Southkraut
A tale Told by an idiot, full of sound and fury, Signifying nothing.
7mo ago
No submission statement, but I decided to be tolerant and read it anyways. Two paragraphs in I still don't know what you're driving at, so I stopped reading.
The short version is that a progressive politics, prizing compassion and equality, is compatible with belief in the scientific validity of genes and heredity. It's more-or-less the same position as Scott's Parable of the Talents, or Freddie deBoer's take on education, or anything that you might file under the heading of 'hereditarian left'. Both social interventions and targeted genetic enhancement are good.
I'm a bit skeptical of the conclusion for overall Chestertonian and/or James-C.-Scott-ian reasons, but I doubt many Motte posters will find much to disagree with. It feels rather Singerian to me, in a sense?
I would say it's in approximately the sense that he wrote a book called The Darwinian Left.
The notion is recurrent--sufficiently recurrent that the most basic response was penned no later than 1788:
If men were angels, no government would be necessary. If angels were to govern men, neither external nor internal controls on government would be necessary. In framing a government which is to be administered by men over men, the great difficulty lies in this: you must first enable the government to control the governed; and in the next place oblige it to control itself.
Biorealism is usually invoked to explain why certain people would be better off with more government rather than less. Rarely do the people invoking it apply that biorealism to the people doing the governing. This was a key insight of the founders of the United States, and we (well, the governing elite) have substantially discarded it. When you give some people power over other people, however so benevolent, people in power will in short order set about fucking (literally or figuratively) the people who lack power, because that, too, is biorealism.
This can apparently be mitigated, somewhat, through checks and balances and rights-protecting arrangements of various kinds, but of course that is why people so often chafe at checks and balances and rights-protecting arrangements. "But think of all the good we could do!"
Yes, indeed. And all the deliciously enjoyable rewards we could reap along the way--after all, surely those who make the world a better place deserve some credit for that? What could be more natural?
That's how I tend to feel whenever people make a political argument from... well, biorealism, race realism, HBD, whatever you want to call it. Even if we grant that Group X are on average 10% or 20% dumber than Group Y, it does not follow that Group X will be better off being governed by Group Y. If nothing else, Group Xers probably care about Group X's welfare, whereas Group Yers do not necessarily.
It's an argument I've had before with people from all sides of politics. Communists, woke progressives, postliberals and integralists, cultural conservatives, alt-righters, HBDers, you name it. There comes a moment where it always seems to come down to, "We just need to get a sufficiently enlightened elite to govern the whole, for their own good."
I think of C. S. Lewis' argument for democracy:
I don't deserve a share in governing a hen-roost, much less a nation. Nor do most people — all the people who believe advertisements, and think in catchwords and spread rumors. The real reason for democracy is just the reverse. Mankind is so fallen that no man can be trusted with unchecked power over his fellows. Aristotle said that some people were only fit to be slaves. I do not contradict him. But I reject slavery because I see no men fit to be masters.
That's how I tend to feel whenever people make a political argument from... well, biorealism, race realism, HBD, whatever you want to call it. Even if we grant that Group X are on average 10% or 20% dumber than Group Y, it does not follow that Group X will be better off being governed by Group Y.
Those are two very different arguments, though. One is about how people are. The other is about what we should do about it. (A similar problem is often seen with climate change debates--agreement on facts about climate is not the same as agreement about political responses, and rejecting proposals regarding the latter should not be assumed to constitute substantive disagreement on the former.)
My own take on HBD has long been very straightforward: we need to stop trying to "uplift" people. It is my view that the correct conclusion from HBD is not "X should rule Y," it's "government actors should stop giving special treatment to any X or Y by virtue of their X- or Y-ness: it doesn't do what you seem to think it will do."
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Notes -
No submission statement, but I decided to be tolerant and read it anyways. Two paragraphs in I still don't know what you're driving at, so I stopped reading.
The short version is that a progressive politics, prizing compassion and equality, is compatible with belief in the scientific validity of genes and heredity. It's more-or-less the same position as Scott's Parable of the Talents, or Freddie deBoer's take on education, or anything that you might file under the heading of 'hereditarian left'. Both social interventions and targeted genetic enhancement are good.
I'm a bit skeptical of the conclusion for overall Chestertonian and/or James-C.-Scott-ian reasons, but I doubt many Motte posters will find much to disagree with. It feels rather Singerian to me, in a sense?
I would say it's in approximately the sense that he wrote a book called The Darwinian Left.
The notion is recurrent--sufficiently recurrent that the most basic response was penned no later than 1788:
Biorealism is usually invoked to explain why certain people would be better off with more government rather than less. Rarely do the people invoking it apply that biorealism to the people doing the governing. This was a key insight of the founders of the United States, and we (well, the governing elite) have substantially discarded it. When you give some people power over other people, however so benevolent, people in power will in short order set about fucking (literally or figuratively) the people who lack power, because that, too, is biorealism.
This can apparently be mitigated, somewhat, through checks and balances and rights-protecting arrangements of various kinds, but of course that is why people so often chafe at checks and balances and rights-protecting arrangements. "But think of all the good we could do!"
Yes, indeed. And all the deliciously enjoyable rewards we could reap along the way--after all, surely those who make the world a better place deserve some credit for that? What could be more natural?
That's how I tend to feel whenever people make a political argument from... well, biorealism, race realism, HBD, whatever you want to call it. Even if we grant that Group X are on average 10% or 20% dumber than Group Y, it does not follow that Group X will be better off being governed by Group Y. If nothing else, Group Xers probably care about Group X's welfare, whereas Group Yers do not necessarily.
It's an argument I've had before with people from all sides of politics. Communists, woke progressives, postliberals and integralists, cultural conservatives, alt-righters, HBDers, you name it. There comes a moment where it always seems to come down to, "We just need to get a sufficiently enlightened elite to govern the whole, for their own good."
I think of C. S. Lewis' argument for democracy:
Those are two very different arguments, though. One is about how people are. The other is about what we should do about it. (A similar problem is often seen with climate change debates--agreement on facts about climate is not the same as agreement about political responses, and rejecting proposals regarding the latter should not be assumed to constitute substantive disagreement on the former.)
My own take on HBD has long been very straightforward: we need to stop trying to "uplift" people. It is my view that the correct conclusion from HBD is not "X should rule Y," it's "government actors should stop giving special treatment to any X or Y by virtue of their X- or Y-ness: it doesn't do what you seem to think it will do."
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