Vicious Cycles
By Greg Jackson

What is the news? That which is new. But everything is new: a flower blooms; a man hugs his daughter, not for the first time, but for the first time this time . . . That which is important and new. Important in what sense? In being consequential. And this has been measured? What? The relationship between what is covered in the news and what is consequential. Not measured. Why? Its consequence is ensured. Ensured. . . ? It’s in the news. But then who makes it news? Editors. Editors dictate consequence? Not entirely. Not entirely? It matters what people read and watch—you can’t bore them. Then boredom decides? Boredom and a sense of what’s important. But what is important? What’s in the news.

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Feeding the gods: Hundreds of skulls reveal massive scale of human sacrifice in Aztec capital
By Lizzie Wade

Human sacrifice occupied a particularly important place in Mesoamerica. Many of the region’s cultures, including the Maya and the Mexica, believed that human sacrifice nourished the gods. Without it, the sun would cease to rise and the world would end. And sacrificial victims earned a special, honored place in the afterlife.

Ritual killings in traditional cultures elsewhere in the world, including Asia and Europe, point to additional roles for the practice, and may help explain why the Mexica took it to such an extreme. “All premodern societies make some kind of offering,” Verano says. “And in many societies, if not all, the most valuable sacrifice is human life.” Social scientists who study religion have shown that costly offerings and painful rituals, such as the bloodletting ceremonies the Mexica also practiced, can help define and strengthen group identity—especially in societies that have grown too large for everyone to know everyone else.

Some researchers also argue that killing captives or subjects both establishes and reinforces hierarchy in large, complex societies. A 2016 Nature paper, for example, linked human sacrifice to the development of social stratification in dozens of traditional Austronesian cultures.

Many researchers say that, for the Mexica, political power as well as religious belief is likely key to understanding the scale of the practice. Theirs was a relatively young empire; during their 200-year reign, they conquered territory all over central and southern Mexico, sometimes facing tremendous resistance from local communities (some of which would later ally with the Spanish against the empire). Spanish chronicles describe Tenochtitlan’s sacrificial victims as captives brought back from wars, such as those fought with their archenemy, the nearby republic of Tlaxcala. Subject peoples in the Mexica Empire were also sometimes required to send individuals as tribute. “The killing of captives, even in a ritual context, is a strong political statement,” Verano says. “It’s a way to demonstrate power and political influence—and, some people have said, it’s a way to control your own population.”

“The more powerful a state was, the more victims it could dedicate,” says Ximena Chávez Balderas, an INAH bioarchaeologist who spent years studying the remains of sacrificial victims in offerings in the Templo Mayor; she is now Verano’s doctoral student at Tulane. The religious significance and political messaging of human sacrifice “go hand in hand,” she says.

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Why Fiction Trumps Truth
By Yuval Noah Harari

It is sobering to realize that the Scientific Revolution began in the most fanatical culture in the world. Europe in the days of Columbus, Copernicus and Newton had one of the highest concentrations of religious extremists in history, and the lowest level of tolerance.

Newton himself apparently spent more time looking for secret messages in the Bible than deciphering the laws of physics. The luminaries of the Scientific Revolution lived in a society that expelled Jews and Muslims, burned heretics wholesale, saw a witch in every cat-loving elderly lady and started a new religious war every full moon.

If you had traveled to Cairo or Istanbul around 400 years ago, you would have found a multicultural and tolerant metropolis where Sunnis, Shiites, Orthodox Christians, Catholics, Armenians, Copts, Jews and even the occasional Hindu lived side by side in relative harmony. Though they had their share of disagreements and riots — and though the Ottoman Empire routinely discriminated against people on religious grounds — it was a liberal paradise compared with Western Europe. If you had then sailed on to contemporary Paris or London, you would have found cities awash with religious bigotry, in which only those belonging to the dominant sect could live. In London they killed Catholics; in Paris they killed Protestants; the Jews had long been driven out; and nobody even entertained the thought of letting any Muslims in. And yet the Scientific Revolution began in London and Paris rather than in Cairo or Istanbul.

The ability to compartmentalize rationality probably has a lot to do with the structure of our brain. Different parts of the brain are responsible for different modes of thinking. Humans can subconsciously deactivate and reactivate those parts of the brain that are crucial for skeptical thinking. Thus Adolf Eichmann could have shut down his prefrontal cortex while listening to Hitler give an impassioned speech, and then reboot it while poring over the Auschwitz train schedule.

