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The Philosopher Redefining Equality | The New Yorker
Images of free market society that made sense prior to the Industrial Revolution continue to circulate today as ideals, blind to the gross mismatch between the background social assumptions reigning in the seventeenth and eighteenth centuries, and today’s institutional realities. We are told that our choice is between free markets and state control, when most adults live their working lives under a third thing entirely: private government.
capitalism  philosophy  equality  pluralism  egalitarianism 
3 days ago by rbhlms
YouTube -- Freedomain Radio: Male/Female Differences Science Cover-Up Controversy!
'Unsurprisingly the discussion of biological differences between the genders and races is fiercely opposed by the leftist academia, but the ‘Greater Male Variability Hypothesis’ (GMVH) recently triggered a very illuminating look at the state of science. Georgia Tech Professor Emeritus of Mathematics Theodore P. Hill recently wrote about his experience attempting to get a paper published in an article titled "Academic Activists Send a Published Paper Down the Memory Hole."' -- "To help you understand where they're coming from: They believe that all differences in outcomes are the result of prejudice. Now, if that's the case, anyone who tries to ascribe any other causes to differences of outcome is excusing and downplaying and therefore supporting bigotry, sexism, racism and so on...and therefore because what they are doing is so immoral you have this temptation of by-any-means-necessary, by any means necessary you must prevent alternative explanations to the bigotry, sexism and racism explanations of all group differences. This is why they're called Social Justice Warriors. It is a battle." -- [They] suffered from the most terrible of all delusions: they believed themselves to be virtuous. ~ Kenneth Clark, Civilisation (1969) Part 12: Fallacies of Hope
egalitarianism  bellyfeel  threatnarrative  delusion  StefanMolyneux 
september 2018 by adamcrowe
Quillette -- The Dangers of Ignoring Cognitive Inequality by Wael Taji
'...areas of success—such as friendship groups, romantic relationships, and professional employment—are so fundamental to the individual pursuit of happiness that to be unable to progress in them is profoundly damaging to one’s sense of well-being and intrinsic self-worth. -- This means that having a low IQ doesn’t only make you more likely to get killed or fall victim to an accident. It also means you’re more likely to undergo difficulties in progressing up every ladder in life. You’ll often feel permanently ‘stuck at zero’—unable to improve or change your position. Most of us will experience this feeling at least a few times in our lives, whether encountered in school (being unable to break the ‘A-grade’), in our social lives (being unable to establish or maintain a successful romantic relationship), or in comparatively trivial areas. Yet most of the time, it is transient—passing when we switch our efforts to a new endeavor, or after devising a way to solve the problem. Very few of us know what it is like to have that feeling almost all of the time—to have a large proportion of one’s attempts at self-betterment or advancement frustrated by forces that seem to be beyond our control. Being trapped in such a dismal psychological state for only a brief interval can lead to anxiety, depression, or dependence. In some, this feeling of ‘being stuck at zero’ (that the world is manifestly unfair and against them) will lead to resentment—and resentment can turn into murderousness. -- Martin Bryant’s life, characterized by loneliness, depression, and numerous frustrated attempts at making friends, is replete with examples that follow this pattern. Clearly, his actions mark him as an extreme outlier among those with low IQ—but his troubled life experiences are distressingly representative. Four in 30 children in classrooms across America are made to compete with their peers for grades and university places in spite of low IQ and with little success. And, like them, Bryant found society’s ‘normal’ to be simply unobtainable. Because the role of cognitive ability is de-emphasized in childhood success, and often treated as a function of effort, children in these circumstances can find themselves trying harder than every other child in the classroom, while still being admonished to ‘try harder.’ While wise caregivers abstain from blaming these children outright for their failures, a taboo on acknowledging the importance of intelligence means that low IQ individuals themselves may be unaware of their condition or its full ramifications, making them likely to engage in repeated self-blaming injurious to self-esteem and mental stability. -- None of this is to suggest that those with low IQ, or those who experience a duration of being ‘stuck’ due to their cognitive limitations, should be viewed as likely to break the law or engage in violent crime. But it’s one possible explanation for the fact that those with a low IQ are more likely to do so than those with an average or high IQ. And the uncomfortable reality is that the resentful, in this case, are somewhat correct in their analysis—they have been set up in a game rigged against them from the very start.'
intelligence  denial  politicalcorrectness  egalitarianism  delusion 
august 2018 by adamcrowe
Camilla Power: Did Gender Egalitarianism Make us Human? or, if Graeber and Wengrow won’t talk about sex … 15 March 2018 on Vimeo
"Camilla Power: Did gender egalitarianism make us human? or, if David Graeber and David Wengrow won't talk about sex and gender, it's not surprising they have almost nothing to say about equality or what drives change. Talk given on the picket line in the lobby of the Anthropology Building, 14 Taviton Street, London WC1H 0BW on 13 March 2018, organised by Anthrostrike: students supporting UCU lecturers' dispute.

