Rome

In Nozicem

PNRJ core principles, critique of neoclassical economics, ethics, inequality , , , , , , , , , , , , ,

Nov 2 JDN 2460982

(I wasn’t sure how to convert Robert Nozick’s name into Latin. I decided it’s a third-declension noun, Nozix, Nozicis. But my name already is Latin, so if one of his followers ever wants to write a response to this post that also references In Catalinam, they’ll know how to decline it; the accusative is Julium, if you please.)

This post is not at all topical. I have been too busy working on video game jams (XBOX Game Camp Detroit, and then the Epic Mega Jam, for which you can view my submission, The Middle of Nowhere, here!) to keep up with the news, and honestly I think I am psychologically better off for it.

Rather, this is a post I’ve been meaning to write for a long time, but never quite got around to.

It is about Robert Nozick, and why he was a bad philosopher, a bad person, and a significant source of harm to our society as a whole.

Nozick had a successful career at Harvard, and even became president of the American Philosophical Association. So it may seem that I am going out on quite a limb by saying he’s a bad philosopher.

But the philosophy for which he is best known, the thing that made his career, is not simply obviously false—it is evil. It is the sort of thing that one can only write if one is either a complete psychopath, utterly ignorant of history, or arguing in bad faith (or some combination of these).

It is summarized in this pithy quote that makes less moral sense than the philosophy of the Joker in The Dark Knight:

Taxation of earnings from labor is on a par with forced labor. Seizing the results of someone’s labor is equivalent to seizing hours from him and directing him to carry on various activities.

Anarchy, State, and Utopia (p.169)

I apologize in advance for my language, but I must say it:

NO IT FUCKING ISN’T.

At worst—at the absolute worst, when a government is utterly corrupt and tyrannical, provides no legitimate services whatsoever, contributes in no way to public goods, offers no security, and exists entirely to enrich its ruling class—which by the way is worse than almost any actual government that has ever existed, even including totalitarian dictators and feudal absolute monarchies—at worst, taxation is like theft.

Taxation, like theft, takes your wealth, not your labor.


Wealth is not labor.

Even wealth earned by wage income is not labor—and most wealth isn’t earned by wage income. Elon Musk is now halfway to a trillion dollars, and it’s not because he works a million times harder than you. (Nor is he a million times smarter than you, or even ten—perhaps not even one.) The majority of wealth—and the vast majority of top 1%, top 0.1%, and top 0.01% wealth—is capital that begets more capital, continuously further enriching those who could live just fine without ever working another day in their lives. Billionaire wealth is honestly so pathological at this point that it would be pathetic if it weren’t so appalling.

Even setting aside the historical brutality of slavery as it was actually implemented—especially in the United States, where slaves were racialized and commodified in a way that historically slaves usually weren’t—there is a very obvious, very bright, very hard line between taking someone’s wealth and forcing them to work.

Even a Greek prisoner of war who was bought by a Roman patrician to tutor his children—the sort of slave that actually had significant autonomy and lived better than an average person in Roman society—was fundamentally unfree in a way that no one has ever been made unfree by having to pay income tax. (And the Roman patrician who owned him and (ahem) paid taxes was damn well aware of how much more free he was than his slave.)

Whether you are taxed at 2% or 20% or 90%, you are still absolutely free to use your time however you please. Yes, if you assume a fixed amount of work at a fixed wage, and there are no benefits to you from the taxation (which is really not something we can assume, because having a good or bad government radically affects what your economy as a whole will be like), you will have less stuff, and if you insist for some reason that you must have the same amount of stuff, then you would have to work more.

But even then, you would merely have to work more somewhere—anywhere—in order to make up the shortfall. You could keep your current job, or get another one, or start your own business. And you could at any time decide that you don’t need all that extra stuff and don’t want to work more, and simply choose to not work more. You are, in other words, still free.

At worst, the government has taken your stuff. It has made you poorer. But absolutely not, in no way, shape or form, has it made you a slave.

Yes, there is the concept of “wage slavery”, but “wage slavery” isn’t actually slavery, and the notion that people aren’t really, truly free unless they can provide for basic needs entails the need for a strong, redistributive government, which is the exact opposite of what Robert Nozick and his shockingly large body of followers have been arguing for since the 1970s.

I could have been sympathetic to Nozick if his claim had been this:

Taxation of earnings from labor is on a par with [theft]. Seizing the results of someone’s labor is equivalent to seizing [goods he has purchased with his own earnings].

Or even this:

[Military conscription] is on a par with forced labor. [After all, you are] seizing hours from him and directing him to carry on various activities.

Even then, there are some very clear reasons why we might be willing to accept taxation or even conscription from a legitimate liberal democratic government even though a private citizen doing the same fundamental activity would obviously be illegal and immoral.

Indeed, it’s not clear that theft is always immoral; there is always the Les Miserables exception where someone desperately poor steals food to feed themselves, and a liberal democratic government taxing its citizens in order to provide food stamps seems even more ethically defensible than that.

And that, my friends, is precisely why Nozick wasn’t satisfied with it.

Precisely because there is obvious nuance here that can readily justify at least some degree of not only taxation for national security and law enforcement, but also taxation for public goods and even redistribution of wealth, Nozick could not abide the analogies that actually make sense. He had to push beyond them to an analogy that is transparently absurd, in order to argue for his central message that government is justifiable for national security and law enforcement only, and all other government functions are inherently immoral. Forget clean water and air. Forget safety regulations in workplaces—or even on toys. Forget public utilities—all utilities must be privatized and unregulated. And above all—above all—forget ever taking any money from the rich to help the poor, because that would be monstrous.

If you support food stamps, in Nozick’s view, there should be a statue of you in Mississippi, because you are a defender of slavery.

Indeed, many of his followers have gone beyond that, and argued using the same core premises that all government is immoral, and the only morally justifiable system is anarcho-capitalism—which, I must confess, I have always had trouble distinguishing from feudalism with extra steps.

Nozick’s response to this kind of argument basically seemed to be that he thought anarcho-capitalism will (somehow, magically) automatically transition into his favored kind of minarchist state, and so it’s actually a totally fine intermediate goal. (A fully privatized military and law enforcement system! What could possibly go wrong? It’s not like private prisons are already unconscionably horrible even in an otherwise mostly-democratic system or anything!)

Nozick wanted to absolve himself—and the rich, especially the rich, whom he seemed to love more than life itself—from having to contribute to society, from owing anything to any other human being.

Rather than be moved by our moral appeals that millions of innocent people are suffering and we could so easily alleviate that suffering by tiny, minuscule, barely-perceptible harms to those who are already richer than anyone could possibly deserve to be, he tried to turn the tables: “No, you are immoral. What you want is slavery.”

And in so doing, he created a thin, but shockingly resilient, intellectual veneer to the most craven selfishness and the most ideologically blinkered hyper-capitalism. He made it respectable to oppose even the most basic ways that governments can make human life better; by verbal alchemy he transmuted plain evil into its own new moral crusade.

Indeed, perhaps the only reason his philosophy was ever taken seriously is that the rich and powerful found it very, very, useful.

Patriotism for dark times

PNRJ core principles, current events, ethics, inequality, politics, public policy , , , , , , , , , , , , , , , , , , , , , , , ,

May 18 JDN 2460814

These are dark times indeed. ICE is now arresting people without warrants, uniforms or badges and detaining them in camps without lawyers or trials. That is, we now have secret police who are putting people in concentration camps. Don’t mince words here; these are not “arrests” or “deportations”, because those actions would require warrants and due process of law.

