There are several kinds of definition of what an atheist is, used by different groups to give them a debating advantage.
Probably the worst is that atheism is a religion of no God. That is as far as I can tell absurd. Religion, except for a couple of them originating in India, is all about gods, and these two (that I know of that don't have gods or at least don't assert them) are religions on their own -- not a "religion" of atheism.
No. Atheism is not even a belief to most people, but just an opinion, albeit usually a strongly held opinion. The way I would put it is that I am as sure that there is no God as I can be sure of anything, the world being such that one is never absolutely sure about anything.
Of course those who are truly on the fence, who doubt there is a God but have strong doubts about that doubt, who are usually called agnostics. There is an important distinction here. The agnostic is on the fence; the atheist may admit a remote possibility but is pretty damn sure. The atheist only sees the fence but is nowhere near it.
There is a sense in which agnostics could be classed as a type of atheist, if one defines atheism as "no God" since the usual off-the-cuff definition is one who does not believe in God, and the agnostic does not believe -- he or she is just more unsure than the more typical atheist.
Back to the really bad definition of atheism as a religion. The reason religionists like that definition is then they can say it is just a belief, like other beliefs, and one is not more valid than another -- we just choose. The thing is these people believe because they want to believe, and maybe even cannot imagine not believing, generally because they were taught to believe in childhood and hence are fully indoctrinated (religions like to get the children before the children are mature enough to think for themselves and with full rationality).
The atheist on the other hand takes the view that although one cannot prove a negative, if one wants to assert something important one must have proof, or at least lots and lots of evidence. It then becomes a matter of looking at the evidence present that God exists and coming to the conclusion that it is all wishful thinking and doesn't hold any water at all and that there is really no persuasive or even slightly convincing evidence. The heavens do not declare the glory of God, nor does nature. There are no asterisms spelling out the Tetragrammaton.
Absence of evidence in favor of an important assertion logically requires a negative conclusion. An honest person does not accept things because one likes them or because one wants to or because one wants to go to Heaven or because one's parents and culture believes it. The only honest way to think something is true is because one is persuaded by an honest investigation of the arguments (not just reading theist stuff).
Would you believe it, so far I have not tried to define "God," usually the first question in this sort of discussion. There is God and there are gods. To me the former has to be, to be God, omni- various things, such as omnipotent and omniscient. Omnipresent or omnibenificient would count but aren't necessary. Even a transcendent, spiritual being would be something like an angel or superman, not God.
This leads to the self-referential contradictions we have known about since the Middle Ages, having to do with whether or not God can make a rock so big he can't move it or whether or not we can really have free will, and not just an illusion, if God knows all the future (these are two different issues and theists have differing approaches, but I want to keep this fairly simple).
The way the theist tends to deal with this sort of thing is simply by saying that God can do anything except something impossible for God to do. Think about that for a minute. That has got to be one of the great cop-outs of all time. Besides, I can do anything except something impossible for me to do, so am I God? No.
What the theists do to get around their logical contradictions is to make God into a god. Zeus can do a lot of things too, but not those things he can't do.
Sunday, August 31, 2014
Saturday, August 30, 2014
Why I don't like the legal profession
Lawyers are neither more nor less likeable, I suppose on average, than anyone else. This is not personal.
When I was in high school, being outspoken, loquacious, and opinionated, I was many times told I should be a lawyer or even that I might make a good lawyer. At the time I would shudder and stay silent -- I had already formed my opinion of the profession.
If someone is smart and goes to college, one is presented with a number of possible career choices. One can become a teacher if one is idealistic and likes children and is not too much worried about making a lot of money. Or one can become a doctor if, again, one is idealistic and perhaps fascinated by blood and gore, but at the same time wants to be affluent. Or one can become an architect or artist or musician if one is into beauty and would like to be well off but is more interested in appreciation and even fame. Of course if one is nerdy or likes mathematics, one can go into computers or engineering or science.
There are, then, many choices. The ones who go into law are a little different. They too are smart, but not idealistic and very much interested in money. The other group who also fit this are of course those who go into business schools.
The similarities between the two groups are considerable. The thing I want to bring out though is they both have a certain tendency to rationalize unethical behavior, so long as there is a good chance they will get away with it. Of course I am sure there are exceptions to this, but the exceptions are not typical.
People self-select and lawyers are people with this personality trait. Their training makes it even worse. Under the rationalization that even the worst criminal is entitled to good legal representation at trial, they confuse juries and distort evidence and in the end the most competent of them help celebrities get away with murder.
So also, and even worse, is the tort bar, where the lawyer creates and seeks out litigation, slowing the economy and increasing costs for everyone not winning the tort lottery. The rationalization is fair compensation to those injured, but that lawyers and litigation can be done without is demonstrated by worker's compensation systems and other similar experiments -- but the lawyers in the legislature prevent such arrangements from being put into place for most litigation.
The end result, especially in the United States, is a country bursting at the seams with lawyers making comfortable and in some cases outrageous amounts of money off litigation and the threat of litigation, generating in my view a general decline of the country (it would be more noticeable except lawyers elsewhere do similar things) and a lower standard of living for the population, and, in many cases, especially medical care, a level of expense that makes not having insurance an insane proposition, as insurance premiums go higher and higher.
When I was in high school, being outspoken, loquacious, and opinionated, I was many times told I should be a lawyer or even that I might make a good lawyer. At the time I would shudder and stay silent -- I had already formed my opinion of the profession.
If someone is smart and goes to college, one is presented with a number of possible career choices. One can become a teacher if one is idealistic and likes children and is not too much worried about making a lot of money. Or one can become a doctor if, again, one is idealistic and perhaps fascinated by blood and gore, but at the same time wants to be affluent. Or one can become an architect or artist or musician if one is into beauty and would like to be well off but is more interested in appreciation and even fame. Of course if one is nerdy or likes mathematics, one can go into computers or engineering or science.
There are, then, many choices. The ones who go into law are a little different. They too are smart, but not idealistic and very much interested in money. The other group who also fit this are of course those who go into business schools.
The similarities between the two groups are considerable. The thing I want to bring out though is they both have a certain tendency to rationalize unethical behavior, so long as there is a good chance they will get away with it. Of course I am sure there are exceptions to this, but the exceptions are not typical.
People self-select and lawyers are people with this personality trait. Their training makes it even worse. Under the rationalization that even the worst criminal is entitled to good legal representation at trial, they confuse juries and distort evidence and in the end the most competent of them help celebrities get away with murder.
