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U.S. Transhumanist Party Question-and-Answer Session – July 15, 2017

U.S. Transhumanist Party Question-and-Answer Session – July 15, 2017

The New Renaissance Hat

G. Stolyarov II
B.J. Murphy
Bobby Ridge
Scott Jurgens
Martin van der Kroon

July 15, 2017


In this interactive question-and-answer session, scheduled for 11 a.m. U.S. Pacific Time on Saturday, July 15, 2017, U.S. Transhumanist Party Officers answered members’ and the public’s questions about the ongoing activities and objectives of the United States Transhumanist Party and also discussed other issues of interest that relate to emerging technologies and how to ensure the best possible future for sentient entities.

The following Officers were present for this Q&A session:

– Gennady Stolyarov II, Chairman
– B.J. Murphy, Director of Social Media
– Martin van der Kroon, Director of Recruitment
– Bobby Ridge, Secretary-Treasurer
– Scott Jurgens, Director of Applied Innovation

Because of an unexpected technical difficulty, the video stream was split into two portions.

Watch Part 1 here.

Watch Part 2 here.

Join the U.S. Transhumanist Party for free by filling out our membership application form at https://goo.gl/forms/IpUjooEZjnfOFUMi2.

Visit the U.S. Transhumanist Party website at http://transhumanist-party.org/.

Visit the U.S. Transhumanist Party Facebook page at https://www.facebook.com/USTranshumanistParty/.

Visit the U.S. Transhumanist Party Twitter page at https://twitter.com/USTranshumanist.

Cultural Appropriation Is Love – Article by T.J. Brown

Cultural Appropriation Is Love – Article by T.J. Brown

The New Renaissance HatT.J. Brown
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I’ve never been able to get into the Halloween spirit. Maybe that’s because most of my childhood’s trick-or-treating consisted of candy corn. But as I’ve grown, I’ve gained a new appreciation for this holiday. It’s an exhibition and embrace of cultural diversity through costumes and tog.

Honoring the Other  

When I see a beautiful Caucasian woman dressing up as a Salsa Dancer, or a group of Asian college students dressed as the Jackson Five, it resonates with me in a very positive way. The Salsa Dancer dressed as such because she sees the beauty of the culture, attire, and people that are associated. She adores this culture so much that she’s willing to spend her own money to embody it for a single night. The Asian kids dressing up as the Jackson Five clearly have not only knowledge of the legendary African-American pop sensation, but have also been impacted by the cultural talents they delivered to the market.

This is why I see Cultural Appropriation as a gesture of love within humanity. It’s a refreshing deviation from conventional US ethnocentric patriotism and isolation. I’m thrilled to see people dressing up as diverse identities from around the globe, and not just wearing American Flag trucker hats and Confederate bikinis.

As our culture becomes more and more politically correct and censorious of “offensive” displays of cultural mimicry, diversity has become less about expressions of humanistic cooperation, and more about competitive oppression.

In PC parlance, that Salsa Dancer costume is actually insensitive to the economic suffering of Hispanic women who had to subject themselves to patriarchal theater. That Jackson Five getup ignores the capitalist exploitation by the music industry of black artists during the American Civil Rights movement. This is the narrative you will commonly hear pushed on many progressive university campuses and blog sites.

Some find this to be annoying, but I’d actually go as far as to call it outright insulting and abusive. Who are you to tell someone that they aren’t allowed to express their love for another culture because you arbitrarily hold exclusive claim to it? Who are you to micromanage identity and dictate what types of multiculturalism is tolerable and intolerable?

In the attempt made by progressives to socially abolish what they rule as problematic cultural appropriation, the actual effect is to make harmonious ethnic relations less likely to occur.

That Which Separates Us

Once a white man dressing up as an Arabian Sheik or a black man dressing up as an Irish bagpiper was met with excitement and interest. Now there exists a mob to ridicule them into hiding for being racist bigots. Basically they are saying to these men, “You are different and should stick to your own kind.”

How is that helpful to advancing equality or association? Now these two men are intellectually isolated, likely fostering resentment for diversity. This is dangerous for everyone, especially cultural minorities.

The far left and the Alt-Right have become enablers of each other. While the Alt-Right shames whites for abandoning their heritage and culture and demands that non-whites appropriate European culture, the far left shames whites (primarily) for embracing and adopting cultural differences and contrasts and demands they NOT appropriate.

Neither side wants to break down polarities; neither side wants a free and natural marketplace of voluntary inclusivity and association. I oppose both these factions, which is why I endorse more cultural appropriation not only on Halloween, but every day.

A world without cultural appropriation is a world without learning, emulation, aspiration, celebration, and progress. It is a frozen and dull world of isolation and insularity.

You don’t have to be an assimilative glob of clay to be properly molded by the right or a self-hating ally of the left. Culture is spontaneous, and your expression of it should be as well. So to the white girls, wear box braids if you want. To the black girls, don’t let haters stop you from rocking that blonde relaxer. Dress up as cowboys and Indians, black and white celebrities.

If you’re trans and want to dress as a cis person or visa-versa, do it. Your life is not present to be ordered and manipulated by central planners, governments, fascists, or social justice warriors. Your life is present to pursue your own self-interests and to find what makes you happy. Accusations of degeneracy or racism be damned.

tj-brown-01-edited

TJ Brown

Taleed J. Brown is a content intern at the Foundation for Economic Education (FEE) and hosts the popular YouTube channel “That Guy T“.

This article was originally published on FEE.org. Read the original article.