Even if we need to pay some price for deactivating our rational faculties, the advantages of increased social cohesion are often so big that fictional stories routinely triumph over the truth in human history. Scholars have known this for thousands of years, which is why scholars often had to decide whether they served the truth or social harmony. Should they aim to unite people by making sure everyone believes in the same fiction, or should they let people know the truth even at the price of disunity? Socrates chose the truth and was executed. The most powerful scholarly establishments in history — whether of Christian priests, Confucian mandarins or Communist ideologues — placed unity above truth. That’s why they were so powerful.

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Adults are the only ones who fell for the Momo hoax
By Andrew Tarantola

I wish I could tell you that moral panics were something new but, as Chris Ferguson, professor and co-chair of psychology at Florida’s Stetson University, explains to Engadget, they’ve been around for millenia.

“I mean, you can see narratives in Plato’s dialogues where Athenians are talking about Greek plays — that they’re going to be morally corrupting, that they’re going to cause delinquency in kids,” Ferguson points out. “That’s why Socrates was killed, right? Essentially, that his his ideas were going to corrupt the youth of Athens. Socrates was the Momo challenge of his day.”

Unfortunately, humanity appears to still be roughly as gullible as we were in the 5th century BC as new moral panics crop up with uncanny regularity. In recent decades we’ve seen panics about Dungeons and Dragons leading to Satanism, hidden messages in Beatles songs, killer forest clowns, the Blue Whale, the Knockout Game, and the Tide Pod Challenge.

Despite the unique nature of threat presented in each panic, this phenomenon follows a pair of basic motifs, Ferguson explained.

“There’s this inherent protectiveness of kids,” he said. “There’s also the sense of like, kids are idiots and therefore adults have to step in and ‘do something.’ — hence the idea that your teenager can simply watch a YouTube video and then suddenly want to kill themselves. It’s ridiculous if you think about if for 30 seconds but, nonetheless, this is an appealing sort of narrative.”

“There’s the general sense of teens behaving badly and technology oftentimes being the culprit in some way or another,” Ferguson continued. “It just seems that we’re kind of wired, particularly as we get older, to be more and more suspicious of technology and popular culture.”

That is due, in part, because the popular culture right now isn’t the popular culture that the people in power grew up with. It’s a “kids today with their music and their hair” situation, Ferguson argues. He points out that “Mid-adult mammals tend to be the most dominant in social species,” but as they age, their power erodes until they are forced out of their position by a younger, fitter rival. “As we get older, eventually we’re going to become less and less relevant,” he said. Faced with that prospect, older members of society may begin to view fresh ideas and new technologies as evidence of society’s overall moral decline.

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Historically Hollow: The Cries of Populism
By Bryan Caplan

Amazon is simply the best store that ever existed, by far, with incredible selection and unearthly convenience. The price: cheap.

Facebook, Twitter, and other social media let us socialize with our friends, comfortably meet new people, and explore even the most obscure interests. The price: free.

Uber and Lyft provide high-quality, convenient transportation. The price: really cheap.

Skype is a sci-fi quality video phone. The price: free.

Youtube gives us endless entertainment. The price: free.

Google gives us the totality of human knowledge! The price: free.

That’s what I’ve seen. What I’ve heard, however, is totally different. The populists of our Golden Age are loud and furious. They’re crying about “monopolies” that deliver firehoses worth of free stuff. They’re bemoaning the “death of competition” in industries (like taxicabs) that governments forcibly monopolized for as long as any living person can remember. They’re insisting that “only the 1% benefit” in an age when half of the high-profile new businesses literally give their services away for free. And they’re lashing out at businesses for “taking our data” – even though five years ago hardly anyone realized that they had data.

My point: If your overall reaction to business progress over the last fifteen years is even mildly negative, no sensible person will try to please you, because you are impossible to please. Yet our new anti-tech populists have managed to make themselves a center of pseudo-intellectual attention.

Angry lamentation about the effects of new tech on privacy has flabbergasted me the most. For practical purposes, we have more privacy than ever before in human history. You can now buy embarrassing products in secret. You can read or view virtually anything you like in secret. You can interact with over a billion people in secret.

Then what privacy have we lost? The privacy to not be part of a Big Data Set. The privacy to not have firms try to sell us stuff based on our previous purchases. In short, we have lost the kinds of privacy that no prudent person loses sleep over.

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