Theme: Deception
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No You Cannot Trust Your Thoughts.
—“Q: If you have an IQ lower than 130, can you trust your own thoughts?”— Hmmm…. Interesting question. Can you trust your own thoughts? Does intelligence mean you can trust your own thoughts? I have an answer for you that you’ll find insightful. Intelligence generally translates to time required to learn – although below somewhere in the 80’s learning even the most trivial of sequences appears nearly impossible. And below the mid 90’s begins to become prohibitively costly upon those that teach. 10% of people are impossible to teach, and nearly half of people are costly to teach. Hence the future problem of employment. Intelligence above 105 is largely reducible to a learning curve. at 105 or so you can learn from instructions, repair machines, and express yourself logically. About every 7–10 points or so higher, it’s easier to learn from increasingly abstract (less obviously related) bits of information. Around 115 learn on your own. Around 125 invent new machines. Around 135 understand complex relations and synthesize them for others. Around 145 invent and reorganize existing ideas. Above that I have not seen anything meaningful other than the ability to construct longer denser sentences (I cannot speak in long narrations like Chomsky, and I cannot grasp and translate ideas as fast as Terence Tau. And I have also seen the opposite, which is a tendency to place too much value on intuitions (some people who shall remain nameless), and given that I specialize in identifying pseudoscience, there are a vast number of theorists in many fields who do not know about that which they speak. Those higher than you are not so much smarter as we they had more ‘time’ to create vast networks of relations (associations) – so the time required to identify a new pattern is shorter. The only way I know to improve your “demonstrated” intelligence in everyday life is to be well read (possess more general knowledge) in multiple fields, and be lucky to have high conscientiousness as a personality trait. (All fields develop systemic falsehoods, so cross field knowledge is necessary). Those that are nearly frightening (children), and born with extraordinary abilities are very rare but I think we are beginning to understand what makes them possible (in utero). And their abilities do not necessarily continue past maturity. People in the 130’s tend to specialize in synthesizing and communicating difficult ideas to those in the standard deviations below them, and you would find that most CEO’s are in the 130’s, just like a lot of professors are in the 140’s. This is why the ability to articulate your ideas and make use of vocabulary is such an extraordinary proxy for intelligence. So here is my suggestion no matter where you are on the spectrum: Assume you’re wrong until you can’t possible find an alternative. Because that’s actually what demonstrated intelligence means. So I want to reframe your question for you: there is NEVER A REASON to trust your thoughts, feelings, or intuitions for anything other than “ouch, that hurts”. Knowledge like evolution is the result of survival, not justification. No matter how good you think your reasoning, the only test of truth is survival against all odds. That’s what being smart means. Which was Socrates’ whole point. -
NO YOU CANNOT TRUST YOUR THOUGHTS. —“Q: If you have an IQ lower than 130, can
NO YOU CANNOT TRUST YOUR THOUGHTS.
—“Q: If you have an IQ lower than 130, can you trust your own thoughts?”—
Hmmm…. Interesting question. Can you trust your own thoughts? Does intelligence mean you can trust your own thoughts?
I have an answer for you that you’ll find insightful.
Intelligence generally translates to time required to learn – although below somewhere in the 80’s learning even the most trivial of sequences appears nearly impossible. And below the mid 90’s begins to become prohibitively costly upon those that teach. 10% of people are impossible to teach, and nearly half of people are costly to teach. Hence the future problem of employment.
Intelligence above 105 is largely reducible to a learning curve. at 105 or so you can learn from instructions, repair machines, and express yourself logically. About every 7–10 points or so higher, it’s easier to learn from increasingly abstract (less obviously related) bits of information. Around 115 learn on your own. Around 125 invent new machines. Around 135 understand complex relations and synthesize them for others. Around 145 invent and reorganize existing ideas.
Above that I have not seen anything meaningful other than the ability to construct longer denser sentences (I cannot speak in long narrations like Chomsky, and I cannot grasp and translate ideas as fast as Terence Tau. And I have also seen the opposite, which is a tendency to place too much value on intuitions (some people who shall remain nameless), and given that I specialize in identifying pseudoscience, there are a vast number of theorists in many fields who do not know about that which they speak.
