mindstalk: (atheist)
That I probably wrote in 2004, despite my uncharacteristic lack of date[1].

Very short summary: when people talk philosophically about free will they think they mean something mysterious that isn't determinism or randomness, but when they talk practically about free will and moral responsibility, they really mean being able to be determined by the right factors (personal consequences and social approval and maybe moral ideology), and thus full material determinism requires little change in our normal behavior, though maybe more compassion for outliers.

Repost inspired by something I saw on a subscriber's page this morning.


[1] I got into the web in NCSA Mosaic days, with my oldest website dating to 1995 if not earlier. A lot of my pages have "Created" and "Modified" fields.
mindstalk: (Enki)
Yeah, pompous title. But over on RPG.net, someone said that the core of every organization in the World of Darkness was
(1) the ends justify the means and
(2) anyone not with us, is against us.
That struck me as a pretty succinct summary of how conflicts arise and things go wrong, even if people mean well (which, to be sure, much of the WoD doesn't in the first place.)

Which leads to the thought, what if we reverse them?
(1) Rightful means matter
(2) Neutrality is allowed

Or even (1a) Operate via the Golden Rule for everyone, even powerless outsiders.

Which led to wondering about organizations that fit that mold, especially ones which explicitly make the Golden Rule part of their charter. I don't know of any that do the latter, frankly. In the real world, Switzerland and the Nordics might come close to acting on it, even to immigrants. (Yeah, Swiss *citizenship* is hard to get, but I think they're okay to refugees.) Fiction... Star Trek? Their abuse of the Prime Directive (especially in the Picard era) and distrust of AIs undermines that. I probably can't honestly put myself in the position of choosing between my culture and medical care, but I'm pretty sure I'd risk cultural disruption over an asteroid killing my whole planet.

Nanoha's Time-Space Administration Bureau comes pretty close, though, if only by accident of writing style. It seems chock full of nice people, they've got Earth under unexplained Masquerade (I'm willing to buy "not shattering your primitive cultures" as headcanon) but will intervene to stop major threats we can't[1], they try to rehabilitate prisoners.

The USA, OTOH, behaves much more like a World of Darkness organization. Treat people at the border like criminals, lots of underhanded skullduggery (much of which doesn't even work well!)... Believing we should behave more like the second set of rules seems like a pretty useful left/right split, though much of the extreme left runs on WoD rules. These thoughts are even prompted by an RPG.net leftist sneering at liberals "disarming" ourselves by not playing dirty. "Only results matter."

[1] Granted they're willing to puree Japan in the process, because that's still better than letting the Earth be scoured clean of life. Sometimes the ends *do* justify the means.
mindstalk: (Default)
What if you learned that your politics (or religion?) were influenced by a parasite you carried. Not something that made you irrational, but that tweaked your emotions or what you cared about. Like boosting your sense of empathy or other-identification, making you more left/libera. Or something else, for conservatives or libertarians [I don't feel up to coming up with a non-insulting plausible emotional modification for them, maybe someone still in those mindsets can]. Would you want a cure? Would you urge people to get the parasite? Likely, what other effects the parasite had might might matter; that could range from fairly neutral (like Toxoplasma in humans) to something majorly negative.

What if you learned instead that such parasites tilted people toward your political opposition?


This was probably the premise of a Greg Egan short story, but it's been a while...
mindstalk: (Default)
"Scott Alexander" is more or less liberal/progressive but likes to "steelman" (the opposite of strawman) opposing ideas; also to try to pass the Ideological Turing Test, of describing such ideas in terms their proponents would recognize. (A task frequently failed by conservatives or libertarians talking about liberals, or liberals talking about libertarians. And probably about conservatives, but I don't have an insider view.) Recently he made a post about Reactionary ideas:
http://slatestarcodex.com/2013/03/03/reactionary-philosophy-in-an-enormous-planet-sized-nutshell/

It's interesting, and many of the comments are interesting. Many of the *other* comments are unreconstructed reactionaries of a sort you probably haven't seen in one place before or at all, types who'd make much of the modern Republican party blanch and squirm, at least in public. For my money, Scott did a better job of portraying their ideas attractively than they do; one can read his words and think "wow, there might be something to this, but" and then read their words and go "wow, you're a bunch of morons in denial."