The ADA Attack on Online Courses Hurts the Disabled, Too – Article by Alex Tabarrok

The ADA Attack on Online Courses Hurts the Disabled, Too – Article by Alex Tabarrok

The New Renaissance HatAlex Tabarrok
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The Department of Justice has sent a letter to UC Berkeley threatening a lawsuit unless the university modifies all of its free online educational materials to meet conditions of accessibility. In response the Vice Chancellor for Undergraduate Education writes:

…we have attempted to maximize the accessibility of free, online content that we have made available to the public. Nevertheless, the Department of Justice has recently asserted that the University is in violation of the Americans with Disabilities Act because, in its view, not all of the free course and lecture content UC Berkeley makes available on certain online platforms is fully accessible to individuals with hearing, visual or manual disabilities.

…We look forward to continued dialog with the Department of Justice regarding the requirements of the ADA and options for compliance. Yet we do so with the realization that, due to our current financial constraints, we might not be able to continue to provide free public content under the conditions laid out by the Department of Justice to the extent we have in the past.

In many cases the requirements proposed by the department would require the university to implement extremely expensive measures to continue to make these resources available to the public for free. We believe that in a time of substantial budget deficits and shrinking state financial support, our first obligation is to use our limited resources to support our enrolled students. Therefore, we must strongly consider the unenviable option of whether to remove content from public access.

In short, the DOJ is saying that unless all have access, none can and UC Berkeley is replying that none will. I sympathize with UC Berkeley’s position. The cost of making materials accessible can be high and the cost is extremely high per disabled student. It would likely be much cheaper to help each disabled student on an individual basis than requiring all the material to be rewritten, re-formatted and reprogrammed (à la one famous example).

An even greater absurdity is that online materials are typically much easier to access than classroom materials even when they do not fully meet accessibility rules. How many teachers, for example, come with captions? (And in multiple languages?) How about volume control? How easy is it for the blind to get to campus? In theory, in-class materials are also subject to the ADA but in practice everyone knows that that is basically unworkable. I guarantee, for example, that professors throughout the UC-system routinely show videos or use powerpoints that do not meet accessibility guidelines. Thus, by raising the costs of online education, the most accessible educational format, the ADA may have the unintended consequence of slowing access. Put simply, raising the costs of online education makes it more difficult for anyone to access educational materials including the disabled.

Addendum: By the way, if you are wondering, all of MRU’s videos for our Principles of Microeconomics and Principles of Macroeconomics courses are captioned in English and most are also professionally captioned in Spanish, Arabic and Chinese.

This post first appeared at Marginal Revolution.

Alex Tabarrok is a professor of economics at George Mason University. He blogs at Marginal Revolution with Tyler Cowen.

Blurred Lines: The Humanitarian Threat to Free Speech – Article by Aaron Tao

Blurred Lines: The Humanitarian Threat to Free Speech – Article by Aaron Tao

The New Renaissance HatAaron Tao
June 25, 2015
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“Think of liberalism … as a collection of ideas or principles which go to make up an attitude or ‘habit of mind.’” – Arthur A. Ekirch

In Democracy in America, Alexis de Tocqueville was keen to observe that “once the Americans have taken up an idea, whether it be well or ill founded, nothing is more difficult than to eradicate it from their minds.”

Reflecting upon my experience as a first-generation immigrant who grew up in the United States, I concur with Tocqueville; this inherent feature of the culture and character of the American people holds true even today.

In America, there are no sacred cows, no one is above criticism, and no one has the final say on any issue. It is worth emphasizing that today, the United States stands virtually alone in the international community in upholding near-absolute freedom of personal expression, largely thanks to the constitutional protections provided by the First Amendment.

But without certain internalized values and principles, the legal bulwark of the First Amendment is nothing more than a parchment barrier.

As cliché as it may sound, it is important to recognize that our cherished freedom to think, speak, write, and express ourselves should not be taken for granted. Defending the principle of free speech is a perennial conflict that has to be fought in the court of public opinion here and abroad.

Unfortunately, a number of recent developments have greatly alarmed civil libertarians and may very well carry long-term negative repercussions for the United States as a free and open society.

In his new book, Freedom from Speech, Greg Lukianoff, the president of the Foundation for Individual Rights in Education (FIRE) and tireless free speech advocate, highlights a troubling cultural phenomenon: the blurring of physical safety with psychological and ideological comfort.

It is a disturbing trend that is not limited to the United States:

People all over the globe are coming to expect emotional and intellectual comfort as though it were a right. This is precisely what you would expect when you train a generation to believe that they have a right not to be offended. Eventually, they stop demanding freedom of speech and start demanding freedom from speech.

On the other side of Atlantic, Great Britain is undergoing what one writer describes as a “slow death of free speech.” The land of Milton is now home to luminaries who wish to reinstate Crown licensing of the press (not seen since 1695!).

Meanwhile, ordinary people face jail time for callous tweeting. In British universities, student-driven campaigns have successfully shut down debates and banned pop songs, newspapers, and even philosophy clubs.

While the United States is fortunate enough to have the First Amendment prevent outright government regulation of the press, cultural attitudes play a greater role in maintaining a healthy civil society.

Lukianoff reserves special criticism for American higher education for “neglecting to teach the intellectual habits that promote debate and discussion, tolerance for views we hate, epistemic humility, and genuine pluralism.”

Within academia, “trigger warnings” and “safe places” are proliferating. In a truly Bizarro twist, it has now come to the point that faculty members are defending individual rights and due process and decrying mob rule, while their students run off in the opposite direction.

We now hear on a regular basis of campus outrages involving a controversial speaker or perceived injustice, and the “offended” parties responding with a frenzied social media crusade or a real-world attempt to shame, bully, browbeat, censor, or otherwise punish the offender.

A small sampling from this season include attempts to ban screenings of American Sniper at the University of Michigan and the University of Maryland, resolutions to create a Stasi-like “microaggression” reporting system at Ithaca College, and the controversy involving AEI scholar Christina Hoff Sommers speaking at Oberlin College.

These incidents are just the tip of the iceberg.

With the endless stream of manufactured outrages, perhaps it is fitting that George Mason University law professor David Bernstein would raise the question, “Where and when did this ‘makes me feel unsafe’ thing start?”

