Showing posts with label free will. Show all posts
Showing posts with label free will. Show all posts

Saturday, June 3, 2023

Eco-Economics

Adrienne Buller on greenwashing, high finance, and the failures of capitalism viz the environment, in "The Value of a Whale".

This is a very earnest book by what seems to be an environmental activist about the mistaken notion that capitalism gives a fig about climate change. Buller goes through the painstaking economic rationales by which economists attempt to value or really, discount the value of, future generations. And how poorly carbon taxes have performed. And how feckless corporations are about their climate pledges, carbon offsets, and general greenwashing. And how unlikely it is that "socially conscious" investing will change anything. It is a frustrated, head-banging exercise in deflating illusions of economic theory and corporate responsibility. Skimming through it is perhaps the best approach. Here is a sample quote from Buller's conclusion:

Given this entrenched perspective, it is unsurprising that resistance to the kinds of bold change we need to secure a habitable planetary future for all and a safe present for many tend to focus on what we stand to lose. Undeniably, available evidence suggests that 'addressing environmental breakdown may require direct downscaling of economic production and consumption in wealthier countries'. This is an uncomfortable idea to grapple with, but as philosopher Kate Soper writes: 'If we have cosmopolitan care for the well-being of the poor of the world, and a concern about the quality of life for future generations, then we have to campaign for a change of attitudes to work, consumption, pleasure, and self-realization in affluent communities.' There is a sense that this future is necessarily austerian, anti-progress, and defined by lack. Indeed, the same media study cited above found discussion of economies defined by the absence of growth to focus on bleakness and stagnation. Comparatively little attention is directed at what we stand to gain - but there is much to be gained. Understanding what requires us to ask what the existing system currently fails to provide, from universal access to health case and education, to basic material security, to free time. It certainly does not offer a secure planetary future, let alone one in which all life can thrive. And it does not offer genuine democracy, justice or freedom for most. Absent these, what purpose is 'the economy' meant to serve?


Unfortunately, the book is not very economically literate either, making its illusions something of a village of straw men. Who ever thought that Royal Dutch Shell was going to solve climate change? Who ever thought that a $5 dollar per ton tax on CO2 emissions was going to accomplish anything? And who ever thought that the only reason to address climate heating was to save ourselves a dollar in 2098? All these premises and ideas are absurd, hardly the stuff of serious economic or social analysis. 

But then, nothing about our approach to climate heating is serious. It is a psychodrama of capitalism in denial, composed of cossetted capitalist people in the five stages of grief over our glorious carbon-hogging culture. Trucks, guns, and drive-through hamburgers, please! Outright denial is only slowly ebbing away, as we sidle into the anger phase. The conservative Right, which mixes an apocalyptically destructive anti-conservative environmental attitude with a futile cultural conservatism, is angry now about everything. The idea that the environment itself is changing, and requires fundamental cultural and economic change, is an affront. The eco-conscious left is happy to peddle nostrums that nothing really has to change, if we just put up enough solar panels and fund enough green jobs. 

Objectively, given the heating we are already experiencing and the much worse heating that lies ahead, we are not facing up to this challenge. It is understandable to not want to face change, especially limits to our wealth, freedoms, and profligacy. But we shouldn't blame corporations for it. The capitalist system exists to reflect our desires and fulfill them. If we want to binge-watch horror TV, it gives us that. If we want to gamble in Las Vegas, it gives us that. If we want to drive all around the country, it makes that possible. Capitalism transmutes whatever resources are lying around (immigrant labor, publically funded research, buried minerals and carbon, etc.) to furnish things we want. We can't blame that system for fouling up the environment when we knew exactly what was going on and wanted those things it gave us, every step of the way.

No, there is another mechanism to address big problems like climate heating, and that is government. That is where we can express far-sighted desires. Not the desire for faster internet or more entertaining TV, but deep and far-reaching desires for a livable future world, filled with at least some of the animals that we grew up with, and maybe not filled with plastic. It is through our enlightened government that we make the rules that run the capitalist system. Which system is totally dependent on, and subservient to, our collective wisdom as expressed through government. 

So the problem is not that capitalism is maliciously ruining our climate, but that our government, representative as it is of our desires, has not fully faced up to the climate issue either. Because we, as a culture, are, despite the blaring warnings coming from the weather, and from scientists, don't want to hear it. There is also the problem that we have allowed the capitalists of our culture far too much say in the media and in government- a nexus that is fundamentally corrupt and distorts the proper hierarchy of powers we deserve as citizens.

The US games out in 2012 how various carbon taxes will affect emissions, given by electricity production. These are modest levels of taxation, and have modest effects. To actually address the climate crisis, a whole other magnitude of taxation and other tools need to be brought to bear. The actual trajectory came out to more renewables, no growth for nuclear power, and we are still burning coal.

Let me touch on just one topic from the book- carbon taxes. This is classic case of squeemish policy-making. While it is not always obvious that carbon pricing would be a more fair or effective approach than direct regulation of the most offensive industries and practices, it is obvious that putting a price on carbon emissions can be an effective policy tool for reducing overall emissions. The question is- how high should that price be to have the effect we want? Well, due to the universal economic consensus that carbon pricing would be a good thing, many jurisdictions have set up such pricing or capping schemes. But very few are effective, because, lo and behold, they did not want to actually have a strong effect. That is, they did not want to disrupt the current way of doing things, but only make themselves (and ourselves) feel good, with a slight inducement to moderate future change. Thus they typically exempt the most polluting industries outright, and set the caps high and the prices low, so as not to upset anyone. And then Adrienne Buller wonders why these schemes are so universally ineffective.

Carbon prices in California are currently around $30 per ton CO2, and this has, according to those studying the system, motivated one third of the state's overall carbon reductions over the current decade. That is not terrible, but clearly insufficient, even for a forward-thinking state, since we need to wring carbon out of our systems at a faster pace. Raising that price would be the most direct way for us as a society to do that. But do we want to? At that point, we need to look in the mirror and ask whether the point of our policies should be addressing climate heating in the most effective way possible, or to avoid pain and change to our current systems. Right now, we are on a sort of optimal trajectory to avoid most of the economic and social pain of truly addressing climate change, (by using gradualist and incremental policies), but at the cost of not getting there soon enough and thus incurring increasing levels of pain from climate heating itself- now, and in a future that is measured, not in years, but in centuries. 

The second big point to make about this book and similar discussions is that it largely frames the problem as an economic one for humanity. How much cost do we bear in 2100 and 2200, compared with the cost we are willing to pay today? Well, that really ignores a great deal, for there are other species on the planet than ourselves. And there are other values we have as humans, than economic ones. This means that any cost accounting that gets translated into a carbon price needs to be amplified several fold to truly address the vast array of harms we are foisting on the biosphere. Coral reefs are breaking down, tropical forests are losing their regenerative capability, and the arctic is rapidly turning temperate. These are huge changes and harms, which no accounting from an economic perspective "internalizes". 

So, we need to psychologically progress, skipping a few steps to the facing-it part of the process, which then will naturally lead us towards truly effective solutions to get to carbon neutrality rapidly. Will it cost a lot? Absolutely. Will we suffer imbalances and loss of comforts? Absolutely. But once America faces up to a problem, we tend to do a good job accepting those tradeoffs and figuring out how to get the results we want. 


Saturday, May 13, 2023

Founders, Schmounders

Elie Mystal rakes constitutional originalism over the coals, in "A Black Guy's Guide to the Constitution".

