Tag Archives: politics

A premium on vaccination avoidance?

A provocative and interesting piece has been doing the rounds wherein a doctor suggests that those parents who decline to have their kids vaccinated against infectious illnesses should be obliged to pay higher insurance premiums as a result [via BoingBoing and many others].

Refusing to vaccinate a child is dangerous not just for that child but for entire communities. It’s precisely this point a colleague of mine was considering when he had the idea that parents who refuse to vaccinate their kids should pay substantially higher health insurance premiums.

It makes sense. Insurance, after all, is just a pool of money into which we all pay. In determining how much we or our employers pay, risk is taken into account.

The perfect analogy is smoking. If you smoke — and want to turn your lungs black and spend a greater portion of that pot of money on your possible chronic lung disease or any cancers you’ll get — then you may have to pay more.

Why shouldn’t we impose the same logic on parents who refuse to vaccinate their children?

It’s definitely logical, and there’s an appeal to market forces in there that I suspect has better odds of turning the tide of anti-vaccination paranoia than attempting to pateinetly explain the science to people who cannot (or simply will not) understand it.

The problem, of course, is what happens when the anti-vaccination faction refuses to pay insurance at all; I’m not sure how the law on these matters works in the US, but I’m pretty sure the consitutional obsession with freedom means that folk can’t be forced to contribute against their will. I’m also guessing that this a fracture that will occur along class and political lines… and those lines are looking pretty fractured already, at least from the outside looking in. So as logical as this idea looks on the surface, it’s probably indicative of greater social schism to come, rather than being a workable solution to a current problem.

But the overarching question here is “can we permit and manage science denialism in large societies using market forces?” Or, to put it another way, “believe what you want, but if you want to live here, there is a premium on dissent against scientific orthodoxy”. Phrased like that, you can see why some people describe science as a form of hegemonic belief system… though those that do tend to be devoted to hegemonic belief systems of their own – ones with much less basis in, y’know, reality, evidence, that kind of stuff. And I can’t see them cheerfully ponying up their antivax premiums any time soon, can you? Geographical separation looks increasingly like the only way this is going to shake down.

Dethroning the conductor

As unsurprising as it might be to see an essay by a Christian theologian advocating submission to authority as one of the highest ideals of our political lives [via BigThink], I’m not in the mood to let it pass without comment. I think what really bugs me is the largely unquestioned elevation of hierarchy to sacred principle:

Austin gives the example of an orchestra. If I want to be free to play the violin in a well-performed Beethoven symphony, then I must submit myself to the authority of a conductor, for without the conductor the other musicians cannot be brought into coordination with my playing.

Submission to authority for the sake of freedom is not, as Simon recognized, a function of human sin but instead finitude. It’s not the case that an orchestra can just play if everybody is selfless and cooperative. Someone needs to guide the whole so that each player can concentrate on his or her part. Nobody can both play the violin and at the same time and conduct the orchestra.

The logic there is sound enough, but it’s built on the assumption that everyone wants to play through the precisely denoted structure of that Beethoven symphony, and the implication that anything else would be a cacophony of unpalatable noise, or at the very least inherently inferior to Beethoven.

Well, look: I spent three hours last night jamming with a handful of other musicians. We don’t play from sheet music; the band doesn’t “belong” to anyone; there is no conductor or leader. We take the simple rules of harmony and melody, and we start playing; music emerges. Sometimes it takes a little while to find a groove; sometimes there are bum notes, fumbled phrases, rhythmic slips. But sometimes we come up with stuff that transcends our individual abilities – little passages which, when we’ve finished playing, we discuss with a mixture of surprise and awe. There was no planning, no leadership, but we still created something amazing. Part of that comes from the selflessness that our theologian friend above claims is insufficient, but another part comes from the selfishness of occasionally feeling that one knows what the moment demands, and the willingness to step out of the groove and extend it upwards, outwards, inwards, wherever.

The orchestral analogy’s appeal to a theologian is pretty obvious: the orchestra first has to recieve the text of the piece, a rule-set handed down to them by a distant authority figure whom they can only hope to partially channel and glorify; the text then has to be interpreted by the conductor, who plays no part in the creation of the symphony beyond grafting a personal vision and interpretation to the text. The musician’s place is to play what he is told, just as the communicant’s place is to accept, without question, the interpretation of God’s word as filtered through his priest.

This obviously works for many people, but not for all. The music I made with friends last night wasn’t perfect, wasn’t planned, but it was all the more glorious for that, because we made it without constraints. We accepted our individual failings at the same time that we accepted our individual achievements. We participated in an act of creation on equal terms, and were brought closer together as people in the process. (I imagine any other musician would agree that playing in a band lets you get to know people in an intellectually more intimate manner than other forms of friendship, and I’m sure the same goes for other acts of collaborative creation.)

So, keeping that in mind, back to our theologian:

That’s why nobody actually wants “participatory democracy,” a non-hierarchical fantasy that progressive political theorists often champion. It would be oppressive in the extreme if all of us were vested with exactly the same responsibility for the common good. As Herbert McCabe observed: “Society is not the product of individual people. On the contrary, individual people are the product of society.”