My personal hypothesis: When postmodernism found itself a new home on Tumblr, spread across the left-wing blogosphere, became reinforced by mobs and echo-chambers, and spilled into the real world.

Luckily, not all progressives have sacrificed the basic principles of liberalism to the altar of radical identity politics and political correctness. One liberal student at NYU courageously pointed out the grave dangers posed by the ideology embraced by many of his peers:

This particular brand of millennial social justice advocacy is destructive to academia, intellectual honesty, and true critical thinking and open mindedness. We see it already having a profound impact on the way universities act and how they approach curriculum. …

The version of millennial social justice advocacy that I have spoken about — one that uses Identity Politics to balkanize groups of people, engenders hatred between groups, willingly lies to push agendas, manipulates language to provide immunity from criticism, and that publicly shames anyone who remotely speaks some sort of dissent from the overarching narrative of the orthodoxy — is not admirable.

It is deplorable. It appeals to the basest of human instincts: fear and hatred. It is not an enlightened or educated position to take. History will not look kindly on this Orwellian, authoritarian perversion of social justice that has taken social media and millennials by storm over the past few years.

I, too, am convinced that these activists, with their MO of hysterical crusades, are one of today’s biggest threats to free speech, open inquiry, and genuine tolerance, at least on college campuses. The illiberal climate fostered by these their ideologues seems to be spreading throughout academia and is continuing to dominate the headlines.

As of this writing, Northwestern professor (and self-described feminist) Laura Kipnis is undergoing a Kafkaesque Title IX inquisition for writing a column in the Chronicle of Higher Education and making comments on Twitter that offended a number of students. The aggrieved mobilized in full force to have her punished under the federal sex discrimination law.

These groups and their tactics represent what Jonathan Rauch would describe as the “humanitarian” challenge to free speech. In his must-read book, Kindly Inquisitors: The New Attacks on Free Thought, Rauch identified how these “humanitarians” sought to prevent “offense” to “oppressed and historically marginalized” peoples. In the name of “compassion,” words became conflated with physical action.

As speech codes spread and the definition of “harassment” (reading a book in public, for instance) became broader within the bureaucracy of academia, an “offendedness sweepstakes” was cultivated and turned into the norm.

Rauch’s book was published in 1993, but his diagnosis and arguments still apply today, if not more, in the age of social media when the “offendedness sweepstakes” are amplified to new levels.

Nowadays, PC grievance mongers can organize much more effectively and more often than not, get rewarded for their efforts. The future of a free society looks very bleak should these types become a dominant force on the political landscape. I can’t help but shiver at the prospect of seeing the chronically-offended eggshells of my generation becoming tomorrow’s legislators and judges. The chilling effects are already being felt.

Even as numerous challenges emerge from all corners, free speech has unparalleled potential for human liberation in the Digital Age. The eternal battle is still that of liberty versus power, and the individual versus the collective. I remain confident that truth can still prevail in the marketplace of ideas. It is for this reason we should treasure and defend the principles, practices, and institutions that make it possible.

Last month marked the birthday of the brilliant F.A. Hayek, the gentleman-scholar who made landmark contributions to fields of economics, philosophy, political science, and law, and established his name as the twentieth century’s most eminent defender of classical liberalism in the face of the collectivist zeitgeist.

For all his accomplishments, Hayek practiced and urged epistemological humility (a position that should be natural to any defender of free speech) in his Nobel lecture. Looking back on his life’s work, Hayek was highly skeptical of the nebulous concept of “social justice” and its totalitarian implications. He even went as far as to devote an entire volume of his magnum opus, Law, Legislation, and Liberty, to completely demolish The Mirage of Social Justice.

Hayek concluded:

What we have to deal with in the case of “social justice” is simply a quasireligious superstition of the kind which we should respectfully leave in peace so long as it merely makes those happy who hold it, but which we must fight when it becomes the pretext of coercing other men [emphasis added].

And the prevailing belief in “social justice” is at present probably the gravest threat to most other values of a free civilization.

Hayek did not predict that “social justice” would be first used to silence dissent before moving on to its long-term agenda, but it would not have surprised him. Weak ideas always grasp for the censor in the face of sustained criticism — and feeble ideas made strong by politics are the most dangerous of all.

Humanitarians with guillotines can be found from the French Revolution to present day. Modern day defenders of individual liberty would do well to heed Hayek’s warning and resist the Siren song of “social justice,” the rallying cry of collectivists who cannot realize their vision without coercion.

Aaron Tao is the Marketing Coordinator and Assistant Editor of The Beacon at the Independent Institute.

This article was published by The Foundation for Economic Education and may be freely distributed, subject to a Creative Commons Attribution 4.0 International License, which requires that credit be given to the author.

Unsustainable: Little Ways Environmentalists Waste the Ultimate Resource – Article by Timothy D. Terrell

Unsustainable: Little Ways Environmentalists Waste the Ultimate Resource – Article by Timothy D. Terrell

The New Renaissance HatTimothy D. Terrell
June 23, 2015
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The memo told me to get rid of my printer — or the college would confiscate it.

The sustainability director — let’s call him Kermit — is an enthusiastic and otherwise likable fellow whose office is next door to mine. Kermit had decided it would be better if the centralized network printers in each department were used for all print jobs. He believed that the environment was going to benefit from this printer impoundment.

Some sustainability advocates object to printers because little plastic ink cartridges sometimes wind up in landfills — but I saw no effort at the college to promote cartridge recycling; the sustainability policy had skipped persuasion and gone straight to confiscation.

Certainly the IT people didn’t want to maintain the wide variety of desktop printers or supply them with cartridges — but the printer on my desk was not college-supplied or maintained, and I provided all my own cartridges. Personal printers were now verboten. Period. The driver behind the policy, apparently, was the rectangular transformer box plugged into the wall, which consumed a trickle of a few watts of electricity 24/7.