Those higher than you are not so much smarter as we they had more ‘time’ to create vast networks of relations (associations) – so the time required to identify a new pattern is shorter. The only way I know to improve your “demonstrated” intelligence in everyday life is to be well read (possess more general knowledge) in multiple fields, and be lucky to have high conscientiousness as a personality trait. (All fields develop systemic falsehoods, so cross field knowledge is necessary).
Those that are nearly frightening (children), and born with extraordinary abilities are very rare but I think we are beginning to understand what makes them possible (in utero). And their abilities do not necessarily continue past maturity.
People in the 130’s tend to specialize in synthesizing and communicating difficult ideas to those in the standard deviations below them, and you would find that most CEO’s are in the 130’s, just like a lot of professors are in the 140’s.
This is why the ability to articulate your ideas and make use of vocabulary is such an extraordinary proxy for intelligence.
So here is my suggestion no matter where you are on the spectrum: Assume you’re wrong until you can’t possible find an alternative. Because that’s actually what demonstrated intelligence means.
So I want to reframe your question for you: there is NEVER A REASON to trust your thoughts, feelings, or intuitions for anything other than “ouch, that hurts”. Knowledge like evolution is the result of survival, not justification. No matter how good you think your reasoning, the only test of truth is survival against all odds.
That’s what being smart means. Which was Socrates’ whole point.
Source date (UTC): 2018-03-19 08:47:00 UTC
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No You Cannot Trust Your Thoughts.
—“Q: If you have an IQ lower than 130, can you trust your own thoughts?”— Hmmm…. Interesting question. Can you trust your own thoughts? Does intelligence mean you can trust your own thoughts? I have an answer for you that you’ll find insightful. Intelligence generally translates to time required to learn – although below somewhere in the 80’s learning even the most trivial of sequences appears nearly impossible. And below the mid 90’s begins to become prohibitively costly upon those that teach. 10% of people are impossible to teach, and nearly half of people are costly to teach. Hence the future problem of employment. Intelligence above 105 is largely reducible to a learning curve. at 105 or so you can learn from instructions, repair machines, and express yourself logically. About every 7–10 points or so higher, it’s easier to learn from increasingly abstract (less obviously related) bits of information. Around 115 learn on your own. Around 125 invent new machines. Around 135 understand complex relations and synthesize them for others. Around 145 invent and reorganize existing ideas. Above that I have not seen anything meaningful other than the ability to construct longer denser sentences (I cannot speak in long narrations like Chomsky, and I cannot grasp and translate ideas as fast as Terence Tau. And I have also seen the opposite, which is a tendency to place too much value on intuitions (some people who shall remain nameless), and given that I specialize in identifying pseudoscience, there are a vast number of theorists in many fields who do not know about that which they speak. Those higher than you are not so much smarter as we they had more ‘time’ to create vast networks of relations (associations) – so the time required to identify a new pattern is shorter. The only way I know to improve your “demonstrated” intelligence in everyday life is to be well read (possess more general knowledge) in multiple fields, and be lucky to have high conscientiousness as a personality trait. (All fields develop systemic falsehoods, so cross field knowledge is necessary). Those that are nearly frightening (children), and born with extraordinary abilities are very rare but I think we are beginning to understand what makes them possible (in utero). And their abilities do not necessarily continue past maturity. People in the 130’s tend to specialize in synthesizing and communicating difficult ideas to those in the standard deviations below them, and you would find that most CEO’s are in the 130’s, just like a lot of professors are in the 140’s. This is why the ability to articulate your ideas and make use of vocabulary is such an extraordinary proxy for intelligence. So here is my suggestion no matter where you are on the spectrum: Assume you’re wrong until you can’t possible find an alternative. Because that’s actually what demonstrated intelligence means. So I want to reframe your question for you: there is NEVER A REASON to trust your thoughts, feelings, or intuitions for anything other than “ouch, that hurts”. Knowledge like evolution is the result of survival, not justification. No matter how good you think your reasoning, the only test of truth is survival against all odds. That’s what being smart means. Which was Socrates’ whole point. -
LIBERTARIAN PRETENSE OF PAYING THE HIGH COST OF ORDER —“libertarians aren’t ag
LIBERTARIAN PRETENSE OF PAYING THE HIGH COST OF ORDER
—“libertarians aren’t against violence…”—
Empty words, because they are untestable words. Which is why libertarian words are, like religion, a comforting deception.
