Industrial Society and Its Future

I was writing a post about cop and crime shows and fittingly commenting on cops and crime, when my girlfriend turned on Manhunt: Unabomber, a series about serial bomber Ted Kaczynski. I remember when the FBI finally caught Ted and publicised this story, but I don’t know how much of the series was dramatised versus the facts, so my comments will be on the series and not the underlying events.

I title this post after his published ‘manifesto’, Industrial Society and Its Future, but it otherwise has nothing to do with this topic or his manifesto. To me, Ted Kaczynski seems to be a contemporary Thoreau or Rousseau, a primitivist born into the wrong century.

From a philosophical position, the series depicted the perils of taking a deontological approach. Process prevailed over consequences, which resulted taking 18 years to identify and capture Kaczynski. Time and again, process and pushing paper were promoted over new methods.

criminal profiling is the astrology of forensics

As people familiar with me know, I find the discipline of psychology to be pseudoscience (or perhaps simply a parascience), and so-called criminal profiling is the astrology of forensics, which are already a bit sketchy from the start.

Television promotes the logical rationalism underlying forensic science, connecting the dots to a forgone conclusion, if only the right dots are found. As with most law enforcement and court dramas, the focus is on the good guys overcoming the bad guys. Sometimes, it’s the good cop rooting out the bad cops or the perils of a cop who crosses the line to the dark side. These shows want to show how procedural criminology is in order to dissuade people from taking this path.

Knowingly or otherwise, this is propaganda. The fact is that most crime goes unsolved. Most criminals don’t get caught. Many who get caught are not convicted. Some convicted didn’t commit the crime they have been charged with. From an economic perspective, the vast monetary value is taken by white collar professionals with MBAs not burglars and bank robbers.

Systems need people to have confidence in systems. It’s self-serving. The propaganda is important to shore up confidence in the system of law & order, but it’s analogous to slot machines in Vegas or Atlantic City or wherever. When a person wins, there are bells and lights to increase the excitement in the room. But this misses the losers. If the sound was for losers and not winners, the cacophony might be deafening.

Henry Ford failed at 7 business before succeeding

This propaganda overplays winners and concentrates focus. This is classic cognitive survivorship bias. But don’t ask about the losers. This framing isn’t limited to law enforcement. It is also employed in the prevailing Capitalist narrative, but it under advertises the fact that most entrepreneurs fail. Counter arguments are presented in the likes of Henry Ford failed at 7 business before succeeding. If you fail, just try again. It has to work out for you eventually—unless, of course, you aren’t working hard enough—not working as hard as the winners, not paying your dues.

Whilst watching, I found myself scoffing time and again. I am not a Romantic and not a Primative, so I didn’t exactly side with Kaczynski, but I definitely didn’t side with the system, even if that’s not what he was railing against.

Of interest to me was the forensic linguistics. Humourous to me was his choice of spelling. Like me, he wrote in international English. The series represented his spelling as accepted variants, but this is a US-centric position. In fact, most the the world that speaks English employes the British flavour, which is closer to international English than so-called American English, which is only spoken in the US and Central and northern South America. The rest of the world doesn’t use American English. I chose to use international English after high school. Occasionally I get comments and criticisms, but my grammatical footing is stronger than the vast majority of these. The biggest factor is that I don’t identify as an American. Rather, I am a citizen of the world. Perhaps Esperanto?


A runner helps a competing runner to complete and win a race. The competitor had been confused, as signage was in a language foreign to him, so the other helped him out.

Iván Fernández Anaya and Adel Mutai Race

Although the debate in the comments thread on LinkedIn of whether the rules of the event supersede the overarching human condition leans heavily toward cooperation over competition, some are vehemently opposed to the thought of ‘breaking the rules’ of the contest.

I suggest that this is an issue of framing. Sporting events are a wholly contained subset of the human condition. If you visualise this as a Venn diagramme envisaged as camera lenses, you’ll see that the event is a deliberate tight shot. One with the broader human experience cropped out. But the viewer has the ability to pull back and capture a wider shot. This shot recognises factors other than winning a petty sporting event. It emphasises cooperation over competition.