A typical household inkjet printer draws about 12 watts when printing, and when it’s not, it draws about 5 watts. At 5 watts per hour, then, with a few minutes a week burning 12 watts, my lightly used inkjet would use around 46 kWh a year, which at the commercial average rate of 11 cents per kilowatt-hour translates to an annual cost of $5.06. There may be side effects, or externalities, to use a term from economics. A 2011 study in the that renewable energy advocates often cite estimates that the side effects of coal-produced electricity cost about 18 cents per kWh, so assuming that all the electricity saved would have been produced by burning coal (nationwide, it’s actually less than 40 percent), that brings the total annual cost to $13.34.

Kermit must have calculated that confiscating printers would collectively generate several hundred dollars a year of savings for the college — and allow the college to put another line on its sustainability brag sheet.

There’s certainly nothing wrong with trying to save electricity. But Kermit had forgotten the value of an important natural resource: human time.

Time is a valuable resource: labor costs are a large chunk of most businesses’ costs. The college basically wanted to save electricity by wasting my time — and everyone else’s.

Here’s how that works. Suppose I want to print out a recommendation letter and envelope on college letterhead. Using the network printer involves the following steps:

  1. Walk down hall with letterhead and insert letterhead in single-feed tray.
  2. Return to office.
  3. Hit Enter and walk back to printer.
  4. Discover that page was oriented the wrong way and printed upside down.
  5. Return to office.
  6. Walk back to printer with new letterhead page.
  7. Return to office.
  8. Hit Enter and walk back to printer.
  9. Discover that someone else had sent a job to the printer while I was in transit and printed his test on my letterhead.
  10. Return to office.
  11. Walk back to printer with new letterhead page.
  12. Wait for other guy’s print job to finish.
  13. Insert letterhead, properly oriented.
  14. Run back to office to reduce chances of letterhead being turned into another test.
  15. Hit Enter and walk back to printer.
  16. Pick up successfully printed letter.
  17. Walk back to office, quietly weeping at the thought of repeating the process to print the envelope.

This “savings” turns into more than 12 trips to and from the communal printer, plus any time spent waiting for another print job. The environmentalist may bemoan the two wasted sheets of paper, but he would quickly remember that there’s a recycling bin beside the printer. The more significant cost of this little fiasco is human time.

Let’s suppose that’s a total of six minutes. Of course, I’ve learned the right way to orient paper and envelopes after a mistake or two, and printer congestion is rarely a problem. And I never did higher-volume print jobs, such as tests for classes, on my own inkjet anyway, so the lost time in trotting back and forth would apply mainly to one- or two-sheet print jobs, envelopes, and scanning. Suppose the confiscation of my inkjet means, conservatively, five additional minutes a week during the school year. That’s about three hours a year sucked out of my life, absorbed in walking back and forth.

Suppose, again to be conservative, my time is worth what fast food restaurant workers in Seattle are getting paid right now — $15 per hour. So the university is wasting $45 of my salary to save $13.34 in utilities. Does that sound like the diligent stewardship of precious resources?

(I will assume that any health benefits from the additional walking are canceled out by the additional stress caused by sheer aggravation.)

I am pleased to say that the desktop printer kerfuffle ended with the sustainability director backing down. We were all allowed to keep our printers, and I thereby kept three hours a year to do more productive work. Kermit and I remained on good terms, though he never took me up on my offer to provide an economist’s voice on the sustainability committee.

But we must make the most of small victories, for college and university sustainability proponents march on undeterred. If anything, the boldness and scale (and the waste) of campus initiatives has only increased. The National Association of Scholars (NAS) recently released a report showing that colleges trying to reduce their environmental impact have spent huge amounts of money on sustainability programs for little to no gain.

The unintended consequences of these programs abound. And though each initiative may destroy only a small amount of human time, the collective impact of these microregulations is a death by a thousand cuts.

Many college cafeterias are now “trayless,” in the hopes of reducing dish use and wasted food. But students must manage unwieldy loads of dishes, leading to inevitable spills, or make multiple trips (and student time is valuable, too). One study mentioned in the NAS report found that “students without trays tend to run out of hands and to skip extra dishes — usually healthy dishes such as salads — in order to better carry their entrée and dessert. This leads to students consuming relatively fewer greens and more sweets.”

A college’s “carbon footprint” has also become the object of campus policy. Middlebury College, for example, pledged in 2006 that it would be “carbon neutral” by 2016. So it has spent almost $5 million a year (over $2,000 per student) on things like a biomass energy plant, organic food for the dining hall, and staff and faculty tasked with improving sustainability. All of this has cost the college about $543 per ton of CO2 reduction. So even if one accepts the $39 per ton figure the Obama administration has stated as the value of reducing carbon dioxide emissions (and I, for one, am skeptical), Middlebury has greatly overpaid.

We can all appreciate the desire to be good stewards of the resources entrusted to us. But this doesn’t mean that every environmental sustainability initiative makes sense. Overpaying to reduce CO2 emissions, as with Middlebury, means that the product of hours of our work is needlessly consumed, and we have fewer resources for other valuable pursuits.

Sustainability advocates need to remember that resources include more than electricity, water, plastic, paper, and the like. Humans have value, too, here and now. Chipping away at our lives with little directives to expend several hours saving a bit of electricity, water, or some other resource, is to ignore the value of human life and to waste what Julian Simon called “the ultimate resource.”

Timothy Terrell is associate professor of economics at Wofford College in South Carolina.

This article was published by The Foundation for Economic Education and may be freely distributed, subject to a Creative Commons Attribution 4.0 International License, which requires that credit be given to the author.

