Kyle Rant
Random
thoughts on life.
Religion,
Morals and Values.
I am an agnostic in the sense that I don't think the
existence of God or the non existence of God either one can be proved. You
cannot prove to me that God exists and I cannot prove to you that God does not
exist. I am sure Christ existed as a historical figure and he had a great
impact on the world. But so did Buddha, Confucius, Mohamed, Abraham, and
Hitler. The attribution of divinity is not necessary to think that they existed
or had an impact.
Where do morals come from, if not religion? Morals come from examples you
see around you when you are very young (parents, playmates, siblings, religious
leaders etc.). Later in life we learn to justify these morals by formalizing
them into a system using whatever teachings are available to us. As evidence I
site the following:
- There
are people who act very morally who come from every religious (and non
religious!) background known. No particular religion is required for
people to act morally. Examples are numerous.
- There
are people who act very immorally who claim every religious (and non
religious!) background known. Examples are found daily in the news.
- Different
groups claiming to have the same religion sometimes behave differently. For example
Christians site the Bible and say "love your neighbor as
yourself". Some Christians take this to mean that we should accept
gays with open arms. Other Christians take this to mean we should love
them enough to try to force them to change their behavior if they are gay
since being gay is wrong. This is only one of many examples where two
different groups claiming to be from the same religion expound different moral philosophies.
- Appeals
to the authority of scripture can almost always be made, no matter what
moral position is chosen. Some Christians say "thou shalt not
kill" means just that, don't kill anyone ever under any
circumstances. Other Christians can justify war under certain
circumstances. Using the same Bible with different interpretations and
emphasizing different passages we can argue that something (being gay, not
killing) is moral or that it is not moral. So the Bible cannot tell us
what is moral. Similar arguments can be made with most of the classical
religious literature.
- We
tend to think morals come from the outside, from God or some definitive
source like the Bible because when our parents taught us our morals they
justified their ideas with appeals to a higher authority. But really
morals come first (we construct a sense of what we think is right or fair
from interacting with people around us in early childhood ) and they are
given justification afterwards (we find a rational or formal explanation
based on scripture or other sources for actions we already think are
correct).
The conclusion has to be that religion does not cause people to be moral,
although it can (after the fact) be used to justify any particular moral
action.
Further points
- It is
just not true that morals come exclusively from one religion, or one
particular flavor of Christianity. You can find large numbers of extremely
moral, just, kind, fair, generous, giving people of all faiths and at all
times in history. One big reason given by Muslims (including Osama Bin
Laden!) seeking to expel westerners from the Middle
East is on moral grounds. They do not share our values; most
of them don't want our filthy TV programs, short skirts, bare midriffs,
alcohol and lose morals in their country. If you discount the handful of
extremists and terrorists my view is that probably the average Muslim is
MORE moral than the average so called Christian and certainly more moral
than the average American. They certainly have different, possibly higher
values. (And not to justify terrorism but I'm not sure that many Americans
would not become terribly upset or even become terrorists if they felt
there was no way to avoid an onslaught of depredation and morally corrupt
culture encroaching on their world. I don't know about you but if I
thought my 8 year old daughter was being forced to watch what I considered
to be pornography I'd do whatever it took to stop it.)
- Values
change with time, even within a particular religious group. It is (currently) morally
repugnant to many Muslims for women to go uncovered and work outside the
home. Christian values supported exactly the same view 100 years ago in
Europe and the US.
The view in the US
changed and it is changing in the Muslim world too. Some Christians during Inquisition took the view that the
best way to love your non- believing neighbor was to torture them until
they professed belief. This was considered the morally responsible thing
to do because otherwise they would go to hell for eternity. Torture was
good for them in the long view. My view is that we should NEVER take any
particular moral view as absolute and beyond examination. Morals and
values can and should change (hopefully for the better) as we are better
informed.
- It is NOT true that a commitment to evolution as
a scientific theory implies an anti-moralistic view or a low opinion of
humans or is anti-religious. Morals and evolution are not mutually exclusive for many people. It is very possible to
believe that humans somehow received an extra blessing from God over and
above the other animals at whatever point we evolved from them. In other
words the story of creation and the Garden of Eden is allegorical not
literal. Many Christians, including many scientists have no problem in
holding the view that evolution is a true explanation of the events AND
that Christ died for their sins. These are decent, moral, practicing
Christians, the 'good' kind.
- Believing that we are directly related to other
animals is NOT and anti-moralistic position. For
some people, knowing that we have only 3% of our genes different from
chimps makes them more sympathetic towards animals, not less sympathetic
towards humans. Not only should we not kill and eat humans, but we also
shouldn't kill and eat chimps or any other animals. This makes a lot of
sense to me. I'm not willing to give up animal research because I do think
human lives are worth more than animal lives but I don't think the
difference is so great that we shouldn't treat them humanely and perhaps
refrain from eating them. (In a similar view I think a pregnant teenager
is worth way more than a 4 week old fetus- so while we should work very
hard to avoid unwanted pregnancies (educate, hand out condoms, etc.) we should not
abolish abortions, particularly where the baby will be raised in a bad
situation and be unwanted).
- There
is probably an evolutionary component to morals. In all animals, including
humans, there is a degree of altruism. Individuals will sacrifice
themselves for others in many circumstances. It has been shown that the
degree of sacrifice an individual organism is willing to make for another
is in most cases directly linked to how closely related
they are genetically. We tend to protect people in our tribe because we
tend to share genes with them. We have these altruism genes because they
have helped us survive over many generations.
- In my
view this genetic tendency towards tribalism is the biggest obstacle to
peace in the world. As soon as we declare allegiance to a particular tribe
and are willing to fight other tribes there is trouble. This is a
genetically wired in behavior which explains our loyalty to sports teams,
professional organizations, patriotism, and the willingness of a terrorist
to kill themselves for their particular cause. The only way out, in my
view, is to try to begin to think of all humans as part of the same tribe.
Survival of the human tribe requires we stop declaring war on small groups
within the larger human tribe. But we should be aware that we are working
against our inherited tendencies ...
- Similar
to the universal tendency to tribalism, very few species, including humans
will eat others in their immediate gene pool and almost all organisms have
incest taboos. In the few cases where these taboos are broken there are
usually very unusual extenuating circumstances which have explanations
related to survival of the gene pool. So it would seem that we have much
of our moral system in common with other animals, certainly all other
mammals. To a large extent then, many morals are wired in genetically; we
could not have survived had they not been.
