Covid-19 and Reactionary thinking

I've been tweeting a lot more. Probably because I think the world has gone a little sideways, but mostly not because of the virus. I know in times of uncertainty people have a tendency to be more fearful (I have noticed people struggle with uncertainty). Others will try to profit and superimpose their previously held viewpoints on the situation in a way that is more opportunistic and transparent than I am used to seeing. I thought this was particularly true of this NY Times piece about how as early as 2006, the United States federal government found that it was 700,000 ventilators short in the event of a pandemic. Rather than just buy more ventilators, it tried to contract with medical device companies to produce some very cheaply. Companies submitted buds, but it wasn't until 2010 (a few months after the H1N1 outbreak, so already too late for the next pandemic) that a contract was signed with a company. So it took  4 years of the government dicking around from realizing it needed 700,000 ventilators to signing a contract to procure those ventilators. Remember, design and production are still years away. 

The lowest bid was for 15% the going rate of ventilators by a very small, unproven company. Why 15%? Apparently the government really didn't feel like this emergency surplus warranted paying retail rates. To me, this is a little like (as I tweeted) leaving my car on the side of the road gasless and waiting until gas prices drop below $3 before I gas it up again. Like knowing that you don't have fire extinguishers for your 50 story building, but waiting until they go on sale for 85% off until you buy any. This alone is not the craziest part of the story to me, in terms of shocking government decisions.

$6M government dollars later, the contracted for medical device company got stalled at FDA approval in 2012 (apparently because it didn't work on infants), but the NY Times article tried to make it seem like the failure was because the company was intentionally purchased by a bigger company to stifle innovation (no sources were named to support this proposition). The contract was finally cancelled in 2014.

But now 8 years after it realized it was short 700,000 ventilators and not being able to get a single one (at least according to the NY Times), instead of just buying ventilators on the open market the federal government again chooses to contract with a medical device producer, Philips. I can't really tell from the gaps in the NY Times timeline, but I think that contract happened around 2014. Philips has also failed to produce any usable ventilator in the past 6 years. Why? The FDA: "It wasn’t until last July that the F.D.A. signed off on the new Philips ventilator, the Trilogy Evo. The government ordered 10,000 units in December, setting a delivery date in mid-2020."

The NY Times take on this, with zero facts to support their argument:

The stalled efforts to create a new class of cheap, easy-to-use ventilators highlight the perils of outsourcing projects with critical public-health implications to private companies; their focus on maximizing profits is not always consistent with the government’s goal of preparing for a future crisis.

Whoa kay! Sounds like a defamation lawsuit to me, especially since Medtronics (the parent company of the original contracting party) is not in any way a public figure under the Supreme Court standard from NY Times v. Sullivan and its progeny.

People have a lot more spicy takes nowadays. The arguments I see most from though-leaders are that these circumstances call for extreme measures, and don't worry we can just trust them that what they're saying is necessary and if we don't comply we lack empathy and are team virus and should be fined or imprisoned. At least, that's according to my local subreddit that is saying that surfers who want to still surf during this pandemic are "entitled fucking children" lacking in "empathy".

I've seen other people savagely (gleefully, I think) tear apart Richard Epstein after this New Yorker interview. Not his ideas, mind you, just him, or perhaps in fairness laser focusing on some ideas they disagree with and ignoring his other points.

I guess that's the most common thing I have seen that scares me, much more than the virus -- that people are no longer willing to attack other people's ideas, they seem to be only attacking people. And the people they attack are people who do not share the same "feelings" they do about what is happening.

Because the truth is even the data we have is extremely all over the place (even when you exclude the the Chinese data and try to account for differences in culture, etc.). If you hear anyone say that they know what is happening, you can know for a fact that there is no definite evidence to prove practically anything. We are in the extreme position of flying blind on almost every level.

So why attack each other personally and not the ideas? And here's what I mean using Epstein as an example. I think the main issue that people seemed to take with Epstein is that he said that viruses evolve, and tend to (1) evolve in response to their hosts responses and they (2) evolve to weaker strains, which I don't know anything about but a quick google turned up innumerable sources that support number 1, including this peer reviewed article from two years ago in the journal of Molecular Biology and Evolution. And again without spending too much time on this issue, I found in support of number two this and this. But read the interview, it's crazy how much of a set-up hit piece it is and how cherry-picked their own experts are to contradict Epstein. They knew ahead how they wanted to discredit Epstein, not just his ideas but to discredit him as a person. Why? Because Epstein made the mistake of asking what is the basis for all of this non-democratic action from the executive branches in this country:

Well, I’m saying in effect, by this particular point—this is not the medical side—is after you start declaring emergencies you have time for reflection and adaptation and modification, which you don’t have in a fire case. So the political point is one which essentially says, when you see governors of three major states putting out statements that their experts have said this, that, and the other thing is a result, and you don’t see the studies and you can’t question the assumption, I regard that as a serious breakdown in the political process. So my view on that particular point is I’d like to know which of these studies they’re relying on. If it’s the New York Times studies, then I thought that that study was mistaken for the reasons that I was trying to give you a moment ago, which is that as the virus becomes more apparent, adaptive responses long before government gets involved become clear.

The craziest thing is he doesn't even criticize them for acting with urgency, he just says that now that we have some down time and this is the new normal, maybe they could do us the favor of explaining what models and assumptions they're basing their decisions on.

I want this too. I'm tired of being subject to mob mentality throughout with people who appear to be (at least to me) fear driven and not thinking as well as I am used to seeing from them, but instead being reactionary and making knee-jerk decisions with lasting consequences on the spur of the moment with seemingly little before-thought. But even some of that, that's ok that's predictable, that's fine. Pandemics, I get it. But what about after thought, i.e. thought after we've jumped to decisions and conclusions about what we think is going on or should be going on? What about allowing new ideas in? What about challenging what we think we know? What about attacking ideas instead of people? What about using data instead of feelings? Can we at least agree that those precepts don't go out the window in an emergency?

Hopefully another we can get back some humility to question our own thinking and that of our leaders, lest we turn out like Hungary.

When we choose how to react in a crisis, let’s strive for consistency. The WHO estimates that 4.6M people die each year from causes directly attributable to air pollution. Worldwide more deaths per year are linked to air pollution than to automobile accidents. What do we do? https://t.co/BBSSy75v7U

— M.E. (@sociopathworld) March 18, 2020

Resconstructing ourselves

A reader gives an update on the child with reactive attachment disorder (RAD) who was featured in the documentary, Child of Rage, discussed previously on this blog here. I always avoid using her name, but you can read the details on the link (and it's always a little shocking to me that they used her name in the "documentary" featuring her, a minor, in what seems a pretty exploitative way, showing her actual therapy tapes? How did her parents allow this?).

