Author: Steve Patterson

  • Understanding Marxism through Metaphysics

    I’ve been enjoying some theological research lately, and I came across the work of Jordan Cooper, a Lutheran theologian. He’s got some great video series on different thinkers. I watched his Marx video last night, and it sparked a bunch of thoughts.

    Cooper makes the claim that Marx can best be understood through the lens of a hardcore materialism—that reality is only composed of atoms and their movement. Everybody knows Marx is a materialist, but I’ve never considered his metaphysics to be fundamental to his thought.

    The more I think about it, the more powerful this analysis becomes.

    Economics without Abstractions

    If Cooper is right, it would explain why Marxists are fundamentally confused about economics.

    For example, think about the factory owner employing a worker. To the materialist, the only person doing real work is the physical laborer—the man moving atoms around. The capitalist is not moving atoms around and is therefore literally doing nothing productive. In that perspective, capitalists are indeed parasites, mooching off workers. Things like risk, capital investment, coordination of labor, etc., these are all abstractions and not fundamentally real; they are word-games to keep the capitalist in power.

    The labor theory of value also flows from a hardcore materialism. Physical labor actually moves atoms around; this labor is an objective phenomenon in the domain of physics. By contrast, subjectivist theories of value are all abstract (and even metaphysically dualistic, to say that value is “in the mind”).

    Think about private property. As Marx says, the essence of communism is the abolition of private property. That also makes sense from a materialist perspective. Private property is an abstraction placed on top of atoms; it’s not real; it’s an arbitrary carving up of the physical world. In the strongest metaphysical sense, private property does not exist. So it’s natural to think the social orders built on top of private property are fundamentally flawed.

    Why are communists against the existence of the family? Well, if the family does not actually exist, that’s a pretty good reason.

    The inevitability of communism also makes sense to me. Workers are the ones with real power, so what’s stopping them from throwing off the yoke of their capitalist oppressors? Simple class consciousness; they are not aware of their situation, and after gaining awareness, nobody can stop them.

    Later Marxist Thinkers

    The development of Marxism into its modern form of being a nihilistic, anti-truth, power-obsessed worldview also makes sense. If abstractions are not real—if they do not correspond to anything essential—then I can suddenly understand why these people think “Everything is a social construction.” They don’t believe the world can be carved up in an objectively meaningful way.

    In the most extreme version of materialism, even the relations between atoms are not real, which would mean at the most fundamental level, there is no such thing as a composite object. Basic distinctions between “men” and “women” are arbitrary. Everything is individual atoms without relation to one another. Therefore, there’s no abstraction that could possibly be “true.”

    Understood through this lens, language really does look like it’s just about power. What is language fundamentally? Well, if our metaphysics only allows us to track how atoms move, then the only thing real about language is how it pushes atoms around. That’s all it can do. It’s all just power—physical power, ultimately.

    I’ve never really thought about Marxism through this lens, but it sure explains a lot.

  • Markets Fail to Solve the Complexity Problem

    Markets are extraordinary. Nearly all the textbook criticisms of them are bad quality and can be refuted without much effort. Laissez-faire is such a theoretical triumph that it’s mesmerizing—it can be difficult to see the bad amongst all the good.

    Clever libertarians will quickly tell you that “markets are not perfect!”, but they rarely examine just how imperfect. They might focus on markets’ intrinsic power of self-correction, while overlooking the painful reality of what self-correction means. I speak from experience here as a market absolutist. Everything is better within markets, yet there remains real, deep, structural dangers that are risky to overlook.

    Laissez-faire is a theoretical triumph and a painful reality.

    Trust and Incentives

    A rough libertarian model says that markets are trustworthy because of the powerful incentive structure within them that rewards good behavior and punishes the bad. Goods can generally be trusted to be safe and satisfactory by virtue of them being produced in markets.

    This, I want to argue, is false. The incentive structure within markets is not strong enough to prevent harmful goods and services from being produced, even for products that are extremely popular and successful.

    The libertarian wants to walk into a store, pull an item off the shelf, and confidently proclaim that it’s safe because of market forces—producers don’t want to harm their customers, after all. I wish this were the reality, but I think it’s utopian. Such a system will never exist. Blind faith in markets is not justified.

