Sam Freedman, whose Substack is the only one I subscribe to, recommended an essay by one James O’Malley on this subject. But reading the essay, it struck me as rather obviously wrong-headed, mainly for the reason that the characteristics it identifies as quintessentially “woke” are shared with other political tendencies and currents, albeit in ways that may be rendered less visible by dominant ideologies and frames of reference. Often, the claim that they are new is, to say the least, somewhat suspect, and I think O’Malley misconstrues various aspects of “woke”, most notably intersectionality.

O’Malley mentions six characteristics as defining “woke” they are:

• identitarian deference
• priority of harm reduction over free speech
• a commitment to intersectionality that makes politics totalising
• a prioritization of communitarianism over individual rights
• a scepticism about progress
• a prioritization of “right-side norms” over “accuracy norms”

Let’s take each of those in turn:

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Sometimes you walk all day with a camera and don’t take a single picture you like; at other times you just look out the window and the shot is right there.

The following is a lightly blog-ized version of a Twitter thread. I fear Twitter is going downhill so I really should transition back to blogging. Back to the land!

Start with a Chris Hayes tweet: “he’s a right-wing billionaire who was motivated to buy twitter because he thought it was antagonistic to right-wingers and wants, instead, to make it friendly to them. that’s it. that’s the whole story.”

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Another day, another exhortation to join an “ecosystem” that’s anything but. I could pick a hundred examples, but one that recently caught my eye was an ad placed in the Financial Times by the Singapore stock exchange, SGX Group, promising “multiple growth avenues, one trusted ecosystem”. SGX wants companies to list on its exchange rather than, say, the Hong Kong one which has more or less the same exclusive offer. SGX promises “access (to) Asia through our trusted ecosystem anchored in Singapore.” Ecosystems can be a lot of things. ‘Trusted’, by which they mean centrally policed to achieve defined, lower-risk outcomes, is not one of them. Calling built environments ‘ecosystems’ is common everywhere from financial services to supply chains to – quite a stretch, here – a retirement living complex. But it’s most often used in the tech world to describe the relations between software, services and hardware typically owned by a single company. For example, it’s how Google describes everything that hangs off the Android operating system. These kinds of proprietary and deterministic architectures are called ecosystems so often that we’ve stopped noticing. And that’s kind of the point. We need to start seeing this metaphor again, and what it’s hiding in plain sight. But first, a reminder of what an ecosystem actually is.

An ecosystem is a set of unbidden organisms and the physical environment with and in which they interact. It’s constantly evolving, and the real interest, value and drive for change all come from the emergent properties of the relations between its many parts. An ecosystem is not the plaything of a pampered princeling, like Meta, but a set of living, striving things, both competitive and cooperative, and the place they live. The two kinds of system are almost impossibly different. One is biological, the other technological. One is complex and adaptive, the other only pretends to be.
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The Washington Post has a long piece about a Virginia family whose current (substantial but not huge) wealth derives from their slaveholding forebears and who may now be greatly enriched by the discovery of uranium under their land. There’s an interesting discussion of the arguments for and against reparations

Buried in the middle of the article is something much more interesting, to me at any rate. One member of the family, Edward Coles, opposed slavery. He hid his views until he inherited ownership of 17 enslaved people, then took them to Illinois and freed them. None other than Thomas Jefferson wrote to Coles, seeking to dissuade him.

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To illustrate the claims in this book, I rely on three primary metaphors throughout….The second is of history as molten glass. At present, society is still malleable and can be blown into many shapes. But at some point, the glass might cool, set, and become much harder to change. The resulting shape could be beautiful or deformed, or the glass could shatter altogether, depending on what happens while the glass is still hot. William MacAskill (2022) What We Owe The Future, p. 6

This is the third post on MacAskill’s book. (The first one is here which also lists some qualities about the book that I admire; the second one is here.)

A key strain of MacAskill’s argument rests on three contentious claims: (i) that currently society is relatively plastic; (ii) that the future values of society can be shaped; (iii) that in history there is a  dynamic of “early plasticity, later rigidity” (p. 43). Such rigidity is also called “lock-in” by MacAskill, and he is especially interested in (iv) “value lock-in.”

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I started cold calling after a student (a CT reader and commenter, who remembers this because I remind her of it [1]), many years ago, having sat silently throughout my senior-level class in political philosophy, explained why she wanted to attend Law School. “I’ve heard that in Law School they cold-call, so that all the students have done the reading, and everyone is engaged. I want to be in classes like that.” She reminded me of the old TV show, The Paper Chase, in which John Houseman, one of those American actors with an inexplicable English accent, would seemingly bully his Law students by constantly trying to catch them out.

Going to Law School solely in order to get cold called seemed a bit eccentric. But I got the point. She’d missed out on a lot of learning – the learning you do when you articulate your thoughts out-loud, sometimes discovering that they aren’t thoughts at all, and other times discovering that they are more interesting and/or more complex than you had realized. My job was to make sure she did that learning – the learning that other, louder, more aggressive students already did – and I had let her down.
At first it was difficult. It is socially awkward to ask a stranger what their thoughts are, especially when both you and they are completely unused to it. What makes it worse is that students enter the classroom expecting the standard norms of the campus to apply – that they can take a back seat and listen (or, more accurately, look as if they are listening), talking only when they feel like it. I wasn’t skilled at cold-calling at all, and for the first couple of years I would often lose my nerve after a few classes, and retreat to my usual, deficient, practices.

I discovered it was easier for me to call on students if I knew all their names. And it was easier to learn all their names quickly if I called on them to talk (who would have thought that it is easier to get to know people by talking with them than by talking at them?). And it got even easier when I realized that the average quality of the talking is higher if the people who always volunteer talk less, because shyer and more reserved students often have valuable things to say. And I discovered that cold calling elicits more diverse perspectives because the willingness to volunteer to talk is not equally spread across all demographics.

