Wednesday 30 November 2016

Evolutionary Reasons For Average Male/Female Differences

In the animal kingdom, we find that male and female animals, of the same species, exhibit significantly different behavioral patterns from one another. There is good reason to suppose that the same applies to the human animal. It would seem that, on average, male humans tend to be: more callous and ruthless, more career-oriented, the initiators in the courtship process, more attracted to physical beauty, and more suited to spurts of intensive labor. Female humans, on the other hand, tend to be: more empathetic and socially-aware, more family-oriented, more receptive in the courtship process, more attracted to confidence, power, and breadwinner-potential, and more suited to continuous, lower intensity labor.

Feminists contend that these differences are all the result of social conditioning. They posit that, in a society where all boys and girls were raised and treated the same, these differences would disappear. This is a highly dubious claim. It is quite obviously false when we look at other animals; most of whose behaviors are based, almost exclusively, on in-built instincts, but where there are still significant behavioral differences between the sexes. Did lion society brainwash female lions into doing most of the hunting, and male lions most of the fighting? The suggestion is absurd. It is evident that physiological differences between male (stockier, more powerful) and female (faster) lions made this sex-based division of labor the most conducive to survival, and hence the one that came to prevail via the evolutionary process.

How about when it comes to humans though? Can we find evolutionary reasons for the seeming differences in male/female behavior listed above? I believe that we can. Males and females have some clear biological differences; ones that even feminists don’t deny. The two most important are these: 1. The average male has more upper body strength than the average female. 2. Females are capable of bearing children, whereas males are not.

Given these differences, we can see why it would have been beneficial for early human societies to adopt the sex-based division of labor that they did. The stronger and more athletic males made, on average, better hunters and warriors than females. But the lives of the females, the ones with the ability to carry on the species, were even more precious. To expose them to the dangers of war and the hunt would have been quite foolish. This is why they were left home to rear and care for children, and to do the safer tasks such as gathering, meal preparation, clothes-making, etc…

Alright, so we have this sex-based division of labor that clearly made sense for early human societies. But how is this relevant for men and women living in modern societies, which are completely different? It’s relevant because we evolved to live in those early societies. Back then, survival was very precarious. The individuals and societies that were better adapted to the requirements of survival would gradually push those who were less well-adapted out of the gene pool; thereby creating a tendency for future generations of humans to become more and more adapted to life in these early societies. For our purposes, this means that males and females became more and more adapted, in terms of their behaviors and psychologies, to their respective places in the sex-based division of labor.

No such thing happened when it came to modern societies though. It is simply not the case that those better adapted to life in modern societies have more offspring than those who are less well-adapted; in fact, nowadays, something closer to the opposite tendency seems to prevail. In modern times, less well-adapted people are not ruthlessly ripped out of the gene pool; most of them survive just fine, and many of them have offspring. ‘Survival of the Fittest’ does not really apply to the modern human; but it most definitely did to the early human. And so we find ourselves in a situation where, in order to understand the behavioral differences between modern men and women, we have to examine the behavioral patterns and psychologies that would have best suited men and women in early societies to their respective roles in the sex-based division of labor. We shall proceed to do just this for each of the male/female differences listed at the beginning, and then discuss what the implications are of each of these for modern society.


Callous males; empathetic females

In war and in hunting, there is no room for pity; no room for empathizing with the plight of your foe. In war, it is kill or be killed; in hunting, it is kill or starve. Physically, the best warriors and hunters will be strong and fast; mentally, they will display a certain callousness and ruthlessness. Thus, for males, there was a selection bias for those particular mental traits; one that continues to affect us to this day.

The women, left at home while the men were off hunting and warring, had to contend less with enemies of the society, and more with other members of the society. While a man could win respect through his exploits on the hunting and battle grounds, a woman had to be more socially-aware to do so. She had to be adept at navigating the complexities of society, in order to secure herself a favorable place in it. She had to be ready to offer help to other women, so that they might help her in return when she needed it. One can imagine why an empathetic, socially-aware woman would have succeeded better at this than a callous, socially-oblivious one, and hence why the traits of the former would have been more likely to make their way to the current generation of women.