He then did a "rebuttal" http://slatestarcodex.com/2013/03/04/a-thrivesurvive-theory-of-the-political-spectrum/
except it isn't at all a point by point takedown of the ideas he presented first. Instead it's a model where conservative values are adapted to surviving under duress, progressive ones to thriving in safety, and he basically says, though not explicitly enough for some to grasp, "so conservative values might have value somewhere but not in the society we actually live in or the direction we're going in." There's some debate about his definitions and presentation, which you can see in the comments, stuff like "if Athens was more democratic and nicer to slaves but Sparta treated its women much better and was egalitarian among the Spartan male adults, which is more left?"

From the same author, elsewhere, a signaling theory idea of why lots of middle class people seem to vote against their economic interests. Poor peopel vote for benefits, lower middle class opposes them to not be like poor people, upper middle class (who'll never be mistaken for poor) support benefits to be nice or to not be like lower middle class people...
http://lesswrong.com/lw/83b/a_signaling_theory_of_class_x_politics_interaction/

***

Liberals should be proud of "sewer liberalism", the belief that some things could be provided by markets but are better off as public or regulated utilities. With borderline examples of not just healthcare but basic finance.
http://www.salon.com/2010/07/20/lind_right_left_divide/

"That fault line involves the very nature of the economy itself. If we set aside the nonprofit and household realms, then it is a crude but fair generalization to say that conservatives believe in an economy with two sectors — the market and the government — while liberals believe in an economy with three sectors — the market, the government and the utility sector."

"Liberals, as I have noted, acknowledge the value of competitive markets in addition to the government sector and the utility sector. But the reverse is not true. Free-market conservatives usually do not acknowledge the need for a public utility sector in addition to competitive markets and government. Instead, they tend to equate the very idea of a publicly regulated utility sector of the economy with “socialism.”"

***

Swiss vote to curb executive pay and banker bonuses, largely by mandating that shareholders actually get to vote. Shows how empty corporate democracy usually is.
http://www.guardian.co.uk/world/2013/mar/03/swiss-referendum-executive-pay

***

Nazi aviatrix http://en.wikipedia.org/wiki/Hanna_Reitsch

http://www.theonion.com/articles/pretty-cute-watching-boston-residents-play-daily-g,31554/

Oldest written down music http://en.wikipedia.org/wiki/Seikilos_epitaph

"Feminists" who hate prostitutes:
http://www.guardian.co.uk/commentisfree/2013/mar/05/hatred-prostitutes-feminists-brutality
http://www.huffingtonpost.co.uk/alex-bryce/sex-workers_b_2192575.html
"Indeed, when asked about her justification for the collateral damage
her legislative changes would cause, she suggested that damage to
individual sex workers was a price worth paying for the settlement to be
established."

Luke's life sucked: everyone he'd known for more than a few days was dead. Well, apart from that friend in the Academy and any other Tatooine friends. But 'parents' and Obi-wan? Dead.
http://www.darthsanddroids.net/episodes/0852.html
mindstalk: (Default)
In grad school Douglas Hofstadter -- yes, that one -- was my advisor, and I took several of his courses, most of which were only tangentially related to what you'd think of as cognitive science, and just forget about computers. The last one was "Mind and the Atom", which I mostly remember as reading a bunch of early philosophers, then the resurrection of atomic ideas, with Doug sometimes asking "how did they believe this stuff?" partly as incredulity, partly as an actual cognitive question: how did a bright guy like Thales even *think* of "everything is made of water?" I don't remember any answers to that. I remember trying to memorize the periodic table, and reading about how horrible the 14th century was, though that might have been my abusing my eee in class.

Also we had to give skits at one point, from the perspective of various philosophers, with Democritus et al. probably off limits due to their being right and where's the fun in that? Anyway I think I went with Heraclitus.

Or, no, this is why I keep a journal; we had an atomist group and anti-atomist. Everyone I knew was in the atomist group, but it was bigger than the anti one, so I felt I had to join the latter. So maybe someone did have Democritus.

Anyway, we had to write a paper for the end of the class. Probably no assigned topic. I couldn't think of one and procrastinated and procrastinated. I should have gone to him and asked for a topic or something, but I didn't, I don't know why. Probably massive loads of not giving a damn -- not about him, but about grad school in general at that point, and certainly not *grades*, who cares about the grades of some 7th year PhD student, beyond "why are you even taking classes?" Maybe I was depressed again, like senior year at Caltech? I have no idea, now. At any rate I managed to put it off to the night before it was due... and beyond. Had some vague idea of doing a "who was right" paper.

