The Shifting Norms Of Privacy

by Chris Bodenner

Jeff Jarvis discusses discussing his prostate cancer:

We men don’t like talking about penises – certainly not when they malfunction. […] So I think I’ve become about as transparent as a man can. I am living the public life. There are dangers here. I risk becoming merely a medical and emotional exhibitionist. And I know I have violated my own privacy to an extreme. But I think we need to shift the discussion in this era of openness from the dangers to privacy to the benefits of publicness. It’s not privacy that concerns me, but control. I must have the right and means to keep my disease secret if I choose.

By revealing my cancer, I realise benefits, and so can society: if one man’s story motivates just one more who has the disease to get tested and discover it, then it is worth the price of embarrassment. If many people who have a condition can now share information about their lifestyles and experience, then perhaps the sum of their data can add up to new medical knowledge. I predict a day when to keep such information private will be seen by society as being selfish.

In Defense of Robert Wright against Jerry Coyne, Ctd

by Jim Manzi

OK, now let’s take on the mailbag on this one.

Manzi's claim is incorrect. Coyne does not claim “that evolution through natural selection demonstrates that there is no divine plan for the universe”.

Here is the third sentence of Coyne’s review (as quoted in my post):

The second—and more severe—landed in 1859, when Charles Darwin published On the Origin of Species, demolishing, in 545 pages of closely reasoned prose, the comforting notion that we are unique among all species—the supreme object of God’s creation …

I don’t know how to interpret this other than as I did. Commenter 1 goes on to say:

He [Coyne] actually says religious people see our world as part of an unfolding and divinely scripted plan” and “these Faithful… have tweaked the theory of evolution to bring it into line with their needs”.

I agree that Coyne also says this.  I also agree that some of “the Faithful” have tried to tweak the theory of evolution to bring it in lines with their needs, and this (i.e., creationism) is nonsense.Commenter 1 continues:

The author says there is plenty of room within the bounds of science to ponder questions of the beginning, the end, and our purpose, and Coyne does not say otherwise.

Actually, I never said any such thing.  It is my view that Baconian science, properly considered, eschews the consideration of such ultimate questions by the definition of its methodology, because (to cite Bacon) such philosophical meanderings “tend to discourse rather than works”. Commenter 1 ends with:

There are not any religions (at least ones that require faith) that operate within the bounds of science, and those that have twisted evolution to fit their doctrine are causing real harm to science and society. This is of course not new, but should be condemned for what it is, propaganda, and intentionally misleading people for the benefit of a corrupt institution is wrong.

I have attacked the notion of religion operating within the bounds of science, and often in front of audiences that don’t really want to hear it. Commenter 2 starts with this:

I think both Wright and Manzi have a weird tendency to get it exactly wrong when writing about natural selection, which is manifested in the insistence on labeling it as an "Algorithm" (especially with that insidious capital A).  I think the label reflects a considerable bias, since the algorithms we all know and love (in the computer age) are all *written*, and written with a purpose. But there's simply no evidence for a writer in the genetic processes of reproduction, despite the fact that those processes happily result in evolution described by natural selection, and the "purpose" of evolution (i.e., reproductive fitness) is simply a logical consequence of its existence in the first place.  

I did not claim any evidence for “a writer”, simply that the existence of evolution through natural selection does demonstrate that there is no writer (to use your metaphor).   I think that the idea that “the ‘purpose’ of evolution (i.e., reproductive fitness) is simply a logical consequence of its existence in the first place” misses the whole point of my post.  In any relevant evolutionary context, including both what we see in the world around us and the factory GA example from my post, reproductive fitness is determined by an environment external to the organism.  Why does this environment exist as it does?  Why do the rules of the particular genetic process (e.g., crossover probabilities, etc.) exist as they do?  And so forth.  To say that “it is a logical consequence of its existence” is to avoid any such questions. Commenter 2 ends with:

And since religions have long used the majesty of life as a primary argument for a creator, I think we have to concede, by virtue of the logical principle of parsimony, that the complete plausibility of a godless model to account for it (thanks to the concepts introduced by Darwin), along with the lack of any evidence for a god-based model, counts as a significant stroke against god's apologists.

