Yeah when I wrote my original post it occurred to me that I was going to have to repeat myself ad infinitum about this, but, I'm not disputing that the holocaust happened or that millions died.
A common tactic of people questioning the Holocaust is to say "I'm not questioning the Holocaust but..." followed by things that are carefully worded to cast doubt on the Holocaust without explicitly denying it. And that's what you're doing. You're not disputing it, but you think the numbers are substantially inflated? That's disputing it.
Normal people don't count 1% as more likely in most contexts. They interpret it to mean "significantly more likely".
It's the real life equivalent of "your forum dedicated to free speech will have one principled free speech defender and ten zillion witches".
If America isn't clever enough, organised enough or stable enough to compete with China on an even footing, why should it be in charge of the globe?
Because the comparison isn't America to some hypothetical perfect country. It's a comparison to China, and China's government is pretty shitty. If you have to choose between China and America and you're not in the Politburo, America is loads better even if you don't like some of the things America does.
His arguments about drugs also include pornography, which he lumps in with drugs as causing only harm. If you don't count "people like to use it" as being good, you would oppose not only drugs and pornography but also video games, comic books, vacations, and Shakespeare (except that he probably has arbitrary categories of non-harm that would allow vacations and Shakespeare).
What about the atoms in your body that have gone through the food chain and been later used in someone else's body? Who gets them?``
I don't see how that's relevant. Is someone who wants to stop the suffering of non-cute animals counting it too much?
Sure, when someone says that insect suffering counts at 15% of human suffering, he's counting it too much, but that doesn't generalize. In the more general case "tries to stop animal suffering efficiently", how exactly is he counting it too much?
True. So let me modify the question a bit.
He may not want to personally reduce suffering as much as possible. But not only does he not do it himself, he also seems to think that people who do do so are misguided. Why would he think that it's misguided to reduce suffering as much as possible?
(In fact, let's rephrase that again: Given that someone wants to reduce animal suffering, why does he think it's misguided to do so efficiently?)
Listen, I did not intentionally trap those Sims in their living room. The placement of the stove was an innocent mistake. That fire could have happened anywhere! A terrible tragedy.
There would be some level of getting emotionally attached to how the Sims "suffer" that I would indeed consider suspicious. I presume you are not at this level, though of course I have no proof.
I don't like how animals are treated, even on non-factory farms, and I don't like the idea of killing a conscious being for what basically amounts to taste pleasure.
How can you consistently believe this, yet not want to minmax animal suffering? Surely if you are vegan because of animal suffering, it follows that you want to reduce animal suffering as much as possible. And "utilitarian suffering min-maxing" is how you figure out what course of action reduces it as much as possible.
If I told you I trapped rats to torture them because it felt good and made me laugh you'd probably remember my face and tell people to avoid me.
If you told me that you enjoy a video game where the goal is to torture fictional characters, I'd also probably remember your face and tell people to avoid you. What makes me suspicious of you is that by playing this hypothetical game you are reacting as though you want to cause suffering. It doesn't matter whether the suffering is real.
That doesn't generalize to society "wanting to torture rats" because "society" is only "torturing rats" as an instrumental goal in the process of doing something else. If it's an instrumental goal, whether the suffering is real actually matters.
(Likewise, I'd look askance at anyone committing bestiality, not because it harms the animal, which isn't a person, but because of what it says about the person doing it. First of all, humans who are attracted to animals are generally messed up anyway, and second, anyone having sex with an animal probably has false beliefs about the animal's consent, which is delusional.)
It would just be disingenuous for someone to caution you that your successful theft is contributing to an erosion of trust.
But that's why you're contradicting yourself by saying that the security is meant to stop fans of Lady Gaga, not people like you. If the security isn't aimed at people like you, then you can't invoke the security to say that they already don't trust people like you.
That argument might make sense if this were like any other wedding where they're essentially relying on the honor system that uninvited guests don't show up, but this wasn't the case. This is a wedding that was held at a secret location that was difficult to get to and guarded by staff checking names.
