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Primaprimaprima

US government confirms the existence of aliens in 2026: 100%

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joined 2022 September 05 01:29:15 UTC

"...Perhaps laughter will then have formed an alliance with wisdom; perhaps only 'gay science' will remain."


				

User ID: 342

Primaprimaprima

US government confirms the existence of aliens in 2026: 100%

5 followers   follows 0 users   joined 2022 September 05 01:29:15 UTC

					

"...Perhaps laughter will then have formed an alliance with wisdom; perhaps only 'gay science' will remain."


					

User ID: 342

Do these people want to make me actively hate 'trans' people?

You could ask the same of many "terminally online" types of people.

They don't want you to hate them. But, they kinda just are the way they are. Which contributes to their persistent social difficulties.

Yeah, and what makes these models worth more than a hole in the ground?

Ideally, predictive power.

The original paper on the autism-schizotypy spectrum that was cited in the blogpost didn't actually have anything to do with gender. The single determining criteria of autism vs schizotypy was an oversensitivity vs undersensitivity to errors in sensory prediction. All other differences in cognitive and personality traits were taken to be downstream of that criteria.

This could be cashed out in terms of predictions about e.g. how subjects will perform on tasks related to attention and context-switching, and how those results will be correlated with personality traits.

Recently on LessWrong: Estrogen: A trip report

(Yes, he's treating estrogen HRT as the type of psychedelic drug that might necessitate a "trip report".)

There's a lot to sift through here, but the most interesting part of the post to me was being introduced to the concept of the schizotypy spectrum, a related-but-distinct counterpart to the autism spectrum. Autistic traits and schizotypal traits both have similar outward manifestations (e.g. introversion and difficulties with social interaction), but they have different root causes and different internal subjective manifestations (principally, autistic types are higher in detail-orientation, and schizotypes are more prone to disorganized and delusional thinking):

A couple of years ago Ely recommended that I read the paper, Autistic-Like Traits and Positive Schizotypy as Diametric Specializations of the Predictive Mind (Andersen, 2022). It turned out to be the most interesting paper I read while writing this post. The author proposes that the archetypal behavioural traits observed in autism and schizotypy – like variation in attentional modulation, theory of mind, and exploratory behaviour – are downstream from a fundamental oversensitivity or undersensitivity to sensory prediction errors, respectively:

It has previously been argued that autism-spectrum conditions can be understood as resulting from a predictive-processing mechanism in which an inflexibly high weight is given to sensory-prediction errors that results in overfitting their predictive models to the world. Deficits in executive functioning, theory of mind, and central coherence are all argued to flow naturally from this core underlying mechanism.

The diametric model of autism and psychosis suggests a simple extension of this hypothesis. If people on the autism spectrum give an inflexibly high weight to sensory input, could it be that people with a predisposition to psychosis (i.e., people high in positive schizotypy) give an inflexibly low weight to sensory input?

[...]According to these models, everyone falls somewhere on the autism–schizotypy continuum, and neither autistic-like traits nor positive schizotypy represent dysfunction. Instead, each side of the continuum is accompanied by its own set of cognitive-perceptual strengths and weaknesses. People high in autistic-like traits are detail-oriented, have a focused attentional style that allows them to ignore distractors, have some advantages in sensory-discrimination abilities, and have highly developed systemizing skills, allowing them to learn and use complicated rules-based systems.

People high in positive schizotypy tend to be imaginative and creative and have a more diffuse attentional style (compared with the average person) that allows them to switch their attention more easily. There is also some evidence that people high in positive schizotypy tend to direct their attention toward highly abstract, "big-picture" concerns rather than focusing on details.

[...]Although the autistic type may rely more on culturally inherited high-level belief systems, the schizotype's proclivity for tinkering with high-level priors may lead to the construction of relatively idiosyncratic high-level belief systems. In our own culture, this could manifest as having odd or (seemingly) unlikely beliefs about high-level causes. This may include beliefs in the paranormal, idiosyncratic religious beliefs (e.g., being "spiritual but not religious"), or believing conspiracy theories, all of which are associated with positive schizotypy.

The author of the post then goes on to claim that, subjectively, estrogen caused him to experience a shift away from autistic traits and towards schizotypal traits:

I'll outline some of the psychological changes I've noticed in myself since starting estrogen. The term "schizo" is used very informally in today's internet vernacular, making it difficult to discuss these concepts in a sensible manner – but if the reader is comfortable playing armchair psychologist, perhaps they can judge for themselves whether the following makes me more "schizo":

  • Increased predisposition towards associative thinking. Activities like tarot are more appealing.
  • Increased predisposition towards magical thinking, leading to some idiosyncratic worldviews. This can probably be gauged by the nonsense I post on Twitter.
  • Increased experience of meaningness in day-to-day life. This felt really good.
  • Increased mentalising of other people's internal states, resulting in a mixture of higher empathy and higher social anxiety. I'm somewhat more neurotic about potential threats.
  • Decreased sensory sensitivity.
  • Decreased attentional diffusion, contrary to what the paper predicts.
  • Decreased systematising and attention to detail, for instance with tedious matters like finances.