So also, and even worse, is the tort bar, where the lawyer creates and seeks out litigation, slowing the economy and increasing costs for everyone not winning the tort lottery. The rationalization is fair compensation to those injured, but that lawyers and litigation can be done without is demonstrated by worker's compensation systems and other similar experiments -- but the lawyers in the legislature prevent such arrangements from being put into place for most litigation.
The end result, especially in the United States, is a country bursting at the seams with lawyers making comfortable and in some cases outrageous amounts of money off litigation and the threat of litigation, generating in my view a general decline of the country (it would be more noticeable except lawyers elsewhere do similar things) and a lower standard of living for the population, and, in many cases, especially medical care, a level of expense that makes not having insurance an insane proposition, as insurance premiums go higher and higher.
Thursday, August 28, 2014
Trying to fix representative democracy
Yesterday, in the context of how copyright laws have come to be so absurd and hurt the public and defeat the reason they exist, I made a strong attack on the distortions money and press access have on the legislative procedure, to the effect that I have abandoned hope in democracy.
This is largely true, except as Churchill once noted, it is hard to come up with a viable alternative that doesn't risk dictatorship (not that democracies don't generally evolved into dictatorships too, or at least societies where people have little freedom).
Several things. First, the legal profession has to be prevented from controlling things. Lawyers are generally disliked everywhere for good reason, although there are good lawyers, there are an awful lot who do much more harm than good, but that is for another blog.
The issue here is that they tend to, as a profession, dominate legislative processes, and their solution to everything is to complicate the law. Society ends up with more and more regulation and regulators and bureaucrats and litigation and in the end vast amounts of corruption needed to function at all.
They also of course routinely act in their personal interest, so we have laws about things like "practicing law without a license" and an utter inability of legislatures to get litigation under any reasonable control.
So the first thing I think needs doing is to ban any member of the legal profession from politics, or anyone who has been in the past.
Another thing is pork. One approach might be to let the executive make the budget and the legislature either approve or disapprove, up or down, with no amendments. A lot of pork can be dealt with by having at-large representation in the legislature, with staggered terms.
That still doesn't eliminate it as the executive will have to make compromises in order to get the budget passed, and the executive itself will probably have its own bits of corruption. (Yes pork is corruption -- we need to recognize it for what it is.) This also seems putting a lot of power in the executive's hands, so institutional checks here need to be thought up.
Of course largely the root of the problem is the voter. They vote for all sorts of silly reasons, although more often in their selfish interest or based on the position of the candidate on a limited range of issues. So candidates lie or take bad positions just to get elected. Or, even worse, ideologues get elected, and some really stupid people who don't understand the real world and function from within an ideology or even a religion.
The thing is the voter has little choice. He or she only can assess the candidate by the campaign and what and how they say things, and this is so easily manipulated. Negative campaign adds, for example, have been shown to be effective over and over, when in fact it should drive voters into the camp of the person being attacked.
A much more limited voter roll seems needed -- one where stability and education and reasonableness and so on are considered when one applies for the franchise. Of course such things inevitably get used to keep groups, such as racial minorities, from having a say, so it would have to be much more complicated than just a board reviewing applications and more automated.
Then the voters are a small number who can get to know the candidate personally and who know what is going on.
I suspect my views are just too radical for most people, and smack of Platonic ideas and of course of Leninism, although there are differences. One thing is I would have the whole thing non-partisan and eliminate political parties (which have the effect of turning elections into sporting events).
Of course no system is perfect, and all can be criticized, but it seems to me we are so badly governed nowadays in most countries that something pretty radical needs to be done.
This is largely true, except as Churchill once noted, it is hard to come up with a viable alternative that doesn't risk dictatorship (not that democracies don't generally evolved into dictatorships too, or at least societies where people have little freedom).
Several things. First, the legal profession has to be prevented from controlling things. Lawyers are generally disliked everywhere for good reason, although there are good lawyers, there are an awful lot who do much more harm than good, but that is for another blog.
The issue here is that they tend to, as a profession, dominate legislative processes, and their solution to everything is to complicate the law. Society ends up with more and more regulation and regulators and bureaucrats and litigation and in the end vast amounts of corruption needed to function at all.
They also of course routinely act in their personal interest, so we have laws about things like "practicing law without a license" and an utter inability of legislatures to get litigation under any reasonable control.
So the first thing I think needs doing is to ban any member of the legal profession from politics, or anyone who has been in the past.
Another thing is pork. One approach might be to let the executive make the budget and the legislature either approve or disapprove, up or down, with no amendments. A lot of pork can be dealt with by having at-large representation in the legislature, with staggered terms.
That still doesn't eliminate it as the executive will have to make compromises in order to get the budget passed, and the executive itself will probably have its own bits of corruption. (Yes pork is corruption -- we need to recognize it for what it is.) This also seems putting a lot of power in the executive's hands, so institutional checks here need to be thought up.
Of course largely the root of the problem is the voter. They vote for all sorts of silly reasons, although more often in their selfish interest or based on the position of the candidate on a limited range of issues. So candidates lie or take bad positions just to get elected. Or, even worse, ideologues get elected, and some really stupid people who don't understand the real world and function from within an ideology or even a religion.
The thing is the voter has little choice. He or she only can assess the candidate by the campaign and what and how they say things, and this is so easily manipulated. Negative campaign adds, for example, have been shown to be effective over and over, when in fact it should drive voters into the camp of the person being attacked.
A much more limited voter roll seems needed -- one where stability and education and reasonableness and so on are considered when one applies for the franchise. Of course such things inevitably get used to keep groups, such as racial minorities, from having a say, so it would have to be much more complicated than just a board reviewing applications and more automated.
Then the voters are a small number who can get to know the candidate personally and who know what is going on.
I suspect my views are just too radical for most people, and smack of Platonic ideas and of course of Leninism, although there are differences. One thing is I would have the whole thing non-partisan and eliminate political parties (which have the effect of turning elections into sporting events).
Of course no system is perfect, and all can be criticized, but it seems to me we are so badly governed nowadays in most countries that something pretty radical needs to be done.
Assessing scientific studies
How does one deal with a "scientific study" that contradicts what you know or that seems improbable or that supports ideas that are usually rejected as pseudo-science?
The fact is a lot of "studies" aren't really and are either outright lies or contrived to "prove" what people want to prove. The ordinary person is not really able to assess such things, since even "peer reviewed" is more and more becoming meaningless (except for of course certain publications, but getting them and reading the original article is not terribly useful for all the jargon).