1. The question is not whether one is against aggression, but which cases of aggression.
2. The question is not whether one is against violence buth which cases of violence.
3. The question is not whether one will use violence, but under what cases they will use violence.
Libertarians have not and cannot answer these questions because if they do the answer becomes obvious: “I want other people to pay the cost of the commons I benefit from.”
Libertarianism is simply marxism for the commons instead of marxism for private property.
There is only one method by which we create the class conditions of Sovereignty, Liberty, Freedom, and Subsidy, and that is the continuous organized application of violence to deny one and all the alternatives, by the universal militia of able men, and the costly production of the normative, economic, judicial, political, military and traditional commons necessary for preservation of their power to do so against all opposition.
That is what libertarian means. Rothbardians did not favor liberty (ownership) but separatist anarchy (parasitism upon others commons).
Period. End of Argument.
I ended libertarianism forever like others ended marxism before it, and we ware currently in the process of ending neo-conservatism. When that is done, and we return to rule of law, the pseudoscientific century will have ended.
Source date (UTC): 2018-03-19 08:26:00 UTC
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Libertarian Pretense Of Paying The High Cost Of Order
—“libertarians aren’t against violence…”— Empty words, because they are untestable words. Which is why libertarian words are, like religion, a comforting deception. 1. The question is not whether one is against aggression, but which cases of aggression. 2. The question is not whether one is against violence buth which cases of violence. 3. The question is not whether one will use violence, but under what cases they will use violence. Libertarians have not and cannot answer these questions because if they do the answer becomes obvious: “I want other people to pay the cost of the commons I benefit from.” Libertarianism is simply marxism for the commons instead of marxism for private property. There is only one method by which we create the class conditions of Sovereignty, Liberty, Freedom, and Subsidy, and that is the continuous organized application of violence to deny one and all the alternatives, by the universal militia of able men, and the costly production of the normative, economic, judicial, political, military and traditional commons necessary for preservation of their power to do so against all opposition. That is what libertarian means. Rothbardians did not favor liberty (ownership) but separatist anarchy (parasitism upon others commons). Period. End of Argument. I ended libertarianism forever like others ended marxism before it, and we ware currently in the process of ending neo-conservatism. When that is done, and we return to rule of law, the pseudoscientific century will have ended. -
Libertarian Pretense Of Paying The High Cost Of Order
—“libertarians aren’t against violence…”— Empty words, because they are untestable words. Which is why libertarian words are, like religion, a comforting deception. 1. The question is not whether one is against aggression, but which cases of aggression. 2. The question is not whether one is against violence buth which cases of violence. 3. The question is not whether one will use violence, but under what cases they will use violence. Libertarians have not and cannot answer these questions because if they do the answer becomes obvious: “I want other people to pay the cost of the commons I benefit from.” Libertarianism is simply marxism for the commons instead of marxism for private property. There is only one method by which we create the class conditions of Sovereignty, Liberty, Freedom, and Subsidy, and that is the continuous organized application of violence to deny one and all the alternatives, by the universal militia of able men, and the costly production of the normative, economic, judicial, political, military and traditional commons necessary for preservation of their power to do so against all opposition. That is what libertarian means. Rothbardians did not favor liberty (ownership) but separatist anarchy (parasitism upon others commons). Period. End of Argument. I ended libertarianism forever like others ended marxism before it, and we ware currently in the process of ending neo-conservatism. When that is done, and we return to rule of law, the pseudoscientific century will have ended. -
You know, in ethics and politics we have natural law of reciprocity on one side,
You know, in ethics and politics we have natural law of reciprocity on one side, which consists of a few sentences. And we have a vast history of fantasy moral fictionalism on the other. There is nothing more to be said other than (a) reciprocity (b) meritocracy (c) exchange.
Source date (UTC): 2018-03-18 21:47:09 UTC
Original post: https://twitter.com/i/web/status/975488807083573248
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Women gossip to undermine alphas – and hen peck each other in corporations to th
Women gossip to undermine alphas – and hen peck each other in corporations to the point where they are mutually self destructive. Do they conspire by intent, common interest, or genetic disposition?