[…]

The expansion of political responsibility beyond a certain point would absorb our private lives, a result that entails the opposite of what most people intend when they endorse political liberty. Like the violinist who can’t concentrate on his part and conduct at the same time, finite human beings don’t have enough energy to attend to the ordinary duties of life and bring about world revolution.

Did you get that? You don’t really want freedom. Indeed, hierarchy is necessary, because without it we couldn’t enjoy the luxury of our lack of control over it. The shepherd graciously allows the sheep to revel in the pleasure of sheepdom; the price of never being eaten by wolves is to be kept safe until the shepherd has need of a meal. And let’s just repeat a phrase to be sure it sinks in:

It would be oppressive in the extreme if all of us were vested with exactly the same responsibility for the common good.

I cannot read that sentence and parse it in any way that makes logical sense to me, except as an indicator of a mindset that destroys lives and ruins the world the we live upon. “Daddy knows best.”

Regular readers can probably see the sociopolitical direction in which I’m driving, so I’ll stop before I belabour it too badly… but not before pointing out that when an orchestra finishes playing, it is the conductor who takes the bow, and takes the glory that the musicians have laboured for.

On optimism

My good buddy Jeremy Tolbert has a searching and honest post about optimism, both within the context of science fiction storytelling and the wider context of the world itself:

… I used to believe in the power of sci­ence to make the world bet­ter.  And I’ve spent my entire life watch­ing peo­ple in power reduce the public’s opin­ion of sci­ence to the point where more peo­ple in the U.S. ques­tion evo­lu­tion than believe in it, which to me is basi­cally on par with dis­be­liev­ing grav­ity. The wealthy have attacked the public’s faith in sci­ence because it would have cost them money for us to believe that the planet’s cli­mate is being changed by their indus­tries.  An entire polit­i­cal arm of this coun­try dis­trusts the notion of experts.  The only sci­ence they care about is that which allows them to wring more money from the world.

[…]

Where’s my opti­mism?  Where’s my abil­ity to write sci­ence fic­tion like “The Kansas Jayhawk vs. The Midwest Monster Squad?”  Where did I leave it?  And would it be delu­sional of me to even try and adopt it again?  That’s the thing, isn’t it? If you’re a pes­simist and your pes­simism doesn’t come true, you get to be happy along with the opti­mists.  But if you’re an opti­mist whose pre­dic­tions prove false, then there’s lit­tle to be happy about.  The pes­simist at least gets the grim sat­is­fac­tion of being right. Even if they’re no hap­pier about the out­come than the optimist.

Jeremy mentions a video (clipped from a rather good documentary on stats from the BBC which I watched late last year) which was linked to in the comments thread of another post by Mike Brotherton; it covers (in a flamboyant data visualisation style) the sort of points I try to make a point of repeating to myself like a mantra on a regular basis: yes, on a day-to-day level, life seems pretty tough and the world looks to be high-tailing it to hell in the proverbial handbasket, but when you look at the aggregate experience of the human species over a comparatively short span of time, things have consistently improved, and show every sign of continuing to do so (paradigm-breaking Outside Context Problems or existential risk events notwithstanding). Indeed, sometimes I think our capacity to worry about the future is the strongest indicator that the here-and-now isn’t anywhere near as bad as it could be.

[ To pre-empt the rejoinder that life hasn’t improved for everyone to the same degree, and that there are still places that progress – however defined – has yet to make much of a showing, and that we in the Anglophone West have by far the best deal of them all: this I understand, and I’m not trying to downplay the suffering of others. On the contrary, I’m trying to show why we should push forwards with hope and aspirations of a better life for everyone. ]

These things are observable, measurable. Why, then, as Jeremy asks, is it such a struggle to be optimistic? Is it as difficult for everyone? (As shocking as regular readers may find it, my peacenik globalist optimism is something I have to work at rather hard, and sits very much at odds with a lengthy history of depression; I know other people who seem to just bubble over with optimism, but I have no idea what effort – if any – they expend to achieve such a state.)

And the more I think about it, the more I become convinced that optimism isn’t just hard work, it’s scary: it invites disillusionment, it openly courts the up-ending and down-throwing of one’s conceptions of the world. To maintain optimism, one must keep picking oneself up after the arrival of a disappointment, rebuild a new theory of the world, adjust and amend it as new data comes to light. By comparison, pessimism is easy: sit back, shake your head stoically as you predict bad things to come, and then just open a newspaper or web-browser and pick out the evidence to prove you were right. People are a lot like electricity, in that we tend to follow the path of least resistance. Pessimism has a nice fat copper cable strapped straight to the psychological earth-point; the gratification of being proved right, gained with minimum emotional expenditure.

As a result of that, pessimism seems to be the more popular stance, at least at present; it therefore follows that optimism is unfashionable, not to mention easily undermined by pointing to all the short-term badness in the world. Hence optimism becomes harder still to maintain: you’re flying in the face of popular opinion, and that’s rarely a fast route to popularity and choruses of agreement.

