Democracy Is Competition

How much should business be regulated? This is often framed as a choice between the good feelings of freedom, and the costs of unmanaged cut-throat competition. But consider: the democracy that most people want to use to manage business is itself a form of cut-throat competition. That is, candidates usually have wide freedoms as they compete to get elected.

Oh sure there are places like Iran or China where democratic competition is highly regulated, such as via restrictions on who can run for office and what can be said to whom. But such places are usually seen as shams – real democracy must have highly competitive elections.

Fans of democratic regulation of business thus need to explain why mostly unregulated business competition is bad, while mostly unregulated candidate competition is good. In both cases ignorant customers are often exploited, and there can be lots of waste and duplication of effort.

Libertarians, who want pretty free business competition but more limits on what regulations democratically-elected governments can choose, also need to explain why business competition is good but democratic competition is bad. It is autocrats and Adictators who are the most consistent here – they usually want strong regulation of both.

Added 12Jan: Campaign finance rules seem more to regulate business than candidates. The intuition is that unfair business competition makes some people unfairly rich, and we shouldn’t let that unfairness influence elections.

 

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Tower Of Babel Still

If language evolved to allow us to exchange information, how come most people cannot understand what most other people are saying? This perennial question was famously addressed in the Old Testament story of the Tower of Babel. … The real puzzle is that the greatest diversity of human societies and languages arises not where people are most spread out, but where they are most closely packed together. Papua New Guinea is a classic case. That relatively small land mass – only slightly larger than California – is home to between 800 and 1000 distinct languages, or around 15 per cent of all languages spoken on the planet. This linguistic diversity is not the result of migration and physical isolation of different populations. Instead, people living in close quarters seem to have chosen to separate into many distinct societies, leading lives so separate that they have become incapable of talking to one another. Why? …

Languages act as powerful social anchors of our tribal identity. … distinct languages are an effective way to prevent eavesdropping or the loss of important information to a competitor. In support of this idea, I have found anthropological accounts of tribes deciding to change their language, with immediate effect, for no other reason than to distinguish themselves from neighbouring groups. …

Today, around 1.2 billion people – about 1 in 6 of us – speak Mandarin. Next come Spanish and English with about 400 million speakers each, and Bengali and Hindi follow close behind. (more)

Today much larger communities speak the same “language” in the sense of speaking English or Mandarin. But when it comes to the higher levels of specialized terminologies, styles of analysis, prototypical examples, etc. that naturally arise in different communities, organizations, and disciplines, it seems to me that a Tower of Babel still reigns. People quite often find it prohibitively hard to talk merely because different groups have gotten into the habit of talking differently, even though their concepts could be translated without great difficulty. And members of these groups often go out of their way to signal group loyalty by choosing to talk differently than outsiders.

The world fails dramatically to coordinate on language, both at the basic English-like level, and at these higher levels. Sometimes a nation will push hard to get everyone in the nation to speak the same basic language, in order to strengthen national solidarity. But beyond that, there is very little government effort to try to coordinate on language. Which just shows how hard is coordination, and how little of government is about coordination.

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Thank You TrikeApps!

In 2009 my co-blogger Eliezer Yudkowsky split off from Overcoming Bias (OB) to create the Less Wrong (LW) blog. TrikeApps wrote the feature-full software for LW, and Eliezer wanted to start it off with a high Google page rank via inheriting his posts here at OB. To support this, I agreed to let TrikeApps move OB from TypePad to a new platform where TrikeApps could turn Eliezer’s OB post links into hard links to posts at LW, to have recent LW and OB posts show up in a sidebar at the other site, and to have TrikeApps manage the technical aspects of OB.

Four years later, I’d like to send a big hearty THANK YOU to TrikeApps for their blog management. I expect it would have cost lots to pay someone to do the work they’ve done. I don’t have any plans to change this arrangement anytime soon, though I’m of course open to suggestions for other ways to manage and structure this blog.

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Why personal experimentation?