Finally, that morning, I had an idea: write a dialogue! Of, like, the various philosophers arguing it out equipped with modern science knowledge about which of them was most right. I think my main motivation was laziness. See, I've always been really good at writing essays -- short one, anyway, not many long in my life ever -- but I do need a topic, and it does take a bit of effort. Can't write as fast as I can physically type, unless I've really rehearsed the ideas in my head. And even then I'd often thing i had something worked out in my head, then freeze once I sat down at a keyboard.

But I do a lot of thinking as imaginary conversations, me talking to someone, real or imagined, and I've had a fair number of insights in those -- the explanation effect or teaching effect at work, probably -- and more of note here, it just *flows*. Those never block. Repeat, maybe, but not block. So I figured I could set them up as imaginary people, have them talk, transcribe it, and that'd be my paper. Might not be great, but it'd be something to turn in. Easier to write, and more *fun*, and something I'd never done before -- a challenge! Which probably shouldn't be combined with last-minute papers, but eh, it's worked before, as in the papers I wrote for some Caltech humanities classes while affected by the verbose and ornate style affected by Steven Brust through the character, or rather, fictional author, of Paarfi, in The Phoenix Guards, following in the style and structure of The Three Musketeers, or at least of whatever English translations of that book that Brust had read and, obviously, enjoyed.

And of course Doug had done all those Achilles-Tortoise dialogues in Goëdel, Escher Bach, but I just figured that meant he wouldn't reject the paper out of hand based on format, not that I'd get a better grade for it. And of course I had the idea for such dialogues from that book, hanging around in the back of my mind for years to spring.

So I finally start writing around the time it's due, blowing off the last class so I can do the paper, and yeah, it flows out fairly well onto the screen, and a few hours later I'm done and can turn it in. (Ooh, I recorded that; 3600 words in 3.5 hours, including proofreading and distractions. Probably not perfect flow, I can type 30 wpm, or 1800 words per hour. (Also, Firefox spell-checker knows 'wpm', but not 'spellchecker'.)) You can see the result here (10 page PDF); I cleaned up some typos and LaTeX gave it a new date, but otherwise it's the same.

And it *was* fun to write, and probably a lot easier than writing some more normal essay on the same topic would have been, with a topic of some sort, unless I kept the conclusion a surprise, and digesting the various philosophers in my own words, instead of what felt like their own, even though it was all really my own, but there's a cognitive difference in imagining other people, or in imagining yourself as other people -- you can fix some cognitive errors in the lab just by asking them to "think like a trader", and I've found that telling myself "think like a Buddhist" causes a calmness and "think like a happy person" makes me smile.

Also, I just realized tonight that arguably this paper is fanfic or real person fic of an odd sorts, and thus the only example of such I've actually written down, at least that's longer than a paragraph. First fanfic, arguing philosphers, go me. Literally self-insert, too, since I'm in the dialogue.

Anyway.

His opinion: "Some of the best work I've seen from you." and a high grade. Which I'd had before, outside of the ambigrams class I sucked at, so I don't think I cleared a low bar.

My reaction to that: "This... this is not helping." I've thought for a long time that I keep procrastinating because I keep getting away with it; I can't easily think of any "yeah, I got really burned by putting it off" incidents, except maybe all of grad school itself (main discovery: I suck at self-motivation or choosing my own topics), while lots of getting away with it, or even being serendipitously helped by the lateness, where doing the right thing wouldn't have been as good. ("Wow, this book would be the perfect gift for John, and it's only 50 cents! Good thing I didn't give him something lamer yesterday.") Certainly wrote lots of short essays the period before class in high school, to As, and also to a 5/5 on both AP English exams, so it's not just that my teachers were coddling me. But nothing so long, so late. Best work? WTF.

I re-read it, and it still doesn't seem *bad*. Great, I dunno, I don't think I can have that thought about myself, I just have "sucks", "okay", and "other people tell me it's good". Unless I'm specifically re-writing someone else's words or ideas, then I can say "better than *that*". Done a fair bit of that online, at short scales, plus giving an intro quantum computing talk after someone else's intro quantum computing talk because I thought I could do it better. Influenced by Hofstadter, actually, and his emphases on examples, clarity, and examples [sic].

My other fluid writing mode is "stream of consciousness", you just got a full barrel of it.