Generally even these reputable studies get misused and misinterpreted by both marketers and the press.
So what to do? I don't really know, except be aware and as informed as possible and generally follow what the scientific consensus seems to be.
The fact is a lot of "studies" aren't really and are either outright lies or contrived to "prove" what people want to prove. The ordinary person is not really able to assess such things, since even "peer reviewed" is more and more becoming meaningless (except for of course certain publications, but getting them and reading the original article is not terribly useful for all the jargon).
Generally even these reputable studies get misused and misinterpreted by both marketers and the press.
So what to do? I don't really know, except be aware and as informed as possible and generally follow what the scientific consensus seems to be.
Wednesday, August 27, 2014
Copyright laws
An example of how special interests dominate political bodies to get what it wants are the insane copyright laws all over the place.
The idea of copyright of course is to reward those who write or produce things people want, so the laws should be designed to optimize that, not optimize income to the ultimate owners of copyright. It is well known that things are written and produced even if copying is rampant, but still fairness says the authors and so on should get some money from copies for awhile.
One of the bad things that happens is that copyright owners are allowed to absolutely prevent the use of their characters and ideas in other places -- something just begging for litigation -- but, that aside, it has the perverse effect of denying the public things that would otherwise be produced -- thereby defeating its own purposes. An example are wonderful books where the rights are inherited by a strange relative of the author who subsequently locks it up.
Instead, the rule should be simple -- you can't use copyright to deny others the right to use your ideas, nor to keep your own product off the market for whatever reason -- you are entitled to reasonable royalties when this happens, for a few years (not the fifty plus we see nowadays) and that is it.
One must distinguish copyright infringement from plagiarism. The author of something is entitled to mention whenever the work is used, forever, and must be given credit. Using someone else's work as your own is dishonest and corrupt. This however is a moral rather than a legal issue -- the state needs, or at least should need, since the US Constitution is obsolete in its provisions here, compelling reason to restrict press and speech freedom. But only for a reasonable time should one have to pay for it, and then only a reasonable amount (legislatures need to provide details).
Another thing -- I find it astonishing that pornography is subject to copyright. I suppose the problem is defining it, but I would say the finding that the work is prurient only and of no other value should be a sufficient defense with copyright infringement. This stuff will appear regardless and does not need legal protection.
Of course no doubt this would mean you would have Mickey Mouse in all sorts of things the Disney Company doesn't like (actually it happens anyway and the character is not all that valuable outside his native habitat). So what? The public loses and only Disney Company gains with the present restrictions.
The thing is in a politically elected body, the commercial press, and movies studios in particular, tend to get what they want. Not only do they have plenty of money to spend in various ways to influence legislators, but they can also defeat even an incumbent in the ways they report about them, and so on. It always amazed me how two such politically different institutions, The New York Times and The Wall Street Journal seem to have the same editorial views on this one.
My conclusion, and this is just one reason, is that elective democracy just doesn't work as the propaganda would have us think. Such bodies are corrupt in all sorts of subtle ways without taking bribes.
The idea of copyright of course is to reward those who write or produce things people want, so the laws should be designed to optimize that, not optimize income to the ultimate owners of copyright. It is well known that things are written and produced even if copying is rampant, but still fairness says the authors and so on should get some money from copies for awhile.
One of the bad things that happens is that copyright owners are allowed to absolutely prevent the use of their characters and ideas in other places -- something just begging for litigation -- but, that aside, it has the perverse effect of denying the public things that would otherwise be produced -- thereby defeating its own purposes. An example are wonderful books where the rights are inherited by a strange relative of the author who subsequently locks it up.
Instead, the rule should be simple -- you can't use copyright to deny others the right to use your ideas, nor to keep your own product off the market for whatever reason -- you are entitled to reasonable royalties when this happens, for a few years (not the fifty plus we see nowadays) and that is it.
One must distinguish copyright infringement from plagiarism. The author of something is entitled to mention whenever the work is used, forever, and must be given credit. Using someone else's work as your own is dishonest and corrupt. This however is a moral rather than a legal issue -- the state needs, or at least should need, since the US Constitution is obsolete in its provisions here, compelling reason to restrict press and speech freedom. But only for a reasonable time should one have to pay for it, and then only a reasonable amount (legislatures need to provide details).
Another thing -- I find it astonishing that pornography is subject to copyright. I suppose the problem is defining it, but I would say the finding that the work is prurient only and of no other value should be a sufficient defense with copyright infringement. This stuff will appear regardless and does not need legal protection.
Of course no doubt this would mean you would have Mickey Mouse in all sorts of things the Disney Company doesn't like (actually it happens anyway and the character is not all that valuable outside his native habitat). So what? The public loses and only Disney Company gains with the present restrictions.
The thing is in a politically elected body, the commercial press, and movies studios in particular, tend to get what they want. Not only do they have plenty of money to spend in various ways to influence legislators, but they can also defeat even an incumbent in the ways they report about them, and so on. It always amazed me how two such politically different institutions, The New York Times and The Wall Street Journal seem to have the same editorial views on this one.
My conclusion, and this is just one reason, is that elective democracy just doesn't work as the propaganda would have us think. Such bodies are corrupt in all sorts of subtle ways without taking bribes.
Monday, August 25, 2014
Where is Mozart?
One of the problems I perceive with traditional Buddhist (and Hindu) rebirth (mislabeled "reincarnation") teaching is where is Mozart? He should have been reborn several times now.
The thing is his voice is unique. From earliest age his compositions are recognizable as his. This is true of many composers and artists and writers, but Mozart makes the best example.
So why haven't there been several Mozart's in history? Is all of that lost in the rebirth process -- if so what is the point?
All sorts of rationalizations are possible, of course, but wouldn't it be nice if there were at least one clear example of the rebirth of an identifiable talent?
The thing is his voice is unique. From earliest age his compositions are recognizable as his. This is true of many composers and artists and writers, but Mozart makes the best example.
So why haven't there been several Mozart's in history? Is all of that lost in the rebirth process -- if so what is the point?
All sorts of rationalizations are possible, of course, but wouldn't it be nice if there were at least one clear example of the rebirth of an identifiable talent?
Sunday, August 24, 2014
Eternal life
I read an item in one of the scientific web sites to the effect living forever is impossible. The basis was a survey of the age of death of the very oldest, and while lifetimes have been getting longer, this maximum age has not. Therefore no matter how good medical care and so on get, there is a maximum age.