Source date (UTC): 2018-03-18 20:50:06 UTC
Original post: https://twitter.com/i/web/status/975474446160023552
Reply addressees: @hbdchick @TOOEdit
Replying to: https://twitter.com/i/web/status/975474175367401473
IN REPLY TO:
Unknown author
@hbdchick @TOOEdit This is a justification. All groups share developmental, demographic,and geographic advantages, institutionalize and exploit them. CONSPIRACY OF COMMON INTEREST != CONSPIRACY OF INTENT but the OUTCOME is the SAME.
Original post: https://x.com/i/web/status/975474175367401473
IN REPLY TO:
@curtdoolittle
@hbdchick @TOOEdit This is a justification. All groups share developmental, demographic,and geographic advantages, institutionalize and exploit them. CONSPIRACY OF COMMON INTEREST != CONSPIRACY OF INTENT but the OUTCOME is the SAME.
Original post: https://x.com/i/web/status/975474175367401473
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“Hey Eric could you possibly clarify for me your position on ‘racism’? I’m tryin
–“Hey Eric could you possibly clarify for me your position on ‘racism’? I’m trying to cohesively understand a few different bits and pieces of yours that i’ve read;”—
OK. Let’s try.
—“”Racism’ is naive” – If you mean forming an individual judgement of a person not by their individual characteristics, but simply by their race, then sure… I get that.”—-
Yes. But then again, it’s EXPENSIVE to do that, and our prejudices are statistically accurate. So the problem is ignoring signals of reciprocity and assuming the worst, not blanket investment in every individual. Humans are books that are judgeable by the condition of our covers, not the shape.
—“And you have also said that the proper way to understand the difference between the races is the size of the underclasses, that the aristocracy of each race is generally fairly ‘equal’ and that each race has the same ability to transcend (improve it’s average IQ?) through eugenic practices… ok, 100% understood.”—
Yes, because my job is answering the difficult political questions of the era. That said, there are definitely fairly substantial differences in verbal ability, but not comprehension. I think I know why that is but science will have to discover whether I”m right or not.
—“However you also seem to advocate (correct me if i’m wrong) that a polity should be based around kin, where the aristocracy ‘domesticates’ the lower classes, in a vertical structure, based on race. So you seem to be anti cosmopolitan here.”—-
Well, this is because (a) people demonstrate kin selection and are happy to redistribute to non-competitors (kin). (b) Because an homogenous redistributive polity under rule of law by reciprocity has the greatest chance of producing a competitive intergenerational standard of living, and the least incentives for the bad things in politics. In other words, I am advocating a via-negativa of eliminating all obstacles to optimum cooperation. And because (c) exporting your kin’s cost on others makes people angry (except those that oppose the status quo and want non-kin allies to undermine it.)
—“So, how does ‘anti-multiculturalism’, or anti ethic mixing… resolve with racism being naive? And what is the value of focusing on kin as a group selector?”—
I am not sure I understand the question. Political race realism is just science. People except at the margins select their own, and even among close friends we usually select with in six degrees or so. So we get nordic countries and japan on one hand and brazil and india on the other.
Now, Interpersonal racism in the sense that you blanket dismiss people because of race is just unscientific and if consequential I feel it’s questionably moral. I tend to be pretty race blind in my friends, but my close friends, and my sexual relations are all absurdly close genetically.
If I have friends from other races that I care deeply for (and I do), then that is very different from saying that i would want them to marry into my kin group, or my kin group marry into theirs, or even that we live in each other’s lands.
The reality is that our upper classes are fine because they do not need kin groups and kin norms. But the lower the classes the more so the need, so that cost is immoral to impose on another people.
So the material issue is transfer of other than a small number of elites who have no kin group affiliations in one another’s countries that may cause competition with the host people, and therefore limit their opportunity to preserve rule of law, markets in everything, and heavy redistribution (kin selection). Commons are as disproportionately productive as is cooperation between individuals and groups. It’s ridiculous. So kin=commons=wealth.
–“And also, I understand that different groups simply evolved different average characteristics, but should we have a preference for particular groups based on the average prevalence of characteristics or temperaments that we value… is this not a form or ‘racism’, or at least getting very close?”—
Well there are not ‘shoulds’ in preferences. There are goods in politics, and there are necessities in group competitive strategy. So I dn’t know how to answer that question.