Furthermore, I think optimism contains a component of agency – a feeling that things can be changed, and changed for the better, by doing stuff. Pessimism is predominantly fatalist, as the responses to my post about the Giffords shooting demonstrate very clearly: thinking that we can change the tone of political discourse is naive and condescending! The corporations and politicos have got it all sewn up, and there’s nothing we can do but ride it out and hope the powers that be fix it so we come out a bit better than Those People Over There (whether Over There is the next neighbourhood along, North Korea, or any other strawman enemy-of-the-moment; doesn’t matter, really, so long as there’s some way to make it look like you deserve better than they do).

But just look at history: we have changed the tone of politics, many many times over, and we will do so again. And those who change it will be the ones who didn’t just sit back and sigh, imagining the inevitable dystopia just around the corner. This is not a partisan point, either: activism works. But it’s also work. I’m reminded of the apocryphal slogan of Generation X (the source of which escapes me): “Can’t win, so why try?” Maybe that’s why being optimistic is a struggle; perhaps it’s just generationally out of fashion.

Of course, this is all easily portrayed as conjecture and hypothesis on my part, mixed with a generous handful of self-justification… and maybe that’s what it is. Perhaps pessimism really is the more rationally valid and sustainable attitude: after all, the universe is a machine for creating entropy. But I’m going to struggle on being optimistic as best I can, regardless: for one thing, my mind needs the exercise.

And for another, I’ve never been one for following the herd. 🙂

The homeopathic approach to fixing loopholes

Here’s an interesting minor story which throws a light on matters far larger: someone discovers a software glitch in casino slot machines that allows him to win big money without any tampering, and he does exactly that, to the alleged tune of US$1.4million. Cue his arrest and trial for “650 felony counts of theft, criminal conspiracy, computer trespassing and other charges” [via TechDirt].

Now, for a start, I have very little sympathy for casinos in general, and that may be colouring my judgement somewhat. But as far as I’m concerned, this guy has done nothing more illegal than picking up money he saw dropped on the floor. Sure, the highest moral ground might have been to return the money to its rightful owners… but when its rightful owners already have a great deal of other money (obtained by exploiting the statistical illiteracy and flawed psychology of the average person), well, let’s just say my cup of sympathy runneth not over.

Moral arguments aside, though, this story is indicative of a common phenomenon wherein the system encourages us to pillory those who take advantage of its flaws but does little to address the flaws themselves. Compare with the current protests here in the UK over big-ticket tax evaders: lots of public shaming of the evaders themselves (which I don’t think is necessarily a bad thing), but comparatively little pushing for fixing the perfectly legitimate (if morally dubious) loopholes that allow it to happen.

The cynic in me suspects a lot of our ire stems from a gut feeling best summed up as “why not me?”, and as such we want to punish the transgressors for getting what we didn’t (or avoiding what we couldn’t). Our discontent is misdirected, and the underlying problem goes unfixed… which ends up serving the interests of those best placed to take advantage of it, who are usually those already holding a handful of aces.

We try to treat the symptoms, but the disease reigns unchecked.

Toward the New Middle Ages

If I were to say “the 21st Century could end up looking politically very similar to the 12th Century“, you’d probably think it a fairly grim prediction. But it’s actually more optimistic than it looks at first glance. Take it away, Parag Khanna [via MetaFilter]:

This was a truly multi-polar world. Both ends of Eurasia and the powers in between called their own shots, just as in our own time China, India and the Arab/Islamic community increasingly do as well. There is another reason why the metaphor is apt. In medieval times, the Crusades, and the Silk Road, linked Eurasia in the first global trading system […]

Now, globalisation is again doing much the same, diffusing power away from the west in particular, but also from states and towards cities, companies, religious groups, humanitarian non-governmental organisations and super-empowered individuals, from terrorists to philanthropists. This force of entropy will not be reversed for decades – if not for centuries. As was the case a millennium ago, diplomacy now takes place among anyone who is someone; its prerequisite is not sovereignty but authority.

Some see contrary trends in the light of the financial crisis. But given the power of the forces pushing a new medievalism, it is too simple to speak of a “return of the state” evident in the bail-out of Wall Street and the stimulus packages of governments. Far more revealing about the future is the crumbling of most of the post-colonial world from Africa to the Middle East to South Asia, where over-population, corrupt governance, ethnic grievances and collapsing infrastructure are pushing many states towards failure.

[…]

The only missing piece, of course, is America. The Middle Ages was pre-Atlantic. Yet today we have the legacy superpower of the US, located in the new world. If the European Union today plays the part of the Holy Roman Empire, then the US is the new Byzantium, facing both east and west while in a state of relative decline. The Byzantines lasted for many centuries beyond their material capability, through shrewd diplomacy and deception rather than by force.

This new world will mean huge challenges, for the west in particular. But if the US applies a genuinely Byzantine strategy, it has a good chance of stopping a slide into conflict. And remember that, despite its bleak reputation, the Middle Ages was actually an era of great invention and discovery – and one which eventually gave way to a great Renaissance too. As we witness today’s great power grievances mount and fear another world of war, we must remember the same is possible today.

Something to chew over, especially for those who still talk of the US in terms of global political leadership. You can choose to play for all or nothing, or you can play for a place at the table… and the same applies for everyone else.