While I agree living forever is impossible, this evidence draws the wrong conclusion. We age for some unknown complex of reasons, but each species seems to have a different and evolving maximum age, and there is no reason for that not to apply to us. There are biological reasons we age and die, and each species reflects these in accordance to its lifestyle and the normal age of death from disease or predation. That humans overcome these would remove the biological reason for aging and dying, and we would expect maximum lifetimes to slowly increase -- but on evolutionary terms this would require thousands or millions of years, not the short time of the observations.
The important thing here is that the fact that maximum age varies from species to species tells us it is not inherent but evolved, and that therefore there ought to be ways to interfere with it.
The reason living forever is impossible is simple -- one may never die but at the same time one has never reached infinite age. One may be a million or billion or gazillion years old, but never infinite.
One day the earth will become uninhabitable, a little later the solar system. Humans will of course know it is coming and we presume will have the ability to go elsewhere. Even orbiting a red dwarf, long-lived as they are, would someday have to come to an end.
There is reason to think, though, that space-time has unlimited low-entropy energy available -- this is after all how our present universe got its energy. Just separate the positive and the negative keeping the total at zero. So humanity could go on.
Back to nearer to us in time, what might a society where there is no aging and presumably very few if any deaths (technology would also steadily improve safety) be like? One can imagine frightening scenarios -- say a Stalin was in power and would live on and on -- and other messes, but one can also imagine things being pretty nice. Remove death and you also remove a lot of human angst.
Don't worry about overpopulation. That particular worry is trivial. If it came to it children would stop happening, but I think more likely humanity would expand. It's a big universe.
While I agree living forever is impossible, this evidence draws the wrong conclusion. We age for some unknown complex of reasons, but each species seems to have a different and evolving maximum age, and there is no reason for that not to apply to us. There are biological reasons we age and die, and each species reflects these in accordance to its lifestyle and the normal age of death from disease or predation. That humans overcome these would remove the biological reason for aging and dying, and we would expect maximum lifetimes to slowly increase -- but on evolutionary terms this would require thousands or millions of years, not the short time of the observations.
The important thing here is that the fact that maximum age varies from species to species tells us it is not inherent but evolved, and that therefore there ought to be ways to interfere with it.
The reason living forever is impossible is simple -- one may never die but at the same time one has never reached infinite age. One may be a million or billion or gazillion years old, but never infinite.
One day the earth will become uninhabitable, a little later the solar system. Humans will of course know it is coming and we presume will have the ability to go elsewhere. Even orbiting a red dwarf, long-lived as they are, would someday have to come to an end.
There is reason to think, though, that space-time has unlimited low-entropy energy available -- this is after all how our present universe got its energy. Just separate the positive and the negative keeping the total at zero. So humanity could go on.
Back to nearer to us in time, what might a society where there is no aging and presumably very few if any deaths (technology would also steadily improve safety) be like? One can imagine frightening scenarios -- say a Stalin was in power and would live on and on -- and other messes, but one can also imagine things being pretty nice. Remove death and you also remove a lot of human angst.
Don't worry about overpopulation. That particular worry is trivial. If it came to it children would stop happening, but I think more likely humanity would expand. It's a big universe.
What is philosophy for?
As a look at my blogs shows, I'm interested in amateurish philosophizing. The pros seem to mostly do nothing but talk about what philosophers in the canon said or didn't say, so I call what I do amateurish. I actually think about real answers.
(I do however recommend knowing at least what a few important philosophers had to say -- keeps one from re-inventing the wheel).
By the way, I do wonder how some people, like Nietzsche or Marx or Hegel or Sartre or Ayn Rand, got into the canon. Their ideas don't hold water, and all philosophers seem to do nowadays, is refute them. They were maybe just good, albeit arrogant, writers, and of course Marx and Hegel are significant politically, but not as far as I can see as philosophers.
But one doesn't do things like philosophy just to be right, since these are questions one never can be sure of. No the fact is I do it because it's fun. Thinking about it though, maybe one way into the cannon is to be sure one is right -- it's like a religion then and one gets disciples whom others have to set straight. Those less arrogant don't make it.
No, what philosophy is really for, is happiness. It provides ways to see the world in less gloomy ways -- except of course if you enjoy being gloomy, since it provides that too. One can learn to accept or maybe not care about or maybe see and avoid the two-by-fours life sometimes hits you on the head with.
Ethics is an example, and maybe the first branch of real philosophy (rather than religion or philosophy that became science). We all want to do what is right (I would hope), and doing what is right is satisfying and provides even joy. But that assumes we know what is right, which in turn implies there is such a thing.
Analogy to aesthetics is hard to avoid, so let us analogize. We all want what is beautiful but we don't really know how to say what is beautiful or whether or not beauty really exists -- except in the head -- we know it exists in our heads. Beautiful things give us joy (do they ever) but we don't know why or what it is. All we can say for sure is that beauty changes from person to person as well as over time and from culture to culture.
Does right and wrong behave similarly? If we say it does then the whole exercise of doing what is right becomes a farce. Right and wrong behavior affect others and affect the world -- we can be destructive or constructive. Now making beauty is the right thing to do, no doubt, but appreciating it is personal. Doing right is not. What we do and don't do have consequences far beyond what we like and don't like.
It might be that what is beautiful is not so variable as I think but exists in an absolute way, inferred from fundamental principles, but I doubt that very much. On the other hand I am forced to think that is the case with good and evil. What is evil, at least, can be reasoned out from principles, such as more sophisticated versions of the Golden Rule (the actual rule as we have it is easy to criticize, but the criticisms can be handled with rephrasing). Kant I think did a decent job of that.
The point is that the views of people (derived from their culture and personality), even majorities and universals, about ethics, are historical and personality accidents, to be disregarded (maybe evidence as to what is bad but not as proof). That is why the common test of an ethical rule, namely to think of a scenario where the rule when applied to the scenario has results we think violate our conscience, is not a valid test.
So when I do ethics I do philosophy in trying to deduce right and wrong using what I suppose is another branch of philosophy, logic and reasoning. In the end I do this in order to be happy and to have fun working it out. Kinda funny if you have that sort of sense of humor. It's not as funny though as trying to work out the nature of existence or whether non-existence could exist, or how we might know or not know something.