What does this difference mean when it comes to modern society? It means that, on average, women will be more suited to the caring, and customer service, roles than men. Nursing, waitressing, human resources, retail, social work: one would expect to find more women succeeding in these fields than men, due to their enhanced capacity for empathy and social awareness. But the ruthlessness of men serves them well in other fields, such as high-level business management, politics, and the military. A successful business executive ruthlessly pursues profit; a politician, his power ambitions or vision for the country; a soldier, the victory of his country over the enemy. Not only will a man be more likely to succeed in these fields; a more empathetic woman will probably not be inclined to enter them in the first place, due to their seeming heartlessness.      


Career-oriented males; family-oriented females

This one is fairly self-evident: in early societies, men went out to acquire meat and security for the family, while women stayed home to care for the family and to do more domestic tasks. Men and women who were more mentally suited and inclined to their respective roles would have thrived more than those who were less well-suited; and hence more likely to pass on their genes to subsequent generations.

In modern society, this means that men will tend to be more drawn to the high-stress, workaholic jobs than women. It is more likely that a man will be satisfied supporting his children primarily with money, whereas most women will have a stronger urge to play a more direct role in their children’s lives. As a result, women with children will tend towards part-time or lower stress jobs (or no paying job at all), so that they can still have enough time to spend with their children.


Courtship: initiator, visual males; receptive, psychological females

When it comes to sexual attraction, males tend to be more visual than females. For many men, a female’s degree of ‘hotness’ is the most important determinant of attraction. What determines whether a female is ‘hot’ or not? Different men have different tastes, but the ‘hourglass’ female body type is the one that is generally considered to be the most attractive by the majority of men. Good-sized (not gigantic), healthy-looking breasts (good for breastfeeding); wide hips (good for childbearing); not too much excess fat (overweight women have a greater risk of miscarriage and other childbearing problems). As you can see, it’s no accident that men are attracted to the body type that they are: it’s the best one for bearing and nurturing their children!

This visual orientation helps to explain why men are generally the initiators in the courtship process. They spot a woman that they like the look of, and then, like a hunter after game, they strive to make the woman their own (without the killing part).

Women tend to be less attracted to physical ‘hotness’ than men, and more attracted to psychological/social features of a potential mate, such as confidence, power (physical or social), and breadwinner-potential. In early societies, it was vital that a woman choose a mate who had the ability to defend and provide for her and their children. Those women who were adept at choosing well in this regard would have had a better chance of passing on their genes than those who were not.

In early societies, men who were confident and powerful were also likely to make good providers. This relationship doesn’t hold as strongly in modern societies. This explains why many modern women are torn between their attraction for the ‘bad boy’ types, who seem to exude power and confidence but would make poor providers, and their attraction for the ‘geeky provider’ types, who seem to lack power and confidence but would make good providers (due to their capacity to do valuable, intellectual work).

It also helps to explain why women are generally receptive, rather than active, in the courtship process. A man who is too afraid to approach a woman that he fancies is probably not very powerful or confident; a woman automatically screens out these men by leaving it to the males to do the initiating. Also, being less visual in their attraction than men, it takes longer for a woman to know who she is attracted to than it does for a man. These, combined with the lack of the evolutionary hunter-inclination that men tend to have, help to explain why men continue to be the initiators in the courtship process.


Spurt-work males; continuous-work females

Both hunters and warriors worked in spurts of intense activity; followed by extended periods of low activity. Domestic work and child care, on the other hand, required more of a continuous, albeit lower intensity, effort. This being the case, it makes sense to posit that men evolved to become more suited to spurt-work; and women to become more suited to continuous, grinding work.

When it comes to modern society, this means that women will tend to be able to tolerate the tedious office and customer service jobs better than men. But it also means that men will tend to perform better in high pressure, time-constrained situations (such as closing a major business deal), and in roles that require great spurts of creative activity (such as invention).