Responding to Graeber and Wengrow's recent article 'How to change the course of human history (at least, the part that's already happened)' (Eurozine, 2018) and their earlier piece in JRAI 'Farewell to the "childhood of man": ritual, seasonality, and the origins of inequality' (2015), Camilla Power assesses their confusing claims about human 'origins' (or is that rather: some examples of upper palaeolithic archaeology in Europe and some old suppositions about where we come from), and highlights the question of equality as the crucial preliminary for a serious examination of the spread of social inequality. Power shows how, for evolutionary anthropology in this century, the recognition of female strategies and perspectives has become central to the understanding of how humans became what they are. A balance of power between the sexes was critical to the origin of symbolic culture and gender as our species emerged in Africa.

Camilla recommends for further reading:

'Introduction' to Human Origins: Contributions from Social Anthropology, edited by Camilla Power, Morna Finnegan and Hilary Callan, Berghahn, New York/Oxford, 2016

'Egalitarianism and Machiavellian Intelligence in Human Evolution' by David Erdal and Andrew Whiten, in Modelling the Early Human Mind, edited by Paul Mellars and Kathleen Gibson, McDonald Institute, Cambridge, 1996, 139–150

'Egalitarianism, Evolution of' by Cathryn Townsend in The International Encyclopaedia of Anthropology, edited by Hilary Callan Wiley Blackwell, Oxford, 2018 "
camillapower  egalitarianism  davidgraeber  davidwengrow  inequality  hunter-gatherers  equality  gender  humans  sex  archaeology  power  anthropology  mornafinnegan  hilarycallan  paulmellars  communism  mutualaid  evolution  kathleengibson  cathryntownsend  autonomy  independence  women  feminism  hierarchy  horizontality 
june 2018 by robertogreco
Aeon Essays -- Envy’s hidden hand by James Suzman
'...research conducted among the Ju/’hoansi in the 1950s and ’60s when they could still hunt and gather freely turned established views of social evolution on their head. Up until then, it was widely believed that hunter-gatherers endured a near-constant battle against starvation, and that it was only with the advent of agriculture that we began to free ourselves from the capricious tyranny of nature. When in 1964 a young Canadian anthropologist, Richard Borshay Lee, conducted a series of simple economic input/output analyses of the Ju/’hoansi as they went about their daily lives, he revealed that not only did they make a good living from hunting and gathering, but that they were also well-nourished and content. Most remarkably, his research revealed that the Ju/’hoansi managed this on the basis of little more than 15 hours’ work per week. On the strength of this finding, the anthropologist Marshall Sahlins in Stone Age Economics (1972) renamed hunter-gatherers ‘the original affluent society’. -- ... ...understanding envy’s cohesive role in band societies is analytically useful. It offers some insights into why this apparently corrosive vice has survived the mill of natural selection, and it reminds us that our sense of fairness almost certainly has a strong genetic component. Perhaps most importantly, it helps us to understand why inequality has proved time and time again to be a far more potent spur for political action than absolute poverty; why gaudy displays of wealth are capable of persuading nominally content middle classes to froth with rage, and why demagogues do so well when they position themselves as the enemies of ‘elites’ – both real and imagined. -- A recurring theme in the ever-proliferating analyses of the febrile mood that has recently consumed established democracies in Europe and the United States is inequality. The trend towards increasing inequality – despite incrementally improving baseline living standards... -- But even if the gap between rich and poor (and more importantly, the super-rich and everyone else) had not expanded to the extent it has since the 1980s, inequality is now very much more in our faces than it used to be. We are confronted by a near-neverending stream of gold-plated ostentation in both broadcast and social media. And while this provides inspiration to some and cheerful gossip for others, it also generates the kind of resentments that, historically, inspired revolutions. And while the large-scale ‘communist’ experiment in egalitarianism was a failure, it is possible that technology might well provide an organic spur to creating the kind of envy-attuned self-awareness that sustained the fierce egalitarianism typical of hunter-gatherer societies, and that in turn ensured that they thrived for such an extraordinarily long period of time.'
rkselectiontheory  economics  egalitarianism  envy  faggotry 
may 2018 by adamcrowe
YouTube -- Big Think: Jordan Peterson: The fatal flaw in leftist American politics
'What is political extremism? Professor of psychology Jordan Peterson points out that America knows what right-wing radicalism looks like: The doctrine of racial superiority is where conservatives have drawn the line. "What’s interesting is that on the conservative side of the spectrum we’ve figured out how to box-in the radicals and say, 'No, you’re outside the domain of acceptable opinion,'" says Peterson. But where's that line for the Left? There is no universal marker of what extreme liberalism looks like, which is devastating to the ideology itself but also to political discourse as a whole. Fortunately, Peterson is happy to suggest such a marker: "The doctrine of equality of outcome. It seems to me that that’s where people who are thoughtful on the Left should draw the line, and say no. Equality of opportunity? [That's] not only fair enough, but laudable. But equality of outcome…? It’s like: 'No, you’ve crossed the line. We’re not going there with you.'" Peterson argues that it's the ethical responsibility of left-leaning people to identify liberal extremism and distinguish themselves from it the same way conservatives distance themselves from the doctrine of racial superiority. Failing to recognize such extremism may be liberalism's fatal flaw.'
rkselectiontheory  ideology  egalitarianism  JordanPeterson 
april 2018 by adamcrowe
Rebecca Solnit on a Childhood of Reading and Wandering | Literary Hub
"In the most egalitarian of European—and New Mexican—traditions, forests were public commons in which common people could roam, graze flocks, hunt and gather, and this is another way that forests when they are public land and public libraries are alike: as spaces in which everyone is welcome, as places in which we can wander and collect, get lost and find what we’re looking for.

