Month: <span>November 2017</span>

Review of “Rationality: AI to Zombies”: Rationality vs. Antifragility

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I’ve mentioned here and there over the past few months that I’ve been working my way through Rationality: AI to Zombies by Eliezer Yudkowsky, and last week I finally finished that mammoth tome. Okay it wasn’t an actual tome, it was a kindle ebook, but using the page estimate on Amazon, had it been a book, it would have been 2393 pages. Which may make it the longest book I’ve ever read, surpassing stuff like Les Miserables and War and Peace. (In case you’re wondering, both of those were more enjoyable.) And, given that length, there’s a lot that could be said about it. Consequently, it may take more than one post for me to cover everything I want to. We’ll have to see, but to start off with I’d like to focus on the difference between Talebian Antifragility, my preferred framework, and Bayesian Rationality, the framework espoused by Yudkowsky in this book. And why one is better than the other.

As anyone who’s followed me for any length of time could guess, I think antifragility is better than rationality. (See this post, if you need to brush up on what antifragility is.) This is not a conclusion I came to just recently, and in fact I think I covered it pretty well in my prediction post from the beginning of the year. But back then I was reluctant to paint with too broad a brush, particularly since, at the time, I didn’t feel that I had read enough to be confident of accurately representing the rationalists. Over 2000 pages later I no longer have that concern.

To be fair, I don’t think they’re unaware the ideas of Taleb and antifragility, I’ve seen both mentioned here and there, and late in the book Yudkowsky says:

Truly it is said that “how not to lose” is more broadly applicable information than “how to win.”

This is not a bad summation of the principle of antifragility, but unfortunately insights like these are few and far between, and rather than focusing on how not to lose, or more accurately on how to survive, his focus is on winning, to the point where that is how he defines rationality.

Instrumental rationality, on the other hand, is about steering reality–sending the future where you want it to go. It’s the art of choosing actions that lead to outcomes ranked higher in your preferences. I sometimes call this “winning.”

So rationality is about forming true beliefs and making winning decisions.

There are a couple of big things wrong with this definition, to start with, his focus on winning. And before I do anything else, I should clarify why I have such a problem with it. I mean isn’t winning good? Doesn’t winning encompass not losing? Yes and yes. But not all “wins” are equal, at a minimum there’s not just the how of winning, but when you win. It’s pretty easy to win right this second. If you’re a government, you give the masses exactly what they’re clamoring for. For example in Zimbabwe, when Mugabe took most of the land from the white farmers, and gave it to his supporters. If you’re a bank, you can win by giving everyone a mortgage, regardless of their credit, just like the now bankrupt Washington Mutual did. And if you’re a heroin addict you “win” by injecting more heroin. Importantly, all of these decisions fit Yudkowsky’s description of choosing actions “that lead to outcomes ranked higher in [their] preferences.” All of them were winning. And one of the easiest things about winning right this second is that the path is clear. You don’t have to predict the future at all. (This will be important later).

To be clear, the examples above are not meant to be representative of what I think Yudkowsky means when he says that rationality equals winning, but I fear it’s pretty close to the mark of what most people mean by it, and because of this the subtleties that Yudkowsky brings to the debate are lost. Meaning to the extent that people in a position of power listen to him at all, it’s just one more thing that gets interpreted into “Do whatever it was you were going to do already.”

Given that he contributed a couple of chapters to Global Catastrophic Risks, I don’t think Yudkowsky is unaware of the time frame over which winning has to happen, but I also don’t think he pays nearly enough attention to the trade offs which may be required. One thing that Taleb points out is that often, to win at the end, we have to do a lot of losing at the beginning. The point of antifragility is to accept small, manageable losses in order to realize large, dramatic wins. And that conversely taking easy wins in the short term can lead to large, dramatic losses. Meaning that however well intentioned and careful Yudkowsky himself is, that rationality, as he lays it out, could end up generating lots of meaningless short term victories which farther down the road lead to long term catastrophe.

To be clear, I am fine with conceding that rationalists are not so fixated on short term wins, that they are likely to emulate Mugabe, or Washington Mutual, or to shoot up heroin. But in just the last post I covered other, far more subtle ways, in which “winning” turned out to have significant amounts of “losing” attached, but in ways that were difficult to detect, and took a long time to manifest. Where “steering the future” ended up being a lot harder than people thought. All of this is to say that while Yudkowsky and the rationalists want to make everything about winning, I want to make everything about surviving. Because, as long as you’re surviving, you’re still in the game. And being in the game is important because there’s only two ways out of it, by losing or by winning permanently and forever. And guess which is more likely to happen? Thus, as Yudkowsky said, in the game the rationalists are playing it’s more important to not lose than it is to win. But that’s not what the book says.

As an aside, winning the game permanently and forever might be possible, and transhumanists (another group Yudkowsky belongs to) think that just such a win is within their grasp, either through brain uploading, or a superintelligent, friendly AI, or interstellar colonization, or something equally futuristic. And perhaps this is exactly the win we should all be working towards, but I would also argue that, if history is any guide, it’s more likely that the promise of this ultimate victory will lead us to overextend, with potentially disastrous consequences. As examples of the kind of thing I’m talking about, I would offer up all invasions of Russia, most revolutions (but particularly the communist ones) and every villainous plan from every movie as examples of exactly the sort of overreach that happens when you’re in search of a permanent victory.

I said initially that there were two problems. The first is the overreliance on the idea of winning, and the second is the difficulty of knowing what actions actually lead to a “win”, especially the farther you get from the present. As I mentioned “steering reality” is fairly straightforward when applied to the immediate future, less straightforward but still mostly worth attempting at the time horizon of a few years, and mostly impossible when you push much beyond that. Meaning that your choice of which actions to take in order to get your high-preference outcomes are less and less consequential the farther out it gets, and may eventually end up being no better than acting randomly, in terms of bringing about the future you imagine.

And actually, this is giving the “future predicting business” too much credit. It’s easy to say, that since it might at least work initially, even if it eventually ends up being about the same as acting randomly, it’s better than nothing. But in practice, once people are given the power of “steering reality”, and choosing the actions they think will have better long term outcomes, this centralization often leads to far worse outcomes. The list of times this has happened is both extensive and tragic: North Korea, the Irish Potato Famine, the 2007 Financial Crisis, China’s Great Leap Forward, etc.

However, I’m sure the rationalists don’t see it that way, and as a defense against my first criticism, that they are too focused on winning and not focused enough on survival, I am sure that they would point out that Yudkowsky does mention the importance of not losing and further that he is very aware of existential risks, being one of the primary advocates of AI safety. They might also argue that they are more aware of the tradeoffs between short-term winning and long term winning than I am giving them credit for. That Yudkowsky is only one guy, and however voluminous his book, it is only a small part of the canon. (Please feel free to point me to where it is being discussed.) I’m also sure that they could also point out the many mediocre outcomes which might derive from the more minimal, “just don’t lose” standard. All that said, Yudkowsky did have nearly 2400 pages in which to make that case, and to the best of my recollection he didn’t mention this point. Also my perception of the community is that there is far more, “The future is going to be awesome!” Than, “We need to be super careful…”

As to my second criticism, the idea that predicting the future is impossible and that their attempts to steer reality are just as likely to have bad outcomes as good ones. They might answer by pointing to the central role identifying and eliminating biases has in rationality, and the idea that it was exactly these sorts of biases that led to all the tragic examples I offered above. And, given, that they have identified and corrected for these biases that they are less likely to make the same errors. This is almost certainly true, and I feel confident in saying that if Yudkowsky were made dictator for life that we would not have a repeat of The Great Leap Forward, nor would the country turn into North Korea. Though when it comes to the 2007 financial crisis, I am less confident. I think even with Yudkowsky in charge, something very similar still would have happened. In spite of that, they might, very reasonably argue that some steering of reality is better than no steering, particularly if you eliminate biases, which they claim to have done.