I was raised to revere the founders and the elegant, almost scriptural document they constructed to rule our society. But suppose I was a black person, knowing that these founders were the rich white guys of their time, owners and abusers of slaves? I might think that while their aspirations were rhetorically high, their constitution was rather more utilitarian in its denial of true democracy to most people living in the colonies, its indirect and unjust approach to the democracy it did allow, and its euphemistically stated, but absolute, denial of freedom to "other persons". I would have experienced the US legal and cultural system as one of systematic oppression, dedicated to the proposition that while white, rich, men might be equal in some way and enjoy a rules-based system, the larger point of the system was to maintain power in their hands, and deny it to all others.

At least that is the sense one gets from Mystal's book, which, along with a lot of colorful language and wry jokes, assembles a trenchant rebuke of the American constitution, of conservatives, of Republicans, and especially of the originalist ideology of jurisprudence. Every hot button topic gets its due, and every amendment its contrarian interpretation. The second amendment is easy- it is about a regulated militia, after all, not about some commandment handed down from Charlton Heston to the ammosexuals of the nation to stock up on AR-15s and have a mass shooting if they are feeling a little antsy. 

Police brutality, prejudice, impunity, and immunity from accountabiliy is another easy, if painful, target. Mystal describes how he has been profiled and roughed up, for no other reason than being black. The legal system seems to have driven a semi through the fourth amendment against unreasonable searches when it comes to vehicles owned by black people, for one thing. And the fifth amendment comes into play as well- why do we allow police to play cat and mouse with suspects, trying to trip them up and get them to confess, cutting corners and playing games with their Miranda rights? Mystal makes a strong case for doing away with this whole theater of intimidation, with its slippery slope to fraud and torture, by barring police from eliciting or transmitting confessions at all, period. He notes that anyone with even a glancing acquaintance with the legal profession has learned to say nothing to police without a lawyer by her side.

Mystal's approach to abortion, however, is where this book really shines. Was Roe "wrongly decided"? Hardly. In the first place, Mystal provides an interesting discussion of "substantive" due process, (fifth amendment, and fourteenth), meaning that the rights and protections of the constitution are not to be taken merely literally or trifled with by twisting their meanings. They must be afforded by realistic means and set in a legal / civil system that supports their spirit. And that means that the right to privacy is a thing. While its poetic origin may be in the "penumbras" of the constitution, it is integral to the very idea of much of it- the concept unreasonable searches, of rights against self-incrimination, of any sort of rights of the individual vs the state. This is not to mention the ninth amendment, which asserts that just because the constitution and bill of rights mentions some rights explicitly, that others by their ommission are not covered. Privacy would, in general terms, clearly fall in this category.

But where else could a right to abortion be found? Plenty of places. One is the equal protection clause of the fourteenth amendment. Mystal, and many others, note that this should be taken as applying to women, making the whole equal rights amendment (ERA) unnecessary, given a modicum of enlightened interpretation. It could also be taken to afford men and women equal protections regarding reproduction, meaning that the penalty for a roll in the hay should not be grossly unequal, as it is when abortion is banned. Mystal goes on to suggest that the eighth amendment against cruel and unusual punishment could be invoked as well. If men were faced, as a penalty for sex, months of mental and physical torment, and then the excruciating labor of birth, one could be sure that no court would consider banning abortion for a nanosecond. And how much more cruel and vindictive is it be if that pregnancy arose from rape? There is also, after all, the thirteen amendment against involuntary servitude/labor.

Originalists brazenly throw their so-called principles out the window when it comes to abortion. Unenumerated rights? Never heard of them. Keeping the state out of the most sacred precincts of our private lives? No comment. Colonial attitudes towards abortion were very loose, nothing like the personhood-at-conception garbage we get today from the right/Catholic wing. It just goes to show that a little knowledge (here, of biology) can be a dangerous thing.

It is really originalism and conservatism, however, that is the overarching and corrosive topic Mystal takes on. The founders were people of their time, and that was a white supremacy kind of time. They wrote a constitution with hopeful ideals and judicious language which insulated it somewhat (though hardly enough!) from the prejudices of their day. To say that our current interpretation of their words should be confined to whatever psychoanalysis we can make of their meanings at the time would lock our whole political and legal system into those same prejudices that they were trying to overcome. To take the second amendment, Mystal argues (I am not sure how successfully) that its "militias" were most keenly understood to mean bands of Southern planters gathering together to prevent or put down slave revolts. Southerners did not want to be dependent on Federal sympathy and arms, and thus insisted that a right to raise their own militias for their own peculiar needs should be enshrined in the constitution. Well, if we were to restrict outselves to such an interpretation, that would have significant effects on our practice of the second amendment. Gun control would be allowed in the North, just not in the South, allowing guns to white males with certain property qualifications, perhaps, and certain mental proclivities.

Even the civil war amendments would be infected with originalism, since very few people at that time envisioned the full social equality of black citizens. It is remarkable to consider the flurry of anti-miscegenation laws passed during the Jim Crow era, after the Southern slave owners had spent a century or two conducting forced miscegenation. Whence the squeemishness? Anyhow, consistent originalism would never have struck down such laws, or abetted the civil rights movement for blacks, let alone gays. Mystal imagines the nettlesome questioning of a prospective conservative justice going like: "Do you believe that Loving v. Virgina was rightly decided?" This case was about the social system of the South, which Mystal tries to separate from the legal and political aspects, and clearly on originalist principles could not be decided as it was. And much more so on Obergefell, which draws on the fourteenth amendment's due process concept to free personal choices (of gay people) from government intrusion, again doubtless totally in contradiction to the social vision and intention of any of its authors.

Instead of fixating on the past so much, in constitutional interpretation, we might think about the future more.

So originalism, for all its rhetorical seductiveness, (after one has been properly indoctrinated in the divine virtues of the founding fathers), is an absurdity for a country with even the tiniest ambition towards social progress, or change of any kind. It amounts to extreme conservatism, pure and simple. Mystal is relentlessly dismissive of the conservative mindset, tied as it is (ever more explicitly in our polarized moment) to regressive, even violent, racial anti-minority politics. 

What is the deal with conservatives? I think there is another unenumerated right that undergirds all these tensions, which is the right to win, and win by inheriting what our forebears wrought- physically, monetarily, politically, socially. America is a highly competitive country- we compete in making money, in politics, in sports, in war. In any society there is an inherent tension between the cohesiveness required to build common structures, like a constitution, or a military, and the the competitiveness that, if channeled properly, can also build great things, but if let loose, can tear down everything. The right to succeed in business, and to bequeath those gains to one's children- that is a widely shared dream. Our founders saw that there had to be limits to this dream, however. The creaky aristocracies of Europe fed on centuries of priviledge and inheritance. America was fundamentally opposed to noble privileges, but in their slaveholding and other businesses, the founders were far from averse to hereditary privileges in general.

It was the whites who won all this- won the American continent from its native inhabitants, won the slaves from their native hearths, invented the technologies like the cotton gin, devised the capitalist system, etc., etc. Who has a right to inherit all these winnings? Conservatives subscribe to a fundamentally competitive system. That is why Trump won the hearts of a rabid base. Lying isn't a bug, it is a feature, an intrinsic part of winning in a duplicitous cultural competition- and winning is everything. To conservatives, social justice is a fundamental affront. Who said the world was fair? Not us! Constitutional originalism is way of expressing this denial of social progress and justice in concrete, and superficially palatable, terms. For as Mystal reiterates, the justices are not calling balls and strikes- constitutional interpretation runs rather freely, as we can see from second amendment jurisprudence. That is why capture of the supreme court has been such a existential project of the right for decades.

