Astral Codex Ten

Kamala

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Kamala

Article

Kamala is a recurring person in the Astral Codex Ten archive, appearing 4 times across 4 issues between November 05, 2024 and November 12, 2024. The archive places it in contexts such as “Polymarket-Kamala plus Smarkets/Kalshi-Trump”; “intelligent-sounding pro-Kamala arguments”; “Kamala better off than Trump”. It most often appears alongside Trump, Betfair, CFTC.

Metadata

  • Category: People
  • Mention count: 4
  • Issue count: 4
  • First seen: November 05, 2024
  • Last seen: November 12, 2024

Appears In

Source Context

Recovered passages from the original issue text. When the raw archive preserved outbound links inside the source passage, they are listed directly under the quote.

Mantic Monday: Judgment Day
November 05, 2024 · Original source
[EDIT, thanks to commenter Chastity for the explanation] There wasn’t enough liquidity to get Polymarket back down, but traders looking for free money arbitraged with Polymarket-Kamala plus Smarkets/Kalshi-Trump. Polymarket is so much bigger than the other two (and Theo kept driving it back up), so this just looked like Smarkets and Kalshi going all the way up to Polymarket levels.
Inline links: commenter Chastity
Congrats To Polymarket, But I Still Think They Were Mispriced
November 07, 2024 · Original source
As we speak, PredictIt says there’s a 7% chance that Kamala Harris will be the next President. Commenters are debating whether maybe Biden will resign in her favor so she can get to be “first woman president” for a few months. But long after Biden won the last election, PredictIt said there was a 9% chance Trump would be the next President; some commenters suggested that maybe he would #StopTheSteal and win a fair recount (aside from the inherent implausibility of this, some of the specific scenarios bettors placed money on required him to win California, where his campaign hadn’t even asked for a recount).
Yes, but there were dozens of people who could give equally-plausible arguments for their positions before the election. These were divided half-and-half into intelligent-sounding pro-Kamala arguments and intelligent-sounding pro-Trump arguments, and Theo was a completely replacement-level example of the intelligent-sounding pro-Trump arguments. We should think of him as an example of an intelligent person with a good argument who got lucky, unlike the many other intelligent people with good arguments who didn’t. I don’t find the private polls very interesting either - the existence of private pollsters implies this happens often, and we shouldn’t expect these private polls to be massively better than the public ones.
Game Theory Of Michigan Muslims
November 08, 2024 · Original source
In retrospect, maybe I’m erring by using intuitions I got from Eliezer Yudkowksy’s decision theory work, intended for bargaining with literally-galaxy-brained superintelligences who might respond with things like “Sorry, I’ve already pre-committed to rejecting all offers that would seem like extortion to omniscient entities negotiating from behind a veil of ignorance, and if you think about it carefully you’ll realize that this is fair enough that your own set of galaxy-brained logically-perfect pre-commitments don’t require you to retaliate against me for doing this”. This is a good strategy if you can pull it off, and it forces you to pay a two-thirds tax to place yourself in a bin of slightly-higher-cooperativeness. But Kamala Harris probably hasn’t done this, maybe hasn’t even done any instinctual thing which cashes out to the equivalence of this, and maybe doesn’t respond differently to the outright extortion of “do what I want or I’ll vote Trump” or the massaged-to-fit-a-series-of-fair-precommitments offer of “do what I want or I’ll vote Trump with 33% probability”. In fact, IIUC Kamala hasn’t shown any inkling that these people exist at all (which could itself be a powerful game theoretic strategy!)
My reasoning after thinking this over a bit: it seems wrong for the Muslims to vote Trump, because then Trump is left actively better off by his decision to be so hostile to the Muslims that they’re not even interested in convincing him (and so use him as a foil to affect the still-convince-able Kamala). It seems like the equilibrium there is for more candidates to become 100% hostile to Muslims, since this leaves them unextortable and liable to benefit from the Muslims’ attempt to extort their opponents. So whatever strategy the Muslims choose, it should end with Kamala better off than Trump.
How do you preserve ability to bargain with Kamala while continuing to treat her better? You could try to add a stochastic element to your vote. Maybe you roll a dice and vote Kamala for 1-4, and Trump for 5-6. Then you tell Kamala that you’ll vote for her with certainty (rather than only 66% chance) if she does what you want in Palestine. Maybe you could generalize this: figure out what percent of your ideal policy platform Trump gives you, what percent Kamala gives you, and vote with a frequency equal to the ratio of those percentages (eg if Kamala gives you twice as much as Trump, then you vote for Kamala with 66% probability). Then you adjust your frequency up or down as candidates grant your demands.
Book Review: The Rise Of Christianity
November 12, 2024 · Original source