There is a happy ending! She recovers from the reactive attachment disorder in a big way and becomes a happy and contributing member of society. The link for the update on her life is here. The quick summary is she is a nurse, she seems to still have a good relationship with her family, and she seems like just a normal person living a normal life.

As I was looking for the documentary I stumbled upon some other child mental disorder documentaries that seemed just a little less exploitative, and then finally a clip of a "news" show interviewing a young, attractive teacher that got busted for sexual relations with a 14 year old student. She was saying that it was a mistake and she had done it because of a troubled past, including mental illness, but scrolling through the comments -- every single person continued to vilify her. Out of the millions of views, not a single one would accept her apology, either as being sincere or as her being capable of change or worthy of forgiveness.

I know that the urge to ostracize and shame others runs deep in humanity's evolutionary past, but (and I've said this literally dozens of times before, including the penultimate post) society's willingness to let self-righteous feelings to dominate their rational capacity and/or empathy to continue to persecute people for something that they did or said in the past... I just struggle to understand why it's still such a problem, and one that is rarely discussed as such. As much as you hear about anti-bullying campaigns, there seems to be an unspoken understanding amongst most people that bullying is absolutely ok if the person you're bullying is a bad person. I hear even intelligent people whom I respect defend the shaming and the shameless poor treatment of their fellow humans for real or imagined wrongs. What society does with its social undesirables is basically one step away from tattooing them with their convict number and hounding and persecuting them through the rest of their lives.


But I sometimes think, what if we talked about more examples of recovery and more stories of people being dynamic and capable of change, maybe we could educate the evolutionary impulse a little so it's not so prone to mob mentality and see our fellow humans a little more accurately -- people that weren't really the same person decades ago and won't really be the same decades from now. Like NPR's Invisibilia piece on the myth of the static personality featuring the story of Dan, a rapist turned good guy: "I'm forever going to be a criminal," he says, "which I'm not. I've become a completely different human being at this point." "I have to atone for my crime. But I realize now I'm just paying for someone else's debt. The person who committed the crime no longer exists." How can we adjust the way we deal with people who we don't want to associate with (for whatever reason) so there can still be an appropriate level of accountability or precautionary measures while also more accurately reflecting the dynamic nature of who humans are?

"Maybe we're not thinking right about who we are and what we could be," says Walter Mischel [author of the famed marshmallow study]. "People can use their wonderful brains to think differently about situations," Milgram says. "To reframe them. To reconstruct them. To even reconstruct themselves."

(The Invisibilia piece oddly excepts sociopaths from this ability to change, assuming the myth of sociopathy to be incurable without questioning it as most do. But baby steps.)

The Rationality of Tolerance

Even when I was little, I had a healthy skepticism for people's professed moral positions. Maybe I just didn't understand (and still don't) the nuances of morality well enough, but to me most people's moral codes seemed horribly inconsistent and regularly skewed to their own self-interest or to the care and benefit of those closest to them. Of course now we have social research cottage industry about the darkside or limitations of empathy. Also, it seems more obvious (at least to me) when there's been a regime change, and the same people who decried the dubious tactics of the previous ruling class adopt the same in order to augment and perpetuate their own power.

Religion, often the seedbed of social moral norms, often has some of the greatest hypocrisies, or at least religious people often act far from what they profess to be their moral obligation to others. I have most experience with Mormons and the LDS faith, so that is where most of my experience is with this as well, and it's such a stumbling block to the church's efforts and to members' experience with the church that they've been doing a social media campaign addressing differences and loving others unconditionally.


But the judgment and rejection that some experience in the LDS church, I believe, is just a reflection of broader societal problems -- writing entire groups of people off as being less worthy of care, being quick to disenfranchise others, judging people harshly based on one singled out aspect of their personality or one single event in their life, etc. None of it is really a rational way to behave, but I see otherwise perfectly rational people try to rationalize these feelings all the time, and even dig in when challenged about them. Mob mentality seems to reign much more powerfully now than I remember at any other point in my lifetime.

I know I've written about tolerance before, but I just see stuff like this and think that empathy seems so limited if it still allows this sort of behavior to happen (and often encourages or is the source of this sort of in/out group thinking). Whereas, think about how much better the world would actually be if people were able to withhold judgment and instead seek to understand and appreciate each others' differences or even just leave each other mostly alone, but try to allow a place for everyone to develop and express their unique talents somewhere in someway in this world. Just because that was not how we were evolved to think, in our tribe-first primitive social brain mentality, doesn't mean that it's not the best way to think now. 

On Morality

From a reader:

Recently read Joan Didion's collection of essays, "Slouching Towards Bethlehem," I recommend the essay titled, "On Morality." Reminded of your views on mob mentality and the impossibility of a collective conscience. Here's a link to the essay, http://columbian.tiffin.k12.oh.us/subsites/Jennifer-Musgrave/documents/AP%20Language%20and%20Composition/120-Didion-On-Morality.pdf

Cool quote, “I followed my own conscience.” “I did what I thought was right.” How many madmen have said it and meant it? How many murderers? Klaus Fuchs said it, and the men who committed the Mountain Meadows Massacre said it, and Alfred Rosenberg said it. And, as we are rotely and rather presumptuously reminded by those who would say it now, Jesus said it. Maybe we have all said it, and maybe we have been wrong. Except on that most primitive level—our loyalties to those we love—what could be more  arrogant than to claim the primacy of personal conscience?"

Another good quote from the link:

Of course you will say that I do not have the right, even if I had the power, to inflict that unreasonable conscience upon you; nor do I want you to inflict your conscience, however reasonable, however enlightened, upon me. (“We must be aware of the dangers which lie in our most generous wishes,” Lionel Trilling once wrote. “Some paradox of our nature leads us, when once we have made our fellow men the objects of our enlightened interest, to go on to make them the objects of our pity, then of our wisdom, ultimately of our coercion.”) That the ethic of conscience is intrinsically insidious seems scarcely a revelatory point, but it is one raised with increasing infrequency; even those who do raise it tend to segue with troubling readiness into the quite contradictory position that the ethic of conscience is dangerous when it is “wrong,” and admirable when it is “right.”

