Newsletter
The value of violence and other things
August 9, 2024
Hello,
Here’s everything since my last little missive to you:
Excerpt: Violence is such an unavoidable feature of life that it tends to appear in any conversation that starts about half a bottle in. And in any given wine-fuelled conversation that broaches the subject of violence people usually assume that violence is necessary, or that it’s some kind of pathology. What these perspectives mean is that any conversation that circles the issue of violence will end in a fight between people who are for violence (or inured to it), and people who are against it (or don’t think it’s real). This isn’t really a very interesting conversation to me. A more interesting question to me, is when is violence actually useful? So, rather than asking questions about the necessity of it, we might be better served asking questions about the utility. Because looking at utility highlights something that would probably make us think of violence a little differently.
Main idea: The utility of violence isn’t in the violence itself, but only in the threat of it. It creates immediate behaviour change, but only for so long as the threat is active.
On the ‘empathy economy’ as jobs are automated. Many good points. Here’s one:
“in the Feeling Economy, [that emerges during the increasing automation of jobs] many previously disadvantaged groups or individuals may have a better chance to develop their talents and to be included in the labor market.” They like to believe that this shift will simultaneously raise the floor by legitimating less-recognized jobs like caregiving and open up the ceiling by causing higher-income jobs to deprioritize “hard” technical skills—thus making it more accessible to both those without an expensive formal education, and those mistakenly perceived as less technically adept. One chapter of Rust and Huang’s book is even titled the “Era of Women” in giddy anticipation of the AI revolution’s democratizing effect.
Unfortunately, this analysis fails to consider the ways in which bias also subtly creeps into our views of who is capable of empathy and care … As the media theorist Wendy Hui Kyong Chun has remarked, the category of the human subject has largely been constructed through exclusion—“through the jettisoning of the Asian/Asian American other as robotic, as machine-like” and the “African American other as primitive, as too human.” In this paradigm, only a narrow sliver of (white) people are deemed truly human, possessing the fullest range of emotive faculties … As currently “low-status” jobs like caregiving become more established, it’s easy to imagine how the women of color who have long served as the backbone of the profession might be excluded from its glorious future, losing ground to white counterparts flocking to a newly lucrative field. (Look, for instance, to the whitewashing gentrification effect of cultural legitimization in the cannabis industry.)
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The virtues of propaganda, because facts don’t change minds. See also why do people believe true things:
Propaganda, be it for good purposes or bad, is a specific form of persuasion that taps into the nonrational and emotive sides of human beings. Persuasion that functions in this way is propaganda … people are fundamentally irrational and guided by their senses … A better understanding of propaganda and how to use it as a tool to change or educate people could advance the world in a positive way.
Bit aristocratic, isn’t it. Plato would be thrilled.
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Very good article on dialectical behaviour therapy. Now spilling out of more ‘severe’ treatment programs into self help for the general public, we’re bound to see the language of dialectics spill into day to day use. The new amygdala (see also the other distractions). I like their conclusion as something to keep in mind. It generalises to all ‘parts work’:
When the illusion of control falls short, DBT’s ethic of present-tense thinking and skilled self-reliance is met with an equal and opposite reaction: a culture fixated on the trauma plot, where people hold tightly to their stories as evidence that their lives aren’t their fault. Now that a logic of skillful self-management has become synonymous with mental health, people are left with two bad options: externalize the problem, molding it into a carefully crafted story about other people’s misbehavior so people will stop yelling at you to get a grip; or internalize it and commit to ceaseless skill acquisition in the hopes of someday needing nothing. DBT and its critics represent opposite sides within an often contradictory mainstream mental wellness culture ensnared in yet another dialectic — one that holds that you are defined by your trauma, yet accountable for your woes.
We can add this dialectic to our list: your pain is your responsibility; your pain is not your fault. You are good; you need to change. Fight the terms of capitalism and ableism; capitulate to them when you need to. DBT is a palliative that makes people into docile workers and uses a corporate vocabulary to remodel their behavior; DBT is one way to make the world survivable.
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On aphantasia—no mind’s eye. The wildest part is that you’d never know unless you asked:
Aphantasia and hyperphantasia are not disorders. People at either extreme of the spectrum don’t have problems navigating the world. Aphantasics are often fine at describing things, Bartolomeo said. When he’s asked them how they can visually describe objects or people from their memories when they lack mental images, they respond: “I just know,” he said.
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Why Do People Believe True Things? Interesting argument for an epistemological inversion:
Many people in social epistemology are concerned with the following question: Why do people believe false things? … “The truth about distant or complex matters,” writes Walter Lippmann, “is not self-evident.” Given this, “The pictures inside people’s heads do not automatically correspond with the world outside.”
Reminds me of that Muad’Dib saying:
The mind imposes this framework which it calls ‘reality’. That arbitrary framework has a tendency to be quite independent of what your senses report.
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I hope you found something interesting.
You can find links to all my previous missives here.
Warm regards,