This is a reasonable argument, but I am still of the opinion that, in certain key respects, it provides only the illusion of understanding and control. And this is because, as far as I can tell, Bayesian Rationality still suffers from one weakness which is greater than all the others when compared to Talebian Antifragility, it does not take into account that all errors are not equal. There are some things where being wrong matters not at all, and other things where being wrong is the difference between surviving and losing forever.

With everything we’ve covered thus far, it could be argued that Yudkowsky and I are on the same page, he just didn’t get around to saying so specifically, in his 2000 page book. And, yes, you should be picking up some sarcasm here, but I feel entitled to it, because I had to read that same 2000 page book. However, with respect to this latest criticism even that excuse is unavailable, given that, within the book there are several examples of him being more concerned with how wrong something is, while paying very little attention to how much it matters

I want to focus on two particular examples. In the first he devotes an entire section (out of 26 total) to refuting David Chalmer’s philosophical zombie theory. In the second example, he begins another section promising to explain quantum mechanics and then spends most of it railing against the Copenhagen Interpretation. The actual substance of both the original idea and Yudkowsky’s objections are not that important, what’s important is that in both cases the difference between the two positions has no effect on how things actually work, no discernable, experimental differentiation, and except for the tiniest effect on certain, very niche, ideologies, the future envisioned by one side is identical to the future envisions by Yudkowsky. Despite this, in both cases he spent, frankly, a tedious amount of time mounting a thorough refutation. None of this is to say that I disagreed with Yudkowsky’s arguments, in both cases I was certainly convinced, but even if I wasn’t, even if nobody was, what would it have mattered? These may be large errors philosophically, but practically, they’re inconsequential.

In both cases I got the impression that it was far more important to be correct than it was to explore the consequences of being correct. But allow me to give you a more concrete example, one that I used already in my prediction post.

For a complete overview of the argument I would urge you to read that post, but to briefly recap my point. The rational way of predicting the future is to make a clear, easy to check prediction and assign it a confidence level, (as in I’m 90% confident this will happen or I’m 70% confident.) Then once the time specified by the prediction has passed you check to see if it actually happened. If done correctly,, then 90% of your 90% confidence predictions should come to pass, 80% of your 80% confidence and so on. It’s generally better to be underconfident than overconfident, but the ideal with this system is still to match your confidence with reality. It should be said that in general the problem with past methods was not with people being too cautious, but with being too certain.

In any event, I’m reasonably certain this is the sort of prediction Yudkowsky espouses, though it’s yet another thing he doesn’t really get around to in 2000+ pages. (In fact it’s actually surprising how few practical examples there are in the book.) Part of the reason I’m certain, is that the system is very Bayesian in character. The confidence level is your initial/prior probability and as things change you should use the probability implied by the changes to update your prior probabilities and establish new probabilities.

This is a good system, it’s definitely WAY better than the how things worked in the past. Which was for experts to make an outrageous prediction, state it with absolute certainty and be right about as often as dart-throwing chimps. That is a horrible system, and while most of the credit for exposing it and changing it belongs to Philip Tetlock, and the Good Judgement Project, to the extent that the rationalists are pushing people to this methodology that’s a good thing, but there’s a problem, and the problem is, as I pointed out, not all errors are the same. Or to put it another way, outcomes are asymmetrical.

In my previous post, I didn’t have access to Eliezer Yudkowsky’s predictions, but I did have access to the final results of the 2016 predictions of Scott Alexander from SlateStarCodex, which if you know anything about this space, is basically the next best thing. Now, before I get into it, I should mention that I have an enormous amount of respect for Alexander, and this exercise is only possible because he was so rigorous in making his predictions using the methodology I described.

Returning to the predictions, as you can imagine, since it was 2016 he made some predictions about the presidential election. He gave Trump an 80% chance of losing, conditional on his winning the republican nomination, and he gave him a 60% chance of getting that. Which means if you do the math, that he gave Trump an 88% chance of losing. As we all recall, Trump did not lose, but that’s okay, because even if we round up and count this as one of his 90% predictions (which he did not, he treated it as two separate predictions) Alexander got about 90% of his 90% predictions correct, so the system works, and everything is fine right?

Not exactly, because as I pointed out in the original post, the stuff he was wrong about (Trump and Brexit) was far more consequential than the stuff he was right about. Which is to say that being 90% accurate about your 90% predictions doesn’t make the world 90% the way you expected and 10% of the way different, because generally the stuff you’re wrong about has far more impact that then stuff you’re right about. At the political level (which is where Alexander was predicting) our world isn’t 10% Trump, it’s nearly 100% Trump.

Now, I don’t want to give you the impression that Alexander was egregiously wrong, in fact given that he made his prediction at the beginning of 2016, he actually did really well. His prediction matched 538’s for January, and he was much better than the Sam Wang of the Princeton Election Consortium, who gave Hillary a 99% chance of winning, and Wang was a professional forecaster. No, the point I’m trying to get at is that while Bayesian Rationality, as championed by Yudkowsky, is more aware of its mistakes, and while it offers several small, but nevertheless significant improvements to the scientific method, that it still falls victim to the hubris of understanding and predictability.

All of which is to say, that as far as I can tell, while I’m sure there is some difference in Yudkowsky’s framework between an event with a 1% probability which has very little impact (say that the Copenhagen Interpretation turns out to be correct) and a 1% probability which has an enormous impact (say 50+ nukes going off in a war) but given the time he spent in his book on the first vs. the second, whatever that difference might be is not nearly great enough. And this is the critical weakness of Yudkowsky’s Bayesian Rationality when compared to Talebian Antifragility, that within the 2393 pages of his book there is no system for, or even mention of, dealing with the asymmetry between those two examples.

In closing you may feel that I have been too critical of the book, well if that’s so, then you may want to skip the next week or two, because I’m not done. But also, on this subject, I’m critical because this book is already pretty useful, and it comes close enough to being right that criticism actually has a chance of closing the gap, particularly on the subject of asymmetric outcomes and risk. I suspect (perhaps incorrectly) that if Yudkowsky and I sat down that it would be pretty easy to reach a common ground in this area. However next week I have no such hopes because we’re going to be talking about religion, and the strong anti-religious bias of both the book and the larger rationality movement. Though I think you’ll see that two biases are more closely related than you might imagine.

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How Do We Solve the Problems We Create?