Fascism has arrived in America, and, just as predicted, it is indeed wrapped in the flag.

I don’t really have anything to say to console you about this. It’s absolutely horrific, and the endless parade of ever more insane acts and violations of civil rights under Trump’s regime has been seriously detrimental to my own mental health and that of nearly everyone I know.

But there is something I do want to say:

I believe the United States of America is worth saving.

I don’t think we need to burn it all down and start with something new. I think we actually had something pretty good here, and once Trump is finally gone and we manage to fix some of the tremendous damage he has done, I believe that we can put better safeguards in place to stop something like this from happening again.

Of course there are many, many ways that the United States could be made better—even before Trump took the reins and started wrecking everything. But when we consider what we might have had instead, the United States turns out looking a lot better than most of the alternatives.

Is the United States especially evil?

Every nation in the world has darkness in its history. The United States is assuredly no exception: Genocide against Native Americans, slavery, Jim Crow, and the Japanese internment to name a few. (I could easily name many more, but I think you get the point.) This country is certainly responsible for a great deal of evil.

But unlike a lot of people on the left, I don’t think the United States is uniquely or especially evil. In fact, I think we have quite compelling reasons to think that the United States overall has been especially good, and could be again.

How can I say such a thing about a country that has massacred natives, enslaved millions, and launched a staggering number of coups?

Well, here’s the thing:

Every country’s history is like that.

Some are better or worse than others, but it’s basically impossible to find a nation on Earth that hasn’t massacred, enslaved, or conquered another group—and often all three. I guess maybe some of the very youngest countries might count, those that were founded by overthrowing colonial rule within living memory. But certainly those regions and cultures all had similarly dark pasts.

So what actually makes the United States different?

What is distinctive about the United States, relative to other countries? It’s large, it’s wealthy, it’s powerful; that is certainly all true. But other nations and empires have been like that—Rome once was, and China has gained and lost such status multiple times throughout its long history.

Is it especially corrupt? No, its corruption ratings are on a par with other First World countries.

Is it especially unequal? Compared to the rest of the First World, certainly; but by world standards, not really. (The world is a very unequal place.)

But there are two things about the United States that really do seem unique.

The first is how the United States was founded.

Some countries just sort of organically emerged. They were originally tribes that lived in that area since time immemorial, and nobody really knows when they came about; they just sort of happened.

Most countries were created by conquering or overthrowing some other country. Usually one king wanted some territory that was held by another king, so he gathered an army and took over that territory and said it was his now. Or someone who wasn’t a king really wanted to become one, so he killed the current king and took his place on the throne.

And indeed, for most of history, most nations have been some variant of authoritarianism. Monarchy was probably the most common, but there were also various kinds of oligarchy, and sometimes military dictatorship. Even Athens, the oldest recorded “democracy”, was really an oligarchy of Greek male property owners. (Granted, the US also started out pretty much the same way.)

I’m glossing over a huge amount of variation and history here, of course. But what I really want to get at is just how special the founding of the United States was.

The United States of America was the first country on Earth to be designed.

Up until that point, countries just sort of emerged, or they governed however their kings wanted, or they sort of evolved over time as different interest groups jockeyed for control of the oligarchy.

But the Constitution of the United States was something fundamentally new. A bunch of very smart, well-read, well-educated people (okay, mostly White male property owners, with a few exceptions) gathered together to ask the bold question: “What is the best way to run a country?”

And they discussed and argued and debated over this, sometimes finding agreement, other times reaching awkward compromises that no one was really satisfied with. But when the dust finally settled, they had a blueprint for a better kind of nation. And then they built it.

This was a turning point in human history.

Since then, hundreds of constitutions have been written, and most nations on Earth have one of some sort (and many have gone through several). We now think of writing a constitution as what you do to make a country. But before the United States, it wasn’t! A king just took charge and did whatever he wanted! There were no rules; there was no document telling him what he could and couldn’t do.

Most countries for most of history really only had one rule:

L’Etat, c’est moi.

Yes, there was some precedent for a constitution, even going all the way back to the Magna Carta; but that wasn’t created when England was founded, it was foisted upon the king after England had already been around for centuries. And it was honestly still pretty limited in how it restricted the king.

Now, it turns out that the Founding Fathers made a lot of mistakes in designing the Constitution; but I think this is quite forgivable, for two reasons:

  1. They were doing this for the first time. Nobody had ever written a constitution before! Nobody had governed a democracy (even of the White male property-owner oligarchy sort) in centuries!
  2. They knew they would make mistakes—and they included in the Constitution itself a mechanism for amending it to correct those mistakes.

And amend it we have, 27 times so far, most importantly the Bill of Rights and the Fifteenth and Nineteenth Amendments, which together finally created true universal suffrage—a real democracy. And even in 1920 when the Nineteenth Amendment was passed, this was an extremely rare thing. Many countries had followed the example of the United States by now, but only a handful of them granted voting rights to women.

The United States really was a role model for modern democracy. It showed the world that a nation governed by its own people could be prosperous and powerful.

The second is how the United States expanded its influence.

Many have characterized the United States as an empire, because its influence is so strongly felt around the world. It is undeniably a hegemon, at least.

The US military is the world’s most powerful, accounting for by far the highest spending (more than the next 9 countries combined!) and 20 of the world’s 51 aircraft carriers (China has 5—and they’re much smaller). (The US military is arguably not the largest since China has more soldiers and more ships. But US soldiers are much better trained and equipped, and the US Navy has far greater tonnage.) Most of the world’s currency exchange is done in dollars. Nearly all the world’s air traffic control is done in English. The English-language Internet is by far the largest, forming nearly the majority of all pages by itself. Basically every computer in the world either runs as its operating system Windows, Mac, or Linux—all of which were created in the United States. And since the US attained its hegemony after World War 2, the world has enjoyed a long period of relative peace not seen in centuries, sometimes referred to as the Pax Americana. These all sound like characteristics of an empire.

Yet if it is an empire, the United States is a very unusual one.

Most empires are formed by conquest: Rome created an empire by conquering most of Europe and North Africa. Britain created an empire by colonizing and conquering natives all around the globe.

Yet aside from the Native Americans (which, I admit, is a big thing to discount) and a few other exceptions, the United States engaged in remarkably little conquest. Its influence is felt as surely across the globe as Britain’s was at the height of the British Empire, yet where under Britain all those countries were considered holdings of the Crown (until they all revolted), under the Pax Americana they all have their own autonomous governments, most of them democracies (albeit most of them significantly flawed—including the US itself, these days).

That is, the United States does not primarily spread its influence by conquering other nations. It primarily spreads its influence through diplomacy and trade. Its primary methods are peaceful and mutually-beneficial. And the world has become tremendously wealthier, more peaceful, and all around better off because of this.

Yes, there are some nuances here: The US certainly has engaged in a large number of coups intended to decide what sort of government other countries would have, especially in Latin America. Some of these coups were in favor of democratic governments, which might be justifiable; but many were in favor of authoritarian governments that were simply more capitalist, which is awful. (Then again, while the US was instrumental in supporting authoritarian capitalist regimes in Chile and South Korea, those two countries did ultimately turn into prosperous democracies—especially South Korea.)

So it still remains true that the United States is guilty of many horrible crimes; I’m not disputing that. What I’m saying is that if any other nation had been in its place, things would most like have been worse. This is even true of Britain or France, which are close allies of the US and quite similar; both of these countries, when they had a chance at empire, took it by brutal force. Even Norway once had an empire built by conquest—though I’ll admit, that was a very long time ago.

I admit, it’s depressing that this is what a good nation looks like.

