Nick Hudson on SARS-CoV-2 and the Policy Response

1 April 2021

Alphabet has removed this video from YouTube:

The Paradox of Shadows

5 March 2021

For many years, one of the projects on a back-burner in my mind has been the writing of a novel, A Paradox of Shadows, in which the principal character is attempting to reconstruct or to otherwise recover an ancient work, the title of which might have been περὶ τοῦ ἀτόπου τοῦ τῶν σκιῶν, or De [Anomalia de] Obumbratio, or perhaps something else.

Everything about the work is a matter of doubt or of conjecture, including its author and the era and language in which it were originally composed; even that there ever were such a work is uncertain. Its existence is primarily inferred from how parts of it seem to be esoterically embedded in other works; sometimes these passages can be made to fit together like bits of a jigsaw, but different ways of fitting are possible, especially allowing for lacunæ, interpolations, and unintended errors in translation or in transcription. In ancient art and literature are found what may be other references to the work, but these apparent references are subject to alternate interpretation, especially as many of them would be quite oblique if indeed they refer to the work. The search is largely a matter of poring over old manuscripts and documents.

No rational person would look at any one piece of evidence known to the main character and conclude that the work must have existed or just probably existed. Few would take the evidence as jointly establishing such a probability. There is both too much and too little information, so that bold intellectual leaps must be made in chaos or in darkness. A searcher may encounter unscalable cliffs or unbridgable chasms; and, if forced to stop at any point, one is likely to look pathetic. But the evidence, taken jointly, associates a relative plausibility of recovery with each of various possibilities as to the nature of the work. In that context, the possible profundity is enough to drive the search by the principal character, even with likely failure.

Obscured Tautology and the Persistence of Socialism

28 January 2021

Since sometime in my childhood, I have repeatedly encountered arguments of the form

If X were Y enough, then X would be able to Z.

For example

If you were smart enough, then you'd be able to fix that widget.

The enough makes this claim a tautology; it really just unpacks to

If X were Y enough to Z, then X would be able to Z.

But the tautology is vacuous and useless in cases in which

Y enough to Z

is not possible, as in

pretty enough to solve Hilbert's Fifteenth Problem

It is true that

If Madeline were pretty enough to solve Hilbert's Fifteenth Problem, then Madeline would be able to solve Hilbert's Fifteenth Problem.

It just isn't true that

Someone could be pretty enough to solve Hilbert's Fifteenth Problem.

Outside of pædogogic exercises, when someone makes a declaration of form

If X were Y enough, then X would be able to Z.

he or she is presuming or insinuating that

At the margin, there is some level of Y that is sufficient to be able to Z.

but this proposition may not be true, and certainly ought to be examined before accepting

If X were Y enough, then X would be able to Z.

as part of an argument that

X ought to be more Y

or that

Z can be accomplished.

The reason that I write about this issue of logic now is that is seems to me that a great many people essentially believe that

All that is necessary for socialism to work is for us to take control and to be sufficiently virtuous; thus, when socialism fails it is either because we are not in control or are not sufficiently virtuous; and thus, no matter how much or how often attempts at socialism fail, we must struggle to take control and to be virtuous — perhaps by finding ways to incentivize virtuousness — until socialism succeeds.

Some critics would perhaps want to ask the genuinely important question of to just whom this we and us refer, but for my purpose here they can be left as a variable to be assigned whatever value the political left might want. My objection is that lurking in the argument is

If X were virtuous enough, then X would be able to make socialism work.

And, in this context, even a genuine failure of socialism will not be seen as a reason to quit trying. The socialists can always tell themselves We can succeed next time, or at least fail better.

The typical opponent of socialism argues that socialism will fail because people will not be motivated to expend sufficient effort. Not only can this been seen as a problem of virtue by the political left; it has been seen as a problem of virtue by the political right, who sometimes ascribe the impossibility of well functioning socialism to Original Sin.

But a motivation to work with sufficient intensity is not the deepest practical problem of socialism. The problem of knowing at what to workthe Problem of Economic Calculation — is the deepest problem. We can presume that, somehow, everyone conforms utterly to a left-wing notion of virtue, and still the Problem of Economic Calculation will abide.

At the margin, there is no level of virtue on the part of any us or of any them that is sufficient to be able to make socialism work.

But, hidden behind an obscured and misapplied tautology, the presumption that such a level exists can keep socialists banging their heads against the wall indefinitely and putting other people against the wall indefinitely.