    Markets do indeed fail… sort of. Depending on what you mean by “failure.” At the very least, markets produce goods and services that are harmful to people—and if consumers had higher-quality information, they would choose to not purchase them. These goods and services can cause widespread harm, even to individuals not directly involved in the transaction. By this metric, markets do fail, especially on short timescales.

    Ham Sandwich Theory

    It’s worth telling a short story about the wondrous incentives within markets. It goes like this:

    We are so advanced that we take for granted the many miracles that happen throughout the day. We live in a dangerous world filled with unstable, bitter, incompetent people. Yet, we trust absolute strangers to prepare our meals for us and don’t think twice about it.

    Say you stop by a food truck to purchase a ham sandwich. You don’t know anything about the owner; you don’t know where he got his food, his sanitary standards, or his opinion towards [your group identity]. And yet, you trust the stranger with your life. He could poison you, after all.

    Why do we trust complete strangers in this way?

    It sounds like an ethical question, but economics has a better explanation. Market incentives are sufficiently strong to punish people who end up poisoning their customers. A dangerous sandwich seller, whether malicious or incompetent, will quickly go out of business. That’s the gist of it.

    To the average market enthusiast, this principle gets extended to all products—the same incentive why you trust the manufacturers of shampoos, cars, watches, and literally everything else you purchase—and the conclusion is that the output of markets can be generally trusted.

    The point of this article is not to explain those incentives, but they are worthy of deep examination. They are powerful enough to bring humanity out of poverty.

    The Complexity Problem Strikes Again

    The problem is that not every good is like a ham sandwich. The more complex the good, the less reliable markets become.

    Food poisoning is obvious and visible. Sellers get almost immediate feedback. Angry, poisoned customers can tell others to stay away. Profits are immediately affected.

    The real trouble happens when the situation is more complex. Instead of food poisoning within 24 hours, imagine a food additive raises your risk of cancer after 5, 10, or 20 years or disrupts your gut microbiome—an extraordinarily complex system/ecosystem that we’re only now discovering is connected to a wide range of diseases. This might already be happening with ubiquitous additives like carrageenan and cellulose gum. Or, consider the situation where no product in particular is implicated, but rather a whole industrial process. Microplastics in our water supply are a real problem; there is no singular “microplastic producer” to blame or sue for compensation.

    Greed is not the primary problem here. Complexity is.

    First of all, it’s extremely difficult to establish causality. How do we figure out whether [preservative X] actually increases the risk of colon cancer? How do we figure out whether EMF exposure is a real problem? As a pure intellectual matter, it’s extremely difficult, often expensive, and time-consuming—and with the current state of academic research, literally impossible.

    Entrepreneurs are not going to figure this information out beforehand. They cannot, because the systems are so complex, we don’t even know what to look for. We are relegated to finding empirical causal associations after the fact—after some researcher finds out years later that [product Y] damages your reproductive health.

    Despite these risks, the overwhelming incentive is to push products to market anyways. There are hundreds of billions of dollars at stake, for example, with the rollout of 5G technology worldwide. If you think we understand the real-world health impacts of 5G technology, you have been the subject of propaganda. We have no fucking idea what the effects are, especially over years and decades of exposure.

    Real science has no chance here, not in the short term. Billions of dollars can be made, and it only takes millions of dollars to buy scientists. It doesn’t matter whether the scientists are corrupt or incompetent; figuring out causality beforehand is simply too difficult.

    In the Long Run, We’re All Dead

    Libertarians will want to counter, “But harmful companies would be subject to lawsuits! They’d be sued into oblivion!”

    This is naive. First of all, there is a straightforward, short-to-mid-term profit incentive. If the company can generate billions of dollars in the next few decades, what does it matter if they get sued into oblivion in 40 years? The executives and employees involved will be gone. Shareholders will be happy for a generation or two. Business decisions don’t usually get made for 40 years in the future.

    With sufficient short-term gains, long-term pain becomes irrelevant. Lies are sometimes more profitable than the truth.

