Culture War Roundup for the week of September 22, 2025

36 comments - 1751 thread views 11hr ago by PaperclipPerfector (text post)

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The Mountain ch. 08: The Mountain

1 comments - 206 thread views 15hr ago by Earendil Then over Middle-Earth he passed (text post) Edited 9hr ago

A billions-years-long fusion explosion is ripping through space: Shattering, scorching, bleaching, blasting, boiling, evaporating, annihilating all that it glances upon. Even so, certain special materials, in just the right conditions, and for just a little while, do something other than curl up and die: They catch that hateful radiation; they harness it, even sweep themselves up onto it as a man might upon a horse. Endless beautiful complexities emerge and what's at their pinnacle does indeed verge upon divinity.

I'm excited to show you this chapter. Not because of its form; if anything, it has been a humbling experience to write this as it has embarrassed many of my failings as a thinker and as a writer. It needs work and I'm not kidding when I keep telling you that I want advice. But I think the substance is here, and I'll rest easier tonight knowing that this picture is playing out in many minds beside my own, as I did on the night when I first showed you the Christmas tree.

Join me now; please see the world through my eyes, for a moment, as together we look again upon these peculiar things; these human beings, who dance beneath the killing Sun.

(Chapter one is here.)

0108 - The Mountain

Here is an island. It is shaped much like the sea-mount of the shellfish, or the island of the apes. A very small peak, some lush land in a ring below that, and then worse and worse territory as it broadens and flattens toward the sea. We can divide it up into a few sections; for now let’s call them Peak, Ring, Slopes, and Shoals.

Upon the Peak, as you might expect, sits the grandest palace, and within it a King. This is interesting to me because believe it or not the Peak is high up enough that it’s actually starting to get cold and unpleasant up there. Whoever sits upon that throne has a great deal to worry about, because everyone else wants the position and he must be extraordinarily-talented indeed to hold on to his shiny hat. In fact I think the Peak is such a peculiar place that it’s actually a mistake to make too big a deal of it at this point in our analysis. Put it this way: though it brings with it the highest status and incredible opportunity, it also invites so much trouble that, on balance, occupying the position is often not clearly a reproductive advantage at all. Played correctly it certainly can be, but… overall I think it’s best that on our mental diagrams of the island we should put a little asterisk next to the peak, and regard it more as an epiphenomenal spot which comes and goes, rather than a permanent and vital fixture.

Far, far more comfortable to be situated in the Ring, in which resides the island’s elites, or its nobility. These are generally descendants of the northerners who came and conquered this island. These people have it all. Wealth, security, preferential access to mates, and control of territory which as often as not can even be superior to that which is held by whoever happens to be momentarily perched upon the Peak. The nobles jockey with each other for status, and advantageous marriages, and fight for ever-larger slices of the Ring. But they have children, too, and those tend to divide up their slices, so the whole thing more or less maintains an equilibrium. And when the time is right, yes, nobles have a way of making plays for the Peak, but only if they calculate that this is reproductively advantageous over holding on to their already-lovely positions.

The Peak is the attractor for all the island’s competent men and beautiful women — that is, the Peak is where they are all pointed when attempting to move upslope — but the Ring is where most of the magic happens. Where brilliant and powerful men tend toward ending up, who then claim the most beautiful women for lovers if not necessarily for spouses. And boy do these people ever have babies, which is a problem for the same reason that it was for the shellfish.

Below the Ring we have the Upper Slopes. Here we find something like a professional class. These people are, or are related to, minor children of minor noble families and will not inherit any sort of titles but do still have a fair amount of wealth and connections. Of course, they also tend to have a lot of children, and so there is another level down, and another, until we get to the Lower Slopes.

The Lower Slopes are the last place that families can reasonably expect to be able to hold on more or less indefinitely, provided that in each generation they have at least one son who isn’t substantially less-capable than his father. But of course, the farm is already about as small as it can get while still supporting a household, so additional sons will have to go somewhere, and unless they’re clever enough to pull something else off, that place is…

The Shoals. Life is short, nasty, brutal, and anxious on the Shoals. You may picture vagabonds, wanderers, makeshift encampments outside of town. Recall that this planet is named after the eccentric tidal patterns caused by its many moons. Someone living on the Shoals may get by for quite a while, making a living scrounging in the discards of, and occasionally performing some service for, his betters, but everyone down here knows that at any moment a generational Tide might rise (or even a lesser one) and when it does they’ll be the first to go, whereas someone more highly-placed will be much better-positioned to survive.

There is a saying in Tidus: "One man in ten is as good as his father. One in a hundred is better." Put another way, almost all men can be described as having been cobbled together from the broken pieces of better men, cursed with a wistful sense that they are almost but not quite what they were supposed to be. This feeling is usually accurate. Different is generally worse.

How many of each generation end up on the Shoals? Well, for one, there’s a big difference here between men and women. Women have far more intrinsic worth, as they are capable of making babies for a man who cares enough to support them, and they also tend to be more agreeable and better at social — ahem, let's call them 'games' — so as to secure their place. For a woman to end up on the Shoals she must be some combination of particularly unattractive and unbearable, or at least old, whereas to avoid this fate a man must be able to beat a lot of competitors to secure territory on the Slopes, which is rather a taller order. So let’s say about 15-20% of women end up there.

The specific percentage of men of each generation who end up on the Shoals varies from island to island. On this island, being as it is comparatively prone to monogamy, it’s about 50-60%. If that seems high to you, consider that each spot of viable territory is basically always claimed, and so if the average successful man has two sons, on average at least one will be demoted. And if a man is blessed with several capable sons (by however many women), then they’ll be replacing some other guy’s kids who weren’t as good. Competition is fierce on the Slopes.

War can help for a little while, but the only real major exception is in boom times, which most times are not. Though you and I, Reader, have grown up in the most outrageously-extended boom in history, so our perceptions about such things are liable to be miscalibrated. In fact on some islands the proportion of men which ends up on the Shoals is closer to 94%, or sixteen out of every seventeen. An island like that is more likely to be running a polygynous culture where the best men get almost all the women. Then again, these islands are much more vulnerable to invasion by a society which has sexually enfranchised more of its men, and so harnessed their productivity and marital-martial potential, if you will.

It must be admitted that some individuals, for any number of reasons, seem to prefer life on the Shoals. The Shoals simply suit them. In many ways life there is easier and better-aligned with certain proclivities such as misanthropy, addiction, and laziness. Denizens of the Shoals also tend to be far less visually-attractive for reasons which should by now be obvious. Ugliness correlates with high mutation load, which correlates with degenerated genes, which correlates with broken capacities such as higher-order positive personality traits including self-control, planning for the future, and so on. It might seem improbable that the odds of all these things breaking randomly are quite slim, which is true. But the odds of something important breaking randomly in even one generation are actually plenty high. An optimally-aligned person is fairly difficult to generate; most children aren’t quite as aligned as their parents, and, after all, in the game of musical chairs that is life in Tidus, one must only be ever so slightly quicker than the next guy. Or to put it another way, as with the two hikers and the bear, terminal degeneration only means not quite being able to outpace one’s neighbour with his slightly-fleeter feet.

It is rare, but not unheard of, to find really good-looking people on the Shoals, except that they are sojourning there for a bit in their youths as some kind of countersignal, a misguided rebellion against their much higher-tier parents, for example. But at the first sign of rising tides these kids will find the way back up held open for them.

On the flip side, the higher up the mountain we look, the more likely we are to find specimens of humanity approaching the local ideal of perfection. They will after all have better access to low-mutation load mates, and (at least their forebears) got where they did by embodying a whole host of positive traits. Especially in martial cultures, which all the ones worth mentioning are, these go hand in hand with combat ability. So we end up with tall, handsome, well-built, competent princes, and gorgeous, slender princesses. These people are angling to be paragons of what nobility, indeed royalty, divinity, ought to be.

The ideal King is the perfect man and must be able to serve as a faultless icon of his People. In fact, on many such islands, no man has historically been allowed to ascend to the peak unless his body is whole, not having lost any limbs or digits, for example. He must be the very Image of the People in their wholeness. And no matter how good a ruler he might be, any physical defects will absolutely be held against him in the popular imagination of his subjects; the topic of critical drinking songs and injurious cartoon depictions, and so on. People resent a crippled king. Believe it or not on many, might we say, more primitive islands there is a custom that the would-be-king must strip naked in front of his nobles for their inspection at the coronation. I found this behaviour endlessly bewildering and colourful when I discovered it as a child, but there is in fact an extremely good reason for it as we shall see later in this chapter.

Regarding the merits of hereditary nobility there are of course many exceptions. Plenty of sons who inherited their father’s position but not his competence, or instead their mother's softness and vacuity; plenty of daughters who take too much after their father and end up built like moustachioed linebackers with jaws over which one might hammer iron. And Dad mostly wasn’t selected for his looks, anyway, so her eyes are too close together too and the brow above them has no part in it. Excessive inbreeding can also cause serious issues in successive generations. But, for the most part, one will find that the people near the top are taller with prettier faces and straighter backs and higher intelligence and lower time-preference and so on. These things are all attracted upward, and seek their level to their degree of admixture with the opposite. On balance, good traits correlate with good traits and bad traits correlate with bad traits, so it is inevitable that those in the upper reaches who do not conform as well to the ideal will find themselves and their progeny more swiftly on the downward trajectory which awaits us all. [I can't do this on the internet or maybe even in print but imagine a literal hole in the page right here, just letter-sized:] ꙮ

Given this we’d expect, on average, beautiful people at the top and progressively-less perfect copies of the nobility on the way down, right? Well, yes, but in fact it's a little more complicated in a way that's worth looking into as we pass by. You see, the strategies required to succeed in a position vary from level to level. A good lawyer or accountant may make for a terrible farmer, and vice versa. And so we see a sort of specialization happen. Suppose a candlemaker’s son has very little potential, whether for social or genetic reasons, to rise a level and attain a higher position. In this case, rather than producing children which emulate the nobility, it is more adaptive if the candlemaker and his wife produce children ideally suited to the level they’re at. He'll be best-able to retain his position in the next round of the game.

This gives rise to terms floating around in our language such as “middle-class values” or “peasant virtues”. Yes, they are passed on culturally, but also genetically. If the candlemaker has two sons and one is content with his place in the world, he will outcompete the brother who instead whiles away the days dreaming of being a knight. Ambition is not an asset unless it also happens to be paired with substantially-higher than average capabilities and a lucky window into social mobility, which it very rarely is. Besides which, the discontented son experiences the world as a chandler, not as a noble. His genetic phenomenology is tuned for that, not governance. Not that he’d do well to be too unconcerned about his level, either, of course, lest he fall. Yes, many such men do end up with misaligned instincts and spend their lives miserably waiting for a chance to ascend. As we shall soon see this is not a bug but a feature. (Incidentally, for reasons I'll get to in the next chapter, I think it was probably a lot fewer than a modern person like you or I would naïvely expect.) The point is that once again we see generations oscillating around an equilibrium, the optimal amount of ambition constantly shifting along with environmental (including social) conditions, and varying from level to level.

Except get this: Both of the children of that candlemaker stand a real chance to outcompete their betters’ fallen offspring who has happened to land at their same level. The disgraced scion will have his head full of all sorts of instincts useless or even injurious at his new rung, and possibly be lacking certain lower-class virtues which would allow him success — though such a man is typically at least charming, provided he can manage to overcome his vanity. So it is that we even see certain facial types developing and persisting on different levels, such that we can sometimes identify a person as lower-class at a glance, or be struck by a man’s inherent nobility. Such occurrences are commonplace also in Tidan fiction, as when an endangered infant prince is spirited away and raised by shepherds, only for the huntsman who comes upon him later to realize at once that this boy is no peasant. Is this on some level propaganda? Yes, most certainly. It also happens to be how almost everyone actually believes the world works because, in Tidus, it does!

With the shellfish, basically any specimen from the peak can descend as low down the slope as he cares to and casually outcompete whomever he finds there. But with people, hanger-on strategies are much more likely to develop below the Ring. A high-class child who finds himself separated and cut off from his family and protection is liable to get absolutely trounced by the rude lower-class boys who know nothing of softness and much of the vulgar law of the jungle. So with the flawed descendants of high-status families who find themselves trying to make a living at lower levels. It is not uncommon that as soon as their inheritances (if any) run dry they are so without the graces needed to succeed at those levels that they rapidly find themselves even lower and floundering even harder.