You see I want to be quite obstinate about insisting that we have no way of knowing – beyond that fundamental loyalty to the social code – what is “right” and what is “wrong,” what is “good” and what “evil.” I dwell so upon this because the most disturbing aspect of “morality” seems to me to be the frequency with which the word now appears; in the press, on television, in the most perfunctory kinds of conversation. Questions of straightforward power (or survival) politics, questions of quite indifferent public policy, questions of almost anything; they are all assigned these factitious moral burdens. There is something quite facile going on, some self-indulgence at work. Of course we would all like to “believe” in something, like to assuage our private guilts in public causes, like to lose our tiresome selves; like, perhaps, to transform the white flag of defeat at home into the brave white banner of battle away from home. And of course it is all right to do that; that is how, immemorially, things have gotten done. But I think it is all right only so long as we do not delude ourselves about what we are doing, and why. It is all right only so long as we remember that all the ad hoc committees, all the picket lines, all the brave signatures in The New York Times, all the tools of agitprop straight across the spectrum, do not confer upon anyone any ipso facto virtue. It is all right only so long as we recognize that the end may or may not be expedient, may or may not be a good idea, but in any case has nothing to with “morality.” Because when we start deceiving ourselves into thinking not that we want something or need something, not that it is a pragmatic necessity for us to have it, but that it is a moral imperative that we have it, then is when we join the fashionable madmen, and then is when the thin whine of hysteria is heard in the land, and then is when we are in bad trouble. And I suspect we are already there.

Disgust (part 2)

Morality has always been a bit of a puzzle to me -- puzzling to figure out how I feel about it and puzzling to figure out how other people feel about it and why it has the power to get them to act the way that they do. One thing that I find so fascinating about empaths is how they will often justify what would otherwise be abhorrent behavior because they feel a particular way about something. Like this recent comment:

I believe that most people are good, but at the same time I am deeply and profoundly sickened by the fact that any cruelty that a normal person can justify to their conscience is acceptable to themselves and society. If you feel disgust towards something, you are justified in speaking against it and calling for its destruction, whether it be a person, animal, or object.

To illustrate how strongly disgust might motivate people to act out against the object of disgust, the other main story the This American Life episode from last post tells the story of a man called Gene who lived in a small town. After his fiancée was brutally murdered by her ex-husband, he seeks solace from her family, only to have them turn against him. Turns out they Googled him and discovered all sorts of disturbing things:

Someone with the user name Calvin asked, does anyone know the last name of Gene, the boyfriend hairstylist? I'm worried, because Gene is making his way down to Florida to meet with Paulette's side of the family. I'm truly fearful that this is not the end of this tragedy.

Someone named Mouth then said, keep that creep away from the children. He is trouble. What would you do if the perv was chasing your grandchildren? Calvin thanked Mouth for the warning.

And then someone who called himself Bugs added, Gene is not a nice guy. He cheated on his first wife. I know Paulette and Gene well, and they were both sickening out in public, kissing all over one another.

It continued on like this. People accused him of every kind of character flaw you could imagine, of getting fired from every job he had, of being a liar, a drunk.

Once the gossip ball started rolling, it didn't stop. People stopped talking to him in his town. He got fired from his job because no one wanted him to serve them. His life in the town was over, so he picked up and moved, but not before he contacted an enterprising lawyer. After over a year of legal battles, the source of the gossip was finally revealed: "they were all the same woman, a woman who had gone to the trouble of making multiple accounts and then having fake conversations between those accounts." Why would she go to all of this trouble? (This is where it becomes really crucial to listen to the show if you get a chance, they have a recording of this woman saying these things):

I don't like the way he looked at the younger girls in staff where we worked together [for three months]. Looking them up and down, lusty look. You know what I'm saying? There's a difference in looking, and there is a difference in (ELONGATING) "looooking."

He's the reason the woman's dead. He is the very reason that woman is dead. He knew how her (EMPHASIS) "husband" was. But yet, he kept doing what he was doing. He'd come in there with her on numerous times. Sit in the corner, and that woman couldn't even eat for him pawing at her, being gross. You know what I'm saying? You don't do stuff like that out in public, for God's sake. People went back and told the ex-husband to get the ex-husband riled up and disturbed enough about it to kill the woman.

And this exchange:

Interviewer: What business is it of yours, though? I mean, it seems like you're making a lot of assumptions.

Woman: Did you not understand or listen to what I said? He brought it upon himself in my opinion.

Interviewer: Are you proud of what you did?

Woman: [SCOFFS] Am I proud of what I did? I'm proud of standing up for what I believe in, for what I know. I'm proud of telling the truth.

Gene ended up getting a legal judgment against for for over $400,000, but he still hasn't seen a penny of it. The good news is that he was able to move back to his hometown -- people had heard about the trial and decided to stop treating him like human trash.

When the book first came out, I was a little surprised at the level of disgust that some people feel towards sociopaths. It wasn't anything as crazy as what people feel for pedophiles, maybe more like what people currently feel towards gay people -- the majority does not, but the ones that do feel pretty strongly about it. I understand why. It seems like an evolutionary advantage to a point, to have extreme group cohesion and oust anybody who doesn't play by the rules. But it has always been a blunt instrument. And the internet plays a funny role in the way people make these sorts of moral judgments:

You could tell somebody something and they'll kind of believe you. But if they see it in writing, they're going to believe it. Once you write it down, it's not gossip anymore. You know, that becomes truth for what people are concerned with.

Shifting perception

This NPR post is a good follow-up to the previous post about certainty -- how and why people change their minds about something. The set-up is simple, a man shot photos of huskies playing with migrating polar bears. In 1994 he published the shots in National Geographic, but people hated the photos and the photographer:

[The] photographer Rosing "was besieged by angry faxes and phone calls," from people who thought the photos couldn't be real, that the dog was probably put in the bear's path, "chained up as bait for the white monster." This wasn't play. This wasn't innocent. This was the prelude to a kill — "a sinister trap." The bear, they said, was about to spring and bite the dog; when the pictures stopped, the bear pounced. The dog, they imagined, was probably terrified. No one wanted to look at these photos, Rosing told Jon. "People just couldn't believe it," so he didn't try to sell them. He just stashed them away.


In 2007, the photos were reposted online. The reactions were flip-flopped. More modern audiences were enchanted:

What happened? How could people, maybe the same people, just 13 years later stare at the same pictures and feel so differently about them? Mooallem has a theory. In 1994, he thinks, polar bears were still thought of as proud, dangerous, scary animals. A decade earlier National Geographic put out a polar bear video called "Polar Bear Alert" that begins with a young couple pushing a stroller through Churchill, while Jason Robards, the narrator, describes the town as the "one place in the world where the great white bears roam the streets, dangerously immune to the presence of their only enemy ... man." The dad had a rifle around his shoulder. He needed to, because these bears attacked.

