Quotes

An absent-minded person who needs to remember to do an errand on the way to work may choose to drive an unaccustomed route, knowing that if he drives his usual route he will pursue his usual thoughts and nothing will remind him along the way of the errand he must stop for, while an unaccustomed route will continually remind him that there is some reason for his being in strange surroundings.

Thomas C. Schelling, Enforcing rules on oneself, Journal of law, economics & organization, vol. 1, no. 2, 1985, pp. 357–374, p. 361

[A] man’s attractiveness in short-term mating contexts is just as important to women as a woman’s attractiveness is to men when men evaluate long-term mates.

Steven W. Gangestad and Jeffry A. Simpson, The evolution of human mating: Trade-offs and strategic pluralism, Behavioral and brain sciences, vol. 23, no. 4, 2000, pp. 573–644, p. 581

If you are chronically spending every Saturday night alone, despite valiant and persistent effort to find a date, then chances are there’s something wrong with you, at least in this area of life. You probably don’t possess the qualities that members of the opposite sex seek in potential mates. Evolutionary psychological research has not only discovered what these traits are that men and women seek in each other, but also that the traits sought after by men and women are culturally universal; men everywhere in the world seek the same traits in women (such as youth and physical attractiveness) and women everywhere in the world seek the same traits in men (such as wealth and status). In fact, one of the themes of evolutionary psychology is that human nature is universal (or “species-typical”) and people are the same everywhere (or their cultural differences can be explained by the interaction of universal human nature and the local conditions). You may be comforted to know that you are not alone in your plight; there are losers like you everywhere in the world, and for the same reasons.

Satoshi Kanazawa, The evolutionary psychological imagination: Why you can't get a date on a Saturday night and why most suicide bombers are Muslim., Journal of Social, Evolutionary, and Cultural Psychology, vol. 1, no. 1, 2007, pp. 7–17, p. 8

Relinquish authority to somebody else: let him hold your car keys.

Commit or contract: order your lunch in advance.

Disable or remove yourself: throw your car keys into the darkness; make yourself sick.

Remove the mischievous resources: don’t keep liquor, or sleeping pills, in the house; order a hotel room without television.

Submit to surveillance.

Incarcerate yourself. Have somebody drop you at a cheap motel without telephone or television and call for you after eight hours’ work. (When George Steiner visited the home of Georg Lukacs he was astonished at how much work Lukacs, who was under political restraint, had recently published-shelves of work. Lukacs was amused and explained, “You want to know how one gets work done? House arrest, Steiner, house arrest!”)

Arrange rewards and penalties. Charging yourself $100 payable to a political candidate you despise for any cigarette you smoke except on twenty-four hours’ notice is a powerful deterrent to rationalizing that a single cigarette by itself can’t do any harm.

Reschedule your life: do your food shopping right after breakfast.

Watch out for precursors: if coffee, alcohol, or sweet desserts make a cigarette irresistible, maybe you can resist those complementary foods and drinks and avoid the cigarette.

Arrange delays: the crisis may pass before the time is up.

Use buddies and teams: exercise together, order each other’s lunches.

Automate the behavior. The automation that I look forward to is a device implanted to monitor cerebral hemorrhage that, if the stroke is severe enough to indicate a hideous survival, kills the patient before anyone can intervene to remove it.

Finally, set yourself the kinds of rules that are enforceable. Use bright lines and clear definitions, qualitative rather than quantitative limits if possible. Arrange ceremonial beginnings. If procrastination is your problem, set piecemeal goals. Make very specific delay rules, requiring notice before relapse, with notice subject to withdrawal.Permit no exceptions.

Thomas C. Schelling, Self-command in practice, in policy, and in a theory of rational choice, American economic review, vol. 74, no. 2, 1984, pp. 1–11, pp. 6-7

Some have argued that the difference between the deaths of several hundred million people in a nuclear war (as has been thought until recently to be a reasonable upper limit) and the death of every person on Earth (as now seems possible) is only a matter of one order of magnitude. For me, the difference is considerably greater. Restricting our attention only to those who die as a consequence of the war conceals its full impact.