Aside from all of this, the Romans were practicing sex-selective infanticide, reducing their female numbers still further, and making the Christians even more proportionally female-heavy. If the Christians, like many modern cults, were 65% female, and the Romans (as some sources attest) were about 40 - 45% female, this is a pretty profound difference. The Romans grumbled about marriage, but in the end most Roman men did want wives (if only to avoid government penalties). But 1.4 men per women - maybe even less among the upper classes - puts young men seeking wives in a difficult situation (for comparison, modern San Francisco is only 1.05 men per women, and dating is already hell). To any remotely heterosexual Roman men, the 65% female Christian community must have started looking pretty good. Meanwhile, the Christians had the opposite problem: too many women, not enough men. There’s an obvious solution, and it sounds like the pagans and Christians had also figured it out: From 1 Peter 3: Wives ... submit yourselves to your own husbands so that, if any of them do not believe the Word, they may be won over without words by the behavior of their wives, when they see the purity and reverence of your lives. History records many such intermarriages, almost always ending with the conversion of the pagan husband. If you are a Christian of English descent, you may owe your religion to Queen Bertha of Kent, who convinced her husband, one of the early Anglo-Saxon kings, to take her faith. But Ruxandro Teslo has a great post reviewing the work of historian Michele Salzman, who disagrees with all of this. Salzman has a database of 400 aristocratic Romans during the 4th century period of Christianity’s fastest growth. She finds few intermarriages, few examples of women converting their husbands, and equal (or slightly male-biased) conversion ratios. Granted, this is only a small sample from one period. But it makes us question how good our evidence really is. Doesn’t all this hinge on one passage from Paul which, technically, named more men than women, plus one inventory of tunics which was so female-biased that it couldn’t possibly have been representative of even a very woman-heavy church? Are we sure that we can make the leap from “Christianity promised women more rights” to “Therefore, women flocked to Christianity?” Wasn’t that the same argument that pundits used last week to predict a blue wave for Kamala? Didn’t white women actually go for Trump, 53-46? Salzman has one more concern, which is that women had so few rights in ancient Roman society that it’s hard to see how they could have converted at all. When unmarried, they were under the care of their father, who would hardly have let them go out visiting churches full of strange men. When married, they were under the care of their husband, who likewise. A typical Roman man wouldn’t have cared about his wife’s religious opinions, which is maybe why so many of our stories about intermarriages and conversions come from later periods like the Anglo-Saxons. I don’t know enough about history to referee this dispute, except that say that I think the answer could easily have been different for each of early Romans, late Romans, Hellenized-Jewish-Romans, pagan Romans, upper-class Romans, and lower-class Romans, plus all combinations thereof. Because Of The Testimony Of The Martyrs The martyrs are one of the most dramatic parts of the early Christian story. Men and women would endure seemingly-unbearable tortures, continuing to praise God the whole time, sometimes in spite of Roman officials who promised to let them go free if they would just make the tiniest concession to praising Jupiter. These martyrdoms impressed their contemporaries as much as they impress us, and were a major factor driving pagans to Christianity. The Christian Martyrs’ Last Prayer, by Jean-Leon Gerome (maybe slight nominative determinism?) Stark is writing in the 1990s, and martyrology c. 1995 does not exactly cover itself in glory. At the time of writing, the most popular theory among scholars (claims Stark) was that the martyrs were masochists. He considers this dumb and offensive theory a natural consequence of historians being reluctant to accept anything that sounds too miraculous or amazing, and there being few other hard-headed rational explanations of the martyrs’ behavior (for some reason, the obvious one - that they believed in God and Heaven - impresses neither Stark’s foils nor himself). He sets out to build an alternative theory: the martyrs were rationally seeking the approval of their community. Martyrdom not only occurred in public, often before a large audience, but it was often the culmination of a long period of preparation during which those faced with martyrdom were the object of intense, face-to-face adulation. Consider the case of Ignatius of Antioch … Ignatius was condemned to death as a Christian. But instead of being executed in Antioch, he was sent off to Rome in the custody of ten Roman soldiers. Thus began a long, leisurely journey during which local Christians came out to meet him all along the route, which passed through many of the more important sites of early Christianity in Asia Minor on its way to the West. At each stop Ignatius was allowed to preach to and meet with those who gathered, none of whom was in any apparent danger although their Christian identity was obvious. Moreover, his guards allowed Ignatius to write letters to many Christian congregations in cities bypassed along the way, such as Ephesus and Philadelphia … As William Schoedel remarked, “It is no doubt as a conquering hero that Ignatius thinks of himself as he looks back on part of his journey and says that the churches who received him dealt with him not as a ‘transient traveller,’ noting that ‘even churches that do not lie on my way according to the flesh went before me city by city.’” What Ignatius feared was not death in the arena, but that well-meaning Christians might gain him a pardon…He expected to be remembered through the ages, and compares himself to martyrs gone before him, including Paul, “in whose footsteps I wish to be found when I come to meet God.” It soon was clear to all Christians that extraordinary fame and honor attached to martyrdom. Nothing illustrates this better than the description