Commonly Misunderstood Concepts: Education (2009) – Article by G. Stolyarov II

Commonly Misunderstood Concepts: Education (2009) – Article by G. Stolyarov II

 

The New Renaissance Hat
G. Stolyarov II
Originally Published October 3, 2009
as Part of Issue CCX of The Rational Argumentator
Republished July 24, 2014
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Note from the Author: This essay was originally published as part of Issue CCX of The Rational Argumentator on October 3, 2009, using the Yahoo! Voices publishing platform. Because of the imminent closure of Yahoo! Voices, the essay is now being made directly available on The Rational Argumentator.
~ G. Stolyarov II, July 24, 2014
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There are several terms that are commonly misunderstood in most contemporary societies, with devastating consequences. Among these are “education,” “health care,” “employment,” “wealth,” and “happiness.” In this series, I hope to dispel – one by one – common fallacies surrounding these terms and to replace them with truer, more life-affirming understandings.

Education is the first colossally misunderstood term that I would like to address – as misunderstandings of it create massive societal problems where none need exist, and at the same time blind many people to genuine, but oft-overlooked problems.

Dictionary.com defines “education” in several ways:

1. The act or process of imparting or acquiring general knowledge, developing the powers of reasoning and judgment, and generally of preparing oneself or others intellectually for mature life.

2. The act or process of imparting or acquiring particular knowledge or skills, as for a profession.

3. A degree, level, or kind of schooling.

4. The result produced by instruction, training, or study.

5. The science or art of teaching.

Already the multiple possible meanings impart some ambiguity to the term. Clearly, acquiring general knowledge and developing the powers of reasoning and judgment are not the same as attending a school. Many a person has attended schools – even elite schools – and learned scarcely anything at all. While the dictionary writers at least take care to distinguish the different uses of the term “education,” a more commonplace tendency in today’s world is to package all the meanings together and to consider them inextricable from one another.

It is thus that the obsessive emphasis of contemporary societies on formal schooling operates. Abuses of the term “education” lead to a belief that schooling is both necessary and sufficient for learning, as if sitting in a classroom with thirty other similarly ignorant people is indispensable for attaining knowledge, but will also magically impart this knowledge to everyone involved.

I will preface further discussion by emphasizing that I have probably gotten the most out of formal schooling that an individual could hope to get. I was valedictorian of my class in high school and salutatorian in college, where I pursued three majors. And yet, in retrospect, I find that my best learning had always been self-initiated and self-motivated – and that I could not have succeeded in school without the effort I put in to acquire knowledge on my own.

Equating education with formal schooling is not a harmless idiosyncrasy; it is both expensive and costly. The equation of education with formal institutions leads to the demand to spend vast amounts of money on such formal institutions – as if dollars spent could purchase motivation, curiosity, and initiative. Conventional institutionalized schooling also makes substandard use of the most formative time in an individual’s life – the time when that person’s mind forms the habits and connections that shape both learning and character for decades into the future. Literally hundreds of millions of young people spend the vast majority of their time sitting behind desks, walking in lines, and being confined to “restricted areas” within school buildings, when they could much more readily utilize their talents elsewhere.

One problem with the model of Western public schools is that it creates a one-size-fits-all standard to which every student is expected to conform. The teacher can typically only do one thing in the classroom at a time. Teachers generally have no choice but to gauge the average level of knowledge and skill in the class and to teach primarily to that level. The students who know the material already or who grasp it more quickly have their time wasted; the students who do not follow as quickly as their “average” peers are often left behind. And the “average” students – to be quite blunt – generally do not learn particularly much, certainly not enough to justify forgoing twelve to sixteen years of their lives.

The second problem with Western public schools is that they segregate individuals by age groups, separating young people from those who are most qualified to give them an education – their elders – people whose experience exceeds that of the young people by anywhere from a few years to a few generations. Within public schools, and to a degree within universities as well, most young people are barely aware of anything beyond the immediate, pressing concerns of their own age group; few learn to expect the major transitions that are about to come in virtually all of their lives, and few absorb the skills needed to handle such transitions successfully. Within a peer group for which there exist no serious role models who have actually accomplished something, the lowest common denominator tends to prevail. This is, in part, why reckless, self-destructive, and delinquent behaviors among young people are so common in the West today.

The third problem with Western public schools is the manner in which uniform curricula tend to stifle the development of individual agendas of learning and curiosity in general. The teacher is paid to lecture on a certain predetermined subject material; if a student asks an interesting but tangential question, the teacher – even if he favors curiosity – must often suppress the inquiry for fear of lacking the time to do the job for which he was paid. At the same time, other students may not be interested in the same tangential questions, but might have other questions of their own; it is simply not possible to address all the questions and actualize all of the vast potential of every individual within the standardized structure of a classroom.

The fourth and most disturbing problem of public schools arises from the fact that the best children and teenagers are herded together with the worst: the bullies who mercilessly inflict every kind of petty and not-so-petty abuse imaginable on those who are better than they – for the very fact that their victims are better. Bullying creates an atmosphere of fear, stifled ambition, and anti-intellectualism – even among many students who would never engage in bullying themselves. Bullying – both of the physical sort and of the “softer” verbal sort that happens so often via the cliques and popularity contests that emerge in the schools – is the enforcement mechanism for conformity to the lowest common denominator. Its product is the unthinking acceptance by millions of young people of the latest fads, the most careless risks, and a complete unawareness of their future potential.