Counterpoised to the conservative conception of (lack of) justice in America is that of the left, perhaps best exemplified by the California Reparations task force. If one looks back and considers the losses of enslaved and oppressed Americans, one quickly reaches astronomical levels of reparations that would be required in a just world. How to make up for death and torture? How to make up for the bulldozing of entire communities? How to make up for centuries of economic, social, political, and legal disadvantage? There is simply no way to make up what has been lost, and to do so would open up many other claims, especially by Native Americans, all inhabitants of Vietnam, Iraq, and Afghanistan, not to mention countless other victims of historical processes going back centuries and ranging world-wide. Justice is a massive can of worms, if looking back in time. But how about something simple, like affirmative action, giving formerly oppressed people a small leg up in the current system? Conservatives can't stand that either, and cry anti-white racism. 

It frankly boggles the mind, how greedy some people can be. But I think the problem of inheritance remains a central touchstone. In each generation, does everyone share equally in the inheritances from the past, or does one race inherit more, do children of the rich inherit more, do the well-connected send their children into the halls of power? The only way to insure a fresh and fair start for each generation is to, not only demolish the idea of inherited nobility as our founders did, (and which we are edging back toward with extreme economic inequality), but go a little beyond that to end other forms of inheritance ... of money and power. The meritocratic systems of higher education did a great deal in the twentieth century to advance this ideal, allowing students from all backgrounds to aspire to, and achieve, all kinds of success. This made the US incredibly powerful and the envy of the world. Liberals should continue this tradition by attacking all forms of entrenched and inherited power, from private schools to the shameful lack of inheritance taxation. The better way to make reparations is to pay it forward, with more just future world.


  • Entering blackness.
  • "Private jets are on average 10 times more carbon intensive than commercial flights"
  • The perils of ransomware.
  • The incredible and thoughtless craven-ness of Republicans.
  • Our problem with futile medicine.
  • Wow- lots of papers (in bad science journals) are duplicated, plagiarized, or fake ... the paper mills.

Saturday, October 1, 2022

For the Love of Money

The social magic of wealth ... and Trump's travel down the wealth / status escalator.

I have been reading the archly sarcastic "The Theory of the Leisure Class", by Thorstein Veblen. It introduced the concept of "conspicuous consumption" by way of arguing that social class is marked by work, specifically by the total lack of work that occupies the upper, or leisure class, and more and more mundane forms of work as one sinks down the social scale. This is a natural consequence of what he calls our predatory lifestyle, which, at least in times of yore, reserved to men, especially those of the upper class, the heroic roles of hunter and warrior, contrasted with the roles of women, who were assigned all non-heroic forms of work, i.e. drudgery. This developed over time into a pervasive horror of menial work and a scramble to evince whatever evidence one can of being above it, such as wearing clean, uncomfortable and fashionable clothes, doing useless things like charity drives, golf, and bridge. And having one's wife do the same, to show how financially successful one is.

Veblen changed our culture even as he satarized and skewered it, launching a million disgruntled teenage rebellions, cynical movies, songs, and other analyses. But his rules can not be broken. Hollywood still showcases the rich, and silicon valley, for all its putative nerdiness, is just another venue for social signaling by way of useless toys, displays of leisure (at work, no less, with the omnipresent foosball and other games), and ever more subtle fashion statements.

Conversely, the poor are disparaged, if not hated. We step over homeless people, holding our noses. The Dalit of India are perhaps the clearest expression of this instinct. But our whole economic system is structured in this way, paying the hardest and most menial jobs the worst, while paying some of the most social destructive professions, like corporate law, the best, and placing them by attire, titles, and other means, high on the social hierarchy.

As Reagan said, nothing succeeds like success. We are fascinated, indeed mesmerized, by wealth. It seems perfectly reasonable to give wealthy areas of town better public services. It seems perfectly reasonable to have wealthy people own all our sports teams, run all our companies, and run for most political offices. We are after all Darwinian through and through. But what if a person's wealth comes from their parents? Does the status still rub off? Should it? Or what if it came from criminal activities? Russia is run by a cabal of oligarchs, more or less- is their status high or low?

All this used to make more sense, in small groups where reputations were built over a lifetime of toil in support of the family, group, and tribe. Worth was assessed by personal interaction, not by the proxy of money. And this status was difficult to bequeath to others. The fairy tale generally has the prince proving himself through arduous tasks, to validate the genetic and social inheritance that the rest of the world may or may not be aware of. 

But with the advent of money, and even more so with the advent of inherited nobility and kingship, status became transferable, inheritable, and generally untethered from the values it supposedly exemplifies. Indeed, in our society it is well-known that wealth correlates with a decline in ethical and social values. Who exemplifies this most clearly? Obviously our former president, whose entire public persona is based on wealth. It was evidently inherited, and he parlayed it into publicity, notariety, scandal, and then the presidency. He was adulated, first by tabloids and TV, which loved brashness (and wealth), then by Republican voters, who appear to love cruelty, mean-ness, low taste and intellect, ... and wealth. 

But now the tide is slowly turning, as Trump's many perfidies and illegal practices catch up with him. It is leaking out, despite every effort of half the media, that he may not be as wealthy as he fraudulently portrayed. And with that, the artificial status conferred by being "a successful businessman" is deflating, and his national profile is withering. One might say that he is taking an downward ride on the escalator of social status that is in our society conferred largely by wealth.

All that is shiny ... mines coal.

Being aware of this social instinct is naturally the first step to addressing it. A century ago and more, the communists and socialists provided a thoroughgoing critique of the plutocratic class as being not worthy of social adulation, as the Carnegies and Horatio Algers of the world would have it. But once in power, the ensuing communist governments covered themselves in the ignominy of personality cults that facilitated (and still do in some cases) even worse political tyrannies and economic disasters. 

The succeeding model of "managed capitalism" is not quite as catastrophic and has rehabilitated the rich in their societies, but one wouldn't want to live there either. So we have to make do with the liberal state and its frustratingly modest regulatory powers, aiming to make the wealthy do virtuous things instead of destructive things. Bitcoin is but one example of a waste of societal (and ecological) resources, which engenders social adulation of the riches to be mined, but should instead be regulated out of existence. Taking back the media is a critical step. We need to reel back the legal equation of money with speech and political power that has spread corruption, and tirelessly tooted its own ideology of status and celebrity through wealth.


Saturday, September 10, 2022

Sex in the Brain

The cognitive effects of gonadotropin-releasing hormone.

If you watch the lesser broadcast TV channels, there are many ads for testosterone- elixir of youth, drive, manliness, blaring sales pitches, etc. Is it any good? Curiously, taking testosterone can cause alot of sexual dysfunctions, due to feedback loops that carefully tune its concentration. So generally no, it isn't much good. But that is not to say that it isn't a powerful hormone. A cascade of other events and hormones lead to the production of testosterone, and a recent paper (review) discussed the cognitive effects of one of its upstream inducers, gonadotropin-releasing hormone, or GnRH. 