I think part of the reason why so many on the left imagine the United States to be uniquely evil is that they want to think that somewhere out there is a country that’s better than this, a country that doesn’t have staggering amounts of blood on its hands.

But no, this is pretty much as good as it gets. While there are a few countries with a legitimate claim to being better (mostly #ScandinaviaIsBetter), the vast majority of nations on Earth are not better than the United States; they are worse.

Humans have a long history of doing terrible things to other humans. Some say it’s in our nature. Others believe that it is the fault of culture or institutions. Likely both are true to some extent. But if you look closely into the history of just about anywhere on Earth, you will find violence and horror there.

What you won’t always find is a nation that marks a turning point toward global democracy, or a nation that establishes its global hegemony through peaceful and mutually-beneficial means. Those nations are few and far between, and indeed are best exemplified by the United States of America.

Why I celebrate Christmas

PNRJ core principles, current events, personal , , , , , , ,

Dec 22 JDN 2460667

In my last several posts I’ve been taking down religion and religious morality. So it might seem strange, or even hypocritical, that I would celebrate Christmas, which is widely regarded as a Christian religious holiday. Allow me to explain.

First of all, Christmas is much older than Christianity.

It had other names before: Solstice celebrations, Saturnalia, Yuletide. But human beings of a wide variety of cultures around the world have been celebrating some kind of winter festival around the solstice since time immemorial.

Indeed, many of the traditions we associate with Christmas, such as decorating trees and having an—ahem—Yule log, are in fact derived from pre-Christian traditions that Christians simply adopted.

The reason different regions have their own unique Christmas traditions, such as Krampus, is most likely that these regions already had such traditions surrounding their winter festivals which likewise got absorbed into Christmas once Christianity took over. (Though oddly enough, Mari Lwyd seems to be much more recent, created in the 1800s.)

In fact, Christmas really has nothing to do with the birth of Jesus.

It’s wildly improbable that Jesus was born in December. Indeed, we have very little historical or even Biblical evidence of his birth date. (What little we do have strongly suggests it wasn’t in winter.)

The date of December 25 was almost certainly chosen in order to coincide—and therefore compete—with the existing Roman holiday of Dies Natalis Solis Invicti (literally, “the birthday of the invincible sun”), an ancient solstice celebration. Today the Winter Solstice is slightly earlier, but in the Julian calendar it was December 25.

In the past, Christians have sometimes suppressed Christmas celebration.

Particularly during the 17th century, most Protestant sects, especially the Puritans, regarded Christmas as a Catholic thing, and therefore strongly discouraged their own adherents from celebrating it.

Besides, Christmas is very secularized at this point.

Many have bemoaned its materialistic nature—and even economists have claimed it is “inefficient”—but gift-giving has become a central part of the celebration of Christmas, despite it being a relatively recent addition. Santa Claus has a whole fantasy magic narrative woven around him that is the source of countless movies and has absolutely nothing to do with Christianity.

I celebrate because we celebrate.

When I celebrate Christmas, I’m also celebrating Saturnalia, and Yuletide, and many of the hundreds of other solstice celebrations and winter festivals that human cultures around the world have held for thousands of years. I’m placing myself within a grander context, a unified human behavior that crosses lines of race, religion, and nationality.

Not all cultures celebrate the Winter Solstice, but a huge number do—and those that don’t have their own celebrations which often involve music and feasting and gift-giving too.

So Merry Christmas, and Happy Yuletide, and Io Saturnalia to you all.

Why Leap Years?

PNRJ current events , , , , , , , , , , , , , , , , ,

Mar 3 JDN 2460374

When this post goes live it will be March 3, not March 4, because February had an extra day this year. But what is this nonsense? Why are we adding a day to February?


There are two parts to this answer.

One part is fundamental astronomical truth.

The other part is historically contingent nonsense.

The fundamental astronomical truth is that Earth’s solar year is not an even multiple of its solar day. That’s kind of what you’d expect, seeing as the two are largely independent. (Actually it’s not as obvious as you might think, because orbital resonances actually do make many satellites have years that are even multiples of or even equal to their days—the latter is called tidal locking.)

So if we’re going to measure time in both years and days, one of two things will happen:

  1. The first day of the year will move around, relative to the solstices—and therefore relative to the seasons.
  2. We need to add or subtract days from some years and not others.

The Egyptians took option 1: 365 days each year, no nonsense, let the solstices fall where they may.

The Romans, on the other hand, had both happen—the Julian calendar did have leap years, but it got them slightly wrong, and as a result the first day of the year gradually moved around. (It’s now about two weeks off, if you were to still use the Julian calendar.)

It wasn’t until the Gregorian calendar that we got a good enough leap year system to stop this from happening—and even it is really only an approximation that would eventually break down and require some further fine-tuning. (It’s just going to be several thousand years, so we’ve got time.)

So, we need some sort of leap year system. Fine. But why this one?

And that’s where the historically contingent nonsense comes in.

See, if you have 365.2422 days per year, and a moon that orbits around you in every 27.32 days, the obvious thing to do would be to find a calendar that divides 365 or 366 into units of 27 or 28.

And it turns out you can actually do that pretty well, by having 13 months, each of 28 days, as well as 5 extra days on normal years and 6 extra days on leap years. (They could be the winter solstice holiday season, for instance.)

You could even make each month exactly 4 weeks of 7 days, if for some reason you like 7-day weeks (not really sure why we do).

But no, that’s not what we did. Of course it’s not.

13 is an unlucky number in Christian societies, because of the betrayal of Judas (though it could even go back further than that).

So we wanted to have only 12 months. Okay, fine.

Then each month is 30 days and we have 5 extra days like before? Oh no, definitely not.

7 months are 30 days and 5 months are 31 days? No, that would be too easy.

7 months are 31 days, 5 are 30, and 1 is 28, unless it’s 29? Uh… what?

Why this is so has all sorts of reasons:

There’s the fact that the months of July and August were created to honor Julius and Augustus respectively.

There’s the fact that there used to be an entire intercalary month which was 27 or 28 days long and functioned kind of like February does now (but it wasn’t February, which already existed).

There are still other calendars in use, such as the Coptic Calendar, the Chinese lunisolar calendar, and the Hijri Calendar. Indeed, what calendar you use seems to be quite strictly determined by your society’s predominant religious denominations.

Basically, it’s a mess. (And it makes programming that involves dates and times surprisingly hard.)

But calendars are the coordination mechanism par excellence, and here’s the thing about coordination mechanisms:

Once you have one, it’s really hard to change it.

The calendar everyone wants to use is whatever calendar everyone else is using. In order to get anyone to switch, we need to get most people to switch. It doesn’t really matter which one is the best in theory; the best in practice is whatever is actually in use.

That is much easier to do when a single guy has absolute authority—as in, indeed, the Roman Empire and the Catholic Church, for the Julian and Gregorian calendars respectively.

There are other ways to accomplish it: The SI was developed intentionally as explicitly rational, and is in fact in wide use around the world. The French revolutionaries intentionally devised a better way to measure things, and actually got it to stick (mostly).

Then again, we never did adopt the French metric system for time. So it may be that time coordination, being the prerequisite for nearly all other forms of coordination, is so vital that it’s exceptionally difficult to change.

Further evidence in favor of this: The Babylonians used base-60 for everything. We literally only use it for time. And we use it for time… probably because we ultimately got it from them.