But how to avoid seeming like John Houseman? I want to draw them in, not catch them out. After I had started cold-calling routinely a student observer admonished me: “I know that you don’t mind if a student has nothing to say. But they don’t know that. You have to tell them that, and show them that you mean it”.

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At night I just can’t deal with words no more, man, so I draw pictures. I like to have some graphics project I can chip away at – like gardening. For the past year-or-so it’s been: trying to cartoon 100 philosophers in a symmetry-ish, geometry-ish style. I think I’m up to 64 or so. Plus I did Lovecraft, Kafka, Poe. For variety. (Or you can declare them honorary philosophers.)

I’ve shown his stuff off, a bit, here at CT, but I’ll see fit to share more now. You can buy ’em on mugs and stuff, if so inclined. ‘Tis the season!

Speaking of which, I’ve posted good old “Mama In Her Kerchief and I In My Madness”, in readable form, so you can give yourselves a shiver around the fire with that.

As to the philosophers, I like to draw ’em nice – kinda elegant, I hope – then make ’em silly in faux-retro or disco style. Also, repeating wallpaper-style patterns. I like that. So! A small sampler, for your amusement and edification. [click to continue…]

This is the second post on MacAskill’s book. (The first one is here; it lists some qualities about the book that I admire.)

Two ground-rules about what follows:

1. I ignore all the good non-longtermist, effective altruism (EA) has done. It’s mostly wonderful stuff, and no cynicism about it is warranted.
2. I ignore MacAskill’s association with SBF/FTX. I have said what I want to say about it (here), although if any longtermists associated with the EA movement come to comment here, I hope they remember that the EA community directly benefitted from fraud (and that there is an interesting question to what degree it was facilitated by the relentless mutual backscratching of the intellectual side of the EA community and SBF); and perhaps focus on helping the victims of SBF.

• Perhaps, for some consequentialists (1) and (2) cancel each other out?

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There has been a lot of talk lately about a revival of nuclear power, partly in response to the need to replace the energy previously supplied by Russia, and partly as a longer-term response to climate change. To the extent that this means avoiding premature closure of operational nuclear plants, while coal is still operating, this makes sense. But new nuclear power does not.

The misconception that nuclear makes economic sense remains widespread, but has been refuted many times. Less remarked on is the misconception is that the big obstacle to nuclear power is opposition from environmentalists.
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Happy Thanksgiving!

Now, philosophy and science fiction. Also, it’s after Thanksgiving, so I can bring up Christmas.

Two weeks ago I attended a talk by Ted Chiang on “Time Travel in Fiction and Physics”. I teach ‘philosophy and science fiction’ and have my kids read more than a few Chiang stories. I was gratified two of my teaching ‘takes’ turned out to scoop Chiang’s lecture neatly. (I’m only slightly aggrieved he is plagiarizing me as to the meaning of his stories. I’ll let that slide.)

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The effect of such extreme climate change is difficult to predict. We just do not know what the world would be like if it were more than seven degrees warmer; most research has focused on the impact of less than five degrees. Warming of seven to ten degrees would do enormous harm to countries in the tropics, with many poor agrarian countries being hit by severe heat stress and drought. Since these countries have contributed the least to climate change, this would be a colossal injustice.
But it’s hard to see how even this could lead directly to civilisational collapse. For example, one pressing concern about climate change is the effect it might have on agriculture. Although climate change would be bad for agriculture in the tropics, there is scope for adaptation, temperate regions would not be as badly damaged, and frozen land would be freed up at higher latitudes. There is a similar picture for heat stress. Outdoor labour would become increasingly difficult in the tropics because of heat stress, which would be disastrous for hotter and poorer countries with limited adaptive capacity. But richer countries would be able to adapt, and temperate regions would emerge relatively unscathed.–William MacAskill (2022) What We Owe The Future, “chapter 6: collapse” p 136.

Two ground-rules about what follows:

1. I ignore all the good non-longtermist, effective altruism (EA) has done. It’s mostly wonderful stuff, and no cynicism about it is warranted.
2. I ignore MacAskill’s association with SBF/FTX. I have said what I want to say about it (here), although if any longtermists associated with the EA movement come to comment here, I hope they remember that the EA community directly benefitted from fraud (and that there is an interesting question to what degree it was facilitated by the relentless mutual backscratching of the intellectual side of the EA community and SBF); and perhaps focus on helping the victims of SBF.

• Perhaps, for some consequentialists (1) and (2) cancel each other out?

Anyway, after my post on MacAskill’s twitter thread (here) and my post on the concluding pages of Parfit’s Reasons and Persons (here), I was told by numerous people that I ought to read MacAskill’s What We Owe the Future. And while I am going to be rather critical in what follows (and subsequent posts), I want to note a few important caveats: first, MacAskill is asking very interesting social questions, and draws on a wide range of examples (also historically far apart). I am happy this is a possible future for philosophy today. Second, he is an engaging writer. Third, What We Owe the Future is — as the first and last chapter make clear — quite explicitly intended as a contribution to movement building, and that means that the standards of evaluation cannot be (say) identical to what one might expect in a journal article. In a future post, I’ll have something to say about the relationship between public philosophy and movement building, but in this post I will be silent on it. Fourth, if you are looking for a philosophically stimulating review of What We Owe the Future, I warmly recommend Peter Wolfendale’s essay here for a general overview (here). If you are especially interested in objections to the axiology, I warmly recommend Kierin Setiya’s piece in Boston Review (here). It’s also worth re-reading Amia Srinivasan’s high profile, prescient critique of MacAskill’s earlier work (here).*

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