of the martyrdom of Polycarp, contained in a letter sent by the church in Smyrna to the church in Philomelium. Polycarp was the bishop of Smyrna who was burned alive in about 156. After the execution his bones were retrieved by some of his followers - an act witnessed by Roman officials, who took no action against them. The letter spoke of “his sacred flesh” and described his bones as “being of more value than precious stones and more esteemed than gold.” The letter-writer reported that the Christians in Smyrna would gather at the burial place of Polycarp’s bones every year “to celebrate with great gladness and joy the birthday of his martyrdom.” The letter concluded, “The blessed Polycarp ... to whom be glory, honour, majesty, and a throne eternal, from generation to generation. Amen.” It also included the instruction: “On receiving this, send on the letter to the more distant brethren that they may glorify the Lord who makes choice of his own servants.” In fact, today we actually know the names of nearly all of the Christian martyrs because their contemporaries took pains that they should be remembered for their very great holiness. I don’t know, I’m not putting too much effort into writing up this section, because it doesn’t feel like as much of a mystery as some of the others. Maybe all of this was weird in 1996. But since then, we’ve seen plenty of suicide bombers willing to die for their faith. I accept that the Christian martyrs were more impressive - a slow death in the Colosseum takes more grit than the quick detonation of an explosive vest, and dying for peace is more impressive than dying in war - but it hardly seems like as much of a leap. Honestly, Stark’s “social approval” theory seems only slightly less objectifying than the masochism theory. Some people just have a tendency towards self-sacrifice. I know many effective altruists who, for example, deliberately let themselves be infected with malaria to help speed vaccine research. If someone told them a way that they could help the neediest people in the world by feeding themselves to lions, the lions would no doubt eat well. Because They Survived The Plagues However bad you imagine daily life in ancient Rome, it was worse. Historians estimate that ancient Rome had a population density of 300 people per acre. That’s almost ten times denser than modern New York City, two thousand years before anyone invented the skyscraper3. How did they do it? By cramming people together in unbearable filth and misery: Most people lived in tiny cubicles in multistoried tenements…”there was only one private house for every 26 blocks of apartments”. Within these tenements, the crowding was extreme - the tenants rarely had more than one room in which “entire families were herded together”. Thus, as Stambaugh tells us, privacy was “a hard thing to find”. Not only were people terribly crowded within these buildings, the streets were so narrow that if people leaned out their window they could chat with someone living across the street without having to raise their voices… To make matters worse, Greco-Roman tenements lacked both furnaces and fireplaces. Cooking was done over wood or charcoal braziers, which were also the only source of heat; since tenements lacked chimneys, the rooms were always smoky in winter. Because windows could be “closed” only by “hanging cloths or skins blown by rain”, the tenements were sufficiently drafty to prevent frequent asphyxiation. But the drafts increased the danger of rapidly spreading fires, and “dread of fire was an obsession among rich and poor alike.” Packer4 (1967) doubted that people could actually spend much time in quarters so cramped and squalid. Thus he concluded that the typical residents of Greco-Roman cities spent their lives mainly in public places and that the average “domicile must have served only as a place to sleep and store possessions.” These tenements had no plumbing. Waste was eliminated by pouring it onto the street, often to the detriment of people walking underneath. Water was brought home from public wells; if you were out, you either walked back to the well or made do. The total public baths capacity of Rome was about 30,000; the total population of Rome was about a million; in practice, the upper classes used the “public” baths and the average citizen had never bathed in their life. Soap had been invented a century or two earlier but was limited to a small pool of early adopters. The cities buzzed with flies, mosquitos, and other insects. It would be eighteen hundred years before anyone invented germ theory. Tenements were six stories high and frequently collapsed, killing everyone inside. Fires consumed the city on a regular basis, giving rise to colorful legends like Nero fiddling while Rome burnt. Police were limited, and it was understood that you would be robbed immediately if you set foot outside at nighttime. This kind of smart, walkable, mixed-use urbanism is illegal to build in most American cities. How did people survive? Mostly they didn’t. Cities were destroyed regularly - multiple times within a single human lifetime! - then rebuilt and replenished with rural population. Stark focuses on Antioch, a Syrian city which was a center of early Christianity. During “six hundred years of intermittent Roman rule”, he finds: It was conquered 11 times
Inline links: has a great post reviewing the work of historian Michele Salzman, https://substackcdn.com/image/fetch/$s_!EGFm!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F81ea23c2-1c9b-4d43-8d31-2c4b74990be5_1024x597.jpeg, The Christian Martyrs’ Last Prayer, deliberately let themselves be infected with malaria to help speed vaccine research, 3, 4, https://substackcdn.com/image/fetch/$s_!WKib!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F398aa36d-4d66-44e5-b035-fa3a20e457da_1858x1696.png