So while nobody seriously uses “rod“, “furlong“, “firkin“, or “buttload” (yes, that’s a real unit) sincerely anymore, we still use the same days, weeks, and months as the Romans and the same hours, minutes, and seconds as the Babylonians. (And while Americans may not use “fortnight” much, I can assure you that Brits absolutely do—and it’s really nice, because it doesn’t have the ambiguity of “biweekly” or “bimonthly” where it’s never quite clear whether the prefix applies to the rate or the period.)

So, in short, we’re probably stuck with leap years, and furthermore stuck with the weirdness of February.

The only thing I think is likely to seriously cause us to change this system would be widespread space colonization necessitating a universal calendar—but even then I feel like we’ll probably use whatever is in use on Earth anyway.

Even when we colonize space, I think the most likely scenario is that “day” and “year” will still mean Earth-day and Earth-year, and for local days and years you’d use something like “sol” and “rev”. It would just get too confusing to compare people’s ages across worlds otherwise—someone who is 11 on Mars could be 21 on Earth, but 88 on Mercury. (Are they a child, a young adult, or a senior citizen? They’re definitely a young adult—and it’s easiest to see that if you stick to Earth years. Maybe on Mars they can celebrate their 11th rev-sol, but on Earth it’s still their 21st birthday.)

So we’re probably going to be adding these leap years (and, most of us, forgetting which centuries don’t have one) until the end of time.

Is privacy dead?

PNRJ futurism, market failure, public policy , , , , , , , , , , , , , ,

May 9 JDN 2459342

It is the year 2021, and while we don’t yet have flying cars or human-level artificial intelligence, our society is in many ways quite similar to what cyberpunk fiction predicted it would be. We are constantly connected to the Internet, even linking devices in our homes to the Web when that is largely pointless or actively dangerous. Oligopolies of fewer and fewer multinational corporations that are more and more powerful have taken over most of our markets, from mass media to computer operating systems, from finance to retail.

One of the many dire predictions of cyberpunk fiction is that constant Internet connectivity will effectively destroy privacy. There is reason to think that this is in fact happening: We have televisions that listen to our conversations, webcams that can be hacked, sometimes invisibly, and the operating system that runs the majority of personal and business computers is built around constantly tracking its users.

The concentration of oligopoly power and the decline of privacy are not unconnected. It’s the oligopoly power of corporations like Microsoft and Google and Facebook that allows them to present us with absurdly long and virtually unreadable license agreements as an ultimatum: “Sign away your rights, or else you can’t use our product. And remember, we’re the only ones who make this product and it’s increasingly necessary for your basic functioning in society!” This is of course exactly as cyberpunk fiction warned us it would be.

Giving up our private information to a handful of powerful corporations would be bad enough if that information were securely held only by them. But it isn’t. There have been dozens of major data breaches of major corporations, and there will surely be many more. In an average year, several billion data records are exposed through data breaches. Each person produces many data records, so it’s difficult to say exactly how many people have had their data stolen; but it isn’t implausible to say that if you are highly active on the Internet, at least some of your data has been stolen in one breach or another. Corporations have strong incentives to collect and use your data—data brokerage is a hundred-billion-dollar industry—but very weak incentives to protect it from prying eyes. The FTC does impose fines for negligence in the event of a major data breach, but as usual the scale of the fines simply doesn’t match the scale of the corporations responsible. $575 million sounds like a lot of money, but for a corporation with $28 billion in assets it’s a slap on the wrist. It would be equivalent to fining me about $500 (about what I’d get for driving without a passenger in the carpool lane). Yeah, I’d feel that; it would be unpleasant and inconvenient. But it’s certainly not going to change my life. And typically these fines only impact shareholders, and don’t even pass through to the people who made the decisions: The man who was CEO of Equifax when it suffered its catastrophic data breach retired with a $90 million pension.

While most people seem either blissfully unaware or fatalistically resigned to its inevitability, a few people have praised the trend of reduced privacy, usually by claiming that it will result in increased transparency. Yet, ironically, a world with less privacy can actually mean a world with less transparency as well: When you don’t know what information you reveal will be stolen and misused, you will constantly endeavor to protect all your information, even things that you would normally not hesitate to reveal. When even your face and name can be used to track you, you’ll be more hesitant to reveal them. Cyberpunk fiction predicted this too: Most characters in cyberpunk stories are known by their hacker handles, not their real given names.

There is some good news, however. People are finally beginning to notice that they have been pressured into giving away their privacy rights, and demanding to get them back. The United Nations has recently passed resolutions defending digital privacy, governments have taken action against the worst privacy violations with increasing frequency, courts are ruling in favor of stricter protections, think tanks are demanding stricter regulations, and even corporate policies are beginning to change. While the major corporations all want to take your data, there are now many smaller businesses and nonprofit organizations that will sell you tools to help protect it.

This does not mean we can be complacent: The war is far from won. But it does mean that there is some hope left; we don’t simply have to surrender and accept a world where anyone with enough money can know whatever they want about anyone else. We don’t need to accept what the CEO of Sun Microsystems infamously said: “You have zero privacy anyway. Get over it.”

I think the best answer to the decline of privacy is to address the underlying incentives that make it so lucrative. Why is data brokering such a profitable industry? Because ad targeting is such a profitable industry. So profitable, indeed, that huge corporations like Facebook and Google make almost all of their money that way, and the useful services they provide to users are offered for free simply as an enticement to get them to look at more targeted advertising.

Selling advertising is hardly new—we’ve been doing it for literally millennia, as Roman gladiators were often paid to hawk products. It has been the primary source of revenue for most forms of media, from newspapers to radio stations to TV networks, since those media have existed. What has changed is that ad targeting is now a lucrative business: In the 1850s, that newspaper being sold by barking boys on the street likely had ads in it, but they were the same ads for every single reader. Now when you log in to CNN.com or nytimes.com, the ads on that page are specific only to you, based on any information that these media giants have been able to glean from your past Internet activity. If you do try to protect your online privacy with various tools, a quick-and-dirty way to check if it’s working is to see if websites give you ads for things you know you’d never buy.

In fact, I consider it a very welcome recent development that video streaming is finally a way to watch TV shows by actually paying for them instead of having someone else pay for the right to shove ads in my face. I can’t remember the last time I heard a TV ad jingle, and I’m very happy about that fact. Having to spend 15 minutes of each hour of watching TV to watch commercials may not seem so bad—in fact, many people may feel that they’d rather do that than pay the money to avoid it. But think about it this way: If it weren’t worth at least that much to the corporations buying those ads, they wouldn’t do it. And if a corporation expects to get $X from you that you wouldn’t have otherwise paid, that means they’re getting you to spend that much that you otherwise wouldn’t have—meaning that they’re getting you to buy something you didn’t need. Perhaps it’s better after all to spend that $X on getting entertainment that doesn’t try to get you to buy things you don’t need.

Indeed, I think there is an opportunity to restructure the whole Internet this way. What we need is a software company—maybe a nonprofit organization, maybe a for-profit business—that is set up to let us make micropayments for online content in lieu of having our data collected or being force-fed advertising.

How big would these payments need to be? Well, Facebook has about 2.8 billion users and takes in revenue of about $80 billion per year, so the average user would have to pay about $29 a year for the use of Facebook, Instagram, and WhatsApp. That’s about $2.50 per month, or $0.08 per day.

The New York Times is already losing its ad-supported business model; less than $400 million of its $1.8 billion revenue last year was from ads, the rest being primarily from subscriptions. But smaller media outlets have a much harder time gaining subscribers; often people just want to read a single article and aren’t willing to pay for a whole month or year of the periodical. If we could somehow charge for individual articles, how much would we have to charge? Well, a typical webpage has an ad clickthrough rate of 1%, while a typical cost-per-click rate is about $0.60, so ads on the average webpage makes its owners a whopping $0.006. That’s not even a single cent. So if this new micropayment system allowed you to pay one cent to read an article without the annoyance of ads or the pressure to buy something you don’t need, would you pay it? I would. In fact, I’d pay five cents. They could quintuple their revenue!