So different levels of society develop their own idiomatic cultures, from facial features to patterns of speech to forms and styles of art. It's the place of the nobility to develop their aesthetic sensibilities above all other classes, because the nobility will be in charge of making crucial societal decisions without access to nearly enough information to do so in anything like what we might call an informed manner. In such cases, they must rely instead upon deeply-internalized principles and values; they must dig deep in their culture’s myths and doctrine and art. The warrior-king who spends hours practicing calligraphy in his immaculate garden does not do so as a means of escapism, but rather that he might attune himself to his culture’s particularly-evolved graces, such that in the moment of action his heart and mind have been trained to execute the characteristic choice without having to deliberate. It is for a similar reason that certain Northeastern Tidan cultures count the practice of flower arrangement in with the other martial arts — the idea being that the aesthetic pathways forged in the soul of the warrior will unfold themselves on the field of battle in decisive moments when rational analysis is impossible. But that same art may not be suitable for the social inferior, who has his own decisions to make at his own level, and whose phenomenology is at any rate much more likely to have him interested in what is, yes, rightly called 'lower' art.

Now, we have up until this point been throwing words like ‘social’ and ‘society’ around fairly casually. It's time to define what they mean. Put simply, in a human context, a society is any group of males which bands together for reproductive advantage; that is, to move up-slope together or maintain a position once they have it. (‘Socii’ literally means ‘allies’.) From time to time you will see a group of men — pretty universally always men — doing something rad like teaming up to build and crew a ship and sail over the horizon to either perish or else find great fortune in some undiscovered country. Or, having already established themselves, invent some sort of guild to collude and fix prices or prevent new competition from arising. (Incidentally, even in later eras where women can also start businesses, it comes to pass that while women start about as many ‘businesses’ as men, these are almost always sole proprietorships ((“I’m a photographer! Buy this makeup!”)) whereas almost every business with more than one employee has been started by a man.)

Men do this because it is inherent in the nature of men that in order to secure the highest-possible value mates for themselves, or often any at all, they must compete against other men. As the apes can tell you, the best way to do that is as a team. There is no comparable dynamic among women, who don’t have much at all to gain by teaming up to somehow attract men and are much more apt to view each other as competition at all times. Women are, after all, rarely motivated to take big risks to secure mates and have even fewer credible opportunities to do so. Any woman who is of the right age and not especially grotesque is likely to have a line of suitors out the door from whom she or her father may take their pick. And if she’s not satisfied by those men’s quality, there is precious little she can do to make herself more attractive to a higher class of men, especially in an era where physical fitness is a given. All she can do is try to sabotage potential competitors.

And so we understand society to be a peculiarly masculine pursuit. To a first approximation women are not peers of their societies; rather they are literally the intended payout of societies. Though once secured, tamed, and aligned with the society, such that both fathers and mothers share an interest in the cultivation of children, women do become social fabric; that core of support which enables the men and their sons to strike out even farther and win yet bigger rewards including, not to put too fine a point on it, more women. So, we may say that women are parts of their societies, but not part of their societies. And we may observe that bands of robbers, pirates, and so on are only nascent societies unless they manage to make the jump to the common defense and maintenance of a flock of women and children. (How 'bout them Sabine girls?)

(Yes, words can have more than one meaning and ‘society’ can also be generalized so far as to include any group of people or, for that matter, animals who gather together to chatter, ostensibly about one or another topic in particular; I consider this to be a degenerate, non-central, and misleading case. And since this book is about nothing if not trying to show you what you've been staring at this whole time, we will not use the word except as I have said, for in this capacity it is a window which reveals much indeed.)

Now, I've been giving a general overview of how societies work, but let me reach way back to chapter one's ancient ocean to illustrate something vital and, I think, amazing. Once upon a time a cell failed to divide completely into two and something really, stupendously spectacular occurred: The cells, which might have competed with each other, instead teamed up to coöperate. Thus was multicellular life born. At first they sort of stuck to each other for mutual advantage, each perhaps ready and even able to split off and go its own way when the time was right, c.f. Siphonophoræ. But over generations some became more sophisticated about it and, here’s the part that really astonishes me, some cells even started leaving it up to other cells to reproduce for them.

Here’s a deal: Instead of reproducing, I want you to give up your gonads and become a hard piece of armour for me, such that things which want to eat me can’t, or at least only eat you instead. But don’t worry! When the time comes, I’ll make one of you in addition to one of me. Trust me. I mean, you won’t have any choice at that point, and I could just not do what I said or fail entirely, but — trust me.

And they bought it. I think we can agree that's pretty impressive sales work! They bought it because it succeeded so well that soon it was everywhere, in incredible profusion, with so many variants it can make your head spin. And it leads to some really cool downstream effects:

We have mostly been speaking of traits as though a person either has them or doesn’t. But genes are much more complex. People always carry traits which do not express in their generation but might be passed on to offspring. Some traits may lie dormant for generations but emerge given certain environmental inputs, e.g. malnutrition or abuse in childhood resulting in shorter time-preference and much higher aggressiveness as an adult. Also, alleles have a property known as ‘penetrance’ — perhaps a certain allele is always passed on preferentially to the young, but only manifests itself in ten percent of individuals who carry it. These can and do combine and express in unexpected places and times, creating a rich array of potential personalities. And so in a sense each Tidan carries within himself an entire library of people, of members of society, there for recombination in future generations — so long as the people around him have a roughly similar genetic makeup to his own. Sort of, but not entirely like, the way the dead skin cells you’re sloughing off also contain the instructions to make your lungs, or even your brain, not quite the same as anyone else's. And this is what we call race.

A man may not reproduce directly; may even give his life for the People, as a soldier or sheriff does, and be pretty sure that someone very much like him will live again; probably even many someones. Of course, this ceases to be the case as soon as his society becomes admixed with others who do not produce individuals such as himself, comparable to a body suddenly adulterated by cells or whole organs containing someone else's DNA — aside from eating or mating, bodies really do not like this and are prone to violent reaction — but that’s not the point here.

The point is that the grand society of the island, from the King right on down to the wretches on the Shoals, may be thought of as one more-or-less unified organism. No, that doesn't seem especially original at first brush and yes there are a thousand caveats. Forget all that. Let me set this up before you insist on knocking it down.

Children generally take after their parents, but can as we all know be so very different, with long-buried and newly-combined traits manifesting seemingly out of left field. The organism does not only produce those people with the best chance of personal reproduction, but also those which may be thought of as sacrifices for the reproductive benefit of the society. Fearless frontline fighters who don’t do well between wars but otherwise lead the charge against the enemy or into the frontier. Total dorks who couldn’t get a date to save their lives, and might not even be interested in girls in the first place, but who hole up in towers and figure out how the planets move. Whores-by-nature who embarrass their highborn families but make a bunch of beautiful, low-mutation-load children with some awesome genes before getting murdered in fits of passion by their rich but ugly jilted husbands. I'm not describing individuals, here, I'm describing archetypes. Social organisms which turn out some percentage like these will outcompete those which do not, just like life in the ancient ocean figured out it’s better for some cells to specialize and serve the whole.

Let’s take it from the top. As I’ve mentioned previously the King is a special case for many reasons and we’ll get to him in due time, over and over again in fact, because much more is going on with that guy than you might think. But for now let’s look again at what the nobility, the people of the Ring, represent in the organism. The Ring is the fruiting body, the gonads, the reproductive organ from which all else springs. If you took a bunch of peasants and put them on a fresh island they might become their own thing but they would not reproduce the nobility, not least because they are more-wholly descended from the conquered original inhabitants of their home island rather than the race of kings. But the opposite is not nearly as true. The Ring generates new people, and these precipitate down the slopes and take their places as obligate members of the Body, specializing into the organs and vessels necessary to support the nobility and keep it reproducing. Such are the people of the Slopes, and even the Shoals, though these latter might instead be conceived of as keratinous hair or (as I'll soon explain) claws.

We can see this in our language. When we speak of the 'flower' of a nation falling at a battlefield, it is understood that we're referring to the newly-unfurled generation of the elite. We called the system a Christmas tree for its conical and illuminative properties, but this tree does actually bear fruit, and here is where the best of it lies. Generation upon generation, cascading. Trees and apples and orchards. Male and female.

And the nobility does reproduce the organism. Not just locally, but also carrying it to new islands. When the nobility of one island goes to war with that of another, they don’t for the most part directly replace the people of its Slopes, but they do replace the people of its Ring. Their second sons and cadet branches take over the estates and responsibilities of the vanquished, and over time the societal genes, both literal and figurative, trickle down and replace those which had been below. Once some socio-genetic vertical integration has cemented itself, men of the Shoals tend to be on board with joining in such ventures, since this will give them opportunity to make a place for themselves (by force) on some other soil, with some other women, but not only because of that! Even if they do not come out of this with a farm and a wife, it is still, by a subtle and circuitous route, their best chance of reproduction — for if the Ring of their society installs itself on a new island, men such as themselves will trickle down and live again.

A society not so organized is easily consumed by one which is, and so we find all sorts of fascinating and opaque behaviors of our ancestors suddenly making perfect sense.

The general terror behind class relations is that of one’s children not having a path to the next level up, such that they must surely perish in a few more time-steps, and this feels worse and worse the farther genetically removed are one’s superiors. People really do not like it when foreigners show up and occupy positions of high status in their society, because this is only distinct from losing a war in that actual lives and infrastructure have not been destroyed. But even those lives and infrastructure are only truly concerning in the short term. In the long run, unless you can organize to get the upper hand before you’re replaced, it’s curtains for you and yours. Your children’s children will be kindling pathetic twig-fires down on the Shoals while aliens cavort and caper about the Ring of the island which used to belong to your people.

The primary mechanism by which the elite coöpt the base is by assuring them (cynically or otherwise) that, if submission is tendered, the little people’s children will have the opportunity to advance up slope, or at least maintain their current position. It parallels the multicellular organism’s promise that when the time comes we will all be resurrected together. This hope is less likely to be extended by foreign invaders, and if it is, even less likely than that to be believed, which can make for real trouble.

Great emperors and generals have been said to have what is called the ‘common touch’. This is the specific capacity to assure those beneath that each is of the same kind, the same organism. “I am like you, we are the same thing, and though you may well die in my service, in my triumph you shall also live again.” And men will drop what they’re doing, maybe even leave their farms and families behind, to line up and take this bargain. They’ll do this even if they’ve only heard rumours that the leader is that way and never seen him in person. Because this turns out to be one of the highest male imperatives of all, and a better bet than standing by and letting one’s elite be replaced by foreigners, one’s sons deposited haplessly on the Shoals, one’s daughters made belly slaves for men whose manner and appearance occur to one as bizarre bordering on monstrous. In this phase of history the good men of Tidus' slopes are only too glad to serve, and even die for, their betters, giving rise to blossoms of loyalty, chivalry, and gallantry.

For a while now, in service of greater integration and enfranchisement, the fire-worshiping religion of the Nobles has been dying out and becoming replaced by a more generally-accessible civic religion. Shared gods of the city, of the island, of everyday life, worshiped by all for the benefit of the organism. (Anyone who does not share in this collective worship is naturally viewed with great suspicion and being charged with 'atheism' is no laughing matter.)

Humans hunger to be allowed to thrive at their appropriate level — that is, to be part of a body. A man is happy inasmuch as he understands himself to be a representative member of an organism, that is, a society, which has solid reproductive potential. He does not even have to reproduce himself, personally, to participate in this; in which case any number of societal honours will typically be awarded. But inasmuch as a man does not have this sense of belonging he must be unhappy. An otherwise-sterile cell may be quite content executing its cellular function in the body of an aligned organism which will reproduce it, but not in the stomach of an alien.

Here we come to the much-sneered-at propensity of the lower classes to engage in celebrity-fixation. The little guy is often completely at the mercy of those above him to determine his society’s direction and whether the whole enterprise sinks or swims. It’s a terrifying prospect and he understandably wants to know exactly how on board he should be. So he watches the highly placed with keenly-developed eyes. He wants to know every little thing about them. What sort of men they are; what sort of virtues they embody. Because he knows that as they go, so goes the future of the People.

Are the leaders good men, worthy of support? Will they generate good people like me? Or are they wicked and corrupt and consorting with foreigners, intent on replacing people like us with much less-deserving inferior versions? Exactly how much skin do we have in the game, here?

In this respect no figure can so capture the popular imagination as the King. In the grand scheme of things he may not actually be nearly as important as, say, the top two or three nobles, but our psyches do not get hammered for aeons into caring more about someone the higher up they are without becoming especially fixated on the guy at the top. This is why we have the term ‘figurehead’. Regardless of how much power the monarch might actually wield, it is vital that the people have a King to whom they can look and breathe a sigh of relief that, yes, here at least is a man I can get behind, a true-blood heir of the heroic founders of our society.

Of course, it doesn’t always work out this way. People want their leaders to be virtuous at every level, and will even serve evil men if those higher still seem good enough, but only to a point. And when men lose faith in their ostensible betters, the rules are simple: Those lower on the slope will band together and take up arms to try to muscle their way higher. The men above will resist this to the death. Those higher-up have the high-ground advantage in terms of better equipment and resources. For example, despite being outnumbered they can usually pay other slope-dwellers, perhaps from neighbouring islands, to fight and die for them.