***

For comparison, here's my first paper for one of his classes (12 page PDF), his Group Theory Visualized course, where i seem to have gone for a high clarity regurgitation of some of what we'd learned, especially first very basic group theory and then what automorphisms and such were, those being a new concept I'd struggled with in the class. On re-reading, I thought I'd done fine -- very clear and even funny -- until I hit section 5. Footnote 5 is opaque, I switched from phi to f for no reason, I think the endomorphism paragraph makes sense but it needs to be much clearer, and the sample mappings table is a great idea but doing something weird at the end. What the hell is *g? I think I figured it out to something sensible, but I shouldn't have had to, that violate the purpose of the paper... Section 7 should show the math, at least if I'm aiming for a naive audience (what audience was I aiming for? No idea, now.) Section 9 uses standard notation for some groups, not the notation I'd built up in the paper. Section 10 says "It may help to recall what factor groups are" when I'd never mentioned them before. Maybe the paper was aimed by my classmates, or just at my teacher? That may make more sense, trying to explain one of our topics. Section 11... proves that.

That was disappointing. I went from "this is great!" to "no, this is flawed but I can fix that" to "what's going on here and why do I care?" Maybe whipping out my best work wasn't such a high bar.

I've known elementary group theory since 7th grade, I suppose it makes sense that I was able to be really clear for the first half.

***

Also surprising: I had barely any tags appropriate for this, just 'philosophy' and 'math'. I guess I rarely LJed about grad school or classes?
mindstalk: (thoughtful)
Sometimes you see people arguing, explicitly or implicitly, as if the truth can be found between two extremes of argument. Technically, this is a heuristic or Bayesian prior: "I am unwilling or unable to find out where the actual truth is, but I assume it's over here." And there's nothing wrong with heuristics if they work; however, I think this one is fatally flawed.

It would make sense if people tended to argue honestly and in good faith, *and* if their reasons for disagreement were random biases. Alternately, if arguments were usually of equals arguing about the division of a virtual pie, then expecting truth, or rather fairness, to be in the middle would be a good start.

But in reality, people are often predatory, deceitful or adaptive, and conflicts often take place between highly unequal parties. The truth does not lie halfway between a rapist and his victim, a slaveowner and his slaves, a concentration camp guard and his inmates, a lord and his serfs. People lie, people study and teach each other how to lie better; people figure out your assumptions heuristics and cognitive biases, and use them against you. Reality includes propaganda, aka "appeals to people's emotion rather than intellect", and Hitler's "Big Lie"[1]: tell a giant whopper, counting on people refusing to believe you would be brazen enough to tell a blatant lie and thus assuming there must be some merit to what you say.

And, skipping from politics to science, math and engineering, in those fields truth is often quite demonstrable or provable, and likely someone is right and someone is simply wrong, whether due to ignorance, stupidity, or delusion.

There's probably no real substitute for actually finding out the truth, and applying one's intellect, but if there are useful heuristics, this isn't one of them.

[1] And it went meta from the start: Hitler's big lie being that Jews told a big lie framing some army officer for Germany's loss of WWI

Edit: a friend links to the fallacy of the middle ground, or of moderation. Perhaps we can see this as a category error, taking a heuristic that does work in some domains and applying to one, that of human disagreement, where it really doesn't.
mindstalk: (Void Engineer)
We live on a billions-year old spaceship, shielded from natural radiation by a nuclear-powered[1] force field, and living by the emissions of a partially shielded fusion reactor. We fill birthday balloons with nuclear waste. We're mutants descended from generations of mutants. We eat greens, hoping their natural pesticides will keep us healthy, and give genitals as a sign of affection. We mostly eat the offspring of the most vulnerable organisms around us.

(Can you think of more to provocatively phrase?)

[1] Originally I had 'fission', but I'm reminded the heat comes more from spontaneous radioactive decay, not fission.
mindstalk: (Witch)
A homicide has been committed. Three people confess to the murder; assume you're confident this was not coerced, at least by the state. Hard evidence of some sort indicates that only one of them could have actually performed the murder. All three must logically be guilty of murder or perjury, or maybe of intended/attempted murder in some tragicomedy of errors (i.e. three try but only one succeeds), but you don't know which.