The United States’s public libraries sometimes seem to me the last refuges of a democratic vision of equality, places in which everyone is welcome, which serve the goal of an informed public, offering services far beyond the already heady gift of free books you can take home, everything from voter registration to computer access. I’ve joked for a long time that if you walked up to people in the street and asked them whether we could own our greatest treasures collectively and trust people to walk away with them and bring them back, a lot of people would say that’s impossibly idealistic and some would say it’s socialist, but libraries have been making books free for all for a very long time. They are temples of books, fountains of narrative pleasure, and toolboxes of crucial information. My own writing has depended on public libraries and then university libraries and archives and does to this day. I last used a public library the day before yesterday."

"So let’s begin by recognizing that all this was—and in many moral ways still is—Coast Miwok land, before the Spanish came, before Spanish claims became Mexican claims, before this was considered to be part of Mexico, before it was part of the United States."

"Browsing, woolgathering, meandering, wandering, drifting, that state when exploring, when looking to find what it might be possible to find rather than seeking one particular goal, is the means of locomotion. I often think that hunter-gatherers must move a lot like this, seeking game or plant foods, flexible about what might show up on any given day. I was lucky that children were weeds, not hothouse flowers, in those days, left to our own devices, and my own devices led in two directions: north to the hills and the horses, south to the library."

"These linked paths and roads form a circuit of about six miles that I began hiking ten years ago to walk off my angst during a difficult year. I kept coming back to this route for respite from my work and for my work too, because thinking is generally thought of as doing nothing in a production-oriented culture, and doing nothing is hard to do. It’s best done by disguising it as doing something, and the something closest to doing nothing is walking. Walking itself is the intentional act closest to the unwilled rhythms of the body, to breathing and the beating of the heart. It strikes a delicate balance between working and idling, being and doing. It is a bodily labor that produces nothing but thoughts, experiences, arrivals. After all those years of walking to work out other things, it made sense to come back to work close to home, in Thoreau’s sense, and to think about walking.

Walking, ideally, is a state in which the mind, the body, and the world are aligned, as though they were three characters finally in conversation together, three notes suddenly making a chord. Walking allows us to be in our bodies and in the world without being made busy by them. It leaves us free to think without being wholly lost in our thoughts."

"Moving on foot seems to make it easier to move in time; the mind wanders from plans to recollections to observations."