Saturday, August 23, 2014
Hamas lobbing its missiles
Maybe somebody will tell me why on earth Hamas persists in lobbing missiles into Israel when they achieve nothing except occasionally kill a toddler. Israel will never stop what it's doing, and the rest of the world will not apply enough pressure to Israel to stop, so long as this is going on. Hamas should know by now it achieves nothing, so why not try a different tactic?
As things are, Israel knows and gets daily proof, that if they let up they are to be destroyed. So Hamas has condemned and continues to condemn Gaza and maybe all the Palestinians to miserable hovel lives of poverty and deprivation and danger. Is this what they want? Sheesh! Talk about cutting off your nose to spite your face.
As things are, Israel knows and gets daily proof, that if they let up they are to be destroyed. So Hamas has condemned and continues to condemn Gaza and maybe all the Palestinians to miserable hovel lives of poverty and deprivation and danger. Is this what they want? Sheesh! Talk about cutting off your nose to spite your face.
Putting my nose even deeper in the abortion issue
The west is I think burdened by the idea of sin -- that any deviation from what is right is equally wrong with every other deviation. That this is nonsense is even revealed by the penances handed out by priests at confession -- minor sins require minor penances.
As I posted earlier, is an abortion wrong? I don't think so, but the issue comes up of late term abortions. By then, by traditional Buddhist thinking, the fetus is inhabited by a human spirit, but it is still pretty plain that the fetus is not sentient, at least to any important extent. That spirit will just have to deal with it and find another host.
So there is still no rational way to say it is wrong. I would say, however, that these abortions, being more dangerous to the mother, are to be avoided if possible by doing the procedure earlier in the term. Also legal regulation for medical standards would I think be more in order.
Because something is not immoral doesn't mean the state may not have an interest in regulating it. The two are different questions entirely and should not be conflated.
As I posted earlier, is an abortion wrong? I don't think so, but the issue comes up of late term abortions. By then, by traditional Buddhist thinking, the fetus is inhabited by a human spirit, but it is still pretty plain that the fetus is not sentient, at least to any important extent. That spirit will just have to deal with it and find another host.
So there is still no rational way to say it is wrong. I would say, however, that these abortions, being more dangerous to the mother, are to be avoided if possible by doing the procedure earlier in the term. Also legal regulation for medical standards would I think be more in order.
Because something is not immoral doesn't mean the state may not have an interest in regulating it. The two are different questions entirely and should not be conflated.
Vietnam driving
Most people in Vietnam get around on motorbikes or motorcycles and similar things. Foreigners are well advised to stick to taxis, and at the airport go with the authorities there who will put you into a cab rather than taking a freelancer. Elsewhere, call the cab, don't hail it.
If one is traveling by road between cities, a car or van is recommended. The dangers of going by motorbike are obvious enough. Vietnamese roads are not up to U.S. standards, as one would expect, and seem to be continually under construction and in many places are jammed with trucks (the economy is growing much faster than the road system). One also has to keep a close watch for insane bus drivers.
Going by sleeper-bus if one is going a good distance is an experience only for the young (I'm 71 and manage to survive, but I think maybe I'm a little different and I have help). Bring blinders and either earplugs or a way to block the noise with earphones. Be prepared to take off your shoes and to relieve your bladder alongside the road. A couple small pillows will also help. Be sure you are on an "express."
I mentioned insane bus drivers. Once on a two lane mountain pass alongside the ocean (a several hundred meter drop to the beach) I am passed to my left by a truck and to my right by a honking bus (on the shoulder). Well a car comes around the curve so the truck has to get over and the shoulder ends so the bus has to get over, and I'm stuck between them. Somehow it happened but I sat there for awhile putting my thoughts together.
If one is traveling by road between cities, a car or van is recommended. The dangers of going by motorbike are obvious enough. Vietnamese roads are not up to U.S. standards, as one would expect, and seem to be continually under construction and in many places are jammed with trucks (the economy is growing much faster than the road system). One also has to keep a close watch for insane bus drivers.
Going by sleeper-bus if one is going a good distance is an experience only for the young (I'm 71 and manage to survive, but I think maybe I'm a little different and I have help). Bring blinders and either earplugs or a way to block the noise with earphones. Be prepared to take off your shoes and to relieve your bladder alongside the road. A couple small pillows will also help. Be sure you are on an "express."
I mentioned insane bus drivers. Once on a two lane mountain pass alongside the ocean (a several hundred meter drop to the beach) I am passed to my left by a truck and to my right by a honking bus (on the shoulder). Well a car comes around the curve so the truck has to get over and the shoulder ends so the bus has to get over, and I'm stuck between them. Somehow it happened but I sat there for awhile putting my thoughts together.
Thursday, August 21, 2014
Judgmentalism strikes twice -- obeisity and grammar
Well I'm working on disagreements -- some pretty strong -- with two of my positions -- that we don't really control our weight no matter how much will power we have and that English grammar rules should for the most part be gotten away with.
Interesting but what I see in both cases is a symptom of the same disease -- judgmentalism, and in both cases doing harm.
I remember my mom when I was a kid after some relatives had left, remarking about one of them who was fat -- she said, "She tells me she has a hormone problem, but I don't believe it -- she just eats too much and is lazy."
That's judgmentalism and bigotry -- you look at someone, they are fat, ergo they stuff themselves all the time and are lazy. Clearly overweight people are discriminated against in society in many ways, and it is just as bad as discriminating against someone because they are short or very tall. Besides what they eat and whether or not they are lazy may be marginally relevant to what they are as a person, but probably not.
The other problem is the condemning people do of others who don't speak English according to the rule book. The purpose of a language is communication. Therefore if you successfully communicate with a minimum of effort from the reader or hearer, you are fine, and it is only when you are not understood or are ambiguous and could be misunderstood is it that you have made a mistake.
Rules are not even needed to avoid ambiguity. Then you don't use rules to correct it but attack the ambiguity directly.
There are however two other reasons to know and follow the rules. First is that often they are esthetically more pleasing to the reader. It is much more pleasant to read well constructed paragraphs filled with complete sentences and well punctuated than it is to read other stuff.
The other thing is, right or not, there are those who will make prejudicial judgments about your writing or maybe dismiss or not pay attention to what you say because of the grammatical distraction.
This last is for our own behavior. We need to train ourselves to not get upset or anything when others make "mistakes." One may recall that revulsion is the second cause of our personal unhappiness, and this is a revulsion.
Judgmentalism is negativity. When we think bad of someone we harm ourselves by having ugly thoughts.