- As
rational animals we also see the world embedded in a rich conceptual
scheme. So we have invented rational reasons that explain why we should
not eat each other or have sex with our children and why we should fight
to defend our neighbor or our tribe. And these rational reasons in turn
have helped us further in not crossing those behavioral boundaries which
tend to harm the immediate gene pool. Traditionally these reasons have
been embedded in religious and philosophical systems. 'Love your neighbor
as you love yourself' is really a genetic imperative; your neighbors may
return the favor and help your genes to survive. Patriotism is the
rational veneer which cloaks our genetic imperative to protect our tribe.
- In my
view religion (of any particular flavor) makes a convenient framework for
values but is not required. My father (who was not religious) used to bug
the hell out of me by saying 'do what you think is right'. He did not say
'do what the bible says' or 'do what Christ would do' he said, basically,
look around and figure out what you should do. My mother added things
like, how are you going to feel about yourself if you make other people
feel bad? I think probably the golden rule was in there somewhere
but this can be found in almost all societies (Confucius said it before
Christ did and I'm sure it was around long before that). The modern
philosophical pragmatists have basically a more sophisticated version of
this same view. People should encouraged to act (and I should act
personally) in such a way as to yield the greatest good for all people.
Society should be constructed in such a way as to facilitate this (or at
least not make it any more difficult). Exactly how to arrive at the
greatest good (how to ‘lover our neighbor’) is of course
problematic and will probably change over time as we learn about
unintended consequences and more about human behavior but we should work
towards that goal.
- But
now I think we are into a discussion of values and method (cost benefit
analysis), rather than morals. You and I might both be very moral (very
committed to our conceptual rationalization of our moral behavior) yet
disagree on values (is the war in Iraq wrong or not). Or we may
agree on values (Saddam Hussein was bad) but disagree on method (should we
start a war or impose economic restrictions). These questions all require
debate.
- There is a distinction between
being "good" in a moral sense and being "good for something" in a
utilitarian sense. Frank Sinatra was a good singer but he was probably
not very good in a moral sense. Science has a similar distinction.
Scientific theories are good at explaining nature but have no moral
content. Technology, on the other hand can be good for doing something
(i.e. effective) and also good for something in a moral sense (e.g.
vaccinations versus atomic bombs).
- Why do
we maintain any particular set of values? Why don’t we rationally
decide to jettison those values we were taught as children and cheat our
neighbors as much as we can get away with? I feel that if you grew up in
an environment where you were told what was right and wrong AND you were
caught often enough doing something wrong to come to believe there is no
percentage in trying to cheat, you gradually internalized both those
values and a sense that you cannot cheat. As you grow up you begin to
rationalize these internal feelings. You look for reasons to justify your
actions. Sometimes you find that a particular religion or philosophical
position makes a good framework or rationalization for your internal moral
feelings so you adopt it as your own, discarding the parts that don't fit.
As a result of this new framework you may change your moral outlook
somewhat but probably not much (you are just as likely to discard parts of
your own morals as parts of the religion you have adopted but don't agree
with). Your intellectualization of those early values most likely has the
biggest effect on your kids: you set out to teach them right from wrong
based partly on what you learned as a child and partly on what you have
rationalized since then. And of course you want to correct the mistakes
you perceive in your parents' instruction of you. This is how values
change over time.
- I
think many Christians feel that a person will only be good (moral) if they
think they will be held accountable for their actions by God. And
initially as I grew up I behaved well for much the same reason; I thought
some more powerful being (my parents, my teachers, God) would eventually
hold me accountable. Gradually though I came to see a different form of
accountability, one not connected to parents, teachers or God at all. I
stopped thinking that it would be God who held me accountable for my
actions. Instead I began (and still think) that it is me who is
accountable for my actions. I have an image of myself as basically a good
person (sorry, although I won't claim to be perfect I emphatically reject
the Christian idea that I am inherently bad, a sinner by nature). I like
that image of myself, it makes me proud of myself, it
helps me get through the day. I feel good about myself when I do the
'right thing' (things I learned as a child and/or later rationalized as
the right thing). I feel bad about myself if I don't (and I always say to
myself I will do better next time- and there a plenty of examples of good
behavior around to emulate). I don't do good things to get public
approval, the recognition of God, nor even to feel smug or superior about
myself (and I don't feel superior- I'm just an average guy, morally
speaking). I do good because I will be miserable
with myself if I act otherwise. This is enough motivation for me.
- If you
grow up in a ghetto with drugged out parents who don't teach you those
things then you very possibly could grow up without morals or with very
different morals. Perhaps you can learn better morals later in life if you
are lucky but if you do not, you are likely to become a criminal. I think
it is a mistake to say that criminals are making choices to go against their
natural moral values. They really don't have the values that you and I have.
Sure they choose to commit crimes but they don't have as many internal
reasons not to. They were never taught not to behave that way, they never learned (like you and I did) that this
is not a good way to behave. They may even have external reasons to behave
badly (acceptance by peer groups for example). And this is a chain that
continues, you can't teach morals to your kids if you yourself don't have
any. Now how to fix that problem is another story.
About Evolution.
Why we should teach evolution and not teach Intelligent
Design or creationism in school.
It is not just a hypothesis since there is a large body of data
which supports
it and no data which contradicts it. It is a theory in the sense that
it is a
network of connected ideas (concepts) each with supporting factual
evidence, no
one of which could be wrong without doing serious damage to the other
concepts.
In this sense it provides an explanation of the existing data: all the
data
have places that fit coherently in the theory (without fudging) and no
data is left out. It predicts further data of a specific type
will be found. As new data is found scientists are able to make sense
of the
new data in light of the current theory. Sometimes slight modifications
to
small details of the theory are made in light of new evidence but the
overarching principles are maintained and even strengthened. Scientists
are
confident the theory will explain (possibly with minor modifications)
new data
as it is uncovered (i.e. new data will fit in a logical place in the
theory
without fudging).
Now, in the last paragraph was I talking about evolution or quantum mechanics? The
paragraph applies equally well to development of evolution AND mechanics in the
past 100 years so how can we make a distinction and say evolution is not
scientific or does not provide scientific explanations but mechanics does?