"Leave the door open for the unknown, the door into the dark. That’s where the most important things come from, where you yourself came from, and where you will go…"

"Like many others who turned into writers, I disappeared into books when I was very young, disappeared into them like someone running into the woods. What surprised and still surprises me is that there was another side to the forest of stories and the solitude, that I came out that other side and met people there. Writers are solitaries by vocation and necessity. I sometimes think the test is not so much talent, which is not as rare as people think, but purpose or vocation, which manifests in part as the ability to endure a lot of solitude and keep working. Before writers are writers they are readers, living in books, through books, in the lives of others that are also the heads of others, in that act that is so intimate and yet so alone."

"Libraries are sanctuaries from the world and command centers onto it: here in quiet rooms are the lives of Crazy Horse and Aung San Suu Kyi, the Hundred Years War and the Opium Wars and the Dirty War, the ideas of Simone Weil and Lao Tsu, information on building your sailboat or dissolving your marriage, fictional worlds and books to equip the reader to reenter the real world. They are, ideally, places where nothing happens and where everything that has happened is stored up to be remembered and relived, the place where the world is folded up into boxes of paper. Every book is a door that opens into another world, which might be the magic that all those children’s books were alluding to, and a library is a Milky Way of worlds. All readers are Wu Daozi; all imaginative, engrossing books are landscapes into which readers vanish."
rebeccasolnit  2017  children  unschooling  deschooling  parenting  education  libraries  wandering  howwelearn  freedom  autonomy  forests  childhood  novato  california  learning  canon  publicgood  us  egalitarianism  democracy  socialism  thoreau  walking  cv  unknowing  uncertainty  woods  writing  howwewrite  books  literature  stories  storytelling  listening  reading  sanctuary  vanishing  nature  plants  wildlife  multispecies  morethanhuman  society 
april 2018 by robertogreco
Admit Everybody | Current Affairs
"There are two conclusions here, one of which I agree with and one of which I find objectionable. The conclusion I agree with is that the SAT may be the “least bad” of three options for competitive admissions, when compared with using grades or Mushy Holistic Factors, and that therefore eliminating the SAT alone won’t in and of itself produce greater equality and could backfire. (I even have a certain soft spot for the SAT because it enabled me, a person who didn’t know any of the weird upper-class “holistic” signals that impress colleges, to go to a good college.) But the conclusion I disagree with is that this somehow makes a “progressive case for the SAT,” or that we should “defend the SAT.” This is the same logic that causes people like Nicholas Kristof to argue that because sweatshops are supposedly better than farm labor, there is a progressive case for sweatshops and we should defend them. This is one of the differences between liberalism and leftism: liberalism argues for the least bad of several bad options, while leftism insists on having a better set of options.

It’s the talk about “powerful ways” to “distinguish themselves from the rest of the pack” that troubles me. My concern is about what happens to the rest of the pack! As my acquaintance Patrick Conner put it, the difference between meritocracy and socialism is “I don’t want everyone to have a fair shot at the 15% of non-shitty lives, I want everyone to have a decent life.” Instead of arguing for the least-unfair version of the brutally competitive war of all-against-all that is the contemporary college admissions system, the progressive case should be that we ought to have an actual fair admissions system.

In other words: just admit everybody. The whole “competitive” nature of undergraduate admissions is absurd to begin with, and the very fact that students are sorted according to “merit” is socially corrosive. Let’s face it: college isn’t like brain surgery or social work. People’s lives aren’t in your hands. Instead of finding the “top ten best people” we should be selecting “anyone who has proved they are capable of doing the expected work.” Competitive admissions are as irrational as grading curves. With a grading curve, only X percent of the class will get As on their papers, even if every single person in the class wrote an excellent paper, which forces you to start making silly and arbitrary distinctions in a contrived effort to pit the students against each other. The better way to grade is by developing a standard independently and giving students a qualification if they meet the standard. Here’s the admissions parallel: everyone who shows themselves capable of doing the work required of a Harvard undergrad is marked “qualified” for Harvard and allowed to apply. There are a limited number of places, of course, but those places will be filled by selecting a random group of students from among all of those marked “qualified.” You might still get a very low percentage of applicants admitted because space is limited, but it won’t be because those applicants have been deemed worthier, it will be because the lottery happened to favor them.

My vision of universities is as a place where anybody can come and learn, so long as they can do the work. Now, you could argue that at elite schools, the work is so hard that only a few people would be qualified to do it. That’s false, though. I have been a TF at Harvard, so I am acquainted with the level of rigor in the undergraduate curriculum, and it’s obvious that vastly more students than the 4.8% they actually admit are capable of passing the courses. In fact, possibly the majority of the applicants could do fine. We know that college admissions are a crapshoot. But let’s just make them an actual crapshoot, so that nobody would be deluded into thinking that merit was involved, beyond the merit of basic literacy and numeracy.