The story starts on the male Y chromosome, which carries the gene SRY. This is a transcription activator that (working with and through a blizzard of other regulators and developmental processes) is ultimately responsible for switching the primitive gonad to the testicular fate, from its default which is female / ovarian. This newly hatched testis contains Sertoli cells, which secrete anti-Mullerian hormone (AMH, a gene that is activated by SRY directly), which in the embryo drives the regression of female characteristics. At the same time testosterone from testicular Leydig cells drives development of male physiology. The initial Y-driven setup of testosterone is quickly superceded by hormones of the gonadotropin family, one form of which is provided by the placenta. Gonadotropins continue to be essential through development and life to maintain sexual differentiation. This source declines by the third trimester, by which time the pituitary has formed and takes over gonadotropin secretion. It secretes two gondotropin family members, follicular stimulating hormone (FSH) and leutinizing hormone (LH), which each, despite their names, actually have key roles in male as well as female reproductive development and function. After birth, testosterone levels decline and everything is quiescent until puberty, when the hormonal axis driven by the pituitary reactivates.

Some of the molecular/genetic circuitry leading to very early sex differentiation. Note the leading role of SRY in driving male development. Later, ongoing maintenance of this differentiation depends on the gonadotropin hormones.

This pituitary secretion is in turn stimulated by gonadotropin releasing hormone (GnRH), which is the subject of the current story. GnRH is produced by neurons that, in embryogenesis, originate in the nasal / olfactory epithelium and migrate to the hypothalamus, close enough to the pituitary to secrete directly into its blood supply. This circuit is what revs up in puberty and continues in fine-tuned fashion throughout life to maintain normal (or declining) sex functions, getting feedback from the final sex hormones like estrogen and testosterone in general circulation. The interesting point that the current paper brings up is that GnRH is not just generated by neurons pointing at the pituitary. There is a whole other set of neurons in the hypothalamus that also secrete GnRH, but which project (and secrete GnRH) into the cortex and hippocampus- higher regions of the brain. What are these neurons, and this hormone, doing there?

The researchers note that people with Down Syndrome characteristically have both cognitive and sexual defects resembling incomplete development, (among many other issues), the latter of which resemble or reflect a lack of GnRH, suggesting a possible connection. Puberty is a time of heightened cognitive development, and they guessed that this is perhaps what is missing in Down Syndrome. Down Syndrome typically winds up in early-onset Alzheimer disease, which is also characterized by lack of GnRH, as is menopause, and perhaps other conditions. After going through a bunch of mouse studies, the researchers supplemented seven men affected by Down Syndrome with extra GnRH via miniature pumps to their brains, aimed at target areas of this hormone in the cortex. It is noteworthy that GnRH secretion is highly pulsitile, with a roughly 2 hour period, which they found to be essential for a positive effect. 

Results from the small-scale intervention with GnRH injection. Subjects with Down Syndrome had higher cortical connectivity (left) and could draw from a 3-D model marginally more accurately.

The result (also seen in mouse models of Down Syndrome and of Alzheimer's Disease) was that the infusion significantly raised cognitive function over the ensuing months. It is an amazing and intriguing result, indicating that GnRH drives significant development and supports ongoing higher function in the brain, which is quite surprising for a hormone thought to be confined to sexual functions. Whether it can improve cognitive functions in fully developed adults lacking impeding developmental syndromes remains to be seen. Such a finding would be quite unlikely, though, since the GnRH circuit is presumably part of the normal program that establishes the full adult potential of each person, which evolution has strained to refine to the highest possible level. It is not likely to be a magic controller that can be dialed beyond "max" to create super-cognition.

Why does this occur in Down Syndrome? The authors devote a good bit the paper to an interesting further series of experiments, focusing on regulatory micro-RNAs, several of which are encoded in genomic regions duplicated in Down Syndrome. microRNAs are typically regulators that repress transcription, explaining how this whole circuitry of normal development, now including key brain functions, is under-activated in those with Down Syndrome.

The authors offer a subset of regulatory circuitry focusing on micro-RNA repressors of which several are encoded on the trisomic chromosome regions.

"HPG [hypothalamus / pituitary / gonadal hormone] axis activation through GnRH expression at minipuberty (P12; [the phase of testoserone expression in late mouse gestation critical for sexual development]) is regulated by a complex switch consisting of several microRNAs, in particular miR-155 and the miR-200 family, as well as their target transcriptional repressor-activator genes, in particular Zeb1 and Cebpb. Human chromosome 21 and murine chromosome 16 code for at least five of these microRNAs (miR-99a, let-7c, miR-125b-2, miR-802, and miR-155), of which all except miR-802 are selectively enriched in GnRH neurons in WT mice around minipuberty" - main paper

So, testosterone (or estrogen, for that matter) isn't likely to unlock better cognition, but a hormone a couple of steps upstream just might- GnRH. And it does so not through the bloodstream, but through direct injection into key areas of the brain both during development, and also on an ongoing basis through adulthood. Biology as a product of evolution comprises systems that are highly integrated, not to say jury-rigged, which makes biology as a science difficult, being the quest to separate all the variables and delineate what each component and process is doing.


Saturday, July 2, 2022

Desperately Seeking Cessation of Desire

Some paradoxes, and good points, of Buddhism.

I have been reading "In the Buddha's Words", by Bhikkhu Bodhi, which is a well-organized collection / selection of translations of what we have as the core teachings of Buddhism. It comes from the Pali canon, from Sri Lanka, where Buddhism found refuge after its final destruction in India after the Arab invasions, and offers as clear an exposition of the Buddhist system as one can probably find in English. A bit like the scriptures of Christianity, the earliest canons of Buddhism originate from oral traditions only recorded a hundred or so years after Buddha's death, but as they are slightly less besotted with miraculous stories, the collection has more of a feeling of actual teaching, than of gnomic riddles and wonder stories, not to mention Odyssean mis-adventures.

Both prophets make audacious claims, one to be god, or its son, the other to have attained a perfectly enlightened state with similar implications for everlasting life (or lack of rebirth, at any rate). Each extends to his followers the tempting prospect of a similarly exalted state after death. Each teaches simple morals, each attracts followers both lay and career-ist, the latter of whom tend to be rather dense. Each launched an international sensation that bifurcated into a monastic/ascetic branch of professional clerics and a more popular branch that attained a leading role in some societies.

But Buddhism has attained a special status in the West as something a bit more advanced than the absurd theology of Christianity. A theology that could even be deemed atheist, along with a practice that focuses more relentlessly on peace and harmony than does what Christianity has become, particularly in the US. It is congenial to seekers, an exotic and edgy way to be spiritual, but not religious.

But how much sense does it really make? For starters, much of the Buddhist mythology and theology is simply taken from its ambient Hindu environment. The cycle of rebirth, the karma that influences one's level of rebirth, the heavens and hells, all come from the common understandings of the time, so are not very particular to Buddhism. Buddhists did away with lots of the gods, in favor of their own heros (Buddha, and the Bodhisattvas), and developed a simplified philosphy of desire, suffering, and the relief of suffering by controlling desire, optimally through advanced meditation practices. Much of this was also ambient or at least implicit, as Buddha himself began as a normal Indian ascetic, trying to purify himself of all taints and mundane aspects. For his Buddhist Sanga, he dialed things back a bit, so that the community could function as a social system, not a disconnected constellation of hermits.

Bodhisattvas floating in heaven. These are Buddhists who have attained enlightenment but not entered permanent heaven, choosing rather to have compassion on humanity in its benighted state.

As a philosophical system, it seems paradoxical to spend so much effort and desire in seeking nirvanna and the benefits of lack of desire. To sit in meditation for years on end demands enormous discipline. To submit to a life of begging and poverty takes great will and desire for whatever is promised on the other side. This is not evidence of lack of desire, much less the kind of wisdom and knowledge that would license its practitioners to advise lay people in their mundane affairs (or politicians in affairs of state). And the ethical system that Buddha promulgated was simple in the extreme- merely to be and do good, rather than being and doing bad, all staked on the age-old promise that just deserts would be coming after death.