Further points:
- It is
very dangerous to discredit a theory which provides us with a framework
and the tools for understanding both genetic diseases and mutations in
infectious diseases such as AIDS and flu. Molecular biology, the fossil
record, genetic engineering, why we have to get a different flu shot every
year, animal breeding, natural selection and evolution all fit together in
such a way that stripping out evolution would destroy the coherency of our
understanding. Evolution has given us a framework within which we
understand and can begin to treat any number of diseases; discounting it
or removing it from the educational process leaves future scientists and
doctors with a weaker understanding of very serious health issues.
- Basically
genetic theory predicts evolution and evolution predicts genetics. They
are two sides of the same coin, you cannot split them. It would make no
sense to have one without the other. Trying to remove evolution from the
science curriculum would do serious damage to the teaching of genetics (our
principle basis for understanding disease).
- We do
have clear fossil records of gradual changes in thousands of cases; the
fossil record clearly shows an increase in complexity and number of
species over time; we also have fossil records of humanoid like creatures
which used tools like humans bur are clearly not homo sapient (Neanderthal
and homo erectus have very pronounced skeletal and DNA differences but used tools-
there are hundreds of these fossils). If you go to the Smithsonian Museum in
Washington you can see a large sequence of skeletons dating over many
thousands of years starting from something the size of an opossum and
ending with the modern horse. Each stage of change is shown and several
branches to other extinct lines are shown. What are we to make of all these
facts, how do we explain them? We don't have every 'missing link' for every
organism but Occam's razor says the simplest explanation is
evolution.
- There are more biologists than
physicists in the world. So the amount of biological research done today
is probably about 10 times that done in physics. All of this research uses
evolution as the explanatory framework (nearly every biology article in
Nature, Science, Scientific American etc. will have the word evolution in
it, go look if you don't believe this). 99.9% of these biologists find the data in support of evolution
convincing but every single one of them would jump at the chance to
disprove the theory (just think what that would mean- more than just a
Nobel prize, you'd go down in history!). Are these people stupid? Are the
ignorant? Are they misinformed? Are they just not clever enough to come up
with an alternative (because surely they are trying)? No, the current
explanation is the best we've got, there is nothing better.
- There
is at least as much evidence in support of evolution as there is for any
of the other theories in science. General relativity has had only three
serious tests and confirmations. So why doesn't relativity come under
attack? This clearly shows that the attacks on evolution are religious,
not scientific.
- There is very good empirical evidence in favor of the big bang. The
cosmic microwave background, the red shift of distant galaxies, the
proportion of hydrogen versus other elements detectable in the universe
are interlocking evidence for the big bang. The same nuclear theory
which tells us how to make nuclear bombs and reactors tells us the
correct ratio of hydrogen in the universe today but only if the big bang
happened. Nuclear physics can't be right if the big bang didn't happen.
We have no other theory which explains these facts.
- Evolution does NOT violate the second law of thermodynamics. There is
nothing wrong with an organism or a sequence of organisms over time
becoming more complicated at the expense of an increase of entropy
elsewhere in the universe. An egg growing from a single cell into a
complicated organism is an example of decreased local entropy at the
expense of a net, global increase in entropy.
- What
is lacking in the science that would require further explanations
based on ID? Biology seems to be doing quite well without any help from
the ideas found in ID. Just as Einstein argued that the aether was not
needed to explain electromagnetic wave propagation, Occam's razor says we
do not need the additional explanations provided by ID. We might feel
better psychologically to imagine an intelligence directing things but as
far as explaining the science we don't need ID.
- In the
market place of ideas the good concepts eventually win and the bad ones
die off. Evolution has definitely won, there are no serious competitors.
Mandating that creationism or ID be taught is a bit like bad governmental
decisions like tariffs or subsidies; mandating something be included or
supported because it is too weak to make it on its own. I don't think we
want government mandating how we think.
Arguments against evolution
fall into several broad categories:
- The earth isn’t as
old as scientists say, certainly not old enough for evolution. We had
better hope this argument is wrong. If scientists don’t understand
radioactive dating, one of the many methods that tells us the age of the
earth, we should be very worried. The same theories that tell us how
nuclear reactors and nuclear weapons work tell us how radioactive dating
works. So if we are wrong about radioactive dating we also don’t really
understand how nuclear bombs work so Hiroshima and Nagasaki were flukes.
- The fossil record
is incomplete, there is no fossil of a ‘missing link’. There are three
problems with this argument.
- This argument demonstrates
a lack of understanding of the completeness of the fossil records.
We do have complete records of hundreds of species covering
millions of years. If you go
to the Smithsonian Museum in Washington you can see a large sequence
of skeletons dating over hundreds of thousands of years starting
from something the size of an opossum and ending with the modern
horse. Each stage of change is shown and several branches to other
extinct lines are shown. We also have fossil records of humanoid
like creatures which used tools like humans bur are clearly not homo
sapient (Neanderthal and homo erectus have very pronounced skeletal
and DNA differences but used tools- there are hundreds of these
fossils). What are we to make of all these facts, how do we explain
them? ID cannot explain them but evolution can.
- The second
problem with the missing link criticism is that critics are not
satisfied with missing links when they are found. Suppose we have
two specimens which are separated in time and are thought to be
related. The ID people say ‘but where is the missing link?’. So the
scientist finds a specimen between the two. Now the ID people say
‘but now there is a missing link between the first original specimen
and the new one’. The scientist can never win this game because he
or she must produce and infinite number of missing links.
- The third
response to the missing link criticism is technical and it involves
the rate of change of a species. A species may remain stable for a
long period of time producing many fossils. Changes in the
environment may then cause the species to evolve into another
species over a shorter period of time (still millions of years).
This leaves fewer fossils of the so called ‘missing link’ which
makes them harder to find.
- It has been argued
that life is too
complex to have come about by the random processes described in
evolution, there had to have been a designer or creator. One example
often given in the past by creationists is the eye; how can such an
exquisitely complex organ as the eye have come about because of random
mutations? But this question has been answered. Every stage of
development from a patch of light sensitive skin through hollow light
sensing pits to pits covered with transparent coverings is found in
nature. Nature has provided examples of all the intermediate stages
between very simple structures and the complex eye. The complexity of
the eye, including the genetic components is now well understood by
evolutionary biologists. So ID proponents have come up with other
examples of complexity, questions which have not yet been answered. But
biologists would be out of a job if there were no unanswered questions.
Just because a question about how a particular structure came about has
not yet been answered does not mean there will be no answer. But this is
what ID proponents are saying, that an explanation will never be found.
They ignore the fact that historically every time questions about
complex structures have been raised they were eventually answered.
