Ethics, Literature, Philosophy

Book Review: Utilitarianism for and against (Part 1)

Utilitarianism for and against is an interesting little book. It’s comprised of back-to-back ~70 page essays, one in favour of utilitarianism and one opposed. As an overview, it’s hard to beat something like this. You don’t have to rely on one scholar to give you her (ostensibly fair and balanced) opinion; you get two articulate philosophers arguing their side as best they can. Fair and balanced is by necessity left as an exercise to the reader (honestly, it always is; here at least it’s explicit).

I’m going to cover the “for” side first. The “against” side will be in later blog post. Both reviews are going to assume that you have some understanding of utilitarianism. If you don’t, go read my primer. Or be prepared to Google. I should also mention that I have no aspirations of being balanced myself. I’m a utilitarian; I had much more to disagree with on the “against” side than on the “for” side.

Professor J.J.C Smart makes the arguments in favour of utilitarianism. According to his Wikipedia entry, he was known for “outsmarting” his opponents, that is to say, accepting the conclusions of their reductio ad absurdum arguments with nary a shrug. He was, I’ve gathered, not one for moral intuitions. His criticism of rule utilitarianism played a role in its decline and he was influential in raising the next crop of Australian utilitarians, among whom Peter Singer is counted. As near as I can tell, he was one of the more notable defenders of utilitarianism when this volume was published in 1971 (although much of his essay dates back a decade earlier).

Smart is emphatically not a rationalist (in the philosophical sense); he writes no “proof of utilitarianism” and denies that such a proof is even possible. Instead, Smart restricts himself to explaining how utilitarianism is an attractive ethical system for anyone possessed of general benevolence. Well, I’ll say “everyone”. The authors of this volume seem to be labouring under the delusion that only men have ethical dilemmas or the need for ethical systems. Neither one of them manages the ethicist’s coup of realizing that women might be viewed as full people at the remove of half a century from their time of writing (such a coup would perhaps have been strong evidence of the superiority of one philosophy over another).

A lot of Smart’s essay consists of showing how various different types of utilitarianism are all the same under the hood. I’ve termed these “collapses”, although “isomorphisms” might be a better term. There are six collapses in all.

The very first collapse put me to mind of the famous adage about ducks. If it walks like a duck, swims like a duck, and quacks like a duck, it is a duck. By the same token, if someone acts exactly how a utilitarian in their position and with their information would act, then it doesn’t matter if they are a utilitarian or not. From the point of view of an ethical system that cares only about consequences they may as well be.

The next collapse deals with rule utilitarianism and may have a lot to do with its philosophical collapse. Smart points out that if you are avoiding “rule worship”, then you will face a quandary when you could break a rule in such a way as to gain more utility. Rule utilitarians sometimes claim that you just need rules with lots of exceptions and special cases. Smart points out that if you carry this through to its logical conclusion, you really are only left with one rule, the meta-rule of “maximize expected utility”. In this way, rule utilitarianism collapses into act utilitarianism.

Next into the compactor is the difference between ideal and hedonic utilitarians. Briefly, ideal utilitarians hold that some states of mind are inherently valuable (in a utilitarian sense), even if they aren’t particularly pleasant from the inside. “Better Socrates dissatisfied than a fool satisfied” is the rallying cry of ideal utilitarians. Hedonic utilitarians have no terminal values beyond happiness; they would gladly let almost the entirety of the human race wirehead.

Smart claims that while these differences are philosophically large, they are practically much less meaningful. Here Smart introduces the idea of the fecundity of a pleasure. A doctor taking joy (or grim satisfaction) in saving a life is a much more fecund pleasure than a gambler’s excitement at a good throw, because it brings about greater joy once you take into account everyone around the actor. Many of the other pleasures (like writing or other intellectual pursuits) that ideal utilitarians value are similarly fecund. They either lead to abatement of suffering (the intellectual pursuits of scientists) or to many people’s pleasure (the labour of the poet). Taking into account fecundity, it was better for Smart to write this essay than to wirehead himself, because many other people – like me – get to enjoy his writing and have fun thinking over the thorny issues he raises.

Smart could have stood to examine at greater length just why ideal utilitarians value the things they do. I think there’s a decent case to be made that societies figure out ways to value certain (likely fecund) pleasures all on their own, no philosophers required. It is not, I think, that ideal utilitarians have stumbled onto certain higher pleasures that they should coax their societies into valuing. Instead, their societies have inculcated them with a set of valued activities, which, due to cultural evolution, happen to line up well with fecund pleasures. This is why it feels difficult to argue with the list of pleasures ideal utilitarians proffer; it’s not that they’ve stumbled onto deep philosophical truths via reason alone, it’s that we have the same inculcations they do.