I experiment with many things, as do those around me. Some of this is randomization and explicit records, more is just trying different things, muttering ‘VOI‘ and repeating what felt good. I refer here to everything between a cautious banana-mustard-ham sandwich and polyamory.

Robin has suggested that I over-invest in such exploration. That most new things should be bad, and so most experimentation a private loss for public gain. What’s more, there shouldn’t be lots of low hanging fruit in trying things out. Most of the things humans frequently want to do (eat, sleep, change moods, organize time, learn, interact with others) should have been well figured out in ancient times. And anything that does still need checking out should be divided between many people.

Nonetheless, it looks to me like experimentation is worth it. Lots of the things we do seem barely satisfactory, there seem likely to be better alternatives, it seems hard to learn what has been tried for what ends, or what is good from listening to others or reading, and I and my friends seem to actually find good things by looking. e.g. Beeminderexplicit charity evaluation, unusual degrees of honesty, workflowy and explicit organization seem to often add value over the defaults, not to mention many tiny things, like banana-mustard-ham sandwiches.

If it is true that a lot of experimentation is worth it, we have a slight puzzle: if there is valuable information I might glean by experimentation, why hasn’t it been worth it for others in the past to collect it and put it where I can see it?

I will try to answer this over the next few posts. Before that, what do you think?

 

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Which supplements should a healthy person take?

I have recently been looking into which, if any, nutritional supplements I should start taking. I am in good general health so am looking for supplements that are likely to maintain or improve that health, not cure any particular condition. I have been using three excellent sources for this project, which I can recommend checking out: [1]

For those who want to save time, I will outline my key conclusions here in the hope that doing so will help you. I have decided to start taking:

  • Vitamin D3 (10µg or so a day)
  • Creatine (5g a day)
  • Zinc (30-160mg and Vitamin C (>1g)  each day for the duration of colds.

Tyrosine and potassium are also both cheap and so I will trial them to see if they improve my concentration. I don’t consider them likely to work, but they are at least worth testing. Fluoride mouthwashes also seem a cheap way to reduce the risk of cavities.

Vitamin D has a large evidence base suggesting it significantly lowers ‘all-cause mortality’ and improves both general and bone health. It is especially important now that I am living in the UK, where it is much harder to get Vitamin D from sun exposure.  It is also inexpensive. [2] Basically, it is a no-brainer. The 10µg is twice the daily recommended dietary dose in the UK. For some reason, Gwern is taking a very large 125µg each day. Personally I am tempted to err on the low side due to recent research suggesting too much Vitamin D can raise mortality.

Creatine is best known as a supplement for body-builders, but I am taking it primarily because I hope it will improve my cognition. The evidence to back this is thin, and only finds a significant effect among subgroups like vegetarians, perhaps because they get less creatine from meat consumption. However, the effect size identified was very large, it is cheap and largely safe. I am an almost-vegetarian and lift weights so it is more likely to be worthwhile for me. I will also be able test whether it improves my energy and concentration and stop using it if it doesn’t. This review also finds a range of other worthwhile positive impacts on health.

There is compelling evidence that zinc helps reduce the intensity and duration of colds. As summarised by Cochrane:

Zinc inhibits rhinoviral replication and has been tested in trials for treatment of the common cold. This review identified 15 randomized controlled trials, enrolling 1360 participants of all age groups, comparing zinc with placebo (no zinc). We found that zinc (lozenges or syrup) is beneficial in reducing the duration and severity of the common cold in healthy people, when taken within 24 hours of onset of symptoms.

There are some concerns about side effects, but they do not seem significant in the scheme of things. The tablets can also be obtained cheaply and easily. The appropriate dose is unclear, but studies included in the meta-analysis used between 30-160mg. I will probably choose a figure in the middle of that, and keep some tablets at work and home so I can always take them immediately at the onset of symptoms.