Without addressing the question of whether disproving argument X for the existence of Y tells you that Y doesn’t exist, rather simply telling you that X is an incorrect argument, I again think this misses the point of the post.  Evolution through natural selection is a “godless model” for how particles can be manipulated according to physical laws to create new adaptive forms.  It doesn’t address the origin of the physical laws or whether these laws are teleological.  Commenter 3 has this to say:

You appear to assert that ultimately, randomness, like other features of nature, could have been built into the programming of nature and that therefore, it is impossible for scientists, in this case, scientists working in the the biological science of evolutionary biology, to reach a consensus on indeterminacy that is empirically testable in a scientific sense. 

I don’t think I made any such claim.  I did say that:

[T]he evolutionary process does not add any incremental randomness to outcomes beyond what is already present in other physical laws, simply such great complexity that scientists are well-advised to treat it as if it were goalless.

Commenter 3 goes on:

But the problem with your argument, which you imply, and which maybe you did not intend to imply, is that where science cannot go, religion and philosophy are free to enter.  And that religion and philosophy must be given free reign to step in and assert as true without any corresponding need for evidence various assertions of what is undeniably true, likely true, or should be belived as true; and that whatever these assertions are, whether made by religion, based on faith, a received orthodoxy, tradition, spiritual practice or meditation, or whether made by philosophy, based on argument or moral or other intuition, they should, for some inexplicable or poorly explained reason, receive credence because it is impossible to accumulate testable empirical evidence on such subject matter.  To which I reply:  "The [gentleman] doth protest too much, methinks".

I made no argument that any religious, philosophical or other similar arguments should or should not “receive credence”.  I argued that Coyne’s argument that evolution through natural selection has shown that there is no divine plan for the universe should not be given credence. Commenter 4 says:

I wonder if you've heard of epicycles.

Yes, as it happens, I have.Then he goes on to say:

Epicycles were invented by the faithful to account for astronomical observations not in keeping with geocentrism. The inventors "knew" the Earth was the center of the Universe. But more and more observations indicated otherwise. Instead of reevaluating their basic assumption, they invented epicycles to account for inconsistencies.

The Copernican revolution was the lead example of a paradigm shift in Thomas Kuhn’s The Structure of Scientific Revolutions, which is the canonical reference for what you are describing.  Kuhn’s description of the details of how this happened doesn’t have much similarity to your summary.  Most specifically, the heliocentric theory initially fit the data worse than the existing geocentric alternative.  The problem was that Copernicus assumed circular orbits (I guess he just knew that they had to be circles).  It required Kepler to figure out, and it took a while, that planets have elliptical orbits in order to have the heliocentric theory actually perform better on the dimension that you cite.  He concludes:

You're right: there's nothing about evolutionary science that disproves it was God's plan all along for humanity to come into existence through an evolutionary process. But to embrace that notion in the face of Evolution's credence over reevaluation of your initial assumption — God exists and he willed us into existence — is just epicycling. 

Once again, I defended no particular notion of God or not God in that post.  My point was that evolution doesn’t address specific philosophical questions.  Commenter 5 says:

The "goals" of evolution are extremely local in space and in time. For it to serve an overarching purpose, either God created the universe with the specific intention that evolution would run its course exactly as it did, or God tinkered with the process constantly by adjusting the environment so that selective pressures would coincide with the purpose that He designed. Either way, you have the deity knowing exactly what the final product should be, and achieving it through evolution, not because evolution is a good way to fulfill this purpose (as the genetic algorithm is for improving the output of a chemical plant), but by rigging the system. Thus the whole point of evolution as an optimization process (which is specifically the possibility Manzi raised) is absurd.

I have very little idea what any deity might know or not know, or do or not do.  Saying that “Evolution doesn’t entail atheism” is very different from saying that “Here’s how God operates in some way that makes sense to me”. Commenter 6 says:

The reason evolutionary science has ignored the problems of ultimate origin and ultimate purpose is because the first is a matter of physics and not biology and is furthermore unanswerable, and the second is elusive and ever-changing to the point that it becomes meaningless. An ultimate purpose suggests permanence, after all, and not the actual conditions of the fitness landscape: chaotic, shifting, and never-ending.

My point was that it becomes meaningless as a practical matter to scientists, but that does not make it meaningless.

"The field of philosophical speculation that does not contradict any valid scientific findings is much wider open to Wright than Coyne is willing to accept." If that's the case, then it would have to be larger than even Wright is willing to accept. Has he ever heard of the Flying Spaghetti Monster?