These higher-up men also ought to be smarter, stronger, more capable, better organized, and so on, and often spend an unseemly amount of time reassuring each other that they are, but if there’s pressure from below it’s typically because rot has set in and the guys higher up have been getting fat, lazy, drunk, and generally abdicated their responsibilities. That is, they've gone temperate. In such cases they can actually collapse faster than anyone would have believed beforehand, and are swiftly replaced by the more-deserving men from below, who after all carry any amount of noble genetics which have trickled down over time even as they're still under selection pressures less often experienced by gentlemen.

The higher classes know this. On the one hand, their children will have enough competition from each other without letting lower-class kids get a leg up, and they’ll generally most fiercely guard the access to elite status, such as political offices and admittance to prestigious educational institutions. On the other hand, it is healthiest for the society, and often even for the elite themselves, to give such ambitious up-and-comers a path to climb and so benefit all rather than blowing a gasket. A relief valve, if you will. Societies which have such mechanisms built in tend to outlast those which do not.

Such systems arise naturally anyway because the thing about being military aristocracy is that war is hazardous! And so, in situations where demand for nobility exceeds recently-diminished supply, the finest men of the Upper Slopes, who as we have already noted are quite naturally heavily-laced with noble genetics, may find themselves swept up into the peerage. (In the next chapter we'll see what happens to a society when this phenomenon occurs at an even larger scale.)

As for the King himself, it is obviously a rare man who can marshal such powerful and haughty peers as the nobles to follow him in the first place. This may be compared to the most successful of CEOs. In the company of such men, one must be built just right to rise to the top, and it is unlikely that the sons of this man will happen to be so fortunate, though often they are at least good-enough to hold on to the reins of the societal beast their forebear has saddled. They do carry much of his genetic code, even if not necessarily expressed, and will at any rate be mating with the best of the noble daughters. So, the genetic character of a Founding King will shortly be lost in the interbreeding with his noble peers, but those traits will generally accumulate among the Ring, which will in turn produce such men ever more often and raise its own contenders when the sitting King grows soft.

The Ring glows brighter and brighter, the whole mountain pointed toward some hypothetical perfect man, and a succession of societally-collaboratively-generated images of that man takes its place upon the stage of the Peak.

The general mechanism of keeping a societal organism fit is the war of King against King, or at least Ring against Ring. The best fight it out amongst themselves and reap the greatest rewards, while all else sloughs away over generations. The lower classes are generally sort of dregs and less competent, and must be organized by their betters in the war of betters against betters. But lower individuals retain glimmers of value; shards of quality. A superior culture shapes these people to maximize these things. A lower-tier man may still be virtuous! Due to the particulars of his social stratum he may even be under pressure to evolve virtues which are not yet present in his betters, but which may rise to the top as such things are wont to do, at least in societies built to allow this to happen. And then these rain back down over everyone else, resulting in ever-better people living in an ever-better society.

Such a society has every incentive to think in the long term because war is the ultimate adversarial test of societal fitness. The sort of People which is the type to have figured out that it should plant trees now because it’ll need masts for warships in three generations will generally triumph over the sort which is not.

Therefore it is not good for the organism to grow too fat, nor too unpressured by armed conflict. But on this island, and in the rest of its greater island chain, society eventually becomes so incredibly amazing at what it does, and the people of its Slopes so unprecedentedly virtuous, that this is precisely what happens. Even more troubling, the way in which they pull it off leaves them in such a position that they're mostly-unable to make sense of what has gone wrong — or the very real danger in which they today find themselves. (In the grass there lies a tiger. Some can see the colour orange; others, like the deer that they are, cannot.) This will be the topic of the next chapter.

That was a long one! Here's a short chaser.

The above was pretty entirely about men, even if for entirely-justifiable reasons. So I'd like to give a brief treatment to women.

We talked about what causes a man to be happy or unhappy with his society. Women work differently, but not so differently. A woman is basically content if she feels that she is in the care of a strong society which will protect her from indignities and in which she can expect her children to have a solid chance. If the women feel that their keepers are undeserving they will become usurpatious in a thousand and one plausibly-deniable ways in the hopes that some more-competent group of men comes along and takes over. The main difference with men is that we tend to be more direct about it.

Another substantial difference which jumps out at me is the differing intentions and methods of male versus female bullying.

For boys the goal of bullying is to polarize potential socii, allies, into either manning up and becoming reliable team members or else dropping out of the group (fatally if necessary) so as not to hold everyone else back. It can, actually, be a loving and constructive activity, even if arguably necessarily cruel, since male coalitions tend to succeed or perish as a unit. But the preferred outcome is generally a capable new friend and ally. A strong man is secure in his strength; he wishes to make those around him strong so that they can work together.

With girls, on the other hand, the two goals of bullying are to, 1), so fully destroy a potential competitor’s self-confidence that she makes no attempt to compete for the bully’s desired mate, and 2) establish the bully as the alpha-female such that others know better than to cross her for the attentions of her intended without any further effort being necessary. Better, after all, to prevent such attempts rather than trying to stop them once they're already underway.

One word; two very different phenomena. Though males can engage in bullying for feminine purposes as well and this will generally be recognized as ugly and womanish — not the sign of a real man.

Next week: Chapter 09: Beautiful Lie

Small-Scale Question Sunday for September 21, 2025

131 comments - 1339 thread views 1d ago by PaperclipPerfector (text post)

A YouTube Channel Review: Summoning Salt, the Video Game Speedrunner Sports Documentarian

20 comments - 916 thread views 3d ago by Dean Flairless (text post)

Click here for your mood music for this review.

This is a recommendation for some low-stress, feel-good, nostalgic history to play in the background of your next weekend(s) chores or driving. Consider it your invitation to live vicariously through the heights of excellence that can only be achieved in children’s video games.

TL;DR: If you like your video game nostalgia and have time during a drive or when doing chores, play Summoning Salt videos like you would have a sports channel playing in the background. Mostly to listen to, sometimes to pay attention to for hype moments, and mostly pleasant ambience.

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Part 1: What Is This Post About?

This post is unapologetic nerd-out culture of video game speed runs.

I doubt anyone here is unfamiliar with video games. They may not be your thing, but you know of them, in the same way that someone who is not a sports fan can know something about football. You may even have seen or passed by a tournament playing out, where players face off in competitive games in a typical elimination format. You may even know a bit of e-sports, the professionalized gaming leagues typically done for team-vs-team shooters or real time strategy games.

Video game speed running is to e-sports what time trial sprints are to team sports. It is a fundamentally individual endeavor, with no outside interference. It is something one can solely do on their own. However, it is also extremely competitive. You may not be fighting with or interfered by a rival, but you are both in direct competition with not only others, but yourself, for beating the best record.

On an individual level, speed runs can loosely broken into four general phases. You select the game you intend to race. You select the rules you run within- rules such as allowing various types of glitches, or requiring only core story or 100% completion, and so on. You run the game, aiming to be as quick as you can. And then you track and record the effort, creating the timing and the proof which can be compared with others.

But collectively, speed running communities band together to do a lot more than that. What starts to make the community a community rather than a bunch of individuals is the degrees of collaboration and feedback that goes into planning a run. Fans will strategize and theory craft the best way to approach a run, such as identifying the critical requirements and in order to not waste time in unnecessary distractions. Forums of players will share the results of mechanics sleuthing, trying to figure out why an interaction in a game works some way and to see if a nuance can be turned into a few seconds advantage. And finally, of course, is the community tracking and cheering, trying to identify who is the best and getting the internet accolades when you do well.

Video game speed runs are old enough as a format to have started going through the orders of media coverage. Media coverage in this context isn’t in the sense of ‘mainstream media,’ but rather the degrees of separation from the act and how it is discussed.

A first-order speed run media is a recording of the speed run. It is not the act, but the presentation of the act without further discussion.

For example, Super Mario 64, a game that some readers may have spent dozens of hours on as a kid, can be beaten in about 6 minutes. This speedrun video is first-order speed run media.

A second-order media is media that discusses the recording. Given the nature of the medium, and how modern monetization model typically work in the Twitch.tv format where people can watch the runners make their attempts live, sometimes speed runners comment on efforts during the run itself. However, since speed runs often entail heavy focus, second-order media is often commenting on a recording.

For example, the Zelda game speed runner bewildebeest has videos where he inserts commentary over the video itself, sometimes elaborating and sometimes joking. This sort of media can provide insights in the difference between, say, a Majora’s Mask 1 hour speed run, and the considerable differences for a 6-hour 100% speedrun of the same game. The difference between these two speed runs is the rule set implications between ‘just get to the ending credits’ and ‘get to the ending credits getting all the unlockables,’ which creates 5 hours worth of playtime- and commentary- difference. It is the commentary that is second-order media.

A third-order media is media that discusses the discussion of the record. In other words, meta-discussion. This can be done seriously, such as critiquing someone’s critique of a speed.

(Well, maybe not so seriously. That specific clip is part of the memorable ‘Alpharad vs. Pchal Saga’, in which a youtube internet funny man went as far as an entire pokemon nuzlockee villain arc after one too many reaction videos by another youtuber, PokemonChallenges, a dedicated nuzluck reaction channel. Unironically good comedy if you’ve got time.)

But back to orders of speed run media, third-order media really does lean towards parody. Parodies don’t have to literally discuss other people’s commentary, but parody is, by its nature, a commentary on the coverage.

For example, the sub-culture of Nintendo speed runners was influenced in 2009 by youtuber ScottFalco’s animated parody, A TOTALLY LEGIT Wind Waker Speedrun Cartoon (WORLD RECORD). It is a silly cartoon parody of The Legend of Zelda: The Wind Waker, a game notable for its cell-shaded art style that allowed (and was used for) cartoonish comedic effect. The TOTALLY LEGIT speedrun cartoon is filled with the sort of animated absurdities and pop-culture references that passes for ~~your totally not my~~ humor. Even the name itself is poking fun at the then (and still) common speedrun trope of people posting speed runs with titles in ALL CAPS and insisting on legitimacy because, well, take your guess.

ScottFalco’s parody is just a silly little cartoon, until you realize that the parody actually does allude to real mechanics that look just as absurd when side by side. If you’ve ever wondered why someone would want to motorboat Link, and you’re not a degenerate, third-order media can explain why. Scott isn’t the only speedrunner animated parody either. Around the same time, youtuber TerminalMontage released the animated Something About Super Mario 64 ANIMATED SPEEDRUN. It is only 2 minutes, but when you compare it to the 6-minute real speedrun from earlier… well, it rings true.

(Disclaimer: TerminalMontage was my gateway to speedrunning communities during the COVID lockdowns. He has a host of animated speedrun parodies, to the degree that Speedrunner Mario and Speedrunner Link are reoccurring characters with their own mythos. If you need a way to waste some time, or amuse small children…)

Enter Fourth Order Media

Back (again) to orders of media, and the nominal subject of this post.

Summoning Salt is a fourth-order speedrun media creator. He creates media that discusses the media that discusses the media of the record. Or, discusses the discussion of the meta.

Or- to put it in yet other words- he’s a historian of sorts. He organizes, by topic and chronology, the history of speed runs. He makes his living not by doing the act of speed running (1st order), or commenting on speed runs (2nd order), or making silly parodies (3rd order). Hiss full-time job now entails researching, organizing, and presenting records of the records of video gaming.

Summoning Salt is not the first fourth-order video game commentator. One of the earlier examples was Andrew Growen, who wrote the Empires of Eve by Andrew Growen history series of the EVE Online MMO.

Which, tangent, is really interesting in its own right. For a MMO set around anarcho-capitalism IN SPACE, there is drama, intrigue, and interstellar wars for market share. There are international alliances between gooners and Russians against an authoritarian hyper-centralized centrally-planned economy ran by an American militarist as all compete for control over the keys to power. Which honestly sounds way more interesting than what I’m talking about here. If you want the short version, here’s the 50 minute public talk at EVE Fanfest 2016.

Which I realize may seem more exciting than something about speedruns. But I promised you some nostalgic feel-goodisms, and Summoning Salt provides.

But who is the youtuber who I’ve spent a 1000-word essay and a half not describing yet?

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Part 2: Summoning Salt History

Summoning Salt himself is a nobody to somebody YouTube success story.

Summoning Salt’s start on YouTube in 2016 was as a speed runner for the old Mike Tyson Punch-Out game. This was an incredibly niche and minor channel, with only a couple hundred subscribers. He wasn’t bad at the game by any means, but there’s only so much audience for a game older than the N64, which was the formative gaming experience for the first main YouTube generation. Given how the YouTube economics work, he was making nothing, and it was a strictly hobby experience.

Now, however, Summoning Salt is a 2-million subscriber youtuber whose videos reliably draw in millions of views within a year. This sort of scale is nothing compared to the titans of the platform, but it’s also enough for it to be his full-time job… which it is.

Summoning Salt’s breakout started with his first speed run history video, in January 2017. World Record Progression: Mike Tyson was the transition point where his videos went dozens or hundreds of views to thousands. At this time of writing, nearly a decade later, it marks a transition point between older videos that now have the fame-boosted level of sub-30k views, and the video game histories that routinely break 1 million views, now often getting a million within a year.