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If you read many self-help books, or listen to any motivational speakers or even if you just read the occasional inspiration quote that get posted by that one friend on facebook (you know the one I’m talking about.) You start to realize that certain stories or analogies get used over and over again. One of the analogies I’ve encountered on several different occasions concerns the problems that arise when you help a chick to hatch. Here’s an example of what I mean from the blog of a licensed clinical social worker:

Some new hatchers assist emerging chicks too soon and/or too thoroughly. Anxiety at this stage is high, especially for first-timers.  They misinterpret the needs of the chick and prematurely intervene, sometimes with dire consequences. Some of these dire consequences are due directly to the well-intentioned intervention (ex: hemorrhaging due to torn membranes) and some are due to the consequences of the well-intentioned intervention (ex: the chick’s circulation wasn’t allowed to pump hard enough to allow them to warm themselves up once hatched).  The bottom line is, chicks actually need to peck their own way out of their own shell. Without the strengths developed within their struggle, they are left vulnerable to their environment.

This is true for people too.  Our life experiences (including how we respond to them) are our shells, and figuring out how to navigate them effectively prepares us to effectively navigate our world.

Perhaps you’ve encountered this analogy or maybe you haven’t, but either way, this post is going to be about the necessity of struggle, which is the kind of thing that calls for an analogy, or an inspirational story. But as usual rather than just starting with story, I have to explain the whole thing and make it complicated. In fact, as a further complication, now that I’m re-telling it, and in the process, lending the enormous credibility of my blog to the whole thing, I feel compelled to see if there’s any truth to it.

A quick search seems to indicate that it is one of those things that’s mostly true, though as with so many things there are caveats. Yes, the general recommendation is that you shouldn’t help the chick hatch. That said, it’s not an automatic death sentence for the chick if you do. It does appear that more often than not if you help it hatch it will probably later die, but that may be less about the struggle giving the chicken the necessary tools to live and more the fact that if a chick is too weak to break out of its shell that it’s probably too weak to survive period. So perhaps this isn’t the best analogy, but I’m too lazy to find another one, also if you don’t think a certain amount of  struggle is necessary then I’m honestly not sure what you’re doing here in the first place.

However, in the interests of being thorough I suppose I could spend a small amount of time trying convince those on the fence that struggle is, in fact necessary. Though I would think the chick and the shell thing would be all the proof anyone would need, particularly given how directly and unequivocally I presented it. But I suppose it’s possible it didn’t convince you.

In that case, to understand struggle, let’s start at the highest level, you’re either religious, or you’re not. If you are religious, than struggle is built in to basically all religions both doctrinally and observationally. On the other hand, if you’re not religious than natural selection is all about the struggle for survival. Outside of that, I suppose there’s a third option, where you believe in some sort doctrine-free spiritualism which doesn’t include any struggle at all, something along the lines of The Secret, but if that’s the case then let me say, and let there be no mistake about whether I’m serious, because I am, you’re an idiot. And you should go away. Meaning you’re either an idiot (and we can ignore that category because I just told them to leave.) Or you believe struggle is part of existence.

But wait, you may be saying. You claimed that struggle is necessary. Going from being part of life to being necessary is still a big leap, one which you haven’t made. Very well, for the religious, one has to assume that struggle is necessary on some level or it wouldn’t exist. For the non-religious, non-idiots, it’s a little more complicated, and in fact it is in this area where I’ll be spending most of my time.

From here on out I’m going to assume that we all agree that struggle is part of existence (the idiots having been banished) and that all that’s left is determining whether it’s actually necessary. On this point there are two ways of thinking:

Camp One: These are the people who believe that struggle is so deeply intertwined with how things work from an evolutionary standpoint, that it would be impossible to eradicate it entirely without consequences that are worse than the initial suffering. Such consequences might include, but are certainly not limited to, bodily atrophy, diseases, autoimmune disorders, apathy, depression, lack of offspring etc.

Camp Two: These are people who believe the opposite, that technology will eventually enable us to eliminate struggling (and presumably also pain and suffering and malaria and auto-play videos on websites.) They will admit that perhaps struggle is necessary now, a la the chick and the egg, or needing to exercise to stay healthy, but that it’s on it’s way out. Yes, we once lived in a world where struggle was necessary to toughen us up, develop immunities, exercise willpower, and so forth, but that all of the things which were once “powered” by struggle will eventually be powered some other way, or be done away with entirely.

I think both groups would agree that it’s worthwhile and benevolent to remove unnecessary or counterproductive struggle, and by extension unnecessary pain and suffering. The questions which divides to two are how cautious do we need to be before we declare that something is unnecessary or counterproductive and is there some line, past which, we should not proceed?

At this point you would almost certainly like an example. And one of the best known involves the recent increase in the occurrence of allergies. There are several theories for why this is happening, but almost all of them revolve around allergies being a by product of some overzealous attempts to eliminate a form of natural struggle.

The best known of these theories is the hygiene hypothesis. The idea here being that in the “olden days” children were exposed to enough pathogens, parasites and microorganisms that their immune system had plenty of things to keep it occupied, but that now we live in an environment which is so sterile that the immune system, lacking actual pathogens, decides to overreact to things like peanuts. As I said this is just one theory, but all of the alternative theories also involve the absence of some factor which humanity previously considered a struggle. Also it is interesting, speaking of peanuts, that the NIH recently reversed their recommendation from avoiding peanuts until children were at least three, to recommending that you give peanuts to kids as soon as they’re ready for solid food (approximately four months old.) Which obviously follows from this model.

As I said I’m not claiming that we know with absolute certainty that allergies are increasing because we’ve eliminated some necessary struggles. Though I will say that if that is the case, Most affected people, particularly those with the severest allergies, would trade those allergies in a heartbeat for growing up in a slightly less hygienic environment. Which I suppose makes this a point in the group one column. This is something where eliminating the struggle was not worth the tradeoff.

If this trend was limited to allergies, then I wouldn’t be writing about it, but we’re also seeing dramatic increases in the diagnosis rate of autism. And while part of this is certainly due to it being diagnosed more, almost no one thinks that this explains 100% of the increase. On top of allergies and autism, if you were following the news over the summer you may have seen a story about sperm counts halving in the last 40 years. This one is less well understood than the allergy problem, but it almost certainly represents something we’re doing to make life easier, which has the unforeseen side effect of reducing sperm counts, and by extension fertility.

These first three examples may all be genetic issues, but there are also cultural issues with modernity. For example the number of suicides and attempted suicides has skyrocketed in recent years, particularly among young people, whom you would expect to be the most impacted by recent cultural changes. Obviously there are lots of people who feel the increase comes because teens are struggling too much, but any sober assessment of historical conditions would have to conclude that this is almost certainly ridiculous. On the contrary, as I have said previously, if you remove struggle from a children’s life then you also remove the reasons why they might be unhappy. And, if after all these things are removed, they are still unhappy, the logical conclusion, since it’s nothing external, is that it has to be internal, and from that conclusion suicide can unfortunately often follow.

You may disagree with this theory, and may be it is only a temporary blip, unrelated to any of our misguided attempts to make life easier for kids, not evidence of a long term trend, but how sure are you of this, and are you willing to bet the lives of thousands of young people on whether or not you’re right?