It is true that formal schooling could work in some cases – where every student is already reasonably knowledgeable, motivated, and respectful of others. A university course where each student desires to delve deeply and earnestly into the subject matter is a good example of this. But even universities today have become populated with students who neither need nor deserve to be there – all a result of government subsidies fueled by a mistaken perception that college and university educations are needed for even the most routine clerical jobs. As a result, the universities are rapidly succumbing to the same kinds of intellectual apathy, lowest-common-denominator teaching, and reckless behavior that have long plagued the public schools. The term “student” no longer carries a connotation of great honor and respectability, as it did even a century ago. Instead, everyone appears to have a Bachelor’s Degree these days, and to have trouble finding work at a fast-food restaurant with one. In an effort to remedy this, the best and brightest are often pigeonholed by public opinion into attending graduate school, even though many of them have little interest in subsequently becoming academicians. By the time they leave graduate school, they are already in their late twenties, almost certainly poor, and likely in severe debt. Misguided overvaluation of formal schooling has prevented aspiring lawyers and doctors from simply taking the bar and medical exams whenever they wished and receiving their licenses if they passed the rigorous exams. Instead, protectionist professional associations – the white-collar equivalent of labor unions – have collaborated with academia to make the expenditure of hundreds of thousands of dollars on formal schooling a requirement prior to even being allowed to take these exams. The ideal of a meritocracy or natural aristocracy of talent has been replaced by the ideal of the pecking order of seniority and pull, where one must grovel and pay in hopes of someday – probably only when one’s health begins to fail – receiving the groveling and payments of others.

At the same time, societal attitudes make formal schooling a virtual requirement for self-esteem. Many bright, talented individuals who could accomplish tremendous feats if they entered a trade in their early teens are pressured to feel inferior and incompetent until they have served their time. In truth, they have nothing to feel substandard about. Formal schooling is not a requirement for knowledge, skill, or good character; it is not a substitute for entrepreneurial insight, creativity, or determination. It cannot make a person a success or prevent failure. It cannot teach a person anything he could not teach himself. It is not needed as a proof of a person’s competency, nor as a requirement to get a job. Most of what a person does for a living is learned through the experience of doing it – and schooling requirements simply serve as arbitrary barriers to deny some the opportunity of getting this experience.

Formal schooling, to be sure, has its uses – especially for training the academicians and other intellectuals of the next generation. But it would only be strengthened in this role if educational institutions did not have to deal with the people who do not need to attend them and whose education can be achieved spectacularly without them.

Read other articles in The Rational Argumentator’s Issue CCX.

The Modularization of Activity – Article by G. Stolyarov II

The Modularization of Activity – Article by G. Stolyarov II

The New Renaissance Hat
G. Stolyarov II
February 7, 2013
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On February 2, 2013, I ran my first ultramarathon: 50 kilometers (31.07 miles) in 5 hours, 10 minutes, 50 seconds – all within the comforts of my home on my elliptical trainer. I experienced no pain, no pounding, no strain on the joints, no car traffic, and no vicissitudes of weather. More importantly, I had constant access to water and nourishment if I wished it. The elliptical trainer’s shelf held my tablet computer, and I could pass the time reading articles, watching videos of philosophical discussions, and listening to Mozart.

This kind of experience is truly new. Even when I ran my first elliptical-trainer marathon in 2008 (see my article about that experience and its advantages here), I could not have replicated it. I had to content myself with reading a hard-copy book back then, prior to the age of e-readers and tablets. Cumulatively, I have read thousands of hard-copy pages while running, but the strain required for such reading is certainly far greater. Occasionally, one must hold the book still. The tablet screen is far more stable and versatile, offering vast possibilities for entertainment. With an Internet connection, immense repositories of information are at one’s fingertips, all without interrupting one’s workout!

Although the ability to radically customize my exercise has been quite recent, I have been contemplating the broader development it represents for years.  In 2008, when walking between two buildings during a frigid Michigan winter, I was struck by the realization that life did not have to be this way in the future. I wanted to reach my destination and its amenities, but being outside in freezing weather was a mere contingent circumstance, unrelated to the specific goals I sought. As a result of this insight, I proposed that, in addition to indefinite life extension, complete liberty, and the cessation of all aggression, a worthwhile endeavor for the future should be the decoupling or de-packaging of activities from one another. Life should improve to such an extent that, when considering any activity, people should only need to accept the constitutive parts of that activity – not extraneous physical circumstances that simply get in the way.

Running is excellent exercise, but it has historically been fraught with unnecessary risks and discomforts. People have even died during “traditional” marathons, due to lack of preparation, lack of nourishment, extremes of weather, and the inability to access emergency aid. The repeated pounding of feet on the pavement damages the joints and bones; this is why so many lifelong runners get knee and hip replacements in their forties and fifties. By contrast, the elliptical trainer is gentle. The feet rest firmly on the pedals; there is no pounding or jarring. One can think more clearly and focus on study, esthetics, or entertainment. There is no worry of being stranded from civilization and its amenities. When running outdoors, every mile run away must be run back, even when one might not be in the proper condition to do so. I still remember, from my college days, what it feels like to have no choice but to run for miles after a fall, to have one’s path obstructed by unexpected deep snow, or to face a sudden, chilling wind. I remember the dangerous behavior of distracted drivers at street crossings and even the occasional loose angry dog.

It is self-defeating to take serious short-term risks in pursuit of long-term health. For the past 4.5 years, I have frequently been able to isolate the “pure exercise” element of running from the unnecessary vicissitudes of the outdoor environment. The benefits in improved productivity have been enormous as well: I attained all seven of my professional insurance designations through studying mostly performed on an elliptical trainer. I am able to keep up with current world events and read more opinion pieces, philosophical treatises, and online discussions than ever before. Writing on the elliptical trainer is still quite laborious, but I can consume content during my workout as well as I could sitting at my desktop.

What enables this modularization – this separation of the desirable from the undesirable and the recombination of the desirable parts into simultaneous, harmonious experiences? Technology is the great de-packager of experiences that have hitherto been inseparable of necessity. At the same time, technology is the great assembler of experiences that could not have previously coexisted. In the eighteenth century, you would have had to be among the wealthiest kings and aristocrats in order to hear a string quartet while reading or writing. You would have needed to retain your own court musicians, or to hire professional performers at great expense.  Now you can avail yourself of this combination at virtually any time, on demand, without any incremental expenditure of money.