The wedding staff doesn't give up being entitled to assume people are trustworthy just because they have guards there. By your reasoning, if a store has no security, you shouldn't shoplift, but if the store has security, it is okay to bypass the security and shoplift. In fact, stores actually factor a certain amount of shoplifting into their budget, and that still doesn't entitle you to shoplift.
You're also deciding that the security counts or doesn't count depending on which is most convenient for you. You shouldn't be saying both 1) the security is meant to stop people like you, so there's no trust and it's okay to crash the wedding, and 2) the security is meant to stop fans of Lady Gaga, not people like you, so you are not the kind of people they're concerned about.
It sounds as though the staff would object.
Another Stalin-related example of how political cults of personality work is a demand that you follow the personality's line even if they make complete u-turns.
"50 Stalins" uses Stalin as metonymy. It isn't about actual Stalin, and the fact that people behave in a certain way in relation to Stalin (and have to to stay alive) doesn't make that what "50 Stalins" is about.
Scott originally gave as an example "There isn’t enough Stalinism in this country!" There isn't enough leftism is an obvious extension.
It's supposed to be a completely facile pseudocriticism
I understand a 50 Stalins criticism to be that someone's positions aren't extreme enough and he should lean into them even more. Claiming that a Democrat is not left-wing enough would be a 50 Stalins criticism. (And likewise, something like "Trump isn't doing enough to stop illegal immigration" would be a 50 Stalins criticism of Trump.)
It's true that it would be dangerous to do this to actual Stalin, but that's not how the metaphor works.
This is someone obscure enough that I have never heard of them before you linked this,
It was the first one I found by googling that sounded good enough.
Manchin is actually quoted as saying he's doing this "not as a Democrat", and I think this counts as saying that the Tsar is poorly advised:
Manchin said he is a proud Democrat, having been raised with the values of “always reaching out, trying to help others have a better quality of life and help themselves” and taking care of those who cannot help themselves.
But he said sometimes his party’s priorities in Washington are “out of balance with … how we do business in West Virginia.”
Sanders is claiming that Obama isn't left wing enough, which is a 50 Stalins criticism. And it's not actually hard to find conservatives criticizing Trump.
Where was there criticism of Obama from Democrats that was not of the 50 Stalins variety?
If she's trying to find a husband, presumably the baby would be with her husband. That's not out of wedlock; that's in wedlock.
The hearing was supposed to be for expunging his commitment. People don't get committed for forgetting their medication. It's not supposed to be "is there anything wrong with him such that we don't want him to have a gun" even though the state used it that way.
What could possibly be not "mechanistic paradigm" yet not be souls either?
The typical case is when someone neither particularly hates or helps the poor. But the missing mood test looks at how things are framed and at superficial elements. So if he thinks the dole is good for the poor, he doesn't need to prove himself, because the belief itself already says that he "wants to help the poor". But if he thinks the dole is bad for the poor, he faces an uphill battle. The problems with this are obvious.
This also leads to moral busybodies. How exactly do you know that someone hates the poor privately? Well, if he's a friend or relative, maybe you know him. But if he's a politician or someone else you don't know personally, this is an incentive to dig up ten year old Twitter posts out of context to "prove" that he's cruel so you can dismiss his beliefs.
And then there's the situation where someone who thinks some policy harms themselves always fails the missing mood test. After all, they aren't showing concern for the other people who are helped by the things that harm themselves. (And "I think my harm is more important than someone's benefit" is selfish, so it doesn't count as showing concern even if you acknowledge that someone benefits.)
Fuente's obsession with Israel appeared to result in what is perhaps the most accurate prediction of the series of events following Oct. 7th among anyone else.
They're still not accurate. You snuck in there "enables Israel to finally solve the Gaza Question with ethnic cleansing" as a "successful" prediction. It's actually a failed prediction.
"Knowingly" and "will give Israel an excuse to" are not successful predictions either, unless you can read minds.
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This seems to violate "Proactively provide evidence in proportion to how partisan and inflammatory your claim might be."
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