On this last point you may be noticing some similarities to a previous post I did about the book Tribe, by Sebastian Junger. As you may or may not remember, stressful situations improved mental health. And as wars become less stressful mental health appears to be getting worse. If you don’t remember that post, this paragraph from Tribe is worth repeating:

This is not a new phenomenon: decade after decade and war after war, American combat deaths have generally dropped while disability claims have risen. Most disability claims are for medical issues and should decline with casualty rates and combat intensity, but they don’t. They are in an almost inverse relationship with one another. Soldiers in Vietnam suffered one-quarter the mortality rate of troops in World War II, for example, but filed for both physical and psychological disability compensation at a rate that was 50 percent higher… Today’s vets claim three times the number of disabilities that Vietnam vets did, despite…a casualty rate that, thank God is roughly one-third what it was in Vietnam.

As I pointed out back then, if you parse this out, Vietnam vets had a disability per casualty rate that was six times higher than World War II vets and current vets have a disability per casualty rate 54 times as high as the World War II vets. All of this is to say that there is significant evidence that making things easier (less of a struggle) doesn’t make things better.

For the most extreme view on this problem let’s turn to a response to 2016 EDGE Question of the Year, What do you consider the most interesting recent [scientific] news? What makes it important? This particular response, by John Tooby, was titled: The Race Between Genetic Meltdown and Germline Engineering. And the gist of the article is that previous to that advent of modern medicine most people died, and this was especially true of individuals with harmful genetic mutations. This is no longer the case, and thus humanity is accumulating an “unsustainable increase in genetic diseases”.

The article makes several fascinating points:

  • On the necessity of a certain number of people to die before reproducing:

For a balance to exist between mutation and selection, a critical number of offspring must die before reproduction—die because they carry an excess load of mutations.

  • On how fast this problem can escalate

Various naturalistic experiments suggest this meltdown can proceed rapidly. (Salmon raised in captivity for only a few generations were strongly outcompeted by wild salmon subject to selection.)

  • He even goes on to say that this may be the explanation of the worldwide decline in birthrates among developed nations

If humans are equipped with physiological assessment systems to detect when they are in good enough condition to conceive and raise a child, and if each successive generation bears a greater number of micro-impairments that aggregate into, say, stressed exhaustion, then the paradoxical outcome of improving public health for several generations would be ever lower birth rates. One or two children are far too few to shed incoming mutations.

This strikes me as one of those obviously true things that no one wants to think about. But it also dovetails in very well with the theme of the post, and brings up an issue central to the claims of the second group, those who believe all struggle and suffering can be eliminated through technology. In this case we know exactly how to fix the problem, it’s even in the title. We just have to master germline, or more broadly, genetic engineering. Furthermore this isn’t some hypothetical technology with no real world examples. The CRISPR revolution promises that this is something we could do very soon (if not already). The chief difficulty at this point is not in editing the genes, but in knowing what genes to edit. And I don’t want to minimize the difficulties involved in that effort, but there’s definitely nothing about the idea which seems impossible. Nearly all experts would say it’s not a matter of if, but when.

As a matter of fact mastering genetic and germline engineering would probably help with all of the examples we’ve looked at. Despite what people want to claim there’s a genetic component to nearly everything, certainly with autism, but probably also with allergies and low sperm counts and even suicide risk. In theory anything that can be treated with a pill could be treated with genetic engineering and this treatment would probably involve fewer long term side effects. At least health-wise…

So there you have it, the second group is correct, all we have to do is improve CRISPR to the point where we can genetically modify humans, do some experiments to figure out which genes do what, and the negative mutation load, and the low sperm count and the allergies and the autism, and possibly even the elevated suicide will all go away. Struggle was necessary to healthy development, but once we master the genome it won’t be, at least not for anything that can be fixed with genetics. In other words as Tooby’s title declares, we’re in a race between genetic meltdown and germline engineering. Obviously we have to win that race, but as long as we do that, everything will be fine right?

Are you sure about that? From where I sit, if we develop genetic and germline engineering of the kind Tooby is talking about, that’s not the end of our problems, it may be the end of certain specific problems, but it’s the beginning of a whole new set of problems. (Perhaps you’ve seen the movie Gattaca?)

I know that the current laws on genetic engineering are still embryonic (get it? embryonic?) But it is nevertheless true that most people already recoil at the thought of designer babies, or really anything involving modifying genes much beyond doing it as a means of curing disease. Up until this point I’ve used genetic and germline engineering somewhat interchangeably, but they are different. Germline engineering is the process of making modifications which are heritable. If you use it to make someone exceptionally strong, their children would have a greater chance of being exceptional strong as well. This is why Tooby specifically talks about a race between germline engineering and genetic meltdown, because whatever fixes you made would have to transfer for it to be of any use. One of the reasons this differentiation is important is that the US has mostly banned germline engineering, beyond this you can find countless articles debating whether it’s ethical or not.

If, despite the ban, and the ethical questions and people’s distaste at the idea of designer babies, if Tooby is to be believed, we really don’t have any choice in the matter, which means, along with solving the genetic meltdown problem we buy ourselves a whole host of new problems. Including:

Greater divisions between rich and poor: This problem is bad enough already, but toss in the ability for the rich to increase their child’s IQ and health and suddenly you’ve got gaps which no amount of affirmative action, or protests are going to fix.  Also there’s a non-trivial chance that this ends up being a positive feedback loop. With the new smarter richer groups discovering additional positive mutations to add to the mutations they already have at a faster and faster rate.

Racial problems: This is similar to above but probably even more radioactive. Radioactive enough that I don’t even want to speculate. (I’ll give you one hint: transracial.) But I’m sure you can imagine several potential scenarios where this technology makes everything a whole lot worse.

Bioweapons: If you can develop positive mutations then you can develop negative mutations, and while the delivery for those would still need to be accomplished, none of the technology makes this problem harder and it may make it a lot easier. Which takes us to our next point.

Limited Genetic Diversity: Once people start making modifications they will coalesce around certain mutations, leading to a great number of people whose genetic diversity is significantly less than the “default”. Also as we know there are some “bad” mutations which have good side effects (the classic example being sickle cell anemia.) If a disease mutated to affect one, it would be equally effective against all of them. And following from the last point that disease wouldn’t have to be natural.

Different “breeds”: At some point when this has gone on long enough (and really not even all that long) it’s not inconceivable that you could have various breeds of humans, as different from one another as great danes are from toy poodles. How the world deals with something like this is well beyond my ability to predict, but I can’t imagine that it makes things better.

The good news for Tooby, but the bad news for anyone worried about any of the above is that CRISPR is not the Manhattan Project. It doesn’t take billions of dollars and millions of man hours, it’s something you can do from home. Now germline engineering is more difficult, but not that much more so. Certainly it’s not the kind of thing the US could keep any other country from doing if they wanted to.

All of this has taken us pretty far from the topic of whether struggle is necessary, and our two groups. But if nothing else you can begin to see the complexities involved in group two’s assertion that we can eventually solve everything through technology. Yes you can help a chick hatch, but most of the time it will die. Yes, you can make war safer and less connected to the rest of life, but PTSD will go way up. Yes modern medicine can keep people alive who otherwise would have died, but their negative mutations end up in the gene pool. Yes we can solve that with Germline engineering, but that creates a whole new set of problems. Yes we can make life materially better for everyone by using fossil fuels but the resultant CO2 causes global warming.

This is a complicated subject and I am not urging a retreat to some kind of prelapsarian past. But I think we should question the idea that any struggle is bad, that technology and progress has all the answers, and that we can solve all the problems we create.