Other common modularizations now occur with scant notice by most. Today, thanks to global shipping networks, you can eat two fruits on the same plate, whose growing seasons are months apart. Some of these fruits will only have the parts you like, and none of those pesky little seeds – thanks to genetic engineering.  Whereas previously you would have had to purchase prepackaged  vinyl records, cassette tapes, or CDs, now you can obtain individual songs, lectures, speeches, podcasts, or audiobooks and combine them in any way you like. Whereas old-style television networks expected you to adjust your schedule to them, and to sit through annoying advertisements every ten minutes, you can now access inexhaustible content online and watch it at your own schedule.

But this great process of empowering individuals by breaking down old pre-packaged bundles is just beginning. Consider the improvements we could witness in the foreseeable future:

1. The rise of autonomous, self-driving vehicles could not only get rid of the chore of driving, but could also save tens of thousands of lives annually, as the overwhelming majority of automobile accidents and fatalities are due to human error. In the meantime, occupants of autonomous vehicles could entertain themselves in ways previously inconceivable. Texting while driving will no longer pose a risk, because the vehicle will not depend on you.

2. The mass production of in-vitro meat could enable humans to consume meat without requiring the deaths of millions of animals. This will not only increase the ethical comfort and esthetic satisfaction of meat-eating, but will also reduce the messiness of food preparation. It will also reduce the unpleasant odors emanating from large-scale livestock farms.

3. The rise in videoconferencing and telecommuting will simultaneously raise productivity, lower business costs, and improve employee morale. Employees will be able to more flexibly balance their jobs and personal lives. Neither work emergencies nor personal emergencies would need to escalate, unaddressed, just because attending to such emergencies immediately is impractical. More remote collaboration will become possible, without the need to amass huge travel bills or endure sub-optimal and sometimes outright undignified conditions at airports or on roads.

4. Personalized medicine – aided by vast and cheap data about the body and the use of portable devices as the first line of screening and diagnosis – would save considerable money on medical costs and encourage a focus on prevention. It would also enable people to avoid much of the bureaucracy associated with contemporary medical systems, and would free doctors to receive visits related to genuinely the serious conditions that require their expertise. Patients who discover specific health problems could apply directly to specialists, instead of using general practitioners as filters. Burdens on general practitioners would thereby be reduced, enabling them to provide a higher quality of care to the patients that remain.

5. Improved infrastructure should mitigate the effects that the vicissitudes of weather and vehicle traffic have on our everyday movements. Air conditioning and heating in automobiles, trains, and airplanes have already helped greatly in this regard. Additional investments should be made into covered passageways connecting proximate buildings in cities, as well as subterranean and above-ground pedestrian street crossings. Dashing across a traffic-filled intersection should be made obsolete, and our future selves should eventually come to be astonished at the barbarism of societies where people took such outrageous risks just to get from one place to another.  In less populated areas, the least that could be done is for sidewalks for pedestrians and bicyclists to be made ubiquitous, so as to avoid the mingling of cars with less protected modes of transport.

6. Nanofibers and innovative fabrics could render much clothing immune to the typical inconveniences and hazards of everyday wear. Wrinkling, staining, and tearing would become mere historical memories. Packing for a trip would become much easier, and compromises between esthetics and practicality would disappear. Individual expression would be empowered in clothing as in so many other areas.  Some clothing might be engineered to keep the temperature near the body at comfortable levels, or to absorb solar energy to power small electronic devices.

7. Education could be greatly improved by decoupling it from classrooms, stiff metal chair-desks, dormitories, bullies, enforced conformity, and one-size-fits-all instruction aimed at the lowest common denominator. The Internet has already begun to break down the “traditional” model of schooling, a dysfunctional morass that our culture inherited from the theological universities of the Middle Ages, with some tweaks made during the mid-nineteenth century in order to train obedient soldiers and factory workers for the then-emerging nation-states. The complete breakdown of the classroom model cannot come too soon. Even more urgent is the breakdown of the paradigm of overpriced hard-copy textbooks, which thrive on rent-seeking arrangements with formal educational institutions. Traditional schooling should be replaced by a flexible model of certifications that could be attained through a variety of means: online study, apprenticeship, tutoring, and completion of projects with real-world impact. A further major breakthrough might be the replacement of protracted degree programs with more targeted “competency” training in particular skills – which could be combined in any way a person deems fit. Instead of attaining a degree in mathematics, a person could instead choose to earn any combination of competencies in various techniques of integration, differential equations, abstract algebra, combinatorics, topology, or a number of other sub-fields. These competencies – perhaps hundreds of them in mathematics alone – could be mixed with any number of competencies from other broadly defined fields. A single person could become a certified expert in integration by parts, Baroque composition, the economic law of comparative advantage, and the history of France during the Napoleonic Wars, among several hundreds of relatively compact other areas of focus. Reputable online databases could keep track of individuals’ competencies and render them available for viewing by anyone with whom the individual shares them – from employers to casual acquaintances. This would be a much more realistic way of signaling one’s genuine skills and knowledge. Today, a four-year degree in X does not tell prospective employers, business partners, or other associates much, except perhaps that a person is sufficiently competent at reading, writing, and following directions as to not be expelled from a college or university.

The modularization of activity promises to liberate immense amounts of time and energy by enabling people to focus directly on what is important to them. The hardships that are typically seen as part of the “package” of certain experiences today are not, in any manner, necessary, ennobling, or “worth it”. A good thing does not become any better just because one has had to sacrifice other good things for it. Modularization will enhance individual choice and facilitate ever greater customization of life. Some will allege that this will reduce the diversity of experience; they will claim that individuals lose out on the breadth of exposure that comes with being involuntarily thrust into unexpected situations. But this was never an optimal way to pursue diverse experiences. A better way is to remove from one’s life the time-consuming byproducts of useful activities, and to fill the resulting extra time with a deliberate pursuit of new endeavors and experiences. If you do not have to drive in busy traffic, you can spend the extra time reading a book that you would not have read otherwise. If you do not have to deal with a random group of people your age in a traditional school, you can instead go out and meet individuals with whom you could undertake meaningful interactions and mutual endeavors.