No, Buddha was clearly a charismatic person, and his insight was social, not philosphical. Remember that he was a prince by birth and education. I would suggest that his core message was one of nobility- of idealism about the human condition. In his system, nobility is not conferred by birth, but by action. All can be noble, and all can be ignoble, regardless of wealth or birth. For the mass of society, it is control over desire that allows virtue and prosperity- i.e. nobility. Those who are addicts, whether to power, to drugs, to bitterness, to sex, or innumerable other black holes of desire or habit, are slaves, not nobles. This is incidentally what makes Buddhism so amenable to the West- it is very enlightenment-friendly kind of social philosophy.

The monks and Sanga of Buddhism were to be the shock troops of emotional discipline, burning off their normal social desires in fires of meditation and renunciation, even as they were on the hook for a whole other set of desires. Which are, in my estimation, wholly illusory in their aim, despite the various beneficial effects of meditation, in this world. They provide the inspiration and template for the society at large, modeling a form of behavioral nobility that any and all can at least appreciate, if not aspire to, and model in their own circumscribed lives and ethical concerns. I think that is the real strength of the Buddhist system. The monks may be misled in philosophical terms, but they fulfill a critical social role which governs and moderates the society at large. 

The monks provide another benefit, which is population control. One of the greatest pressures on any society is overpopulation, which immiserates the poor, empowers the rich, and can ultimately destroy its resource base. While the monastic institutions are a great burden on their societies, they also help keep them sustainable by taking in excess males who might otherwise become brigands and parents. This is particularly evident in traditional Tibet, despite the corruption of the monastic system by clan rivalries and even occasional warfare.

The fact of the matter is that desire is the staff, even essence, of life. Those who lack desire are dead, and Buddhist monks sitting in endless renunciation are enacting a sort of living death. Nevertheless, they have an important function in their societies, which is one we see replicated in the priests of Orthodox and Catholic Christianity (most of the time) and other ascetics and clerics around the world. Buddha was right that the management of desire is absolutely critical to individual and communal social life. Compare his system, however, with the philosophy of the Greeks, which arose at roughly the same (axial) time. The Greek philosophers focused on moderation in all things- another way, and I would offer, a healthier way, to state the need for discipline over the desires. They additionally fostered desires for knowledge and as complex ethical investigations, which I would posit far outstripped the efforts of the Buddhists, and gave rise, though the Greeks' continuing influence over the Roman and ensuing Christian epochs in Western Europe, to a more advanced culture, at least in philosophical, legal, and scientific terms, if not in terms of social and political peace.


Saturday, June 11, 2022

God Save the Queen

Or is it the other way around? Deities and Royalties in the archetypes.

It has been entertaining, and a little moving, to see the recent celebration put on by Britain for its queen. A love fest for a "ruler" who is nearing the end of her service- a job that has been clearly difficult, often thankless, and a bit murky. A job that has evolved interestingly over the last millenium. What used to be a truly powerful rule is now a Disney-fied sop to tradition and the enduring archetypes of social hierarchy.


For we still need social hierarchy, don't we? Communists, socialists, and anarchists have fought for centuries against it, but social hierarchy is difficult to get away from. For one thing, at least half the population has a conservative temperament that demands it. For another, hierarchies are instinctive and pervasive throughout nature as ways to organize societies, keep everyone on their toes, and to bias reproduction to the fittest members. The enlightenment brought us a new vision of human society, one based on some level of equality, with a negotiated and franchise-based meritocracy, rather than one based on nature, tooth, and claw. But we have always been skittish about true democracy. Maximalist democracies like the Occupy movement never get anywhere, because too many people have veto power, and leadership is lacking. Leadership is premised naturally on hierarchy.

Hierarchy is also highly archetypal and instinctive. Maybe these are archetypes we want to fight against, but we have them anyhow. The communists were classic cases of replacing one (presumably corrupt and antiquated) social hierarchy with another which turned out to be even more anxiously vain and vicious, for all its doublespeak about serving the masses. Just looking at higher-ranking individuals is always a pleasant and rewarding experience. That is why movies are made about the high ranking and the glamorous, more than the downtrodden. And why following the royals remains fascinating.

But that is not all! The Queen is also head of the Anglican Church, another institution that has fallen from its glory days of power. It has also suffered defections and loss of faith, amid centuries-long assaults from the enlightenment. The deity itself has gone through a long transition, from classic patriarchial king in the old testament (who killed all humanity once over for its sins), to mystic cypher in the New Testament (who demanded the death of itself in order to save the shockingly persistent sinners of humanity from its own retribution), to deistic non-entity at the height of the enlightenment, to what appears to be the current state of utter oblivion. One of the deity's major functions was to explain the nature of the world in all its wonder and weirdness, which is now quite unnecessary. We must blame ourselves for climate change, not a higher power. 

While social hierarchy remains at the core of humanity, the need for deities is less clear. As a super-king, god has always functioned as the and ultimate pinnacle of the social and political system, sponsoring all the priests, cardinals, kings, pastors, and the like down the line. But if it remains stubbornly hidden from view, has lost its most significant rationales, and only peeps out from tall tales of scripture, that does not make for a functional regent at all. While the British monarchy pursues its somewhat comical, awkward performance of unmerited superintendence of state, church, and social affairs, the artist formerly known as God has vanished into nothing at all.


Saturday, April 2, 2022

E. O. Wilson, Atheist

Notes on the controversies of E. O. Wilson.

E. O. Wilson was one of our leading biologists and intellectuals, combining a scholarly career of love for the natural world (particularly ants) with a cultural voice of concern about what we as a species are doing to it. He was also a dedicated atheist, perched in his ivory tower at Harvard and tilting at various professional and cultural windmills. I feature below a long quote from one of his several magnum opuses, Sociobiology (1975). This was putatively a textbook by which he wanted to establish a new field within biology- the study of social structures and evolution. This was a time when molecular biology was ascendent, in his department and in biology broadly, and he wanted to push back and assert that truly important and relevant science was waiting to be done at higher levels of biology, indeed the highest level- that of whole societies. It is a vast tome, where he attempted to synthesize everything known in the field. But it met with significant resistance across the board, even though most of its propositions are now taken as a matter of course ... that our social instincts and structures are heavily biological, and have evolved just as our physical features have.

Saturday, July 10, 2021

Sneakey Eating

An evolutionary perspective on overeating syndromes.

Most animals have a simple problem in life- find enough food to live and survive. But social animals, if they are even slightly advanced, share food, and thus alter this basic equation. They have to find ways to store and share food in a way that sustains the group, whether that is starving the old, or feeding the helpless larvae that can not feed themselves. Humans have always faced this dilemma, but don't have the rigid programming that insects do.

Humans can lie, and steal, and then lie some more. It isn't pretty, but sometimes it gets the job done. Humans can regard rules as optional, a flexibility that is a perpetual threat to institutions, norms, cultural patterns, and ultimately to group success. We recently went through an administration that regarded norms as suggestions, laws as annoyances, and then wondered why their behavior attracted so much hatred, and such low historical esteem.

This dynamic comes to mind more concretely in the case of overeating syndromes, which exemplify the conflict between the individual and the group. In a prehistoric setting, food was almost always scarce and precious. In all native cultures there are elaborate practices of public food sharing and eating, which contribute to surveillance by the community of what everyone is eating. Anyone who violates such social structures must have been severely penalized.

Public, communal eating is a fundamental human practice.