Despite a large number of studies, evidence to back an effect of Vitamin C on colds in the general population is mixed, with positive effects only reliably found on those engaging in extreme exercise. I worry that positive results on such sub-populations could just be the result of data mining, publication bias or other chicanery. Nonetheless, there are no side effects and the tablets are cheap. I consider it worth taking at the onset of colds, even if the probability of any real effect is under a third. Furthermore, effervescent vitamin C tablets are tasty and comforting to drink, and being as conspicuous as they are, may produce a larger than usual placebo effect.

Incidentally, most infection by common colds is caused by surface to surface contact. Using an ethanol handwash after touching shared surfaces, and reducing how often you touch your face with your hands, is likely to significantly reduce their occurrence. If you didn’t already have one, the desire not to get colds is a good selfish reason to wash your hands after using the bathroom. Poor general health is not the problem, as even healthy people who are exposed to the virus are highly likely to become infected.

If I were particularly worried about my blood pressure or cardiovascular health I would start

However, I am young, and consider heart disease to be a problem for the future.

I am keen to hear if I am making mistakes in the above, or missing out on other valuable chances to improve my life. Thanks to Seb Farquhar and Will Crouch for help with this research.

[1] Cochrane’s ‘house effect’ is to frequently find that there is insufficient evidence to draw any conclusion. Where they do make a recommendation, the evidence backing it is likely to be compelling. Gwern’s advice extends to unusual supplements about which there is little other information. Unfortunately, is in based in significant part on personal experiences. While he has tried to do blind and controlled trials  on himself with sufficient sample sizes, I don’t consider one individual’s experiences to be compelling evidence relative to large trials and meta-analyses. He often doesn’t have a statistically significant effect, in part due to small samples. Nonetheless, if the cost of a supplement is low, and it is safe, it can be worth taking even with a low probability of an effect. Snake-Oil Supplements falls somewhere in the middle.

[2] Reasonably cheap sources of: creatine, Vitamin D, Vitamin C and Zinc, tyrosine and potassium. Mouthwashes with over >200ppm of fluoride are widely available, but you should check the label.

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Here Not Be Dragons

“Here be dragons” is a phrase used to denote dangerous or unexplored territories, in imitation of the medieval practice of putting dragons, sea serpents and other mythological creatures in uncharted areas of maps. (more)

Stories tend to be more interesting if they a) have characters like us, b) have extreme items, creatures, events, etc., and c) don’t seem clearly impossible. So story tellers face tradeoffs – they often try to make stories as extreme as they can without seeming impossible.

Once upon a time, a handy way to make this tradeoff was to tell stories about familiar kinds of people in far away lands. Because less was known with confidence about far away places, the “don’t seem impossible” rule constrained stories the least there. In far away places, there might plausibly be extreme animals, buildings, devices, customs, etc.

Just like parents today who conspire not to tell their kids the truth about Santa Claus, ancient travelers who visited distant places probably tended to conspire not to reveal that foreigners weren’t so strange. After all, travelers could get more approval from telling tall tales of strange things far away. And they could bond with sophisticates via winks that say “yes, you and I are smart enough to know better.” Lovers of stories, imagination, creativity, etc. who knew better probably reasoned that most people enjoy life more if they can believe in far away strangeness, and saw little harm in the exaggeration since few locals ever interacted with distant others.

Today we know too much about far away places to let ourselves set much story strangeness there. So when we want to tell strange but not impossible stories, we tend to set them in our future — the future is our go-to place for plausible strangeness. No one has actually seen the future, so no one can contradict stories about strange futures with much authority. Furthermore, lovers of imagination and creativity tend to excuse the impossibilities in such stories, because they think folks enjoy their lives better when they see anything as possible in the future.

Actually, this idea that anything will be possible in the future seems to be an axiom of faith for many. I’ve had several folks react this way to my em econ talks on this basis – how dare I forecast when we all know forecasts are impossible?

For some, believing in an anything-goes future expresses faith in human innovation and potential. For others, it says societies are too complex to be understood by simple theories. For still others, it expresses allegiance to scientific method – scientists must only say things that they can prove with theory or experiment, and if neither applies to the future scientists must stay silent about it, which in practice gives the impression that all future speculations consistent with basic science are equally valid and believable.