- Some people argue
that we should be able to prove evolution in the laboratory. This vastly
underestimates the amount of time required for evolution. Even with
something like the fruit fly with generations lasting only a month it
would take tens of thousands of years to see a fly evolve into another
species. We do see the beginnings of evolution in the laboratory
and in the field. We see how changes in the environment cause small
shifts in the average features of a population. This is evolution at
work, humans just haven’t been around long enough to see the completion
of this slow change from one species to another.
- Some people try
to make a distinction between micro evolution (short term such as
breeding animals or germs) and macro evolution (the evolution of one
species into another). A close examination of the body of biological
facts makes it clear that you cannot make this distinction in any
meaningful way. Why would gradual changes suddenly stop happening at
some point?
- Some people argue
that fossils aren't proper scientific data since they don't come from a
controlled experiment. If we disallow any evidence that is discovered
today but happens to have originated at a different time then all
astronomy is eliminated as a science since light travels at a finite
speed so almost all the data we get from the universe is 'pre-historic'.
Surely this doesn't make any sense. When the same fossil progression is
found over and over in many different places we conclude that nature has
repeated the experiment for us over and over.
- Some people argue
that evolution makes no predictions. There are many predictions in
evolution. It predicts an increase in the number and complexity of
species in the fossil records over time. It predicts the evolution of
anti-biotic resistant bacteria. It predicts that the fossils of isolated
populations will diversify to take advantage of different ecological
niches. There are thousands of other examples.
- Some
people argue that we should give creationism or ID a chance as an idea to
compete with evolution. The problem is those ideas have been aired and
died out in science long ago but local school boards and governments (who
are not part of the scientific process and may not be informed of the
latest ideas) keep mandating that textbooks
include those ideas. Should we teach phlogiston theory in high school
today? At the time (300 years ago) it was seriously considered even among
scientists as a viable theory. So was astrology (Kepler
was an astrologist as well as astronomer). Newton practiced alchemy. But we don't
teach those things anymore in a science class because we have much better
theories. Scientists discarded creationism about the same time they gave
up on phlogiston and alchemy. The school board mandating that ID be taught
is equivalent to mandating that science teachers teach about phlogiston or
alchemy. As history, fine but it is not science.
Web pages on the ID/Evolution debate.
What I think is wrong
with capitalism.
“The modern conservative
is engaged in one of man’s oldest exercises in moral philosophy; that is,
the search for a superior moral justification for selfishness.” - John Kenneth Galbraith
When contrasted with state
controlled economic systems, capitalism is and has been a good thing for the
world. This is mainly because it fosters competition and in many (but not all!)
cases competition is the most efficient way to accomplish something (assuming
economic efficiency is the only goal). There is plenty of evidence that the more or less free
competition of ideas coupled with low restrictions on entrepreneurship has help
create many of the amenities of modern life (although the measures of this
success are often biased; see below). However when I talk to economists about
capitalism I sense a certain slavish commitment to the ‘free market’;
an almost religious commitment to Laissez-faire economics and the promotion of
self interest (greed) as the most important human motivation. Global warming?
Poverty? Disease? Pollution? Don't worry, “The invisible
hand of the market will solve all our problems.” I think there are many
problems being swept under the rug here and I think those problems should be
discussed. As useful antidotes to mainstream capitalistic thought I offer the
following references:
-
Reinventing the Bazaar: A Natural
History of Markets by John McMillan.
-
Human Well-Being and the Natural
Environment by P. Dasgupta.
-
John Kenneth Glabraith by Richard Parker.
-
The Future of Ideas Lawrence Lessig.
-
Development as Freedom Amartya Sen.
-
Wealth and Democracy :
A Political History of the American Rich by Kevin Phillips.
-
The Environmental Endgame by Robert L.
Nadeau.
Markets never act in a
vacuum. As all economists point out, a stable government, an honest court
system, an honest banking system, adequate patent laws, an adequate
transportation system and a healthy information flow are all needed for an efficient
market. All of this infrastructure impinges on the flow of trade and creates a
market structure, as do societal morals and social goals. As pointed out
by Marshall Stahlins, the entire agricultural market
in the US
would make a radical shift if people suddenly found it acceptable to eat dogs
rather than keep them as pets. It is absurd to
claim markets should or even can operate freely with no structure or cultural
framework. Why then is there almost no discussion of these extra- market
structures? Here are extra-market questions which must be answered before
markets can do their job:
- What kind of
patent laws work best? How do we protect intellectual property?
- What kind of
court system gives rise to the most efficient markets? Who should be allowed to
sue whom?
- What is the best
role for government to play in market structure? Most businesses want governments to
protect them abroad but leave them alone at home. Is this how it should be?
- Surely laws to
protect people from unscrupulous business practices are needed. What form
should they take to be most effective? (See Secret History of the War
on Cancer by Devra Davis for a rundown of unscrupulous business practices
in the recent past.) What about taxes and regulations to prevent businesses
from acting unscrupulously?
- What is the role
of information in market structure? How much is enough and who should provide
it? Should we trust multinational corporations to be forthcoming with
information which shows their product in an unfavorable light?
- What is the best
way to limit monopolies? Sometimes a big monopoly (or near monopoly) can
provide more through economies of scale than a collection of smaller entities.
How do we know when this is the case? Are 10 companies enough to prevent a
monopoly? Five? How do we decide?
- How should
‘commons’ (common goods) be introduced into the market? Surely everyone should be allowed
to have clean air. How clean and how do we protect it?
- What about
the environment (so called external costs), can they be included in
mainstream economics and if so, how?
- Surely we should
measure economic efficiency by more than just raw wealth. What other factors
should be used? Health? Longevity? Happiness? How do we measure these things
and how do we assign them proper weight?
- How do we value
natural and non-renewable resources such that they will be protected in a
capitalist system?
- Do humans really only act out of
greed as Adam Smith claimed in The Wealth of Nations? Probably our entire business structure would fail if most of the
people involved weren't honest, at least most of the time. Humans are
motivated by honesty and many other emotions besides greed which flies in
the face of the most basic assumption of economic theory.
- How should the
markets be structured to maximize the attainment of social goals and what are
those social goals anyway?
Mainstream economic theory purports but be a 'scientific' theory. As such it
gains great a great deal of respect. But is it really?