You should donate to this podcast because if you don’t bad things will happen. (They will probably happen even if you do, but why take the chance.)

Is Facebook More Like a Newspaper or a Video Game?

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Over the weekend I listened to A Connecticut Yankee in King Arthur’s Court (as narrated by Nick Offerman.) It’s an enjoyable book, though something of a polemic, and easier to understand if you know that Twain hated Sir Walter Scott (among other things he blamed him for the Civil War). As you may or may not know, Scott was a well-known novelist of the time who romanticized the entire medieval period, and, when you read Twain’s novel, it’s apparent that it was born out Twain’s dislike of Scott specifically and of the idealization of the medieval period more generally.

One of Twain’s major goals was to show how backward everything was during the medieval period, and how awful things were for the great majority of people. Consequently one of the major themes of the book is the importance and wonder of progress, and on that front I may revisit it in more depth, but for now I just want to pluck one fact out of the book to set the stage for this post’s subject.

If you’re unfamiliar with the story, an engineer is sent backward through time to the era of Arthur, the Knights of the Round Table, and Camelot. Where, in the course of various adventures, the engineer attempts to modernize ancient Britain by implementing such things as the telegraph (and telephone), a new monetary system, and the abolition of slavery. All of it spiced up with the liberal application of dynamite. But of all the things this engineer considers important, Twain lays particular emphasis on the creation of a newspaper. As I recall it’s one of the first, if not the first thing the engineer turns his mind too once he has a free hand.

The importance of newspapers specifically and the free press more generally, was not only important to Twain, of course, it has been a major feature of American ideology going all the way back to the founding. And it has generally been seen as something which by itself counterbalances all manner of possible abuses. For example, this quote from Jefferson sums up the role of “papers” nicely:

The people are the only censors of their governors: and even their errors will tend to keep these to the true principles of their institution. To punish these errors too severely would be to suppress the only safeguard of the public liberty. The way to prevent these irregular interpositions of the people is to give them full information of their affairs thro’ the channel of the public papers, & to contrive that those papers should penetrate the whole mass of the people. The basis of our governments being the opinion of the people, the very first object should be to keep that right; and were it left to me to decide whether we should have a government without newspapers or newspapers without a government, I should not hesitate a moment to prefer the latter. But I should mean that every man should receive those papers & be capable of reading them.

This was written while Jefferson was ambassador to France, and if you’re familiar with his later long running battle with Hamilton (which occurred mostly in the newspapers of the time) it’s possible he may have eventually moderated this absolute support. But I’ll have more to say about that later.

To our examples of Twain and Jefferson we could add the First Amendment, of course, and also dozens of other historical quotes all supporting the freedom of the press. Though, as I said in the past, despite all this historic support, there have been some people who have recently started to question unlimited freedom of the press. Still this mostly comes up with reference to hate speech. When you’re talking about being informed about politics, almost everyone from Jefferson, down to the present day has felt that absolute freedom to discuss politics is central to the American ideology and particularly central to the workings of democracy. At least… everyone thought this… until Russia came along… and started buying ads on Facebook…

Okay, I might be exaggerating the impact, but the alarm over the issue is interesting. Particularly the question of where Facebook fits, when we’re talking about freedom of the press and newspapers and all the things which have been so important back to the very beginning of the republic.

When speaking of where social media fits, if nothing else, it’s definitely clear that the rules of the game have been dramatically changed. To illustrate this I’d like to start with looking at the money spent by the Russians. Lots of people go on and on about the Russians tampering with the election, but how much money and influence were they really throwing around? For me this appears to be the part of the story getting the least critical attention, but the part which is potentially the most fascinating. To keep things simple let’s look just at what was spent on Facebook.

From what I can tell there are two numbers floating around, $100,000 and $46,000. I think one number is earlier in the year, and one number is right on the eve of the election, but I’m happy to add the two of them together to get a grand total of $146k being spent by the Russians on Facebook. In fact let’s be even more conservative and assume that some spending hasn’t yet been uncovered and double it, and then round the whole thing up to $300k.

Having come up with a total, the first question I want to ask is, how does that compare to what the candidates themselves spent on Facebook? Well the number there, as far as I can tell, is $81 million for both candidates, which means the two candidates outspent the Russians (even using our very conservative figure) by 270x (or 3/10ths of a percent.) And, as I said this is a conservative estimate, TechCrunch, a site, which as far as I know, doesn’t have any conservative leanings, looks at the more narrow pre-election spending and concludes the Russians were outspent by 1,760x (or 6/100ths of a percent.)

But wait? You may be saying. I heard that the Russians reached 126 million people, isn’t that 40% of the country? Surely that has to represent more money than the $146k or even the $300k we’re talking about? Perhaps. As far as I can tell Facebook will sell you impressions (a fancy way of counting every time your ad gets loaded whether or not the person even notices it) for a half a cent. At that rate 126 million impressions would have cost them $630k, so still very much within the realm of numbers I’m talking about and it only takes our worst case scenario from 270x, to 129x (still less than a percent) as much spending. But also, Facebook gives you a break if your content is particularly viral, meaning that maybe they got the impressions for less than that. Also, I assume that Facebook, at the point where they have to appear before congress and explain themselves, would make sure they reconciled the amount spent with the number of people reached, but maybe not. Either way I don’t think it changes the fact that the Russians spent a relatively tiny amount. This comparison becomes more extreme when you look beyond the candidate’s Facebook spending to the total campaign spending, which clocks in well north of a billion dollars. (This site gives the total money raised by both candidates at $2.35 billion.) Of course then you’d want to look at total spending by the Russians across all platforms, but you still get a situation where the money spent by the candidates is hundreds of times greater than that spent by the Russians.

All of this leaves us with two possible conclusions: Either, the Russian money was a drop in the bucket, and it had no effect on the outcome of the election. (And everyone should get over things.) Or, social media spending, particularly of the kind the Russians did, is disproportionately effective, and that for a measly 150k (or 300k, or 600k) they were able to buy the presidential election for Trump, when it otherwise would have gone to Clinton.  Now, to be fair, this was a close election, and in close elections you have the benefit of being able to point to any single factor and credibly claim that it could have swung the election (2000 is great for that sort of thing). And thus, I suppose, it’s even possible that there’s a third option. That each dollar the Russian groups spent on Facebook was about as effective as a dollar spent on TV ads, or canvassing, or what have you, but that the race was close enough that it still made the difference in who won.

If it’s the first, that the Russian spending made no difference, then there’s not much of a story, just the typical Monday morning quarterbacking that’s going to happen after any close election. Democrats can’t accept that they lost “fairly” and so they focus on nefarious outside influences to explain the election. It wasn’t that Clinton should have campaigned more in Michigan (or at a minimum kept her TV ads there running in October), it was the evil Russians (cue Boris and Natasha.)

This is certainly a possible explanation, and perhaps even the most likely, but it’s not very interesting, so for the rest of the post I’m going to assume that social media did have a disproportionate impact on the race, and to be fair there is more evidence than just the Russian angle. When even the Economist is running a cover story titled Social media’s threat to democracy you have to figure that I’m not the only one who thinks that social media spending might have been disproportionately effective. For example, if we look beyond the Russian angle, many people think that it was Trump’s (technically Jared Kushner’s) mastery of Facebook that explains why he won. This section from The Economist is particularly interesting:

The Leave campaign…experiment[ed] with different versions [of Facebook ads]… dropping ineffective ones. The Trump campaign in 2016 did much the same, but on a much larger scale: on an average day it fed Facebook between 50,000 and 60,000 different versions of its advertisements…Some were aimed at just a few dozen voters in a particular district.

As I said in the beginning, there’s a strong bias in American towards considering the press, and particularly the newspapers, to be the good guys and going out of our way to give them as wide a latitude as possible, particularly in reporting political matters. If that’s correct and the press are the good guys, what changed with Facebook? Why is it different than a newspaper? Why is its effect malevolent where previously, on the balance, the press was considered to have a benevolent effect? (There is an argument that it doesn’t, but for the purposes of this post we’re going to assume that Twain and Jefferson were correct.)

I think that quote about the 50,000 ads a day gives us a pretty good idea of the difference.

The first place where most people are inclined to place blame is the hyper-partisan character of the ads Trump and the Russians (and to a lesser extent the Democrats) were showing on Facebook. And I agree this is tempting target, but remember how I said that we would return to a discussion of Jefferson? Well, when Jefferson, who, remember, was a strong supporter of freedom of the press, was waging his titanic battle against Hamilton. That battle mostly took place in the newspapers of the time, and the partisanship and venom of those newspapers makes our own disagreements seem pretty mild. And these weren’t obscure newspapers, these were the major papers of the time. Thus I don’t think hyper-partisanship is a very good candidate for the difference between newspapers at the founding of the country and social media today.

The next place people look, and a place I’ve gone to myself, is the idea that Facebook is just too big. Senator Al Franken (yeah the guy who used to be on SNL) just recently gave a speech about this issue. Wired titled it the Speech that Big Tech has Been Dreading, and in it Franken not only called out Facebook, but also Google and Amazon, saying the following:

Everyone is rightfully focused on Russian manipulation of social media, but as lawmakers it is incumbent on us to ask the broader questions: How did big tech come to control so many aspects of our lives?

Now whether Facebook has too much control or whether they’re big enough to be a true monopoly is certainly up for debate, but you can see where a large number of people get a significant amount of their information from this one source. In other words, there are a lot of people who spend 4 hours a day on Facebook, but don’t spend five minutes reading something like New York Times. Now if Facebook ended up showing these people a broad selection of news from all over the political spectrum this dominance might not be a problem, but as we all know, Facebook targets you with ads they know you will like. And beyond that they provided Trump and the Russians with the ability to target ads down to the level of the individual. As the Economist pointed out, in addition to those 50,000 ads, they were also running ads which were aimed at just a few dozen voters in a particular district. All of which brings me to my next point.

When you read the front page of the New York Times, or even of the local paper you know you’re reading exactly the same front page as everyone else. This has largely carried over to the web. When I go to I see the same thing my wife sees when she goes to But this is not what happens at all with Facebook, as the example of targeting a few dozen individuals indicates. But people don’t realize this. People see something on Facebook and they naturally assume that this is more or less what everyone is seeing. Consequently they are far less likely to question whether it’s true or not. And even if they do question it, or ignore it, or if it’s ineffective in any way, then the Trump team still has 49,999 tries, each DAY, to get it right.  All of which is to say that Facebook (and most social media) is targeted and responsive in a way that makes it a completely different animal from traditional media. The Economist describes it thusly:

The algorithms that Facebook, YouTube and others use to maximise “engagement” ensure users are more likely to see information that they are liable to interact with. This tends to lead them into clusters of like-minded people sharing like-minded things, and can turn moderate views into more extreme ones. “It’s like you start a vegetarian and end up a vegan,” says Zeynep Tufecki of the University of North Carolina at Chapel Hill, describing her experience following the recommendations on YouTube. These effects are part of what is increasing America’s political polarization, she argues.

Even taking into account this increase in polarization, if that’s all there was to it, we’d probably be okay. But on top of everything else, not only do Facebook and similar sites, disseminate hyper-partisan information, act as a near monopoly, convince isolated people that they’re part of a community, and increase polarization, they are also are doing their very best to make all of this as addictive as possible.

This is usually the point where someone comes along and accuses me of being just another old guy who thinks the world is going to hell in a handbasket and just wants the damn kids to get off his lawn. And maybe that is exactly what’s going on. Here’s what the article from The Economist had to say about this possibility:

Social media are hardly the first communication revolution to first threaten, then rewire the body politic. The printing press did it (see our essay on Luther). So did television and radio, allowing conformity to be imposed in authoritarian countries at the same time as, in more open ones, promoting the norms of discourse which enabled the first mass democracies.

Several things are worth pointing out from that quote. First, there at the end, we have another example of past media serving to improve democracy. Second if you boil down the question to whether social media represents a communication revolution, and separate it from the effect it may or may not have had in the most recent election, I think most people would not hesitate to declare it revolution. If that’s the case, perhaps we should move away from considering the narrow question of what the Russians did or didn’t do, since we may be too close to the issue, and examine other examples of communication revolution. The quote mentions two, the more recent TV and radio revolution and the revolution in printing at the time of Martin Luther.

For those who aren’t up on their history. The reason they had an essay on Luther is that we just hit the 500th anniversary of the nailing of the 95 Theses to the Wittenberg church door (if that in fact happened). And as they allude to, one of the big reasons the Protestant reformation happened when it did was the invention of the printing press. Luther himself was a master of the medium and in the 1520s, he was responsible for more than a fifth of the empire’s entire output of pamphlets. At the time one churchman said, “Every day it rains Luther books. Nothing else sells.”

As you also may or may not recall the Protestant Reformation resulted in one of the bloodier periods of European history (the 30 Years War, the French Wars of Religion, the English Civil War, etc.) So that’s one of the revolutions. On the other hand, the TV and Radio revolution was almost entirely peaceful and we can always hope that even if social media does represent a revolution it will be more similar to the revolution brought on by TV and Radio than the one brought on by the printing press. Though, I fear that when you look at ease of control, social media is a lot closer to the decentralized revolution of the printing press, then the centralization of TV and radio.

The only question left, assuming you agree with me thus far, is what we should do about it? The Economist asks the same question and comes up with this response:

What is to be done? People will adapt, as they always do. A survey this week found that only 37% of Americans trust what they get from social media, half the share that trust printed newspapers and magazines. Yet in the time it takes to adapt, bad governments with bad politics could do a lot of harm.

I agree. People will adapt. But remember that Facebook and the other sites can also adapt. The Russians can adapt. And we already read about the 50,000 adaptations the Trump campaign was making every day. I have no doubt we will eventually adapt, but in the meantime we’re trying to hit a moving target, and a lot can happen while we’re working it out.

Finally, given the evident success of this tactic, how much more money and how much bigger is this problem going to be in 2020?

If this post made you hate social media, or if you already hated social media, consider donating to something that isn’t, this blog. Sure I’m not as reliable as the newspaper, but I’m better than your crazy uncle.