I’m willing to bet an enormous amount of money that Robert Wright has heard of the Flying Spaghetti Monster. The seventh and final commenter says this:

It seems to me that you have missed the point of Coyne's argument, which is a boilerplate, although tacit, application of Occam's Razor.  It goes like this.1. Evolution explains biology in terms of purely physical phenomena. 2. Explanations involving God posit non-physical phenomena. 3. It is rationally compelling to prefer theories that posit as few fundamental kinds of things as possible.  Therefore, it is rationally compelling to prefer evolutionary explanations that do not posit God. Occam's razor is essential to evolution – the removal of purpose-driven biology because it is unnecessary is exactly its point.  If one has a general scientific outlook, one that includes Occam's razor, evolutionary theory without designers or master plans is pretty compelling. One might question the assumption of Occam's razor.  But, if one did, one would have a pretty hard time explaining why they should find evolutionary theory so compelling to begin with.  

I basically agree with this. The real question is: what are the boundaries of knowledge that comprise biology, and more broadly science as a whole?  Commenter 6 goes on:

To instead drive a teched out version of a cosmological argument involving ultimate beginnings or explanations completely misses the point.  That's another argument entirely that is more usefully discussed independently of evolution. 

But this doesn’t “miss the point”.  To the contrary, that an “argument involving ultimate beginnings or explanations” should be discussed “independently of evolution” was exactly the point I was trying to make in the post. He ends with:

If your position is merely that one can logically reconcile belief in God with belief in evolutionary theory then the answer is obviously, "yes".  But to believe that God is involved in evolutionary explanations – at any level – involves serious intellectual tension. 

To repeat, this is exactly my position, and I’ m glad you agree with it.  Jerry Coyne says he doesn’t, and that’s why I wrote the post.

Tales Of The Wrongly Convicted

by Patrick Appel

Jenna Krajeski puts Grann's article in context by citing a 2005 book:

Unlike Willingham, the thirteen men and women who give oral accounts of their unjust incarcerations in "Surviving Justice" were all exonerated and set free, often on DNA evidence. Reading about their ordeals, it's impossible to leave Grann's piece with any notion that Willingham's was a unique event.

Who Causes Bicycle Deaths?

by Patrick Appel

Freakonomics passes along a study:

[A]n analysis of police reports on 2,752 bike-car accidents in Toronto found that clumsy or inattentive driving by motorists was the cause of 90 percent of these crashes. Among the leading causes: running a stop sign or traffic light, turning into a cyclist’s path, or opening a door on a biker.

Least Surprising News Of The Weekend

by Patrick Appel

Van Jones resigns. Background here. There was no defending the 9/11 truther petition. An e-mail from this morning:

Love it. Obama, miserable failure. Socializing clown. Von Jones, goes home. Bye, bye Von. L O EFFING L!!! I AM SO HAPPY! Miserable failure, Barak Obama. Failed utterly incompetent president.

That's basically the tone of every Republican blog that I've read since the news broke. Gawker has a good time-line on how Van Jones became a target for GOP ire.

A Poem For Sunday

by Patrick Appel

Church Monuments by George Herbert

While that my soul repairs to her devotion,
Here I entomb my flesh, that it betimes
May take acquaintance of this heap of dust,
To which the blast of Death's incessant motion,
Fed with the exhalation of our crimes,
Drives all at last.

Continued here, amidst with some excellent linguistic analysis by

The Socialism Implicit in the Social Cost of Carbon, Ctd

by Jim Manzi

I’ve said in previous posts on other blogs that one of the great features of The Daily Dish is it encourages active disputation, which I seem to be getting on my posts – good and hard.  Patrick Appel has posted reactions to my post on the social cost of carbon.  The comments are excellent, and I’ll try to address them one at a time. Commenter 1 starts with:

For one thing, Manzi brushes the entirity of "social cost of carbon" into the potential decline in world economic product (a loss of approximately 3%).  This not only excludes costs which I would deem "social" such as habitat and species loss, land degradation, and changes in local climate, but also aggregates the risk into a global pool, which is assuredly too crude a measure to make a meaningful judgment.  To take the extreme case, what if the 3% loss were entirely distributed in 6% of the world's population losing half their economic productivity?   The 3% measure looks small on paper, but in this instance 180 million people (over half the population of the US) just had their livelihoods utterly destroyed, to the point that they are now refugees.  While this extreme concentration of risk is certainly fiction, it is patently clear to both the casual reader and the sophisticated analyst that the costs of climate change will not be equally distributed.  The risks to the majority of the 160 million in Bangladesh should be enough to invalidate such crude aggregation of costs.

