Thoughts on rationalism and the rationalist community from a skeptical perspective. The author rejects rationality in the sense that he believes it isn't a logically coherent concept, that the larger rationalism community is insufficiently critical of it's beliefs and that ELIEZER YUDKOWSKY IS NOT THE TRUE CALIF.
So there is a long-standing inclination on the left to morally condemn Israel for its treatment of Palestinians. In response many jews allege this reflects anti-semetic prejudice which in turn is criticized by more moderate elements who argue that criticism of Israel should be seen as legitimate, e.g., this piece. Ultimately, I agree that the criticism of Israel isn’t a result of anti-semitism in that it doesn’t reflect a personal animosity towards jews or those of jewish descent but I think it’s important to point out that this isn’t a position the left-leaning groups responsible for the strident moral criticism can themselves adopt.
It very much is true that Israel is subject to strong moral condemnation disproportionate to it’s moral culpability and that the same people who call Israel (and often jews who support Israel) monstrous won’t even admit that much worse behavior by other nations is just as wrong much less call them out on it. The reason Israel is subjected to this kind of special criticism is easily explained by factors besides animosity towards jews. Unlike many muslim countries Israel is seen as part of the liberal western world and thus evaluated against higher standards (same way people go crazy on twitter about seeing anti-gay prejudice in the US even while Russia and Uganda have enshrined such prejudice into law). Also, the widespread awareness and outrage about the issue among Muslims worldwide (substantially facilitated by authoritarian regimes in Arab world for self-serving and anti-Semitic reasons) combined with the left-wing view of Muslims as a victimized minority (largely true in west even while Muslims are the oppressors of non-Muslim minorities through much of the world) explains why this issue is salient to many people on the left in a way that other kinds of bad behavior are not. So the individuals making the criticisms aren’t driven by any animosity of their own to Jews. Indeed, part of the reason Israel comes in for so much criticism is partly the fact that many people on the US left implicitly regard Jews as just another type of white person (while opinions are split on whether semites are white the stereotypical Jew looks like Seinfeld for most Americans).
So it is true that Jews and Israel come in for a degree of criticism similarly situated non-Jews and non-Jewish countries do not. Some of that is purely accidental (other western countries don’t live next to people committed to killing them and willing to resort to terrorism, existence of a US Muslim community), some is a result of arguably positive stereotypes of Jews as just another white person rather than a vulnerable minority and some is downstream of genuinely anti-Semitic attitudes prevalent in Arab countries and pushed by their governments. I personally don’t think that this makes those criticisms anti-Semitic simply because those offering them lack the animosity towards Jews that would make them particularly morally blameworthy.
However, I think it very much does matter that by the standards publicly accepted by the left this does render this criticism of Israel anti-semetic.. The left isn’t willing to accept a similar explanation of motives as exculpatory in other contexts, e.g., spouting (even accurate) critiques of black culture that you don’t apply to similar situated behavior by whites isn’t excused by pointing to the fact that it’s just the criticisms that were made salient to you growing up or being a teacher who gives Asian students lower effort grades because you assume they are inherently smarter even though it’s a positive stereotype. So at the very least those making the accusations of anti-semitism are on solid ground relative to the norms that are apparently endorsed in the contexts they usually live and work in.
I agree this, if accepted, has the unacceptable consequence of insulating Israel from deserved criticism. That’s why we need to abandon this absurd moral standard and just expect people to update without bias. That’s a world in which you aren’t anti-Semitic for not realizing many of the properties you critique Israel for are far more widely shared or for not being aware of the role the Arab states (or the UK and other WWII allies) played in the current quagmire nor even for focusing criticism where you think it will be most effective. However, you are expected to agree that other countries are equally morally culpable (and other people) when you discover they are similarly situated.