Obviously this all has to be taken with a grain of salt, because the risk of confounding factors and psychosomatic/placebo effects in this case is high. Nonetheless, I'm curious whether pre-existing schizotypal traits in an individual (contrary to the author's experience in which HRT induced these traits) might play a causal role in explaining the abnormally high incidence rate of MTF transsexuality among so-called "terminally online" young men. By "terminally online" I mean the prototypical image of this demographic: likely to be in a STEM field, likely to have had little romantic success with women, likely to have obsessive "nerdy" interests like anime and video games, etc. This demographic is often stereotyped as "autistic", although that label may potentially conflict with the fact that MTF transsexuals are disproportionately drawn from this demographic as well, since it's not clear a priori why a disorder that allegedly gives you a "hyper male brain" would also make you more likely to want to be a woman. But if some of these "autistic" men actually belong to other personality clusters that have a tendency to masquerade as autism, it could help us build a higher resolution mapping of this region of cognitive space and provide more accurate explanations of the trajectories of different individuals (especially because one of the schizotypal traits is, as mentioned previously, a predisposition towards delusional thinking).

Regardless of which theory ultimately turns out to be correct, I think the biological basis of LGBT traits (or at least, which intrinsic traits increase one's predisposition towards being LGBT) is a subject that deserves further study. In my experience, anti-wokes are more likely to entertain the possibility of race and sex differences being biologically intrinsic, but they shy away from applying biological explanations to LGBT, preferring instead to endorse social constructivist theories (and in particular, the "social contagion" theory for transsexuality). Wokes are the opposite, heavily opposing biological explanations for race and sex differences but somewhat warmer towards biological explanations for LGBT (although they may not allow themselves to present it in exactly those terms). I prefer the simple, consistent position: it's all (at least partially) biological! Social contagion is undoubtedly a part of why the incidence rate of transsexuality has skyrocketed in the last several decades, although I think it's clear that only some people are susceptible to "catching" the contagion in the first place, and one's individual susceptibility is biologically mediated.

Are autoandrophiles even a thing?

They undoubtedly exist, although they’re quite rare, partially because paraphilias in general are rare in women.

My continual take away is that I don’t like war being called ethnic cleansing.

Yeah that’s one of the obnoxious aspects of the post-WW2 mythos.

Stop trying to guilt trip me into seeing one side or the other as intrinsically righteous. Everything has to be a “genocide” or an “ethnic cleansing”. Why can’t it just be a fight? Men fight with each other. Always has been always will be.

a hateful, developmentally stunted man who picked his wounds in public

So you mean to say, he was an artist!

The greater works are always autobiographical to some degree. In minor works, the author's own individuated personality is not strong enough to shine through ("every great philosophy hitherto has been a confession on the part of its author" [emphasis mine]).

Sometimes you won't always like the autobiographical content that is thus exposed. It won't always be admirable, it won't always speak to your own experience, etc. But you can still choose to adopt a more detached viewpoint and find what can be appreciated in it as a phenomenon for its own sake.

Of course this is not a natural and spontaneous attitude, but one that must be cultivated through diligent practice. I try to make a habit of doing mental exercises like, I imagine someone I admire, either because of their work or on a personal level or whatever, and I imagine: what if I discovered something absolutely horrifying about them? What if their own values actually turned out to be antithetical to everything I value? What if they hated free expression, what if they supported wireheading, etc. Or maybe there's something far worse than any of that, something that my conscious mind won't even let me access. And in this hypothetical I try to remind myself that, in spite of all that, there still has to be some kernel there that made me admire them in the first place, so my goal at that point would be to achieve an understanding of the phenomenon that is the person as a whole, rather than get bent out of shape about the individual things that we disagreed on.

Nah. People have been trained to see “we should do nothing” as being equivalent to “we should support the oppressors”, it’s a tactic that they’re very used to dealing with.

I'm not sure I really understand why so many zoomers are so rabidly pro-Palestine.

Because Israel is white and neo-colonialist. In their view. And that's pretty much the worst thing you can be.

