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Culture War Roundup for the week of October 23, 2023

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Motivated by a Manifold market on whether racism is bad [1], I thought it might be profitable to argue the opposite. Alas, having drafted my argument, I don't think it is appropriate to post in a place where my ID is tied to my real name. So here is an argument, advocatus diaboli:

Racism is just the expression of an ingroup bias for one's ethnic group, like an ingroup bias for one's own family. What I discovered living in a foreign culture is that people tend to have an ingroup bias to their own ethno-cultural group, and Westerners call this racism. It is easier to communicate with people of shared language, and people of the same cultural background will have shared interests. People of shared ethnic group are more likely to share values, and more likely to agree on topics political and personal. This isn't even a conscious thing: in my experience people of a shared ethnic group are even more likely to make strong eye contact with each other.

The bias is similar to how (most) people have an ingroup bias for their own family: I don't see my siblings often, but when we meet we connect strongly, and discover inadvertently that we face similar challenges and overcame them in similar ways. If my sibling confesses to me of a misdemeanor, I am not likely to hold it against them, and if they confessed to me a felony I'm not sure I would report them. If they are in need, I would help them with minimal complaint, and although we disagree vehemently in politics, we still love each other. My family is my ingroup. This is not a bad thing, it is just the way things are.

Now at the social level, that ingroup bias for family has its drawbacks: nepotism is common and harms society as a whole, and as I would be willing to help my sibiling get away with a crime, so does that closing of ranks around family horrific enable horrific acts, domestically, in the wider society, and even at the level of public policy and the economy. However, on balance the ingroup bias for family is a great thing (there is a reason why evolution has selected for it!). People take care of each other, they love each other, loneliness is diminished, and we trust each other more.

This is also what I see as an outsider in the foreign culture: people take care of each other, they love each other, they find companionship with each other, and they trust each other more because they share ethnic and cultural bonds. And while those bonds disadvantage me as a foreigner in their society, they have provided an evolutionary advantage, and I can't deny envying them life in the hamlet their forefathers made.

[1] https://manifold.markets/levifinkelstein/is-racism-bad

Pretty much all legitimate justifications for racism rely on inaccurate proxies for other things we actually care about. I think you can make arguments in favor of using it in the absence of better knowledge, but once more direct signals have been acquired the race no longer serves a useful purpose.

Since I am white and was raised by white parents among mostly other white people, I can reasonably expect that the average white person is more likely to be similar to me than the average black person. We'll be more likely to have similar cultural knowledge, values, habits, etc. But my black neighbor who I actually know and happens to be a christian pastor has way more in common with me than the average white Californian.

In the past race was a very strong proxy for nationality, culture, and loyalty. In modern times it is a weak signal unless you live in a predominantly monoethnic country.

I think you can make arguments in favor of using it in the absence of better knowledge, but once more direct signals have been acquired the race no longer serves a useful purpose.

This is true in principle, but in practice, you will never get enough of more direct signals to completely discount the priors coming from the race, and this is if you even get a chance to collect more direct signal at all: collecting signal itself is not free, you cannot run background checks on every passerby on the street.

The race is a sort of highly universal prior, and it carries immense amount of residual predictive value even after controlling for more direct predictors.

All priors collapse towards each other in the face of increasing amounts of evidence. Maybe you start 7% vs 33% that a random white vs black man is a violent criminal, and then if you learn they dress well and speak proper English it drops to 4% vs 5%. Or if you learn they have anger problems and are covered in tattoos it might go to 55% vs 60%. Given that genes have no almost direct causal impact on behavior except indirectly through other means such as IQ, personality, and cultural upbringing, it seems pointless to consider them when those things can be observed directly.

I agree with you that for random people on the street signals are more costly than they're worth and race can be useful as a quick hack to ballpark guess, I said as much in my previous post. But none of this implies that it

carries immense amount of residual predictive value even after controlling for more direct predictors.

It only serves value in that it lets you guess at the direct predictors more quickly and easily than costly signals would. No priors carry immense amounts of residual predictive value even after controlling for more direct predictors. That's what makes them priors. The direct predictors are what we actually care about, and race is only useful in-so-far as it might be a faster way to guess at them if you don't already have them and don't want to spend the time and effort to acquire them properly. Which sounds reasonable for strangers, but less so for people you actually know.

All priors collapse towards each other in the face of increasing amounts of evidence.

Yes, but this does not address my argument that in practice you don’t get to have enough evidence to ignore this prior, because evidence is not free.

Given that genes have no almost direct causal impact on behavior except indirectly through other means such as IQ, personality, and cultural upbringing, it seems pointless to consider them when those things can be observed directly.

It’s the other way around. When you use race as evidence, you don’t do it by sequencing the DNA of the subject. No, what you do in practice is precisely using a socially constructed race as a proxy to make predictions IQ, personality, and cultural upbringing. You can’t cheaply get a lot of specific evidence about the latter, but you can use race stereotypes (which are pretty accurate) to infer these quite cheaply.

The direct predictors are what we actually care about, and race is only useful in-so-far as it might be a faster way to guess at them if you don't already have them and don't want to spend the time and effort to acquire them properly.

Which is exactly the case in majority of the situations. Indeed, you apparently agree:

Which sounds reasonable for strangers, but less so for people you actually know.

So where is the disagreement, exactly?

So where is the disagreement, exactly?

The way you phrased things, and still to some extent now, seems to be implying that race is always useful because information is too costly. My premise is that information is costly up front for strangers but accumulates automatically over time such that race becomes less and less useful the more you interact with the same individuals. If you agree with that entirely then I guess we don't have a disagreement other than with phrasing of things, but the fact that you phrased it the way you did makes me suspect that there is some underlying disagreement even if I'm not sure what it is. Because I wouldn't say that the existence and importance of friends and coworkers whom you can accumulate significant amounts of information on over years are compatible with

in practice you don’t get to have enough evidence to ignore this prior, because evidence is not free.

The usefulness of the prior asymptotically approaches zero over time such that, although it might never literally reach zero, after a couple years of knowing someone it's probably close enough to ignore (though this will vary by how much you actually interact with the person, since knowledge is not gained via the literal passing of time.)

Or maybe we both entirely agree on its usefulness in both the stranger case and the friend case but you are considering the stranger case to be "typical" and I am considering the friend case to be "typical" and we are each dismissing the other as an exception to the rule.