This is very similar to a question that an interviewer at The Economist asked me last week. Here’s my short reply:

It is true that low-lying, poor equatorial regions are expected to suffer disproportionately from AGW, but on the other hand, these regions would also expect to suffer disproportionately from any reduction in economic growth that would be caused by programmes to reduce CO2 emissions. For exactly this reason, average GDP per capita in the developing world, along with the health and other quality-of-life indicators that are highly correlated with income for such poor areas, are all expected to be higher at the end of this century in a world with a carbon-intensive path of economic development than it would be in an alternative world with slower growth, but lower CO2 emissions.

You can see a much more detailed reply to the ethical question this commenter poses here.  A much more detailed reply concerning the material (money and otherwise) impacts of various development approaches that emphasize economic growth versus emissions mitigation is here. Commenter 1 continues with:

For another, in his association of all British driving taxes with "anthropogenic global warming (AGW)," he elides the myriad other costs of driving, including public health, land use, public land preservation, safety and enforcement, etc.  Yes, once again these costs are difficult to quantify.  This, however, does not mean they do not exist.

After dozens of paragraphs of analytical spinning, Manzi reaches the third to last, and engages in a breathtaking series of theoretical leaps.  Costs are impossible to quantify, therefore "It becomes pure power politics," and therefore is a state imposition of economic costs without quantitative justification, and is therefore akin to total state planning of the economy.  Excuse me, but WHAT?!?

To put this as simply as I can, there is a vast universe between "inability to sufficiently quantify" and "a different theoretical justification [for socialism]."  What Manzi is experiencing is not the unearthing of socialist motives, but the limits of the quantitative revolution of the 20th century. There was a time, as strict Enlightenment rationalism and to a lesser extent, positivism reached their zenith, that we supposed that all complex issues could be solved with sufficient quantitative analysis.  Difficult questions such as the costs of action or inaction on climate change demonstrate this as well as anything, but the lesson to take here is not that we have no analytical tools at all and retreat to pristine ideological tropes.  (In this, I think Manzi is unintentionally making what I might call the Bachmann move — it's impossible to quantify, and it involves government action, therefore it is the first step towards tyranny.) Rather, it should be a clarion call to dust off analytical methods tossed aside during much of the quantitative revolution, such as informal logic, deep description, dialectics, rigorous observation, ethics, and comparative studies.  (One can even retain critical rationalism, just without getting lost in numbers.)

In several places, I made it clear that I was not making the “Bachman move” (which is a great name, by the way), both by preemptively mocking it as what could be called the “Animal House move”, and then in the summation explicitly saying that:

I yield to few men in my admiration for Hayek and his ideas.  His prediction that the welfare state would lead to serfdom, however, has (thus far) not been correct.  I don’t think that a carbon tax will be the one event that will push the free world into socialist slavery.

The really interesting part of this commenter’s criticism, to me at least, is his attack on the “quantitative revolution of the 20th century” and the idea that “all complex issues could be solved with sufficient quantitative analysis”.  As far as I can see, this is exactly what I was also attacking in this post.  It seems to me that this is very much like an updated special case of the socialist calculation debate, and I am arguing against calculability. Commenter 2 says:

There are usually many reasons to do something, and arguably there are more important reasons to tax carbon, and especially gasoline. Here are two off the top of my head: Decreasing our dependence on imported oil would make the Mideast a heck of a smaller powder keg. And since oil is a finite resource, it makes sense to conserve it if there are viable alternatives available. More electric cars and nuclear power plants, for example, would address these issues as well as those associated with AGW, and why not pay for it (in part) with a tax on gas?

Fair enough.  There are lots of unquantifiable reasons to do lots of important things in life.  But I was attacking a very specific argument: that we should tax carbon because we know that it will impose AGW-related costs.  Here is the opening of my post:

Burning fossil fuels creates so-called “external costs” because it contributes to ongoing climate change.  This is a fancy way of saying that when I burn such fuels, other people become worse off than they would be otherwise, because I have increased the odds that they will suffer damages from anthropogenic global warming (AGW). This both seems unfair, and means that we will burn more fossil fuels than would seem to be socially optimal.  It seems obvious to many people that we should therefore tax fossil fuels in order to prevent this.  This is termed a Pigovian tax, and is sometimes referred to as “internalizing the externality”, or taxing fossil fuels to reflect the “social cost of carbon”.

It’s not so obvious to me that this is good idea.  To implement it would be little more than a re-labeling of the kind of comprehensive planning that Hayek attacked sixty years ago.  Here’s why.