The preceding discussion is sure to be met with the following objection: “Well I know some women who are nothing like what you’re describing.” Great; so do I. But it’s irrelevant, because I’m talking about tendencies, not individuals. In the modern human, individual diversity is so great that it has the potential to overcome the evolutionary tendencies of our sex in certain cases. But the tendency remains, and it is important to know what it is for the purposes of policy-making and cultural-theorizing.

“But why is it important?” a critic may ask. “This theory, even if accurate, simply promotes unproductive, sexist essentializing.” Not true. It is important that we talk about these differences between the sexes because feminist activists and policy-makers base their policy prescriptions on the assumption that the sexes are in fact equal. This explains their fixation on the so-called ‘wage gap’ statistic; measured by comparing the median yearly earnings of male full-time workers to the median yearly earnings of female full-time workers. This is where the ‘women are paid 78 cents for every male dollar’ nonsense comes from. Feminists, because they assume that men and women are equal, attribute this discrepancy to irrational, sexist discrimination against women, and make it a policy goal to ‘close the gap’. People who recognize that men and women are different though, can see how this gap could be explained without resorting to the ‘irrational sexism’ bogeyman. The average man and the average woman, for the evolutionary reasons discussed above, have different attributes, preferences, and psychologies from one another. The market society happens to value the typical male set more than the typical female set, and so men are paid more on average. There is nothing sinister about this fact; it is simply how a free labor market must function if it is to serve the consumer society as efficiently as possible.

Noting the differences between the sexes is also important culturally. It can serve as a very useful shortcut when we are trying to acquire knowledge about ourselves or others. It is helpful to be familiar with the traits that, as a member of given sex, we will probably have. It is helpful when choosing a career, when interacting with others, and when raising children. Much more helpful than the insanity, especially trendy in Sweden nowadays, of ‘gender neutral parenting’. The hard fact is that boys are much more likely to enjoy violent video games, and girls much more likely to enjoy playing with dolls. To ignore this and to treat your children as if they were neither sex is to harm your child’s psychological and social well-being in the name of some absurd feminist fantasy of absolute equality. It was the aim of this article to bring the discussion back to reality (however sexist it may be considered), in order to combat some of the harmful delusions of the ‘sexes are equal’ movement.
   

  

The Utility of Spirituality

Let me start off by saying: there is absolutely no evidence or logical reasoning to back up any form of religion or spirituality. That being said, it would be unwise to reject these concepts outright.

I reconcile these two, seemingly contradictory, statements as follows: though there is no reason to suppose that religion or spirituality are true, there is reason to suppose that they are useful.

Reality can be a drab and dreary place sometimes. That is why movies, TV shows, novels, and video games are so popular: they offer an escape from reality into a more exciting/romantic/magical world. Religion and spirituality offer a similar kind of escape, except they go a step further. Rather than just considering an imagined world, as in fiction, in religion and spirituality we both consider an imagined world, and believe that that world is real.   

“But surely,” the skeptic might say. “It is foolishness to believe in something that we have no reason to suppose to be true.”

Actually though, it is only foolish if we place Truth as our primary value, itself a foolish thing to do. The shrewder person will place themselves as the primary value, and use Truth only as a tool in pursuit of their self-interest. If our self-interest is served by believing something that is probably not true, then too bad for the Truth: it is of no use to consider it in this instance.

This leads us to the question: is it in fact in our self-interests to believe in religion or spirituality? I would say no for religion, but most likely yes for certain kinds of spirituality.

By religion, I mean organized religion: with doctrines and churches and authorities and all that jazz. The problem with this is that it has been developed according to what best served the needs and desires of those with power over the religious institution, rather than according to what best serves the needs and desires of you yourself, as an individual. Sure, religions often offer a nice sense of community: a community that is supposed to be based on shared beliefs. However, if you desire this, you could just fake it: there’s no reason why you actually have to believe all of the religion’s doctrines in order to take advantage of a religious community.

By spirituality, I mean any concern with matters of the incorporeal, unobservable, scientifically-unreachable, spirit. Religion is a form of spirituality, but not its only form. This is because, unlike religion, spirituality does not require doctrines or churches or a community of shared belief. There could be as many forms of spirituality as there are spiritual individuals. With such an individualized spirituality, we can choose to believe in whatever we want, without concerning ourselves with what priests or Bibles have to say about it.