NatGeo's film was rich with bear clawings, bear murders. . . . This film made a particularly deep impression — that these animals were instinctive killers. Knowing that, feeling that, the sequence in Brian Ladoon's backyard made no sense. Vicious Lords of the Tundra don't nuzzle dogs.

Thirteen years later, polar bears hadn't changed, but our sense of them had. By 2007, most people had seen scenes of weak, starving bears struggling to stay on shrinking hunks of melting ice. The earth was warming and polar bears had no place to go. Suddenly, they were vulnerable, heading to extinction. Animals, says Mooallem are "free-roaming Rorschachs." We see them through the heavy filter of our own feelings, our own needs. And our filter for polar bears had flipped. Animals who'd once been proud and vicious had become "delicate, drowning" victims, lonely animals — who now just might need the companionship of a friendly husky — who might come to a backyard, looking for a hug.

Jon Mooallem believes that the stories we tell ourselves about animals totally color how we see them. "Emotion matters. Imagination matters, and we are free to spin whatever stories we want about them." The wild animals, he says, "always have no comment." 

Sociopaths have long had no comment either on the way they are portrayed. I wonder what will change now, if anything, about the public's perception of them. From the comments section of the NPR post:

"Seems to me that MOST hatred.................is based on ignorance."

Or rather, a limited perspective, which we all have. It isn't such a broad term or loaded phrase, but is the same idea. Comes from the popular wisdom that hate comes from fear, which in turn comes from a lack of understanding, especially when we are talking about people fearing/ hating other people. I agree that this is in large part the problem, a human problem. We all have a limited view of the world, and try to judge based on our understanding of our own reality. It takes someone, not necessarily with charisma, or money, or a great idea, but someone with a deep understanding of people, who can be the type of leader to bridge us past this hatred to empathy and understanding instead. Only then can we move on to solutions.


I, too, wondered if the polar bear in the first photograph was going to eat the dog, but it didn't fill me with hate. That would be totally natural. But seeing it in context with the playing is pretty phenomenal.

Perils of certainty

One of the families I grew up with had a younger daughter who was somewhat troubled. She was the youngest and the family had started having troubles by the time the child was about 7 years old, which is shortly after I met them. The girl was really awkward and annoying in sort of a spoiled seeming way. She seemed oblivious to just about anything going on around her and she would do these really bizarre things or throw fits and scream like she was possessed. I hated being around her and I (along with almost everyone else who knew the family) blamed the mother, who seemed to baby her and not set any limits. Recently I spoke with the aunt of this child. The aunt said that the now 20-something-year-old girl is an engineer and is your basic Asperger's type, which to me explained a lot of what I considered unacceptably obtuse and annoying affectations when I was younger. The aunt opined that the child's mother turned out to be wiser than we all knew -- that the mother understood the child was exceptional, which is what prompted the hands-off parenting style. The theory sounded right to me and it was a relatively small thing, but in that moment I experienced a distinct paradigm shift, not just about this family but about parenting and how well we think we understand people and the world around us, compared to how little we actually know. It made me think of this NY Times op ed, "The Dangers of Certainty" (worth reading in its entirety). The article discusses the author's experience of watching The Ascent of Man as a child, and one episode in particular:

For most of the series, Dr. Bronowski’s account of human development was a relentlessly optimistic one. Then, in the 11th episode, called “Knowledge or Certainty,” the mood changed to something more somber. Let me try and recount what has stuck in my memory for all these years.

He began the show with the words, “One aim of the physical sciences has been to give an actual picture of the material world. One achievement of physics in the 20th century has been to show that such an aim is unattainable.” For Dr. Bronowski, there was no absolute knowledge and anyone who claims it — whether a scientist, a politician or a religious believer — opens the door to tragedy. All scientific information is imperfect and we have to treat it with humility. Such, for him, was the human condition.
***
There is no God’s eye view, Dr. Bronowski insisted, and the people who claim that there is and that they possess it are not just wrong, they are morally pernicious. Errors are inextricably bound up with pursuit of human knowledge, which requires not just mathematical calculation but insight, interpretation and a personal act of judgment for which we are responsible. 
***
Dr. Bronowski insisted that [physic's] principle of uncertainty was a misnomer, because it gives the impression that in science (and outside of it) we are always uncertain. But this is wrong. Knowledge is precise, but that precision is confined within a certain toleration of uncertainty . . . no physical events can ultimately be described with absolute certainty or with “zero tolerance,” as it were. The more we know, the less certain we are.

In the everyday world, we do not just accept a lack of ultimate exactitude with a melancholic shrug, but we constantly employ such inexactitude in our relations with other people. Our relations with others also require a principle of tolerance. We encounter other people across a gray area of negotiation and approximation. Such is the business of listening and the back and forth of conversation and social interaction.

For Dr. Bronowski, the moral consequence of knowledge is that we must never judge others on the basis of some absolute, God-like conception of certainty. All knowledge, all information that passes between human beings, can be exchanged only within what we might call “a play of tolerance,” whether in science, literature, politics or religion. As he eloquently put it, “Human knowledge is personal and responsible, an unending adventure at the edge of uncertainty.”

The relationship between humans and nature and humans and other humans can take place only within a certain play of tolerance. Insisting on certainty, by contrast, leads ineluctably to arrogance and dogma based on ignorance.

At this point, in the final minutes of the show, the scene suddenly shifts to Auschwitz, where many members of Bronowski’s family were murdered. Then this happened. Please stay with it. This short video from the show lasts only four minutes or so.

 


It is, I am sure you agree, an extraordinary and moving moment. Bronowski dips his hand into the muddy water of a pond which contained the remains of his family members and the members of countless other families. All victims of the same hatred: the hatred of the other human being. 
***
When we think we have certainty, when we aspire to the knowledge of the gods, then Auschwitz can happen and can repeat itself. Arguably, it has repeated itself in the genocidal certainties of past decades. . . . We always have to acknowledge that we might be mistaken. When we forget that, then we forget ourselves and the worst can happen.

Morality changing according to context

I thought this article defending Twitter outrage was interesting, perhaps largely because I finally understood why people defend mob mentality (short answer, at its best it is one of the few purely democratic versions of social advocacy and activism). First, to his credit, I was heartened to see the author acknowledge how dangerous Twitter mobs can be for even "ordinary" people ("All the while aware that if we get it wrong, at some point Twitter may turn our way, set to destroy. No one is off-limits."). But he argues that this is (1) not unique to Twitter and (2) not a downside, but a feature of the Twitter/Internet mob:

If the ruthlessness on Twitter shocks you, well, it isn’t a ruthlessness only found there. This ruthlessness is everywhere—you may be projecting. Our economy and political system operate on a lack of forgiveness. We bring our children up now with zero-tolerance policies in the schools—can we really be surprised if we and they use them elsewhere? One bad credit report, one bad night at the hospital with a $30,000 bill and no insurance, one firing, one bad book, one bad tweet and you’re gone, consigned to a permanent underclass status forever. No way out. Our president had to make a deal with a few major companies to hire the long-term unemployed because not having a job became the quickest way to never get hired—we’ll see if the companies follow through. If there’s no forgiveness online it’s because there’s no examples of forgiveness anywhere in American life.

Meanwhile, underneath the prevalence of the public apology is a great public wrong. And so we, the public, we want someone to do something. We want the offending column fixed, the black woman comedian hired, the bill to pass, banks to lend safely, clean drinking water, health care, a job, even just a book recommendation we can count on. We want action on whatever it is, and we go to Twitter for it, feed fatigue and all, because there, unlike just about everywhere else, we still get what we’re after.  Twitter, for all the ridiculousness there, is one of the few places where there’s accountability at all for any of this. While it may feel dangerous that no one is above being taken down by Twitter, it also means that in its way, it is the one truly democratic institution left. It may be terrifying that it is the one place you have to be more careful than most, but that is also why, for now, it still matters.

So in the first paragraph he argues that Twitter social shaming is no different than any other ruthlessness we encounter in real life, e.g. become a felon and become politically disenfranchised. But then in the next paragraph he says that Twitter is there so we can actually right these wrongs. And the great thing about Twitter is that "we, the public" decide which wrongs deserve to be righted through social shaming and which we don't care as much about. (Interestingly, that's also how the ancient Romans determined which gladiators lived or died -- following the desires of the mob. Also interestingly, there was a far greater uproar about a racist tweet referencing the AIDS crisis in Africa then there ever were outraged tweets about the AIDS crisis in Africa. Also "we, the public" was also how we oppressed gay people, kept down black people, and hunted communists for decades.)

The problem with this line of thought is that Twitter isn't actually a democracy, primarily because Twitter and all other mobs = unconstrained lawlessness. Democracies abide by rules and procedures, and that goes double for justice systems within democracies. Twitter does not. No one is counting votes. No one is making sure that no one is voting twice or unduly influencing others to vote their conscience. In fact, there is every evidence that people fear the social shaming mob and consequently self-censor and sanitize themselves on Twitter and other social media so as not to become collateral damage (even the author of the original article admitted that he kept himself from tweeting certain things, afraid that "someone would get unreasonably angry at me for it" and argues at the end that he has to be more careful on Twitter than he is in other forums). And what are the rules or procedures for determining who deserves our collective ire? Is it the person without insurance with the large hospital bill? Any more or less so than the woman who tweets racist jokes? The child who has violated the zero tolerance policy at school? Should we forgive one and not the others? Does it depend on if the person without insurance couldn't obtain insurance or if they were just too lazy or cheap to get it themselves? Or if the child came from a disadvantaged background? Or if the racist joke was tongue in cheek? Or if it was made right before a transcontinental flight without Wifi? And how can we make these nuanced determinations in a way that ensures some degree of due process? And is there an Twitter Innocence Project out there exonerating those that have been socially shamed but are more innocent than we originally believed? Or are we pretty sure that mobs never make mistakes? If someone hits economic rockbottom, they could always declare bankruptcy, which disappears after a certain number of years. This and other legal safeguards blunt the ruthlessness of much of life. Are there similar safeguards for people who commit social or political gaffes? Or is that the lowest people can go in our eyes?

I guess I don't quite understand this aspect of the author's pro-Twitter activism position -- is he pro or anti ruthlessness in life/Twitter? And could it be that people are ruthless on Twitter not just because they are honestly attempting to right public wrongs but because they like it and because they can and because they don't have to face the same consequences for their actions that they might normally? And if so, maybe people can understand a little better why I enjoy ruining people (see also feature comment).



Ryan Holiday references the above video:

As Louis CK put it, in our cars we seem to have a different set of values, values that apparently make it OK to be absolutely horrible towards other people. But that’s not the only place. Think about all the angry, vitriolic comments you read on the internet. People do it because they can. Because it’s anonymous and they know they won’t face any real consequences saying awful things to other people. There’s countless situations like this, we change our values because we have tacit permission to be terrible, and because no one will hold us accountable.

We tell ourselves that this is cathartic but it’s really not. Has anyone ever really felt better after punching a pillow? Or does this actually make us more angry? Does yelling really express your frustration or manifest more of it? Do you criticize the person you’re in a relationship with because it’s necessary or because it’s possible? Do you take advantage of people simply because you know you have power over them?

When deprived of these options, what do we do instead? Usually nothing. We ignore the temptation of those impulses. In the best cases, we’re left with feelings that we must address instead of blasting them at other people.

It’s a lesson all of us should consider whenever we lash out, get short, or angry with other people. Are we doing it out of genuine necessity, or are we doing it because in that context, we can? If it’s the latter, let’s question in it. Let’s ask if it’s really something we want to have in our lives and if we’d feel better if the “permission” was magically rescinded.

From Louis CK "I'd like to think I'm a nice person, but I don't know man."

Twitter mobs

Fredrik deBoer writes about the dangers of so-called "twitter storms" in his blog post "smarm and the mob". First he rehashes the story of Essay Anne Vanderbilt, and the subsequent moral judgments that various people made on that scandal. More important to him than the merits of people's suppositions about who-killed-who was the moral certainty to which they clung to their own beliefs, as if there was no possibility of being incorrect:

But I think the simplicity and force of that causal argument, whether explicit or assumed, is precisely why I’m still reading about it now. Because I think that’s what the Twitter storm needs; it needs to assert, in every situation, the absolute simplicity of right and wrong. To publicly state online that you are conflicted about any story that has provoked the mob into action is to risk the immediate wrath of the storm. It happened that, on the day the Jameis Winston case was blowing up, I watched the Ken Burns documentary about the Central Park Five. I thought about making the point that, perhaps, we shouldn’t rush to judgment when a young black man is accused of rape, given our country’s history on that front, but I didn’t dare. I knew the risks.

What people have built, on Tumblr and Twitter and Facebook, is a kind of boutique moral ideology that has one precept that precedes all others: the sheer obviousness of right and wrong. The very words “grey area,” in any context, have become anathema. The ideology of the Twitter storm is a kind of simple, Manichean morality that would make George Bush blush. They used to make fun of him, for that, the liberals and the leftists; his “you’re either with us or you’re against us” worldview was seen as not just illiberal but childish, a kind of moral immaturity that resulted from evangelical Christianity and neoconservatism and dim wits. Now, the shoe is so firmly on the other foot that the default idiom of the lecturing Twittersphere is a kind of aggressive condescension, one which assumes into its expression the notion that all right-thinking people already believe what the mob believes. It is on a foundation of this kind of moral certitude that all of history’s greatest crimes have been built.

That, to me, is the self-deception, a confidence game in the same way Scocca means above: a willful belief, among members of a social and cultural strata, in a kind of frictionless universe where putters can be made out of Stealth Bomber materials, or where all moral questions have long since been settled. It would be nice to live in a universe where there is straightforward relationship between good and evil and where all tragedies have accessible villains. But you don’t live there, and the notion that you do makes actual moral progress harder for us all. I would call that attitude smarm, myself. The problem is that the self-same people who were enamored of Scocca’s smarm essay– the ones who made its popularity possible– are the ones who make up the Twitter storms. And this has been my greater point about smarm: I find it a useful notion in a vacuum, but the mechanisms of internet culture makes me pessimistic about its actual use. As I said at the time: tons of the people who lauded that essay had, days earlier, gone gaga for BatKid. But BatKid was textbook smarm. It turns out that smarm, like so many other human faults, is easier identified in others than in ourselves, even when we are the ones who need to be indicted most of all.

And this is the problem for Scocca, and for us all: he’s a writer of great integrity whose ideas can only be spread with the will of a mob. I don’t blame him for not pointing out that the most influential purveyors of smarm are in fact the very people whose approval his essay required. I have many convenient blindspots to the comprehensive corruption of my present life. I just think that the altitude of his rhetorical station might need a little adjusting. Same message for him as for the Twitter mob: you can position yourself however you’d like. But we’re all down here in the grime.

For more on different moral universes, here. 

Sheeple

An empath reader sent this (accurate?) video on how people are manipulated, particularly en masse:

Public shaming

I have mentioned before that I'm not a fan of the primitive and all too prevalent act of public shaming. I think it is a cheap shot, and an excuse to antagonize someone under some delusional guise of being pro-social? I'm not sure why people do it (why put forth the effort? why be the crusader at a cost to you and the target and a benefit to... anyone? do we really think the shamed person is going to change their behavior or retaliate in kind because they've always assumed they're in the right as well?). The thing about public shaming is that it's now so much more effective than it ever has been before, with the ability to reach tens of thousands and millions via social media whether you're shaming them for being gay or for wearing a tasteless Halloween costume. It's called leverage, and it's made shaming more effective than ever. Too effective? Or maybe the strength of the shaming mechanism will finally make people re-evaluate it as an appropriate behavior to engage in, or at least something that they are not only morally justified in doing but morally obligated to do?

The latest shamefest was an attempt by a producer of the television show The Bachelor to shame a fellow passenger for complaining to airplane personnel about delays on Thanksgiving. He accomplished the shaming of "Diane" in various increasingly antagonistic ways, narrated in real time on his Twitter account, chronicled here. The quick summary is that he kept sending or delivering her notes, sometimes accompanied by alcohol, at first under the guise of being nice but with the suggestion that perhaps if she was busy drinking alcohol, than she would shut her mouth. She sends him back a note saying that he was being inappropriate and to show compassion he responds:

He keeps antagonizing her, she eventually slaps him, then he gallantly refused to press charges, but gives her a note saying that he has been tweeting the whole thing "Look me up online. Read every tweet. Read every response. And maybe next time you'll be nice to people who are just trying to help."

Elan justified his behavior on his Tumblr account:

And it’s OUR job to tell every Diane to shut up. 

It’s OUR duty to put the Diane’s of the world in their place.

We need to REMIND them about the way of things.

We outnumber them. 

He's just a man on an important mission that not only justifies his behavior, it compels it.

Mob mentality: Halloween costume version

Apparently someone dressed up as a Boston Marathon bombing victim for Halloween so deserves to die or at the very least be cast from the warm arms of humanity, is the latest story. Here's one person's (saner?) reaction to the torch and pitchfork approach:

Alicia Lynch received death threats almost immediately. She had people circulating her home address and promising to send her a “special delivery”; digging up compromising pictures of her; threatening her parents. She of course had her job contacted and within 48 hours was fired, despite the fact that she’d worn the costume to her office. She apologized over and over again on Twitter and begged for the abuse to stop, but it didn’t. Some tweeted about the need to keep “bullying” her, others to “make sure she fries”. It was unimaginable venom, unforgivable hatred, and unconscionable vengeance all directed at somebody who wore a stupid fucking Halloween costume. It happened quickly and mercilessly. This poor, dumb girl never knew what hit her.

Jesus Christ.
***
There are those among us who believe they’re owed satisfaction at the slightest hint of an offense — even if that offense is only taken on behalf of others — and that see no irony in responding with disproportionately despicable actions to actions they see as despicable. The ferocious mob, confident in its moral authority and secure in its numbers and relative anonymity, will not be denied and cannot be stopped. Its wrath is meant not only as punishment for this insult but as a warning to others who might consider one day making a joke it doesn’t approve of; wearing an outfit it doesn’t like; doing a supposedly hurtful thing that can only be dealt with through hurt administered on a vast and crushing scale.

Maybe the most telling and singularly unsettling reaction fired in Alicia Lynch’s direction came toward the end of the feeding frenzy and was offered as a show of “mercy.”

“As a Bostonian, I forgive you. I am glad that you have not killed yourself, and I seriously hope you learned your lesson.” — @TheTwidster

Oh, I’m sure she has learned her lesson. As have we all. But here’s the thing, pal: It wasn’t your lesson to teach. And it was never your forgiveness to offer. You’re not special. You’re just one more asshole who jumped on the outrage bandwagon rather than shrugging off the behavior of a nobody you’ve never met and never will and getting on with your fucking life.

I wonder, why is it that sociopaths are immune to moral outrage? Perhaps because we don't believe that our emotional reactions equate to TRUTH/GOD'S CALL TO VENGEANCE (remember when people were so worked up at the idea of miscegenation or desegregation? Is it because we think way fewer things are moral issues than most people (Tasteless Halloween costumes? Is this a breach of morality, or just thoughtless? Even if it was a moral issue, do we call up your average murderer and threaten to kill them? What makes her the special target of people's vigilanteism and public shaming?) Certainly sociopaths have much less invested in social norms than the average person. And isn't this what this boils down to? Someone has violated a social norm, so they no longer deserve to live? Empaths -- you are scary mothers when you get all emotionally riled up about something. But I guess they had it coming, right? 

Mob mentality

This was another interesting column in the New York Times about the history, origins, and power of fear + mob mentality in the U.S. Normal people sometimes don't like sociopaths because they don't like feeling that they are just a patsy to the sociopath's intrigues. They are hyper focused on thinking that the sociopath is the root to their problems. It may or may not be true that sociopaths are to blame for as many problems for which they are blamed. Historically, however, it is this fear, suspicion, and hate of "others" that not only perpetuates negative stereotypes to the utter disregard of reality, but leaves people open to be a further patsy to those who would capitalize off of their fear. These opportunists may include political or religious leaders, bosses and neighbors, and anyone else that would use your fear to drive their own ascension to power, or even turn other people's fears against you. Here are excerpts from the column:

A radio interviewer asked me the other day if I thought bigotry was the only reason why someone might oppose the Islamic center in Lower Manhattan. No, I don’t. Most of the opponents aren’t bigots but well-meaning worriers — and during earlier waves of intolerance in American history, it was just the same.

Screeds against Catholics from the 19th century sounded just like the invective today against the Not-at-Ground-Zero Mosque. The starting point isn’t hatred but fear: an alarm among patriots that newcomers don’t share their values, don’t believe in democracy, and may harm innocent Americans.

Followers of these movements against Irish, Germans, Italians, Chinese and other immigrants were mostly decent, well-meaning people trying to protect their country. But they were manipulated by demagogues playing upon their fears — the 19th- and 20th-century equivalents of Glenn Beck.

Most Americans stayed on the sidelines during these spasms of bigotry, and only a small number of hoodlums killed or tormented Catholics, Mormons or others. But the assaults were possible because so many middle-of-the-road Americans were ambivalent.

Suspicion of outsiders, of people who behave or worship differently, may be an ingrained element of the human condition, a survival instinct from our cave-man days. But we should also recognize that historically this distrust has led us to burn witches, intern Japanese-Americans, and turn away Jewish refugees from the Holocaust.
***
Historically, unreal suspicions were sometimes rooted in genuine and significant differences. Many new Catholic immigrants lacked experience in democracy. Mormons were engaged in polygamy. And today some extremist Muslims do plot to blow up planes, and Islam has real problems to work out about the rights of women. The pattern has been for demagogues to take real abuses and exaggerate them, portraying, for example, the most venal wing of the Catholic Church as representative of all Catholicism — just as fundamentalist Wahabis today are caricatured as more representative of Islam than the incomparably more numerous moderate Muslims of Indonesia (who have elected a woman as president before Americans have).

During World War I, rumors spread that German-Americans were poisoning food, and Theodore Roosevelt warned that “Germanized socialists” were “more mischievous than bubonic plague.”

Anti-Semitic screeds regularly warned that Jews were plotting to destroy the United States in one way or another. A 1940 survey found that 17 percent of Americans considered Jews to be a “menace to America.”

Chinese in America were denounced, persecuted and lynched, while the head of a United States government commission publicly urged in 1945 "the extermination of the Japanese in toto." Most shamefully, anti-Asian racism led to the internment of 110,000 Japanese-Americans during World War II.

All that is part of America’s heritage, and typically as each group has assimilated, it has participated in the torment of newer arrivals — as in Father Charles Coughlin’s ferociously anti-Semitic radio broadcasts in the 1930s. Today’s recrudescence is the lies about President Obama’s faith, and the fear-mongering about the proposed Islamic center.

But we have a more glorious tradition intertwined in American history as well, one of tolerance, amity and religious freedom. Each time, this has ultimately prevailed over the Know Nothing impulse.

Americans have called on moderates in Muslim countries to speak out against extremists, to stand up for the tolerance they say they believe in. We should all have the guts do the same at home.

This is why I am anxious in crowds. This is why I am a libertarian. I think I have a healthy fear of persecution that helps constrain any inclination to persecute others. Similarly, I wouldn't mind if the tables were turned on some of those people who are so sure that they know what's right and best for everyone. Maybe if they were on the receiving end of persecution themselves, they wouldn't be so self-satisfied. But I am glad that with the prohibitions on women wearing face veils in France, protests against a Muslim community center in New York, etc., people who would normally consider themselves open minded, inherently "good" and "wise" individuals with clear definitions of "right" and "wrong" are being faced to stare down the barrel of reality.

I smell change.

Fear leads to anger

This is an interesting quote from the movie "A Single Man." In the movie it refers to the gay population, but I think it works equally well for any persecuted minority, whether an ethnic minority in Africa targeted for genocide, or people whose minds work a little bit differently. I think it's a bit of an exaggeration to say that the only thing we have to fear is fear itself, but it's not much of one.

The Nazis were obviously wrong to hate the Jews. But their hating the Jews was not without a cause… But the cause wasnʼt real. The cause was imagined. The cause was FEAR.

Letʼs leave the Jews out of this for a moment and think of another minority. One that can go unnoticed if it needs to.

There are all sorts of minorities, blondes for example, but a minority is only thought of as one when it constitutes some kind of threat to the majority. A real threat or an imagined one. And therein lies the FEAR. And, if the minority is somehow invisible……the fear is even greater. And this FEAR is the reason the minority is persecuted. So, there always is a cause. And the cause is FEAR. Minorities are just people. People……like us.

Fear, after all, is our real enemy. Fear is taking over our world. Fear is being used as a tool of manipulation in our society. Itʼs how politicians peddle policy and how Madison Avenue sells us things that we donʼt need. Think about it. Fear that weʼre going to be attacked, fear that there are communists lurking around every corner, fear that some little Caribbean country that doesnʼt believe in our way of life poses a threat to us. Fear that black culture may take over the world. Fear of Elvis Presleyʼs hips.Well, maybe that one is a real fear. Fear that our bad breath might ruin our friendships… Fear of growing old and being alone. A fear that we’re useless and no one cares what we have to say.