The main problem is that we currently don’t have an efficient way to make payments that small. Processing a credit card transaction typically costs at least $0.05, so a five-cent transaction would yield literally zero revenue for the website. I’d have to pay ten cents to give the website five, and I admit I might not always want to do that—I’d also definitely be uncomfortable with half the money going to credit card companies.

So what’s needed is software to bundle the payments at each end: In a single credit card transaction, you add say $20 of tokens to an account. Each token might be worth $0.01, or even less if we want. These tokens can then be spent at participating websites to pay for access. The websites can then collect all the tokens they’ve received over say a month, bundle them together, and sell them back to the company that originally sold them to you, for slightly less than what you paid for them. These bundled transactions could actually be quite large in many cases—thousands or millions of dollars—and thus processing fees would be a very small fraction. For smaller sites there could be a minimum amount of tokens they must collect—perhaps also $20 or so—before they can sell them back. Note that if you’ve bought $20 in tokens and you are paying $0.05 per view, you can read 400 articles before you run out of tokens and have to buy more. And they don’t all have to be from the same source, as they would with a traditional subscription; you can read articles from any outlet that participates in the token system.

There are a number of technical issues to be resolved here: How to keep the tokens secure, how to guarantee that once a user purchases access to an article they will continue to have access to it, ideally even if they clear their cache, delete all cookies, or login from another computer. I can’t literally set up this website today, and even if I could, I don’t know how I’d attract a critical mass of both users and participating websites (it’s a major network externality problem). But it seems well within the purview of what the tech industry has done in the past—indeed, it’s quite comparable to the impressive (and unsettling) infrastructure that has been laid down to support ad-targeting and data brokerage.

How would such a system help protect privacy? If micropayments for content became the dominant model of funding online content, most people wouldn’t spend much time looking at online ads, and ad targeting would be much less profitable. Data brokerage, in turn, would become less lucrative, because there would be fewer ways to use that data to make profits. With the incentives to take our data thus reduced, it would be easier to enforce regulations protecting our privacy. Those fines might actually be enough to make it no longer worth the while to take sensitive data, and corporations might stop pressuring people to give it up.

No, privacy isn’t dead. But it’s dying. If we want to save it, we have a lot of work to do.

Ancient plagues, modern pandemics

PNRJ current events, public policy , , , , , , , ,

Mar 1 JDN 2458917

The coronavirus epidemic continues; though it originated in Wuhan province, the virus has now been confirmed in places as far-flung as Italy, Brazil, and Mexico. So far, about 90,000 people have caught it, and about 3,000 have died, mostly in China.

There are legitimate reasons to be concerned about this epidemic: Like influenza, coronavirus spreads quickly, and can be carried without symptoms, yet unlike influenza, it has a very high rate of complications, causing hospitalization as often as 10% of the time and death as often as 2%. There’s a lot of uncertainty about these numbers, because it’s difficult to know exactly how many people are infected but either have no symptoms or have symptoms that can be confused with other diseases. But we do have reason to believe that coronavirus is much deadlier for those infected than influenza: Influenza spreads so widely that it kills about 300,000 people every year, but this is only 0.1% of the people infected.

And yet, despite our complex interwoven network of international trade that sends people and goods all around the world, our era is probably the safest in history in terms of the risk of infectious disease.

Partly this is technology: Especially for bacterial infections, we have highly effective treatments that our forebears lacked. But for most viral infections we actually don’t have very effective treatments—which means that technology per se is not the real hero here.

Vaccination is a major part of the answer: Vaccines have effectively eradicated polio and smallpox, and would probably be on track to eliminate measles and rubella if not for dangerous anti-vaccination ideology. But even with no vaccine against coronavirus (yet) and not very effective vaccines against influenza, still the death rates from these viruses are nowhere near those of ancient plagues.

The Black Death killed something like 40% of Europe’s entire population. The Plague of Justinian killed as many as 20% of the entire world’s population. This is a staggeringly large death rate compared to a modern pandemic, in which even a 2% death rate would be considered a total catastrophe.

Even the 1918 influenza pandemic, which killed more than all the battle deaths in World War I combined, wasn’t as terrible as an ancient plague; it killed about 2% of the infected population. And when a very similar influenza virus appeared in 2009, how many people did it kill? About 400,000 people, roughly 0.1% of those infected—slightly worse than the average flu season. That’s how much better our public health has gotten in the last century alone.

Remember SARS, a previous viral pandemic that also emerged in China? It only killed 774 people, in a year in which over 300,000 died of influenza.

Sanitation is probably the most important factor: Certainly sanitation was far worse in ancient times. Today almost everyone routinely showers and washes their hands, which makes a big difference—but it’s notable that widespread bathing didn’t save the Romans from the Plague of Justinian.

I think it’s underappreciated just how much better our communication and quarantine procedures are today than they once were. In ancient times, the only way you heard about a plague was a live messenger carrying the news—and that messenger might well be already carrying the virus. Today, an epidemic in China becomes immediate news around the world. This means that people prepare—they avoid travel, they stock up on food, they become more diligent about keeping clean. And perhaps even more important than the preparation by individual people is the preparation by institutions: Governments, hospitals, research labs. We can see the pandemic coming and be ready to respond weeks or even months before it hits us.

So yes, do wash your hands regularly. Wash for at least 20 seconds, which will definitely feel like a long time if you haven’t made it a habit—but it does make a difference. Try to avoid travel for awhile. Stock up on food and water in case you need to be quarantined. Follow whatever instructions public health officials give as the pandemic progresses. But you don’t need to panic: We’ve got this under control. That Horseman of the Apocalypse is dead; and fear not, Famine and War are next. I’m afraid Death himself will probably be awhile, though.

A more nuanced “Carousel of Progress”

PNRJ futurism, inequality, public policy , , , , , , , ,

Aug 11 JDN 2458707

I recently got back from a trip to Disney World; while most of the attractions are purely fictional and designed only to entertain, a few are factual and designed to inform and persuade. One of these is the “Carousel of Progress”.

The Carousel of Progress consists of a series of animatronic stages, each representing the lifestyle of a particular historical era. They follow the same family over time, showing what their life is like in each era. When it was originally built, the eras shown were 1900s, 1920s, 1940s, and 1960s; but over time they have updated the “present day” stage, and now they are 1900s, 1920s, 1940s, and 1990s. The aim of the attraction is to show how technology has made our lives better.

The family they show is upper-middle class; this makes sense, as most of the audience probably is as well. But to really understand the progress we have made, we need to also consider the full range of incomes.

In this post I will go through a similar sequence of eras, comparing the lifestyles of not just the middle class, but also the rich and the poor.

In what follows, I’ve tried to create that, using the best approximate figures on standard of living I could find from each era. The numbers are given in my best guess of the inflation-adjusted standard of living; obviously they’re much more precise in the 1980s to today than they are for earlier eras.

I’ve summarized all these income estimates in the graph below (note the log scale):

 

Carousel_of_Progress

This means that, after a bumpy ride through the Middle Ages and the Industrial Revolution, we did actually raise the floor—the poor today are about as well off as the middle class in ancient times. But we raised the ceiling an awful lot faster; the rich today are something like a thousand times as rich as the rich in ancient times.