Imagine then that someone feels a compulsion to eat more than their share. Such a compulsion would be highly advantageous- if successful- to enable survival when the others in the group might be starving or malnourished. Some extra weight might well mean the difference of making it through the next winter or not. But being caught could dramatically alter the calculus. Primitive societies had harsh punishments for violating critical norms, including ostracism or execution. What then? 

I would suggest that this background sets the stage for overeating syndromes that commonly combine secret eating, often at night, stealth, and stealing. In a world of plenty like today, it is stigmatized and medicalized, and due to the abundance of food, relatively easy to navigate and thus easy to gain weight from. But pre-historically, it would have been far more fraught, and challenging, probably less likely to result in easily observable weight gains. Like other issues in social life, this conflict would take the form of an arms race between cheaters and rule-enforcers. It would be a cognitive battle between effective surveillance and punishment, vs stealth and the intelligence required to not get caught. So one can view it as one impetus among many other evolutionary forces that shaped human intelligence, and in light of its considerable incidence in modern populations, an arms race that was never resolved. Indeed, it is the type of trait that comes under balancing selection, where a high incidence in a population would be self-defeating, while a low incidence yields a much more successful outcome.


  • Satire- not so funny when you are the target.
  • Making every home a part of the energy solution.
  • Constitution? Who ever heard of enforcing it?

Saturday, February 27, 2021

The Autism of Politics

Our politics is an inarticulate communal search for expression of emotion.

I recently saw "A Brilliant Young Mind", a British take on growing up with autism. It is one of the most beautiful movies I have ever seen, exploring themes of family, loss, and love with wrenching sensitivity. The challenge of expressing, even feeling, one's own emotions is at the heart, naturally enough, for people on the spectrum. There is a fight by family members to crack that shell, to establish communication that expresses the love they know is there, and which will build warmth and confidence.

One theme is the power of speech- the bullying in school, the words of love from a parent. We may have recited the saying about sticks and stones, but it isn't true. Humans feel and use speech as touch, like Chimpanzees use grooming, to soothe each other. Music functions similarly, to touch others with shared emotions, strengthening essential bonds of trust and empathy. We also use speech also to attack each other, and climb the social hierarchy on the bodies of those cut down by words. 

Well, politics is a natural extension. We feel strongly that there should be someone in charge of each political unit- one person who embodies and expresses our feelings about the whole. It is not just a job, or an executive position, but a strongly archetypal role, which includes the work of binding us together through speech, or not, as our collective mood dictates. We have just been through an administration dedicated to the destructive power of speech, firing off tweets to cut down friends and enemies, formulating cryptic messages supporting inequality, tribalism, and racism. 

But political speech is hobbled by the vast population it addresses. The movie above spoke to me, perhaps because I felt familiar with many of its themes and dilemmas, or happened to appreciate its artistic approach. But it may not speak to you. Politics is about finding the largest possible audience, using the vaguest possible formulations to which listeners can impute their feelings about the body politic. It is thus necessarily painfully awkward, smothered in platitudes, and minimally communicative. In short, a little autistic. 

A still from the movie, with the main character and his mother in a typical pose.

So we as citizens are all in the position of wanting the collective to satisfy a some very deep needs for connection, security, and self-realization and expression. But we are reading a cryptic body politic and leadership for clues of true intention, hidden beneath what may be a voluble exterior of near-meaningless speech, and at the same time confounded by a lack of transparency and radical lack of personal access to those people who are the leaders. Conversely, those leaders are sequestered in their security and network bubbles, wanting (ideally) to understand and share the feelings of their constituents, but unable, simply by the scale of the enterprise, to do so. And anyhow, seeking the average feeling or attitude in a democracy ends inevitably in a muddled middle. Thus leaders are confined to rhetoric that in recent inaugurations, state of the union addresses, and so forth has been bland and weak, as uninspired as it is uninspiring. 

Our political / psychological needs seem to differ along temperamental / party lines, with Democrats forever searching for the healing leader who can reach out across the divide to bring a larger coalition together to accomplish empathetic ends, for the downtrodden, for the environment, and for the future. On the other hand, Republicans seem, since at least the time of Goldwater, to be unhopeful about change, and the future in general, indeed motivated by fear. Their quest is for a leader who will advocate for the hard truths of the inherent and useful infairnesses of life to restore the social hierarchical order, keep out aliens, and keep down the restive and poorly paid masses. The last administration was unusually forthright about the whole program, thus speaking into an intense rapport with its "base", while foresaking the traditional mincing "compassionate conservative" or "city on a hill" gestures that have in the past served to sugar-coat that message.

But speaking to the base turned out to be a disastrous political strategy, losing the House, Senate, and Presidency in turn. However powerful in expressing, even generating, rare emotional responses in that base, it failed to follow the most basic principle of political math. So we are back now to the anodyne stylings of a new Democratic administration, back to a normal relationship, which is to say not much of a relationship, between the leader and the led. Which is a great relief on the national level, even if it would be maddening and unsatisfying on any personal level.

Saturday, February 6, 2021

Competition

Balancing collaboration and competition for a healthy society.

The ongoing discussions about race and caste in America are plumbing the depths of who we want to be as a society, and of the human psychology of hierarchy and competition. As Darwin taught, competition is inherent to life. Winners don't just feel good, they live to fight another day and reproduce another generation. Competition is naturally at the core of human psychology and development as well. We only learn to know our selves against a backdrop of challenges overcome, and people to compare ourselves with. We celebrate the winners in art, music, politics, sports, business. Excellence only exists in comparison.

America was conceived from the first as a winners versus losers project. White Europeans, already sailing all parts of the known world in search of treasure and plunder in competition with each other and the other great Asian cultures, found a virgin land. At least virgin in that it hardly offered any competition, with peoples who were summarily exterminated or enslaved. That this domination was transferred to Africa as a convenient source of losers to be utterly dominated, and ultimately branded as an inferior caste in perpetuity, is at once spiritually shameful and also a natural consequence of the competive drive that inheres in all people.

Idealists then came up with a competing dream of socialism and communism, which was to be a sweeping antidote to all these racial, economic, and social injustices. But competition inexorably reared its ugly head, moving the field of play from its traditional moorings to the political and existential levels, even to the very nature of reality and truth, as seen in the Stalinist systems, and the numerous appalling dictatorial systems that copied it. There was no getting around the need to prove that some are more equal than others.

However we run our formal systems of government and economics, we live in countless competitive settings- socially, economically, sexually, in families and outside. No one loves unconditionally, or serves without reward. So the genius of civilization has been to tame and channel competitive structures and impulses to positive ends. Fairly rewarding work, or setting a standard of one sexual partner in marriage, are examples of rough attempts to forge stable, just, and positive social outcomes out of competitive instincts that if given freer license would destroy us. 

Slavery was a system that, while mostly stable and marginally productive, was also profoundly unjust. One tribe simply declared itself dominant, and used every insidious tool of indoctrination, oppression, and violence to maintain that position. Over time, the original source of the competitive superiority, (whether that was just or not), became irrelevant, and the disparity became as unearned by the oppressors as it was undeserved by the oppressed. It served in no way to expose the natural talents of either in a fair environment of self-expression and actualization through competitive effort. 

So over the history of our country, we have fitfully been waking up to this injustice and expression of erstwhile competitive success, and fighting over how to forge a new social contract. That is perhaps the main reason our political system is so bitterly divided right now. "Freedom" rings from the mouths of both sides. But for one it is typically the freedom to continue enforcing their inherited inequities and privileges. For the other, it is the quest to escape exactly those inequities, which have reified, (as they have similarly in India's caste system, over centuries), into a vast network of debilities, social dysfunctions, ingrained or instinctive attitudes, artistic modes and motifs, economic and geographic patterns.