But increasingly, the only roles which are prestigious in modernity are those of white collar undefined-what-the-value-add-here-is jobs and those of pushing the bounds of theoretical knowledge

This isn't necessarily directed at you in particular, but it seems like a good excuse to talk about it:

I often see sweeping generalizations about "prestige" on TheMotte that betray a very particular kind of coastal, Blue Tribe, upper-middle-to-lower-upper class perspective on what counts as prestigious and why. But not everyone in "society" shares that perspective. Ask yourself, the types of guys who are actually working these trade jobs, do they know about your concept of prestige? Do they know what you consider prestigious or not? And if they do know, do they care what you consider prestigious or not? It's not a rhetorical question, I'm legitimately asking. I don't exactly have a foot in that world either.

Think about a black teenager growing up in the projects in inner city Chicago. He's a part of "modernity" too. What does he consider prestigious? He may be aware to a more or less vague degree that people think that being the President is prestigious, or that being Elon Musk is prestigious. But what he considers most viscerally prestigious, his "revealed preference" for prestige if you will, is being the local drug dealer, or the most feared local warlord. That's what actually matters in his world. Or maybe he could aspire to be a major rapper or athlete; those are things that "society at large" finds prestigious as well. Those positions are certainly compensated well enough. But even then, they're the sort of thing that the more well-to-do Blue Tribe perspective might look down upon as "tacky". Note that a couple comments here have already given their personal shortlist of what they consider prestigious, and "being Jay Z" and "being Tom Brady" haven't made any of the lists so far.

I once read a comment here that said "being a doctor is one of the most prestigious things you can be". And I just thought... really? Really? I mean it's an important job, don't get me wrong. Thank you for your services. I'm happy for them that they're making a lot of money. But at the end of the day it's, from my perspective, still just another job. Doctors are, modulo individual technical skill, fungible, and fungibility is antithetical to prestige as far as I'm concerned.

Now, if I were in the same room as say, I dunno, David Chalmers or Slavoj Zizek, I might find myself stumbling over my words in a vain attempt to make a good impression, because those people have achieved social positions that I do consider to be highly prestigious. But this is hardly a universal opinion! Many educated and well off people of good repute have never heard those names; and if I were to explain to these same educated and well off people that they were philosophy professors, a common response (particularly from those of a more conservative bent) would be "well they're just parasites who are stealing our tax dollars and filling young peoples' heads with nonsense, so why the hell would I think they're prestigious?" (In fact your reference to the "philosophy of fartsniffing" indicates that this would likely be your response!)

The TL;DR is that there are almost as many conceptions of prestige as there are people, so before we say that the prestige of such and such a thing is motivating people to do XYZ, we should establish what model of prestige the individuals in question are actually operating on.

9 and 10 are hyper GOAT status for me, some of the best games ever made across any genre.

7’s alright, but even back when I played it for the first time as a kid I thought it was overrated.

I enjoyed 8 quite a bit more than you did, but that was probably just due to the spectacle of how much of a fever dream it was, rather than it being a “good game” in the traditional sense.

but then never got around to Umineko, which at that time seemed to me like just more of the same, but as a "normal" murder mystery.

Yeah it's kinda the opposite. Higurashi is amazing too but ultimately it's "just" a good murder mystery story. Umineko is capital-A Art.

You really do have to play the video game version. If it's been ported to phones that's fine too. I've never watched the anime or read the manga but I've been told the anime is awful. Apparently the manga is pretty good, but no matter how good it is, the video game version does some things that really work best in a digital medium. Plus it just has an amazing soundtrack, it's an integral part of the experience.

I'm sorry, but I don't recall enough of your posts to form an educated guess! (Nothing personal though, there are at most a single digit number of "characters" here where I feel like I have some model of their personality.)

I assume it's something related to sci-fi, based on your other recent comment. Probably a very long web novel that I've never personally heard of. I imagine that a lot of earlier 20th century works weren't intricate and hard-SF enough for you.

It's hard to pick just one! So many are good for different reasons and offer different things.

Joyce's Ulysses was almost wholly responsible for educating me on what art can and should be; everything else is just filling in the details in comparison. So that has to rank up there.

Ryukishi07's Umineko deserves a mention because it pulls off the rare combination of being interesting on both a formal/experimental level while also just being an amazing page-turner mystery story. Only story I've ever read where I was skipping meals because I wanted to keep reading. I highly recommend it to everyone. (Gwern described it as "mind-screwy; and awesome, and awful. It was long, intricate, baffling, a gorgeously flawed achievement. Everyone should read it; no one should read it. I still don’t know what to think of it. Is it ridiculous self-indulgent tripe which exposes my own mush-headedness, or the deepest mystery I will ever read?" Don't look up Gwern's full review though because it has spoilers for the whole thing.)