 

50 AD: Roman Empire

Rich: Patrician

Life is good! My seaside villa is one of the finest in Rome, and my industrious slaves fulfill my every need. At my personal zoo I recently acquired a lion and an elephant. I dine on only the finest foods, including wine from my personal vineyard. An aqueduct feeds directly into my personal baths. The war in Gallia seems to be going well; I look forward to my share of the spoils.

Wealth: $4 million

Income: $200,000

Middle class: Plebeian

Things could be worse. My family has a roof over our heads and bread on our table, so I’m grateful for that. But working all day on the farm is exhausting, and we can’t afford servants to help. My oldest son is a gladiator, though so far he has not attained the highest ranks of the profession. My youngest son was recently drafted into military service in Gallia; I pray for his safety.

Wealth: $10,000

Income: $10,000

Poor: Proletarian

Wealth: $0

Income: $1,000

Living in a hovel I don’t even own with my four children and begging on the streets isn’t an easy life, but at least I’m not a slave. Most of our food is provided by public services. With the war raging in Gallia, one of our small blessings is that we are actually too poor to be drafted into service.

1000 AD: Medieval England

Rich: Duke

While living in a castle is nice, I sometimes wish an end to the frequent raids and border skirmishes that made these high walls necessary. Still, I can’t complain; I own plenty of land, and have plenty of serfs to work it. I am in good favor with the king, and so His Majesty’s army has helped protect my lands against invasion. I have all the feasts, wine, and women a man could ask for.

Wealth: $2 million

Income: $100,000

Middle class: Knight

I can’t complain. It is an honor to be a knight in His Majesty’s army, and I am proud that my family was able to earn enough wealth to buy me a horse, a sword, and the training necessary to reach this rank. I own a little bit of land, but my lord has called upon me for a new campaign, I’m hoping to buy a larger estate with the spoils I earn from it. My family has plenty of food to eat, though if the well runs dry I’m not sure where we’ll get more water.

Wealth: $5,000

Income: $5,000

Poor: Serf

Live grows harder by the day, it seems. My lord keeps demanding more and more work from us, but already the land is producing as much as it can bear. Though we are responsible for planting and harvesting the wheat, often the bread never makes it to my family’s table.

Wealth: $0

Income: $500

1600 AD: Renaissance Venice

Rich: Noble

With the advent of global trade and colonization, wealth has flooded into Venice, and I have had the chance to claim some portion of that flood. I dress in the finest silks, and eat exotic foods from lands as distant as India and China. Servants fulfill my every need. How could life be better?

Wealth: $10 million

Income: $1 million

Middle class: Merchant

I am a proud member of the trader’s guild. Though it our trade ships that carry wealth from across the seas, we often find that wealth passing on up to the nobles, leaving little for ourselves. Still, I have my own land, my own house, and plenty of food for my family.

Wealth: $10,000

Income: $10,000

Poor: The Pebbles

I had a good job working in construction until recently, but I was laid off. I could no longer afford my rent, so now I live on the streets. I feel as though I work constantly but never can find a way to get ahead.

Wealth: $0

Income: $2,000

1750 AD: Pre-Revolutionary France

Rich: Noble

Viva la France! Life is better than ever. Servants do all my work, while the wealth produced by my fields and factories all goes to me. I barely even pay any taxes on my grand estates.

Wealth: $20 million

Income: $2 million

Middle class: Bourgeoisie

I live reasonably well, all things considered. My family has a home and enough food to eat. Still, taxes are becoming increasingly onerous even as the nobles become increasingly detached from the needs of common people like us. Still, we may as well accept it; I doubt things will change any time soon.

Wealth: $15,000

Income: $15,000

Poor: Peasant

Life is hard. I work all day on the farm to make wheat, and then the nobles tax it all away. We have to make our own clothes even as the nobles luxuriate in silks from around the world.

Wealth: $0

Income: $500

1900 AD: United States

Rich

My coal mine has been a roaring success! I am now one of the richest men who has ever lived. I even have my own horseless carriage. Servants are getting more expensive these days, though; even though I’m richer than my grandfather I can’t afford as many servants.

Wealth: $1 billion

Income: $100 million

Middle class

“Well, the robins are back. That’s a sure sign of spring. What year is it? Oh, just before the turn of the century. And believe me, things couldn’t be any better than they are today. Yes sir, we got all the latest things: gas lamps, a telephone, and the latest design in cast iron stoves. That reservoir keeps five gallons of water hot all day on just three buckets of coal. Sure beats chopping wood! And isn’t our new ice box a beauty. Holds 50 pounds of ice. Milk doesn’t sour as quick as is used to. Our dog Rover here keeps the water in the drip pan from overflowing. You know, it wasn’t too long ago we had to carry water from a well. But thanks to progress, we’ve got a pump right here in the kitchen. ‘Course we keep a bucket of water handy to prime it with. Yes sir, we’ve got everything to make life easier. Mother! I was reading about a fellow named Tom Edison, who’s working on an idea for snap on electric lights.”

Wealth: $18,000

Income: $18,000

Poor

I live on the streets most of the time. I eat food out of the garbage. What little money I have is earned by begging. I’m not proud, but it’s all I can do to survive.

Wealth: $0

Income: $2,000

1920 AD: United States

Rich

Life is sweet. My electric company is raking in the dough these days; seems they can hardly find enough copper to lay all the new cables we need to supply all the folks buying into our grid. I have four automobiles now—all top of the line of course. The times, they are a-changin’: Can you believe they gave women the vote? Eh, well, I suppose they can hardly vote worse than us men do already.

Wealth: $5 billion

Income: $500 million

Middle class

“Whew! Hottest summer we’ve had in years. Well, we’ve progressed a long way since the turn of the century 20 years ago. But no one realized then that this would be the age of electricity. Everyone’s using it: farmers, factories, whole towns. With electric streetlights we don’t worry so much about the youngsters being out after dark. And what a difference in our home. We can run as many wires as we need in any direction for Mother’s new electrical servants: electric sewing machine, coffee percolator, toaster, waffle iron, refrigerator, and they all go to work at the click of a switch. Take it easy! You’ll blow a fuse! Queenie! Leave ’em alone. Well, the days of lugging heavy irons from the old cookstove to an ironing board are gone forever. With an electric iron and electric lights, Mother now has time to enjoy her embroidery in the cool of the evening. Right, Mother?”

Wealth: $20,000

Income: $20,000

Poor

Life on the streets is still hard, but at least they’ve got these new soup kitchens to feed me and my family, and with running water in the city we can sometimes get clean water to drink. That newfangled electricity stuff is supposed to be the bee’s knees, but we sure can’t afford it.

Wealth: $0

Income: $4,000

1940 AD: United States

Rich

My steel company is doing extremely well, particularly with the war in Europe raising the price of steel. We just bought our very own airplane; isn’t that marvelous? With Britain under siege and France already fallen to the Krauts, I think we’re gonna end up in the war soon—FDR certainly has been making noises to that effect. If I were poor, I’d be worried about my sons getting drafted; but I’m sure we won’t have to worry about that. No, I’m just looking forward to my stock returns when they start churning out tanks instead of cars in Detroit!

Wealth: $2 billion

Income: $200 million

Middle class

“Well it’s autumn again and the kids are back in school. Thank goodness! Here we are in the frantic forties and the music is better than ever. And it’s amazing how our new kitchen wonders are helping to take over the hard work. Everything is improving. Electric range is better. Refrigerators are bigger and make lots more ice cubes. But my favorite is the electric dishwasher. Now Mother spends less time in the kitchen and I don’t have to dry the dishes anymore. Oh, I spend a lot of time here. Have to. Now that television has arrived, Grandma and Grandpa have taken over my den. Television has changed our lives. It’s brought a whole new world of culture into our home.”