-
Mainstream economic theory (equilibrium theory) began being constructed as a
mathematical theory about the same time as Newton's mechanics. In fact much
of our current economic theory was modeled very closely on the thermodynamic
theory of that epoch by substituting physical variables such as energy with
economic variables such as utility. The creators of this economic theory
thought that they had constructed a scientific theory of economics (partly
because it was highly mathematical). It was widely believed at that time
that both physical scientists and economists were discovering natural laws
laid down by God (this is in fact where the 'invisible hand' originated;
economists of the time were referring to the hand of God as the creator of the natural
laws at work in economics and this is why many conservatives adhere so
tightly to free market concepts; they believe it is the will of God). Since this time, thermodynamics has been
significantly overhauled as has much of science. Economic theory, however, has kept
its original concepts, based on now out modeled physical theory, and has
simply tacked on more mathematics. So basically,
economic theory today is a version of physical theories from 300 years ago
which have since been abandoned.
- Cases
where the 'invisible hand' has apparently worked to provide an effective market
are given as scientific evidence that the free market works. But there are two problems here
because these examples are nearly always after the fact (unlike true scientific
theories which make predictions of future events).
- Cases where the invisible hand
has not worked well are cited, not as failures of the theory but rather as cases
where the market hasn't had time to work or the market has been constrained in
some way (government, laws, tax, other market structure, etc.). What, exactly,
would constitute a clear and unarguable example of the failure of the invisible
hand? If we wanted to set up an experiment or situation where we could say "if x
happens under these conditions, y and z the theory of the invisible hand is just
plain wrong" what would that experiment look like? The fact that such a test is
not available indicates that, just as in the cases of psychoanalysis and
horoscopes, we have a theory which is not scientific because it cannot be
tested. Nonscientific theories may be useful (as is psychoanalysis) but we must
be careful about pinning too much faith in them as a way to plan for the future.
- Much of the evidence for the success of capitalism is based on figures
which come out of economics, for example GDP. But some people have suggested
that GDP is not a useful measure of growth because (for one) it does not
include the possible depletion of natural resources. For example it has been
argued that reported growth in the US during certain periods actually came
from using up irreplaceable resources rather than any real economic
development. Selecting data in a way that supports your theory while
omitting data to the contrary is definitely not a scientific approach.
If economic theories represent natural laws, what exactly is a 'market
failure'?
Some
further problems with mainstream economic rhetoric (i.e. the ‘invisible
hand’):
- Classical economic theory is based on the idea
that humans are predominately motivated by cost and in a rational way so
that if left to their own devices (with no interference whatsoever) they would make good economic
decisions. Clearly this is not true. People are motivated by moral sense,
altruism, greed, advertising. None of these is rational. Stock market
bubbles would not occur if humans were rational. If suicide bombers are any
indication, religious motivation can be and often is much stronger than
economic self interest. I would venture to say that most humans act morally
and ethically, most of the time. In fact the entire premise of most religions is
that humans must NOT be motivated solely by economic self interest (i.e.
greed). If economic theory and religious moralists are both right, one can
only conclude that capitalism would not work in any society with strong
moral behavior. The opposite sentiment, that a society which is strongly
capitalistic cannot be moral, seems to have more evidence.
- It is simply
not true that “a rising tide lifts all boats”. As Kevin
Phillips points out in Wealth and
Democracy, the gap between the wealthiest people and the bottom 10% in
this country has be widening over the past 30 years. Globally the economic
differential between the top one fifth and the bottom one fifth has grown
from 30 to 1 in 1960 to 74 to 1 in 1995.
- There
are plenty of examples where collaboration achieves more than competition.
A prime example is open source software which is free and owned by no one.
The vast majority of Internet servers in the world run Apache web servers
with open source Linux operating systems because they are by far more
stable and robust compared to available commercial products.
- There are many examples where a particular
social goal cannot be achieved only by market mechanisms. We would
never have had the Internet if it had been left only to businesses. Nor the
atomic bomb, nor universal education (literacy), nor universal health care
in Europe, nor the end of smallpox in the world. All of these projects were
carried out by rational choices made by governments and inter-governmental
agencies. Capitalism is successful in China in the absence of democracy,
which tells us that free markets do not need democracy (let alone create
democracies). If we want a democracy and the freedoms that come with it we
must look to mechanisms beyond the market. From these examples it should be clear that many important
projects must be planned and carried out entirely outside the realm of the
markets.
- Corporate America
is not at all an example of a competitive capitalist system. Large
corporations are not run by entrepreneurs they
are run by CEOs who arguably have more of a commitment to their own short
term economic well being (e.g. a golden parachute) than the long term economic
well being of the stock holders. Large corporations also are able and
willing to distort the markets using law suits, lobbying, and
misinformation in the form of advertising in a way that is contrary to the
assumptions of a free market of equal competitors and buyers.
- In some
cases (because of economies of scale) monopolies (which are non-capitalist
by nature) or near monopolies produce products more
efficiently than would a larger collection of smaller competing entities.
The car industry is an example.
- Growth
in consumer products is assumed to be not just desirable and foremost but absolutely
necessary for a capitalistic system. As interpreted in modern American
economic practice this slants the economy towards consumption and greed
while overlooking two important topics:
- Growth
of non-consumer products such as health care, infrastructure (roads,
electrical system, Internet), leisure time, preservation of natural
resources (e.g. clean drinking water) is neglected. Tangible goods are
over emphasized in the current system whereas the non tangible benefits of
modern society tend to be under emphasized.
- The
military industrial complex is overlooked entirely. This large portion of
the US budget (around a quarter of the GDP) is not allowed to be part of
the ‘free market system’ and until very recently has seldom
scrutinized at all by economists involved in government planning. President
Regan managed to spend nearly $3 trillion dollars in the biggest military
build up since the second World War with almost
no objections from the economic sector. War is bad economic policy yet it
is clear from history that any government that possesses an army will
eventually use it. If economists really think that capitalism will make
the world a better place (in contrast to war) why don’t we do away
with the military and instead use economic leverage in the world (e.g. a Marshall plan)?
- It is
not true that planned economies always fail or are always bad. The US
was successful in World War II in large part due to a totally planned
economy, devoted exclusively to the war effort. Socialist economies such as
the Scandinavian countries have done better than 'pure' capitalist economies
in general.