The entire post is not an argument against carbon taxes per se, but instead an argument against the idea that carbon taxes can be rationally based on our beliefs about AGW damages.Commenter 3 starts with:

Your argument has several fundamental empirical flaws and at least a few fallacies. First, your assertion that the IPCC's report provides a probability distribution that suggests at most a 3% decline in world GDP based on the most likely scenario is technically accurate, but ignores the data that has emerged since the report was written. In terms of ocean temperature increases, glacial and arctic sea ice melting, and total carbon released into the atmosphere, we've already exceeded the IPCC's most pessimistic trend forecast (remember, their trend forecasts were actually based on the belief that states would at least attempt to abide by the Kyoto Protocol). Updated modeling has placed so-called "tipping point" thresholds, which would result in substantial economic losses, to within 50 to 75 years rather than 100 to 150. In other words, the IPCC's existing probability distributions for "worst case scenarios" are already outdated.

Since the IPCC's report, new evidence has come to light of biological and climactic processes that make it even more likely that a worst-case scenario might emerge before the end of this century. This includes research on ocean acidification, the role of latent methane found in the slowly thawing subarctic tundra and deep within the ocean, and the masking effect of particulate pollution, which, once removed, will drastically increase ocean temperatures. You may be unaware of this research, but all signs seem to point to the unfortunate conclusion that the IPCC report was far too conservative.

I’ve done enough science, in areas totally unrelated to AGW, to be confident that I’m not competent to read, understand and integrate numerous scientific papers on this very broad topic.  No individual is, in my opinion.  That’s the whole point of the IPCC process of creating Assessment Reports.  If it were possible for somebody to just read the papers and update our estimates, there would be no point to assembling these thousands of scientists and doing all of this laborious work to create these reports.  I have always relied on the IPCC process for the best available answers to technical questions. Commenter 3 continues:

This is all important because your argument rests on an assumption that the risk is not high enough based on the available evidence to warrant internalizing the costs of producing carbon. We now know that the risk appears to be rising, along with the potential costs if the problem is left unaddressed. Unlike congestion or noise, where costs are both well-known and hold a linear relationship with policies meant to address them. The costs of accumulating CO2 in the atmosphere are simply not well known and even the best economic models are mere guesses at the actual cost (primarily because, as you rightly point out, the problem involves so many potential counterfactuals). There's a very real possibility that the costs might be so high some time in the near future that eventually any expense will be justified, including your doomsday scenario where we all collectively turn off our cars and shutter the power plants. What we do know is that there is a substantial lag between the release of CO2 and its effect on Earth's climate, which means if we wait to see whether the cost will really materialize we will probably have waited too long to prevent costs from rising exponentially. Thus we may be facing the choice of a small investment now to slow the process versus a very large investment in the future to mitigate its effects.

This is a clear rational basis for belief in inherently unquantifiable uncertainty, rather than mere quantifiable risk, in our projections for future AGW damages.  This can be used to justify carbon taxes, but as I said in the post:

The only real argument for rapid, aggressive emissions abatement boils down to the point that you can’t prove a negative. If it turns out that even the outer edge of the probability distribution of our predictions for global-warming impacts is enormously conservative, and disaster looms if we don't change our ways radically and this instant, then we really should start shutting down power plants and confiscating cars tomorrow morning. We have no good evidence that such a disaster scenario is imminent, but nobody can conceivably prove it to be impossible. Once you get past the table-pounding, any rationale for rapid emissions abatement that confronts the facts in evidence is really a more or less sophisticated restatement of the precautionary principle: the somewhat grandiosely named idea that the downside possibilities are so bad that we should pay almost any price to avoid almost any chance of their occurrence.

But if you want to use this rationale to justify large economic costs, what non-arbitrary stopping condition will you choose for how much we should limit emissions? Assume for the moment that we could have a perfectly implemented global carbon tax. If we introduced a tax high enough to keep atmospheric carbon concentration to no more than 1.5x its current level (assuming we could get the whole world to go along), we would expect to spend about $17 trillion more than the benefits that we would achieve in the expected case. That’s a heck of an insurance premium for an event so low-probability that it is literally outside of a probability distribution. Of course, I can find scientists who say that level of atmospheric carbon dioxide is too dangerous. Al Gore has a more aggressive proposal that if implemented through an optimal carbon tax (again, assuming we can get the whole word to go along) would cost more like $23 trillion in excess of benefits in the expected case. Of course, this wouldn't eliminate all uncertainty, and I can find scientists who say we need to reduce emissions even faster. Once we leave the world of odds and handicapping and enter the world of the precautionary principle, there is really no principled stopping point. We would be chasing an endlessly receding horizon of zero risk. 

