Showing posts with label Morality. Show all posts
Showing posts with label Morality. Show all posts

Tuesday, February 4, 2020

Politics and Intelligence

Empires usually fail because of two reasons: 1) distrust between entities acting as checks and balances on the executive branch, which inspires secrecy and eventually an inability to identify problems; and 2) overextension at any cost, both numerical and qualitative, in order to prevent competitors from achieving progress. The second reason is why mainstream media degenerates or remains staid during a superpower's decline. 

Most of us understand media is intertwined with public opinion and therefore elections. In turn, media influence is connected with established political and private entities, usually law enforcement and multinational corporations (e.g., Dutch East India Company or ExxonMobil), because such entities, unlike individual government employees, have no theoretical shelf life and can use their longevity to incur debt, roll over debt, and use funding to gain long-term, reliable sources and conduits of information. In this way, entities are better able to sustain themselves because they can buy loyalty, whereas non-billionaire individuals cannot buy equal influence even if armed with facts and logic. 
James Boswell's The Life of Samuel Johnson, Volume 1
As media and advertising have become inescapable, an escalating amount of content is necessary to fill in the time occupied by new technologies. (Facebook's and Google's revenues indicate how much direct and indirect advertising targets our eyeballs and consumer preferences.) If established players do not occupy the content channels accessible to their residents and supporters, they leave open spaces for competitors--some benign, some domestic, some foreign, some hostile. (Military strategists are familiar with these tactics in the physical realm, though none seem able to push back credibly when overextension appears on the horizon.) 

By now, we all know the gist of Edward Snowden's allegations, but Snowden--as intelligent as he obviously is--was a low-level NSA worker. His aim to avoid the surveillance state is no longer possible for an ordinary person without extreme measures. Experienced intelligence assets and agents determined decades ago that influence must be assisted and co-opted to prevent a devolution of content--i.e., fake news, or what Aleksandr Solzhenitsyn in 1978 presciently called the "abyss of human decadence." 

Destructive and irresponsible freedom has been granted boundless space. Society appears to have little defense against the abyss of human decadence, such as, for example, misuse of liberty for moral violence against young people... It is considered to be part of freedom and theoretically counter-balanced by the young people's right not to look or not to accept. -- Aleksandr Solzhenitsyn (1978)

While intellectuals have been keen to recognize the symptoms of a society in decline, they have not understood the causes equally well. Put simply, as entities seek to control an increasing number of content channels, they are forced to hide truths unfavorable to their paymasters. Censorship being disfavored due to its ability to backfire, most leaders choose to ruin their opponent's credibility, their opponent's finances (the LKY method), or, as a last resort, assassinations (e.g., MLK's murder on the one-year anniversary of his Vietnam speech and 1973's Lillehammer affair). To mitigate blowback from the use of such underhanded tactics, the same entities boost persons favorable to their country's image, especially athletes and minorities, so as to avoid situations like USA's 1968 Olympics Black Power salute. Boosting, co-opting, and "soft censorship" require vast amounts of money, thus entrenching entities and billionaires while disfavoring individuals, even if the former lack facts, truth, or logic

This financial requirement, if not managed carefully, eventually renders countries and their residents debt facilitators or obligators foremost, bankers and politicians competing for the title of "Most Creative Cash Flow Consultant." (Witness current negative interest rates.) Such propaganda tactics obfuscate decline because the more such entities succeed, the harder it becomes to identify legitimate complaints and issues. Furthermore, most governments able to access debt/funding overshoot in their attempts to maintain social cohesion, whether co-opting too late (e.g., U.K.'s experience against the IRA and Sinn Fein, Russia's relationship with Chechnya) or boosting individuals and outliers in ways inimical to structural solutions (e.g., affirmative action and racial quotas over tearing down institutional factors supporting segregation). 