We might have a different system at the graduate level, where higher levels of specialized skill are required. But I think the same principle should be followed: set a clear standard for the minimum a student needs to be able to do. Make that standard public, so that everybody knows that if they can do X they will have the same shot at being admitted to a program as anybody else. Then choose at random from among those who have met the basic standard.

Alright, so you can probably come up with half a dozen criticisms of this system, the way you can criticize the idea of a randomly-selected congress or a jury trial. Colleges will raise the “basic standard” to unrealistic levels and thus recreate a highly-competitive admissions system, and Harvard will start pretending that you need to be able to do calculus in order to muddle your way to a Bachelor of Arts there. (You don’t.) As long as you still have underlying social and economic inequalities, you can’t actually have an equal system, because everything will reflect those inequalities until we get rid of them. Rich parents will always find ways to make sure their children get more than other children. This is part of Freddie’s point, and he is right: instead of fixing the admissions system you have to fix the economic system, because you can’t isolate the one from the other. It’s an important point, but it doesn’t amount to a defense of the “meritocracy” illusion or the concept of “distinguishing from the rest of the pack.” And the left’s education experts should be devising practical alternatives to meritocracy rather than slightly-less-awful versions of it.

We should always be clear on what the goal is: a world in which we don’t all have to fight each other all the time, where we can work together in solidarity rather than having to wage war against our friends for the privilege of having a good job. There is no reason why everyone shouldn’t have equal access to the highest-quality education, and in a properly organized society it would be perfectly simple to provide it. We don’t need “best” and “worst” universities, ranked from top to bottom, we just need “universities,” places where people go to explore human knowledge and acquire the skills that enable them to do things that need doing. Progressive education means an end to the illusion of meritocratic competition, an end to the SAT, and the realization of a vision of equal education for all."
sat  standardizedtesting  testing  nathanrobinson  2018  freddiedeboer  bias  elitism  inequality  meritocracy  liberalism  leftism  progressive  patrickconner  socialism  competition  selectivity  colleges  universities  highered  highereducation  admissions  education  ranking  society  merit  fairness  egalitarianism 
april 2018 by robertogreco
YouTube -- Freedomain Radio: Why People Hate Donald Trump
"Gene Wars | r/K Selection Theory" Series 'Different reproduction strategies have emerged over time and this is explained through r/K Selection Theory. When you look at humanity through the lens of reproduction strategies – it's something you can never, and will never, be able to unsee!'
rkselectiontheory  ideology  envy  egalitarianism  marxism  socialism  welfare  debt  collapse  StefanMolyneux 
march 2018 by adamcrowe
The mystery of ‘populism’ finally unveiled | openDemocracy
Let’s call things by their rightful names. Giving in to racism and xenophobia instead of dealing with the seemingly intractable problem of millions becoming ‘superfluous populations’ because of technological development (digitalization, robotization, automation) and of financial crisis and of the retrenchment of global demand; putting up fences to stop these millions trying to escape starvation and war instead of spreading the benefits universally; making deals with tyrants such as Erdogan, Modi or al-Sisi; being silent about the predicament of groups like the Rohingya; becoming more and more similar to the enemy – this is what the official Left are doing, and the name for this is treason.

It isn’t true that there is no difference between Left and Right, but it is true that the Left is disappearing fast, like it did in 1914.
Hungary  politics  OrbanViktor  populism  protectionism  TrumpDonald  immigration  anti-elitism  egalitarianism  politicalCorrectness  racism  xenophobia  fascism  dctagged  dc:creator=TamasGM 
march 2018 by petej
Breitbart -- Official New Guidance Tells Judges That 'Real Equality' Means Favouring Minorities
'...Official new guidance on “equal treatment” instructs judges to favour non-white defendants in order to “redress inequality”, despite recent research having found young white men to be the most derided group in Britain. -- Produced by the Judicial College, the organisation responsible for training judges in Britain, the Equal Treatment Guide’s latest edition says: “True equal treatment may not … always mean treating everyone in the same way.”' -- All animals are equal, but some animals are more equal than other animals.
UK  illiberalism  racism  egalitarianism  pathologicalaltruism  politicalcorrectness  newspeak  GeorgeOrwell 
march 2018 by adamcrowe

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