The new social contract is obviously modeled on modern meritocracy, where all are educated as far as possible, all participate freely in the many markets that pervade our lives, from mating to consuming to job-finding and politics, and all benefit in proportion to their contributions as regulated by those markets. Historical inequities would have little influence in this world, while individual talent and character count for all. This assumes that such a meritocracy is a fair ideal, which many dispute, as the fate of the losers remains uncertain, and in our current version, unbelievably harsh.

But there is no ridding ourselves of competition, however blessed we are with countervailing instincts of empathy and cooperation. It is a rock of human nature, and of our personal development. The best we can do is to regulate it to be fair and moderate. That is, expressing the competitive success of the individual, not her forebears or tribe. And allowing enough benefits to winning to provide motivation towards excellence and success, without destroying the portion of society that necessarily will be losers in various markets. This is the perennial conflict (and competition) between right and left, Republican vs Democrat.

Saturday, January 2, 2021

The Parables of Octavia Butler

Review of Parable of the Sower, and Parable of the Talents, about earily familiar dystopias and the religions they call forth.

Octavia Butler is having a moment. The late science fiction author published the parable books in 1993 and 1998, not even knowing of the coming G. W. Bush administration, let alone that of Donald Trump. But her evangelical-supported right wing presidential candidate issues a call to "Make America great again". Her insight and prescience is head-spinning, in books that portray an America much farther gone into division, inequality, corporate power, and chaos (all owing to climate change(!)) than we in actual reality are- yet only by degrees. That is only the window dressing and frame, however. Her real subjects are religion and human purpose. I will try to not give away too much, since these make dramatic and interesting reading.

The books introduce heroine Lauren Olamina, who is totally together and possessed of a mission in life. She grows up in a neighborhood compound walled off from the chaos outside, but quite aware of the desperate conditions there. Her father is a pastor, and both she and her brother become, through the books, preachers as well. The brother in a conventional Christian mode, but Lauren founds a new religion, one maybe tailored for the generally skeptical science fiction audience. God is change. That is it. Lauren emphasizes empathy, usefulness, education, and the shaping of change, but there is no god as traditionally conceived. It is a sort of buddhistic philosophy and educational / communal program rather than a supernaturalist conjuring, and love (or fear), of imaginary beings.


One question is whether such a philosophy would actually gain adherents, form communities and function as a religion. I get the sense that Butler would have dearly loved for her ideas to gain a following, to actually ripen, as did those of fellow science fiction writer L. Ron Hubbard, into an actual religion (however horrible his escapade actually turned out to be!). But their difference is instructive. Hubbard's Dianetics/Scientology is a floridly imagined narrative of super-beings, secret spiritual powers, and crazy salvation. Absolute catnip to imaginative seekers wanting to feel special and purposeful. On the other hand, Olamina's system is quite arid, with most of the motive force supplied, as the book relates, by her own determination and charisma. Her philosophy is true, and therein lies a big, big problem. Truth does not supply purpose- we already knew that scientifically. Natural selection is all about change, and makes us want to live, flourish, and propagate. Change is everpresent, and while it might be healthy to embrace it and work with it, that is hardly an inspiring and purpose-filling prospect, psychologically. As the books relate in their narrative of Lauren's life, change is also often quite terrible, and to be feared.

But the more important question is what role people such as Lauren play, and why people like her followers exist. People need purpose. Life is intrisically purposeless, and while we have immediate needs and wants, our intelligence and high consciousness demands more- some reason for it all, some reason for existence, collectively and individually. An extra motive force beyond our basic needs. We naturally shape our lives into a narrative, and find it far easier and more compelling if that narrative is dramatic, with significance beyond just the humdrum day-to-day. But such narratives are not always easy to make or find. Classic epics typically revolve around war and heroic deeds, which continue to make up the grist of Hollywood blockbusters. Religion offers something different- a multi-level drama, wrapped up in collective archetypes and usually offering salvation in some form, frequently a hero, if not a militaristic one. Last week's post mentioned the life of Che Guevara, who found purpose in Marxism, and was so fully seized by it that he bent many others, possibly the whole nation of Cuba, to his will / ideology. Lauren Olamina is a similar, special person who has, through her own development and talents, discovered a strong purpose to her life and the world at large that she feels compelled to share, pulling others along on her visionary journey. Are such people "strong"? Are their followers "weak"? 

Human social life is very competitive, with the currency being ability to make others think what you want them to think, and do what you want them to do. Our ideology of freedom was built by a founding class of dominant, slave-holding rich white men who wanted only to come to a reasonable accommodation for political power within their class, not extend freedom to women, blacks, or the poor. This ideology was highly successful as a sort of civic religion, coming down to us in two traditions- the "winning" tradition of native American extermination, ruthless capitalism, and growing international empire- all set within a reasonably stable elitist political system. And the second "freedom" tradition, which gave us abolitionism, the civil rights movement, and the modern Democratic party, which takes Jefferson's ideals at their word, however little he actually meant them.

Religion is a particularly powerful engine of political and social ideology, making people go through ridiculous rituals and abasements to keep on the safe side of whatever the powerful tell them. So yes, domineering social personalities like Lauren and Che, (and Trump), are very powerful, deservedly treated as larger-than-life, charismatic figures. Their powers are archetypal and dangerous, so it falls to skeptics and free-thinkers to offer antidotes, if their charisma goes off the rails. Butler offers a hero who is relentlessly good and positive, as well as charismatic and strong, so the only competition comes from ignorance, conventional wisdom, and from the competing religious powers like traditional Christianity. But the power of artificial purposes, and of the charismatic figures who propound them, is almost uniformly corrupting, so Lauren's opposition is, in the end, far more realistic as a portrayal of what we are facing, now and in the future.


  • "China is about to bring 21 gigawatts of coal fired power online."
  • Stocks are euphoric, headed for a fall.
  • Obstruction of justice, in a continuing saga of impeachable offenses.

Saturday, September 12, 2020

Genetics and the Shahnameh

We have very archetypal ideas about genetics.

Reading a recent translation of the Persian Epic, the Shahnameh, I was impressed with two things, among all the formulaic focus on war and kingship. First was what it did not say, and second was its attitude, which is shared with all sorts of traditional societies, towards blood, nobility, and what we now understand as genetics. This epic, which transitions from wholly myth in the first half to quasi-history in the second, stops abruptly at the Arab conquest. Not a word is uttered past the overthrow of the last Persian pre-Islamic ruler. Not a word about Islam, not a word about the well over three hundred years of history of Persia under the Arab yoke by the time this was written circa 1000 AD. That says a lot about what the author, Abolqasem Ferdowsi, regarded as the significant boundaries of Persian history. Not that he was opposed to narrations of decline and suffering. The final era of the Sassanian Empire was one of chaos and decline, with regicides and civil war. But apparently, that history was still Persian, while the Arab epoch was something else entirely- something that Iran is still grappling with.