Beyond simple fecundity though, there is the fact that the choice between Socrates dissatisfied and a fool satisfied rarely comes up. Smart has a great line about this:

But even the most avid television addict probably enjoys solving practical problems connected with his car, his furniture, or his garden. However unintellectual he might be, he would certainly resist the suggestion the he should, if it were possible, change places with a contented sheep, or even a happy and lively dog.

This boils down to: ‘ideal utilitarians assume they’re a lot better than everyone else, what with their “philosophical pursuits”, but most people don’t want purely mindless pleasures’. Combined, these ideas of fecundity and hidden depths, point to a vanishingly small gap between ideal and hedonistic utilitarians, especially compared to the gap between utilitarians and practitioners of other ethical systems.

After dealing with questions of how highly we should weigh some pleasures, Smart turns to address the idea of some pleasures not counting at all. Take, for example, the pleasure that a sadist takes in torturing a victim. Should we count this pleasure in our utilitarian moral calculus? Smart says yes, for reasons that again boil down to “certain pleasures being viewed as bad are an artifact of culture; no pleasure is intrinsically bad.

(Note however that this isn’t the same thing as Smart condoning the torture. He would say that the torture is wrong because the pleasure the sadist gains from it cannot make up for the distress of the victim. Given that no one has ever found a real live utility monster, this seems a safe position to take.)

In service of this, Smart presents a thought experiment. Imagine a barren universe inhabited by a single sentient being. This sentient being wrongly believes that there are many other inhabitants of the universe being gruesomely tortured and takes great pleasure in this thought. Would the universe be better if the being didn’t derive pleasure from her misapprehension?

The answer here for both Smart and me is no (although I suspect many might disagree with us). Smart reasons (almost tautologically) that since there is no one for this being to hurt, her predilection for torture can’t hurt anyone. We are rightfully wary of people who unselfconsciously enjoy the thought of innocents being tortured because of what it says about what their hobbies might be. But if they cannot hurt anyone, their obsession is literally harmless. This bleak world would not be better served by its single sentient inhabitant quailing at the thought of the imaginary torture.

Of course, there’s a wide gap between the inhabitant curled up in a ball mourning the torture she wrongly believes to be ongoing and her simple ambivalence to it. It seems plausible that many people could consider her ambivalence preferable, even if they did not wish her to be sad. But imagine then the difference being between her lonely and bored and her satisfied and happy (leaving aside for a moment the torture). It is clear here which is the better universe. Given a way to move from the universe with a single bored being to the one with a single fulfilled being, shouldn’t we take it, given that the shift most literally harms no one?

This brings us to the distinction between intrinsically bad pleasures and extrinsically bad pleasures – the flip side of the intrinsically more valuable states of mind of the ideal utilitarian. Intrinsically bad pleasures are pleasures that for some rationalist or metaphysical reason are just wrong. Their rightness or wrongness must of course be vulnerable to attacks on the underlying logic or theology, but I can hardly embark on a survey of common objections to all the common underpinnings; I haven’t the time. But many people have undertaken those critiques and many will in the future, making a belief in intrinsically bad pleasures a most unstable place to stand.

Extrinsically bad pleasures seem like a much safer proposition (and much more convenient to the utilitarian who wishes to keep their ethical system free of meta-physical or meta-ethical baggage). To say that a pleasure is extrinsically bad is simply to say that to enjoy it causes so much misery that it will practically never be moral to experience it. Similar to how I described ideal utilitarian values as heavily culturally influenced, I can’t help but feel that seeing some pleasures as intrinsically bad has to be the result of some cultural conditioning.

If we can accept that certain pleasures are not intrinsically good or ill, but that many pleasures that are thought of as intrinsically good or ill are thought so because of long cultural experience – positive or negative – with the consequences of seeking them out, then we should see the position of utilitarians who believe that some pleasures cannot be counted in the plus column collapse to approximately the same as those who hold that they can, even if neither accepts the position of the other. The utilitarian who refuses to believe in intrinsically bad pleasures should still condemn most of the same actions as one who does, because she knows that these pleasures will be outweighed by the pains they inflict on others (like the pain of the torture victim overwhelming the joy of the torturer).

There is a further advantage to holding that pleasures cannot be intrinsically wrong. If we accept the post-modernists adage that knowledge is created culturally, we will remember to be skeptical of the universality of our knowledge. That is to say, if you hold a list of intrinsically bad pleasures, it will probably not be an exhaustive list and there may be pleasures whose ill-effects you overlook because you are culturally conditioned to overlook them. A more thoughtful utilitarian who doesn’t take the short-cut of deeming some pleasures intrinsically bad can catch these consequences and correctly advocate against these ultimately wrong actions.

The penultimate collapse is perhaps the least well supported by arguments. In a scant page, Smart addresses the differences between total and average happiness in a most unsatisfactory fashion. He asks which of two universes you might prefer: one with one million happy, healthy people, or one with twice as many people, equally happy and healthy. Both Smart and I feel drawn to the larger universe, but he has no arguments for people who prefer the smaller. Smart skips over the difficulties here with an airy statement of “often the best way to increase the average happiness is to increase the total happiness and vice versa”.

I’m not entirely sure this statement is true. How would one go about proving it?

Certainly, average happiness seems to miss out on the (to me) obvious good that you’d get if you could have twice as many happy people (which is clearly one case where they give different answers), but like Smart, I have trouble coming up with a persuasive argument why that is obviously good.

I do have one important thing myself to say about the difference between average and total happiness. When I imagine a world with more people who are on average less happy than the people that currently exist (but collectively experience a greater total happiness) I feel an internal flinch.

Unfortunately for my moral intuitions, I feel the exact same flinch when I image a world with many fewer people, who are on average transcendentally happy. We can fiddle with the math to make this scenario come out to have greater average and total happiness than the current world. Doesn’t matter. Exact same flinch.

This leads me to believe that my moral intuitions have a strong status quo bias. The presence of a status quo bias in itself isn’t an argument for either total or average utilitarianism, but it is a reminder to be intensely skeptical of our response to thought experiments that involve changing the status quo and even to be wary of the order that options are presented in.

The final collapse Smart introduces is that between regular utilitarians and negative utilitarians. Negative utilitarians believe that only suffering is morally relevant and that the most important moral actions are those that have the consequence of reducing suffering. Smart points out that you can raise both the total and average happiness of a population by reducing suffering and furthermore that there is widespread agreement on what reduces suffering. So Smart expects utilitarians of all kinds (including negative) to primarily focus on reducing suffering anyway. Basically, despite the profound philosophical differences between regular and negative utilitarians, we should expect them to behave equivalently. Which, by the very first collapse (if it walks like a duck…), shows that we can treat them as philosophical equivalents, at least in the present world.

In my experience, this is more or less true. Many of the negative utilitarians I am aware of mainly exercise their ethics by donating 10% of their income to GiveWell’s most effective charities. The regular utilitarians… do the exact same. Quack.

As far as I can tell, Smart goes to all this work to show how many forms of utilitarianism collapse together so that he can present a system that isn’t at war with itself. Being able to portray utilitarianism as a simple, unified system (despite the many ways of doing it) heads off many simple criticisms.

While I doubt many people avoided utilitarianism because there are lingering questions about total versus average happiness, per se, these little things add up. Saying “yes, there are a bunch of little implementation details that aren’t agreed upon” is a bad start to an ethical system, unless you can immediately follow it up with “but here’s fifty pages of why that doesn’t matter and you can just do what comes naturally to you (under the aegis of utilitarianism)”.

Let’s talk a bit about what comes naturally to people outside the context of different forms of utilitarianism. No one, not even Smart, sits down and does utilitarian calculus before making every little decision. For most tasks, we can ignore the ethical considerations (e.g. there is broad, although probably not universal agreement that there aren’t hidden moral dimensions to opening a door). For some others, our instincts are good enough. Should you thank the woman at the grocery store checkout? You probably will automatically, without pausing to consider if it will increase the total (or average) happiness of the world.

Like in the case of thanking random service industry workers, there are a variety of cases where we actually have pretty good rules of thumb. These rules of thumbs serve two purposes. First, they allow us to avoid spending all of our time contemplating if our actions are right or wrong, freeing us to actually act. Second, they protect us from doing bad things out of pettiness or venality. If you have a strong rule of thumb that violence is an inappropriate response to speech you disagree with, you’re less likely to talk yourself into punching an odious speaker in the face when confronted with them.

It’s obviously important to pick the right heuristics. You want to pick the ones that most often lead towards the right outcomes.

I say “heuristics” and “rules of thumbs” because the thing about utilitarians and rules is that they always have to be prepared to break them. Rules exist for the common cases. Utilitarians have to be on guard for the uncommon cases, the ones where breaking a rule leads to greater good overall. Having a “don’t cause people to die” rule is all well and good. But you need to be prepared to break it if you can only stop mass death from a runaway trolley by pushing an appropriately sized person in front of it.

Smart seems to think that utilitarianism only comes up for deliberative actions, where you take the time to think about them and that it shouldn’t necessarily cover your habits. This seems like an abrogation to me. Shouldn’t a clever utilitarian, realizing that she only uses utilitarianism for big decisions spend some time training her reflexes to more often give the correct utilitarian solution, while also training herself to be more careful of her rules of thumb and think ethically more often? Smart gave no indication that he thinks this is the case.

The discussion of rules gives Smart the opportunity to introduce a utilitarian vocabulary. An action is right if it is the one that maximizes expected happiness (crucially, this is a summation across many probabilities and isn’t necessarily the action that will maximize the chance of the happiest outcome) and wrong otherwise. An action is rational if a logical being in possession of all the information you possess would think you to be right if you did it. All other actions are irrational. A rule of thumb, disposition, or action is good if it tends to lead to the right outcomes and bad if it tends to lead to the wrong ones.

This vocabulary becomes important when Smart talks about praise, which he believes is an important utilitarian concern in its own right. Praise increases people’s propensity towards certain actions or dispositions, so Smart believes a utilitarian aught to consider if the world would be better served by more of the same before she praises anything. This leads to Smart suggesting that utilitarians should praise actions that are good or rational even if they aren’t right.

It also implies that utilitarians doing the right thing must be open to criticism if it requires bad actions. One example Smart gives is a utilitarian Frenchman cheating on wartime rationing in 1940s England. The Frenchman knows that the Brits are too patriotic to cheat, so his action (and the actions of the few others that cheat) will probably fall below the threshold for causing any real harm, while making him (and the other cheaters) happier. The calculus comes out positive and the Frenchman believes it to be the right action. Smart acknowledges that this logic is correct, but he points out that by the similar logic, the Frenchman should agree that he must be severely punished if caught, so as to discourage others from doing the same thing.

This actually reminds me of something Hannah Arendt brushed up against in Eichmann in Jerusalem while talking about how the moral constraints on people are different than the ones on states. She gives the example of Soghomon Tehlirian, the Armenian exile who assassinated one of the triumvirate of Turkish generals responsible for the Armenian genocide. Arendt believes that it would have been wrong for the Armenian government to assassinate the general (had one even existed at the time), but that it was right for a private citizen to do the deed, especially given that Tehlirian did not seek to hide his crimes or resist arrest.

From a utilitarian point of view, the argument would go something like this: political assassinations are bad, in that they tend to cause upheaval, chaos, and ultimately suffering. On the other hand, there are some leaders who the world would clearly be better off without, if not to stop their ill deeds in their tracks, then to strike fear and moderation into the hearts of similar leaders.

Were the government of any country to carry out these assassinations, it would undermine the government’s ability to police murder. But when a private individual does the deed and then immediately gives herself up into the waiting arms of justice, the utility of the world is increased. If she has erred in picking her target and no one finds the assassination justified, then she will be promptly punished, disincentivizing copy-cats. If instead, like Tehlirian, she is found not guilty, it will only be because the crimes committed by the leader she assassinated were so brutal and clear that no reasonable person could countenance them. This too sends a signal.

That said, I think Smart takes his distinctions between right and good a bit too far. He cautions against trying to change the non-utilitarian morality of anyone who already tends towards good actions, because this might fail half-way, weakening their morality without instilling a new one. Likewise, he is skeptical of any attempt to change the traditions of a society.

This feels too much like trying to have your cake and eat it too. Utilitarianism can be criticized because it is an evangelical ethical system that gives results far from moral intuitions in some cases. From a utilitarian point of view, it is fairly clearly good to have more utilitarians willing to hoover up these counter-intuitive sources of utility. If all you care about are the ends, you want more people to care about the best ends!

If the best way to achieve utilitarian ends wasn’t through utilitarianism, then we’re left with a self-defeating moral system. In trying to defend utilitarianism from the weak critique that it is pushy and evangelical, both in ways that are repugnant to all who engage in cultural or individual ethical relativism and in ways that are repugnant to some moral intuitions, Smart opens it up to the much stronger critique that it is incoherent!

Smart by turns seems to seek to rescue some commonly held moral truths when they conflict with utilitarianism while rejecting others that seem no less contradictory. I can hardly say that he seems keen to show utilitarianism is in fact in harmony with how people normally act – he clearly isn’t. But he also doesn’t always go all (or even part of) the way in choosing utilitarianism over moral intuitions

Near the end of the book, when talking about a thought experiment introduced by one McCloskey, Smart admits that the only utilitarian action is to frame and execute an innocent man, thereby preventing a riot. McCloskey anticipated him, saying: “But as far as I know, only J.J.C. Smart among the contemporary utilitarians is happy to adopt this ‘solution'”.

Smart responds:

Here I must lodge a mild protest. McCloskey’s use of the work ‘happy’ surely makes me look a most reprehensible person. Even in my most utilitarian moods, I am not happy about this consequence of utilitarianism… since any injustice causes misery and so can be justified only as the lesser of two evils, the fewer the situation in which the utilitarian is forced to choose the lesser of two evils, the better he will be pleased.

This is also the man who said (much as I have) that “admittedly utilitarianism does have consequences which are incompatible with the common moral consciousness, but I tended to take the view ‘so much the worse for the common moral consciousness’.”

All this leaves me baffled. Why the strange mixture? Sometimes Smart goes far further than it seems any of his contemporaries would have. Other times, he stops short of what seems to me the truly utilitarian solution.

On the criticism that utilitarianism compels us always in moral action, leaving us no time to relax, he offers two responses. The first is that perhaps people are too unwilling to act and would be better served by being more spurred on. The second is that it may be that relaxing today allows us to do ten times the good tomorrow.

(Personally, I expect the answer is both. Many people could do more than they currently do, while many others risk burnout unless they relax more. There is a reason the law of equal and opposite advice exists. Different people need to hear different things.)

But take this and his support for rules of thumb on one side and his support for executing the innocent man, or long spiel on how a bunch of people wireheading wouldn’t be that bad (a spiel that convinced me, I might add) and I’m left with an unclear overall picture. As an all-is-fine defence of utilitarianism, it doesn’t go far enough. As a bracing lecture about our degenerate non-utilitarian ways, it also doesn’t go far enough.

Leaving, I suppose, the sincere views of a man who pondered utilitarianism for much longer than I have. Chance is the only reason that makes sense. This would imply that sometimes Smart gives a nod to traditional morality because he’s decided it aligns with his utilitarian ethics. Other times, he disagrees. At length. Maybe Smart is a man seeking to rescue what precious moral truths he can from the house fire that is utilitarianism.

Perhaps some of my confusion comes from another confusion, one that seems to have subtly infected many utilitarians. Smart is careful to point out that the atomic belief underlying utilitarianism is general benevolence. Benevolence, note, is not altruism. The individual utilitarian matters just as much – or as little – as everyone else. Utilitarians in Smart’s framework have no obligation to run themselves ragged for another. Trading your happiness for another’s will only ever be an ethically neutral act to the utilitarian.

Or, I suspect, the wrong one. You are best placed to know yourself and best placed to create happiness for yourself. It makes sense to include some sort of bias towards your own happiness to take this into account. Or, if this feels icky to you, you could handle it at the level of probabilities. You are more likely to make yourself happy than someone else (assuming you’ve put some effort towards understanding what makes you happy). If you are 80% likely to make yourself happy for an evening and 60% likely to make someone else happy, your clear utilitarian duty is to yourself.

This is not a suggestion to go become a hermit. Social interactions are very rarely as zero sum as all that. It might be that the best way to make yourself happy is to go help a friend. Or to go to a party with several people you know. But I have seen people risk burnout (and have risked it myself) by assuming it is wrong to take any time for themselves when they have friends in need.

This is all my own thoughts, not Smart’s. For all of his talk of utilitarianism, he offers little advice on how to make it a practically useful system. All too often, Smart retreats to the idea of measuring the total utility of a society or world. This presents a host of problems and begs two important questions.

First, can utility be accurately quantified? Smart tries to show that different ways of measuring utility should be roughly equivalent in qualitative terms, but it is unclear if this follows at a quantitative level. Stability analysis (where you see how sensitive your result is to different starting assumptions) is an important tool for checking the veracity of conclusions in engineering projects. I have a hunch that quantitatively, utilitarian results to many problems will be highly unstable when a variety of forms of utilitarianism are tried.

Second, how should we deal with utility in the future? Smart claims that beyond a certain point we can ignore side effects (as unintended good side effects should cancel out unintended ill side effects; this is especially important when it comes to things like saving lives) but that doesn’t give us any advice on how we can estimate effects.

We are perhaps saved here by the same collapse that aligned normal utilitarians with negative utilitarians. If we cannot quantify joy, we can sure quantify misery. Doctors can tell you just how much quality of life a disease can sap (there are tables for this), not to mention the chances that a disease might end a life outright. We know the rates of absolute poverty, maternal deaths, and malaria prevalence. There is more than enough misery in the world to go around and certainly utilitarians who focus on ending misery do not seem to be at risk of being out an ethical duty any time in the near future.

(If ending misery is important to you, might I suggest donating a fraction of your monthly income to one of GiveWell’s top recommended charities? These are the charities that most effectively use money to reduce suffering. If you care about maximizing your impact, GiveWell is a good way to do it.)

Although speaking of the future, I find it striking how little utilitarianism has changed in the fifty-six years since Smart first wrote his essay. He pauses to comment on the risk of a recursively self-improving AI and talk about the potential future moral battles over factory farming. I’m part of a utilitarian meme group and these are the same topics people joke about every day. It is unclear if these are topics that utilitarianism predisposes people to care about, or if there was some indirect cultural transmission of these concerns over the intervening years.

There are many more gems – and frustrations in Smart’s essay. I can’t cover them all without writing a pale imitation of his words, so I shan’t try any more. As an introduction to the different types of utilitarianism, this essay was better than any other introduction I’ve read, especially because it shows all of the ways that various utilitarian systems fit together.

As a defense of utilitarianism, it is comprehensive and pragmatic. It doesn’t seek to please everyone and doesn’t seek to prove utilitarianism. It lays out the advantages of utilitarianism clearly, in plain language, and shows how the disadvantages are not as great as might be imagined. I can see it being persuasive to anyone considering utilitarianism, although in this it is hampered by its position as the first essay in the collection. Anyone convinced by it must then read through another seventy pages of arguments against utilitarianism, which will perhaps leave them rather less convinced.

As a work of academic philosophy, it’s interesting. There’s almost no meta-ethics or meta-physics here. This is a defense written entirely on its own, without recourse to underlying frameworks that might be separately undermined. Smart’s insistence on laying out his arguments plainly leaves him little room to retreat (except around average vs. total happiness). I’ve always found this a useful type of writing; even when I don’t agree, the ways that I disagree with clearly articulated theses can be illuminating.

It’s a pleasant read. I’ve had mostly good luck reading academic philosophy. This book wasn’t a struggle to wade through and it contained the occasional amusing turn of phrase. Smart is neither dry lecturer nor frothing polemicizer. One is put almost in the mind of a kindly uncle, patiently explaining his way through a complex, but not needlessly complicated subject. I highly recommend reading it and its companion.

Falsifiable, Literature, Model, Science

Pump Six and the Perils of Speculative Fiction

I just finished Pump Six, a collection of short stories by Paolo Bacigalupi. A few weeks prior to this, I read Ted Chiang’s short story collection, Stories of Your Life and Others and I couldn’t help but be struck by the contrast between them. Ted Chiang writes stories about different ways the world could work. Paolo Bacigalupi writes stories about different ways the future could happen.

These are two very different sorts of speculation. The first requires extreme attention to detail in order to make the setting plausible, but once you clear that bar, you can get away with anything. Ted Chiang is clearly a master at this. I couldn’t find any inconsistencies to pick at in any of his stories.

When you try to predict the future – especially the near future – you don’t need to make up a world out of whole cloth. Here it’s best to start with plausible near future events and let those give your timeline a momentum, carrying you to where you want to go on a chain of reason. No link has to be perfect, but each link has to be plausible. If any of them leave your readers scratching their heads, then you’ve lost them.

Predicting the future is also vulnerable to the future happening. Predictions are rooted in their age and tend to tell us more about the context in which they were made than about the future.

I think Pump Six is a book where we can clearly see and examine both of these problems.

First, let’s talk about chains of events. The stories The Fluted Girl, The Calorie Man, The Tamarisk Hunter, and Yellow Card Man all hinge on events that probably seem plausible to Bacigalupi, but that feel deeply implausible to me.

The Fluted Girl imagines the revival of feudalism in America. Fiefs govern the inland mountains, while there is a democracy (presumably capitalist) on the coasts. This arrangement felt unstable and unrealistic to me.

Feudal societies tend to have much less economic growth than democracies (see part 2 of Scott’s anti-reactionary FAQ). Democracies also aren’t exactly great at staying calm about atrocities right on their doorsteps. These two facts combined make me wonder why the (Coloradan?) feudal society in The Fluted Girl hasn’t been smashed by its economically (and therefore, inevitably militarily) more powerful neighbours.

In The Tamarisk Hunter, the Colorado River is slowly being covered by a giant concrete straw, a project that has been going on for a while and requires massive amounts of resources. The goal is to protect the now diminished Colorado River from evaporation as it winds its way into a deeply drought-stricken California.

In the face of a bad enough drought, every bit counts. But there are much more cost effective ways to get your drinking water. The Colorado river today has an average discharge of 640m3/s. In a bad drought, this would be lower. Let’s say it’s at something like 200m3/s.

You could get that amount of water from building about 100 desalination plants, which would cost something like $100 billion today (using a recently built plant in California as a baseline). Bridges cost something like $3,000 per m2 (using this admittedly flawed report for guidance), so using bridges to estimate the cost, the “straw” would cost about $300 million per kilometer (using the average width of the Colorado river). Given the relative costs of the two options, it is cheaper to replace the whole river (assuming reduced flow from the drought) with desalination plants than it is to build even 330km (<200 miles) of straw.

A realistic response to a decades long California drought would involve paying farmers not to use water, initiating water conservation measures, and building desalination plants. It wouldn’t look like violent conflict over water rights up and down the whole Colorado River.

In The Calorie Man and Yellow Card Man, bioengineered plagues have ravaged the world and oil production has declined to the point where the main source of energy is once again the sun (via agriculture). Even assuming peak oil will happen (more on that in a minute), there will always be nuclear power. Nuclear power plants currently provide for only ten percent of the world’s energy needs, but there’s absolutely no good reason they couldn’t meet basically all of them (especially if combined with solar, hydro, wind, and if necessary, coal).

With improved uranium enrichment techniques and better energy storage technology, it’s plausible that sustainable energy sources could, if necessary, entirely displace oil, even in the transportation industry.