The most rigorous version of the argument for carbon taxes based on this uncertainty (and, in my opinion, the best existing case of any kind for a carbon tax) is by Harvard economics professor Martin Weitzman.  You can read my detailed, and fairly technical, reply here.Commenter 3 goes on to say:

Your attempt to belittle the carbon tax as ineffective is a bit disingenuous since your real argument is that no effort on the part of the U.S. government justifies the cost of abating what you see as a relatively minor problem that has a very very low probability of becoming catastrophic.

I hope I’ve been very clear about my opposition to coercive emissions mitigation predicated on avoiding AGW costs. He continues:

Thankfully, that's a position that can be proven or disproven over time as we start to see the actual effects of climate change.

I mostly agree, subject to the qualification that no probabilistic prediction is ever strictly falsifiable. Finally commenter 3 ends with:

As for your view on taxes and socialism, I respect Hayek's argument and the potential that such a tax, implemented poorly or set too high, could lead to a loss of individual freedom, but I'm unaware of any system of government that has provided for the public welfare without a tax, and I do believe that ameliorating the effects of climate change provides a substantial benefit to public welfare, so on this we'll have to disagree.

The alternative theory of taxation is that, broadly speaking, we should use them to collect revenue in the manner that appears to have the smallest distortionary effect on behavior, rather than use them to create a “double dividend” a la Pigou, because our attempts to manage behavior in this way usually backfire. Commenter 4 says:

Mr. Manzi wrote “In order to set the tax, we don’t just need to know the costs created by [anthropogenic global warming]… but rather all of the social costs and benefits created by the activity, which is far harder.”  This is just a mistake.  Unless the market is generally defective, prices should naturally incorporate these costs and benefits. 

I don’t think so. He then continues:

It is because there’s a sort of point defect – the market’s inability to price in carbon externalities – that we discuss carbon taxes or whatever.  It’s true that determining the actual degree of the externality is controversial and can plausibly be argued to be intractable, but correcting for an externality does not require calculating all downstream effects, and it is that asseveration in Manzi’s post that imports “socialism” into the discussion.

Why is AGW cost a “point defect”?  My point in building out in “concentric circles” from AGW externalities, to other negative externalities of burning fossil fuels, to positive externalities, to externalities from other energy sources, to all externalities, was that there is nothing magical about AGW. What we care about are the costs (people die, economic growth suffers, etc.). In order to argue that out of all these nearly infinite number of externalities that we should tax carbon, I think that one has to argue something like either: (1) AGW has such a huge costs, that as a practical matter we should focus on it instead of just about everything else; or (2) that we should be charging taxes (positive or negative) on lots and lots and lots of activities. I was then trying to show that (1) is factually incorrect, and that (2) either leads to tyranny if implemented seriously, or (much more likely) is used as a rhetorical tool by political elites to seize resources and power.Commenter 5 begins:

Manzi writes: "According to the authoritative U.N. Intergovernmental Panel on Climate Change (IPCC), under a reasonable set of assumptions for global economic and population growth, the world should expect (Table SPM.3) to warm by about 2.8°C over the next century. Also according to the IPCC (page 17), a global increase in temperature of 4°C should cause the world to lose about 3 percent of its economic output. So if we do not take measures to ameliorate global warming, the world should expect to be about 3 percent poorer sometime in the 22nd century than it otherwise would be." – Economics is a system created by humans, and it measures only a very limited part of human life: Productivity. It's precisely a retreat into the economic that allows people to dismiss concerns over things like climate change. Since the Industrial Revolution we have been engaged in a relentless search for 'efficiency', the maximization of productivity and profits at any cost, and it's gotten us a long way. But we are now seeing its limits. How many 'units of social cost' is the existence of polar bears worth? It's not worth any percentage points of productivity on an economic scale, but polar bears (and clean, fresh air, and beautiful natural places, and all the rest of it) sure do seem important.