The big problem with anything-goes futurism is, of course, that keeps us from learning about and preparing for the actual future. If an ancient society were about to actually move en mass to a far away land, their story-inspired misconceptions about distant lands could do great harm. Alas, since our society is actually moving whole-sale and rapidly toward that supposedly anything-goes future world, our misconceptions can matter a lot.

The future will of course have some strange elements, at least to our eyes, if not to theirs. But it will be far from maximally strange. The more one learns about technology, economics, biology, etc. the fewer of our commonly-heard strange futures seem possible. No, we can’t prove much, but we can in practice learn a lot. Yes, those well-informed level-headed forecasts won’t be as creatively inspiring, won’t make for stories as fun, and may fail to affirm a faith in unlimited human potential. Our real descendants will have real limits. But they will really exist, and our actions will really matter for them.

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Ethics For A Broken World

In The Philosophical Quarterly, ethicist Peter Singer reviews Ethics for a Broken World: Imagining Philosophy After Catastrophe:

Tim Mulgan’s first clever idea was to ask how Western moral and political philosophy might look to people living fifty or a hundred years from now if, during the interim, the basic necessities for supporting life become much more difficult to obtain than they are now. Climate change is the obvious way in which this might happen. … Mulgan’s second clever idea was to present his answer to the question he had posed in the form of a series of transcripts of a class held in the broken world on the history of philosophy. …

The affluent world was, by the standards of the broken world, astonishingly wasteful. A favourite leisure activity, for instance, was ‘to drive extremely inefficient carbon-fuelled vehicles around in circles’. In those days, philosophers just ‘took it for granted that everyone can survive.’ … The lectures begin with Nozick, who is taken to represent, ‘in an exaggerated form, the preoccupations and presuppositions of his age.’ … How could an initial acquirer in a pre-affluent world ever know whether the institution of private property will affect future people for the better or for the worse? To a philosopher of the affluent age this might seem obvious, but to the class in the broken world, it does not. …

The idea that utilitarianism leads to extremely demanding obligations to help those in great need was counter-intuitive in the affluent world, but is not in the broken world. So too was the view that it would be wrong for a sheriff to hang one innocent person if that is the only way to save several innocent people from being killed by rioters. … Those same utilitarians who said that we have extremely demanding obligations to the poor could also have pointed out that we have extremely demanding obligations to those who will exist in future. … In the broken world, liberty is not as highly valued as it was in the affluent world. Broken world people regret that affluent people were free to join ‘cults’ that denied climate change. …

The final lecture poses a challenge to affluent democracy on the grounds that, since governments make decisions that affect future generations, no democracy really has the consent of the governed, or of a majority. (more)

Since I also forecast a non-affluent future, I am also interested in how the morals and politics of non-affluent descendants will differ from ours. But I find the above pretty laughable as futurism. As described in this review, this book presents the morality and politics of future folk as overwhelmingly focused on what their ancestors (us) should have been doing for them, namely lots more.

But we have known lots of poor cultures around the world and through history, and their morality and politics has almost never focused on complaining that their ancestors did too little to help them. Most politics and morality has instead been focused on how people alive who interact often should treat each other. Which makes a lot of functional sense.

Wars have consistently caused vast destruction of resources could have gone to building roads, cities, canals, irrigation, etc. And most ancestors severely neglected innovation. Most everywhere in the globe, had ancestors prevented more wars and encouraged more innovation, their descendants would be richer. But almost no one complains about that today. Most discussion today of ancestors celebrates relative wins that suggest some of us are better than others of us, and to lament our ancestors’ backwardness, so we can feel superior by comparison.

The morality of our non-affluent descendants will likely also focus mostly on how they should treat each other, not on how we treated them. To the extent that they talk about us at all, they’ll mostly mention wins that suggest that some of them are better than others of them, and ways in which we seem backward, making them seem forward by comparison. And morality will probably return to be more like that of traditional farmers, relative to that of we rich forager-feeling industrialists of today.

It is a standard truism that discussion of the future is mostly a veiled discussion of today, especially on who today should be criticized or celebrated. The book Ethics for a Broken World seems an especially transparent example of this trend. It is almost all about which of us to blame, and almost none about actual future folk.

Added 11a: Here and here are similar but ungated reviews.

Added 1:30p: Interestingly, in Christianity the main bad guy is Satan, who supposedly obeys God, but not Adam and Eve, who disobeyed. If there were ever ancestors who should be blamed it would be Adam and Eve, but oddly Christians almost never complain about them, preferring to save their harsh words for Satan.

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Middle-Age Is Near

Tali Sharot says we are optimistic because we under-respond to bad news, an effect weakest for the middle-aged, explaining why they are more pessimistic:

People of all age groups changed their beliefs more in response to good news, and they discounted bad news. Even more surprising was the finding that kids and elderly people both showed more of a bias than college students. …

From about the time we are teenagers, our sense of happiness starts to decline, hitting rock bottom in our mid-40s. (Middle-age crisis, anyone?) Then our sense of happiness miraculously starts to go up again rapidly as we grow older. …

Andrew Oswald … controlled for people being born in better times, marital status, education, employment status, income: The age pattern persisted. Even more surprising, the pattern held strong even though Oswald did not control for physical health. … Oswald tested half a million people in 72 countries, in both developing and developed nations. He observed the same pattern across all parts of the globe and across sexes. …

While women reach the bottom of the happiness barrel at 38.6 years on average, men reach it more than a decade later — at 52.9 years [but 44.5 in the U.S.] … Americans have been growing less happy since 1900. In Europe, however, happiness has been increasing steadily since 1950, after 50 years of decline. (more)

OK, but that just pushes the question back: why do middle-aged folks respond the most to bad news? An obvious functional explanation comes to my mind: In the tradeoff between (near) beliefs that support good personal decisions and (far) beliefs that present a good image to others, personal decisions matter more for the middle-aged. In general, good personal decisions matter more for those who who are more dominant, more in the productive prime of their life, and more past the early ages where long term bonds are formed, and before elderly dependence on others.

This explains the later male unhappiness peak, the US/Europe trends matching their rising/falling world dominance, and also why pretty people are more selfish and conformist. After all, happy is far, and conformity is near.

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Open Thread

This is our monthly place to discuss relevant issues that have not appeared in recent posts.

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More signaling

Centurion: Where is Brian of Nazareth?
Brian: You sanctimonious bastards!
Centurion: I have an order for his release!
Brian: You stupid bastards!
Mr. Cheeky: Uh, I’m Brian of Nazareth.
Brian: What?
Mr. Cheeky: Yeah, I – I – I’m Brian of Nazareth.
Centurion: Take him down!
Brian: I’m Brian of Nazareth!
Victim #1: Eh, I’m Brian!
Mr. Big Nose: I’m Brian!
Victim #2: Look, I’m Brian!
Brian: I’m Brian!
Victims: I’m Brian!
Gregory: I’m Brian, and so’s my wife!

- Monty Python’s Life of Brian

It’s easy for everyone to claim to be Brian. What Brian (and those who wish to identify him) need is a costly signal: an action that’s only worth doing if you are Brian, given that anyone who does the act will be released. In Brian’s life-or-death situation it is pretty hard to arrange such a thing. But in many other situations, costly signals can be found. An unprotected posture can be a costly signal of confidence in your own fighting ability, if this handicap is small for a competent fighter but dangerous for a bad fighter. College can act as a costly signal of diligence, if lazy, disorganized people who don’t care for the future would find attending college too big a cost for the improved job prospects.

A situation requires costly signaling when one party wishes to treat two types of people differently, but both types of people want to be treated in the better way. An analogous way to think of this as a game is that Nature decides between A or -A, then the sender looks at Nature’s choice, and gives a signal to the receiver, B or -B. Then the receiver takes an action, C or -C. The sender always wants the receiver to do C, but the receiver wants to do C if A and -C if -A. To stop the sender from lying, you can modify the costs to the sender of B and -B.

Suppose instead that the sender and the receiver perfectly agreed: either both wanted C always, or both wanted C if A and -C if -A. Then the players can communicate perfectly well even if all of the signals are costless – the sender has every reason to tell the receiver the truth.

If players can have these two kinds of preferences, and you have two players, these are the two kinds of signaling equilibria you can have (if the receiver always wants C, then he doesn’t listen to signals anyway).

Most of the communication in society involves far more than two players. But you might suppose it can be basically decomposed into two player games. That is, if two players who talk to each other both want C iff A, you might suppose they can communicate costlessly, regardless of who the first got the message from and where the message goes to. If the first one always wants C, you might expect costly signaling. If the second does, you might expect the message to be unable to pass that part in the chain. This modularity is important, because we mostly want to model little bits of big communication networks using simple models.

Surprisingly, this is not how signaling pairs fit together. To see this, consider the simplest more complicated case: a string of three players, playing Chinese Whispers. Nature chooses, the sender sees and tells an intermediary, who tells a receiver, who acts. Suppose the sender and the intermediary both always want C, while the receiver wants to act appropriately to Nature’s choice. By the above modular thesis, there will be a signaling equilibrium where the first two players talk honestly for free, and the second and third use costly signals between them.

Suppose everyone is following this strategy: the sender tells the intermediary whatever she sees, and the intermediary also tells the receiver honestly, because when he would like to lie the signal to do so is too expensive. Suppose you are the sender, and looking at Nature you see -A. You know that the other players follow the above strategy. So if you tell the intermediary -A, he will transmit this to the receiver, though he would rather not modulo signal prices. And that’s too bad for you, because you want C.

Suppose instead you lie and say A. Then the intermediary will pay the cost to send this message to the receiver, since he assumes you too are following the above set of strategies. Then the receiver will do what you want: C. So of course you lie to the intermediary, and send the message you want with all the signaling costs of doing so accruing to the intermediary. Your values were aligned with his before taking into account signaling costs, but now they are so out of line you can’t talk to each other at all. Given that you behave this way, he will quickly stop listening to you. There is no signaling equilibrium here.

In fact to get the sender to communicate honestly with the intermediary, you need the signals between the sender and the intermediary to be costly too. Just as costly as the ones between the intermediary and the receiver, assuming the other payoffs involved are the same for each of them. So if you add an honest signaling game before a costly signaling game, you get something that looks like two costly signaling games.

For example, take a simple model where scientists observe results, and tell journalists, who tell the public. The scientist and the journalist might want the public to be excited regardless of the results, whereas the public might want to keep their excitement for exciting results. In order for journalists who have exciting news to communicate it to the public, they need to find a way of sending signals that can’t be cheaply imitated by the unlucky journalists. However now that the journalists are effectively honest, scientists have reason to misrepresent results to them. So before information can pass through the whole chain, the scientists need to use costly signals too.

If you have an arbitrarily long chain of people talking to each other in this way, with any combination of these two payoff functions among the intermediaries, everyone who starts off always wanting C must face costly signals, of the same size as if they were in an isolated two player signaling game. Everyone who wants C iff A can communicate for free. It doesn’t matter whether communicating pairs are cooperative or not, before signaling costs. So for instance a whole string of people who apparently agree with one another can end up using costly signals to communicate because the very last one talks to someone who will act according to the state of the world.

So such things are not modular in the way you might first expect, though they are easily predicted by other simple rules. I’m not sure what happens in more complicated networks than strings. The aforementioned results might influence how networks form, since in practice it should be effectively cheaper overall to direct information through smaller numbers of people with the wrong type of payoffs. Anyway, this is something I’ve been working on lately. More here.

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