As such, we can choose our spiritual beliefs based on what we think would best serve our self-interest. For example, I have gotten into the habit of making major life decisions based more on my instincts and on what feels right in the moment, as opposed to basing them on a more rigorous examination of expected future outcomes for each course of action. Is this a good way of making decisions? One that will lead to a greater sum total of happiness in my life? Or am I just irrationally sacrificing my future to my present? I don’t really know: it’s impossible to say for sure.

It is in the face of such uncertainty, where injecting a bit of the false certainty of spirituality can come in handy. Perhaps my instincts and feelings are manifestations of the divine spirit in me, guiding me along my proper life path. If my choices lead to something unpleasant in the future, perhaps it is just a hurdle that I need to overcome in order to reach my ultimate self-actualization. If the unpleasantness compounds and leads to an early death, perhaps I will be richly rewarded in the afterlife for following my true path.       

Though there is no reason to believe that any of these things are true, one cannot definitively say that they are not true. The point is: why bother fretting over the future (once your choice has already been made), when you could just believe a comforting myth like this and relax? Belief in the myth provides us with comfort and assurance, and hence serves our interest better than strictly rooting ourselves to the concepts of evidence and rationality, which in this case would only create needless anxiety.

All that being said, it would behoove us to be sparing in our embrace of such myths. There is a time for myth and a time for rationality: if we wish to advance our self-interests the most effectively, we must use each of these at the correct times. Because, after all, it would be just as fanatical to totally reject rationality in favour of myths, as it would be to totally reject myths in favour of rationality.  


Thoughts on 'The Poor'

We are constantly told to be ‘compassionate’; to care about the poor; to give to charity. Such exhortations are usually not framed as ways to increase our own happiness, but rather, as things that we ‘should’ do, without telling us why we ‘should’.

Let’s start with giving to charity. I doubt that even if I had more money, I would have any desire to give to charity. This is because I doubt that giving money to an organization that claims to help people that I do not know, would increase my well-being at all noticeably. If I were feeling in a generous mood, I would much prefer to help out people that I know and love, in clearly impactful ways. These people may not be in as much ‘need’ as the poor people that charities help, but I do not care about people’s degree of ‘need’; I care about the individual, particular person. Better to help my middle class friend eat out at a fancy restaurant, than help an unknown poor person put a roof over their heads. At least that’s how I feel, and in egoist philosophy, that is always the main thing.

Okay, so giving money to charity is out. How about in politics? Should I support government policies whose aim is to help poor people? Here, the answer is not as simple, because I do not have the power to unilaterally change government policies. Politics is all about building coalitions: cobbling together enough individual interests into a group powerful enough to sway policy.

Let’s say that I want the, currently government-operated, healthcare and pre-university education systems (in my home province of Ontario) to become privatized. Doing so will be difficult without getting the poorer people who believe that they are benefitted by the systems being ‘public’ on my side. What might I offer them? Let’s look at a hypothetical discussion on the subject:

Me: I would like the healthcare and education systems to be privatized, because I believe that, if operated according to free enterprise principles, these systems will offer a greater variety of options and deliver better service all-around.

Member of the Working Poor (WP): You might be right, but then I would have to pay for healthcare and education for my family and I, whereas currently we get these things for free. I do not think that I will be able to afford it.

Me: The forces of free-market competition always work to drive down cost. These things would be much cheaper in a privatized system than you think they would.

WP: Good to hear, but they still wouldn’t be free. It’s hard to beat free.

Me: You make a fair point. Alright: how about if the government gave you some cash to help you offset the fact that these services will no longer be provided for free?

WP: How much cash are we talking?

Me: Well, last year, the Ontario government spent approximately $50 billion on healthcare, and $22 billion on education. Divide that $72 billion by the approximately 13,900,000 people living in the province, and that’s $5180 that could be given to every man, woman, and child in the province, every year.   

WP: Wow! So for my family of four, we could get…
Me: $20,720 a year.

WP: Sounds like a lot, but are you sure it would be enough to pay for the education of my two kids?
Me: Absolutely. Think about it: let’s say we pay $50,000 to the teacher as salary, and another $50,000 for facilities and supplies. Divide that by a class of 20, and it comes out to $5,000 per pupil. So you’d pay $10,000 for your two kids’ education, and still have over $10,000 left to spend on either healthcare, or anything else that you might need.

WP: Alright, I’m convinced. Let’s do it!

This would be my general approach to convincing lower income people to support free-market policies. Offer them a share of the money previously going to the government operation in question, in order to enlist their support for the elimination of that operation. I would do this, not because I necessarily care about them personally, but: a. in order to form an alliance with them, and b. because if were to end up in their financial situation, I would want an infusion of no-strings attached cash myself. Far better than standard welfare money, which is administered by prying bureaucrats and clawed-back whenever the recipient starts earning money on the market.         

A New Religion: The Godlike Man

“So God created mankind in his own image, in the image of God he created them,” (Genesis, 1:27, NIV).

This is the most important passage in the Bible, yet it is one that the religious mind has never fully understood. To them, a good man is one who ‘serves God’, who is a ‘servant of God’. But when God created man, he did not want to create a servant, he did not want to create someone that would worship him; he wanted to create a companion! Lonely in his loftiness, God longed for the company of a being that could interact with him as an equal. That is why he created mankind in his image; as a being with god-like potential.

With this perspective, we can quite handily answer the questions that have bedeviled theologians for centuries. If God wanted us to serve him, why grant us free will? Why grant us the ability, and often the inclination, to disobey his commands? Why grant us science and rationality, which have been used by many to deny his very existence? He granted us these things, not so that we would obey, but so that we would disobey, so that we would rebel, and by doing so, take our place among the gods.
We could not attain our god-like potential while living as a satiated animal in the Garden of Eden. God knew this, and so placed the Forbidden Fruit, and the serpent to tempt us, in the Garden. He hoped that we would defy him, so that he would have the opportunity to expel us from his Paradise. Struggle and scarcity were required to forge our strong personalities; laying the ground for the day when we would create our own Paradises, and thereby become gods in our own right.

Why is it that God is so offended by idolatry? Is it because he is a jealous God, wanting to reserve all of the worship for himself alone? To ascribe such a petty motive to God insults both him and our understandings. God bristles at idolatry because it breaks his heart to see the being that was meant to be like a god, bowing and scraping before mere things. Every time that we get on our knees and grovel, the moment, eagerly awaited by God, when we will take our place at his table, is pushed further back.

Alright, so God is eager for us to fulfill our god-like potential, but what does this godlikeness consist of? It can be defined by three main attributes: individuality, joyous egoism, and creativity.
God is a totally unique being; he is one of a kind. No other being has been, or ever will be, the same as him. This gift of unique individuality has been granted to mankind. Every individual human being is unique; different from all of the others. Whereas lower animals are characterized by a great deal of homogeneity within their species, humans, especially those living in advanced states of civilization, are characterized by the most astounding heterogeneity.

Always acting against this individuality, though, has been conformism; adopted in human societies as a survival strategy. Dampen your individuality, play down your uniqueness, emphasize your similarity with members of the group in order to ‘fit in’; so speaketh conformism. This is an obstacle that God has placed in humanity’s path, a challenge for us to overcome. Those brave enough to set out on their own, to break from the herd, and to shout their uniqueness to the skies; these are the people that God wishes to consort with in heaven.

No code of behavior governs God; no set of rules bind him. He has no guide but his own desires, and no reward but the joy he takes in fulfilling them. Thus, God is an egoist, and wanted the same for his race of god-like companions: mankind. To look within themselves for guidance, rather than to external authorities or concepts; to follow their desires and to pursue joy, rather than to follow the rules of others and to avoid guilt.

But again, it was not going to be made easy for us. God knew that only through struggle and rebellion could we attain our true potential. And so he tested us. He tested us with the Ten Commandments and the various prohibitions of the Old Testament. He tested us with the doctrine of commanded love contained in the New. He tested us with concepts of secular morality: with The Common Good, with Equality, with Property, with Nationalism, with The Truth. He did not want us to obey these things, but to transcend them. He wanted us to possess the confidence to place our own desires and joy ahead of all of these things, and by so doing, take our place as his equal.  

God is the ultimate creative being; the creator of the Universe itself. He wished mankind to share this trait of his, so he imparted to us the desire and the ability to create. Although some lower animals (such as bees and beavers), share this creative ability to a lesser extent, only humans are capable of taking pride in their creations, as God does.

What, specifically, does the god-like man create? Any number of things. It could be a work of art, a piece of writing, an organization, a functional item, or another human being (a child). It may or may not be related to the business of his survival on Earth. As long as he derives joy from the process of creation, and looks upon the finished product with pride, man follows the pattern of God’s creative work. God will be eager to hear of the creative exploits of such men, when they finally join him at his heavenly table.

How, the skeptic may ask of me, do you come to have such knowledge of God’s intentions? Knowledge that seems to have no basis in either the established religions or in science? My answer: beneficial belief. Only the man who has transcended both the blind faith of religion, and the mandated skepticism of science, can truly grasp this concept. It is to adopt a belief, not because it is recommended by a religious authority, or because it is scientifically demonstrable, but because the belief is pleasing and useful.

The doctrine set forth on these pages is of this nature. It suggests that, by maximizing our enjoyment in life, we can also maximize our enjoyment in the afterlife.  For who could be happier in this life than the creative, joyous egoist who proudly asserts his individuality? And who could be happier in the afterlife than God’s most favored companions?

Only those with a god-like way of thinking can bring themselves to accept a belief, unsupported by external authorities or standards, based solely on how well that belief suits them personally. And thus it happens that, only those who have already become god-like, can come to the realization that this is what God wanted us to become from the start.    

“They say of God, ‘Names name thee not.’ That holds good of me: no concept expresses me, nothing that is designated as my essence exhausts me; they are only names. Likewise they say of God that he is perfect and has no calling to strive after perfection. That too holds good of me alone,” (Stirner, Byington trans, The Ego and His Own, “The Unique One”.)

With these words, the great rebel of philosophy, Max Stirner, announces the ascension of his mind to god-like status. By proclaiming himself equal to God, he thereby demonstrated the intellectual vigor that God required to accept him as such. He now dines at God’s table in heaven. At that table, there are empty chairs with all of our names on it. But it is up to us to prove worthy of them.


Postscript: For an ‘autobiography’ of God that I wrote, based on the ideas in this article, check out: https://www.amazon.ca/So-Speaketh-God-Brian-Penny-ebook/dp/B01N3K4CET/  




Embrace Your Privilege!

Back in the old days, privilege was something that one was generally proud of. To belong to an aristocratic family, or a family of means, was considered a big social plus: something to be bragged about, or even lied about. People from ‘good’ families were considered to have better taste, and to be more worth listening to, than people from ‘lesser’ families.

Now, though, the tables seem to have turned. Now, the opinions of someone coming ‘from a place of privilege’ are considered to be less worth listening to than those of people who have experienced ‘oppression’ of some kind or other. Members of various groups vie with one another for the title of ‘most oppressed’, while those with supposed privilege are vilified for not doing everything possible to dismantle it.

White, heterosexual, non-transgendered, able-bodied men, particularly those from well-to-do families, are considered to be the most privileged of the privileged in North American society. It is said that social institutions are set up to aid this demographic the most, and that various forms of ‘structural discrimination’ operate to disadvantage competitors from other groups.

I am a member of this particular demographic. Do I reap the benefits of all of these wonderful forms of privilege? Let us, for the sake of argument, assume that I do. According to social justice advocates, now that I recognize my privileges, I should feel perpetually guilty about them, and do everything possible to dismantle them. But I… have a different idea…

You say that I’m fantastically privileged? Great! That means I’m winning! Why on earth would I try to dismantle the very thing that provides me with so many advantages? You say it’s not fair that I should be so privileged, while others are not? Well… life’s not fair. I’m highly intelligent and dashingly handsome, while others are stupid and ugly. That’s not fair either. But I’m not about to snort a bunch of bath salts and slice up my face in order to level that particular playing field.