The epic is full of physical descriptions- kings are always tall as cypresses and brave as lions, women are always thin as cypresses, their faces like full moons and their hair musky. True kings radiate farr- glowing splendor that they show from a young age, which marks them as destined rulers. But farr can also be lost, if they turn to the dark side and loose popular support. The Chinese have a similar concept in the mandate of heaven, which, however, is not portrayed as a sort of physical charisma or halo. Children are generally assumed to take after their parents, for good or ill. The concept of the bad seed comes up in the Shahnameh, especially in the saga of Afrasyab, king of Turan and long-time antagonist of Persian kings and their champion, Rostam. Persian king Kavus has fathered a great (and handsome) champion, Sayavash. Through several plot twists, Sayavash must leave Persia and is adopted by Afrasyab, even marrying his daughter. But then the drama turns again and Afrasyab kills Sayavash. Thankfully, Sayavash had already fathered a future king of Persia, whom the Persians suspect of bad lineage, due to his descent from Afrasyab- a suspicion that they are slow to overcome.

"By the time the boy was seven years old, his lineage began to show. He fashioned a bow from a branch and strung it with gut; then he made a featherless arrow and went off to the plains to hunt. When we was ten he was a fierce fighter and confronted bears, wild boar, and wolves. ... Seeing the boy's noble stature, he dismounted and kissed his hand. Then he gazed at him, taking in the signs of kingly glory in his face."


Ancient peoples have generally taken nobility and bloodlines very seriously, for several reasons. First, obviously, is that children do take after their parents, for good and ill, just as ethnic groups similarly have some distinctive characteristics. Second is that, for practical as well as psychological reasons, people always seek good rulers and stable ruling systems, which in the aristocratic, patriarchial setting means an orderly transition from king to prince. The fairy tale (archetypal) ending is that the prince and princess take over the kingdom, and everyone lives happily ever after. Third, is that hierarchy of some sort seems to be part of our cultural DNA. Someone or group is always up, others down. Whatever the group or organization and whatever its professed principles, hierarchy re-asserts itself. Those on top want naturally to stay on top, and bequeath that position to their future replicas, i.e. their offspring. To do that they will generate all the practical advantages they can, and into the bargain foster a mythos of just distinction, based on their glorious bloodline, if not outright divine sanction from god. Thus genealogical trees, heraldry, etc.

The Shah is not like you or me...

The ruling houses of Europe over the whole post-Roman Era were infested with these archetypes and mythologies. Marrying "up" or "down" was a vast game carried out across the continent. And what has it gotten us? Prince Charles. It is obvious that something went awry in this genetic exercise of assortive mating, as it did ultimately in the tragedies of the Shahnameh as well. The behavior of royals generally fails to select for all the positive traits that are ultimately needed. Their training fails frequently as well to expose those good traits that do exist. But most of all, genetics is far more of a crapshoot than the archetypes allow. 

Children do take after their parents, but there are stringent and interesting limits. A child gets only half of each parent's genes, and those genes may be from either copy in each parent. That copy might have been totally silent- recessive vs the other dominant allele. Two brown-eyed parents can have a blue-eyed child, if they are heterozygous for eye color. Multiply this over thousands of loci, and the possibilities are endless. This is why traits of the grandparents sometimes are thought to come up unexpectedly, or novel traits entirely. The genetic mixing that takes place on the way to new life is carefully engineered to replicate, but with wide variation on the theme, such that any child is as much a child of its wider lineage and environment as of its particular parents. Genetic defects remix during this process as well, concentrating in some children, and leaving others fortunately free to realize greater potentials. The obsessive concentration of lineages that characterize royalty systems, such as was taken to an incestuous extreme in Egypt, leads to inbreeding, which means the exposure of defective alleles due to excessive homozygosity. We all have defective gene alleles, which are typically recessive, and thus get exposed only when they pair up with an equally defective partner. Thus an extreme focus on lineage and purity leads to its own destruction.

The differences between ethnicities are far less than those between families. Human lineages may have some strongly selected and differentiated traits, such as skin color, but such traits are exceedingly rare. Otherwise, our genetics are a cloud of variation that crosses all ethnic lines. Humans were a single lineage only a few hundred thousand years ago, or less, so broadly speaking, we are all the same. Indeed compared to most species, such as chimpanzees, we have much less genetic variation overall, and are virtually clones, due to the relatively recent bottlenecks of extremely low population that reduced genetic diversity. Our current population size relative to those of the other great apes certainly does not reflect conditions in the past!

Education was another ingredient in the traditional systems of nobility and aristocracy. Only the rich could afford an education, so only the upper crust were educated, thus gaining one more credential in addition to their genetic credentials, over the middle and lower classes. Such notions of aristocracy died perhaps hardest in military circles, where officers were long an aristocratic class, selected for their connections, not their ability. It was one of the great American innovations to establish a national military college to which admission was distributed liberally to deserving candidates, (at the same time as similar academy was set up in revolutionary France by Napoleon). It is obvious that the capacity for education was far more widespread than originally conceived, and we benefit today from the very active diffusion of education for everyone. Yet not all are college material. Some children are bright, some less so. Genetics and early development still count for a great deal- but good (and bad) genes can come up anywhere. That means that in the end, the American system of meritocracy, for all its defects, of which there are many, and despite its significantly unfulfilled promise to many, is a huge advance over the hidebound traditions, archetypes, and injustice, of aristocracy.

But back to genetics- what are we finally to make of genetics, eugenics, and noble bloodlines? It is clear that humans can be selectively bred, just like any other animal. Twins and twin studies make it abundantly clear that all sorts of traits- physical and mental- are gene-based and heritable, to striking extents. It is also clear that historical attempts at eugenics have not turned out well, whether through systems of nobility or more modern episodes of eugenics. The former were largely self-indulgent and self-serving ideologies designed to keep power and status among an elite, within which poor choices in mates and inbreeding consistently led to genetic doom. The latter were ideological exercises in frank racism, no more anchored in positive values, genetic or otherwise, than the aristocracies of yore. There have been occasional successful genetic experiments in human breeding, such as the Bach family, Yao Ming, and Stephen Curry, which show what can be done when one puts one's mind to it! (The Trump brood may also be cited as another, if negative, example.)

But generally, selective breeding implies a single set of values that constitute its goal. Our values, as a society, are, however, diverse in the extreme. We celebrate some people more than others at a political or social level, but have been heading in the direction, since our country's founding, of recognizing the dignity and worth of every person without exception, along with their freedom to form and express their own values. We can neither agree on a society-wide set of specific values that would shape any form of selective eugenics, nor allow individuals to go beyond the bounds of normal mate selection to plunge into cloning, genetic alterations, and the like, to inordinately expand their genetic influence on succeeding generations. All that would strike at the heart of the social project that is America- to foster individual opportunity and merit, while at the same time respecting the rights and worth of each individual- indeed, each way of life. It is likely that, given the technology, we might come to a general consensus to eradicate certain genetic diseases and syndromes. But beyond that lies a frontier of genetic engineering that the US is particularly poorly suited to cross, at least until we have made America great again, so to speak, and become another society entirely.

  • Some calming piano.
  •  Oh, yeah- remember the tax cut? That went to the rich.
  • Some people are prepping for war.
  • Maybe low-dose infection is one way to approach Covid-19.
  • International fisheries are not just environmental disasters, but human rights disasters.
  • The difference between being a con man and being a president.
  • Some possible futures for Earth. RCP 8.5 takes us (in a matter of 80 years) to conditions last seen 40 million years ago.
  • Followup quote from Frederick Douglass:

"Color prejudice is not the only prejudice against which a Republic like ours should guard. The spirit of caste is malignant and dangerous everywhere. There is the prejudice of the rich against the poor, the pride and prejudice of the idle dandy against the  hard-handed workingman. There is, worst of all, religious prejudice, a prejudice which has stained whole continents with blood. It is, in fact, a spirit infernal, against which every enlightened man should wage perpetual war."