That being said, from my short time here it seems like most of the Christians on this site aren't that into symbolism, and tend to be more "rationalist" and materialist in their worldview.

Not entirely sure I follow your usage of the word "symbolism" here, but I do think I know what you're getting at.

I'm an atheist, but I have a religious disposition. A religious "personality type" if you will. Conversely, I've interacted with Christians here and elsewhere who believe in a literal God, but don't seem to possess the religious mindset at all.

Funny how things work out like that.

It's fascinating how a person's favorite stories are so often a direct window into their soul. It's almost like a cheat code. If you want to understand what someone's all about, you can dispense with almost everything else and just ask them what their favorite books/games/movies are.

(Not at all saying that you, self_made, are an "amoral sociopath" or anything like that; it's just that, if someone had asked me what your favorite novel was, this is exactly what I would have imagined.)

I'm not blowing you off; I just don't have the time in the day to keep responding to everyone for now. I may take some select points here and respond to them in a future top level post.

As I have said, you really need to reevaluate the claim that you are "2 sigma" beyond the depth and breadth of emotions that most people are experiencing.

I'm always open to evaluating new evidence to the contrary. But this claim of mine has been confirmed time and again in my experience. In particular, I'm quite confident that I'm more of a doe-eyed hopeless romantic than you are.

It appears I have been largely unsuccessful in communicating my views on love. I would recommend reading Kierkegaard's Fear and Trembling if you want to understand my views on love better.

The book describes the dialectical stages of the development of Abraham's faith when he is asked by God to sacrifice Isaac. We begin at "mere" faith, a mere unreflective belief -- his mode of relation to his faith is unmediated immediacy, because this faith has not yet been subjected to critical inquiry. We proceed through doubt, despair, and resignation, until finally arriving at a faith that is identical to the faith we started with, and yet somehow not the same at all. He's back exactly where he started, and yet everything is different. His faith is now a mediated immediacy, mediated by the preceding dialectical development; he no longer believes in spite of the absurd, he believes because it is absurd to believe, the absurd is his reason for believing.

In brief: there is no such thing as authentic love until you have realized the impossibility of love.

Love is impossible. But its impossibility is what makes it beautiful. If it weren't impossible, it would have no value.

Sex (or, to generalize and be more precise, "access to a woman's body" - this includes sexual contact in general and childbearing in particular) is important to men. To the point that it's a necessary component of romantic relationships. Not the only component, but a necessary one. I know this from my own experience of being a man, from my experience of having male friends, from the fact that dating advice (TRP, PUA, etc) and dating apps are a multi-million dollar industry with a mostly male clientele, and just in general, from everything that's ever happened to me in my life. Sex is what men are seeking.

Female bodies are more valuable than male bodies. Women are acutely aware of how in-demand their bodies are. She knows that merely being granted access to your body is not adequate compensation for her granting you access to her body. So she typically wants something else from you as well. Thus the very generalized heading of "goods and services". (To be clear, relatively abstract things like "personality" and "companionship" could also be considered "goods and services").

This does not cover every possible configuration of human interactions. I was careful to qualify that this is only a typical and average type of exchange.

You continue to misinterpret my claims.

Love, if it exists, is a miracle. But did I ever say, at any point in this conversation, that you shouldn't believe in miracles? I've said no such thing.

I, along with perhaps billions of other people will tell you that

Regardless of what claims you think I'm making, this would not constitute a legitimate criticism of any of them.

You could almost say that it's the business of philosophical reflection to produce claims (or, plausible sounding arguments for claims, at any rate) that almost everyone rejects. It has variously been claimed by different parties in the history of philosophy that cars and buildings and animals are not real, that conscious experience is not real, that 1+1 does not equal 2, that there exist sentences which can be both true and false at the same time. Almost all humans reject these claims; but this is not taken to be any major impediment. Truth is not subject to democratic rule. The philosopher simply carries on with his business; he is well aware that other people will think he is in the grip of some kind of psychosis. When the propositions of "common sense" are finally subjected to long-overdue critique, the results will unavoidably be counterintuitive.

the harm that people like Aella have done to society is to convince people of the incorrect, unhealthy, anti social framework of understanding that you are presenting here.

I mean, you will certainly believe that some people are incorrect and unhealthy and anti-social, but we still all have to try to get along, y'know? Tomorrow it could be you who's getting called incorrect and anti-social.

You, nor Aella, nor the red pill people, nor the pickup artist people before them

I don't agree with the TRP/PUA people at all! I've done a terrible job of explaining my positions if that's what you took away from it.

I'm less familiar with Aella, but I'd probably find points of significant disagreement with her as well.