At least for the next century, most global measures of quality-of-life (human health, environmental stresses and so forth) are projected to be better under a regime of rapid economic growth, even with the damages of CO2 emissions, than a regime which coercively restricts emissions at the expense of some economic growth.  This is disproportionately driven, by the way, by the developing world, because the marginal benefits of increased wealth in creating these positive life conditions are so much higher there.However, my “at least for the next century” qualifier opens up what I agree with commenter 5 is his most important point:

Following off the same quote I pulled, I'd like to make what I consider my most important point. It's a question, a question that I've never really seen asked properly and that I'd love to hear Manzi's answer to: How long are we trying to keep this humanity thing going? He points to the statistic that temperature will rise less than 5 degrees in the next century, and says that means something as if that were the upper boundary of life on earth. Even in terms of human civilization (forgetting geologic time) a hundred years is not very long. So say in a century the earth is 4 degrees hotter, then what? We care about our children and grandchildren, but screw THEIR children and grandchildren? Is that really the attitude that Manzi is suggesting we adopt? We may not get very far down the path towards an uninhabitable earth in the next 100 years, but we're still on that road. Isn't that automatically an emergency?

I’ll start my reply with the obvious observation that somewhere between 385 parts-per-million of CO2 in the atmosphere and 1 million parts-per-million, we can be pretty confident that the planet would all but uninhabitable.  So at some point, humanity will either have to reduce emissions, scrub CO2 out of the atmosphere or find some other currently unanticipated solution.  In the absolute extreme, then, the current course of economic development is unsustainable.  But this doesn’t, in my view, mean that the right course of action is therefore to intervene coercively right now.  Why not?

If we had reasonable scientific knowledge that we could foresee a catastrophe within any reliable forecast period, we should act on that.  But we don’t, as per my posts.  If we could even handicap reasonable low but non-trivial odds that something like this would happen, we should act on that.  But we don’t have that either.  We have only the fear even our handicapping underestimates the danger.  (And let me emphasize that I think this is a rational fear –  our ability to predict the climate developments, never mind the human impacts is, to put it mildly, not exact)

But there’s a huge problem with therefore sacrificing a significant fraction of the world’s resources – say 2% or 3% of global economic output – to insure against this danger.  This would be myopic about risk. We face lots of other unquantifiable threats of at least comparable realism and severity. A regional nuclear war in central Asia, a global pandemic triggered by a modified version of the HIV virus, or a rogue state weaponizing genetic-engineering technology all come immediately to mind. Any of these could kill hundreds of millions of people. Specialists often worry about the existential risks of new technologies spinning out of control. Biosphere-consuming nano-technology, supercomputers that can replace humans, and Frankenstein-like organisms created by genetic engineering are all topics of intense speculation. Sometimes, though, we face monsters from the deep: The cover of the June Atlantic Monthly said of the potential for a planet-killing asteroid, "The Sky Is Falling!"

To put a fine point on it, consider this case of asteroids: replace "global warming" with "planet-killing asteroid impact".  Earth-impact asteroids are a non-imaginary threat, and there is already significant government expenditure devoted to this problem. They hold the potential to all but exterminate the human species. By the logic of your question, why would you not invest, say, 2% of global GDP per year into perpetuity (roughly equal to about $1 trillion, or the total annual collections from the US income tax), to develop and deploy an interdiction system for earth-impact asteroids? If not, how do you distinguish between your fear of climate change impacts beyond the consensus scientific forecast, and a fear of asteroids?

In short, while my stance may come off as Panglossian about our future, it’s really the opposite.  A healthy society is constantly scanning the horizon for threats and developing contingency plans to meet them, but the loss of economic and technological development that would be required to eliminate all theorized climate change risk (or all risk from genetic and computational technologies or, for that matter, all risk from killer asteroids) would cripple our ability to deal with virtually every other foreseeable and unforeseeable risk, not to mention our ability to lead productive and interesting lives in the meantime.

In the face of massive uncertainty, hedging your bets and keeping your options open is almost always the right strategy. Money and technology are the raw materials for options. The idea of the simple, low-to-the-ground society as more resilient to threats is a resonant myth. But experience shows that wealthy, technologically sophisticated societies are much better able to withstand resource shortages, physical disasters, and almost every other challenge than poorer societies.

Consider that if a killer asteroid were actually to approach the Earth, we would likely rely on orbital telescopes, spacecraft, and thermonuclear bombs to avert disaster. In such a scenario, we would be very glad that we hadn't responded to prior threats of resource shortages by slowing our development to such an extent that we lacked one of these technologies. In the case of global warming, a much more appropriate approach than rationing energy and forgoing trillions of dollars of economic growth is to invest a fair number of billions of dollars into targeted scientific research that would give us technical alternatives if a worst-case scenario began to emerge.