I don't know how the law would cope with this. But morally, should you:

a) set them all free, because you can't pin a precise crime on any of them
b) send them up for perjury (assuming that's the lesser punishment), since you know all are guilty of at least that
c) send them up for murder, since they're all confessing to it, even though you know they didn't all do it.
d) send them up for attempted murder, since they're all confessing to murder, and it might be reasonable to assume they all wanted to kill the victim even if they didn't.
mindstalk: (thoughtful)
Building on a comment:

I think I remember Milton Friedman saying in Capitalism and Freedom that it was a lucky coincidence that the path of freedom was also the path of greatest prosperity, but that he would advocate freedom even if it wasn't most prosperous. (This in 1963, when lots of people still worried about the competitive powers of Communism.) I was impressed by this statement of principle, back when I was 14.

These days, with more age and cynicism, I note it's cheap to make a stand on principle when you think it pays off the best anyway, and that very few people actually advocate a system they think makes things worse off in a way they care about. (E.g. some liberals might grant that social justice measures slow GDP growth, but not think that's very important.) Almost everyone's an implicit consequentialist, invoking good consequences as fall-back to defend a system they primarily defend for reasons of deontology (morality) or tradition or authority or self-interest or something. Perhaps out of instinct, perhaps because it's the only way to reach someone who doesn't share one's deontology, tradition, etc.

Of course, that opens the door to intellectual dishonesty and corruption, if it turns out the consequences of something one is already committed to believing in aren't in fact optimal. Easier to deny the evidence than to actually admit inferiority but believe anyway or to admit error and change one's mind.

Which suggests to me that the people who are have the least amount of principles or axioms, and the most commitment to consequentialism for its own sake, are most likely to have an accurate view of consequences.

And these days I think that's what the US calls liberals, or at least a subset of them. Libertarians have the non-aggression principle (deontology); some conservatives at their best have reverence for tradition as a living and gradually evolving thing; other conservatives have straight religious authority deference, or deference to the rich, or the self-interest of the rich; the far lefts [sic plural] I don't know well enough to talk about much really, but it seems like a mix of deontologies and authorities and 'theory', depending.

Whereas at least in my case, the switch from libertarianism to liberalism/social democracy was all about a switch from moral principle and theory being primary to empiricism being primary. "You know, Sweden just seems like a nice place to live." It's less true that I have different axioms now than it is that I don't think axiomatically nearly as much. And even when I think I do -- "torture's just *wrong*" -- I'm not sure I really do, e.g. in the face of evidence of torture really really working for interrogation or criminal rehabilitation.

Which on the one hand means I'm on shifting moral quicksand and on the other means I (speaking for my kind of liberal vs. other political positions) have a reason to think I have among the clearest views of reality, with the least amount of cognitive bias. On most if not all issues, if there were a sudden surge of evidence against me there's not a lot of ideology compelling me to reject it as threatening to my entire world view, the way accepting anthropogenic global warming is threatening to anyone ideologically committed to small or non-existent government.
mindstalk: (Enki)
A thought experiment:
imagine a bunch of clones, with the same mental talents and skills. They all start with equal amounts of money. For some reason, they all play poker with each other. What happens? Their skills are the same, so their stakes will fluctuate randomly with the luck of the deal. If stakes could range across the integers, each would stay at an average value of what they started with.

But without debt, anyone who gets a bad run and runs out of money is out of the game. And given enough time, someone *will* run out of money. One fewer player, with their money distributed among the others. The process will repeat, and the end point is a single person with all the money. Not because of desert, but because of random walks and the elimination of the zero point.

Part of why I stopped being libertarian )

Edit: Milton Friedman and Bill Bennett on the wages of luck, the justice of amelioration (education and guaranteed minimum income) and the non-existence of free will.
mindstalk: (thoughtful)
I read Pharyngula, which leads to reading Skatje, which led to Ebon Musings, a big site of atheism essays, many of which I've now read, in a great gorging upon sympathetic ideas. Some particular finds:

Atrocities, and related articles on God as domestic abuser (perfect fit!), and the evil great sage.

What archaeology has to say about the Old Testament. No evidence for patriarchs, emphatic absence of evidence for Exodus and conquest -- and isn't it rather odd that Exodus doesn't *name* the Pharaoh? The Bible is hardly name-averse, after all.

Did Jesus really exist?

The Argument from Locality -- not a new idea, and one I've had, but he names it well.

Faith vs. reason in religion, with something at the end which made me think happy Technocratic thoughts again but that's me.