History also shows us
that taxing corporations and the wealthiest few percent does not do economic harm. For example, in
spite of much higher tax rates the European economy has outstripped the US economy
in several periods of time since the second World War. A mixed economy,
with large measures of government interference, can be very successful. For
example the US became a great economic power during a period in which
it strongly protected its markets with stiff import tariffs. The pressure on
third world countries to open their markets to unrestricted trade seems a
bit unreasonable if not unfair given the economic histories of the most
successful countries in the world.
- In general economists tend to use linear
modeling which assumes incremental (i.e. linear) changes. But a parable
shows this isn't a good way to proceed. If you start out lifting a baby calf
every morning you cannot assume that sometime in
the future you will be able to lift a full grown bull. There are two
problems here:
- Often economic changes are not incremental and
when they aren’t, normal economics breaks down (e.g. natural
disasters, market crashes, etc.). In these cases we should NOT rely
on economics to solve these problems, at least in the short term. As an
example, the free market has not yet, fiver years later, repaired the
economic damage done in Louisiana by hurricane Katrina. As another example, global warming is a gradual process but could, at some
point, reach a tipping point where change would happen very quickly. A
solution to global warming which uses incremental economics will fail in
this case.
As a final example, in general famines don't occur because of lack of food.
What happens in most cases is a group of people, due to a natural disaster,
cannot afford to buy food. In fact there are several cases where famine
regions continued to
export food because people outside the region could pay and those
inside could not. Surely we should not step back in these cases and 'let the
market take care of the problem'. It is immoral to let people starve.
- Secondly,
reasoning based on incremental changes does not deal well with long term
effects. It may make perfect economic sense in the short term to pollute
a stream or the atmosphere
under the theory that we can incrementally reverse the process but go
far enough and the long term effects may be irreversible.
- Humans
have the capability to plan for the long term. We know oil will run out
sometime in the relatively near future.
So why wait until there is an economic pinch to start planning on
alternatives? Surely it does not make sense to sit on our thumbs and say,
oh, well, when oil gets expensive enough someone (that would be the so
called ‘alarmist’ scientists I guess) will figure out an
alternative. Surely it does make sense for some entity with a much longer
vision than the typical business model 10 year strategic plan to invest
in the exploration of alternatives. The history in the
US of
nearly level energy consumption but with increased economic development
for 10 years is a good example of how governmental incentives can prime
the pump for development of new technologies; we
should use this as a model and not be slaves to a purely capitalistic
idealism.
- Classical
economic theory assumes consumers have, and act on, good information: individuals seeking their own advancement is what makes
the whole thing work. However decisions made by individuals are not
necessarily always for their own good nor made with good information.
Romans in 200 AD placed a high value on lead eating utensils and lead water
pipes but we do not
because we have information about lead poisoning which they did not have.
Individuals cannot always be expected to know what is best for them,
particularly in the case of long term problems such as pollution which
will affect future generations. Economics does not deal well with the
situation where a significant number of people are misinformed. And it is
often the to the economic advantage of a
particular business to not be forthcoming with information about their
products (e.g. tobacco industry attempts to stifle information about links to cancer). In
these cases it seems appropriate for the government to, at the minimum,
supply the information if not actively protect people from their own
ignorance.
- The
value of used books, vinyl records, antiques and many other items changed drastically
when eBay started helping buyers and sellers communicate. This shows that
market structure (a human decision) affects market success. Will there be
other examples in the future of new communication instruments which make
the market even more efficient? eBay is
structured to allow competitive bidding on a certain time scale. There are
other ways to set up this market (other bidding strategies could be
implemented). Might some of them make this market even more efficient? How
do we find out? The stock market is likely to go all electronic in the next
few years. Will that help or hinder trade? These decisions have NOTHING to
do with capitalism, per say and everything to do with human imagination and
emotions, things which are not factored into classical economics.
- Property
rights are important because they give incentive and time for a person or
company to develop a product and see a return for their effort. But what
about drug companies which buy up patents to stifle competition so that
prices remain high? Property rights protect innovations but also inhibit
competition so how do we decide where the proper balance is?
- Capitalism
and the science that supports much of today’s technological advances
thrive on the free flow of ideas yet we see that some drug companies have
policies of refusing to release important research information about their drugs for
fear this information will impact sales or reduce their competitiveness. How can we protect the free
exchange of ideas yet also protect intellectual property rights?
- Monopolies
stifle competition. But how do we decide how many independent companies
are needed to foster competition? One single giant computer company in the
world is too few but is two enough? How about 10? How do we decide and if
we did decide that 10 were the right number how would we achieve that?
Should we have 10 car makers in the world, is this enough? How do we know?
- The
perception of well being (happiness if you will) seems to have other
factors than wealth.
- By some measures Americans are not as happy as people
in some other countries. One reason appears to be the differential in
wealth between the richest and poorest. In countries where the gap is lowest
the perception of well being is the highest, regardless of total wealth.
In other words there are people in countries which are poorer than the
US who report that they are happier and
better off than people in the
US report themselves to be. In
the
US
this income gap is widening. So should the goal of our economic system be
wealth or well being (as measured with instruments other than wealth)?
After all, we all know there is more to life than money.
- Likewise
people in some other countries find health to be a much more important
issue than wealth. They are willing to pay more in taxes to support
universal free health care. People in these countries report a higher
satisfaction on health issues than do people in the
US. Again,
should the goal of our economic system be wealth or well being (as
measured with instruments other than wealth)? In these cases wealth is not a proxy for happiness.
- There
are other measures of economic well being. The UN uses the Human
Development Index which includes GDP, average life span and education
levels. Other suggestions are to include some measure of natural
resources, both renewable and non-renewable which are not typically
included in GDP. An index which took into account the rate at which a
country is using its natural resources might more accurately reflect the
result of these kinds of economic decisions (e.g. A
country could temporarily boost GDP by squandering a natural resource on
the short term. A recent analysis of the American economy (NPR report)
suggests this may be occurring in this country, we are using resources in
a non-sustainable way, much like living a more affluent life by running up
debt.)
- To date, standard economic theory has been very
unsuccessful in including environmental issues or problems of limited
resources (resources, including environmental ones) are considered infinite.
These issues are treated as "externalities". In other words, the theory
doesn't know how to deal with them, they have to be included ad hoc. What is
the value of clean air? What about wild animals. One study came up with a
value of $11 for a bald eagle (based on what people were willing to pay to
see one at a national park). Does this sound reasonable? Are they still
worth that if they totally disapear?