Tiny Spaces

20 January 2021

Famously, the Euclidean axiomata for space seemed necessary to many, so that various philosophers concluded or argued that some knowledge or something playing a rôle like that of knowledge derived from something other than experience. Yet there were doubters of one of these axiomata — that parallel lines would never intersect — and eventually physicists concluded that the universe would be better described were this axiom regarded as incorrect. Once one axiom was abandoned, the presumption of necessity of the others evaporated.

I think that our concept of space is built upon an experience of an object sometimes affecting another in ways that it sometimes does not, with the first being classified as near when it does and not near when it does; which ways are associated in the concept of near-ness are selected by experience. The concept of distance — variability of near-ness — develops from the variability of how one object affects another; and it is experience that selects which variabilities are associated with distance. Our concept of space is that of potential (realized or not) of near-ness.

The axiomata of Euclid were, implicitly, an attempted codification of observed properties of distance; in the adoption of this codification or of another, one might revise which variabilities one associated with distance. One might, in fact, hold onto those axiomata exactly by revising which variabilities are associated with distance. In saying that space is non-Euclidean, one ought to mean that the Euclidean axiomata are not the best suited to physics.

Just as the axiomata of Euclid become ill-suited to physics when distances become very large, they may be ill-suited when distances become very small.

Space might not even be divisible without limit. The mathematical construct of continuity may not apply to the physical world. At least some physical quantities that were once imagined potentially to have measures corresponding to any real number are now regarded as having measures corresponding only to integer multiples of quanta; perhaps distance cannot be reduced below some minimum.

And, at some sub-atomic level, any useable rules of distance might be more complex. On a larger scale, non-Euclidean spaces are sometimes imagined to have worm-holes, which is really to say that some spaces would have near-ness by peculiar paths. Perhaps worm-holes or some discontinuous analogue thereöf are pervasive at a sub-atomic level, making space into something of a rat's nest.

Illuminating a Bit of Urban-Myth Economics

16 January 2021

On YouTube, I encountered a video selling something (I didn't get to whatever it was) based upon a controversial theory, and using economic prejudices to make his case. To make the economic part of his case, he told an old, true story, but left-out an important detail.

There are a few incandescent light-bulbs that have been in continual use for many decades. (He referred to one of these.) They haven't needed to be changed. But that doesn't somehow prove that the manufacturers of light-bulbs have formed a cartel that avoids selling us cost-effective light-bulbs that will last many decades.

The bulbs that last for decades run on DC (direct current) rather than AC (alternating current). AC displaced DC because of issues of generation and of transmission; you'd be paying more for electricity if your power company used direct current. And, that these bulbs are run continuously means that they are never turned-off, and thus have only been turned-on once. It is the strains on the filament from being turned-on repeatedly and from running alternating current that cause our incandescent bulbs to fail more quickly. If you really want your bulbs to last longer, then install rectifiers in your lamps, and either never turn the bulbs off or also install devices that gradually increase the current when the light is turned-on.

Or just accept that you're trading higher bulb costs for lower power costs and lower costs of lamps.

Adapting Images to Small Displays

15 January 2021

This 'blog has yet to fully accommodate mobile computing. Images in entries have usually had an absolute width of 450 pixels, which made sense when displays were 640 pixels or more wide (and seldom more than 1920 pixels wide), but is now too wide for some devices.

I've been occasionally patching old entries to fix this problem. With IMG and IFRAME elements, the trick is to add

max-width: 100% ; max-height: Rvw ;

to the string-value of the style attribute, where R is the ratio of the height divided by the width, multiplied by 100. For example, if the image is 450 pixels wide and 900 pixels tall, then

R = 100 · (900 / 450) = 200

Just what happens when R is not an integer seems to be browser-dependent.

An example of an IMG element could be

<img src="wp-content/uploads/2020/11/A6_corrected.png" alt="[image of formula]" width="449" height="92" style="display: block ; margin-left: auto ; margin-right: auto ; margin-top: 1em ; margin-bottom: 1em ; border: none ; width: 26.4em ; height: 5.4em ; max-width: 100% ; max-height: 20.5vw ;" />

When BitChute gives code to embed a video, it looks something like this:

<iframe width="640" height="360" scrolling="no" frameborder="0" style="border: none;" src="https://www.bitchute.com/embed/QKOTRHgzsuQE/"></iframe>

It should look something like this:

<iframe width="640" height="360" scrolling="no" frameborder="0" style="border: none ; max-width: 100% ; max-height: 56.25vw ;" src="https://www.bitchute.com/embed/QKOTRHgzsuQE/"></iframe>

Privacy Concerns

14 January 2021

Those of you concerned with privacy may appreciate that no website in any of my domains has ever used Google Analytics. Nor have these websites ever had a reäction button (such as to Like an entry) connected to Facebook or any other such service. (Those reäction buttons allow visitors to be tracked even if the visitors do not click on them.)

On the other hand, the videos embedded in some of my entries use IFRAME elements, and those elements involve sending a request from your browser to the host of the video file, even if a visitor doesn't start the video, so they might be used to track him or her. All these videos were once hosted on YouTube, most but not all have since been moved to BitChute. I may move every video to BitChute, to reduce potential tracking of my visitors.

[Up-Date (2021:01/15): At this point, visitors are simply not tracked by Alphabet while here. All embedded videos are hosted on BitChute. There are links to some videos on YouTube; but, unless a visitor follows these links, Alphabet is unaware of the visit to a page containing the link.]

Humpty Dumpty and Commerce

7 January 2021

Fairly inexpensive hair combs made of hard rubber — rubber vulcanized to a state in which it is as about firm as a modern plastic — could be found in most American drugstores at least into the mid-'90s. Now-a-days, they have become something of a premium item. I was looking at listing on Amazon supposedly of hard rubber combs and discovered, to my annoyance, that a careful reading of the descriptions showed that most of the combs explicitly described as hard rubber were made of plastic. To me, the situation seemed to be of pervasive fraud, as it will to many others.

But then I realized that it is more likely to be something else. Fraud, after all, involves deliberate misrepresentation. Whereäs we live in a world in which a great many people believe that no use of a word or phrase is objectively improper — that if they think that hard rubber means a rubbery plastic or a plastic that looks like another substance called hard rubber, then it indeed means just that. (Of course, we cannot trust any verbal explanation from them of these idiosyncratic meanings, as they may be assigning different meanings to any words with which they define other words.)

My defense of linguistic prescriptivism has for the most part been driven by concerns other than those immediate to commercial transactions. And, when I've seen things such on eBay as items described with mint condition for its age or with draped nude, my inclination has been merely to groan or to laugh. But it seems to me that the effects of ignoring or of rejecting linguistic prescription have found their way into commercial transactions beyond the casual.

Well, those who are not prescriptivists are hypocrites if they complain, and they're getting no worse than they deserve.

Judging the Past in the Present

28 December 2020

I often hear or read someone objecting to judging an historical person or act by present moral standards. Although there seems to be some element of reasonableness entangled in this objection, it's very problematic.

It is especially problematic as expressed. Technically, we cannot judge anyone or anything at all, except by whatever may be our present standards. If we judge historical people and acts differently from how we do present-day people and acts, it is exactly because our present standards incorporate a recognition of historical context.

I don't see that the real issue is historical context as such, but context more generally. If we are to make allowances for historical person or acts, it is because of what informed them and what did not inform them; and, similarly, acts by persons in some present-day contexts are very differently informed from acts by other persons in other present-day cultures. As L.P. Hartley usefully noted, The past is a foreign country: they do things differently there.

Cultural relativism, in application to other places or to other times, is sensible when it warns one against presumption that one's own culture is doing things the only right way. (One's culture may be doing things a wrong way, or there may be other ways that are just as good.) But a cultural relativism that instead claims that something is automatically acceptable simply because it prevails in the culture of that place or prevailed in the culture of that time dissolves into nihilism because each person at each time and at each place is him- or herself a subculture.

And I think that some allowances should be made; but I think that too much allowance is often made.

For example, is the case against slavery now available really all that much better than the case that was available in America a few hundred years ago? Inverting that question, was the case against slavery available a few hundred years ago really much worse than the case available now? There is a sound argument, even to-day, for not waging war against slavery in the territories ruled by other states; and there may be a case for making treaties or even forming alliances with such states; but those are different practices from engaging in slavery or actively enabling slavery. Is there really a meaningfully better defense of the slavery of two hundred years ago than there would be of slavery now?

I   don't   think   so.

Nor do I think so for a great deal else that I am told not to judge by modern standards.

Perverted Locusts

9 December 2020

Those who support locking-down in response to SARS-CoV-2 are like weird locusts. Instead of eating the crops; these locusts prevent growth and harvest. That is to say that they prevent economic activity, which is an implicit consumption of an especially perverse sort. In any case, they leave despair and literal starvation in their wake.