Interesting but what I see in both cases is a symptom of the same disease -- judgmentalism, and in both cases doing harm.
I remember my mom when I was a kid after some relatives had left, remarking about one of them who was fat -- she said, "She tells me she has a hormone problem, but I don't believe it -- she just eats too much and is lazy."
That's judgmentalism and bigotry -- you look at someone, they are fat, ergo they stuff themselves all the time and are lazy. Clearly overweight people are discriminated against in society in many ways, and it is just as bad as discriminating against someone because they are short or very tall. Besides what they eat and whether or not they are lazy may be marginally relevant to what they are as a person, but probably not.
The other problem is the condemning people do of others who don't speak English according to the rule book. The purpose of a language is communication. Therefore if you successfully communicate with a minimum of effort from the reader or hearer, you are fine, and it is only when you are not understood or are ambiguous and could be misunderstood is it that you have made a mistake.
Rules are not even needed to avoid ambiguity. Then you don't use rules to correct it but attack the ambiguity directly.
There are however two other reasons to know and follow the rules. First is that often they are esthetically more pleasing to the reader. It is much more pleasant to read well constructed paragraphs filled with complete sentences and well punctuated than it is to read other stuff.
The other thing is, right or not, there are those who will make prejudicial judgments about your writing or maybe dismiss or not pay attention to what you say because of the grammatical distraction.
This last is for our own behavior. We need to train ourselves to not get upset or anything when others make "mistakes." One may recall that revulsion is the second cause of our personal unhappiness, and this is a revulsion.
Judgmentalism is negativity. When we think bad of someone we harm ourselves by having ugly thoughts.
Tuesday, August 19, 2014
How do we know if something is right or wrong?
Yesterday the post about abortion pointed out that there is nothing immoral about a pregnant woman getting an abortion. How can we know? How do we know if anything is right or wrong?
The usual ways, such as how we feel about it, or what we've been taught by our religion, or what is legal, or what our conscience says, or what is traditional, while they all usually get it right and should therefore be thought about, in the end just do not work. I don't know that it's necessary for me to go into all that -- they just don't work. We need to have a rational basis for saying something is wrong, immoral.
Of course anything that happens has both right and wrong about it. A volcano killing people is wrong, a volcano letting off pressure and fertilizing the soil and building land is doing right. A lion killing its prey brutally and causing it a suffering, fearful death is doing wrong, a lion culling the herd and keeping it from ruining the environment and so on is doing right.
We don't make moral judgments in such situations because we argue doing good or causing suffering are not at issue -- volcanoes and lions cannot make right and wrong assessments and hence are not held to account.
Actually the same applies to people. We may think we make our own decisions, but this is rarely really the case. Most people act automatically according to instincts and personality and other factors and never really make a moral decision, although they could and in many cases where the decision is truly difficult they are forced to.
Therefore we can judge what others do no more than we can judge a volcano or a lion. We don't know that they have actually made a conscious decision to be immoral, and if we think about it we know that is unlikely (although of course definitely possible). We don't know the whole story and therefore cannot judge.
But we can judge ourselves.
Most of the time, presented with a moral question (a real one, not a hypothetical), we can see pluses and minus and have to decide whether the good outweighs the bad. It turns out that some things are more wrong than others, even though both are wrong. It depends on the suffering and harm we cause. Lying to the Gestapo strikes me as harming the Gestapo, but almost certainly by making their job more difficult, and so is the thing to do, and rationally in that case telling the truth is morally wrong.
Of course this is a simple, if not simplistic, theory of ethics, but it has something to say for it that the traditional ethics don't have -- it is rational. Do the good aspects outweigh the bad? Most of the hypothetical situations people use to object to this depend on our gut feeling or one of the traditional tests to raise questions. I think that is the wrong way to proceed. That we don't like an outcome is not a rational basis for a decision.
There are however a couple of serious problems with it. The first is the ability we have to fool ourselves and rationalize the goods as exceeding the harms when in fact this is not so. The other is how do we know we have all the facts when in fact we know we surely don't? Ain't easy, but if one is serious about being an ethical person the effort must be made and a decision must be reached.
The usual ways, such as how we feel about it, or what we've been taught by our religion, or what is legal, or what our conscience says, or what is traditional, while they all usually get it right and should therefore be thought about, in the end just do not work. I don't know that it's necessary for me to go into all that -- they just don't work. We need to have a rational basis for saying something is wrong, immoral.
Of course anything that happens has both right and wrong about it. A volcano killing people is wrong, a volcano letting off pressure and fertilizing the soil and building land is doing right. A lion killing its prey brutally and causing it a suffering, fearful death is doing wrong, a lion culling the herd and keeping it from ruining the environment and so on is doing right.
We don't make moral judgments in such situations because we argue doing good or causing suffering are not at issue -- volcanoes and lions cannot make right and wrong assessments and hence are not held to account.
Actually the same applies to people. We may think we make our own decisions, but this is rarely really the case. Most people act automatically according to instincts and personality and other factors and never really make a moral decision, although they could and in many cases where the decision is truly difficult they are forced to.
Therefore we can judge what others do no more than we can judge a volcano or a lion. We don't know that they have actually made a conscious decision to be immoral, and if we think about it we know that is unlikely (although of course definitely possible). We don't know the whole story and therefore cannot judge.
But we can judge ourselves.
Most of the time, presented with a moral question (a real one, not a hypothetical), we can see pluses and minus and have to decide whether the good outweighs the bad. It turns out that some things are more wrong than others, even though both are wrong. It depends on the suffering and harm we cause. Lying to the Gestapo strikes me as harming the Gestapo, but almost certainly by making their job more difficult, and so is the thing to do, and rationally in that case telling the truth is morally wrong.
Of course this is a simple, if not simplistic, theory of ethics, but it has something to say for it that the traditional ethics don't have -- it is rational. Do the good aspects outweigh the bad? Most of the hypothetical situations people use to object to this depend on our gut feeling or one of the traditional tests to raise questions. I think that is the wrong way to proceed. That we don't like an outcome is not a rational basis for a decision.
There are however a couple of serious problems with it. The first is the ability we have to fool ourselves and rationalize the goods as exceeding the harms when in fact this is not so. The other is how do we know we have all the facts when in fact we know we surely don't? Ain't easy, but if one is serious about being an ethical person the effort must be made and a decision must be reached.
Monday, August 18, 2014
Sticking my nose in the abortion debate
My "official" view use to be that abortions are morally wrong but not a serious enough "sin" to cause one much harm (karmically speaking if one thinks that way) except late term, and that the practical problems trying to make them illegal, along with the worse harms this can cause, is enough to say that the government should not involve itself. For the most part government should not involve itself in personal moral decisions absent damn good reason to do so and then only if making the act illegal doesn't itself cause harm. Abortion fails on both points.
I have changed my mind. I no longer think an abortion immoral. There is no logical basis for such a conclusion that bears scrutiny. To be sure sentient beings must be accorded all possible compassion, but that does not go so far as to say one should never eat meat, and, besides, a fetus is barely if at all sentient. A human being does not become sentient for quite a while even after birth.
Of course this opens one up to the question of whether infanticide should be legal, and for the most part, with a few exceptions, the answer has to be no, for the legal issue of defining murder, not for moral reasons.
Pregnant women who, for whatever reason, do not want the child are under no moral obligation, in my view, to carry it, and should not be told otherwise. Part of the psychological harm done to girls who do have abortions are people's judgmentalism, which is misplaced and harmful.
In fact, I think girls having abortions, if they are to receive counseling, should not be to try to change their minds. Such things should be illegal and open the person doing them to tort liability. Instead, any counseling should be to the effect that it is not immoral, along with perhaps some training in contraception techniques.
I have changed my mind. I no longer think an abortion immoral. There is no logical basis for such a conclusion that bears scrutiny. To be sure sentient beings must be accorded all possible compassion, but that does not go so far as to say one should never eat meat, and, besides, a fetus is barely if at all sentient. A human being does not become sentient for quite a while even after birth.
Of course this opens one up to the question of whether infanticide should be legal, and for the most part, with a few exceptions, the answer has to be no, for the legal issue of defining murder, not for moral reasons.
Pregnant women who, for whatever reason, do not want the child are under no moral obligation, in my view, to carry it, and should not be told otherwise. Part of the psychological harm done to girls who do have abortions are people's judgmentalism, which is misplaced and harmful.
In fact, I think girls having abortions, if they are to receive counseling, should not be to try to change their minds. Such things should be illegal and open the person doing them to tort liability. Instead, any counseling should be to the effect that it is not immoral, along with perhaps some training in contraception techniques.
Mistakes in my grammar
I was reading the comments on a web story and in one the person posting the post used the word "ain't." The next post criticized that -- to the effect of learn good English.
Now we all know that "ain't" is tabu to some, although those who make a deal of it are only showing their own ignorance, as the word has excellent credentials in the language for several hundred years.
Still, nowadays it is usually used only for humor or for special attention, no doubt as a result of the complaints of blue-noses.
I make a lot of "mistakes" in my own posts, and usually they are on purpose. "I is happy with that" says things that "I am happy with that" can't, depending on context. However, it is probably best most of the time to stick with convention -- there are judgmental people out there who just do not understand because of their eagerness to condemn. It irritates me that this is necessary because some people have such tight asses.
I think of such errors as the equivalent of musical discords. They hit the ear as wrong, but sometimes wrong is good.
Still, some errors, while they should be ignored when others make them, should be watched for in one's own writing. Pronoun disagreement is trivial, but using "it's" for "its" or "effect" for "affect" and other often-confused spellings is that sort of error.
One final thing -- one of the beauties of English and other agglutinative languages (English is not really "agglutinative," but it does have some of the characteristics -- the ability to build words with prefixes and suffixes) is that this means we can coin words even when alternative words are already in the dictionary, and when the dictionary lacks the word wanted, we especially should do so. Packaging a lot of meaning into a single word is sometimes much, much better than some dependent clause or whatever.
Now we all know that "ain't" is tabu to some, although those who make a deal of it are only showing their own ignorance, as the word has excellent credentials in the language for several hundred years.
Still, nowadays it is usually used only for humor or for special attention, no doubt as a result of the complaints of blue-noses.
I make a lot of "mistakes" in my own posts, and usually they are on purpose. "I is happy with that" says things that "I am happy with that" can't, depending on context. However, it is probably best most of the time to stick with convention -- there are judgmental people out there who just do not understand because of their eagerness to condemn. It irritates me that this is necessary because some people have such tight asses.
I think of such errors as the equivalent of musical discords. They hit the ear as wrong, but sometimes wrong is good.
Still, some errors, while they should be ignored when others make them, should be watched for in one's own writing. Pronoun disagreement is trivial, but using "it's" for "its" or "effect" for "affect" and other often-confused spellings is that sort of error.
One final thing -- one of the beauties of English and other agglutinative languages (English is not really "agglutinative," but it does have some of the characteristics -- the ability to build words with prefixes and suffixes) is that this means we can coin words even when alternative words are already in the dictionary, and when the dictionary lacks the word wanted, we especially should do so. Packaging a lot of meaning into a single word is sometimes much, much better than some dependent clause or whatever.
Causes of unhappiness
It is widely thought that a core Buddhist insight is that our desires cause our unhappiness. This is because nothing is permanent, so we are either frustrated by our inability to satisfy our desires or, if they are satisfied, by our inability to keep them satisfied.
Desires, or "clinging," is actually one one of three things Buddhism defines as causing unhappiness. The other two are revulsion and delusion. A revulsion is a negative desire -- something we want to avoid, like a stinky outdoor toilet or a bee sting or growing old and seeing death ahead. Yea, they do cause unhappiness.
But it's that third one -- delusion -- that is the real hard one to deal with. It is not something we can deal with meditating or adapting or disengaging. It comes on us -- a mental illness is mainly it -- being unable to see any hope in the world, being convinced one is possessed by demons, being convinced we are being persecuted, hearing voices that tell us to do horrible things.
Mainly it is the diseases of depression and of schizophrenia. They put us out of touch with reality and remove our ability to understand this -- that last part is what makes them so intractable. Nowadays medications that can help (and generally do) are available and people should not discourage them or be afraid of them, as long as professional advice (not just an ordinary doctor, who may be as prejudiced on the subject as many people) is where the drugs come from.
Recognizing the delusion for what it is, is not usually going to happen, but it should be tried and tried again and again. "This too will pass" applies mainly to depressives who have the condition on an intermittent basis, who have to learn to wait. Others have it even more difficult and dangerous.
Desires, or "clinging," is actually one one of three things Buddhism defines as causing unhappiness. The other two are revulsion and delusion. A revulsion is a negative desire -- something we want to avoid, like a stinky outdoor toilet or a bee sting or growing old and seeing death ahead. Yea, they do cause unhappiness.
But it's that third one -- delusion -- that is the real hard one to deal with. It is not something we can deal with meditating or adapting or disengaging. It comes on us -- a mental illness is mainly it -- being unable to see any hope in the world, being convinced one is possessed by demons, being convinced we are being persecuted, hearing voices that tell us to do horrible things.
Mainly it is the diseases of depression and of schizophrenia. They put us out of touch with reality and remove our ability to understand this -- that last part is what makes them so intractable. Nowadays medications that can help (and generally do) are available and people should not discourage them or be afraid of them, as long as professional advice (not just an ordinary doctor, who may be as prejudiced on the subject as many people) is where the drugs come from.
Recognizing the delusion for what it is, is not usually going to happen, but it should be tried and tried again and again. "This too will pass" applies mainly to depressives who have the condition on an intermittent basis, who have to learn to wait. Others have it even more difficult and dangerous.
Sunday, August 17, 2014
China and Vietnam in context
A large country next to a smaller one cannot help but be patronizing and exercise at least some hegemony. This is always resented in the smaller country, even when the interference helped the country and was needed and the larger country was the only nation that could do anything. We see this in the Americas regarding the States, in parts of Europe regarding Germany, and in East Europe regarding Russia.
As with most of SE Asia, there are large numbers of Chinese ethnics in Vietnam, mainly in the cities in enclaves somewhat removed from the rest of the population, such as the Cholon area of HCMC. They tend to hold onto their South Chinese language and Chinese names more than perhaps they should. These populations are entrepreneurial and generally successful, and as one might expect this can generate resentment.
While the Vietnamese language seems Sinitic today, scholars tell us that it is not at all related to the Sino-Tibetan family of languages. Of course nowadays over half the vocabulary is from Chinese borrowings, but borrowing is one thing, it is not descent. Even the Vietnamese tonal system that causes American learners so much difficulty apparently was borrowed from Chinese in the first millennium and Vietnamese had previously been atonal.
Vietnamese religion is Chinese in many ways, with the major Taoist deities and Confucian notions of the universe widely accepted. Most important, the Buddhism is Mahayana out of China, not at all like the nearby Theravada Buddhism of Thailand, Laos and Cambodia. Vietnam does have its own local twists on things and several native religious groups. Of course there is a significant Roman Catholic population in Vietnam, much larger proportionately than in China.
The Communist Parties in Vietnam and China have followed similar paths, both opening to the rest of the world and creating institutions designed to prevent "Cult of Personality" figures and dictatorship by one man. These include limited terms and mandatory retirements. They are in this way distinct from the other two remaining Communist states, Cuba and North Korea.
They have also both had considerable success economically, unlike Cuba and North Korea, which remain poor and seem to be getting poorer, although there are signs of light in Cuba nothing much will happen until the Castro's are gone.
One hopeful thing that is happening in China and Vietnam is that they are evolving toward meritocracy, both in who becomes a party member (family still counts but less and less) and who rises in the party. Both also have their problems with corruption, but not really any more than practically any other country on this planet -- although the Western press tends to give it more attention, for its own reasons.
Still, the Chinese, like all ethnic groups, have their tendency to nationalism and the population has its share of anti-foreign bigots who think only Chinese institutions are valid. Americans, Russians, Germans, Japanese, and so on, all suffer from bad reps because of similar attitudes found in those countries. Such nationalism is often used by politicians to gain unfair and irrational advantage.
Right now China has its hands full in the western autonomous regions, where it is obvious they are not welcome, and should look to removing itself from them, but this might be impossible because of this nationalism found in the Chinese party. As long as China practices trying to rule over other peoples or nations, their claims to any sort of moral standing or legitimacy will remain hanging. It is seen as nothing more than old-fashioned imperialism.
Expansionist adventurism elsewhere, even for essential materials, is bound to hurt China in the short run, and won't ever help.
As with most of SE Asia, there are large numbers of Chinese ethnics in Vietnam, mainly in the cities in enclaves somewhat removed from the rest of the population, such as the Cholon area of HCMC. They tend to hold onto their South Chinese language and Chinese names more than perhaps they should. These populations are entrepreneurial and generally successful, and as one might expect this can generate resentment.
While the Vietnamese language seems Sinitic today, scholars tell us that it is not at all related to the Sino-Tibetan family of languages. Of course nowadays over half the vocabulary is from Chinese borrowings, but borrowing is one thing, it is not descent. Even the Vietnamese tonal system that causes American learners so much difficulty apparently was borrowed from Chinese in the first millennium and Vietnamese had previously been atonal.
Vietnamese religion is Chinese in many ways, with the major Taoist deities and Confucian notions of the universe widely accepted. Most important, the Buddhism is Mahayana out of China, not at all like the nearby Theravada Buddhism of Thailand, Laos and Cambodia. Vietnam does have its own local twists on things and several native religious groups. Of course there is a significant Roman Catholic population in Vietnam, much larger proportionately than in China.
The Communist Parties in Vietnam and China have followed similar paths, both opening to the rest of the world and creating institutions designed to prevent "Cult of Personality" figures and dictatorship by one man. These include limited terms and mandatory retirements. They are in this way distinct from the other two remaining Communist states, Cuba and North Korea.
They have also both had considerable success economically, unlike Cuba and North Korea, which remain poor and seem to be getting poorer, although there are signs of light in Cuba nothing much will happen until the Castro's are gone.
One hopeful thing that is happening in China and Vietnam is that they are evolving toward meritocracy, both in who becomes a party member (family still counts but less and less) and who rises in the party. Both also have their problems with corruption, but not really any more than practically any other country on this planet -- although the Western press tends to give it more attention, for its own reasons.
Still, the Chinese, like all ethnic groups, have their tendency to nationalism and the population has its share of anti-foreign bigots who think only Chinese institutions are valid. Americans, Russians, Germans, Japanese, and so on, all suffer from bad reps because of similar attitudes found in those countries. Such nationalism is often used by politicians to gain unfair and irrational advantage.
Right now China has its hands full in the western autonomous regions, where it is obvious they are not welcome, and should look to removing itself from them, but this might be impossible because of this nationalism found in the Chinese party. As long as China practices trying to rule over other peoples or nations, their claims to any sort of moral standing or legitimacy will remain hanging. It is seen as nothing more than old-fashioned imperialism.
Expansionist adventurism elsewhere, even for essential materials, is bound to hurt China in the short run, and won't ever help.
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