For instance, if you argue that the Israeli state is deeply unjust because the right of return applies only to Jews or because Hebrew is given a special status in Israel (though until 2018 Arabic was also an official language) then you should be expected to condemn countries like Japan or Latvia when you find out about the special status they give to either ethnic status or native language and how they treat their minorities. Similarly, when you hear about Egypt’s role in keeping trade out of Gaza or other Arab states interests in perpetuating, not solving, the conflict you should be furious with them. Reasonable people can disagree about where criticism would be more effectively directed or argue about the total level of suffering inflicted by each such policy. Unreasonable people can confuse the total degree of suffering the Palestinians are subject to with the degree of moral culpability without being anti-semitic (e.g. Japan’s treatment of people who aren’t ethnically Japanese is far more morally outrageous than Israel’s treatment of the Palestinians because it doesn’t even plausibly motivated by a desire to save lives even though the Palestinians surely endure much more unpleasant circumstances) but there is something at least pernicious about refusing to update on such information. It might not be anti-Semitic if your refusal is motivated just by a desire to culturally conform (then again I’m sure many German nazis weren’t anti-Semitic in this sense either…though I don’t mean this as a criticism merely a remark on the limitations of racist as a proxy for dangerous or harmful).
My basic view is that treating different races or ethnic groups differently is far more common than we want to believe and we should calibrate our level of disapproval more appropriately but there is something really disturbing about applying the rules to one group that’s been treated really badly in the past and not another.
I don’t understand why all the press about hypersonic missiles has only focused on their risks. Some risks are real but there are also strategic benefits and it irks me that it seems like the media is just reasoning based on their gut level feeling that a new fancy weapon must be bad. I’m sure experts have considered both costs and benefits and I’d love to see them but articles that don’t even stop to refute potential benefits irk me. Much like tech workers who refuse to work on military applications on principal rather than weighing the pros and cons of helping the US acquire that particular tech.
Despite claims that they undermine deterrence it seems to me the exact opposite is true for the major nuclear powers. If anti-ICBM defenses destabilize deterrence it stands to reason tech which can’t be defended against could improve deterrence.
The expense and technical difficulty of hypersonic weapons means that only the major powers will likely be able to build them. So now we get the best of bost worlds in that we can build out full anti-ICBM tech to reduce the danger of attacks from rogue nations like NK (unlikely to be able to afford a massive barrage or a huge number of decoys) without undermining the balance of nuclear deterrence with the other major powers. Indeed, the sheer speed of hypersonic weapons offers the tantalizing possibility of anti-ICBM weapons that could impact during boost phase provided they were stationed nearby (e.g. in SK).
These missiles don’t force decisions about counterattack to be made within the short window before striking since the major powers can still counterstrike with missles housed safely on nuclear subs, hidden in silos in their vast empty fields and scrambled to wait in the air. Using hypersonic weapons as second strike weapons ensures that a relatively small number of nukes scattered on subs, scrambled into the air or placed in a few of our minutemen silos provide an effective MAD style deterrence against great powers.
The fact that hypersonic missiles potentially render aircraft carriers and other capital ships useless isn’t all bad. China inevitably will develop its own aircraft carriers if they remain useful meaning both countries will spend massive amounts of money to remain on par. Far better if we remained on par without the capital ships given that whenever we need to project airpower against distant weaker states (e.g. UN approved bombings etc..) we can use the hypersonic missiles to project power. It potentially harms our strategic position re: russia but it’s not totally obvious to me if it’s a net harm or benefit.
At War The new weapons – which could travel at more than 15 times the speed of sound with terrifying accuracy – threaten to change the nature of warfare. A Mach 14 Waverider glide vehicle, which takes its name from its ability to generate high lift and ride on its own shock waves.
The Chinese Example And The Dangers Of Restricting Free Speech
This interesting post reminded me of my suspicion that a lot of the censorship in China isn’t the result of Xi Jinping’s crazed desire to be repressive. Almost certainly Xi would benefit from far less censorship and may indeed benefit from reports in the media exposing misbehavior by low level party officials but the incentives of those with the power to control expression (both to show off their loyalty and hide embarrassing events) means that far more censorship gets implemented than Xi would ideally want.
I think this is an important lesson for those who want to limit our free speech (or academic freedoms) when it comes to issues of race, gender harassment and the like. Even though the speech that one intends to ban may not have much value and impose great harms one needs to keep in mind the risks posed in delegating the practical authority to determine what speech qualifies.
So I frequently run into articles like this one which aim to criticize Israel’s behavior with respect to the occupied territories but, rather than laying out a clear policy argument (or direct moral considerations) instead fall back to invoking the supposed fact that Israel’s behavior with respect to the settlements and/or occupied territory is in violation of international law. While there are any number of grounds on which to criticize Israel’s polices invoking claims of international law short circuits important discussions while misleading readers.
