Tuesday, June 25, 2013

Collapsing upon abstraction

The clip below is interesting. It is relatively easy for me to think abstractly, which also makes it very easy for me to compartmentalize. As a child I used to practice abstract thinking all time. I always liked to keep in mind the big picture. Even when I was very young, I wanted to know what was going on, and I kept a mental map of where i was at all times. In school when we discussed a new concept, I would constantly flash between the forest and the trees. Visually I would practice finding diamonds in chain link fences, trying to build bigger and bigger diamonds by forcibly expanding my vision. This facility with abstract thought allows me to hold two opposing viewpoints because, as the video clip makes clear, at a certain level of abstraction it all collapses.

When I first learned about the distortions that occur on maps of the world vs. globes, I found it fascinating: you take three dimensional concepts and try to represent them in a two dimensional world, but it never looks quite right. Similarly, I don't think I have ever believed that there is such things as a completely accurate truth for anything. It is not that I believe that truth is relative because I do think there is absolute truth. We just have a flawed ability to perceive it or completely comprehend it.

Monday, June 24, 2013

Fictional sociopaths: Tom Ripley

A reader sent me a movie clip with this description:

Also, here’s another video that I always resonated with. It’s John Malkovich’s portrayal of Tom Ripley in Ripley’s Game. I’m not sure if you’ve ever seen that movie, but it’s nicely done. You could say Ripley’s game boils down to manipulating what had been a relatively innocent man into committing murder. In fact, the scene starts right after they’ve killed several mobsters on a train. They got off the train and are in a station restroom (the relevant part starts at 3:40 and ends at about 5:10). “The one thing I know is we are constantly being born.” Very true indeed, truer than most people realize.


[Ripley has just helped Jonathan kill three mobsters]

Jonathan Trevanny: [crying] I know I should thank you, because I wouldn't be alive now if you hadn't helped me.... but I can't. I can't say thank you. I don't know anything about you. Who are you?

Tom Ripley: I'm a creation. A gifted improviser. I lack your conscience and, when I was young, that troubled me. It no longer does. I don't worry about being caught because I don't think anyone is watching. The world is not a poorer place because those people are dead — it's not. It's one less car on the road, a little less noise and menace. You were brave today. You'll go home and put some money away for your family. That's all.

Jonathan Trevanny: If you "lack my conscience," then why did you help me on the train?

Tom Ripley: [smiles] I don't know, but it doesn't surprise me. If there's one thing I know, it's that we're constantly being born.

Jonathan Trevanny: But why me? Why did you pick me?

Tom Ripley: Partly because you could. Partly because you insulted me. But mostly because that's the game. [checks watch] We need to catch this flight. Shall we?

John Malcovich's are some of the most convincing portrayals of a sociopath I've seen.

Sunday, June 23, 2013

Animal morality?

ABC News reports on a recent book, "The Bonobo and the Atheist," by Frans de Waal, who argues that other primates have at least the building blocks of morality. De Waal suggests that this proves we had inborn morality first, then came up with the idea of religion and god to make sense of those moral inclinations, rather than vice versa.

Those and other human-like characteristics, that have been clearly documented by other researchers as well, at least show they have some grasp of morality. It doesn't mean they are moral -- especially chimps, which can be very violent -- but they have the "basic building blocks" for morality, de Waal argues.

Chimps, he says, "are ready to kill their rivals. They sometimes kill humans, or bite off their face." So he says he is "reluctant to call a chimpanzee a 'moral being.'"

"There is little evidence that other animals judge the appropriateness of actions that do not directly affect themselves," he writes. Yet, "In their behavior, we recognize the same values we pursue ourselves.

"I take these hints of community concern as a sign that the building blocks of morality are older than humanity, and we don't need God to explain how we got to where we are today," he writes.

Is this right? That hints of community concern are the basis for our sense of morality? He says that there are instances of primates feeling guilt or shame:

For example, Lody, a bonobo in the Milwaukee County Zoo, bit the hand -- apparently accidentally -- of a veterinarian who was feeding him vitamin pills.

"Hearing a crunching sound, Lody looked up, seemingly surprised, and released the hand minus a digit," de Waals writes.

Days later the vet revisited the zoo and held up her bandaged left hand. Lody looked at the hand and retreated to a distant corner of the enclosure where he held his head down and wrapped his arms around himself, signs of both grief and guilt.

And here's the amazing part. About 15 years later the vet returned to the zoo and was standing among a crowd of visitors when Lody recognized her and rushed over. He tried to see her left hand, which was hidden behind the railing. The vet lifted up her incomplete hand and Lody looked at it, then at the vet's face, then back at the hand again.

Was he showing shame and grief? Or was it fear of a possible reprisal? The ape at least realized he had done something wrong, de Waal argues, showing the seeds of moral behavior.

