’s hard to make it any worse, but credit to MacRae for his attempt.
Holy Fire

Holy Fire is a recurring event 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 annual miracle of the Holy Fire". It most often appears alongside A Ordem, Abraham Lincoln, ACX.

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Holy Fire
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October 24, 2025
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October 24, 2025
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.
House Party

House Party is a recurring event in the Astral Codex Ten archive, appearing 1 times across 1 issues between January 26, 2023 and January 26, 2023. The archive places it in contexts such as ""House Party posts. Still, I can’t get it off my mind..."". It most often appears alongside aphid, Bostrom, Buddha.

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House Party
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1
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January 26, 2023
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January 26, 2023
January 26, 2023 · Original source
I feel bad about this last section: I usually try to limit my pareidolia to fiction, and my insane San-Francisco-milieu-fueled speculations to Bay Area House Party posts. Still, I can’t get it off my mind, so now I’ll force you to think about it too.
0ufpys63

https://lu.ma/0ufpys63 is a recurring event in the Astral Codex Ten archive, appearing 1 times across 1 issues between October 04, 2024 and October 04, 2024. The archive places it in contexts such as "Contact https://lu.ma/0ufpys63". It most often appears alongside 11841 Wagner St, Culver City, CA, 199 Harvard St. Apt. 2, 20 John St (4th floor).

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0ufpys63
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1
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October 04, 2024
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October 04, 2024
October 04, 2024 · Original source
SAN FRANCISCO - Saturday, October 19, 2:30 - 4:30pm - Noasis, 22G Day Street (door code 4578) - Contact https://lu.ma/0ufpys63
1187700865627496

https://www.facebook.com/events/1187700865627496/ is a recurring event in the Astral Codex Ten archive, appearing 1 times across 1 issues between October 04, 2024 and October 04, 2024. The archive places it in contexts such as "Contact https://www.facebook.com/events/1187700865627496/". It most often appears alongside 11841 Wagner St, Culver City, CA, 199 Harvard St. Apt. 2, 20 John St (4th floor).

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1187700865627496
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1
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1
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October 04, 2024
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October 04, 2024
October 04, 2024 · Original source
BOSTON - Saturday, October 19, 2:00 PM - 199 Harvard St. Apt. 2, Cambridge - Contact https://www.facebook.com/events/1187700865627496/
Human Aligned AI Summer School

Human Aligned AI Summer School is a recurring event in the Astral Codex Ten archive, appearing 1 times across 1 issues between May 30, 2022 and May 30, 2022. The archive places it in contexts such as "There will be a three-day Human Aligned AI Summer School program in Prague in August". It most often appears alongside 80,000 Hours newsletter, ACX, Oxford.

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1
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May 30, 2022
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May 30, 2022
May 30, 2022 · Original source
1: There will be a three-day Human Aligned AI Summer School program in Prague in August. It’s a aimed at “researchers interested in learning more about AI alignment topics, PhD students, researchers working in ML/AI outside academia, talented students, [and] inter-disciplinary researchers”. Apply here before June 19.
Human Genome Project

Human Genome Project is a recurring event in the Astral Codex Ten archive, appearing 1 times across 1 issues between August 06, 2024 and August 06, 2024. The archive places it in contexts such as "and produced... the Human Genome Project". It most often appears alongside AI, altruism, America.

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Human Genome Project
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1
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1
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August 06, 2024
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August 06, 2024
August 06, 2024 · Original source
I’m skeptical of this argument. America’s been at peace since World War II (foreign adventures like Vietnam haven’t substantially changed our national experience) and produced the computing revolution, the Internet, AI, the moon landing, the Human Genome Project, antiretrovirals, the microwave, the laser, the smartphone, and the reusable rocket. During that time, Iraq has had approximately eight major wars and didn’t even get a cuckoo clock out of it.
Humans Vs. Bots tournament

Humans Vs. Bots tournament is a recurring event in the Astral Codex Ten archive, appearing 1 times across 1 issues between February 20, 2024 and February 20, 2024. The archive places it in contexts such as "there’s now a Humans Vs. Bots tournament on Manifold with an ℳ250,000 prize"; "Part of the motivation for the Humans vs. Bots tournament was to double our sample size". It most often appears alongside 2024 presidential election, Aella, AI.