As financial burdens--as well as concomitant superficiality, budgetary mismanagement, and economic inequality--increase, the first reason mentioned in the opening sentence gathers strength. Regardless of where blame is directed for declining social cohesion, law enforcement tacitly or overtly gains more discretion to maintain law and order, weakening mechanisms designed to stop extremism. As lawyers and academics realize their participation (and therefore influence) has waned, their attempts to counter executive force are noble; however, at this juncture, the executive branch has already created separate modes of operation in a good faith effort to resolve problems in an efficient manner. To the extent such illegal maneuvers can be traced, it is not difficult to destroy evidence and silence witnesses through the same methods discussed earlier. Yet, the moment disrespect for legal norms protecting individual rights becomes fashionable, a country's power structure has already shifted from the long-term to the short-term, from the credible and sustainable to the out-of-touch and unbelievable. In such a realm, criticism is a threat to operations, weakening a country's desired image and investor confidence. After all, the more all parties believe outstanding debts will be repaid, the more existing parties gain power and are welcomed by all--except those who have studied history properly. 

© Matthew Rafat (February 2020) 

Update: I wanted to follow up on the difference between a Snowden acolyte and higher-level intelligence analyst. Let's say you have evidence a particular app or website is involved in human trafficking. You can try to go to court and ask for a take-down order, but the company would justifiably argue its website has legitimate users, and as a mere facilitator, it is not responsible for illegal activity between its end users. If you follow Snowden, you would also argue such tactics amount to government censorship and government picking and choosing winners.

But Snowden would have no answer to what might happen next: the government, a mega-church, or a billionaire's employees could, even without a backdoor, create fake profiles on the website and tilt the ratio between real users and sock-puppets however it liked. The company, at first, would be delighted because it could show advertising companies its growth. Over time, however, as real users left the website, it would become difficult for anyone involved to maintain credibility.

A more complicated situation would involve a leak of classified information. In such a case, though censorship could occur, the government could also direct all public (aka mainstream) website searches to websites it had created itself or through its subsidiaries' uploads. Many subsidiaries, such as nonprofits, would not have the technological expertise to determine whether they were reviewing altered or real material, or even whether they were being funded by the very government under investigation.

I often say the 21st century's hallmark is the "bad guys" have become the "good guys," and vice-versa. One reason is that unaltered, legitimate data--the underlying basis for truth--is sometimes only available in the dark web or through secret channels. 

Monday, May 17, 2010

Babies, Morality, and God

In "The Moral Life of Babies" (May 9, 2010, NYT, Paul Bloom, see here), the author discusses babies and their sense of innate justice. Below is a description of one of the studies used to determine baby behavior:

[W]e tested 8-month-olds by first showing them a character who acted as a helper (for instance, helping a puppet trying to open a box) and then presenting a scene in which this helper was the target of a good action by one puppet and a bad action by another puppet. Then we got the babies to choose between these two puppets. That is, they had to choose between a puppet who rewarded a good guy versus a puppet who punished a good guy. Likewise, we showed them a character who acted as a hinderer (for example, keeping a puppet from opening a box) and then had them choose between a puppet who rewarded the bad guy versus one who punished the bad guy.

The results were striking. When the target of the action was itself a good guy, babies preferred the puppet who was nice to it. This alone wasn’t very surprising, given that the other studies found an overall preference among babies for those who act nicely. What was more interesting was what happened when they watched the bad guy being rewarded or punished. Here they chose the punisher. Despite their overall preference for good actors over bad, then, babies are drawn to bad actors when those actors are punishing bad behavior.

The babies rewarded the "good" puppet by giving it a treat. This experiment reminded me of C.S. Lewis's book, The Problem of Pain. Lewis, a former atheist turned Christian, argues that pain and guilt must come from God (or some innately programmed code placed by a programmer) because even at an early age, we have feelings that come too early to be explained away by socialization.

Another way to review Lewis's ideas is by examining the problem of a conscience. Most of us, from a very early age, have a conscience that produces guilt and pleasure. Where does a two-year-old child's conscience come from? Lewis contends that the best explanation for a young child having guilt is God, because it is unlikely that biology can produce such feelings in someone so young. Today, we talk about genes for diabetes, cancer, and even homosexuality, but few reputable scientists have tried to argue for a "guilt gene." Of course, there may be genes that make humans more social and more attuned to social networks, but such genes would presumably need more catalysts than a mere two years of experience, much of it spent in a restricted space.

Aquinas, Pascal, and other philosophers have submitted their pro-God arguments, but C.S. Lewis's musings on the problem of guilt/pain don't get enough credit in philosophy classes or general theology discussions. That's a shame, because Lewis has presented an argument that anyone, merely by studying a child, can understand. Reducing theology to child's play might seem overly simplistic, but I see nothing wrong with effective arguments.