The only way to get from “we’re out of oil” to “I guess it’s back to agriculture as our main source of energy” is if you forget about (or don’t even consider) nuclear power.

This is why I think the stories in Pump Six tell me a lot more about Bacigalupi than about the future. I can tell that he cares deeply about the planet, is skeptical of modern capitalism, and fearful of the damage industrialization, fossil fuels, and global warming may yet bring.

But the story that drove home his message for me wasn’t any of the “ecotastrophes”, where humans are brought to the brink of destruction by our mistreatment of the planet. It was The People of Sand and Slag that made me stop and wonder. It asks us to consider what we’d lose if we poison the planet while adapting to the damage. Is it okay if beaches are left littered with oil and barbed wire if these no longer pose us any threat?

I wish more of the stories had been like that, instead of infected with the myopia that causes environmentalists to forget about the existence of nuclear power (when they aren’t attacking it) and critics of capitalism to assume that corporations will always do the evil thing, with no regard to the economics of the situation.

Disregard for economics and a changing world intersect when Bacigalupi talks about peak oil. Peak oil was in vogue among environmentalists in the 2000s as oil prices rose and rose, but it was never taken seriously by the oil industry. As per Wikipedia, peak oil (as talked about by environmentalists in the ’00s, not as originally formulated) ignored the effects of price on supply and demand, especially in regard to unconventional oil, like the bitumen in the Albertan Oil Sands.

Price is really important when it comes to supply. Allow me to quote from one of my favourite economics stories. It’s about a pair of Texan brothers who (maybe) tried to corner the global market for silver and in the process made silver so unaffordable that Tiffany’s ran an advertisement denouncing them in the third page of the New York Times. The problems the Texans ran into as silver prices rose are relevant here:

But as the high prices persisted, new silver began to come out of the woodwork.

“In the U.S., people rifled their dresser drawers and sofa cushions to find dimes and quarters with silver content and had them melted down,” says Pirrong, from the University of Houston. “Silver is a classic part of a bride’s trousseau in India, and when prices got high, women sold silver out of their trousseaus.”

Unfortunately for the Hunts, all this new supply had a predictable effect. Rather than close out their contracts, short sellers suddenly found it was easier to get their hands on new supplies of silver and deliver.

“The main factor that has caused corners to fail [throughout history] is that the manipulator has underestimated how much will be delivered to him if he succeeds [at] raising the price to artificial levels”

By the same token, many people underestimated the amount of oil that would come out of the woodwork if oil prices remained high – arguably artificially high, no thanks to OPEC – for a prolonged period. As an aside, it’s also likely that we underestimate the amount of unconventional water that could be found if prices ever seriously spiked, another argument against the world in The Tamarisk Hunter.

This isn’t to say that there won’t be a peak in oil production. The very real danger posed by global warming and the fruits of investments in alternative energy when oil prices were high will slowly wean us off of oil. This formulation of peak oil is much different than the other one. A steady decrease in demand for oil  will be hard on oil producing regions, but it won’t come as a sharp shock to the whole world economic order.

I don’t know how much of this could have been known in 2005, especially to anyone deeply embedded in the environmentalist movement. As an exoneration, that’s wonderful. But this is exactly my point from above. You can try and predict the future, but you can only predict from your flawed vantage point. In retrospect, it is often easier to triangulate the vantage point than to see the imagined future as plausible.

Another example: almost all science fiction before the late 00s drastically underestimated the current prevalence in mobile devices. In series that straddle the divide, you often see mobile devices mentioned much more in the latter books, as authors adjust their visions of the future to take into account what they now know in the present.

Writing is hard and the critic will always have an easier time than the author. I don’t mean to be so hard on Bacigalupi, I really did enjoy Pump Six and it’s caused me to do no end of thinking and discussing since I finished reading it. In this regard, it was an immensely successful book.

Epistemic Status: The math is Falsifiable, the rest is a Model.

Literature, Model

Levels of Reading or: How I Learned to Stop Worrying and (Occasionally) Love Literary Fiction

Annoyed with me describing If on a winter’s night a traveller as “very literary” one too many times, my partner Tessa challenged me to explain what I meant by “literary”.

This presented a problem, because I’ve been using literary as a shorthand for “that type of book that people who review books for a living get really excited about but I never seem to like” – basically as a category label, not as a descriptive phrase. Even worse, If on a winter’s night a traveller didn’t really fit into the category anyway; it’s a book that I’m heartily enjoying.

To answer Tessa’s question, I had to abandon using “literary” as a category label and instead treat it as a handle for a concept. But first, I needed a concept.

Levels of Reading

Imagine you ask me to tell you a story and I start with these famous six words: “For sale: baby shoes, never worn.”

How do you interpret this story?

You could just look at the plot, such as it is. Clearly someone is selling some baby clothes; not very interesting.

