Saturday 27 November 2021

Triple jump

Mulan and I did our first triple jumps of the season today, having not done anything in over six months.  And given our rustiness, we were both pretty happy with our efforts.

This was an Auckland-wide Covid-socially-distanced competition, held at three different stadiums.  Jumps and throws were at Millennium, and about 30 or so athletes were dotted around the field, with officials (mostly) masked up.

Mulan's best jump today was 9.29m (her PB from January is 9.73m).  I videoed her final jump of 9.20m:

My best jump today was 10.25m (sorry, no videos of the old man!).

Tuesday 23 November 2021

Covid and freedom

I've been unsure about whether to write this post.

I write this blog for two main reasons.  (a) To record our family's homeschool/life journey; we enjoy looking back at what we've done over the years.  And (b) when I come across interesting ideas, writing them down helps me with trying to understand them better.

I'm not sure this topic fits either reason.  To be blunt, I find the topic not especially challenging or interesting.  On the other hand, it is kinda topical.  So here goes.

I'll start by saying I'm a liberal.  By this, I just mean that liberal has to do with liberty which has to do with freedom.  In other words, a liberal thinks that freedom is very important.  (Yeah, I know that USers use words in weird ways, and for them "liberal" is either a term of abuse or praise, depending on their political affiliation.  But I'm going to ignore that stuff.)

So, for me, I take the view that the default is that people should be allowed to do whatever they want, whenever they want.  They should have their freedoms.

However, in the real world people bump up against each other in all sorts of ways.  We're a society, a community, after all.  It's practically impossible for everyone to have complete freedoms, because sometimes what I want and what you want conflict.  Only hermits don't have that problem.

So, in the real world we have to qualify things.  We can't have complete freedoms.  Maybe our slightly more nuanced liberal statement is that people should be allowed to do whatever they want unless it harms others.  When it harms others, then we need to figure out who has the right of way, and which freedoms it's better to restrict.

Speaking of right of ways, road rules are a good example.  We could have complete freedom on the road, with no road rules.  Everyone driving their own way, with no speed limits and no red light stopping requirements.  But we recognise that, while it would be fun to be free to drive at 200km/h, the downsides outweigh the upsides.  Besides the likelihood of dying or being injured, it would also take us longer to get where we want to go.  There'd be plenty of traffic jams slowing us down.

So, we agree to restrict our roading freedoms, because overall it's better for each of us.  Road rules reduce harms to us.

The road rules example introduces us to a curious fact about freedoms -- they come in different types.  Sometimes reducing one sort of freedom simultaneously increases another sort of freedom.  When we reduce our freedom to drive however we want by introducing road rules, we also increase our freedom to get where we want to go faster and with less chance of being killed.

We can call these two types of freedoms negative freedom and positive freedom.

Negative freedom is the absence of control by others (it's called negative because it's the absence of something -- barrier, constraint, interference).  Road rules reduce our negative freedom because they control our driving behaviours.  Positive freedom is the ability to do something (it's called positive because it requires something extra).  Road rules increase our positive freedom because they manage traffic flow to enable us to go where we want to go faster and safer.

Which type of freedom is more valuable?  Is it more important to not be told what to do, or is is more important to be able to do stuff?

It seems to me that in the road rules case, being able to go where we want faster and safer is far more important than being able to drive however I want on the road.  In this case the positive freedoms are more important than the negative freedoms, and if we can't have both then let's have road rules that allow us to get where we want to go.

So, we can argue that road rules actually increase our overall freedom, not reduce it, because some freedoms are more valuable than others.

So, there are two things to remember.  (1) There is no such thing as complete freedom, and in any society we have to have some restrictions on our freedom.  And (2) reducing some freedoms sometimes increases other freedoms, which can be more important.

Which brings us to Covid.

At the moment a small percentage of people are protesting their loss of freedoms.  Are they right?

Quite clearly, Covid lockdowns, mask requirements, vaccine passport mandates, etc reduce our negative freedoms.  They control our behaviours.

So, quite clearly we have lost some valuable freedoms.

If we're a liberal, as I am, then we need to have a good reason for justifying this.  The default is freedom, after all.

As with the road rules example, there are two aspects to think about, which are both linked together.  (a) Is the action from this freedom causing significant harm to others, and so would restricting this freedom reduce these harms?  And (b) are there more valuable positive freedoms associated with the negative freedoms, such that reducing the negative freedoms increases the positive freedoms?