There is no moral imperative here. One may adopt either lens without shame. As for me—and apparently most—, the wider shot is preferred. But a wider lens is not always the default view for humans.


When it comes to how, as people, we fit into the larger universe, we tend to adopt a human-centric view. And one doesn’t need to be a Humanist to take this position. Most religions do this by proxy, where the gods have appointed humans as the Ones.

How can one not be a racist?

This is the same choice as whether to adopt a tight or a wide shot. And some people take an even tighter shot, where the focus is on nationality or race or colour or sex or gender or affluence or whatever. But the wide shot captures all species on the same plane. Peter Singer is the leading Western philosopher in this space. In his world, Humanism, this human-centred view, is Speciesism.

The most common responses to this charge are to dismiss it on the grounds that ‘humans are superior for reasons’ or that ‘as long as we consider the biosphere as a system, we can still take an elevated position’. I don’t truly accept either of these positions. The first is, frankly, narcissistic, as is the second, but humans have an abysmal track record when systems thinking and complexity are involved.

How can one not be a Speciesist?

The obvious question, then, akin to, ‘How can one not be a racist?’ in these #BlackLivesMatter times, is ‘How can one not be a Speciesist?’ But there are still wider lenses as we pull back to capture the entire taxonomy. We can elevate species to genus to family, order, class, phylum, kingdom, domain, or life. And why stop there except for moral convenience?

Ask yourself: What lens are you using? What is your frame? Where is your focus? What is your depth of field?

The Mystery of the Good

I happened upon a video where three philosophers engage in friendly debate over the nature of absolute goodness. The three each in turn give their positions, and then they debate three themes. This post captures their positions—until about 12.5 minutes—, and I’ll reserve the themes for future posts.

Video: The Mystery of the Good:
Is morality relative or absolute?
Naomi Goulder

The swapping an evaluative good over a moral goodness is a slight of hand or a head fake. As Naomi Goulder states, citing Nietzsche,

“Our weak, unmanly social concepts of good and evil and their tremendous ascendancy over body and soul have finally weakened all bodies and souls and snapped the self-reliant, independent, unprejudiced men, the pillars of a strong civilization.”

—Daybreak, Friedrich Nietzsche

I won’t call Nietzsche on his facile belief in ‘self-reliant, independent, unprejudiced men‘.

The problem is as much one of mathematics as well as of language. Good is a weasel word, so it is easy to equivocate over its meaning. I’ve commented on this before, so I’ll leave it here at the moment and focus on the maths. No matter what bogey we are attempting to maximise, we are left optimising across to dimensions: individual versus some group, such as society; and present verses future.

I’ll start there. Without regard to which normative function to optimise, we should recognise that what provides the most what I’d deem benefit now not also be optimised in the future.

If I have enough money for either an ice cream cone or bus fare home on a hot day—so even on a relatively short time scale—,and I choose an ice cream, my near-term satisfaction quickly fades when I realise I now have to find alternative means to get home.

In fact, I am not simply optimising across now and a few minutes from now. I am optimising across all possible future times across my lifespan. Plus, taking some choices are necessarily going to eliminate the possibility of others. Rational choice theory be damned.

Beyond the time dimension, we’ve got the individual versus group dimension. This is just as silly. Not only is the group undefined, we are likely to constrain it to our perceived in-group. As a citizen of the UK, I may not consider the effects of my choice on, say, Germany or Myanmar.

In effect, this becomes a system boundary definition problem. Just because I adopt a nationalistic boundary does not mean that I’ve chosen this correctly. The Germans who made this calculaus circa World War II learnt that being on the losing side of a conflict yields outcoems divergent from original expectations. Had Germany and the Axis prevailed, who knows how this might have changed?

My point is that, even divorced from the language problem, the bulk of this topic is mental masturbation. It is unresolvable because it’s not much more than academic sophistry.