Relatedly, see the Catholic Encyclopedia defend censorship.
mindstalk: (Default)
Eighth grade, sex, and cognitive science. A long essay on old thoughts,
recent elaborations, and tangents. Incidentally, posting this is a
triumph of text-mode browser technology.

mindstalk: (thoughtful)
A summary: Gaza strip news, "An Inconvenient Truth", octopus brains, aquatic ape-bashing, libertarian paternalism. 



mindstalk: (Default)
I'd known of these ancient Indian atheists from Jennifer Michael Hecht's Doubt: A History. I don't remember reading this much about them before. They seem to have been near clones of Epicureanism, or modern humanism. 300 years ealier (600 BC), no atomism, also no silly autistically happy gods like Epicurus had, more explicit feminism than I've seen in surviving Epicurean writings (though Epicureans are said to have welcomed women).

http://en.wikipedia.org/wiki/Carvaka
http://www.humanistictexts.org/carvaka.htm
http://www.swaveda.com/elibrary.php?id=17&action=show&type=book

UPDATE: Indian atomism. I don't know if it's linked to the Carvaka but it's mildly interesting anyway.
http://en.wikipedia.org/wiki/Atomism#Indian_atomism
mindstalk: (Default)
Libertarian blogger has neat lecture notes from Hernando de Soto on property law, poverty, and wealth creation.  Her Stiglitz notes are interesting as well, even though she didn't agree with him.

http://jacquelinepassey.blogs.com/blog/2003/11/hernando_de_sot.html
mindstalk: (Default)
Apart from some childhood animism (apologizing to doors I kicked, mercy-killing my breakfast sausages) and fear of an unnamed but Zeus-like thunder god ("to whom it may concern, if you're going to strike my house, could you please wait until my parents get home so I'm not out on the street by myself?"), I've always been an atheist. (I think atheist and agnostic overlap a lot, but called myself agnostic once out of cowardince on a school bus, and was promptly shamed out of that.)  Or "godless", to be more general.  But over the years many debates, over atheism and religion, over libertarianism, over AI, made me realize that this was only one of two key issues, and possibly the less important one.  Many an atheist will try to argue the impossibility of God, which I think is a crock, since I can easily imagine us being in some big comptuer simulation.  The Christian deity is tres unlikely, but a Deistic Creator, while uninformative, is certainly possible.  Heck, a meddling Creator is equally possible.

mindstalk: (Default)
[Edit: I found a transcript of a similar though short talk from Stanford 2000:
http://technetcast.ddj.com/tnc_play_stream.html?stream_id=256 ]

As mentioned, this happened yesterday at A-Life X. He said it was a longer version of what he gave at the Singularity Summit in Stanford in May, and now I understand why the extropians list wasn't in as much of a tizzy as I expected -- I'd thought he'd be more harshly skeptical.

Executive summary: he largely talked about Ray Kurzweil's books, and his own reaction to the ideas, and how it seems like a confusing (to him) mix of crackpottery and seriously referenced material, and he doesn't know quite what to make of it, but thinks it has to be taken seriously.

"Do I believe in the Singularity? I don't know. But the ideas aren't entirely cracked. And even if I say I think the Turing Test will be passed 100 years from now, or 500, that's just putting off the scenario." -- my paraphrase. 

mindstalk: (Default)
Robin Hanson says no. If you're a truth-seeking rational thinker who understands disagreement theory, and you meet another such, you should come to agree on all matters of fact. The agreement might be on a probability distribution, i.e. agreeing on uncertainty, but that's not the same as agreeing to disagree. If you believe X is true, and another meta-rational believes Y is true, and you meet, something should change.

He mentions Gulliver's Travels, in that the Houyhnhnms agreed too much to seem human; here's a relevant link to the text.

Links

2006-05-28 03:12
mindstalk: (Default)
http://www.tcsdaily.com/article.aspx?id=052506F

"Economists are probably also more open to immigration than the typical member of the public because of their ethics -- while economists may be known for assuming self-interested behavior wherever they look, economists in their work tend not to distinguish between us and them."

http://rfmcdpei.livejournal.com/408410.html

2 year old analysis of France, Muslims, and demographics, debunking the "sharia in Europe" claims.

http://en.wikipedia.org/wiki/Diptych
Medieval PDA!

http://www.economist.com/world/europe/displaystory.cfm?story_id=5323762
The Economist, analyzing French anti-Americanism and saying it's because we're so alike.

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mindstalk: (Default)
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