In the same way that road rules manage traffic flow and so make things overall better for us, do Covid rules manage contagious disease flow and so make things overall better for us?  (Of course, we want faster traffic flow and slower disease flow.)

And this is where I say I don't know!

To answer this question we need to know certain empirical facts about the world, and we need to have certain skills and tools to analyse the facts properly.

While I hung out at university for 15 years, I never got around to studying epidemiology.  And while I got an A in my first year undergraduate stats course, and did a decent amount of social science, I'm not a statistical population modeler.  

I don't have the expertise to make an informed decision on this.  My years of study on other subjects don't give me the automatic right to opine on this issue.  If I did I would be arrogant.

(My rough opinion is that I could only respectably start to have a decently informed opinion on it after maybe about five-ish years of fulltime study on the specific subject matter, in a community of others, and under the tutorage of subject-experienced people.  Any less than that, and I wouldn't entirely trust myself.)

But if I don't know, then (assuming I should have an opinion on this; on some matters I really don't need to have an opinion) I've got to trust someone else on this.  To act in the world (protest or not?), I need to trust someone.

Unfortunately, no one is perfect.  So who should I trust?

This is where things get messy and complicated.

To tidy things a little, we could try to make a list of the sorts of qualities we might look for, such as:

  • More than one person -- the more the better
  • These people should be in communication with each other, explicitly interacting on specific points at issue -- they should be a community
  • Each of these people should be working on the specific subject area fulltime, and should have been working on it fulltime for many years (ideally decades)
  • These people should be publicly publishing their work, with oversight and constant checks, with replies, to minimise the chance that their publications have errors
  • Their writings are being accepted in multiple reliable publications
  • They should ideally be from as many places as possible, internationally located, with different ethnicities and genders 
  • These people should have minimal conflicts of interest -- perhaps a personal history of working quietly in their field, without apparent political ambitions, before Covid happened and gave world-attention to their field of study

Then we could look at what they're saying, such as:

  • Their communications are explicitly interacting with as many participants as possible, responding to points and challenges in fair ways
  • They should be clearly changing their views if it is warranted, according to the latest, best evidence
  • Given that we are not experts, we are not in a position to deeply judge the content subject-matter of what they say, however (and depending on our own critical thinking skills), we can, to some extent, evaluate the structures of reasoning in what they say

There is something of an iterative process to our evaluation.  The more we read (and read widely), the more experience we gain at evaluating what they are saying.  But it's important not to overstep our abilities.  It's important not to start thinking that we are equally competent to evaluate the subject matter.  To do so would be arrogant.  At best we should be evaluating the people who are evaluating the subject matter.

Someone who does something all day every day for decades is going to know significantly more than someone who has read several dozen articles on it during lockdown.  We can be pretty sure that if I (as a casual lockdown reader) have encountered a possible objection to what they're saying, more than likely they are very aware of it, and know the back and forth on it very well.  We can probably trust their conclusion; we shouldn't assume their conclusion is ignorant of our objection.

I hope it's clear that I don't think it should be an equal democracy.  Voting (on matters like this; not on everything) should be weighted according to how much individuals satisfy the sorts of criteria above.  On Covid matters, my vote should be close to zero.

Finally, once we have got a sense of who we think the expert community might be, we look to see if there is consensus among them.  There should be clear near-100% agreement on the solid, central issues, and some disagreements (with reasons and back-and-forth discussions) on the more cutting-edge issues.

When deciding on particular issues, we look for clear majority views.  While the minority may be right, all things being equal it is more likely that the majority is right.  While we should keep the minority opinions live and not ignored, we should go with the majority opinion if action needs to be taken.

How do we apply this to the Covid situation?

This is where I'm a bit conservative.  After spending 15 years at university (and being married to a university academic who spent 25 years there), I got to know quite a few academics in quite a few different disciplines.  On the whole, I think they satisfy the criteria of being trustworthy experts in their subject fields.  Yes, they have their quirks, and yes they aren't perfect, but on balance I think they're most suited to giving expert advice in their specific fields (though not outside their fields).

I've read some of the contrary views.  To me, they don't live up to the standards I think we should set for evaluating who we should trust.  They are not trustworthy.