Paul Boghossian

Paul Boghossian conveys three possible interpretations.

In the first he posits a strawman statement, ‘It is morally good to educate girls and young women’, a topic sure to get an emotional reaction from Western-indoctrinated people, assuming a moral high ground over fundamentalist Muslim beliefs. Proponents of this view claim that this can be assessed as simply true or false.

More fundamentally, he defends this approach in proxy by asserting that, ‘ultimately, there will be some normative claim at the bottom of that chain of reasoning which will either be true or false‘. It hinges on the expected role of the human, in particular the female of the species. Again, this is only true or false within some context, a context which is neither objective nor universal.

In the second, which he labels as relativistic, acknowledges the social contextual interpretation.

His last interpretation is nihilistic, wherein, ‘normative vocabulary is fundamentally confused; there is nothing in the world it answers to; if you really want to do things ‘right’, you just have to drop this vocabulary and find some other vocabulary—not itself normative; not itself evaluative—in which to describe these things that we call moral convictions or moral beliefs‘.

I subscribe to this last school, though I do not feel that language is fundamentally capable of this level of precision and even more fundamentally is not truth-apt.

He adds a fourth category, where preferences rule, which is weaker still, as preferences are not only normative but emotional and, I might argue, are somewhat arbitrary and capricious and subject to all of the weaknesses inherhent in preference theory.

Michael Ruse

Michael Ruse begins by downplaying the absolute notion of the good but then backtracks and defending something close to absolute by ‘taking it very seriously’.

He defends the believers in the quasi-absolute morality of good gods, ignoring the relative nature of that belief (and not to mention how to validate the objectivity). He goes on the defend Platonism but comes up short trying to assert the positive analytic notion of maths and a normative vantage where morality is objective.

I was pleasantly amused with his case where he highlights the inherent problem with a sexual morality formulated around a binary sex world if we imagine intergalactically a world with a ternary sex arrangement. We can observe this locally, as not all species are restricted by human sexual dimorphism.

For reference, the three themes discussed are as follows:

Theme One: Is there an absolute good?

Theme Two: Does morality apply to the act or the consequences

Theme Three: Should we strive for absolute truth

Is Utilitarianism a thing?

I stumbled across this video this afternoon, and it got me thinking….

I’ve always found all normative ethical foundations to be lacking, from virtue ethics to deontology and consequentialism, each for its own reasons. Utilitarianism falls under consequentialism and is the foundation of much economic theory, the concept that people maximise this notion of pleasure. Aside from the other issues in utility theory, pleasure is not measurable.

But if emotions are also the result of social construction, what would be optimised if we could even maximise in the first place?

Emotions are not what we think they are.

Deposition Despotism

Well, ya. Sure the title has little to do with this post, but I had to sit for a deposition this past week, and like they do on TV, I had to raise my right hand and swear to tell “the whole truth, nothing but the truth, so help you, God.”

Do you swear to tell the whole truth, nothing but the truth, so help you God?

So, as a moral subjectivist, who is also a pragmatist, I thought that it would not be in my best interest to raise the point that I don’t ascribe to their notion of truth, certainly not a God-given truth, and does raising my right hand act like an antenna, perhaps like rabbit ears on the old TVs from the 1960s? And does this ritual work without a bible?

Of course, I understand the notion of this ritual, and so I agreed, but it really drove home to me how the jurisprudence system in the US (and I am sure elsewhere) is just a smoke & mirrors act—some futile deontological exercise.

At some time during the proceedings, an attorney felt obligated to query as to whether I understood what perjury is before reading the statute. I am guessing that this was more of a psychological endeavour meant either to throw off my balance or was in line with the studies where observed students were less apt to cheat on an exam when they had recently signed a statement acknowledging the (fake) anti-cheating clause. Some people are so easily manipulated through indoctrination.

At one point, I was asked if I was taking the process seriously. I acknowledged that I didn’t really, but that he could continue. I am not sure how much was theatrics attempting to throw me off balance, but I think I passed the audition.