Summoning Salt has talked about his channel growth since, notably in his 1 Million Subscriber video back in 2021. He is open that he was inspired by another Mike Tyson speedrunner, Sinister1 (who had 4k subscribers to Salt’s 1 Million at the time), discussing the evolution for a specific character strategy during a stream. Sinister1’s video was just a face cam recording of a two hour stream, verbally relaying the history of records since the 80s. However, it lacked the video editing Summoning would use to condense two hours to twenty minutes.

Summoning Salt received internet kudos on forums and social media, which convinced him to keep trying. From 2017 on, the channel focused on what was initially called the World Record Progression series, focusing on classic games like Super Metroid, Mario Kart 64, and other games. This teething stage was undoubtably a bit of algorithm chasing, going for speed of more and shorter uploads, often with less quality and polish than more recent efforts.

In 2018, ‘modern’ Summoning Salt started. This was when Summoning started using the song ‘Home – We’re Finally Landing’, the song recommended at the start of this post, as his distinctive leitmotif. The opening chords, which are retro and thus appeal to those earliest days of video games, are sometimes called the speedrunner’ s anthem due to its association with him.

It wasn’t just the music that evolved. The naming scheme of videos gradually shifted from ‘World Record Progression’ to variants of ‘The History of [Subject] Records.’ Videos gradually became consistently longer, going from less than 30 minutes to over, reflecting more research. Editing likewise improved, even as the pace of updates slowed.

By this point, however, Summoning Salt had built momentum in the YouTube economy and in gamer pop culture, consistently growing. He hit 1 million subscribers around 2021, is in the 2 million tier in 2025.

At this time, Summoning Salt has published over 50 video-documentaries. While older ones are in the 20-minute range, more recent ones are easily in the 1-2 hour range. This makes Summoning Salt Videos very much something to listen to in the background, more as a podcast with visuals for when you want to see clips he’s discussing. Or as a sports channel you have on the TV.

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Part 3: What Helps Summoning Salt Succeed?

Rather than go in depth into any one video, I want to highlight five elements that might make Summoning Salt videos more interesting to the Motte Audience. These are more meta-context and mechanics of approach, if you like that sort of thing.

Element One: Combining History and Technical Sophistication

On a purely mechanical level, Summoning Salt does an impressive job in filtering large amounts of repetitive data into an enjoyable format.

On the history side, this is a necessity. You have to in order to distil decades of material into tens of minutes, but it is still commendable. As a communicator you have to draw the line between relevant and irrelevant history, and as a story teller you have to choose the entertaining stuff that is still accurate enough to give context. This also means knowing when to share information now, and when to withhold it for later.

What makes Summoning Salt more impressive than a mere historian is that he also has to convey a large amount of technical information as well. High level video game speed runs often entail identifying and applying incredibly niche game mechanical interactions for marginal advantages. We’re talking things like exploiting the angle of plane and movement interactions to shave fractions of a second on a run, or leveraging how a game internally tracks race progression in order to exploit reset conditions. A significant part of the world record progressions come from speed runners figuring out how to overcome some technical obstacle, or finally achieving a theorized mechanical opportunity before anyone else.

Summoning Salt successfully balances the needs of historical context and technical depth, and uses them to power the narrative for a constant sense of progression. While his videos are long, they are exceptionally well paced due to how he packages and presents the information for you.

Element Two: Research and History

Summoning Salt is making history in a most literal sense, in that he is making a historical record of things that would otherwise be lost to time.

Since his transition to video game historian, Summoning Salts has consistently improved in his thoroughness when conducting research in topics. This is partly prompted by his earlier algorithm-chasing history videos, where he made some embarrassing mistakes / misinformation in games he personally had no experience in. As his channel matured, he has spent more time looking for recording, conducting interviews with speed runners and building archives of screen shots, video clips, and graphics that he uses in his videos.

This is, unironically, Research in the sense of academic research, using the sort of techniques that graduate students might in a thesis or paper. It doesn’t have the style of ivory tower academia, and it isn’t bound to the same rigor per see, but this is absolutely a deliberate, purposeful, and structured pursuit of knowledge.

It is also a real contribution to the historical record. An irrelevant history, perhaps, but preserving irreplaceable things before they are lost. Many of the games that Summoning Salt publishes on are games where the oldest parts of the speed running community have been lost to time. Old players moved on, old internet archives degraded, videos lost for whatever reason. When these things are lost, they are lost for good.

This means that Summoning Salt’s videos may be the most enduring history of these speed running shenanigans when the primary sources fade with time. His videos, and the fact they are so popular relative to others (and sparked a similar genre), may be the primary (secondary) sources used in the future for anyone interested in this topic. Summoning Salt isn’t just writing about history, but preserving things- irrelevant as they may be- for the future.

Element Three: Music and Editing, and We’re Finally Landing

Summoning Salt found and popularized the perfect song for nostalgic video gamers.

As a video essay maker, Summoning Salt has gotten consistently better over time. In the history section, he referenced that his first history video was inspired by a streamer who gave in depth history during a live stream. That streamer never used any real editing techniques. Summoning does, and over time has gotten better.

Editing isn’t just about smoothing the delivery, but it can also be a part of a story telling medium. Summoning ‘gets this’ in a way many people don’t, for the same reason he’s able to parse overwhelming data on history and technical specifics to deliver a narrative. When you listen to a history of video as a pod cast, this means using the right kind of music for the right time of tone, managing the word tempo for cadence, and transitioning between graphics. But it can also mean making your editing go for the narrative pitch at a visual level, such as selective zoom-ins, strategic blur-outs to maintain a mystery from being revealed too early, and so on.

I won’t claim the video editing is out of this war, but Summoning Salt’s leitmotif, We’re Finally Landing, might as well be. I’m not a musically inclined person, so the best I can do is say that the use of synthesizer cord, rhythm, and artificial tinniness is what strikes me as ‘retro gaming.’ It’s the sort of thing you might associated with a 80’s era arcade, video gaming before modern 3D gaming kicked off with the N64, and so appeals to a retro-history before the history of many of the games he's talking about. We’re Finally Landing is pure nostalgia bait for people who enjoyed older games, and even for the people who don’t it gives the audio-thematic vibes of video game history that works so well in the story telling format. Its chords match what I’d associate with optimistic, successful, but also a bit tired- whether that’s because of age or of hard-won success.

And it is also distinct enough as a leitmotif that it has come to be associated with Summoning Salt’s speedrunning series. Which is a good parallel with the rest- it’s not that no other video game 4th-order video game writer uses video editing or even music, but few pair them as well.

Element Four: The Unapologetic Sports Narrative

I raised at the start a metaphor linking speed running to sports. This was not an accident, but a key part of why Summoning Salt’s narratives work. He is absolutely cribbing from the well-worn genre of sports documentaries.

Summoning Salts’ history isn’t delivering a mess of facts. It is organized to tell a story, and that story is of people competing to be the best. He uses many- though hardly all- the tropes of genre. He has challenger narratives, underdog stories of protagonists no one thinks has a chance, defending champions trying to hold their titles against the next generation. He shows people responding in real time to winning world records, the excitement and break between pure focus and celebration.

This, in turn, lets him use the rhetorical tricks and techniques to build audience investment. He will not lie, but he’s not beyond obfuscating some facts or framing to imply a level of emotional investment that the protagonist may not have felt, like a loser’s congratulatory message being a show of bitter-sweet good sportsmanship. He’s a particular fan of a sort of progression chart which is used to track speed run progression, and then zooming in make small gains seem huge. The horse racing of who’s ahead at the moment is central to, well, racing, and speed runs are a race of sorts.

One element of sports genre that Summoning Salts does not employ is toxic rivalries. Arguably the least realistic part of the narrative, but there are no villain stock characters in these stories. There are not sabotage campaigns or whisper narratives to disqualify legitimate winners. It’s all in good fun, the flame wars are glossed over in favor of compromise, and the speed running community is presented as a wholesome community, not a toxic one.

Is it totally unvarnished realism? No. But it’s not trying to be either, any more than it’s trying to deconstruct the characters. The embrace of the sports narrative is what it is trying to be, and that includes the sort of trite cliches and warm-and-fuzzies of inspirational quotes that make it a cheesy feel-good experience.

Which leads to the final merit-

Element Five: Unapologetic Celebration of Excellence

Summoning Salt’s videos are unreservedly positive about the people who contribute to the speed running community, and that above all else is why I think his channel took off. It is optimism in the face of difficulty, and overcoming adversity on one's own merits.

Speed running is obviously a contest of excellence on the part of the player. This is where it is most like the excellence of sports. There is excellence of control on the part of the player, the sort of minute motor control and timing that allow the player to control the avatar into feats of acrobatics or maneuvering. It is the excellence of the player’s ability to strategize, to recognize optimizations. It is also the excellence of managing or leveraging RNG, with world records often hinging on player RNG and the world-record holders maximizing the odds and minimizing risks that could ruin a world-beating run. This requires grit of its own sort, to sit down and keep trying after hundreds or even thousands of failures in order to get that best RNG.

But speed running is also a genre of collaborative excellence, in ways where it is a multidisciplinary activity in ways most sports aren’t. A football player doesn’t need to understand the theory of physics to learn to handle the ball, but world-winning speed runs often have to engage in exceptional code sleuthing to understand why mechanics work the way they do and how to leverage it. The player at the controls and the players theory-building, code-diving, and developing proof of concepts often aren’t the same people. In fact, sometimes the brute force approach of many people playing the same game uncovers things that the ‘elite athlete’ speed runners don’t know, but then adopt wholesale.

To get what I mean, there is a memorable sequence in the opening of ‘The Quest to Beat abnew317’, a Mario Kart 64 speed runner, in which a top tier speed runner is dominating the leader board. This is two decades after the game’s release, and so the speed run optimization is pretty much a solved problem that can only be marginal improved through player performance and RNG. Then, one day, a random no-name nobody had heard of sends a message claiming to have a new shortcut and asking how to send proof.

This is probably futile, the sort of claim made countless times and variously false or outdated and wouldn’t help… except this one is true. The provider is a tool-assisted-speedrun expert (someone who programs a computer to play the game with a precision humans can’t) wanting to share their find. The documentary shows the twitch stream of the speed runner’s expression change from skepticism, to confusion, to realization as a technique for a new world record pace is realized.

And then it happens again, the very next day, because someone watching the stream had discovered the same general technique twenty years prior when playing with their friends. They’d just never brought it up because they thought the speed running community knew about it already but had reasons not to do it. In a competitive context where world records can change hands by margins of a third of a second, a random casual contributed a shortcut worth 30 seconds.

Summoning Salts delights in searching for and sharing these sorts of contributions, commending all involved. Part of this is the sports narrative framing, part of this is his own past as a speed run passion player, but there’s a clear sense of joy that’s rare in [current year].

Summoning Salt videos are unapologetically happy about video games, and the people who play them, and the people who engage with people who play them. There are no snide jobs fat gamers, people without real jobs, or the childishness of playing or watching others play games from one’s children. There are no efforts to deconstruct the premise, to vilify or tear down people on a personal level, or engage Serious Issues.

There is, in other words, no culture war.

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Part Four: The Influence of Summoning Salts on the Genre

It turns out, a moderately successful niche youtuber and inspire emulators and copy cats. Who’d have thought?

Once you go down the speed running rabbit hole, you start to look at games differently. And once you start looking into fourth-degree media influencers, you start to see how they influence the community and shape the environment around them. As people become aware of media like Summoning Salts’ documentaries, it changes how they behave in the sort of things that might be in a speed run documentary.

In the speed running community itself, it’s hard to quantify the impact Summoning Salt has had. There are no good metrics I’ve seen to suggest he has had an industry-level shift in viewer engagements or what have you. There are anecdotal examples of people who claim to have entered speed running after seeing his videos, including allegedly at least one record holder, but there’s no real data and unlikely ever to be such. At best, Summoning Salts has raised exposure of the community more broadly, raising it from incredibly niche to merely still very niche.

What is more visible is the niche of video game World Record Documentary genre. In the last either years since Summoning Salt started taking off, but especially in the last four when he was already past the 1 Million metric, a host of other, smaller youtubers have tried to follow suit with similarly structured video essays. There is a World Record Progression playlist of such YouTube videos, and of various quality.

There have also been branching media from speed runs to less speedy challenge runs, where instead of racing for time, there are special conditions. Perhaps the most infamous is the five and a half hour documentary on the Mario 64 ‘A Button Challenge’, i.e. how little jumping it takes to beat Super Mario 64, a platformer game designed around jumping a lot. This is the challenge which has made memes of speedrunner Mario entering parallel universes, cloning, and possibly cosmic rays a part of the subculture lexicon. There has quite possibly been more graduate-level research and analysis put into how to pick apart this one challenge than went into creating the first 3D platformer of the N64.