I say trust the university academics and other fulltime professionals -- the epidemiologists, the statistical modelers, and so on.  Go with their community majority opinion.  Anything else would be arrogance on my part.

The details of the balance to be had between vaccinations, masks, social distancing, lockdowns, contact tracing, etc, is something that they are best placed to decide on.  Just let them do it, and I will go along with what they advise.  I trust that they are just as keen to get out of lockdown and return to normal life as the rest of us.  I don't buy that they are incompetent or in it for the power, etc.

Sometimes what they say may sound counterintuitive or not immediately obvious to us non-experts.  But that's the nature of complex issues.  Just because us casual readers don't "get it" immediately (or at all) doesn't mean to say that it's wrong.

As best I understand it (as a lockdown reader), the current best evidence from the experts is that unvaccinated and unmasked people really do harm others when they interact in public.  But because these harms are probabilistic and less direct, it may be not so immediately obvious to us non-experts.

The best I can understand is that these experts are saying that if we don't (and didn't) restrict freedoms in certain ways, then there will be greater harms to us all.  Restricting negative freedoms increases positive freedoms -- it allows us to socially participate safely, with fewer deaths, and without our hospitals being overwhelmed.  The restrictions that are advised are specific and targeted, and are there because they are beneficial at this time.  I also don't buy the "slippery slope" objections, that these restrictions are the first steps to more oppressive political control. 

As I see it, the negative freedoms that protestors are fighting about are not as important as the positive freedoms that we gain from the Covid restrictions.  In my opinion, Covid restrictions actually increase (valuable) freedoms.  The protestors have got their reasoning wrong (though I sympathise with their itchiness to go out and do stuff, and can understand their dislike of being told what to do).

And so, as I see it, it shouldn't merely be a personal choice for each person.  Respecting other people's choices may sound like the decent thing to do.  And it is when it comes to many/most choices in life.  But when choices harm others, we should not be respecting those choices or tolerating them.  We should respect the people and be kind to them (of course), but at the same time work to stop the harms that they are unintentionally doing to others.

(And yes, this was fairly uninteresting for me to write.  A lot of words to get to an obvious conclusion.  But, as always, happy to discuss further specific details to do with freedom and trust, and happy to be corrected if I'm wrong.)

Sunday 21 November 2021

TV

When Mulan was born we put our TV away in storage.

TV is great for zombie-ing in the evening after working hard all day.  It's not so great for having quality time with family.

But we didn't stop watching visual entertainment.  We still watch stuff on the computer.  It has just meant that when we watch something it's about intentionally picking a show rather than passively letting show after show happen in front of us.

However this has meant that lately we haven't watched many TV series.  Generally we watch movies  (I wrote about it here and here).

But now, as Mulan (and Miya) get older, it is useful (and fun) for us to watch together some TV (but not too much!).  Last year, when we set up our Covid-safe classroom, we bought a multimedia projector.  We now often watch big-screen-style projected onto our wall.

Over the past several months we've watched a few TV series together.  We generally watch while we eat at lunch and/or dinner.

Early series we watched included Mystic (a teen horse story), AFK (suppose you suddenly appeared in the body of your avatar inside your computer game) and K-Pop Academy (reality TV!).

We also watched almost all of the 90s series Highlander.  It's fairly simple and formulaic, but it was fun and entertaining and a good introduction for Mulan into the structure of TV storytelling.  There are also a few thought-provoking moments with justice, morality, death and the meaning of life (Queen's Who Wants to Live Forever).  As the actors point out, the six seasons was a single story arc examining the tragedy of eternal life, and the process of arriving at never-ending loss and regret.

When we signed up for Netflix last month we started watching two TV series, The Good Place (our lunchtime watch) and Star Trek: The Next Generation (our dinnertime watch).

We've now finished the 53 episodes of The Good Place.  In my opinion, it's amongst the best TV series I have watched.  First up, it was funny and entertaining, with a great story.  Unlike many TV series that reset each week, the story progressed in new ways throughout the four seasons.  Each season was set with a new and different main issue, developed from the previous season.  But as well as good storytelling, the show did an awesome job of introducing moral philosophy (that's something we don't see much in US sitcoms!).  Over the course of the show it explicitly introduced many of the main issues that we would typically encounter in a first-year intro to ethics course.  And it managed to do it in a real-life way without being boring.  Good job writers!  It's interesting to see how both Highlander and Good Place address the question of eternal life in their own ways.