If we are required to calibrate extinction in numerical terms, I would be sure to include the number of people in future generations who would not be born. A nuclear war imperils all of our descendants, for as long as there will be humans. Even if the population remains static, with an average lifetime of the order of 100 years, over a typical time period ofor the biological evolution of a successful species (roughly ten million years), we are talking about some 500 trillion people yet to come. By this criterion, the stakes are one million times greater for extinction that for the more modest nuclear wars that kill “only” hundreds of millions of people.

There are many other possible measures of the potential loss—including culture and science, the evolutionary history of the planet, and the significance of the lives of all of our ancestors who contributed to the future of their descendants. Extinction is the undoing of the human enterprise.

Carl Sagan, Nuclear war and climatic catastrophe: some policy implications, Foreign Affairs, vol. 62, no. 2, 1983, pp. 257, p. 275

Capacity for the nobler feelings is in most natures a very tender plant, easily killed, not only by hostile influences, but by the mere want of sustenance; and in the majority of young persons it speedily dies away if the occupations to which their position in life has devoted them, and the society into which it has thrown them, are not favourable to keeping that higher capacity in existence.

John Stuart Mill, Utilitarianism, Oxford, 1998, pp. 212-213

Pienso que voy a cumplir treinta años. Pienso que debería prestarme un poco de atención. Treinta es un número redondo y peligroso, fácil de recordar, de atribuirle las supersticiones de un límite.

Vlady Kociancich, El templo de las mujeres, Buenos Aires, 1996, p. 24

Cravings can […] be induced by what we may call the secondary rewards from addiction. To explain this idea, let me recall my own experience as a former heavy smoker who quit almost 30 years ago when my consumption reached 40 cigarettes a day. Even today I vividly remember what it was like to organize my whole life around smoking. When things went well, I reached for a cigarette. When things went badly, I did the same. I smoked before breakfast, after a meal, when I had a drink, before doing something difficult, and after doing something difficult. I always had an excuse for smoking. Smoking became a ritual that served to highlight salient aspects of experience and to impose structure on what would otherwise have been a confusing morass of events. Smoking provided the commas, semicolons, question marks, exclamation marks, and full stops of experience. It helped me to achieve a feeling of mastery, a feeling that I was in charge of events rather than submitting to them. This craving for cigarettes amounts to a desire for order and control, not for nicotine.

Jon Elster, Strong feelings: Emotion, addiction, and human behavior, Cambridge, MA, 1999, p. 64

The human mind evolved to believe in the gods. It did not evolve to believe in biology.

Edward O. Wilson, Consilience: the unity of knowledge, New York, 1999, p. 262

What evolution had done, design could do better. There would always be a chance to take what you needed, take what was good, then cut yourself free and move on.

Greg Egan, Teranesia: Roman, München, 1995, p. 179

This chapter is about the puzzle of swearing—the strange shock and appeal of words like fuck, screw, and come; shit, piss, and fart; cunt, pussy, tits, prick, cock, dick, and asshole; bitch, slut, and whore; bastard, wanker, cocksucker, and motherfucker; hell, damn, and Jesus Christ; faggot, queer, and dyke; and spick, dago, kike, wog, mick, gook, kaffir, and nigger.

Steven Pinker, The stuff of thought: language as a window into human nature, New York, 2007, p. 327

I am autonomous if I rule me, and no one else rules I.

Joel Feinberg, Rights, justice, and the bounds of liberty: essays in social philosophy, Princeton, 1980, p. 19

Suppose you had never heard of Christianity, and that next Sunday morning a stranger standing in a pulpit told you about a book whose authors could not be authenticated and whose contents, written hundreds of years ago, included blood-curdling legends of slaughter and intrigue and fables about unnatural happenings such as births, devils that inhabit human bodies and talk, people rising from the dead and ascending live into the clouds, and suns that stand still. Suppose he then asked you to believe that an uneducated man described in that book was a god who could get you into an eternal fantasy-place called Heaven, when you die. Would you, as an intelligent rational person, even bother to read such nonsense, let alone pattern your entire life upon it?

Ruth Hurmence Green, The Born Again Skeptic's Guide to the Bible, Madison, 1979, p. ii

It is the year 7 billion A.D. The sun has gone into its red giant phase. The Earth has been consumed by the outer envelope of the 100-million-mile-diameter sun. Mars is a dried and lifeless body with a surface temperature sufficient to melt its crustal rocks. Jupiter is a roiling, heater mass rapidly losing gas and material to space. The ice cover of Jupiter’s moon Europa has long since melted away, followed by the disappearance of its oceans to space. Farther away, Saturn has lost its icy rings. But once world of this vast solar system has benefited from the gigantic red orb that is the Sun. It is Saturn’s largest moon, aptly named Titan.

Long before, in the time of humanity, a science fiction writer named Arthur C. Clarke penned a series of tales about the moon of Jupiter named Europa. In these stories, alien beings somehow turned Jupiter into a small but blazing star, and in so doing warmed Europa—and brought about the creation of life. A wonderful, though physically impossible, fable. Now, in these late days of the solar system, the huge red Sun was doing the same to Titan, changing it from frozen to thawed, and in so doing liberating the stuff of life. But Titan was always a very different world than Europa. Like Europa, Titan always had oceans. Frozen, to be sure, but oceans nevertheless. But where Europan oceans were water, those of Titan were of a vastly different substance—ethane. Titan had always been covered with a rich but cold stew of organic materials. And with the coming of heat, for the first time Eden came to Titan. Like a baby born to an impossibly old woman, life came to this far outpost, the last life ever to be evolved in the solar system.

The red giant phase was short-lived—only several hundred million years, in fact. But it was enough. For a short time, for the last time, life bloomed in the solar system. After death, once more came the resurrection of life in masses of tiny bacteria like bodies on a moon once far from a habitable planet called Earth, a place that, in its late age, evolved a species with enough intelligence to predict the future, and be able to prophesize how the world would end.

Peter D. Ward, Peter D. Ward, and Donald Brownlee, The life and death of planet earth: how the new science of astrobiology charts the ultimate fate of our world, New York, NY, 2002, pp. 212-213

I had spent my life waiting for something, not knowing what, not even knowing I waited. Killing time.

Sex is like a diamond forged in a slaughterhouse. Three billion years of unconscious reproduction. Half a billion more stumbling towards animals that weren’t just compelled to mate, but were happy to do it–and finally knew that they were happy. Millions of years spent honing that feeling, making it the most perfect thing in the world. And all just because it worked. All just because it churned out more of the same. […] Anyone can take the diamond. It’s there for the asking. But it’s not a lure for us. It’s not a bribe. We’ve stolen the prize, we’ve torn it free. It’s ours to do what we like with.

Greg Egan, Teranesia: Roman, München, 1995, p. 95

—Este asunto de París. No busques una explicación. No hay explicación. Ciertas cosas simplemente suceden.

—Que simplemente suceden ya es una explicación.

Vlady Kociancich, El templo de las mujeres, Buenos Aires, 1996, pp. 140-141

“[T]he conversion of humans to more or less immortal near-gods” that David Friedman describe[s] as the upside of galloping twenty-first-century scientific advance […] seems rather a dubious plus, and certainly less of one than extinction would be a minus, especially since changing us into “near-gods” could be thought itself a form of extinction rather than a boon because of the discontinuity between a person and a near-god. We think of early hominids as having become extinct rather than as having become us.

Richard A. Posner, Catastrophe: Risk and response, Oxford, 2004, pp. 148-149

Without some basis for believing that the process that produced your prior was substantially better at tracking truth than the process that produced other peoples’ priors, you appear to have no basis for believing that beliefs based on your prior are more accurate than beliefs based on other peoples’ priors.

Robin Hanson, Uncommon priors require origin disputes, Theory and Decision, vol. 61, no. 4, 2006, pp. 319–328, p. 326

[T]he things we have created will eventually vanish once human beings are no longer around to preserve them. However, achievements are events, not things, and events that have occurred cannot be undone or reversed. Therefore, it will continue to be true that our achievements occurred even if humanity ends. One disadvantage of having an unalterable past is that we cannot undo a wrongdoing that occurred. However, an unalterable past is also an advantage in that our achievements can never be undone, which may give some consolation to those who desire quasi-immortality.

Brooke Alan Trisel, Human extinction and the value of our efforts, The Philosophical Forum, vol. 35, no. 3, 2004, pp. 371–391, p. 390