Wealth: $24,000

Income: $24,000

Poor

The Depression was hard on everybody, but I think it was hardest on us poors. This New Deal business seems to be helping out a lot, though; on one of the new construction projects I was able to find work for the first time in months. I’m worried we’re going to be brought into the war soon, but if I get drafted at least that means three squares a day.

Wealth: $0

Income: $4,000

1960 AD: United States

Rich

Running an oil company is not for the faint of heart; they keep adding more onerous regulations every year. Still, profits are bigger than ever. I just wish Uncle Sam would stop taking such a big cut; Commies, all of them. I can barely afford upkeep on my yacht these days with all the taxes.

Wealth: $2 billion

Income: $200 million

Middle class

We just got a color TV at home, and we’ve been watching around the clock. We get all four channels! And my new T-bird is a real beauty; paid a fortune for her, but worth every penny. Society is improving, too; with Rosa Parks and whatnot, I’m guessing things are about to get a lot better for colored folks especially. After that, I’m thinking it’ll be the gays’ turn next; I wonder how long that will take.

Wealth: $30,000

Income: $30,000

Poor

Life is still hard, but I think it’s better now than it’s ever been, even for poor folks like me. Thanks to Welfare, I’m not even as poor as I could be. It’s tough to make ends meet, but at least I can afford a place to live and food to eat. And I’m pretty healthy too: Antibiotics and vaccines mean that we are finally safe from some terrible diseases, like polio. It seems crazy: Just a generation ago the President had a disease that now even folks like me are protected from.

Wealth: $0

Income: $6,000

1980 AD: United States

Rich

They told me I was crazy to invest in these “personal computing machines”, but I saw the writing on the wall. Computers are the future, man. They’re gonna be everywhere, and do everything. We’re gonna have robots and flying cars, and if I have anything to say about it, I’m gonna own the factories that make them.

Wealth: $5 billion

Income: $500 million

Middle class

We have our own PC now. I use it for work, but my kids use it mostly for computer games. I still can’t beat my daughter at Pong, but I can at least hold my own at Pac-Man these days. I hear that programming skills are going to be in high demand soon, so I’ve been trying to teach the kids BASIC.

Wealth: $50,000

Income: $50,000

Poor

Nixon’s Welfare “reform” really hit my family hard. If I don’t find work soon, they’re going to cut my benefits; but if I could find work, what would I need benefits for? Jimmy Carter made some things better, but it doesn’t look like he’ll be re-elected. Can you believe that old actor Ronald Reagan is running?

Wealth: $0

Income: $8,000

2000 AD: United States

Rich

I sure played my cards right in the stock market, buying those tech firms just before the Internet boom really hit. Now I have my own jet and I’m thinking of buying a yacht. Maybe I’ll diversify into real estate; it looks like housing prices are heading north.

Wealth: $10 billion

Income: $1 billion

Middle class

Our home has almost doubled in value since we bought it; we took some of that out as a home equity loan, which helped us buy laptops for our kids. It’s amazing what they can do now; we used to have a big clunky desktop, and these little laptops would run circles around it. We also installed a 56k modem; I’m a little worried about what effect the Internet will have on the kids, but it seems like that’s where everything is going.

Wealth: $60,000

Income: $60,000

Poor

I hate working in fast food, but it beats not working at all. I really wish they’d raise minimum wage though; once you figure in inflation, we’re actually making less than people did ten years ago. I think I qualify for Welfare or something, but the paperwork has gotten so crazy I couldn’t even deal with it. I’m just trying to get by on what I make at the burger joint.

Wealth: $0

Income: $10,000

2020 AD: United States, Present Day

Rich

I knew my app startup would be a success, but even I couldn’t have predicted we’d make it this far. Bought out by Apple for $40 billion? I could hardly have dreamed it myself. I am living the high life; I’ve got my own helicopter now, and a yacht 50 feet long (#lifestyle #swag!). I just upgraded my Google Glass to the new model; it is awesome AF. I think I might move out of the Bay Area and get myself a mansion in Beverly Hills.

Wealth: $20 billion

Income: $2 billion

Middle class

Why is rent so expensive? And how am I ever going to pay off these student loans? After college I managed to land an office job because I’m pretty good with Excel, but it’s still tough to make ends meet. Smartphones are cool and all, but it would be nice to actually own my own home. I think my parents had planned for me to inherit theirs, but we lost it in the subprime crash. Eh, things could be worse. #FirstWorldProblems.

Wealth: $62,000

Income: $62,000

Poor

Things were really bad a few years ago, but they seem to be picking up a little now; I’ve been able to find a job, at least. But it doesn’t pay well; I can’t barely afford rent. I don’t have what they call “marketable skills”, I guess. I should have gone back to school, probably, but I didn’t want to have to deal with student loans. Maybe things will be better once Trump finally gets out of office.

Wealth: $0

Income: $12,000

2040 AD: United States, Cyberpunk Future

Rich

I guess I picked out the right crypto to buy, because it gave me enough to buy my own AI company and now I’m rolling in it. My new helicopter is one of those twin-turbofan models that runs on fuel cells—I was sick of paying carbon tax to fuel up the old kerosene model. I just got cybernetic implants: No phone to carry around, nothing to get lost! I hear they’re working on going to neural interface soon, so we won’t even need to wave our hands around to use them.

Wealth: $40 billion

Income: $4 billion

Middle-class

I used to have a nice job in data analysis, but they automated most of it and outsourced the rest. Now I work for a different corp doing customer service, because that’s the only thing humans seem to still be good for. I have to admit the corps have done some good things for us, though; my daughter was born blind but now she’s got artificial eyes. (Of course, how will we ever pay off those medical debts?) And I really wish someone had done something about climate change sooner; summers these days are absolutely unbearable.

Wealth: $65,000

Income: $65,000

Poor

Wealth: $0

Income: $15,000

I lost my trucking job to a robot, can you believe that? But how am I supposed to compete with 22 hours of daily uptime? Basic income is just about all the money I have. I haven’t been able to find steady work in years. I should have gone to college and studied CS, probably; it seems like salaries in AI get higher every year.

What is progress? How far have we really come?

PNRJ core principles, development economics, ethics , , , , , , , , , , , , , , , , , , , , , ,

JDN 2457534

It is a controversy that has lasted throughout the ages: Is the world getting better? Is it getting worse? Or is it more or less staying the same, changing in ways that don’t really constitute improvements or detriments?

The most obvious and indisputable change in human society over the course of history has been the advancement of technology. At one extreme there are techno-utopians, who believe that technology will solve all the world’s problems and bring about a glorious future; at the other extreme are anarcho-primitivists, who maintain that civilization, technology, and industrialization were all grave mistakes, removing us from our natural state of peace and harmony.

I am not a techno-utopian—I do not believe that technology will solve all our problems—but I am much closer to that end of the scale. Technology has solved a lot of our problems, and will continue to solve a lot more. My aim in this post is to convince you that progress is real, that things really are, on the whole, getting better.

One of the more baffling arguments against progress comes from none other than Jared Diamond, the social scientist most famous for Guns, Germs and Steel (which oddly enough is mainly about horses and goats). About seven months before I was born, Diamond wrote an essay for Discover magazine arguing quite literally that agriculture—and by extension, civilization—was a mistake.

Diamond fortunately avoids the usual argument based solely on modern hunter-gatherers, which is a selection bias if ever I heard one. Instead his main argument seems to be that paleontological evidence shows an overall decrease in health around the same time as agriculture emerged. But that’s still an endogeneity problem, albeit a subtler one. Maybe agriculture emerged as a response to famine and disease. Or maybe they were both triggered by rising populations; higher populations increase disease risk, and are also basically impossible to sustain without agriculture.

I am similarly dubious of the claim that hunter-gatherers are always peaceful and egalitarian. It does seem to be the case that herders are more violent than other cultures, as they tend to form honor cultures that punish all sleights with overwhelming violence. Even after the Industrial Revolution there were herder honor cultures—the Wild West. Yet as Steven Pinker keeps trying to tell people, the death rates due to homicide in all human cultures appear to have steadily declined for thousands of years.

I read an article just a few days ago on the Scientific American blog which included the following claim so astonishingly nonsensical it makes me wonder if the authors can even do arithmetic or read statistical tables correctly:

I keep reminding readers (see Further Reading), the evidence is overwhelming that war is a relatively recent cultural invention. War emerged toward the end of the Paleolithic era, and then only sporadically. A new study by Japanese researchers published in the Royal Society journal Biology Letters corroborates this view.

Six Japanese scholars led by Hisashi Nakao examined the remains of 2,582 hunter-gatherers who lived 12,000 to 2,800 years ago, during Japan’s so-called Jomon Period. The researchers found bashed-in skulls and other marks consistent with violent death on 23 skeletons, for a mortality rate of 0.89 percent.

That is supposed to be evidence that ancient hunter-gatherers were peaceful? The global homicide rate today is 62 homicides per million people per year. Using the worldwide life expectancy of 71 years (which is biasing against modern civilization because our life expectancy is longer), that means that the worldwide lifetime homicide rate is 4,400 homicides per million people, or 0.44%—that’s less than half the homicide rate of these “peaceful” hunter-gatherers. If you compare just against First World countries, the difference is even starker; let’s use the US, which has the highest homicide rate in the First World. Our homicide rate is 38 homicides per million people per year, which at our life expectancy of 79 years is 3,000 homicides per million people, or an overall homicide rate of 0.3%, slightly more than a third of this “peaceful” ancient culture. The most peaceful societies today—notably Japan, where these remains were found—have homicide rates as low as 3 per million people per year, which is a lifetime homicide rate of 0.02%, forty times smaller than their supposedly utopian ancestors. (Yes, all of Japan has fewer total homicides than Chicago. I’m sure it has nothing to do with their extremely strict gun control laws.) Indeed, to get a modern homicide rate as high as these hunter-gatherers, you need to go to a country like Congo, Myanmar, or the Central African Republic. To get a substantially higher homicide rate, you essentially have to be in Latin America. Honduras, the murder capital of the world, has a lifetime homicide rate of about 6.7%.

Again, how did I figure these things out? By reading basic information from publicly-available statistical tables and then doing some simple arithmetic. Apparently these paleoanthropologists couldn’t be bothered to do that, or didn’t know how to do it correctly, before they started proclaiming that human nature is peaceful and civilization is the source of violence. After an oversight as egregious as that, it feels almost petty to note that a sample size of a few thousand people from one particular region and culture isn’t sufficient data to draw such sweeping judgments or speak of “overwhelming” evidence.

Of course, in order to decide whether progress is a real phenomenon, we need a clearer idea of what we mean by progress. It would be presumptuous to use per-capita GDP, though there can be absolutely no doubt that technology and capitalism do in fact raise per-capita GDP. If we measure by inequality, modern society clearly fares much worse (our top 1% share and Gini coefficient may be higher than Classical Rome!), but that is clearly biased in the opposite direction, because the main way we have raised inequality is by raising the ceiling, not lowering the floor. Most of our really good measures (like the Human Development Index) only exist for the last few decades and can barely even be extrapolated back through the 20th century.

How about babies not dying? This is my preferred measure of a society’s value. It seems like something that should be totally uncontroversial: Babies dying is bad. All other things equal, a society is better if fewer babies die.

I suppose it doesn’t immediately follow that all things considered a society is better if fewer babies die; maybe the dying babies could be offset by some greater good. Perhaps a totalitarian society where no babies die is in fact worse than a free society in which a few babies die, or perhaps we should be prepared to accept some small amount of babies dying in order to save adults from poverty, or something like that. But without some really powerful overriding reason, babies not dying probably means your society is doing something right. (And since most ancient societies were in a state of universal poverty and quite frequently tyranny, these exceptions would only strengthen my case.)

Well, get ready for some high-yield truth bombs about infant mortality rates.

It’s hard to get good data for prehistoric cultures, but the best data we have says that infant mortality in ancient hunter-gatherer cultures was about 20-50%, with a best estimate around 30%. This is statistically indistinguishable from early agricultural societies.

Indeed, 30% seems to be the figure humanity had for most of history. Just shy of a third of all babies died for most of history.

In Medieval times, infant mortality was about 30%.

This same rate (fluctuating based on various plagues) persisted into the Enlightenment—Sweden has the best records, and their infant mortality rate in 1750 was about 30%.

The decline in infant mortality began slowly: During the Industrial Era, infant mortality was about 15% in isolated villages, but still as high as 40% in major cities due to high population densities with poor sanitation.

Even as recently as 1900, there were US cities with infant mortality rates as high as 30%, though the overall rate was more like 10%.

Most of the decline was recent and rapid: Just within the US since WW2, infant mortality fell from about 5.5% to 0.7%, though there remains a substantial disparity between White and Black people.

Globally, the infant mortality rate fell from 6.3% to 3.2% within my lifetime, and in Africa today, the region where it is worst, it is about 5.5%—or what it was in the US in the 1940s.

This precipitous decline in babies dying is the main reason ancient societies have such low life expectancies; actually once they reached adulthood they lived to be about 70 years old, not much worse than we do today. So my multiplying everything by 71 actually isn’t too far off even for ancient societies.

Let me make a graph for you here, of the approximate rate of babies dying over time from 10,000 BC to today:

Infant_mortality.png

Let’s zoom in on the last 250 years, where the data is much more solid:

Infant_mortality_recent.png

I think you may notice something in these graphs. There is quite literally a turning point for humanity, a kink in the curve where we suddenly begin a rapid decline from an otherwise constant mortality rate.

That point occurs around or shortly before 1800—that is, it occurs at industrial capitalism. Adam Smith (not to mention Thomas Jefferson) was writing at just about the point in time when humanity made a sudden and unprecedented shift toward saving the lives of millions of babies.

So now, think about that the next time you are tempted to say that capitalism is an evil system that destroys the world; the evidence points to capitalism quite literally saving babies from dying.

How would it do so? Well, there’s that rising per-capita GDP we previously ignored, for one thing. But more important seems to be the way that industrialization and free markets support technological innovation, and in this case especially medical innovation—antibiotics and vaccines. Our higher rates of literacy and better communication, also a result of raised standard of living and improved technology, surely didn’t hurt. I’m not often in agreement with the Cato Institute, but they’re right about this one: Industrial capitalism is the chief source of human progress.

Billions of babies would have died but we saved them. So yes, I’m going to call that progress. Civilization, and in particular industrialization and free markets, have dramatically improved human life over the last few hundred years.

In a future post I’ll address one of the common retorts to this basically indisputable fact: “You’re making excuses for colonialism and imperialism!” No, I’m not. Saying that modern capitalism is a better system (not least because it saves babies) is not at all the same thing as saying that our ancestors were justified in using murder, slavery, and tyranny to force people into it.