We've also now finished to the end of season two of Star Trek: The Next Generation.  There's seven seasons of this, and then another seven seasons of Star Trek: Deep Space Nine, so we've still got some watching to go (we probably won't bother with any of the other incarnations of Star Trek).  While there is the occasional weak/silly episode, on the whole TNG is a good watch.  Most episodes have good storytelling, and many are thought-provoking and/or inspiring.  In my opinion, TNG and DS9 sit well together.  As I see it, TNG sets up the optimistic attitude, then DS9 challenges this with a more Greek tragedy-style storytelling.  Both aspects are equally needed in life.

Friday 19 November 2021

What is science?

A few months ago seven University of Auckland professors wrote an open letter which was published in the Listener magazine.  (Reposted here.)

I know two of those professors.  Robert Nola was one of my teachers in the philosophy department.  Amongst other things, I learnt philosophy of science from him, and I'm pretty sure that when I tutored undergraduate courses on theories of human nature he was lecturing them.

I'm also pretty sure Michael Corballis was one of my lecturers when I did my undergraduate psychology major.

But it seems that some people are strongly disagreeing with the letter.  And sadly it seems to have exploded into academic freedom issues that are now being noted overseas.

Sigh.  As far as I can see, (mostly) everyone means well in the disagreement, but those who are disagreeing with the letter are not understanding the conceptual distinctions.  Maybe I have missed the more reasoned responses (happy to be corrected on this), but as far as I can see, responses to the letter have strawpersoned the letter's reasoning.

Having been involved in some of Robert's philosophy of science courses, to me it is ironic that some people are questioning the letter's understanding of what science is.  More than most people, Robert knows theories of the nature of science, and I have yet to see any responses to the letter that even begin to approach the level of discussion I experienced 20 years ago.

Kyle Gibson tries to clarify things here.

Tuesday 9 November 2021

Ron Keat Virtual Ribbon Day

Our athletics season started on Sunday, with the Ron Keat Virtual Ribbon Day.

Usually Papakura Athletics Club holds the Ron Keat Ribbon Day at their grounds, but this year the Covid lockdown meant it couldn't happen.  Solution: each club held their own Day at their own grounds, socially distanced of course, and Papakura passed over the ribbons to hand out.

I'm on the Committee this year at Takapuna Athletics Club, and together we organised two hour-long sessions for 28 club athletes.  Athletes competed socially distanced in bubbles, doing 60m, 100m, 200m, long jump and shot put.

Mulan and Miya competed, too:



A majority of the committee voted for all five events in the one hour allocated, which made the competition feel very rushed (the family all thought it better to do fewer events).  Consequently, the focus was on just completing the events rather than good results in each event.  As Mulan pointed out, it was more like a group training rep session than a true competition.  By the end Mulan was feeling a bit sick from not enough recovery.

But no big problem, and being able to get out and have a run/jump/throw was the most important thing.

We're planning for Club Nights to start again tomorrow, also socially distanced and in bubbles.

Tuesday 2 November 2021

Charles Mills

Charles Mills died, too young, on the 20th of September, of cancer.

I hadn't heard of him until Robert Paul Wolff mentioned him.  But if Professor Wolff praises someone, it's generally worth following up.

So, topping my YouTube search was Mills' 2020 Tanner Lecture on Human Values.  It was well worth watching.  The two hours sped by pretty quickly, and Mills is entertaining, clear and analytically astute.  His sense of humour is a delight.

But most importantly Mills gave me something to think about that I hadn't considered before.

Some background (as always, I may misunderstand things; happy to be corrected):

50 years ago John Rawls wrote A Theory of Justice.  In so doing, Rawls helped draw new attention to Social Contract Theory, and his veil of ignorance thought experiment was dramatically thought provoking.

Fundamentally, what it's about is trying to figure out what sort of society we should have.  But a problem is that people with vested interests keep giving their biased, self-interested views.  How do we know which is the right approach, with all of that bias?

In the real world we can't all suddenly become virtuously selfless.  But it's possible to be pragmatic and work with that self-interested part of our nature.  We can still get to an answer.