What is evil?

People ask me a lot about evil, as if I'm some sort of expert. I tell them that I don't have any special insight into evil, or even a sense of its definition. But I'm curious too, and I like that people are asking the question. What is evil? So asks the co-hosts on this podcast from the "Kitchen Shrinks".  They're a little silly and a lot redundant, but it's an interesting topic. Highlights (largely paraphrased) include:

• Starts with a discussion of Zimbardo and Stanford prison experiment
• "You put anybody in the situation where they are to control others -- you give them the role of authoritarian -- and all of us might be influenced to act in an aggressive way towards those prisoners given the same circumstances."
• The first thing that anyone thinks when they hear about someone doing something terrible is -- that's not like me. They're a bad person, I'm a good person. There's something inherently wrong with them, about them particularly and their lack of a soul that makes them evil or different from me. The whole idea that the role is critical (not that there are just some people that are evil), was new -- that you could put a "good" person in the right circumstances and have them act in evil ways was groundbreaking.
• If I can say that it's those people and them, not by me. What is disquieting is if I was in the same situation, would I be compelled to do evil as well? It's not as simple as there are some bad people or evil people, it's that all of us can act evilly in the right circumstances.
• Milgram discussion starts around 11:30. "We could create murderers under the right circumstances." "Milgram was shocked and even quite troubled by the experiment."
• "If you want to essentially be someone who does not engage in troubling behaviors, watch your environment. Watch for the things that push or pull you to do certain things. Become more aware of what the situation is asking you to do." To do that, you have to humble yourself enough to admit that you are capable of doing something bad to someone else. "Admit that we're all capable of doing evil things."
• Discussion of how the "exit costs" are high for bucking social norms, even when the social norm is something "bad" like college pranks. One host discussed how the mob mentality can make someone lose track of who they are because "it would have been to expensive socially to say no."
• "Would you want to be held accountable for every behavior you ever did?"
• When someone else does something wrong its their disposition, when you did something wrong it's your situation.
• How to get someone to do something evil? (1) Authority figure (2) Dehumanize the victim by making them a "thing," perhaps by giving them a label like "witch" (Paul Deen?) (3) Diffuse responsibility, e.g. by trying to detach oneself from actions by just fulfilling a role or being anonymous.
• Zimbardo "Evil begins at 15 volts" when you first start, when you let the camel get its nose under the tent. The tendency to act in an evil way happens in little increments.
• "These human beings, we're going to call them terrorists, we're going to change the language. They're not people anymore, they're evil." "That's not a human being, that's a threat."

They also have a feature on sociopath vs. psychopath.

Trolls and mob mentality

This was an interesting article on modern "journalism" (in scare quotes just to include forms of non-professional media, like blogs, and non-traditional subject matter like how-to articles). Specifically it discusses how modern media purveyors (in an increasingly competitive bid to capture scarce readership) are taking a page out of the playbook that internet trolls have been using for over a decade now in order to more deeply engage (or enrage) their audience.


I think that direct, strategic assaults on readers’ self-conception have only recently become a deliberate technique. To me, Slate’s “You’re Doing It Wrong” cooking columns are the epitome of the trend (“you make pumpkin pie with condensed milk? you’re an asshole”), and represent a more dramatic divergence than one might first think from the counterintuitivism the brand is known (and gently teased) for. But examples are everywhere.

The opposite dynamic seems to work nearly as well: people love to be told that they’re great just the way they are. I think this is the lens through which one should view much of Gawker Media’s output, from their shaming of racist teens on Twitter to their outing of Violentacrez the Reddit troll. The moral judgments underlying these articles aren’t wrong, which makes them very hard to argue against. But the public performance of those values is clearly about flattering the sensibilities of the audience — “gawker” is exactly the right word for it. When the formula works, there’s an element of triumphalist mob mentality to the proceedings. To me, at least, this often seems more odious than the pathetic and easily-dismissed troll’s gambit.

In some cases, a single article can benefit from both strategies, simultaneously trolling and flattering. Usually this involves an attack on a cliched straw-man — the NYT’s recent piece on hipsterism fits the bill, as does this Philippic by Jill, er, Fillipovic. You can count on some portion of the audience to angrily recognize themselves as the ones being caricatured, and another portion of the audience to pat themselves on the back for participating in the shaming of that imagined subclass. Everybody wins, except for the part where they’ve just demonstrated themselves to be petty, provincial rubes.

I definitely do this, in real life and on the blog. I am sometimes annoyed by how effective it is, when used by people who are challenging my own interests. I have a friend who considers himself a professional troll, and I sort of respect the artistry of it when I see him create antagonism and xenophobia out of no where. But perhaps because I am actively and daily aware of the fragility of the social fabric and the potential fallout from disturbances, I still worry about mob mentality. We fight so hard against "rogue" nations having nuclear capabilities, but in a lot of ways this is a much bigger vulnerability.

Quotes: Emotional irrationality

“I can calculate the motion of heavenly bodies but not the madness of people.”

Isaac Newton

Are libertarians sociopaths or vice versa?

First let me out myself as being libertarian, but with a little bit of a Burkean twist. for the uninitiated, libertarians are essentially socially and fiscally liberal -- kind of a "don't tread on me, laissez-faire" attitude regarding government interference. I'm a libertarian because my main fears are mob mentality and idiots having power. I think my fear of mob mentality is directly linked to my perception that i am an "other," i.e. sociopath, and a very unpopular one at that. I think a lot of non sociopaths could be afraid of idiots in power and naturally want to decrease the power of government in general, but I don't know.

There has been a lot of rubbish written about libertarians all being sociopaths, but fewer people suggest that all sociopaths are libertarians. I find the first suggestion ridiculous -- there are many reasons to be a libertarian without necessarily being a sociopath. Although if you want to read an infuriating discussion about this, look here. Just a snippet:

Libertarians to make moral judgements, they error on the side of freedom. THAT IS A MORAL JUDGEMENT.

Nonsense. Liking freedom is NOT a moral judgment. This illustrates the point of the study exactly. Sociopaths want to be free to do whatever they want, regardless of the harm they do to other people. All Libertarians are sociopaths, but NOT ALL sociopaths are Libertarians.

The commenters go on to indicate that many other political parties seem to appeal more to sociopaths than libertarianism, e.g. socialism, fascism, communism, and other forms of totalitarianism. Thoughts? Are sociopaths represented in every political belief system? Are they only at the extremes?