Because modularization allows individuals to form their own packages of activities, it will enable us to arrive at an era of truly effective multi-tasking – not the frenzied and stressful rush to do multiple incompatible tasks at the same time, as often occurs today. Technology allows for diversity among individuals’ minds and enables each person to combine and recombine activities so as to make the most out of all of their abilities at any given time. For instance, I think of activities as occupying particular “tracks” in my own mind. I can only competently handle one verbal “track” (written or spoken) at one time. I can combine a verbal “track” with a motion-based “track” and an auditory non-verbal “track” – by reading, exercising, and listening to music simultaneously. I can also do so by writing (which is both verbal and motion-based) and listening to music simultaneously. If I am listening to an audio recording of a book, essay, or podcast, then my visual faculty is free to look at art, or to create it. I can do the former while exercising.  On the other hand, I do not enjoy leaving off any particular verbal or motion-based task prior to its completion, in order to engage in another task of the same “track”. Thus, I generally structure my activities so that such tasks occur in a linear succession and without interspersion. Auditory experiences are easier for me to halt and resume, so I can more readily shift from one to another, depending on where I am on my other “tracks”. It may be that some of my readers have extremely different combinations with which they are most comfortable. The very purpose of modularization is to allow each individual to make choices accordingly, while being subject to increasingly fewer material or cultural limitations that constrain people to accept any particular “packages” of activities.

Modularization is liberation – of time, energy, comfort, and productive effort. It is yet another way in which technology empowers us and enhances our lives in an unprecedented fashion.

“Occupy” Protesters Have Rights, Too – Article by G. Stolyarov II

“Occupy” Protesters Have Rights, Too – Article by G. Stolyarov II

The New Renaissance Hat
G. Stolyarov II
November 4, 2012
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I am generally skeptical of the “Occupy” movement and have expressed my ambivalence and criticisms here, here, and here in the past. However, for all of my disagreements and reservations, I will defend the rights of fellow human beings when they are infringed. And, without question, “Occupy” protesters have rights, too – rights that have been shamelessly violated in the brutal crackdowns on “Occupy” protests which occurred last year.

In response to my passing mention of the pepper-spraying incident at University of California Davis in November 2011 (for which the University has now offered to generously compensate the victims), Dr. Charles Steele wrote, “Mr. Stolyarov responds that he’s concerned about ‘Occupy’ protesters being pepper-sprayed at UC Davis.  I’m uncertain what this event has to do with the Romney v. Obama choice, but he and I have very different definitions of ‘peaceful.’  My definition of peaceful does not include forcibly blocking public thoroughfares and occupying public spaces so that others cannot exercise their legitimate rights to use them.  It’s shameful that taxpayer money is now going to these ‘victims.’

First, the facts of the situation do not bear out the allegation that anyone’s ability to use the UC Davis facilities was substantially impeded. The protesters blocked a sidewalk; that is all. Surely, anyone who wished to get from one facility to another could have walked around.

Second, the protesters were students who were paying customers of the university. Even though the right to use public property is a somewhat nebulous area (since it is funded through the payments of large numbers of people with competing preferences), it is clearly the case that a paying user of property – especially one who pays the immensely generous sums that often constitute tuition these days – should have a considerable degree of prerogative, as long as the property is not damaged and remains usable to others. This whole incident is a glaring demonstration of the power asymmetry between universities and their students. What other institution (especially a privately owned and funded institution) would treat its customers in this way? Would any private country club be able to get away with pepper-spraying its donors who happened to be sitting on the sidewalk approaching a golf course (without being in the way of the game)?

It is clear that the protest was not intended to obstruct the everyday goings-on at the university. Rather, like the many special events that regularly occur at every university, it was intended to attract attention to an issue important to students – in this case, the protesters’ grievances, justified or not. There is no evidence that the protesters befouled the grass and sidewalk they occupied, or that they prevented other students and faculty from passing through on unrelated business.

Third, even if the protesters violated a formal rule of the university (which is itself unclear), proportionality was not followed in the response. To physically damage a person for breaking a prohibition whose violation physically hurt no one is clearly not a proportionate punishment. Nor was the attempt to evict the protesters through any kind of force justified with respect to this kind of petty violation (if it was one). Even if it could justifiably be said that the protesters were clearly, unambiguously in the wrong in occupying the sidewalk, they should not have been interfered with forcibly during their occupation. An appropriate remedy would have been to inform them of the nature of their violation and to present them with a subsequent punishment that did not involve bodily harm. Preferably, the punishment should have been related to any alleged harms. Examples could include sidewalk-cleaning duty, or fines that reflect the estimated “economic cost” of the obstruction (if there indeed was one).

But, even more importantly, I fail to see how a clear criterion can be established to delineate which “occupations” of the sidewalk would constitute violations of other people’s rights. With regard to genuine public thoroughfares (e.g., roads and railroads), the delineation can be clearly made with regard to whether the flow of vehicle traffic is obstructed. But, on a mere sidewalk, how long would one need to dally in order to be considered a violator? Would sitting for a mere minute suffice? What about standing for a minute? What about standing for five seconds? What about walking really slowly so that others have to walk around? What about walking really slowly because one has a disability? What about walking at a moderate pace when the culture of the university encourages most people to be ultra-rushed and adopt a rapid pace at all times? What if a person occupies the sidewalk for a much longer time period, but no one else is around to use it? Ultimately, no such arbitrary delineation can be made – and if none can be made, then we must err on the side of permissiveness. The ability for people to peacefully express themselves is too precious for anything less to be done in the attempt to preserve it.