The chimp "realized he had done something wrong," but was it a moral judgment of "wrongness"? Or do chimps keep score in their society such that if a chimp does something that another chimp doesn't like, there will be retribution. In other words, does it mean that chimps are moral, or that they hold grudges? I actually think this is a more interesting explanation -- that the urge to punish others for perceived infraction (a sense of justice) is very primitive, such that we share this trait with primates. Interesting how humans have not really modified that impulse much, despite evidence that restorative justice is actually more effective both in terms of victim satisfaction and offender accountability than retributive justice.

The articles mentions other primate behaviors, including displays of deep grief and compassion for each other, but as the article states "[w]hen an ape expresses grief or guilt or compassion he is living out the blueprint for survival in a culture that is becoming more complex, and possibly more dangerous." That is, they are not making judgments of moral right or wrong, they are just acknowledging they exist as one individual in a larger society (like the sociopaths willingness to be a team player). From the examples given, primates do seem to have a system of "values," e.g. they do cleverly use orgies to stop wars, but that seems to be a utilitarian assessment (orgies = good and war = bad), not a moral one.

Saturday, June 22, 2013

Thoughts = crimes?

Can you be punished for being a sexual sadist without ever having acted upon it? Apparently, yes, at least in Canada. The Star reports the sentencing of an 18 year old who shared his sadistic sexual fantasies with a classmate, then spent the next 77 days in pre-sentence custody and years of probation for it:

This sadist is a handsome, strapping young man, in his neat navy trousers and cardigan, nicely groomed. The observer imagines a teenage girl would be quite chuffed to receive a Facebook overture from so pleasant-seeming a boy. Except this sadist wrote: “I wanna cut ur stomach open and stick my d—k in it.’’

From her end of the online chat, the girl responded blandly: “OK.’’

Sadist: “Break ur legs and (obscenity deleted) on ur face.’’

Girl: “k calm down.’’

That, De Filippis concluded, constituted the bodily harm threat, rejecting the defence’s argument that the Facebook conversation utterances were merely desires, not intended action.

And the girl (eventually) felt threatened, so pretty much that in itself is a crime?  

“I find that the defendant is a sadist,’’ the judge wrote. “The Facebook conversation reflects his need to cause bodily harm as a source of sexual gratification. He described the violent nature of the acts contemplated and sought the complainant’s submission to his desire. He also said he did not care if she consented.

Well, which is it? That he sought her submission or suggested he didn't care if she wanted it or not? And isn't playing at lack of consent one of the key elements of BDSM? Is there any way to criminally sentence this guy without criminalizing a host of other sexual "deviants"?

“I have no doubt these words were meant to be taken seriously and that they intimidated the complainant. Indeed, I am confident he derived pleasure from the threats themselves.’’

This is a crime in Canada? To proposition someone and have them be intimidated by it? What if someone propositioned the girl for "normal" sex, which she declined? Also a crime? Makes you want to be careful about who you reveal your fantasies to, right?

At that point, the boy says, “I don’t wanna hurt u so bye,” as if warning her off. Yet she won’t let him get away. “Stop — I do have feelings for you … but u can’t force me into s—t … . I’m not like that. I don’t want to lose what we have but if u can’t respect me then … maybe we should just stay friends.’’
***
“If I hurt u, but not badly, are u okay with that?’’ he asks. “Like if cut u? ... Bruise u … I want to cut u.’’
***
“No u can kiss me and u can only slap my a--.’’

It was entirely a “reciprocal’’ conversation, court heard, and the girl laughed when the youth said he’d masturbated over a picture of her.

Close enough to a crime in the eyes of Canada. He gets probation, including a prohibition on certain internet and mobile phone use and restrictions about what he is allowed to read or view (including no "smut"). But also, 50 Shades of Grey is popular and mainstream enough to be made into a movie... 

In related "shoot first and ask questions later" news, the NY Times reports that a security guard at the Western Wall in Jerusalem recently shot and killed a Jewish man. For what offense? The man had his hand in his pocket allegedly shouted “Allahu akbar,” or “God is great.” The guard shot him multiple times, "apparently suspecting him of being a Palestinian militant about to carry out an attack." Sound like Trayvon Martin? Or how about drone attacks murdering innocent people for saying a few magic words like "jihad" in a mobile phone conversation? People tend to have a quick trigger finger for those whom they believe to be a threat, even if they've done nothing wrong. 

In still more Philip K. Dick's Minority Report related news, a recent study suggests that we can identify criminals likely to be recidivists via their brain scans. Wouldn't that be so great to be able to identify evil-doers before they can even get around to committing evil? And yet people are decrying the violations to their own civil liberties from government monitoring (NSA), for similar prophylactic measures. But if people have nothing to hide, they have nothing to worry about, right? As long as you manage to avoid being labeled something evil like sadist or sociopath (or shouting common religious phrases in public or wearing a hoodie at night or having opposing political beliefs as the party in power, or saying "that's the bomb!" in Afghanistan or standing next to someone that did), you're safe, right? Because we basically have a foolproof method of identifying bad people and punishing them.