Most broadly, Summoning Salt has helped normalize a sort of video game nostalgia / retrospective genre that certainly pre-dated him, but certainly has adopted elements of his exhaustive analysis since him. Whether it’s the 2CPhoenix Kingdom Hearts Breakdown that reviews levels in exhaustive detail at up to an hour a stage, retrospectives on The HALO Trilogy that include not just the game but corporate contexts behind games, there is a clear market- niche but there- for people interested in long-form essays on the sort of childhood games they no longer play, to a level of detail that goes beyond lore videos or so on.

But most recently, there’s been this endorsement to you.

If you’re still reading this… congratulations! You may be the sort of stickler for nerdiness and overly exhaustive detail that could enjoy a history of video game challenges. You might not even have known that about yourself, if you only started reading because of where this was posted or who pointed you to it.

If so, consider this your endorsement to start with Summoning Salt.

It’s free, there’s no cost besides opportunity costs of not watching something else, and let’s be honest- you weren’t going to be setting any world records on your games anyway. But that’s no reason you can’t enjoy other people’s triumphs from a good story teller, and this would make fine background audio on your drives or during your chores.

It’s not like you should be working right now anyway… right?

Friday Fun Thread for September 19, 2025

131 comments - 1725 thread views 3d ago by PaperclipPerfector (text post)

Transnational Thursday for September 18, 2025

9 comments - 391 thread views 4d ago by PaperclipPerfector (text post)

Wellness Wednesday for September 17, 2025

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Tinker Tuesday for September 16, 2025

16 comments - 490 thread views 6d ago by ArjinFerman Tinfoil Gigachad (text post)

Culture War Roundup for the week of September 15, 2025

1929 comments - 32656 thread views 7d ago by PaperclipPerfector (text post)

1929

We would like to avoid these negative dynamics. Accordingly, we ask that you do not use this thread for waging the Culture War. Examples of waging the Culture War:

Shaming.
Attempting to 'build consensus' or enforce ideological conformity.
Making sweeping generalizations to vilify a group you dislike.
Recruiting for a cause.
Posting links that could be summarized as 'Boo outgroup!' Basically, if your content is 'Can you believe what Those People did this week?' then you should either refrain from posting, or do some very patient work to contextualize and/or steel-man the relevant viewpoint.

Speak plainly. Avoid sarcasm and mockery. When disagreeing with someone, state your objections explicitly.
Be as precise and charitable as you can. Don't paraphrase unflatteringly.
Don't imply that someone said something they did not say, even if you think it follows from what they said.
Write like everyone is reading and you want them to be included in the discussion.

The Mountain ch. 07: The Race of Kings

60 comments - 1076 thread views 7d ago by Earendil Then over Middle-Earth he passed (text post) Edited 15hr ago

Chapter one is here.

So this chapter turns out to be one of my surprise favourites. Here we're going to jump entirely off the mainline tracks of culture warring and come at things from a nearly-, and I daresay undeservedly-extinct perspective which I think ought to enjoy itself another day in the sun.

By the way, comments have been far less constructive than I'd hoped. Sneering remains permitted (and perennially popular) but, if you will, I'd like to offer instead a challenge: Take any piece of this and show me how to replace it with something more illuminative in the same number of words, or fewer. And if that doesn't work, at least show me a way to say things more beautifully. We do not, after all, live in Tidus, and I prefer to believe that beauty has its own justifications. This goes for the whole project and is, as I understand it, rather the purpose of this site in the first place.

Also, one of my dependents took a hatchet to this chapter when I left a screen open earlier today and some hasty reconstruction was required. In keeping with the above, please consider this a general invitation to critique structure and form, and if any splinters should have missed my smoothing hands please do be so kind as to point them out to me. The use of red markers and expletives is hereby approved.

Finally, if you're lurking and enjoying The Mountain, please consider making an account to drop me a line in private. Some people's minds are fastened tight against these patterns, and I don't expect to alter them even by tapping directly upon the knot (in forthcoming chapter 9 but a little bit in this one as well); but I know the rest of you are out there. I know this because a happy intercourse has already sprung up with a few readers who have both eyes to see and ears to hear and thought to tell me so directly. When I'm done posting here I'll probably put together a substack or something and we can all hang out in a discord somewhere and have some truly excellent conversations.

Oh — and I can't recall whether it's @self_made_human or @Primaprimaprima but at least one of you should enjoy this chapter immensely. Bon appétit to whichever of you; or both. <3

0107 - The Race of Kings

When we spoke of shellfish it was easy to think in terms of 'superior' and 'inferior'. The ones near the peak are stronger and more beautiful. When it comes to apes, we can add 'smarter' and 'better-coördinated' to that list. We spoke in terms of each species undergoing processing by the horrific engine which, despite the many miseries it causes, also results in more-'perfect' specimens.

At this point in our story, humanity and a few of its close cousins have spread out across the primary archipelago of Tidus, occupying islands which range from the arctic to the tropical, the arid to the humid, the barren to the fertile. Some of these are very near to each other and the peoples there are in regular close contact, their genetics and cultures blurring into each other over time. Others of these island groups are separated by wide expanses of ocean, leaving different branches of ape-descendants free to develop in relative isolation.

Humans (and their cousins) mainly pursue three distinct lifestyles. The first is little-changed from the way the hairless killer apes lived, though semi-permanent villages are popular. These are the hunter-gatherers, who sometimes manage to stay in one place for long periods of time but are always fairly open to picking up and moving along as seasonal cycles alter the availability of their forage and prey. This way of life suits them well but is fairly limited in terms of how many people it can support.

Some of the hunter-gatherers notice that not only do useful plants seem to grow in the same places every year, but also that they can facilitate the process, and pretty soon they become agriculturists. These are the second kind. Permanent settlements and food storage become key to their way of life. If their diet is not nearly as varied and nutritious as it used to be — they tend to grow up shorter, weaker, sicklier, and almost certainly less-intelligent — at least calories are less of a problem, and much larger, more-stable populations become possible. They still hunt for incidental meat now and again, and many do cultivate animals, but the average man has greatly-reduced access to it.

The third and final lifestyle into which humans specialize best suits islands upon which agriculture is limited by environmental factors. These ones become pastoralists, adept at herding and breeding animals such as sheep and goats. They are obligate nomads for the simple reason that their herds must regularly move to fresh grazing territory.

Agriculturist societies tend to be inwardly-focused, as their path to growth generally lies in the development and effective management of territory they already hold. Pastoralist societies tend to be outwardly-focused, as they're always on the lookout for new pasture for their growing herds (and the multiple sons who will soon need territories of their own) and so skirmish with each other constantly. Grazing lands don't need to be developed; they simply need to be cleared of their current inhabitants, typically other pastoralists. The hunter-gatherers, meanwhile, mainly try to stay out of the way of the other two, retreating to ever-less-desirable regions in the face of the more populous, better-coördinated farmers and the hungry, warlike herders.

Before long the demi-human cousins, only ever suited to hunter-gatherer life, are displaced entirely, leaving only H. sapiens standing, though in many cases temporary cross-breeding has meant that a lot of those extra-human genetics have been incorporated into certain specific human populations and not others; this is fascinating but I won't harp on it except to acknowledge that humans can apparently mate with lots of strange creatures and get viable offspring which, one can't help but note, does undermine the category somewhat...

But even among the humans there is a tremendous amount of variation, physically, behaviourally, and phenomenologically. Needless to say these different conditions and ways of life bring about substantial psychological changes among the different kinds. The herders look down upon the settled farmers as small, weak, and cowardly, subsisting on porridge and having lost the instinct to fight. The farmers regard the herders as terrifying brigands, almost a force of nature, prone to sweeping in at any time, taking the accumulated fruit of the farmers' labour (and any pretty girls), and burning the rest.

Neither the farmers nor the herders think much of the hunter-gatherers, who are generally so few and so poorly-coördinated that they fade into the background of history; their only defense is to recede into territory that no one else is going to bother with. The farmers and herders leave them there, as we shall too in our narrative, even if some of them do persist to this day in obscure corners of Tidus and perhaps even in the margins of this book.

This leaves the herders and the farmers. Their relationship recalls that of predator and prey, or even plant and animal. Quite literally, if only generally, carnivores and herbivores. These kinds are in an arms race with each other as the farmers seek to safeguard their own existence — once the idea of walls is invented it rapidly becomes enormously popular — while the herders are hard at work figuring out ways to crack those eggs and get at the juicy fruit within. Put another way, one kind specializes into collective productivity and defense, while the other specializes in martial excellence and offense. One favours the slow, safe, relatively-stable path, while the other takes great risks in pursuit of great rewards. Male and female, if you will.

The two do eventually become united, however, creating the thing we call 'civilization', and here is how it happens.

Far in the cold, arid north of Tidus, in an island chain where the climate makes agriculture difficult, a tribe of men arises along the usual pastoralist lines. Countless generations of development in this setting, in constant competition with others like them, has forged them into something special. They are consummate warriors, prizing honor and courage above all else. They call themselves, in their own language, the 'Kings' or the 'Nobles'. They're tall and strong and beautiful, of course. They're also, to be blunt, simply more mentally-acute; more prone to the trait we now call 'openness to experience.' Rather than sort of passively existing, they notice new patterns and start to put all sorts of pieces together.

These are the first to tame and ride horses, including into battle. They are the first to invent the wheel. They invent chariots for combat and wagons for hauling goods and families with them as they roam. And, perhaps most importantly for our purposes, they also invent the first boats capable of more than minor inter-island hops. Instead of sending a few warriors in canoes, these people can travel long distances and show up overnight with huge warbands, horses, chariots, stores of weapons, food, supplies, and their women and children too, practically without warning.

Breeding horses turns out to have a beneficial upshot: the patriarchs responsible for such things notice that traits are passed on from generation to generation and they even work out some of the rules. In a hitherto-unprecedented leap of intuition and self-reflection, they realize that people work the same way. They begin selecting mates carefully and prizing the bloodline traits of their ancestors.

Indeed, from here on out, the Nobility's preöccupation with pedigree will come off as borderline-obsessive to ignorant commoners, who scoff at such apparent pretentiousness even as they couple randomly in the gutter. The Nobles can tell that there are major phenomenological differences between them and the conquered. For this reason royalty is also prone to inbreeding to a degree which often occurs to moderns as unseemly: they realize that such precious things might be lost by admixture. (Incidentally, if you've ever wondered why the breeding and racing of horses is 'the sport of kings', well, now you know. And judicious inbreeding yet remains a commonly-deployed tactic in that domain.)

This gives us a good vantage point from which to briefly survey the Nobles' unique religion. Each family has a 'sacred fire' in its hearth, an ancestral flame passed on from father to eldest son, tended carefully lest it go out. When it does there are special rituals by which it might be reïgnited, which call upon one's forefathers to participate. Maintaining the flame is but one part of a man's duty to perpetuate the spirit of his male ancestors, as is having a son who might one day take up the mantle in turn. Women in this society leave off worshiping the fire of their father and are instead inducted into worship of the fire of their husband. In a symbolic sense the fire is the family, is the male line itself. (And when you read about ancient peoples' obsession with 'the hearth', you'll see now that it was much more to them than the place where they happened to cook their food.)

So you will understand the aptness of the simile when I say that the next thing to happen is that these people sweep the world as a wildfire. An eldest son might inherit his father's herds and grazing rights, but his younger brother must carve out a place for himself; kindle a new flame. Excepting the sudden death of the firstborn the only way he's going to manage this is by banding together with a whole lot of other second sons and striking out into the world to find land and wives.

When the Nobles encounter agriculturists they only notionally recognize them as belonging to the same category of being as themselves; as 'people'. It's not hard to see why. We've already covered how the farmers are smaller, weaker, and generally slower; lacking in martial excellence; and have mainly lost any sort of spirit of valour or the impulse to conquer — the very attributes which the Nobles would recognize as virtue (lit. 'manliness'). A Noble would sooner die in battle or take his own life than live in servitude to another man, his dignity and reproductive potential curtailed in exchange for the 'privilege' of continued existence.

Yet, when the Nobles take an agriculturist area by force and kill or drive off whoever was in charge before, the conquered population generally just goes along with it. (The lioness yawns.) And at any rate the agriculturists lack the strength, intelligence, skill, or inclination to do much about it, excepting in cases of the most intolerable abuse; though even those generally have more to do with the spectre of starvation than anything involving dignity. So here again we see an icon of male and female: the conquered people lose some liberty, yes; but they weren't as phenomenologically interested in that in the first place, and indeed they sleep a lot better with Nobles on top of them to fend off other invading males. The next generation, also, is likely to have some of the best of both 'parents' — more on that in a moment.