- Capitalists
often claim that when a particular natural resource is exhausted another
resource will be found to replace it. The parable often told is that crude
oil replaced whale oil when whale oil ran short. What is not mentioned is
that the number of oil producing species of whale was reduced to (and
remains at) 5% of their original numbers or less. The point is that
allowing the market to exhaust a particular resource (as opposed to
providing incentive for the market to find a different source before the
resource is exhausted) is a decision. Not to decide is to decide. Should
we wait until all the forests are gone before looking for alternatives to
wood? Should we wait until all the fresh water is polluted before looking
for alternatives to water?
- Economics typically under values natural resources. Companies that use the
water in a river or air rarely pay for the use of those resources, in many
cases even when they cause a significant amount of pollution. History
shows it is not true that individual consumers can apply enough pressure
to a company to keep it from ecological damage,
only an aggregate such as a government can do that. Some economists turns
this argument around and say that this is an argument which says that we
should not have commons (all animals should be owned) and not worry about
external costs (the government or economic pressure such as boycotts of
polluters will take care of things). But maybe instead these examples are
telling us something else, namely that economic theory is flawed, that
some economic decisions are best made outside of the free market. It does
not seem to be possible for anyone to own the world’s collection of
wild geese or a pod of whales. Water flowing underground cannot be
contained (or even tracked in some cases) and so cannot be owned. Just as
monopolies have to be limited by the intervention of government, natural
resources must be inserted into the market by government regulation.
- It IS
possible to set up markets in such a way that problems such as pollution
are taken into account. The buying and selling of air pollution shares for
sulfur dioxide has worked extremely well in cleaning up that particular
problem. But notice this requires setting up an artificial market. The
market works (is the most efficient way to get things done) in this case
but only when it is structured appropriately. The government had to step
in and create the market for air pollution shares. The lesson is that
markets CAN solve problems but not without some help from institutions
which act outside of the market.
- Drug
companies today do not develop cures for diseases which only affect the
third world because they cannot make money on them. Insurance companies
want to drop members who are sick because they cost the company money.
Some individuals want to receive their Social Security money directly, not
realizing it was created to be more like an insurance policy than a
retirement fund. It does not appear that the health care market, operating
on pure free market principles can handle these situations. So how do we
encourage the health care market to effectively take care of individuals
who cannot afford to take care of themselves?
- Do we
always want markets to be efficient? Jarred Diamond in his 2003 after word
to 'Guns Germs and Steel' mentioned the German Beer industry as being very
inefficient. Because of purity laws and regulations basically each small
town has a beer monopoly with very little possibility of competition with
other beer manufactures either within Germany or from the outside.
Because these breweries remain small they gain no economy of scale and are
thus inefficient. This could be changed by removing the laws that stifle
competition. But evidently the German people would rather suffer this
inefficiency and remain loyal to their local brewery. And I can't blame
them, why would they want to switch to mass produced beer like Bud Light?
- A
problem with large multinational companies is that it is difficult to get
good information about them. Are they running sweatshops in China? Are
they selling below cost to take over a market? Are they treating their
employees fairly (and what does that mean)? Are they treating the
environment fairly? What about service, something you don't always need
much of but when you do is very important? Too often people only look at
the cost of a certain item without thinking about these other issues. You
may switch to a different cell phone company based on price but then find
out you don't get the service of your old company. Regulation is a way to
force disclosure of information. The dairy industry should be forced to
tell us the expiration dates of the milk they sell. Food producers should
be forced to tell us what is in their product and maybe even more (was the
food produced in an environmentally conscious way? Were the employees at
the plant treated fairly? etc.)
- Economics
would dictate that allowing children to work 80 hrs a week in unhealthy conditions
is ok if it allows a business to compete. According to economic theory
this has the merit of increasing employment and gradually raising incomes,
thus eventually insuring economic success with concomitant improvements in
life situation. However, most societies agree that child labor, unhealthy
working conditions, insufficient food and shelter are not desirable. Most
societies would agree that labor supply and demand should be left to
follow free market dictates once basic needs are met (and a discussion
of basic needs is needed here). So for moral (extra economic, social)
reasons free markets must be limited in situations where basic needs are
not being met. It is a social value (one many societies admire) to decide
to have a slower growth for all than a rapid growth for some and
starvation for others. To mandate ‘free trade’ with no
restrictions and unlimited growth no matter what the social consequences
is to make a different social (non economic) decision. These are not
choices as to whether economics is to be applied or not, economics acts in
both cases but on different market structures.
- Paul Wiess in Physics Today, July 2004: "In the
1970's Nicholas Georgescu-Roegen tried to demonstrate the relationship between economics and thermodynamics, the basic physics of
energy. He observed that most economists believe that "the economic
process can go on, even grow, without being continuously fed low
entropy", which in a thermodynamics context means "without
receiving new energy". As we approach the end to our easy access to
energy, the defining economic currency will be dominated by availability
of energy units rather than by an artificial currency, be that gold or
dollars. The point here is that there IS such a thing as an exhaustible
resource, that being energy.
"This change in economic theory is well illustrated by the silicon photo
voltaic cells that brilliantly accomplished their mission in space flight in
1972 at an affordable economic cost. Yet, if they had to provide us with
indispensable alternative energy, they would have had to operate
continuously for at least 20 years just to replace the energy invested (or
consumed) in their production. By 1999, photo voltaic cells were reported to
produce their investment energy in about 3-7 years." There is a
difference between the economics of energy and the physics of
energy, and in the long term, the physics of energy will limit the supply of
energy, not the economics. In this case economic theory has to fail (or be
modified).
An
interesting example of the failure of the capitalistic ideal is Argentina. In
the late 1980s Argentina tried to follow the textbook example of low government
involvement, privatization of companies and low barriers to trade; Reganomics as formulated and promulgated by the IMF. The result was an economic
crash in 2001 with estimations in the hundreds of thousands of people dying due
to food shortages, not to mention a bank freeze on all private funds for a year
(imagine if you couldn't take your money out of the bank for a year) and an
eventual devaluation of the peso to 30% of its original value (imagine if a
dollar was suddenly only worth 33 cents at the store). The following articles
are an analysis of what occurred. If this was an example of the invisible hand
making market corrections, can't we do better?
This is a new section that I am working on after
many years of teaching science and the philosophy of science. Most of the ideas
below are not my own, I have taken and/or modified them from various essays by
philosophers of science. A nice compilation of essays can be found in
"Introductory Readings in the Philosophy of Science" edited by Klemke,
Hollinger, Rudge and Kline. I'd also like to thank Bill Rumsey for many, many
thoughtful discussions on the history and philosophy of science over the years.