You should prefer kin groups because the result produces optimum common goods the same way you should prefer moderate taxes because they produce high returns, the same way you should prefer the high cost of marriage because of those returns.
But you know, time horizons are a family and clan objective, and the purpose of individualism was to destroy that time horizon.
The underclasses have had a war against the better classes for millennia. This is just the most current attempt to destroy aristocratic families. This time they’re trying to end the whole race.
Thanks brother 😉
Source date (UTC): 2018-03-18 20:45:00 UTC
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Could You Possibly Clarify Your Position on ‘Racism’?
–“Hey Curt could you possibly clarify for me your position on ‘racism’? I’m trying to cohesively understand a few different bits and pieces of yours that i’ve read;”—
OK. Let’s try.
—“”Racism’ is naive” – If you mean forming an individual judgement of a person not by their individual characteristics, but simply by their race, then sure… I get that.”—-
Yes. But then again, it’s EXPENSIVE to do that, and our prejudices are statistically accurate. So the problem is ignoring signals of reciprocity and assuming the worst, not blanket investment in every individual. Humans are books that are judgeable by the condition of our covers, not the shape.
—“And you have also said that the proper way to understand the difference between the races is the size of the underclasses, that the aristocracy of each race is generally fairly ‘equal’ and that each race has the same ability to transcend (improve it’s average IQ?) through eugenic practices… ok, 100% understood.”—
Yes, because my job is answering the difficult political questions of the era. That said, there are definitely fairly substantial differences in verbal ability, but not comprehension. I think I know why that is but science will have to discover whether I”m right or not.
—“However you also seem to advocate (correct me if i’m wrong) that a polity should be based around kin, where the aristocracy ‘domesticates’ the lower classes, in a vertical structure, based on race. So you seem to be anti cosmopolitan here.”—-
Well, this is because (a) people demonstrate kin selection and are happy to redistribute to non-competitors (kin). (b) Because an homogenous redistributive polity under rule of law by reciprocity has the greatest chance of producing a competitive intergenerational standard of living, and the least incentives for the bad things in politics. In other words, I am advocating a via-negativa of eliminating all obstacles to optimum cooperation. And because (c) exporting your kin’s cost on others makes people angry (except those that oppose the status quo and want non-kin allies to undermine it.)
—“So, how does ‘anti-multiculturalism’, or anti ethic mixing… resolve with racism being naive? And what is the value of focusing on kin as a group selector?”—
I am not sure I understand the question. Political race realism is just science. People except at the margins select their own, and even among close friends we usually select with in six degrees or so. So we get nordic countries and japan on one hand and brazil and india on the other. Now, Interpersonal racism in the sense that you blanket dismiss people because of race is just unscientific and if consequential I feel it’s questionably moral. I tend to be pretty race blind in my friends, but my close friends, and my sexual relations are all absurdly close genetically. If I have friends from other races that I care deeply for (and I do), then that is very different from saying that i would want them to marry into my kin group, or my kin group marry into theirs, or even that we live in each other’s lands. The reality is that our upper classes are fine because they do not need kin groups and kin norms. But the lower the classes the more so the need, so that cost is immoral to impose on another people. So the material issue is transfer of other than a small number of elites who have no kin group affiliations in one another’s countries that may cause competition with the host people, and therefore limit their opportunity to preserve rule of law, markets in everything, and heavy redistribution (kin selection). Commons are as disproportionately productive as is cooperation between individuals and groups. It’s ridiculous. So kin=commons=wealth.
–“And also, I understand that different groups simply evolved different average characteristics, but should we have a preference for particular groups based on the average prevalence of characteristics or temperaments that we value… is this not a form or ‘racism’, or at least getting very close?”—
Well there are not ‘shoulds’ in preferences. There are goods in politics, and there are necessities in group competitive strategy. So I don’t know how to answer that question. You should prefer kin groups because the result produces optimum common goods the same way you should prefer moderate taxes because they produce high returns, the same way you should prefer the high cost of marriage because of those returns. But you know, time horizons are a family and clan objective, and the purpose of individualism was to destroy that time horizon. The underclasses have had a war against the better classes for millennia. This is just the most current attempt to destroy aristocratic families. This time they’re trying to end the whole race. Thanks brother 😉