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1
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1
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February 20, 2024
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February 20, 2024
  • 24 February 20, 2024
February 20, 2024 · Original source
Most of these bots are boring. They’re bots programmed to automatically buy some market once the price gets low enough, or to arbitrage basically-identical markets, or do some other technical finance maneuver. But you could imagine more interesting bots. Ones that forecasts the same way humans forecast. You could imagine a bot based on ChatGPT that asks “What is the probability of a cease-fire in Ukraine this year?” and bets on ChatGPT’s answer. And by “you could imagine” I mean “there’s now a Humans Vs. Bots tournament on Manifold with an ℳ250,000 prize” Let’s see how they’re doing: All of these bots seem to be making small profits, with GPT in the lead. But what’s this? The Nermit bot is based on FutureSearch.ai, a new company trying to build an AI-based forecaster. Based on their own internal calculations, they claim success: But see foonote 1 How is this1 possible? Some studies of superforecasters converge on the same technique: figure out a base rate for some event, then alter it based on the current situation. For example, if you wanted to know the chance of a cease-fire in Ukraine over the next year, you might start by plotting the distribution of war lengths over the past century, then check how many wars that had lasted at least two years had a cease-fire in the third. Then you might adjust a little bit down for factors like “there haven’t been any promising peace talks yet” and “the two sides seem equally balanced”. FutureSearch’s AI tries to do something similar. It prompts itself with questions like “What would be a good reference class for this question?”
Across Metaculus, Manifold, Good Judgment, Infer, Kalshi, and Polymarket, we only found 55 questions with large crowds on good geopolitics questions about 2024. Also, this eval only scores binary questions for the same reason - we didn’t find enough continuous questions to get statistical power. (Part of the motivation for the Humans vs. Bots tournament was to double our sample size on binary questions, but we haven’t run new evals on them yet.)
Hundred Years' War

Hundred Years' War is a recurring event 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 "during the pause in the Hundred Years' War"; ""if the Hundred Years' War goes differently.""; "it looked remarkably similar to any of the battles of the Hundred Years' War". It most often appears alongside Africa, Agamemnon, Age of Empires II.

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Hundred Years' War
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1
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August 01, 2025
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August 01, 2025
August 01, 2025 · Original source
But all these accomplishments had been won by the power of the Kingdom of France, which during the pause in the Hundred Years' War had cheerfully spent men and treasure conquering and protecting these lands for the Burgundians, allowing them to spend their treasure on paintings and sculptures and dance manuals. The Kingdom of France had done this not by the will of the King of France (Charles VI, Philip the Fortunate's grandson), who at that time was seriously mentally ill21 and who the year before his regency started had murdered several people in a paranoid fit and afterwards took to believing that he was made of glass and would shatter if he fell, but through the decision of his regent, one Philip the Bold, Duke of Burgundy.
At that point the dominoes fell fast. The Armagnacs, under the (exceedingly poor) leadership of the Dauphin Charles and his (exceedingly inept) advisors, now the rump state of France, tried to fight multiple times; they called on Scotland for aid and got it and called on Castille and didn't.26 Every time they tried to fight they were beaten and Henry (now "The Conqueror") rolled down France, taking castles one by one and installing loyal members of the Burgundian party - now the collaborators' party - as governors. It looked as though the Hundred Years' War would soon be over.
Basilica: Look, leaving aside the age-old debate over free will and why God doesn't solve our problems for us - I realize "mysterious ways" is a cheap shot, but this is one of the hinge points of history. There's no reason to believe the English would stop rolling over France if they took Orleans, and no reason not to expect they'd hold on if they took it.93 If England rules France - or, more accurately, an Anglo-French King rules both - what does the Protestant Reformation look like? The colonization of the New World? The rise of democracy? If God wants to butterfly history into our path, there's a thousand different ways we could have missed the goal if the Hundred Years' War goes differently.
Hunting Of The Snark