One might wonder why people even bother to invoke international law regarding Israel’s occupied territories. The treaties most credibly cited as outlawing Israel’s behavior aren’t ones that Israel is a signatory to (though some arguments are based in such treaties) and the ICJ lacks any jurisdiction in Israel1. Thus, whatever the status of the occupied territories and settlements they don’t raise any practical issues of treaty compliance.
Rather, I think its fair to say that in most cases people raise international law regarding Israel’s settlements and occupied territories to either somehow suggest that international law reflects the settled opinion of the global community or leverage the reader’s presumption that illegal behavior is immoral/unacceptable. However, both cases invite the reader to inappropriately transfer assumptions we make about the internal laws of nation-states to the context of treaties and the international community. While we are used to the idea that laws are non-negotiable rules whose meaning is discerned by an independent judiciary and subject to enforcement by any one of many government agents virtually all these assumptions fail when we consider treaties.
Usually treaties do not specify any authoritative interpretive body leaving the interpretation ultimately in the hands of the signatories (some modern treaties do assign such power to the ICJ but I don’t believe any are at issue here). Moreover, international law is frequently openly violated without consequence (most famously during the NATO bombing of Yugoslavia2). The fact that inconvenient international laws can simply be ignored, or at least bent, combined with the lack of any enforcement mechanism undermines one of the principle aspects of the law which justifies the moral significance we assign it: the assumption that, good or bad, it binds everyone equally. Moreover, in the absence of independent enforcement (and the ICJ is not independent) there is no pressure to ensure that international law truly reflects global norms (without any risk the rule will be enforced against you the incentives are to declare Israel’s actions legal/illegal based on whose favor you wish to curry). In short, it is misleading to use international law either as a proxy for global consensus or to imply is has the default moral warrant we give to standard laws. While many writers obviously fervently wish it were otherwise, if you want to hold forth on the issue of Israeli-Palestinian relations there simply isn’t any way to avoid diving into the contentious issue of the moral status of Israel’s actions regarding the occupied territories
Still, despite appearances to the contrary, maybe there is some genuine reason to raise the issue of international law in this context. Perhaps one sees Israel as a first step toward a more legalistic and predictable world order (though picking such a controversial and vexed issue as a kicking off point is dubious) or has some other reason to consider international law. However, to the extent one is genuinely concerned about the legal status of settlements and the occupied territories one has to treat the issues as serious legal questions. That means its not enough to observe that the 4th Geneva convention bans the occupying power from transferring parts of its population into occupied territory and claim case closed. One has to verify that, as a legal matter, the land Israel controls in the west bank is technically ‘occupied territory’ (some suggest that occupied territory refers to occupied land legitimately belonging to another country) and that ‘transfer’ encompasses merely enabling voluntary movement rather than merely forced migration. Indeed, at least one scholar (Eugene Kontorovich) has made extensive arguments claiming that most of the clauses which are purported to ban Israel’s activities in the occupied territories inapplicable and that this interpretation is supported by a variety of recent precedents.
Of course, Eugene Kontorovich is not only pretty obviously driven by ideological affinity3 and represents an extreme viewpoint in the international law community. Many of the arguments he presents as decisive have been considered and rejected by other scholars. Ultimately, I simply don’t know enough about international law to reach a conclusion on the matter. Is Kontorovich ignoring independently established interpretive norms when he makes his arguments? Is the very liberal makeup of legal academia in general and international law in particular biasing the mainstream position against Israel? Does this disagreement mask a fundamental divide over the appropriate level of precision and detail in international law? Or, as I tend to suspect, does it reveal that international law is still sufficiently subjective that supplementing a plausible argument about international law with the support of both most UN member states and the legal elites renders it valid.
In any case, I won’t try and adjudicate this controversy merely note that the issue is complex enough to warrant multiple books and that facially plausible concerns have been raised by both sides. As such, anyone genuinely considering the legality of Israeli occupation and settlements (rather than merely using this as a proxy for moral condemnation) owes readers at the very least a summary of how they take such arguments to play out. The fact that 99% of the places which raise the issue of international law with respect to Israel have absolutely no interest whatsoever in doing this is all the more reason to treat their use of international law as suspect.