The Difficulties of Mormon Diversity

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At the end of every blog post I try to add something clever about donating. The “try” part isn’t about adding the sentence, it’s about being clever, and I fear that I fail more often than not. But asking for money is always something of a grubby business, with lots of questions attached. For example, just the other day, one of my donors, who I know personally, asked me what I did with the money. Well there are hosting expenses for the podcast, and I use some of it for my vague attempts at marketing. Of course, the dream is to make a living at it, but I am a LONG way from doing that.

Among the questions, you might be wondering about, is whether I, myself, donate to any blogs or podcasts. I do, to several. One of the blogs/podcasts I donate to is LeadingLDS, and if you happen to be LDS I urge you to give it a listen. It’s fantastic. And of course once you do listen to it, and realize how great it is, you should donate to it as well. It’s run by my good friend Kurt Francom, and in fact if you could only donate to one of us, you should definitely donate to him. He is trying to make a living at it.

You may be thinking that all of this is a prelude to some sort of fundraising drive, that pledge week has come to the blog, but actually all of this is just my way of introducing the subject. Recently LeadingLDS published an article, by Ryan Gottfredson, about the orthodox-

progressive divide in Mormonism. It was a great and thought-provoking article and it prompted me to want to discuss the same issue. There are several reasons for this: First, I want to offer some comments on the original article. Second, I want to offer more extreme examples of what he’s describing, though still within the context of the Mormon Church. And finally, I want to look at how this applies to the world at large, because, obviously, a similar split is happening everywhere, not just within the LDS Church.

As I said, let’s begin with my thoughts and comments on the original article. Right off the bat, I should make clear, that I thoroughly enjoyed it. Not only did it cover a topic that needs as much attention as possible, but it did it in a way that was straightforward and useful. Accordingly here, in no particular order are some things I liked:

  1. His emphasis on not avoiding conflict but managing it, was particularly timely, and something I think that everyone should be reminded of, but particularly religious leaders, since there is often an incorrect assumption that if religion is working properly that there will be no conflict.
  2. Furthermore pointing out that conflict, if handled well, can be beneficial. (A point I’ll definitely be returning to when it comes time to discuss the world at large.)
  3. Specifically identifying the orthodox-progressive divide, naming it, and relating it to other religions in a way that was easy to understand. In particular, I think most Mormons would be alarmed to have a split in Mormonism as great as the split in beliefs between Orthodox and Reform Judaism.
  4. I thoroughly enjoyed his examples, particularly given that I have encountered three of the four things he gave examples of personally, so it was nice to know it wasn’t just me. (Full disclosure: I have a beard. This will be important later.)
  5. As our understanding of psychology grows it’s becoming more apparent that fundamentally some people have a more “liberal” or progressive disposition while other people have a more conservative disposition. He specifically brings in the OCEAN standard, which I won’t get into, but if you’re curious you should check out the original article.

My final point is a bigger one, and unlike the other five, it’s a criticism. But you should not take this to mean that I didn’t like the article or that I wouldn’t recommend it. As I already said it’s great. This is only an indication that it takes more words to expand on why a certain part might be a little weak, than it takes to say, “Preach on Brother!” a bunch of times. So what is this criticism? I feel that his examples, and his orthodox-progressive continuum are both drawn too narrowly.

Let’s look at his actual examples, as I said above, I liked them, but I also think that if we closely examine the problems he discusses, that while they are real, are not the kinds of things that keep people up at night. At least the stuff he talks about is not what’s currently vexing me. I’ll start by relating his examples and then offering up a different example, in a similar vein, but vastly more severe. I’ll be doing this from the perspective of a hypothetical Stake President. For those who aren’t LDS, the Stake President, is the highest authority most people would actually know and interact with. In other words for most issues, he’s where the buck stops.

Gottfredson’s first example of conflict between the orthodox and progressive wing of the Church concerned a meeting about ministering to people on the fringe. And the problems which arose when someone brought up people struggling with same sex attraction as one of the groups on the fringe. From the article:

More orthodox members… were not very happy that same-gender attraction was brought up in the meeting, and several went to the Stake President to complain.

As I said I have experienced situations very similar to this. And yes you will have people who feel that even mentioning same sex attraction (SSA) is the first step on a slippery slope that leads to gay marriage in LDS temples. But when even the LDS apostles are talking about reaching out to individuals struggling with SSA, and when the Church is putting up a website about the issue. I don’t think this example is really going to be that difficult for our hypothetical Stake President.

Now, to turn to a more extreme version of this. My wife has several close family members who are gay and in the past she actually marched in the gay pride parade, as you might imagine she is not the only LDS person to have done so. In particular I’m thinking of Mormons Building Bridges, who have a webpage devoted exclusively to pride parades. On that page they mention an interview with one of the apostles, Elder Todd Christofferson where he seems to be saying it’s okay to march in a pride parade. Despite this, imagine a situation where a member’s gay son, and the son’s husband want the member to march with them in the pride parade. You can see where this situation, even in light of the comments by Elder Christofferson, presents a very different, and much more difficult question, than the situation given in the example.

To reiterate, this is not to say that the initial example is not valuable, but rather to say that things won’t end there. And I’m interested in examining how to deal with conflict which increasingly appears to difficult or impossible to reconcile.

His second example is about beards, and the argument wasn’t so much about the appropriateness of beards but whether a Stake President was making a reasonable request to have certain of the leaders be clean shaven, and if so, whether it was the individual’s duty to obey that request. In reality it was less a debate about beards than a debate between obedience and agency/choices.

Nearly this exact thing happened to me. I was called to a position of leadership and the Stake President asked me to shave my beard. At the time, I’d had my beard for probably 13 years (with the exception of shaving it off once on a dare, but then growing it right back.) And I admit it did seem silly. But I was prepared to shave it off, if that’s what he wanted. Fortunately the Stake Presidency was replaced before I was put in, and the new Stake President didn’t care. I bring this up to point out that, having been on the other side of this issue, that while it was a little bit annoying it wasn’t that big of a deal.

As a more extreme example, imagine this: I often talk about the Mormon Transhumanist Association (MTA). Once again we turn from my actual Stake President, to our hypothetical Stake President, who may already be getting pressure we don’t even know about on beards (I have it on pretty firm authority that President Uchtdorf is very anti-facial hair.) And then you get someone from the MTA, who comes in and asks him what the Church’s position is on replacing his perfectly working hand with a cybernetic hand, or wants to know the church’s position on cryonics. With the beard you can at least look at Church Presidents previous to David O. McKay, but where do you go for the answers about cybernetic hands? You may think this is more “improbable” than “extreme”, but it will be happening sooner than you think, for example cryonics is already available.

His third example concerns a discussion of the apostasy of early members of the Church, along with offering reasons for why these people might have apostatized. This discussion alarmed people who didn’t want any focus given to potentially negative events from the early history of the Church. Once again, given the lengths that the Church itself has gone to provide illumination on these issues, including publishing the Joseph Smith Papers, the Gospel Topics Essays, and things like that, I don’t think this is going to be very tough one for our hypothetical Stake President to handle.

Once again it may seem like I’m beating up on the original article, which is not my intent. In the original example he’s talking about being in the middle of giving a lesson when the people he’s teaching start to object, I have very much been in a similar position, and I agree that it requires a great degree of tact to avoid causing offense or discomfort. Accordingly the article touches on something that’s very common and very difficult, but it’s manageable, and the original article is exactly what you should be reading to understand how to manage it. As I said, the direction I’m headed and what I want to explore is the stuff that is less manageable, not only because of my own curiosity, but because I think that’s the way things are headed.