Hunting Of The Snark is a recurring event in the Astral Codex Ten archive, appearing 1 times across 1 issues between April 22, 2025 and April 22, 2025. The archive places it in contexts such as "Did you know there’s a Hunting Of The Snark musical ?". It most often appears alongside 80,000 Hours, @msamalam, A Ketamine Addict’s Perspective On Musk.

Reference entry
Hunting Of The Snark
Mention count
1
Issue count
1
First seen
April 22, 2025
Last seen
April 22, 2025
April 22, 2025 · Original source
4: Did you know there’s a Hunting Of The Snark musical?
Hurricane Mitch

Hurricane Mitch is a recurring event in the Astral Codex Ten archive, appearing 1 times across 1 issues between April 14, 2021 and April 14, 2021. The archive places it in contexts such as "Hurricane Mitch hit Honduras in 1998, killing 7,000 people". It most often appears alongside Alaska, America, Amisulpride.

Reference entry
Hurricane Mitch
Mention count
1
Issue count
1
First seen
April 14, 2021
Last seen
April 14, 2021
April 14, 2021 · Original source
“Nightmare libertarian project turns Honduras into the murder capital of the world!” says Salon (Honduras’ murder rate has been consistently terrible, started its most recent increase in 2006, started going down in 2011, and is now around the same as it was in 1990; the libertarians control an area of land smaller than a golf course in a country of ten million people). New Republic quoting a Honduran journalist: “I’ve seen all sorts of horrific things in my time, but none as detrimental to the country as this.” (Hurricane Mitch hit Honduras in 1998, killing 7,000 people and leaving 1.5 million homeless; Próspera plans to build a nice city on unoccupied land and let people live in it if they want).
Hyde Park

Hyde Park is a recurring event in the Astral Codex Ten archive, appearing 1 times across 1 issues between August 04, 2023 and August 04, 2023. The archive places it in contexts such as "activists set up “Hyde Park”, named for the famous London location - an event where people would speak freely in public". It most often appears alongside Alexander Alexandrov, Berlin, City of Leningrad.

Reference entry
Hyde Park
Mention count
1
Issue count
1
First seen
August 04, 2023
Last seen
August 04, 2023
August 04, 2023 · Original source
During the glastnost days near the fall of the Soviet Union, activists set up “Hyde Park”, named for the famous London location - an event where people would speak freely in public about their opinions. The authorities disbanded them, but they came back, and:
Rather than chase them away again, city authorities apparently decided to drown them out with sound. One Saturday, “Hyde Park” participants showed up [at their usual spot] in front of the cathedral only to find a brass band playing in front of it. The band came complete with its own audience, whose members shouted at the debators: “Look, the band is here so the people can relax, this is no time for your speeches”. During a break in the music, [activist] Ivan Soshnikov tried to chat up the conductor, who immediately volunteered that the band had been stationed in front of the cathedral by some kind of authority.
Ekaterina Podoltseva, a brilliant forty-year old mathematician who had become one of the city’s most visible - and most eccentric - pro-democracy activists, produced a recipe for fighting the brass band. She asked all the regular “Hyde Park” participants to bring lemons with them the following Saturday. As soon as the band began playing, all the activists were to start eating their lemons, or to imitate the process of eating if they found the reality of it too bitter. Podoltseva had read or heard somewhere that when people see someone eating a lemon, they begin, empathetically, producing copious amounts of saliva - which happens to be incompatible with playing a wind instrument. It worked: the music stopped, and the speeches continued.