Contrary to what many people think (and often
want) of science, science is not a body of 'facts' and/or laws that are 'true'
in some absolute sense. Instead it is a process where the 'facts' and 'laws' may
change, be evaluated in a different light or discarded altogether. This scientific process includes the following
features:
- Empirical data. Science is applicable only to events in the physical world
that can be demonstrated repeatedly and/or under controlled situations. It
is very unlikely that science will ever tell us what beauty is, what is
moral, whether capitalism is better than socialism, whether to have nuclear
weapons or what we should do about world hunger. It can inform those
questions (for example science can tell us how to grow more food and how
to build a nuclear weapon) but it cannot tell us what the answers are to
those questions or even whether we should pursue them.
- Skepticism. Scientists don’t try to prove theories or hypotheses.
They try to disprove them. Confirmations of a theory are not as
important as evidence that a theory is wrong. If we look for confirmations
that our horoscope is correct we will always find them but disconfirmations
are what make them false, not conformations. A thousand confirmations does
not make it correct but a few unambiguous pieces of data to the contrary means
there is a problem with the hypothesis. A handful of incontrovertible mammalian
fossils found in the early Paleozoic era (before dinosaurs) would do serious damage to the
theory of evolution. Many scientists have tried to disprove evolution (think
of the Nobel prize if they could!) but so far all of the objections raise
against it have been explained.
- Risky predictions. A scientific theory makes risky predictions,
specific projections about what will happen under a given circumstance or
the precise way in which data from the past will fit together. If the
prediction fails it greatly weakens the hypothesis or theory. Einstein’s
theory of relativity predicted a specific amount bending of light by gravity
– had this not turned out as he predicted the theory would have been wrong.
Horoscopes, psychoanalysis and the invisible hand of the market generally do
not make risky predictions, but often we may point to examples of
confirmation afterwards. A theory that explains everything (prices go
up when supply is limited) but predicts nothing specific (tomorrow the price
of oil will go up by 50%) is not a scientific theory.
- Consensus. Scientific hypotheses that are not completely agreed on,
theories which are still under debate by scientists do not go into the text
book. Consensus wins; the alternative theories do not go into the textbook
until there is overwhelming data to support them. There are several
alternatives to Einstein’s theory of gravity but they are still being
debated in the technical literature so they do not appear in the text books.
99% of the scientists in the world think evolution is correct and less than
1% disagree so alternatives to evolution are not (and should not be) taught
in schools. Global warming is another hypotheses which has very strong
scientific consensus. Peer review of published scientific papers (where
generally three experts review a submitted paper before it is accepted) is
part of the process of gaining consensus.
- Informed criticism. You cannot accurately critique a theory
until you understand it. I often meet people who don't believe in relativity
or quantum mechanics ("it is just too weird to be true"). But this comes
from people who do not understand these theories or the
immense quantity of data that support them. Before you can make a useful
criticism of any idea or theory you have to understand what it is your are
criticizing. Most scientists hope that their students will eventually make
improvements and corrections in the current understanding but first those
students have to understand the theory in order to know where the problems
are. The consensus mentioned above is a consensus of informed criticism.
- Fruitfulness. One judge of a scientific theory is how it guides
research and how it suggests new avenues for development in the field. The
framework of evolution is and has been an important part of our
understanding of biology as a whole. It is a very rare scientific article in
the field of biology that does not invoke evolution as the framework for
understanding the question at hand. Evolution suggests new lines of research
and provides tools to tackle new problems.
It is very dangerous to discredit a theory
which provides us with a framework and the tools for understanding both
genetic diseases and mutations in infectious diseases such as AIDS and flu.
Even incorrect or partial theories can be scientifically useful if they lead to new
areas of research.
- Coherency. Science is
a whole piece, you cannot reject part of it and keep the rest. For example
evolution is part and parcel of the rest of the body of scientific
knowledge. Genetics does not make
sense without evolution and vice versa.
Molecular biology, the fossil record,
genetic engineering, why we have to get a different flu shot every year,
animal breeding, natural selection and evolution all fit together in such a
way that stripping out evolution would destroy the coherency of our
understanding. The same laws of
physics that give us cars and cold beer apply in the biological world. The
idea of coherency is used to test ideas in science. If we do an experiment
to test a new idea we assume (for the time being at least) that other
concepts are to be trusted. So for example we assume that we understand how
voltmeters and electric circuits (i.e. electromagnetism) work when we do an
experiment in quantum mechanics. Hypothesis are always tested using other
(generally more accepted) facts and theories.
- Progress. At one time alchemy was considered a possible field of
science as was astrology. As our understanding of chemistry and astronomy
improved we discarded alchemy and astrology. It was perfectly reasonable
that Newton did alchemy and Kepler did horoscopes because there were no
alternative theories that were better. It would make no sense today to teach
alchemy or astrology in a science class because those ideas are obsolete.
Perhaps in a history class but alchemy and astrology are no longer
considered science. It is important that we teach our
children the very best theories we have, not the discarded alternatives.
- Rationality. Notice that if there is progress, some of what
we think we know will eventually be proved to be wrong. When and if that
occurs we should be willing to change our point of view.
We now know that Newton was wrong about some things but that doesn't
mean he was not a scientist. Was he
irrational to believe in alchemy? Crazy? No, he just didn't
have good information. It is perfectly rational to change our minds when we
get better information (even if the change is diametrically opposite to our
previously held view). Scientists should be rational in the sense that they
are willing to admit they are wrong when confronted with the evidence and be
willing to change their point of view. [Of course, being humans, this is
very hard to do and historically we often see famous scientists holding some
pretty strange views, even after confronted with better data (some people
say that old theories don't ever die, just old scientists). Consensus and
the peer review process is part of the mechanism that helps force scientists
to be rational.]
-
Persistence. Scientists
do not discard a theory until there is a clearly superior alternative. We
might not like a particular theory, we may not believe a particular theory, we might work very hard to disprove a particular theory
and we might even know for sure that a theory is flawed in a certain way but until there is
something definitively better we present that theory as the winner. Our
current understanding of super conductivity is one such case. It works well
for some superconductors but doesn't explain everything. It is still in the
textbooks and is still taught because, currently, it is the best we have.
All opinions are those of the author, Kyle Forinash.
They do not reflect the opinions or policy of IUS or any other entity or person
(but they should!).