Or you could look at it from the perspective of someone who has an idea of the flow of stories. What are the implications of selling baby’s clothes that are never worn? Clearly this is telling us that someone has undergone a tragedy.

Or you could look at it as someone who knows they’re being told a story. What themes seem to be present? Have you read other similar stories? Is this an allusion to them? A deconstruction? Is the author doing something interesting with language?

As a reader, you can expect to fluidly move between these stances. Sometimes, when the action is intense, you will read the book mainly on the first level. But then when you catch a sign that the characters have missed, you might be tossed up to the second level and spend some time contemplating what is being foreshadowed. Or perhaps a chance word will force you to consider the story from a broader social context.

Okay, enough examples. Let’s formalize these reading levels!

I’m positing a model where there are three levels of reading. Any story can be read at any level and most stories are intended to be read at every level at least some of the time. What distinguishes genres like literary fiction from pulp novels is the expected default level and the level at which the reader is supposed to derive the majority of their enjoyment.

Aside: In a perfect world, people could pick whichever books draw them to the reading level they enjoy the most. Unfortunately, I think it is common to attach character judgements to people who have an aesthetic preference for books on a certain level. It’s all too easy to claim that someone who prefers to read at a different level than you do is somehow deficient in some virtue or is aesthetically stunted. Therefore, I’ve attached my estimation of the common judgements made of works that are meant to be read at each level, in the hopes that it will help both me and my readers notice these judgements and avoid perpetuating them.

Level 1

At level 1, the reader is focused solely on the immediate plot. What is going on? What are characters feeling? How does this make you feel? Here you are using your ability to read to connect words into coherent sentences that immerse you in the story.

Stories read mostly at this level: “Pulpy” fiction, “young readers” books, any science fiction or fantasy that sells a lot of copies but is never nominated for the Hugo Awards.

What judgement is made of stories primarily on this level: “shallow” or “lacking in substance”, not appropriate for adults or appropriate only for reading while travelling or on vacation, indicative of unrefined tastes.

Level 2

At this level, the reader is focused on the form of the story. What is being foreshadowed? What character growth is being highlighted? Was that just a callback to the first book in the series? Here you are using your memory and intuitions to connect parts of the text to other parts of the text, even those you have not seen yet.

Stories read mostly at this level: “character-driven” fiction, classical tragedies, thrillers that rely on suspense and foreshadowing, most books that win Hugo Awards

What judgement is made of stories primarily on this level: “watered-down”, overly conventional, clichéd/predictable, or pandering.

Level 3

At this level, the reader is focused on how the story interacts with the wider world. What sort of tone does the author set? What other works are alluded to, deconstructed, or reconstructed. What techniques are used and which techniques are ignored? What flourishes does the author use? Here you are using your knowledge of culture and conventions to understand the place of the work in the context of a larger corpus of related works.

Stories read mostly at this level: “experimental” novels, deconstructions, “literary” fiction, most books that win the John W Campbell Award.

What judgement is made of stories primarily on this level: incomprehensible, dense, elitist, snobbish, lacking in plot, or read more for signalling than genuine enjoyment

“Literary” as a handle

With this model, I can now use “literary” in a descriptive sense. If I describe a book as literary, I’m really saying that I view the book as one meant to be primarily read and enjoyed on the third level.

Reflecting on this model has helped me systematize some of the things I get out of books. In general, I prefer works that are meant to be enjoyed and read mainly on the first two levels. I tend to feel that novels that expect me to engage with them primarily on the third level have abrogated their duty to entertain me. That said, I can like works that focus on level 3 when they cause me to ponder areas I’m already interested in.

This helps resolve the question that started this whole mess, namely: “if I generally dislike literary books, why am I enjoying If on a winter’s night a traveller”. It’s now clear that I like it because it engages with the experience of being a reader, an experience dear to my heart. If it spent the majority of its time demanding that I read it on the third level while failing to engage with topics I cared about, I think I’d be much less likely to enjoy it.

Understanding this gives me a better heuristic for making book buying decisions when the only information I have is reviews. In general, I should avoid books that are described with terms that suggest that the book should primarily be enjoyed on the third level, unless the book seems to require engagement with a topic I already care about.

On the other hand, I should look for indications that the book encourages readers to occasionally read on level 3. While I tend to rip through books written to be read mostly on level 1, the books that I come back to again and again spend most of their time on level 2, but use level 3 strategically to highlight themes and really drive their points home.

A final note: this model can be applied to any work of fiction, not just books. For example, Psycho Pass is an anime that exists primarily on level 2, but uses level 3 to great effect. Madoka Magica, on the other hand, is primarily on level 3; it would not be nearly as strong of work without the context of other magical girl anime within which it exists. It may even be possible to extend this model to music or art, but here I must plead ignorance and leave that labour to another.

Epistemic Status: Model