I feel like this is somehow relevant:

Friday, June 21, 2013

Proper responses to evil

There's an interesting tendency for people to think that evil is something external to them -- other people, other countries, other cultures. When people think they've identified the source of the evil, they tend to be quick to attack, without much thought for either due diligence or due process. For instance, arguably a dominant reason for initial popular support for the Iraq War was latent hostility against Middle Eastern Muslim nations from the 9/11 terrorist attacks (I think perhaps most humorously evidenced by a series of SNL episodes very positively portraying George W. Bush as an avenging cowboy and Dick Cheney bragging about defiling Afghani women -- all to audience cheers). Similarly, does it now seem odd to us that people got so upset over a Muslim community center blocks away from Ground Zero in crowded lower Manhattan? If the presence of evil calls for some sort of response, what should the nature of that response be? Punishment? Rehabilitation? Education? And is that something that should be imposed largely externally, or does the very banality of evil suggest that the best way to fight evil is to start in our own minds. In an interesting contrast for the calls for blood against the alleged Nazi war criminal found in Minnesota, this New York Review of Books article "‘Jews Aren’t Allowed to Use Phones’: Berlin’s Most Unsettling Memorial"describes the Places of Remembrance memorial:

Twenty years ago this month, Berlin-based artists Renata Stih and Frieder Schnock inaugurated their hugely controversial “Places of Remembrance” memorial for a former Jewish district of West Berlin known as the Bavarian Quarter. At the time, Germany had just been reunified, and it was one of the first major efforts to give permanent recognition to the ways the Holocaust reached into daily life in the German capital. The 1991 competition called for a central memorial on the square, but Stih and Schnock instead proposed attaching eighty signs hung on lamp posts throughout the Bavarian Quarter, each one spelling out one of the hundreds of Nazi laws and rules that gradually dehumanized Berlin’s Jewish population.
***"We took anti-Jewish laws and regulations. On one side we had text, which we took from the regulations but made it snappy and shorter, so people driving or biking by could read them fast. And on the other side we put a picture that illustrated it. [One shows a chalice and on the other side of the sign says, “The baptism of Jews and their conversion to Christianity is unimportant in the question of race.” Another shows a radio and the other side says, “Jews must give up their radios.”]"
***
"Over there you see a sign with a telephone—right next to the post office—and the sign says Jews aren’t allowed to use telephones. Everything was meant to exclude Jews from daily life, from social structures, and to threaten them."

Rather than focus on names, either of victims or perpetrators, they chose to focus on "social and legal structures: how could this ever have happened?" How might it have happened? Step by step. First target a group and blame them for evil actions. They have now become the source of evil. Next depersonalize them. At this point, the masses will accept that not only should these people be punished for their alleged evil actions, but that they are inherently evil and don't deserve to be treated with basic human dignity. If there are laws in place to maintain equal rights and due process, make it clear that those laws do not apply to evil people -- they're a special case which demands special treatment (laws are only made to protect the best of us, after all). The rest is just maintaining the illusion by making sure people never question the original premise of evil. For instance, one of my favorite regulations was against Jewish ownership of pets, and for a very practical reason:

The reason for that is that first the animals had to go and then the owners could be removed. Because if animals would stay in an apartment, they wouldn’t get food, they’d make noise, this would cause a commotion. Maybe the Aryan neighbors wouldn’t care about the Jewish neighbor being deported but they would truly care about a little cat meowing.

But do we really need constant reminders of our own collective and individual capacities for evil? Haven't we moved past all of that?

When we were installing it, suddenly someone opened a window and yelled out: Haut ab, Judenschweine!—“Go away, Jewish pigs!” Our two workers installing the signs with us, they were completely shocked. They had thought the project wasn’t important until then and had been saying, “Come on, everyone knows this, why are you bothering?” They were speechless.

We do need reminders. And in a way that's why I think it's one of the worst times to be a sociopath -- because people have forgotten their own capacity for evil. Perhaps now more than ever people have isolated themselves from ugly aspects of the world. They eat meat raised and slaughtered out of sight, their countries fight wars in countries that they cannot point out on a map, and their sense of morality has never been tested (unless by Milgram or at Stanford), so it's very easy and convenient for them to convince themselves that evil exists outside, not in. In contrast to most people's high estimations of themselves, the straight-talking sociopath must seem like an abomination. And how should one react to an abomination? Track them down and make them suffer? Extradite that 94 year-old man and make him finally pay for his crimes? Because he's the reason that bad things happened, right? People want to believe that the only problem with evil they have is in identifying it and eradicating it in others.

Or course nobody likes to confront their own capacity for evil, and so that's why the artists for the Places of Remembrance (manipulatively) downplayed their proposed plan:

During the process they asked the artists to present their work at a public forum. We showed little drawings, not the real size, which is fifty by seventy centimeters. The drawings were like fine watercolors. They gave the pictures a softness. This was very good because everybody focused on the art. Here, in real life, it looks like brash pop art, but at the presentation it was different. It was of course a trick. You have to be very careful when you present because otherwise you’ll scare people. 

It was sneaky enough to work at the time, but people seem even less willing to confront these issues:

I have to say that in 1993 the society was open—kind of not secured. It was right after the Wall had opened. I don’t think we could do it today. 

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