The same applies to social privilege. If I can hold on to it, I will; if I can’t, then I won’t. Just don’t expect me to voluntarily undermine my own advantages by ‘checking my privilege’: because it’s never going to happen.            

In Defense of Prejudice

The Oxford English Dictionary defines prejudice as: “Preconceived opinion that is not based on reason or actual experience.”[1]

Sounds pretty bad, eh? Who in their right mind would undertake to defend such a thing? Well…

Let’s start with an example of prejudice, in this case, racial prejudice. A lady is standing in an elevator, when a young black man enters. The lady clutches her purse tighter, afraid that the newcomer will grab it from her. We assume that if that man had been Caucasian or East Asian, the lady would not have done the same.

The first question to ask is: is this indeed an example of prejudice? Well, was her behavior based on reason? Not really; there is no logical theorem that shows that young black man are all criminals. How about actual experience? Again, not really; the lady has never met this particular individual before, and hence has no experience to justify her actions. The lady prejudges the individual, based solely on his membership in a group (black men), rather than on his actual, individual merits.

I should like to come to this lady’s defense though. For the fact is that, statistically, black men as a group are more likely to act criminally than white men or Asian men. She is aware of this fact in some way, and acts accordingly. Is it fair that this man, who may not be criminally inclined in the least, be judged based on his membership in this largely arbitrary grouping? Probably not. Is it their race that causes black men to be more criminally-inclined as a group, or is it more due to cultural and socio-economic factors? Probably mostly the latter. But the lady does not care about fairness or root causes; she just wants to remain in possession of her purse! And for that; can we really blame her?

Similar reasoning can be applied to other kinds of prejudice, such as:
-        - Assuming that women are more caring and/or emotional than men.
-        - Assuming that gay men care more about fashion than straight men.
-        - Assuming that men are more sexually-aggressive and prone to violence than women.
-        - Assuming that Asians will excel more at academics, especially math and science, than members of other races.

Will these assumptions hold true for every individual case? Of course not; the scope of individual variation, even within such groupings, is immense. Will they hold true in the majority of cases? Probably, and therein lies their utility. While it would be ideal to judge each individual as a stand-alone case, there is often not enough time for this. Thus we resort to group-based prejudgments, based on stereotypes which have some truth to them, as a kind of short-cut. In most cases, it is better to have this kind of information about another person, flawed as it may be, then to eschew prejudgment entirely, and go in to the interaction completely blind.

Therefore, no matter how much the social justice crusaders may hate it, prejudice remains an advantageous strategy for individuals, and hence is here to stay.     




     






[1] http://www.oxforddictionaries.com/definition/english/prejudice

The Madness of Egalitarianism

“Income inequality is bad and getting worse!” the leftist cries. “Something must be done! Something must be done!”

What uproar is this?! Such a fuss over the composition of a statistical distribution?! What are we to make of this?

Egalitarianism (with the income version of it being the most popular) can be understood as either one of two things: either as madness or as a mask.

For what but madness could it be to deeply concern ourselves with the distribution of personal incomes? Certainly we care about how much income we receive, or how much income our beloved friends and family receive. But beyond this, who but a madman could be bothered by whether the distribution is tighter or more spread out overall? Who but a madman could derive pleasure or pain from the relative girth of a histogram?

Perhaps a mask then. Perhaps our economic egalitarians pretend to care about the overall distribution, while really only caring about increasing their share in it. All ye brave humanities students and struggling artists, a more equal distribution of income would truly be a boon to thy pocketbooks! All ye valiant civil servants and social science professors, greater egalitarian programs shall increase thy departments’ budgets!

But the mask can only explain so much. For amongst the ranks of the egalitarians, we find affluent individuals of all professions, many of whom could only lose financially should more egalitarian policies come into force. It would seem that the opinions of such individuals can only be explained by madness: they have fallen victim to a fixed idea!