One thing which may surprise the modern reader is that the Nobles are not universalist with their culture and customs. Which is to say that, once they become élites in an area, they're unconcerned about whether the subjugated aboriginals practice their same religion, or tell their same stories, or even speak their same language (except to interact with superiors). They understand themselves as fundamentally different, and these things as being right for them. Why should a field labourer have a sacred fire in his hearth? He is not descended from the race of kings. And when Nobles develop writing and philosophy, they've no expectation that these things will be common in the population, due to the Nobles' entirely-correct assumption that most of the proletariat won't even possess the required mental capacities! They even develop separate legal codes such that, for example, it's legal for a Noble to strike or kill a prole, but never the other way around.

The Nobles have a real passion for hunting. Today, when this is mentioned at all, it tends to be framed as something to do with preserving martial virtue, or conspicuous consumption, or status games involving the commoners who after all are not allowed to participate, with the best game reserved for the tables of the rich — and, yes, all of that is true. The Nobles really do eat a lot more meat than anyone else. But all these things are beside the actual point, which is that the Nobles understand hunting as a sort of sacrament. It is a symbolic exercise of their perceived place in creation. Like the eagle, or falcon, which rises above all life below and chooses which to take and which to spare, the Nobles understand themselves as husbands, arbiters of those beneath. They kill; they cultivate; they tend; all from a position of not just unquestionable but morally-evident superiority. Those who exist below them in the great chain of being are reliant, after all, upon such predation for their own good. And so Nobles are also prone to taking such apex predators for their personal, and corporate, heraldic devices.

(Indulge me in another sidebar here; as usual I simply can't help my own fascination. Nobles consider themselves to be above the nitty-gritty details of labour and support. As descendants of warrior-aristocracy, they're never short on subjugated labour to do the little things for them. In time they'll refer to themselves as 'gentle', by which they mean they are free from having to get their own hands dirty with such indignities. And even to this day, 'gentlemen' are prone to hunting sports: preserving, across so many generations, this connection to their roots; this psychological window into their societal rôle. I should appreciate it if when you hear the word 'gentleman' you would glimpse, if only for a moment, the ancestral horse-nomad sitting atop a pile of skulls in his recently-bloodstained keep, walls being scrubbed by fresh slaves and concubines.)

From island to island, chain to chain, this race comes, conquers, establishes itself at the top of the social hierarchy, and sends many of its own sons to go forth and do the same. And, while women of the Noble race are of course most highly prized as wives, plenty of admixture does occur. It's not uncommon for lesser sons to take as wives the most beautiful women of the conquered territory; often they even marry the now-available wife of the prior ruler. As we know, such a woman functionally is a storehouse of the very best genetics of her own people.

In short, synthesis occurs! Over time, the lines between ruler and ruled blur in the middle as the Noble genetics of the rulers trickle down into the general population and the best examples of the conquered people find their way higher in society. The universal habit of high-status men to have their way with lower-status women only accelerates this process. And in the long run even households of the lowest status are served by inheriting some genetic components of their betters.

New peoples are forged. Their elites are mostly-genetically Noble and have much in common with each other; their proletariats are mostly-genetically aboriginal and vary a lot from place to place except that they are generally pretty dim. This never changes much for the simple reason that the traits required to survive as such an elite — mainly, ruling and organizing one's population to defend against, or conquer, the domains of other elites — have more to do with the cognitive and phenomenological adaptations of the Nobles than of labourers. But genes do transfer from one set to the other, up and down, and in time the ruling classes of various islands may come to understand themselves as more united with their land and people than with their far-flung Noble kin. Given how broad an area the the Nobles conquer, how geographically-separated they become, and how many generations go by, the Noble-descendants become much less recognizable to each other.

As an aside, the Nobles don't conquer nearly the whole world. Far enough to the east as to make travel or commerce impractical, a similar story is playing out with the herders and farmers of that region; here the farmers become experts at incorporating the incoming waves of Nobles without losing as much of their own identity. And, to the south, the ancestral vale of humanity turns out to be so geographically-isolated that it will also mostly be left alone for a very long time in what can rightly be called tepid instagnation. For that matter, on the other side of the world is a whole great archipelago inhabited by its own peculiar peoples, entirely cut off from the rest for most intents and purposes; but the Nobles do end up in possession of a great swathe of the planet's islands, and when their descendants manage to solve the problem of getting to those other places, they will find no real competition. We'll get there soon.

International politics takes a new shape within the geographical area conquered by the main body of the Nobles. Each area has an elite class of nobility which exists upon a much larger body of aboriginal labourers. These rulers recognize the rulers of other nations as nobility but do not consider themselves kin unless literal marriage pacts are made, which often happens such that alliances are forged against other elites. The elites have two main problems. One is that they need to keep their subject peoples docile enough to not cause trouble internally. The other is that they need to maintain their own martial virtues in order to compete with the elites of other polities and the still-wild Noble cousins who have a way of showing up on the border from time to time.

Militaries, then, are typically built about of a core of elite warriors, raised from birth to embody the excellence of their ancestral martial tradition and make use of any modern innovations. However, quantity has a quality all its own, and in some eras the winning strategy is to arm and equip as many common soldiers as possible without sowing the seeds of one's own downfall. It's no surprise that commoners are, as a rule, led by noblemen. Besides Nobles being better-suited to it for both genetic and educational reasons, letting armed aboriginals lead themselves is obviously not such an attractive idea. (Later on this will very gradually evolve into the modern distinction between officers and enlisted men.)

When two peoples meet one must always be subjugated by the other. Trade is possible only so long as each side imagines that it is gaining more by detente than it would by war; that is, that the trade balance benefits it more than its economic competitor. If a polity trades with its neighbour and this makes the neighbour substantially stronger, it can only be a matter of time before said now-stronger neighbour is looking for territory and wives for its extra sons and transitions to a war footing. Therefore, a nation finding itself in such a position is ever well-advised to make military alliances against its future competitor before it becomes capable of striking first. The only historically-attestable partial exception is when two peoples manage to unite long term against a common enemy, though even here one almost always ends up dominating the other economically, socially, and genetically.

So far so good. A huge portion of the surface of Tidus is now occupied by combined polities consisting of Nobles on top, focusing on martial excellence and intellectual pursuits, and an aboriginal proletariat on the bottom, focusing on labour ('civilization'). Such systems are mostly internally stable, but face threats from without. Not only from the expansive elite classes of other polities, but also from that same genetic pool of herders which remains out there, beyond the frontier, developing yet more powerful strains of human and occasionally disgorging enormous warbands of horsemen armed to the teeth, looking for a comparatively-feminine nation to conquer and call their own.

We have noted before how the apple doesn't fall far from the tree, but it does usually fall a little bit downhill: Without the selection pressure of nomadic, perpetually-violent pastoralist life, the elite classes of these polities degrade exactly as would be expected given a much more secure, luxurious existence. Defensive forces of Noble-descendants who have grown up surrounded by silks and banquets find themselves facing off against hordes of hard men who grew up sleeping outside and hunting from horseback from childhood. Sometimes the advantages of agriculturally-based civilization are enough to offset such disparities — some of those walls get really, really big! — and then again it must be admitted that sometimes they are not.

Over and over, then, we see the following pattern: An agriculturally-based society with Nobles at its head establishes itself in a fertile, temperate area. The nobility makes all sorts of intellectual and technological progress, but by degrees loses many of the virtues which made its initial conquest possible; aboriginal admixture is also a factor here. And then invaders sweep in from the Nobles' far-ancestral homeland and absolutely wipe the floor with the incumbents, installing themselves as the new ruling class of the area. These northerners push into warm lands as though a demon were lashing at their backs, which often is indeed the case — the next tribe of northerners, from even farther north, even stronger and better put-together.

Just like when we watched the genetics cascading down the Christmas tree, we can now imagine the Nobles' ancestral homeland as a sort of planetary pole from which pulses emanate and wash over much of the surface of the globe. This process iterates across millennia and innumerable generations. It results in a world much like our own was up until fairly recently.

In the coming chapter we'll zoom in on a typical Tidan society of that era to see how it operates in practice, and also discover our first clues as to how all of this — the understanding of this entire system of the world, which was once so commonplace as to not bear mentioning — has become all but lost, such that most modern people struggle to wrap their heads around it even when it's explained directly to them. Indeed; how it has come to pass that they've developed a practical cognitive blind spot about the matter.

Hey, let's take a quick minute to talk about peacocks. Male peacocks are best known for their large, iridescent, geometrically-patterned plumes.

On the surface this might seem kind of crazy. Those tails are very heavy, and demand a lot of resource investment, and are generally as a stone around the neck of these jungle fowl who after all must be able to whisk about hither and yon and escape from predators. But it is precisely for this reason that peahens find them so attractive! The peacock's plumes are a signal to the ladies that, look, I am so otherwise-fit that I can even afford to do something this ridiculous and impressive and get away with it.

This is a common pattern across many species, with males putting enormous amounts of time, effort, and energy into elaborate displays which tell the females exactly whose sperm they should accept. Once everyone is fit enough to merely survive, the competition, and fitness, becomes instead about comparative status. Any male heard grumbling about how absurd and pointless the whole dynamic is will rightly be recognized as a loser who can’t compete. The only thing less-attractive than failing, is failing and then complaining about the system.

Of course, there is such a thing as too big a plume, even for a peacock, but in a prolonged boom time there might actually be so much slack that the plumes grow larger than is long-term sustainable: When the limits snap back to normal, it may paradoxically only be the smaller, ‘uglier’ males who are so unencumbered as to be able to survive, provided that any can at all. Species do, after all, go extinct all the time, and believe it or not this is one way that it happens!

There can even be a sort of death-spiral effect toward the end: The worse the situation gets, the stronger a signal is being sent by maintaining or even doubling down on the practice. Ever more outsized rewards until it's far too late and the axe is well and truly laid at the roots of the tree.

Humans also peacock, obviously. Some of the ways they do it are apparent, such as conspicuous consumption of expensive luxuries. But there are quieter ways to do it, too. We'll get to that soon.

Next week: Chapter 08: The Mountain

Small-Scale Question Sunday for September 14, 2025

201 comments - 2924 thread views 8d ago by PaperclipPerfector (text post)

Friday Fun Thread for September 12, 2025

132 comments - 2502 thread views 10d ago by PaperclipPerfector (text post)

Transnational Thursday for September 11, 2025

6 comments - 469 thread views 11d ago by PaperclipPerfector (text post)

Wellness Wednesday for September 10, 2025

69 comments - 1611 thread views 12d ago by PaperclipPerfector (text post)

Tinker Tuesday for September 9, 2025

10 comments - 408 thread views 13d ago by ArjinFerman Tinfoil Gigachad (text post)

The Great Fragmentation: A Proposal for Organized Intellectual Combat in the Age of AI

12 comments - 776 thread views 14d ago by Muhammad_Amine (image post)

Tagline: Honestly, I’m just a crank theorist. My ideas are not to be consumed but critiqued. I’m not your guru.

The Phenomenon

Something strange is happening online: the number of people declaring “my framework” or “my theory” has exploded. This isn’t just a vibe. Google Trends shows that searches for “my framework” and “my theory” were flat for years, only to surge by several hundred percent starting in mid-2024. Crucially, searches for “framework” or “theory” without the personal qualifier show no such spike. The growth is in people creating theories, not consuming them.

The timing is suspiciously precise: it lines up with mass adoption of high-capability LLMs. Correlation isn’t causation, but the coincidence is hard to dismiss. If skeptics want to deny an AI connection, the challenge is to explain what else could drive such a sudden, specific change.

The Mechanism

Why would AI trigger a flood of personal theorizing? The answer lies in shifting cognitive bottlenecks.

Before AI, the hard part was finding information. Research meant digging through books, databases, or niche forums. Today, access is trivial. LLMs collapse the cost of retrieval. The new bottleneck is processing: too much information, too quickly, across too many domains.

Human working memory hasn’t changed. Overload pushes the brain to compress complexity by forming schemas. In plain terms: when faced with chaos, we instinctively build frameworks. This is not a lifestyle choice or cultural fad. It’s a neurological efficiency reflex. AI simply raises the pressure until the reflex fires everywhere at once.

The Output

The result is not just more theories, but more comprehensive theories. Narrow, domain-specific explanations break down under cross-domain overload. Faced with physics, psychology, and politics all colliding, the brain reaches for maximally reductive explanations — “one framework to rule them all.”

LLMs supercharge this. They take vague hunches and return them wrapped in the rhetoric of a polished dissertation. That creates a feedback loop: intuition → AI refinement → stronger psychological investment → more theorizing. Hence the Cambrian explosion of amateur ToEs.

The Crisis

Our validation systems can’t keep up. Peer review moves in years. AI-assisted framework building moves in hours. That mismatch means traditional filters collapse.

The effect looks like a bubble. The intellectual marketplace floods with elaborate, coherent-sounding theories, but most lack predictive power. The signal-to-noise ratio crashes. Without new filters, we risk epistemic solipsism: every thinker locked in a private universe, no common ground left.

