For the Love of Reason

Far be it from me to divide humankind in two, but were I so inclined, I’d divide it into those who love reason and those who are indifferent if not outright hostile to it. Members of the first group adore the reasoning process and their own reasoning faculties. The others find the process burdensome and discomforting, something that threatens long-held beliefs and intuitions.

The Voluntaryist Premise

Once a person adopts the label of voluntaryist (or the like) for their political identity, they assume, with good reason, the following premise: human suffering is terrible and should be prevented; aggression and coercion necessarily create human suffering. This premise leads the voluntaryist to hold a number of hypotheses with varying degrees of accuracy in some form or fashion within their minds at all times. Here are several of those hypotheses.

Artificial General Intelligence (AGI)

We don’t even know where to start, but the idea of making machines like humans is bonkers. There at least 3 disparate ways to go. Shall we replicate the way that the human brain works? Shall we fool disinterested observers into mistaking a machine for a human? Shall we quit playing games and get on with a peaceful coexistence between homo sapiens and the machines that she builds?

What’s Wrong with Due Process?

If there is the slightest question that wrong has been done, only full due process can establish whether the claim is wrong or right. The court of political sentiment is mute. The processes of public opinion are inappropriate. Partisans cannot possibly know what the issues look like from within Mueller’s domain. Even POTUS cannot know.

Two Worlds—Politics and Everything Else

Political discourse itself is enough to make even a person of moderate intelligence run away screaming. So much ignorance is on display, so much viciousness, so much ill-disguised envy and malevolence, such unscrupulous attempts to take what belongs to other people and redirect it to those who have no just right to it. The stupidity, therefore, is not only an inability to connect real causes and effects, but also moral stupidity, an inability to do what is obviously right and decent, as opposed to predatory and criminal, albeit legal.