The idea is to imagine that we don't know who we are going to be in life.  We don't know our social position, our place of birth, our gender, our race, and so on.  We're positioned behind a veil of ignorance.  (We still know good science, though, including psychology and sociology.)

Given this ignorance, self-interestedly, what sort of society would we most like to be thrown into?

Presumably, we would not want a society that is too uneven or unfair, just in case we happen to end up at the bottom of the heap.  Presumably, we (or most of us) would want a society that is mostly decently fair and just.  Rationally and self-interestedly, we thus jointly agree to a social contract to protect ourselves.

The details, from this point, are what this fairness and justice would amount to.

Seems plausible.

But Mills questions this.  As well-intended as it is, it misses an important point.

Mills argues that this approach only works if our current society we are living in is already not too bad.  It assumes our society is already quite close to the ideal.  In those cases, Rawls' veil of ignorance thought experiment enables us to tweak the details of what we are already doing.  It merely improves on a society that already functions pretty well.

But if our current society is too far away from the ideal, then mere tweaking is not going to be enough.

So, Mills proposes a modification to the veil of ignorance thought experiment.

In it, we're still ignorant of who we are and what place we will have in society.

But instead of asking what sort of society we would ideally like, Mills asks us what modifications we would like to make if we were thrown into our currently existing (far from perfect) society.

This is an important difference.

In Rawls' thought experiment our society doesn't have any past baggage to deal with.  But in Mills' thought experiment we are needing to incorporate the existing real world baggage of past injustices.  For Mills, it is not simply about creating a more ideal society but also potentially about correcting past wrongs, which may result in things needing to be done differently.  The Mills-style improved society is thus a unique response to the specific society in question.  It is not a universal, generalised ideal society.

This means that sometimes, for Mills, we will rationally agree to social rules/policies/practices that might otherwise (when thinking ideally) be seen as illiberal.  Using Mills' thought experiment we would agree to put into action policies to rectify past injustices.  We would agree that some groups should be allowed special treatment not permitted others, because they are starting out at a disadvantage thanks to what has gone on in the past.  In other words, with Mills' version, thinking up ways to correct past problems would be at the forefront when figuring out the details.

In case it's not already obvious, Mills has been mostly talking about racial injustices, and in particular those in the US.  (A lot of his work is on race issues, but I decided to ease into the topic!)

Mills makes an important distinction between societies that have racism versus racist societies.  Approximately, societies that have some racism might be close enough to the ideal so that Rawls' thought experiment works.  But racist societies are too far away, and require Mills' modification.

Mills is not the first to point out, very plausibly, that the US is a racist society.  It was founded on racism, and racist practices were an essential and central component of its development.  Too many people are in the social/economic positions they are today because of that racism, and in many places racism still persists.  (Some, though not all, of this racism is more a secondary effect of economic practices in a capitalist society.)

At 1hr 22min 10sec into the video, Mills puts it directly.  When the veil of ignorance lifts, you are going to find yourself in a white supremacist society.

As Mills puts it, imagine you were born a black woman in a ghetto in South Side Chicago, or a Latina somewhere in the southwestern US, or a Native American on a reservation.

What principles of justice, what structures of public policy, would you want to see put in place so as to make sure that you are not going to be radically handicapped in this social situation?

This modification to the thought experiment makes racial justice centre stage rather than off stage altogether.

To me, as a New Zealander, I can comfortably look at the US in this way and acknowledge the work that should be done there to improve their society.  It's a foreign country with some serious problems that need fixing.

But I shouldn't be too complacent.

When Taika Waititi says that New Zealand is "racist as fuck" (while still being "the best place on the planet"), New Zealanders need to pause and think.  And act.

When some Maori are saying that they won't get the Covid vaccination because of the racism they have experienced throughout their lives from police and government workers, and the consequent (understandable) distrust, there's some serious racial issues going on.

Maybe Mills' thought experiment should apply to New Zealand, just as much as to the US.

(Mama pointed out to me that of all the (non-medical) reasons she has heard for people refusing to get Covid vaccinated, this is the only one she could accept.  I agree.)

Monday 1 November 2021

Taka Tricks

Takapuna Athletics Club has a Taka Tricks Challenge running.

Today the family spent a couple of hours at the track videoing our contribution.

Here's what we came up with:

Miya snapped a synchronised jump at the end: