Hedonic Audit

July 13, 2018 By

 

Work and leisure are opposites inextricably entangled with each other, like yin and yang. In economics, the distinction has been formalized in a variety of ways. One distinction focuses on market work, and proposes that work is a disutility (a bad thing, an annoyance) that people have to be paid to do. Leisure, on the other hand, is a utility (a good thing) that people have to be paid to abandon. (See, e.g., Gratton & Taylor, “The Economics of Work and Leisure,” 2004.)

However, not all time outside of market work is truly leisure: there’s a big difference between washing the dishes and watching television. An alternative economic approach is to distinguish work and leisure by the degree to which they can be substituted with market inputs: work is something for which market substitutes exist (Aguiar and Hurst, “Measuring Trends in Leisure: The Allocation of Time over Five Decades,” 2006). For instance, the work of cooking can be substituted with restaurants, prepared meals, microwaves, and the like. Watching television is leisure, by this definition, because one “cannot use the market to reduce the time input into watching television (ibid.).” In this approach, “the leisure content of an activity is a function of technology rather than preferences.” It doesn’t matter if you enjoy cooking or not; it counts as work because there is a market substitute.

A synthesis of these might define work as a disutility for which one must be compensated, OR for which one would have to compensate others to do.

Consider an alternative definition by Robert E. P. Levy:

Any human activity or feature of human activity undertaken as a means to some desired state of affairs can be called work, and thus any kind of play is pervasively laden with elements of productive work

Work is different from play only in that the means are valued less than ends

Play is different from work only in that it is already realizing its value by its means, independent of what might come of it.

So clearly there is no dividing line between work and play, just work-like and play-like aspects of human activities.

[Read more…]

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Into the Fediverse

July 10, 2018 By

As many of you already know, for the last few weeks, we’ve been running a Mastodon instance at refactorcamp.org on a pilot basis, kicking the tires and figuring things out. The requisite technical wizardry is being volunteered by Zach Faddis.

For those who don’t keep up with such things, Mastodon is an open-source, federated variant of Twitter, with a few key differences that make it a something of a quieter, slower-paced, more personal kind of space, somewhere in the twilight zone between private and public, local and global.

We are doing an open enrollment period for the next two weeks (till Tuesday, July 24th). You can register on the home page for an account. After the 24th, you will need an invite link from an existing user to join. If you already have an account on another instance, you can of course follow people on this instance.

But before you do either, please read the rest of this post.  Even if you’re already familiar with Mastodon.

If you do register after reading this, please add some meaningful profile info/tags, follow at least a dozen people, post a quick self-introduction with the hashtag #introduction, and do some tooting.

You don’t need to use your real name, and we have no expectations of minimum activity levels. But Zach, myself, and the rest of the Refactor Camp ICE squad will be kicking out pure lurkers, people with indistinguishable generic profiles, and suspected bot accounts, with extreme prejudice. We intend to run a clean, inviting, and safe joint.

Now for more details.

[Read more…]

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Semi-Annual Roundup, 2018

July 3, 2018 By

It’s been a relatively slow first half of the year, thanks in part to a busier-than-normal work year for me on the consulting front. Not counting administrative posts, we’ve had 19 “real” posts so far.

Outside of publishing, we did manage to put out the The Art of Longform blogging course though (check it out, $100 for for a solid 6+ hours of video material with plenty of collateral).

We also did the 2018 Refactor Camp on Cryptoeconomics in Austin. I wrote up a glimpse of backstage stuff in the 2018 Annual Letter.

Here’s the roundup, organized by author. Happy 4th of July to US readers!

  1. Near-Deathness (6/21/2018) by Matthew Sweet
  2. The Unapologetic Case For Bullshit (1/18/2018) by Stefano Zorzi
  3. Symmetry and Identity (4/19/2018) by Kenneth Shinozuka
  4. (Don’t) Be the Gray man (2/1/2018) by Patrick Steadman
  5. Justifiable AI (3/13/2018) by Carlos Bueno
  6. Glitches, uh, find a way (1/25/2018) by Carlos Bueno
  7. Notes on Doing Things (5/10/2018) by Sarah Perry
  8. Luxuriating in Privacy (3/1/2018) by Sarah Perry
  9. The Well-Being Machine (6/12/2018) by Sarah Perry
  10. Justice Fantasies (2/8/2018) by Sarah Perry
  11. Cringe and the Design of Sacred Experiences (1/11/2018) by Sarah Perry
  12. Deep Laziness (4/6/2018) by Sarah Perry
  13. Reality Maintenance (5/29/2018) by Venkatesh Rao
  14. Chekov’s Gun and the Principle of Sufficient Reason (6/14/2018) by Venkatesh Rao
  15. Make Your Own Rules (2/15/2018) by Venkatesh Rao
  16. Survival of the Mediocre Mediocre (4/24/2018) by Venkatesh Rao
  17. The Key to Act Two (3/29/2018) by Venkatesh Rao
  18. A Quick (Battle) Field Guide to the New Culture Wars (3/6/2018) by Venkatesh Rao
  19. Boat Stories (1/9/2018) by Venkatesh Rao
4 Comments

Near-Deathness

June 21, 2018 By

In Brazilian jiu-jitsu, when someone attempts a submission—say they extend your arm and exert pressure onto the rear of your elbow joint—you have three options. The first, and the most desirable, is escape. Find a way out and continue to fight on. The second, either virtuous or stupid depending on the situation and your outlook, is refusal. Choose not to surrender. Recent examples include Romulo Barral getting his ankle snapped at the 2017 BJJ World Championship and Holly Holmes being choked into unconsciousness at UFC 196. The third option is to tap.

Roberto Abreu with a double collar choke in the 2009 Pan American Championship.

To tap is to admit defeat. It’s an acknowledgement that your opponent has you in a position that is either too painful to endure or too dominant to escape from. It’s also a consequence of the realisation that your adversary could do some serious damage.

Consider chokes, a common occurrence in BJJ bouts. They fall into two categories: blood chokes and air chokes. Air chokes occur when pressure is applied directly to the upper airway. Blood chokes occur when pressure is applied to the carotid arteries and/or the jugular vein. The former is much rougher and takes longer to come into effect than the latter, but the end result of both is unconsciousness, via restricted air flow or via restricted blood flow to the brain. Of course, depriving the brain of its essential nutrients is not something to be done lightly. Maintained for too long, chokes can result in permanent damage to the brain, and even death. That’s why you tap out. That’s why you submit. You’re asking your opponent to preserve the integrity of your anatomy and your existence. You’re issuing a polite request for the rest of your life back.

[Read more…]

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Chekov’s Gun and the Principle of Sufficient Reason

June 14, 2018 By

I have a sneaky trick I use to figure out the murderer when watching mystery shows. If there’s a random background character — say a doorman or a random neighbor — who gets insufficiently motivated screen time and lines in an early scene, they’re the murderer. If the role is being played by a mildly famous actor rather than a bit-part nobody, then you can be doubly sure. My hack exploits a human-character special case of the fact that good storytellers tend to follow, the Chekov’s gun principle:

“Remove everything that has no relevance to the story. If you say in the first chapter that there is a rifle hanging on the wall, in the second or third chapter it absolutely must go off. If it’s not going to be fired, it shouldn’t be hanging there.”

This isn’t an entirely fair trick of course, especially if you use the mildly famous actor clue, since it’s an extrinsic structural clue that’s outside the narrative proper, and one that won’t necessarily lead you to further guess the motive, or means. The lesson of the trick though, is that the assumption that there are no insignificant details in a story (or equivalently, that there is a good author behind the story) is an extremely powerful one. One that allows you to solve the mystery faster than if you had to sort out the significant details (as you would have to in a real murder). Of course, a great author, as opposed to a merely good one will distract you with a plausible alternative explanation for the Chekov’s gun that will lead you astray,.

The fact that Chekov’s gun can be used as a cheat points to why the corresponding idea in metaphysics, the Principle of Sufficient Reason (PSR), made famous by Leibniz, is so controversial.

[Read more…]

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The Well-Being Machine

June 12, 2018 By

 

Social policy is a machine for turning force into utils.

 

A Rube Goldberg machine. Nancy Cartwright analogizes the “nomological machine” to this type of contraption.

 

This is an extreme reduction of a view that is widely held (if unconsciously), but, I will argue, wrong. As my friend David Chapman says, “Philosophy has no good new thoughts to teach you. However, you can learn why the thoughts you didn’t know you had are wrong.” The subjects here are two of the messiest folk concepts in existence, and they are the most central to whatever it is that we care about: causality and well-being. [Read more…]

4 Comments

Reality Maintenance

May 29, 2018 By

The idea that reality is something that is constructed by our minds out of sense experience, and therefore requires design, programming, and maintenance, is a curiously divisive one. To some people — myself included — it is the most obvious, even banal idea in the world; a basic starting assumption required to do any sort of interesting metaphysical thinking. As I’ve argued before, all realities are escaped realities, and the interesting question is, what is the direction/degree of escape?

To others, it is a horrendously toxic attack on all that is Good and True and a French Cultural Marxist Conspiracy Against Enlightenment Values. These people are known as normies.

Setting aside these debates, it’s interesting to try and trace how we construct and maintain realities. Here’s my picture.

Turns out, if you start with sense experience as primary (the blue/gold dress is just the tip of that iceberg of worms) there are at least three distinct well-posed notions of reality — objective, subjective, and social — each of which is best understood in terms of a particular experience of time, or to use a bigger word, a particular kind of temporality. In my previous post on escaped realties linked above, I associated the three with atoms, qualia and bits, but the three kinds of temporality is a more satisfying mapping.

As you might expect, there are Greek gods for all three. Very roughly, you have Chronos for objective time, Kairos for subjective time, and the least-known, Aion, for a sort of outside-of-time eternalism. With each of these notions you get a particular manner of constructing the self (material, introspective, and social), and from that, everything else in the reality gets bootstrapped.

Of course, each of us inhabits a reality that’s a mix of the three kinds of escapism and temporality, so reality maintenance involves ongoing non-degenerate action along all three vectors. Falsification and update of material beliefs is the most familiar kind of reality maintenance (more narrowly referred to as truth maintenance). The other two might be called stream of consciousness maintenance and recognition maintenance.

It is perhaps simplest to think of each kind of reality construction in terms of its associated kind of reality destruction, or death. So you have material death, death by loss of appetite for life (or will to live), and social death by loss of being seen by others in a social reality matrix. I

This gives us 7 degrees of death, based on whether 1, 2 or all 3 kinds of reality maintenance processes have collapsed for you. So there are 6 kinds of zombie, 1 kind of fully alive person, and 1 kind of complete corpse. I’ll leave you to work out the details.

12 Comments

Refactor Camp: Cryptoeconomics and Blockchain Weirding Summary and Wrap Up

May 17, 2018 By

Last weekend we hosted a diverse crowd for this year’s Refactor Camp.

You can see the schedule and copies of the public talks here:

Attendee Tim Beiko prepared a great set of notes for many of the talks: https://docs.google.com/document/d/1aHlJorwzOV4KDAv_WLpmAX6nTZavxndIEF_TZKE7Cb8/edit

Links to the talks during the livestream are below.  We will be uploading edited versions soon!  Check back later for a complete set of all available public talks.

Saturday:

Sunday:

2 Comments

Refactor Camp 2018 Livestream

May 12, 2018 By

Just a quick post: Refactor Camp 2018 is currently underway in Austin and you can watch the livestream here.

1 Comment

Notes on Doing Things

May 10, 2018 By

I have a stupid hippie mantra that my brain says to itself when I’m running and I notice that I’m second- or third-guessing myself over some little decision, like which route to take or how far to go:

Body is driving.

When my brain says this to itself, it’s using a dualistic metaphor similar to the one Jonathan Haidt uses in his book The Happiness Hypothesis. Briefly, there are two selves, one conscious, introspective, logical, and verbal; the other subconscious, sensory, emotional, and largely non-verbal (therefore relatively opaque to introspection by the verbal self). The elephant is apparently responsible for a great deal of behavior.

One upshot of this model is that you can’t just do things: you have to somehow get the elephant to do them. The popular tradition of productivity and getting things done is built around techniques for imposing the will of the rider on the elephant.

However, I am here interested in another way of looking at the duality, which I think my embarrassing, intrusive running mantra explains concisely: how to give the elephant the ability to do what it wants, sometimes even taking a rest and abdicating on behalf of the elephant. [Read more…]

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