The Moral Particulars
This post is not the place for a detailed analysis of the moral issues regarding the occupied territories. However, I would like to make some general remarks about the unfortunate failure modes of moral analysis regarding this issue. In particular, I think 50% of the vitriol on this issue could be avoided (or at least diminished) by giving explicit answers to the following three questions.
Whose actions are being morally evaluated (or compared to alternatives)? Why them? What, if anything, do your claims imply about the morality of actors on the other side?
What standard are you using when you condemn/praise Israeli/Palestinian actions? Are you calling people out merely for deviation from perfect saint-like willingness to turn the other check or suggesting they fall short of normal standards in western countries?
Are you merely engaged in an intellectual/social exercise or are your criticisms intended to motivate actions.
For instance, with respect to 1 a great many people in the US (and possibly Europe) seem to simply tacitly assume that Israel is within the sphere of rational actors and subject to moral suasion based on shared moral norms but make no such assumption about the Palestinians. As such, and often without making a conscious judgement, many people behave in a way that suggests an anti-Israeli bias when, in fact, they are actually exhibiting anti-Palestinian bias by unconsciously viewing them as foreign and beyond the pale of our shared moral norms. By explicitly answering this question one can recognize such implicit biases and avoid creating the unintended impression that you are drawing a moral distinction. Note that a converse effect is also common in which people go out of their way to sympathize with individual (imagined/idealized) Palestinians (who, by stipulation, do not support violence against Israelis) but make no analogous effort to empathize with individual Israelis. This has the unfortunate effect of hiding the fact that individuals on both sides are powerless to make the major changes needed and, recognizing these limitations, act rationally and relatively morally within them. Again, explicitly considering the implications for actors on the other side resolves the potential confusion.
Point 3 is simply a variant of point 1 except it guards against falsely implicating differences as a result of policy oriented criticism/encouragement, e.g., criticism aimed at one party to encourage a change in behavior must be distinguished from criticism for the purpose of attributing relative moral blameworthiness. However, I think pure ascriptions of blame are probably best avoided in any event.
Point 2 is probably the most important. It is very common to hear strident criticism of Israel based on their treatment of Palestinians. While such criticisms often acknowledge the real threat of terrorism they hold Israel to task for taking measures that affect Palestinian’s collectively, e.g., the wall and extensive security checks required to move to and from Gaza and the West Bank. While I think we all acknowledge that ideally we would treat each and every person as an individual it’s absurd to suggest that any western democracy would behave differently in the same situation. Indeed, comparing Israel’s relative restraint in dealing with terrorism to Guantanamo Bay and our extreme and unjust indefinite detention of sex offenders is instructive. This doesn’t change the fact that many Palestinians face very unpleasant conditions, often through no fault of their own, but it is important to distinguish considerations of moral luck (if Americans found themselves in Israel’s position they would probably behave even worse) from questions of moral blameworthiness.
Ultimately, the one substantive position I will take here is to condemn the way the rest of the world shoves this problem off on the Israeli’s and Palestinians and then scolds them for not doing a better job. We should recognize that the Israelis (and probably the Palestinians as well) face an insoluble collective action problem (normal political differences make strong actions to resolve the problem very difficult to initiate much less maintain). The mere fact that we don’t live there and they do doesn’t make the rest of us any less responsible for the welfare of our fellow citizens so, rather than continuing to lay into Israel for not doing more to solve the problem, those of us in the west would be better served by convincing our own governments to help. Frankly, until we have at least managed the tiny step of passing a law which authorizes substantial payments to Palestinians in exchange for giving up various regions, e.g., certain parts of Jerusalem, it is a bit rich to criticize Israel for not taking much more drastic steps that could put its citizens at risk. While the situation between Israel and Palestine may be deadlocked I honestly believe that if the rest of the world (or even just NATO possibly with an assist from China) was sufficiently dedicate to solving the problem headway would be made.
If one wants to get technical the issue is somewhat complicated but from a practical point of view Israel isn’t bound by any ICJ decision. ↩
Of course there are arguments that this wasn’t a violation of international law. However, this merely serves to illustrate the flexible nature of `international law’ and the way in which international sentiment alters, if not the fact, at least the application of international law. ↩
This isn’t grounds for dismissing his arguments but it justifies treating his work as pure advocacy and taking care to avoid assuming that neither the factual backdrop he presents nor the interpretive process he uses present the complete picture. ↩