We should be very cautious about implementing government programs that require us to slow economic growth and technological development in the near-term in return for the promise of avoiding inherently uncertain costs that are projected to appear only in the long-term. Such policies conceal hubris in a cloak of false humility. They inevitably demand that the government coerce individuals in the name of a nonfalsifiable prediction of a distant emergency. The problem, of course, is that we have a very bad track record of predicting the specific problems of the far future accurately.

We can be confident that humanity will face many difficulties in the upcoming several centuries, as it has in every century. We just don't know which ones they will be. This implies that the correct grand strategy for meeting them is to maximize total technical capabilities in the context of a market-oriented economy that can integrate highly unstructured information into prices that direct resources, and, most important, to maintain a democratic political culture that can face facts and respond to threats as they develop.

Star Insurgency Wars

Crush

by Chris Bodenner

Andrew Exum's cousin, a Marine stationed in Iraq, muses:

Why didn't the Rebel Alliance pursue a strategy of insurgency in their rebellion against the Galactic Empire?  I would argue that they pursued a strategy of conventional war against the Empire and forwent every aspect of insurgent strategy and tactics.  They finally came around a bit in the end by co-opting the Ewoks onto their side.  Why hadn't they pursued that strategy on a larger scale? Instead, they simply staged two conventional assualts on the Empire's center of gravity: the Death Star.  Although both attempts were successful, I think they got lucky.  I think they would have been better  served had read their Mao and followed his maxims.

Why didn't the Empire follow counterinsurgency doctrine?  Destroying Alderan was probably the dumbest move ever, one that the Alliance could have exploited to their advantage with the proper IO campaign.  What do you think the similarities are between destroying Alderan and 4ID tactics circa 2004-5 or liberal ordnance drop policies in Afghanistan?

Patrick Barry jumps in:

One big question I have is whether, given the intergalactic nature of the war between the TrapEmpire and the Rebel Alliance, a classic insurgency is even possible? If one of the insurgent's biggest advantages is his knowledge of the local environment, and the tacit support of the inhabitants of that environment, then isn't that advantage pretty much negated in the vacuum of space?  I imagine that the space-based nature of war in the Star Wars universe constrained the Alliance's strategic options, perhaps significantly. I suspect that the rebels were pursuing the best set of tactics available to them – waging asymmetric war against the Empire's vulnerable conventional military assets. […]

Of course, all of this leaves out the question of how the alliance could have possibly waged an insurgency against a near limitless supply of Imperial clone-troopers.  Someone better versed in the ways of the force will have to answer that question. 

Yglesias brings it home:

Once it’s clear that the Empire can destroy planets wholesale, the rebels are in agreement with Tarkin and the Emperor that sufficient firepower, deployed without conscience, can, in fact, win the war. Thus, the rebels only hope for staving off defeat is a bold attack on the Death Star itself. As Exum’s correspondent notes, “they got lucky” in terms of destroying the Death Star so it made perfect sense for the Emperor to simply respond by trying to build a new one. Here, again, both sides agree that a fully operational Death Star can end the war, so again the rebels need to mount a somewhat desperate attack. And they win!

But the lesson here isn’t that the rebels are being irrationally conventional; the lesson is that there are limits to the logic of counterinsurgency doctrine. Overwhelming force and brutality really can be applied to good effect if you’re really willing to unleash it in an evil way.

Which is why we dropped two Death Stars on Japan, for better or worse. Personally, I was more into Indiana Jones. He was more solo.

How Many Book Titles Are In The World?

by Patrick Appel

168,178,719 as of last Friday according to Google Books. Geoffrey Nunberg is worried:

Whether the Google books settlement passes muster with the U.S. District Court and the Justice Department, Google's book search is clearly on track to becoming the world's largest digital library. No less important, it is also almost certain to be the last one. Google's five-year head start and its relationships with libraries and publishers give it an effective monopoly: No competitor will be able to come after it on the same scale. Nor is technology going to lower the cost of entry. Scanning will always be an expensive, labor-intensive project. Of course, 50 or 100 years from now control of the collection may pass from Google to somebody else—Elsevier, Unesco, Wal-Mart. But it's safe to assume that the digitized books that scholars will be working with then will be the very same ones that are sitting on Google's servers today, augmented by the millions of titles published in the interim.

That realization lends a particular urgency to the concerns that people have voiced about the settlement —about pricing, access, and privacy, among other things. But for scholars, it raises another, equally basic question: What assurances do we have that Google will do this right?