Tag Archives: Charity

Pity The Sex Starved

Imaging smelling good food you know that you cannot eat.  This is probably a pleasant experience, if you’ve had enough other good food to eat lately.  But it might be a painful experience if you were starving, or had long been living on a bland diet of rice and beans.

Similarly, being around attractive sexy people is often a pleasant experience, but probably feels quite different when it is clear to all that you have zero chance of attracting them, and if you feel severely deprived of satisfying sex.  And while our society is rich enough that few starve for food anymore, wealth is much less able to prevent sexual starvation.

So our society has far more sex-starved than food-starved folks.  Yet it is far more acceptable to publicly lament the plight of the food starved than the sex starved.  Signaling compassion is not about helping the needy.

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Pink Politics

In case you haven’t noticed, there’s lots of pink on display this month, especially in things that aren’t usually pink.  The pink reflects a campaign to “raise awareness about breast cancer”, and I’ve been pondering what about it bugs me the most.

On the surface there’s the fact that it seems women tend to test for breast cancer too often, so that encouraging more testing does net harm. And cancer research has been one of the least productive areas of medical research in recent decades, so donations there may also do very little good. So “doing something” about breast cancer seems one of the least useful causes around.

But I think I’m more bothered by the campaign being less about doing something and more about “awareness”, which translates mostly into social pressure to get other folks to show pink, buying pink products, wearing pink clothes, etc. Much of the money donated goes not to tests or research but to paying celebrities to make more publicity.

Now this social pressure couldn’t really work if it weren’t pretty widely known that showing pink is associated with the breast cancer, which seems at odds with the claim that there is a lack of awareness of breast cancer. Even more at odds is the fact that pink campaigns rarely offer concrete arguments that theirs is an especially worthy cause; it is just assumed that listeners pretty much agree. Really, what fraction of folks don’t know breasts can get cancer, tests might detect it, and academics research it?

But on further reflection, what bothers me most is the underlying politics. Imagine a campaign for exercise awareness. Lack of exercise causes far more harm than breast cancer, and there must also remain a few folks who are not fully aware of this. Yet there would be very little interest in a color campaign for exercise awareness. Same for get-enough-sleep awareness. So why is breast cancer different?

Yes there’s the implicit sex angle in talking about breasts, but you could have a “have sex to get exercise” campaign, or make sexual innuendo about beds in a sleep campaign. And a campaign about testicular cancer wouldn’t be nearly as popular. So this isn’t mainly about sexual innuendo.

One obvious difference is that being anti-breast-cancer is framed as being pro-women. Thus one can insinuate that folks who resist social pressures to support the campaign are anti-women. Since folks fear seeming anti-women much more than seeming anti-health, a breast-cancer campaign can tap into far more social pressure than can an exercise or sleep campaign.

Think pink gets much of its energy by offering a way for folks to be indirectly political; one can seem pro-women, and insinuate that others are anti-women, while only ever explicitly talking about health and medicine. AIDS awareness gets a similar political punch; one can talk only health, yet insinuate that others are anti-gay. Much of medicine is not about health, but about showing that you care, in this case caring about the right political groups.

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Rah Old Indian IVF Moms

Thursday the Post lamented the fact that India (population 1.2 billion) is growing twice as fast as China (population 1.3 billion), and may soon have by far world’s most in vitro fertilizations, perhaps 600,000 a year (~2% of India births), costing about $2500 each.

The Post reserved its strongest disapproval (between the lines, but still pretty clear) for the fact that many Indian IVF moms are 60 and 70 years old, and so are taking on bigger health risks. Supposedly regulation is needed to keep such women from succumbing to “cultural pressures.” Apparently, since Post reporters know no colleagues who would consider taking such an action, they conclude that elderly Indian IVF moms must be suffering from some horrible patriarchy. (No further evidence of illicit pressure is given.)

This seems to me cultural arrogance of the worst sort. Yes, new people induce some negative externalities, such as congestion. But overall economists’ best estimate is that new people give others a net benefit, especially via increased innovation. Thus creating (and raising) a new person is an incredibly altruistic act. The new person gets to have a life, and the rest of the world gains as well.

Yes, creating more people may reduce per-capita wealth in the short run, but if [most] everyone benefits, what’s wrong with that?  Yes, a high enough mom health risk could make this a net bad deal. But the Post quotes a 60% baby success rate, and I’ll bet mom mortality is below 6%, which means there’s at least a ten to one life gain ratio. And the gain ratio must be far larger in quality-adjusted life years.

These Indian women are not taking advantage of some overly-generous health insurance loophole – they are paying cash from their own pockets to give life to a new person. And they are not acting on some strange perverted desires – they are expressing an extremely basic, ancient, and revered desire, the desire to mother a child. Who are US elites to tell elderly Indians that their altruistic gift is not worth the cost? Shouldn’t we be subsidizing such altruism, instead of discouraging it?

This seems a lot like the phenomena of “Looking Too Good“:

Unselfish members (those who gave much toward the provision of the good but then used little of the good) were also targets for expulsion from the group. … Social comparison tends to induce feelings of inter-personal competition. People feel driven to outdo the group member who is setting the standard. … Removal of this person would eliminate that competitive standard.

If we praised poor elderly Indian IVF moms, that would implicitly criticize rich Western women who refuse to have even one kid even when young and healthy. Rather than raise our altruism standards, we’d rather exclude these women from the group of reasonable altruists. Quotes from that Post article: Continue reading "Rah Old Indian IVF Moms" »

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Food Subsidy Fails

Many developing countries use food-price subsidies or price controls to improve the nutrition of the poor. However, … consumers may then substitute towards foods with higher non-nutritional attributes (e.g., taste), but lower nutritional content per unit of currency. … We analyze data from a randomized program of large price subsidies for poor households in two provinces of China and find no evidence that the subsidies improved nutrition. (more)

This of course seems to be the median result for all randomized studies which try to improve people: no effect.

In the recent Fast Food episode of Penn & Teller’s Bullshit!, Brian Wansink of the Cornell Food & Brand Lab was shown separately asking two different groups to estimate the calories in a western chicken salad they had just eaten. Those told correctly that it was from Taco Bell correctly estimated its 970 calories, while those who were told it came from “California Garden Cafe; Gourmet garden-fresh cuisine” guessed about half as many calories.  Since one of main anti-fast-food proposals is for clearly-marked calorie counts on menus, this lab result suggests such proposals would hurt non-fast-food places more.  Anyone know how robust is this lab result, or if the proposals apply equally to all food sales?

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Don’t Stab Corpses

Imagine you visit in a foreign land, and are invited to attend a local funeral. At the funeral, you are shocked to see that the viewing line is also a stabbing line; each attendee stabs the corpse as he passes by.  Your host explains this custom: Back in the bad old days, in rare cases the dear departed at a funeral was not actually dead. Anticipating this possibility made loved ones anxious, as they did not have full closure on the death.  The spouse could not be as sure they could safely remarry, etc. People found they could rest easier if they each made very sure the dear departed was definitely dead.

So what do you think of this culture?  Do you nod approvingly at how wise custom can sometimes be, or do you run in horror at their willingness to sacrifice loved ones on the altar of certainty.

Me, I run.  Many have offered a similar argument against cryonics, that the small chance of life it offers is just not worth the added anxiety it induces in loved ones, who can’t as cleanly get on with their lives.  This seems horrid logic to me.

Consider another example: warships lost at sea. Usually, many sailors die, and most survivors are discovered within a month.  In rare cases, however, survivors might not be discovered for years.  Should navies adopt the policy of killing all sailors they discover three months after a ship is lost, so that loved ones can more cleanly get on with their lives?

[Note: There are many arguments for and against most interesting claims.  Short blog posts can usually only deal thoroughly with one such argument.]

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Zoos Don’t Help Animals

There remains no compelling evidence for the claim that zoos and aquariums promote attitude change, education, or interest in conservation in visitors.

More here. HT Marc Bekoff who notes:

Elephants in captivity lived an average of 19 years compared to 56 years in the wild.

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Robots vs. Aliens vs. …

There are a many kinds of potentially powerful creatures one might consider.  These include: robots, aliens, spirits, gods, alters, revived hominids (e.g., neanderthals, hobbits), time-travelers (e.g., ancestors, descendants), and extreme human personality types (e.g., aspergers, psychopaths).

For each creature type, consider the degree to which you might:

  1. accept/want to live intermingled with them?
  2. seek/expect to gain via deals & trade with them?
  3. worry if they have similar enough values?
  4. exterminate them if you could?
  5. enslave them if you could?
  6. hide us from them if you could?
  7. fear them killing us all?
  8. fear them enslaving us?
  9. fear them out competing us?
  10. mind them marrying your child?
  11. take their advice?
  12. mind killing a single one of them?
  13. help them lots if that were cheap for you?
  14. mind becoming one of them?
  15. mind if they dominate the universe?

OK, now here is the interesting meta question: what patterns are there in how different sorts of people answer these questions differently for the different possibly-powerful creature types?  Once we have some patterns, we can seek explanations for them.

For example, compared to other types of creatures, we seem to less fear alters having differing values or our-competing us, seem more willing to take their advice and kill them, but seem less willing to enslave them.

Added 7Apr: For spirits or time-travelers, stories about dominance or gift-exchange relations sometimes go well, but stories about trade relations usually go very badly.

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Further Than Africa

Imagine you asked people whether they cared about poor Africans, and if so, what were they doing to help.  Imagine your heard following answers:

  1. Africa is so far away, and some Africans are much richer than I am.  The process of sending money to such a distant place is so complex that I fear anything I gave would be stolen along they way, especially by rich Africans.  So I don’t give.
  2. I contribute to the world economy just by doing my job and buying stuff.  Eventually that ends up helping everyone in the world, including Africans.
  3. I donate to my local hospital, volunteer at my local school library, and buy cookies from local girl scouts.  All charity helps the world, and so helps everyone in the world.
  4. I buy fair coffee to save the rain forrest, march to stop nukes, and drive a Prius to stop global warming.  When I save the world in these ways that helps Africans, who also live in this world.
  5. If I gave directly to Africans, that would cheat all the folks between here and Africa from the chance to help their neighbors.  My plan instead is to give to a local neighbor and have faith that this neighbor will then give to his neighbor, and so on until far away Africans are helped.

Which of these folks would you conclude really did care about Africans? What if you offered to match their donated funds by a factor of a million or trillion, and they still fell back on these excuses? Would you still think they cared?

A few weeks ago at Oxford I talked on “We Don’t Donate To The Distant Future; Do We Care?” (slides here).  I pointed out that no one tries, like Ben Franklin, to use compound interest to donate huge sums to the distant future, at a tiny cost to themselves.  When I suggested that this fact suggests few care much about the distant future, people responded with arguments like the above.  They donate to charity, try to save the world, do their job that builds the world economy, they fear donations would be stolen and many future folks will be rich, and its better to just give to their kids with faith that each generation will give to the next.  So of course they care about the future – how dare I suggest otherwise?

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Sex Prizes

Many organizations say their purpose is to do good.  Many of these do good by trying to entice other people to do good.  And some of these organizations entice by offering prizes and awards; they commit ahead of time to giving cash or attention to those who achieve particular things, or to those chosen by some committee as the best in a category.

People also do a very wide range of things to support their causes.  They sacrifice cash, attention, time, status, and comfort.  They suffer dirt, ridicule, exhaustion, and risks of death.  They forgo desired careers, homes, friends.  Some are willing to be seen naked, or to withhold sex from specified disapproved folks.  Some are even willing to hurt or kill other folks.

But to my knowledge, no (non-prostitute) group has ever explicitly offered sex as a prize or reward for doing good.  Any group that declared a regular public sex prize would no doubt get lots of publicity, they wouldn’t violate any laws, nor pay much beyond the sex itself, and yet no one has done this.  Why?

Consider how repelled most people today are by arranged marriages, or by a woman agreeing to have sex with her husband at unspecified future times of his choosing.  We also much more respect prostitutes who can veto customers, and who often exercise this power.  And we are surprisingly accepting of most any sex as long as it “felt right” to the parties at the time.

It seems to me we accept something close to a moral principle that one’s subconscious must always have the option to veto sex.  Especially for women, this principle seems to have a far greater priority than any pro-charity principles, and even than self-preservation principles.  It is far more acceptable to risk your life than to offer sex for a good cause, no matter how great that cause.

From a conversation with Rob Wiblin and Katja Grace.

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Parable of the Multiplier Hole

Imagine that we discovered a “hole in space”, through which we could see an alternate Earth, filled with people recognizably like us, though different in many ways.  Those people could also see us.

While no objects could move from their side of the hole to ours, small items (but not humans) could move from our side to theirs.  Furthermore, the hole had the amazing property of multiplying everything we sent through by a factor F of a million!  That is, if you tossed a gold coin through the hole, a million identical coins would come out the hole on the other side.

How tempted would you be to toss useful items, like food, through the hole?   Remember, the cost to you, relative to the benefit to them, is 1/F, only one part in a million.  When considering the following variations, and their various combinations, consider not only F = a million, but also ponder what fraction F would make you indifferent to tossing or not:

  1. Your gift goes to a random person on the other side.
  2. Your gift goes to a government on the other side, which controls the hole.
  3. You can specify to whom your gift will go, using some simple descriptors like “poor”, “smart” etc.
  4. We could also do other things to help them, such as by studying a problem of theirs and sending them a report with suggested solutions.  But these other actions don’t get multiplied by F; a million copies of the report doesn’t help more than one copy.
  5. The hole isn’t very reliable, and only one time in a thousand does what you toss through the hole actually get to the people on the other side.  But when the hole does work 1000*F items come out the other side.
  6. You have very good theoretical reasons to think that most likely there are people much like us on the other side of the hole, but you can’t actually see through the hole (though they can see us).

The point of this parable is that interest rates would also greatly leverage any gift you gave the distant future folks.  For example, in 1785 a French author wrote a satire about Ben Franlkin, the most famous American to Europeans.  While Franlkin was famous for his Poor Richard’s Almanac, the satire mocked American optimism by having “Fortunate Richard” leave money in his will to be invested for 500 years before being given to charity.

Franklin responded by leaving £1000 each to Philadelphia and Boston in his will to be invested for 200 years.   He died in 1790,  and by 1990 the funds had grown to 2.3, 5M$, giving factors of  35, 76 inflation-adjusted gains, for annual returns of 1.8, 2.2%.  Why has Franklin’s example inspired no copy-cats?  Does no one care to help distant future folks through the multiplier hole of compound interest?

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