The Proposal

Instead of hand-waving this away, we should organize it. Treat the proliferation of frameworks as raw material for a new kind of intellectual tournament.

Step one is standardized documentation. Any serious framework should state its axioms, its scope, and its falsification criteria. No vagueness allowed.

Step two is cross-framework testing. Theories shouldn’t be allowed to stay safe inside their own silo. A physics-first framework must say something about mind. A consciousness-first framework must say something about neuroscience. Only under cross-domain stress do weaknesses appear.

Step three is empirical survival. Theories that make it through cross-testing must generate novel, testable predictions. Elegance and persuasiveness are irrelevant; predictive success is the only arbiter.

The Invitation

This essay is itself a framework, and so must submit to the same rules. If you think my analysis is wrong, bring a stronger account of the data. If you have a better framework, state its axioms and falsifiers, and let it face others in open combat.

If this interests you, I'd be happy to collaborate on defining the rules for disqualifying directly any framework (I have some criteria ready to be debated).

Culture War Roundup for the week of September 8, 2025

3032 comments - 40863 thread views 14d ago by PaperclipPerfector (text post)

3032

We would like to avoid these negative dynamics. Accordingly, we ask that you do not use this thread for waging the Culture War. Examples of waging the Culture War:

Shaming.
Attempting to 'build consensus' or enforce ideological conformity.
Making sweeping generalizations to vilify a group you dislike.
Recruiting for a cause.
Posting links that could be summarized as 'Boo outgroup!' Basically, if your content is 'Can you believe what Those People did this week?' then you should either refrain from posting, or do some very patient work to contextualize and/or steel-man the relevant viewpoint.

Speak plainly. Avoid sarcasm and mockery. When disagreeing with someone, state your objections explicitly.
Be as precise and charitable as you can. Don't paraphrase unflatteringly.
Don't imply that someone said something they did not say, even if you think it follows from what they said.
Write like everyone is reading and you want them to be included in the discussion.

The Mountain ch. 06: Thousand Flowers

31 comments - 803 thread views 14d ago by Earendil Then over Middle-Earth he passed (text post) Edited 7d ago

Chapter one is here.

Usual disclaimer: This is a toy model. I also think that, at this resolution, it resolves to a true one. Far too much is elided but this is the only way to get anywhere. Enjoy! And please feel welcome to complain if you feel so moved. I've been wanting to talk about this for a long time.

0106 - Thousand Flowers

Every island on Tidus is built along the same lines: A high peak with the best territory, slopes where life is still not so bad, and broad, tapering low zones scoured by the occasional murderous generational tide. But apart from that each island is different in its own ways, as we saw with the islands of the lizards a few chapters ago. This results in differences among their inhabitants, even given a common ancestor. So let’s begin with a thought experiment about otherwise-identical humans who ended up on two very different islands. The first island is equatorial, while the other lies far to the north, near Tidus' Arctic circle.

On the equatorial island, coconuts provide clean water and calories at an incredibly-prodigious rate, there are always plenty of fish in the lagoon, and tubers grow profusely wherever they are planted in the rich volcanic soil. From time to time wild game turns up too. These people never need to develop much of a concept of food storage or working beyond the bare minimum. Planning for the future is not a major concern. Any time they feel like not doing anything, they can pretty much get away with that. What excess they have is quickly shared out to kin, which makes sense anyway as given the heat and humidity it will swiftly rot. Nor do they typically have novel problems to solve. To the degree that anybody here does more than is necessary, it’s because some alpha male with a monopoly on violence has made it clear that their family will serve him by crafting twenty spears by the next full moon, or else as spear-testing dummies. If conditions ever get dire enough, say via overpopulation, there’s another island much like this one not so far away, and the men with the most to gain will paddle over there and settle the matter with the men of that island as they have ever done.

The island far to the north almost could not be more different. Here the growing season is relatively short and the soil poor. Islanders must work as hard as they can while they can to produce much more food than they immediately need and store it up for the winter. Nor do they get to rest in the winter! That time is for producing tools and, God willing, trade goods; that they might hopefully get enough of an edge in the next warm-time to survive the next cold. They are constantly being winnowed for the cognitive capacity to plan for the future and solve complex and difficult new problems. They form tight social bonds and develop all sorts of advanced, higher-order prosocial behaviours. They absolutely count on each other to survive, and have been strongly selected to do the right thing even when no one is watching (say while separated for half the year by heavy snows), because the margins of survival are so thin. Such people cannot believe, in their heart of hearts, that an idea like ‘the bare minimum’ can be anything but a fatal misunderstanding of how the world works: It is not how the world works where they come from, and this truth is riven deep into their instincts.

It’s not hard to see that people developing in such different environments are rapidly going to end up looking different, and behaving differently, and even perceiving the world differently.

The peoples who arise on each of the endless isles of Tidus blossom into a myriad of unique forms. Just like special little quirks about a person, the way he smiles, the way her eyes sparkle, that weird laugh, and so on. Some are dark, or fair; tall, or short; stocky, or gracile. Their hair is different not only in colour but in texture. Their teeth are different shapes and sizes and so are their skulls. Even their earwax is different (dry vs wet) and you can draw lines on a map where one sort ends and the other begins. They smell different. They have resistance to different diseases, and that time a plague wiped out 94% of a population, the allele responsible for saving the rest probably has other effects that basically everyone in that population shares now — a sort of founder effect.

They speak different languages, of course, and their brains are genetically-wired to support those different language types, even when their parents have moved to a new area and speak something else entirely. An ancestral language is likely to be easier to learn, even when they're smart enough to acquire an entirely foreign one. And from all of this we can deduce that their internal experiences are different too.

I do not call this a good thing or a bad one; I only say that it is so. Still it has to be recognized that after hundreds or even thousands of generations of divergence, among the peoples of different island chains, there are relatively enormous average differences in complex traits such as:

cognitive ability
impulse control
sexual promiscuity
parental investment
inclination to plan for the future
propensity to honesty (or conversely to bribery and corruption)
perceived importance of blood ties
general industriousness
even favoured colours and proportions and aesthetics in art and music

...To name but a few of the most obvious and salient ones. Some of these peoples hit puberty younger and have higher levels of aggression and usually aren’t as bright. Some take longer to gestate their babies, and the infants have different developmental timings and even behave differently right out of the womb. So on and on.

Yet it would be a mistake to think that it was purely-environmental factors which led to such genetic differences. After all, the primary driving force in the apes was not contention with the natural environment, but with other apes. So with men. And this is what we call culture. While it’s true that different environments produced substantial initial differences between branches of humanity, it was culture which really accelerated the genetic process and led to the extremity of differences we see on display in Tidus today. Let’s take a look at how this plays out with just one complex trait, say, politeness.

Take an island. The people of this island have, on average, a fairly polite demeanor, just as some lizards are more aggressive than others for environmental reasons. The culture, then, naturally grows to expect a certain level of politeness. People who conform to the culture’s expectations of politeness do better than those who do not — say, people who can’t help but be curt and abrasive. And so the people with those frowned-upon traits are less likely to reproduce, which means the next generation will be even more polite, which means that the culture’s expectation of politeness drifts even further in that direction, which means that people who would have previously made the cutoff now fall outside of it, which means they’re less likely to reproduce…

You can insert pretty much any personality trait in place of ‘politeness’ and this works. No, the process can’t run away forever. Most traits trade off against other traits, and at some point someone is so polite he can’t bear the thought of upsetting a girl by asking her to dance and so the whole thing kind of hits a ceiling. But here, too, we can see individuals as sort of bids made by the population: Let’s push out some genetic personalities a bit more like this, or a bit more like that, and see what works. And if it does work, the population as a whole moves a little closer to that mean, ever probing the environment — which by now includes the culture — for feedback. A handy way to think of this is that humans exist not just on a physical landscape, but a social one as well. (One of the handy things about Tidus is that these happen to map identically in space, given that higher-status people actually live above lower ones.)

The really important point to understand here is that such differences between peoples are neither ‘just’ genetic nor ‘just’ cultural. Rather, genetics and culture work together to more-rapidly differentiate populations. Culture serves as a process to quickly and effectively select certain genetic proclivities in a population. This is called gene-culture coevolution. An island’s culture is reflective of its genetics; its genetics are reflective of its historical culture.

Suppose an island comes to value, say, the ability to do abstract math, or show up on time, or restrain one’s violent sexual impulses. Suppose that initially perhaps only twenty percent of the population is capable of this. But if the culture prizes and rewards this trait, then those with the trait will have higher status and better reproductive potential. Over generations, the trait will spread as the offspring of those who carry it displace those who do not. Most traits won't become absolutely fixed, of course, but they can reach a tipping point of ubiquity.

This in turn opens up new, higher potentials, founded upon the widespread abundance of lower ones in the population. Higher forms of cultural expression such as art, literature, and philosophy; public institutions which presuppose a certain level of individual intelligence, moral integrity, and responsibility; all uniquely-accessible only to the inheritors of those genetics and memetics. Foreigners might appreciate these cultural achievements to a major extent (and might not), but never as fully as those who coevolved with them, for the genes and the culture are tightly bound up in one another. E.g. a man might read the great literature of another culture and understand it passably-well, enjoy it, and even find it transformative — but in many cases simply doesn't have the mental texture to connect with it in the precise way that someone from the original culture might.

As we saw with the animals, physical traits, behavioural traits, and phenomenological traits are all bundled. And so what we are describing here is ethnogenesis. Put another way, race is real in Tidus, and broadly conforms to stereotypes about it, which is why those stereotypes exist. This is plainly real and staring everyone in the face at all times, and no one ever had a doubt about it up until very recently and for the most unlikely of reasons — but that’s a story for a future chapter.

It is true that a great deal of what forms a man is personal experience and culturally-transmitted knowledge and values. However, the way an experience strikes a person is rooted in his instincts. Some are exposed to new ideas and skills and take right to those, while others are not a good fit. No one is born with a knowledge of poetry or algebra or how to waltz, but some can learn these better than others, and some not at all, and that difference — that capacity — is genetic.

Perhaps we might think of culturally-transmitted knowledge as a house, built up over a person’s lifetime, one piece upon another starting in childhood. But that house rests upon a foundation without which it simply falls to pieces. The foundation, then, is genetic. Genetics is the substrate upon which culture is established. Without the right genetic foundation, cultural concepts cannot take hold. The house is shaky at best and swiftly devolves to a level its foundation will support. And if you don’t believe me, try to get a bonobo (or a human with a nasty FOXP2 mutation) to appreciate Shakespeare. What is the difference between us and them? Genetics.

(As a quick aside, some will be eager to object that life events such as early childhood trauma can have big effects here. Yes, absolutely, but only in one direction. It's possible to damage, ruin, or for that matter to kill a child; foundations can be irreparably damaged by things like severe malnutrition, as with cretinism caused by iodine deficiency, or even physical abuse such that beautiful houses cannot stand upon them. But practically-speaking a genetic foundation cannot be substantially improved once it is laid. And different is generally worse.)

Let's look at a couple more examples of divergence.

On one island — perhaps another far-flung arctic one — group sizes are smaller and parents are expected to spend a lot of time with their children, managing their behaviour and teaching them skills. Fathers in particular are expected to stay with a woman once she's pregnant and also stick around to provide resources and direction for his children. This behaviour is adaptive in such an environment, and over not so many generations the people of this island are selected for their inclination to parental investment. Also, men who abandon women after impregnating them end up on the wrong end of much social censure and so lose status (and you'd better believe her male relatives will have something to say about it). The result is men who, on average, pair-bond more naturally with women and instinctively provide for and instruct any offspring. Courtship among such people will be more careful, deliberate, and always with an eye to demonstrating mutual value and commitment. Average age of marriage is later as each partner holds out for another who has demonstrated virtue, while demonstrating the same in turn. Cultural norms will reflect this by placing great importance upon marriage and family. Complex institutions will form regarding inheritance and private property. Due to the Edwards Process phenomenological traits will also develop along these lines.

On another island — say a tropical one — things go in a very different direction. Here, courtship has much more to do with seduction if not outright rape. Men and women both are more promiscuous and tend to mate at younger ages and with a succession of partners. Kinship structures are more matriarchal while men tend to drift in and out, perhaps occasionally popping in to provide resources, and perhaps not. Society doesn't expect much of men in such regards and develops other solutions to those problems. The children range around with other children, having much less of a relationship with their father in those cases when they have any at all. Childrearing is more communal than familial. In many such cultures paternity isn't especially considered at all! Which we may understand as a practical adaptation, since it's often a mystery anyway.

In regard to the pattern described in this island and the last, later sociologists will speak of 'Dad cultures' versus 'Cad cultures'. Cad cultures select for men who are good at convincing (or forcing) a woman to mate with them and for women who don't expect much from the man before or after she complies. Those expectations simply aren't there in her phenomenology. And by now we understand that whether or not the genetics were responsible for creating such conditions, they'll rapidly follow suit to reinforce the dynamic.