In any event, returning to the example, we’ve discussed the original, what’s the more extreme version? Well at the last conference, apostle Dallin H. Oaks gave a talk where he revisited and re-emphasized the Church’s Proclamation on the Family, explaining how it came about, the care with which it was crafted, and the ways in which the world has changed since it was issued. In it he draws particular attention to the ways in which attitudes towards same-sex marriage (SSM) have changed and reiterates that the Church’s position has not, and is still that “marriage [is] between a man and a woman”. Lincoln Cannon, prominent member of the MTA (and yes, I’m using them again) responded to this by, as far as I can tell, acknowledging the inspiration of the Family Proclamation, but pointing out that it doesn’t specifically enjoin against same-sex marriage. And further pointing out that Church standards on marriage have changed, i.e. with respect to polygamy. All of this culminating, again, as far as I can discern, (perhaps he’ll stop by and clarify) in arguing that Elder Oaks is wrong when he claims that the church’s standard will not change even in the future.

His final example, concerns a statement released by the Church in support of the LoveLoud festival, which has a specific focus on LGBT youth. Once again the response was predictable with some people angry at the recognition while others applauded the Church for being so inclusive. In this case it’s something the Church officially did, so our hypothetical Stake President should have no problem passing the buck upward, so to speak, though to be fair it is possible for people to become disaffected and leave because they’re more conservative than the main body. Still, as I think the previous examples of SSM and SSA show, people who feel the Church is not progressive enough are far more likely to leave than those who feel we’re not conservative enough.

As the more extreme example, I turn to another episode of LeadingLDS where Francom had a roundtable interview with several members who experience SSA, gender dysphoria and family members of individuals with those issues. In this episode one of the female panelists was married to a man who strongly felt that his true gender was female. To make her husband feel comfortable the ward/bishop (and I assume the Stake President) had decided to allow this man to attend church meetings while dressed as a woman. That is, by all accounts, remarkably open-minded, and I suppose we already know what decision the Stake President made in that situation, but I don’t imagine that it was an easy decision, and I’m guessing that most Stake Presidents are hoping to not have to deal with similar situations.

Again, I am not providing the more “extreme” examples as an attempt to undermine the original article. In fact following the LDS principle of milk before meat, I think the original article represents some excellent milk, and a great entry way into understanding the issue, and dealing with the conflicts that can arise, in fact if you have somehow made it this far without reading Gottfredson’s article you should read it before continuing with this one. But, having read that article I think there’s some pretty tough meat to tackle afterwards. Whether it’s someone who wants to march in the gay pride parade, or a man who wants to wear a dress to church, and the question of where to draw the line is difficult and only going to get more difficult. It’s definitely something I’ve struggled with for a long time.

I may have mentioned a recent trip to Montreal, but I don’t think I mentioned why I went. Well, the purpose of that trip was to visit an old mission companion, who has come out as gay, left the church and now lives with his husband/partner. (Which I guess makes me one of the progressive members? Who would have thunk it.) While there, I asked my friend where I should draw the line. Obviously his response was that I should be pretty accommodating, but even he thought the story of the man attending church in a dress was stretching things.

Obviously being maximally accommodating is one possible strategy, and is, in fact, the strategy that probably the majority of people have adopted. And by doing this we do end up with maximum diversity. Which is one of Gottfredson’s recommendations. That said, diversity is an interesting word, and I don’t think I’m being very controversial to say that it’s a loaded word, so loaded that it’s lost many of the nuances of meaning it might once have had. In fact if I’m being honest I think that these days it’s become less an exhortation which leads beneficial actions and outcomes, and more a password, that lets you skip otherwise difficult questions and shows that you’re “with the program”.

I know that for the really progressive (those people featured in the extreme examples) Dallin H. Oaks is probably their least favorite apostle, but I’d like to reference a talk he gave on diversity back in 1999:

Since diversity is a condition, a method, or a short-term objective—not an ultimate goal—whenever diversity is urged it is appropriate to ask, “What kind of diversity?” or “Diversity in what circumstance or condition?” or “Diversity in furtherance of what goal?” This is especially important in our policy debates, which should be conducted not in terms of slogans but in terms of the goals we seek and the methods or shorter-term objectives that will achieve them. Diversity for its own sake is meaningless and can clearly be shown to lead to unacceptable results.

And this is where, to conclude, I’d like to shift from talking about the Church to talking about the world at large. There is a similar orthodox-progressive split, and similar conflicts, and similar calls for diversity. And I think both the examples we’ve already covered and Elder Oaks counsel about diversity being a means to an end, rather than an end itself, transfer very well to the wider society.

To being with, not only is diversity a means to an end, but there are various kinds of diversity. (This is one of the nuances which is in danger of being lost.) The two biggest categories are ideological diversity and qualitative diversity. As an example someone might have the quality of being a women, or asian, or transgendered, but none of those qualities necessarily imply anything about their ideology, which may also be different, or, more and more, exactly the same.

To Gottfredson’s credit he mostly emphasizes ideological diversity, which, if you’re looking at diversity as a means to an end, rather than an end itself, is the sort of diversity we should be encouraging. (Interestingly, religion is one place where someone might plausibly argue that you shouldn’t have a diversity of ideas.) Ideological diversity is how you get new ideas, it’s how you keep one idea from being taken to an extreme, and it’s the only way liberal societies function period. Despite this there has recently been a rejection of ideological diversity in favor of qualitative diversity.

In many respects this rejection mirrors what is happening in the Church, though at a much larger scale. And the punchline to all this is that qualitative diversity is, for all intents and purposes, diversity for its own sake, and because of that ends up being naturally opposed to ideological diversity because it is, in fact it’s own separate ideology. Qualitative diversity/diversity for its own sake, ends up being indistinguishable from ideologies like “Live and Let Live” or “Do whatever makes you feel good.”  Or more broadly the idea that no one should be able to tell anyone else what they should do. And if that’s your ideology I suppose that’s fine, but by cloaking it as true diversity, those advocating this end up entirely undermining, true, ideological diversity.

Of course you can see why Elder Oaks was worried about it, since telling other people what they should do is the essence of religion. And I understand that people are uncomfortable with this, and that it is, in fact, precisely the reason they’re not in favor of ideological diversity. Because certain ideologies may condemn whatever it is they want to be doing. But, as usual, people overstate the value of individualism and understate the value of sacrifice and community. Thus there is a natural tension between doing something for the good of the community and the inherent selfishness of diversity as many people commonly understand it. This is what makes Gottfredson’s advocacy of ideological diversity, and all advocacy of ideological diversity so important. And this is what makes allowing the constructive conflict he advocates, important as well, because ideological diversity functions best when there is a marketplace of competitive ideas.

There’s much more that I wanted to say, and I’m not entirely sure that what I’ve have said is as clear as I want it to be, but I’m out of time. So, I’ll end by emphasizing the importance of allowing ideological diversity. Of not confusing it with diversity for its own sake, and finally of recognizing that this whole subject is becoming more and more difficult. So, if your hypothetical Stake President, asks you to shave your metaphorical beard, remember the importance of ideological diversity, and try to be understanding…

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