What happened is this: the opinion-molders of society (the academics, the bureaucrats, and the young, hip creatives) took steps to pursue their own financial self-interests under the guise of egalitarianism. No blame for these folks, it was a clever ploy!

It was the private sector affluents who were the dupes. They took the egalitarianism of the opinion-molders at face value. They foolishly wanted to appear ‘progressive’ and ‘compassionate’, and so became fanatics of the fixed idea of economic equality. The beneficiaries of the unequal distribution of income became advocates for its destruction! All in the name of wooly, airy ideals whose realization wouldn’t do them a damn bit of good. What can this be but madness?


But madness need not be permanent; the deluded may yet come to their senses! In the foolish ideal of egalitarianism, they have lost themselves. But what is lost, can yet be found.

What Egoism Is, and Why It's Important

Egoism is the philosophy which advocates placing yourself as your own primary value, as opposed to concepts such as morality, virtue, justice, fairness, truth, duty, piety, patriotism, etc… These may be used by the egoist as tools for the advancement of his self-interest, but the realization of these ideal concepts would never be placed above his self-interest.

Contrary to popular belief, this does not mean that the egoist always chooses to advance his own physical pleasure and well-being above all else. Humans have the capacity, hardwired into most of us by evolution, to develop sympathetic bonds with other humans (or with members of other species). With such a bond, the egoist can derive psychic pleasure from the perceived happiness of those to whom he is attached, or psychic pain from their perceived unhappiness. In this fashion, the advancement of the well-being of certain others becomes part of the pursuit of the egoist’s self-interest. Unlike altruistic philosophies though, egoism does not say that it is virtuous to develop such sympathetic bonds with others. Rather, it says that if such bonds already exist, or if developing new ones would make one happier, that taking them into due consideration when making decisions would be wise.

The egoist can also seek pleasure in the setting and achievement of goals, in a sense of ‘progress’ or ‘purpose’, or in the leaving of a legacy. It’s just a matter of motivation and framing that distinguishes him from the non-egoist. The egoist leaves a legacy because the thought of doing so gives him pleasure; the non-egoist believes that they were put on this earth in order to leave a legacy. For the former, the legacy is a means to the end of advancing his self-interest; for the latter, the self is a means to the end of leaving the legacy. Am I the main thing, or is the concept (virtue, truth, legacy, etc…) the main thing? This is the key point that distinguishes the egoist from the non-egoist.

When stated in general terms like this, the difference may seem subtle and inconsequential. However, it can have very real and noticeable effects on a person’s thought process and actions: something that I try to bring out in my fictional work.

So, that is what egoism is: but why would one bother talking about, or advocating for, such a philosophy? Why not just keep quiet and use it silently our own advantage? Every proponent of egoism will have their own reasons; but I will tell you mine.

One reason is because I value individuality highly. Anything that distinguishes a person from the herd, anything that stems from their chaotic uniqueness, I delight in. As such, I take pleasure in speaking out against anything that seeks to compromise people’s individuality, including organized religion, the totalitarian State, and universalistic morality. The first two, however, are fairly well-covered already. It is easy to find atheistic and libertarian material, criticizing these two respectively. It is much more challenging to find voices who challenge the concept of morality: amoralist voices, egoist voices. This is the gap that I wish to fill.

Another reason is because I suspect that politics would become a lot saner if egoism were more widespread throughout society. If more people stuck to voting based on their own interests, rather than on fuzzy ideas about ‘the general good’ or ‘the just society’ or other such nonsense, the average political intelligence would most likely go up. It is more difficult for propagandists to delude people about what their own interests are, than it is to delude them about what ‘the interests of society’ are (mainly because ‘society’ has no interests). Also, if everyone openly acted in an egoistic manner, the shysters who are currently acting egoistically, but who manage to persuade others that they are acting altruistically (as happens routinely in political life), would lose their special advantage.

Finally, I just enjoy writing about this stuff. And if I can have an audience; even better! As Max Stirner put it: “I sing because – I am a singer. But I use you for it because I – need ears.”