(It's true that when a people with a dad culture meet a people with a cad culture, the former tends to stomp all over the latter for too many reasons to enumerate. But this only matters when such encounters become possible, which for most of the history of Tidus they were not. These things had a long, long time to develop in relative isolation.)

Or we can revisit the trait of 'politeness' by looking at two different islands. On the first, people are generally polite, defer to others, wait their turn, and so on. As long as most people follow suit this results in increased gains for everybody, and defectors are quickly corrected when they can be or expelled from polite society when they can't. Assertiveness can still be valued in the right circumstances, but forwardness, or even directness can be a great way to find one's road to social advancement blocked. Such a culture selects for those inclined to act accordingly. In one Tidan culture with which I am familiar, they've become so polite that they won't ever say 'no' but instead something like 'another time!' rather than risk offending another. So polite that they will not point directly at something but instead gesture generally toward it with an open hand. Because to do otherwise is to signal incompatibility with the culture's values, which makes their genes less-likely to recur. Even overt displays of wealth come to be considered gauche. Here, success is best displayed subtly. Quietly.

Meanwhile on the other island life is a perpetual free-for-all aside from considerations of physical punishment. The child who does not rush to take as much as he can for himself will not grow up to reproduce, and brawls at feeding-time are the norm. Friends and older siblings are likely to help each other, but this can't always be counted upon. The one who waits his turn will be trampled by those who do not. The man who does not signal his wealth as loudly as he can will be overlooked by the women in favor of the man who does. And in interpersonal interactions, directness, crassness, and even outright belligerence (up to and including actual physical assault) are the ways to get things done.

(It can be fun to ask what the future, downstream effects of each of these models will look like once people get behind the wheels of cars. Courtesy, safety, patient observation of traffic regulations? Or law of the jungle battles royale with jammed intersections, people veering onto sidewalks, and wholesale disregard of red lights? These things will play out on many axes.)

We might consider what it would look like for a child of any of the above ethnicities to find himself transported across the ocean and raised in its polar opposite. He'll still receive, or at least observe, the same cultural programming as the natives. And human beings are remarkably good at fitting in with strange social groups, especially given plenty of time to figure things out. But his natural instincts will constantly be at odds with the behaviour necessary for success. Proverbially, one can take the tiger out of the jungle, but one cannot take the jungle out of the tiger — at least not without so many generations of harsh selective breeding that the animal ends up unrecognizable.

Some will likely to be able to adapt, but many others will not. It depends upon the degree of difference between ethnicities and how representative the child is of his people. But even if adaptation is possible, a person's genes have been shaped by his ancestral culture, which is to say that he will inherit the genetic potential for all sorts of higher thoughts and expressions (linguistically, artistically, socially) which will not be satisfied by his adoptive culture. Part of him will always be missing the fulfillment of those potentials.

That can be hard for individuals, but what happens when whole peoples, once separated by great distances both geographically and genetically, migrate and settle down amongst each other?

Let’s take for example a people who have developed to be very honest. Instinctual honesty is obviously a complex, polygenic trait and plays out in many ways. A good example is propensity to avoid lies. So is feeling guilty about a lie afterward even when no one ever finds out. But another side of it is the keeping of promises, and to whom. Widespread social trust is an economic lubricant: If two strangers can shake hands on a deal and count on it to be carried forward as agreed, that is an enormous asset for that society. A society in which this is not the case must spend a great deal of extra resources on such matters as enforcement, for example, and the support of an entire class of people whose job it is to make sure that contracts will be carried out. Or, worse, not be able to use contracts at all, hampering economic advancement. And all of this is to say nothing of the effects of corruption among those in high-trust social positions.

As I said, honesty has deep genetic roots. So suppose that on one island in particular a culture arises which teaches its children about the values of honesty, and selects for honest people, and selects against dishonest people. (That is, variants on the population are always being tried out so bad apples do get born, and typically prevented from reproducing via cultural mechanisms such as social censure, refusal to trade and marry, or even exile.) Such a people may become more and more honest in isolation to the great benefit of the population at large. All good and well so far.

But suppose that one day a bunch of strangers shows up on boats. Their homeland has fallen, they say, and they ask to settle on some of the island's unoccupied marginal territory. Well, honest types such as the host culture also tend to be fairly generous and give others the benefit of the doubt — they can afford to, after all, as others cannot, since it less often turns against them — and agree to let the strangers settle. Only, the foreigners look different, and behave differently, and see the world differently. Let’s suppose that they’re mostly alike in most other ways, except the newcomers are just plainly prone to dishonesty, to whatever degree they can get away with it. Cheating others, petty theft, taking bribes, etc. just feels better to them. They don’t seem to have the same kind of internalized guilt about it. This will inevitably lead to major problems, and probably sooner rather than later.

Initially the foreigners may do their best to fit in and adhere to the practices of the host culture, but of course there will be a phenomenological mismatch, and before long they’re likely to mostly stop participating in the customs which don’t suit them. Or perhaps they never try in the first place. Regardless, this can only possibly play out in a few major ways.

The host culture may learn to start officially enforcing their previously-informal norms, which at least in the short term will incur an economic cost, but which will also rapidly select against the foreigners who don’t fit in. After all the foreigners, like the natives, exist on a genetic spectrum, and some of them are probably much more prone to honesty than others, even if most are not. Some substantial portion of the foreigners are probably naturally more-honest than the least-honest natives. So given draconian-enough enforcement, after a few generations, the average honesty level of the group which had been seen as foreigners will have approached the level of the host society, and at this point we can suppose that something like ‘integration’ has been achieved — at the cost of many or most of the foreigners being genetically culled via incarceration, execution, or economic sanction leading to starvation. Or even perhaps by simple expulsion, whether initiated by the hosts or by those foreigners themselves who are coming to realize that there is no future for them here. They came from somewhere, after all, and can now go somewhere else.

Alternatively, the host culture may fail to enforce their ancestral norms, in which case the cultural institutions of the entire island will collapse, degrade to the lowest common genetic denominator. The natives get absolutely fleeced and ruined until their only surviving children are as mistrustful and perhaps even as dishonest as the newcomers. I suppose we could also call this integration…?

But consider what such a process will look like from the point of view of a native in the middle of it. Like when we ran the Christmas tree in fast-forward to see the pulsing waves of light, we’ve been looking at this situation in super-high-speed. In fact it takes lifetimes to play out. Usually many lifetimes. And for someone living in the thick of it, it won’t seem so dire. Sure he’ll get the sense that people used to be more honest and there was a better sense of high social trust, but it’s not that much worse than it had been twenty years prior. There will still be pockets of community where things work the way they used to, even if fewer and fewer all the time.

For someone in the midst of the process, it would take an unusual degree of historical interest and big-picture speculation to realize what’s happening at all, and most around him are unlikely to bring themselves to care. By the time the (downward) integration is achieved it won’t even occur to the people within it as a major change from what they’re used to anyway. Few if any honest throwbacks will be left to mourn the loss, and they’ll mostly be lacking the language to express it, and no one will listen. Perhaps the old-timers will talk about how they used to know all their neighbors, and never used to secure their homes when going on journeys, now unthinkable. To their grandchildren, these will seem like nothing but amusing, if curious, ramblings about a long-bygone era, and not relevant enough to daily life to spend time musing over. They’ll be too busy trying to survive in a much darker world.

The point is, either the newcomers must change to become like the hosts, or else the hosts must surely change to become like the newcomers. Now the island is just like the one the foreigners came from, and pretty soon boats full of desperate refugees are launching to find new places where things hopefully work a bit better.

Of course, along the way, the ignorant-of-genetics hosts may have noticed that the foreigners don’t teach their children about honesty as much and decide this is the problem. They might put the foreign children in the honesty lessons with their own. And then they'll go absolutely insane trying to figure out why it’s not working, while their own children fail to get the education due to the foreign kids throwing everything off, which shifts the equilibrium even more rapidly toward dishonesty — but, as I said, that’s another chapter. And yes, the education might work to shift the foreign children ten percent further up the honesty spectrum, but if the native kids are getting that too, they’re also shifting up ten percent from a much higher starting point, and so the gap endures. In fact the education will likely be even less effective for the foreigners since it was probably developed to leverage the unique genetic psychological traits of the natives.

(Oh and hopefully, down the road, no one in the host society gets the bright idea of appropriating economic surplus from the honest, productive people to give extra resources to the dishonest ones such that they can have a lot more kids than they’d otherwise be able to support, thinking this might fix the problem. Can you imagine?)

A third strategy might be to simply designate separate living areas, even separate legal codes, for the natives and the foreigners, enforce the boundary, and not worry so much about whether they advance since at least they’re not pulling the native population down with them. This has worked historically, but runs the risk that as populations grow and cultural and genetic links are forged the situation should become politically untenable. And once segregation is ended, it must go one way or the other, as above.

Just like politeness, you can put pretty much any positive ‘cultural’ (actually substantially-genetic) trait in place of honesty and the above will mostly work, though details will vary. Even so it must be acknowledged that, outside of thought experiments, it’s extraordinarily unlikely that there is only one major difference between two populations. These things do tend to correlate on a massively complex scale, and human beings are pretty sharp at being able to spot where two different people groups are and are not societally compatible — even if we’re also excellent at blinding ourselves to the matter (or any matter) when there’s social advantage to be had in doing so, just like the apes who are truly, definitely not secretly building coalitions to overthrow the guy in charge. More on that in a couple chapters.

Of course, most of the time, when one kind interacts with another en masse it is rather less pleasant than mutually-agreeable migration. In the following chapter we'll see how things usually work and how the horrific engine operates at the scale of an entire world.

But first, as with prior chapters, I’ll take a moment to meditate on one particular aspect of the above.

Complex traits usually take so, so long to develop. Think of all the mutations which had to occur randomly the first time, and also be beneficial in the context of the current genetic loadout, or at least benign enough to not cause problems until some other mutation(s) arrive to unlock their potential. Yet as soon as selection pressure ceases, complex traits tend to be lost.

Recall our blind cave fish. It may have taken the fish tens of millions of years to evolve their eyes and visual processing system and all the instincts and behaviours which go along with those, but if they go into a cave and don’t come out, their species has typically become completely blind within a few hundred years, and coming back out into the light doesn’t magically mean it’ll only take them that long to get their vision back. Many of those mutations will have to occur again, and as time goes on fewer and fewer of those potentials remain dormant in their blood, waiting to be reawakened.

So it is imperative that we learn to distinguish between mutation and selection. A population consists of many genetically-diverse individuals, representing a sort of library of alleles. These have already evolved; already mutated. They are just hanging around for the selection. Most if not all of the individuals in the population are somewhat suboptimal for the current environment, which is short-term bad for the individual but long-term good for the population. Conditions may change at any time, after all, and it’s a great idea to have some individuals around who are better-suited to whatsoever may come.

Say, some snowshoe hares who turn brown earlier than the rest, who usually have a devil of a time during late winter when they stand out like sore thumbs against the snow, but do great in years when spring comes early. Mutations can take just about forever to occur, so it’s a good idea to keep them around for such occasions. In fact this is the main reason that individuals can carry alleles which they do not express but still pass on for possible re-emergence in future generations. Evolution never knows what may be useful tomorrow! (Many dormant alleles don't carry much if any selective cost, but even when they do, a population which keeps a few of those around is liable to outcompete one which didn't.)

Selection, on the other hand, happens as quickly as a fox nabs a rabbit. If you wanted a population of snowshoe hares that almost entirely turns brown early, that would be easy to accomplish: Kill, or prevent from reproducing, all the ones who don’t. Within three generations maximum that will be the new normal, though a few throwbacks will keep occurring for a while, less and less often as those variants fail to be passed on.

Actually let's stick with foxes and rabbits for a moment. Rabbits are swift, with excellent hearing and winsomely-keen noses. They have been granted all these virtues through their relationships with predators, in this case foxes. If you take rabbits and put them in captivity for several generations, they will lose all of these traits. Without the selection pressure to maintain them they will degrade, and more quickly than you might think. Reintroduce those domesticated rabbits back into the wild and it's possible that even if most don't last five minutes, the very best will survive and go on to re-embody the virtues of their forebears. But I wouldn't count on it.

The difference between mutation and selection can get confusing inasmuch as people describe both processes as ‘evolution’, which they are. But the distinction is important to comprehend.

An advanced trait is a priceless genetic inheritance, purchased at great cost over countless generations of extremely painful trial, error, failure, misery, and death. And yet, if a population finds itself in a situation where such traits are no longer especially advantageous — say, a very honest and coöperative people suddenly mixed in with others who are not this way and no means by which they might keep to themselves, or a system where people inclined toward a given virtue are penalized to provide for those who are not — such traits can be squandered, even eradicated from the population with astonishing rapidity. Recovering them is not such an easy thing, though perhaps not impossible if action is taken soon enough.

Next week: Chapter 07: The Race of Kings

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0108 - The Mountain

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