I said that it was transactional. I didn't say it was purely transactional. There's a difference.

I previously shared some of my thoughts on love in general here. The most relevant bit is this:

If your love for your beloved is contingent on them possessing some particular quality, then you are liable to the charge that you don't really love the person: what you really love is that quality. You are a lover of intelligence, or humor, or beauty, but not of that particular person. But if you say that you would continue to love the person regardless of any qualities they possess whatsoever, even if they were stripped of all qualities and left only as a "bare particular", then it would seem that your choice is entirely arbitrary and without justification; for what could be motivating your choice if it is made in the absence of all qualities? And a baseless arbitrary choice cannot constitute love either. The conclusion we draw is that, if there is such a thing as "love" at all, it belongs to the domain of the unsayable.

Transactions are a reality; love is an absurdity, if not an outright impossibility. Love has value only and precisely because it is absurd.

I occasionally become impatient with people who glibly assert that they are "in love" without realizing that they are uttering an absurdity (or without realizing that, statistically speaking, their relationship probably won't last the year). This is not at all to say that people shouldn't love; it is only to say that it should be done self-consciously rather than than unconsciously.

It has long since penetrated popular consciousness that "justice" is an open and apophatic concept. Any assertion that such and such an act is "just" can be met with "ah, but what is justice? Whose justice? Is that really justice?" I am simply opening the possibility of a similar discourse on love. At least as far back as Plato's Symposium, it has been recognized that love is not (just) an emotion but a discursive concept which can and should be subject to critique (critique not in the sense of "mere" criticism, or dismissal, or negation -- but rather critique in the sense of a coming to self-consciousness, a laying bare of the groundwork and the conditions of possibility). To assume that we know love when we feel it is presumptuous. We can always interrogate whether any emotion, action, or other particular entity is an instantiation of the general concept of love, whether the conditions of instantiation of love can ever be met at all, etc.

One can feel and experience many things; but whether and how these feelings can be mapped to concepts should not be decided too hastily.

"A typical relationship is an exchange of resources for sex" shouldn't be taken to entail anything more than what it says on the tin. It doesn't imply there's no such thing as love, it doesn't imply that there's nothing beyond commodification, etc. (There are many complexities here that would have to be addressed, but I probably don't hold the views that you think I do on these questions.)

As I argued in another post, I don't think that the deficiency of prostitution (deficient in love, bonding, companionship, whatever the claim is) entails the moral blameworthiness of prostitution. People seem to think that prostitutes are bad, in some particularly unique way. We're trying to figure out why they think that.

Given that you cannot imagine the love that a man and woman would have for one another in a relationship

A couple things:

One, I'm not sure what I said that gave you this impression. Presumably you thought my description of the typical relationship as "an exchange of resources for sex" somehow precluded the presence of love in such a relationship. But I never said that.

Two, I'm not sure how my conception of love is relevant to the task of determining what critics of prostitution find morally blameworthy about prostitution. Maybe your claim is that a prostitution transaction is devoid of love, and is thereby deficient. Ok, that may very well be true. But deficiency is not the same as blameworthiness. I don't see why the loveless prostitute should be a "predator" and a "demon" simply because she is loveless. She's not stopping you from falling in love with whoever you please! Lots of people are deficient in all sorts of things. The man who drives an old beat up car is using a deficient mode of transportation in comparison to the man who drives a new sports car, but there's nothing morally blameworthy about driving an old car. Not everyone has to own everything and experience everything, and that's ok!

Furthermore, I find the assertion that the prostitute is necessarily loveless to be rather presumptuous. I see no reason why there couldn't be someone she loves; perhaps even her clients.

At the same time, there surely exists some threshold where a direct attack on another country’s capital city goes from “potentially just symbolic” to “definitely not symbolic”.

Inb4 “low effort post ban”

One of the reasons this rule exists, especially for breaking news stories, is precisely because the story may be evolving rapidly and we don’t have all the facts yet. Limited/incomplete information is not conducive to producing the sort of high quality analysis that we want to cultivate here. Also the story might just turn out to be a total nothingburger that doesn’t even warrant a top level post. Kinda like the last Israeli missile attack on Iran.

I agree with you that my initial formulation was an oversimplification, although I don't think any of this has much bearing on what makes prostitution in particular morally problematic. You could reasonably argue that prostitution is inferior to a long-term committed exclusive relationship based on certain metrics; but as I pointed out in my reply to KMC, many other heterosexual relationships would be judged inferior on the same metrics. Being single would also be judged inferior on the same metrics. But no one thinks that being single, or having a series of different monogamous partners, is morally blameworthy in the same way that prostitution is.