    Even the idea of there being long-term pain assumes that scientific truth actually wins. It might take 40 years of intellectual and scientific battles to establish causality. Who is funding that research, and for what reason? Imagine the Herculean effort it takes to stand up to multi-billion dollar companies whose entire business model depends on the safety of the product in question. Real research is an existential threat, so the companies have every incentive to attack, discredit, corrupt, or destroy researchers.

    There is simply too much money at stake for people to care about the truth. This battle cannot be fought only once—it will remain an ongoing battle between innovators and researchers, indefinitely.

    Failure Cycles

    Society is in a state of constant flow. Individuals are always learning, failing, succeeding, discovering, and forgetting. People get hired and fired. They advance and regress. I like to think of this flow as a progression through “failure cycles.”

    In economics, profits and losses are both integral to a healthy economy. Profits are the reward for creating value; losses are the penalty for destroying value. Since resources are scarce, it’s critically important that unprofitable entities go bankrupt—otherwise, they would turn into zombies, forever draining resources into a black hole.

    The longer a failure cycle takes to complete, the more resources get wasted in the process. Imagine the sclerotic company, losing money because they refused to change their ways. Banks might lend them money to continue operations. If they fail to adjust and are forced into bankruptcy, then the money lent to them is wasted—it could have gone elsewhere, to more productive entrepreneurs.

    Consider incompetent management of a sports team. Say the owner of a franchise hires the wrong coaching staff. Season after season, they end up with losing records, and their fan base stops attending games. The sooner the incompetent people get fired, or ownership changes, the sooner the franchise can be turned around—even if firing people causes a lot of short-term pain.

    Perhaps the best example of a dysfunctional failure cycle is in public health. Anthony Fauci has enjoyed a long career in government; meanwhile, he actually appears incompetent (or malicious) and should probably be in jail. His failure cycle has taken decades too long to complete, and countless people have suffered because of it. If he was fired in the 80’s, we’d all be better off.

    Failure cycles cause terrible pain. Bankruptcy sucks for the individuals affected, but it can also generate ripple effects for others. Employees, clients, and customers can all have their lives disrupted. Dangerous products damage real people and their families. When banks fail, it can cause a cascade of other failures, amplifying the total damage done to the economy. Yet, despite the pain, these cycles are necessary, because the alternative is worse.

    Banks sometimes need to fail. Bad decisions have to get punished; moral hazard has to be avoided. Otherwise, corrections will never happen—the most corrupt and incompetent people will continue to make the world a worse place and drain our resources.

    There will always been dangerous products on the market. Therefore, we must have failure cycles, and the quicker they operate, the better.

    Unfortunatelythe more complex the product, the longer the failure cycle takes.

    5G might honestly be terrible for your health, and if so, the public is not going to know about it for years—perhaps not until it completes its entire technological life-cycle. The same can be said for a ton of different products, from pesticides to preservatives to pills.

    Market incentives are not strong enough to eliminate these failure cycles—and sometimes, the failures are spectacular. If you walk into any supermarket in the United States, I bet you will find a huge percentage of products that will be recognized as dangerous in a century. Everything from food and drink to health supplements, household cleaners and gadgets. These items will be seen as dangerous as lead pipes and asbestos are today.

    “Solving” Unsolvable Problems…

    Critics of markets generally make bad arguments. But they make extraordinarily bad arguments when it comes to solutions for the problems I’ve highlighted above. They correctly see that the market generates dangerous products. But their solutions tend to be ridiculous—have the government regulate the market! Have a panel of experts figure out the truth, then force everybody to comply! Politics will surely solve these problems!

    If complexity is the problem, then government is not the solution.

    Government is the opposite of the market, for a host of reasons. For one, its resources come from taxation, not profits and losses. Even if the government is phenomenally incompetent, they do not go bankrupt. The failure cycle is extremely slow—Fauci has been in government for more than half a century.

    The only thing worse than a dangerous medical product is a dangerous medical product that has been approved by the regulatory apparatus and forced onto millions of people.

    This inefficiency and incompetence is built into the structure of government. Even if we grant the possibility that a competent individual might find themselves in a position of political power, and even if they do a good job, the structure of the government will eventually ensure that this competence is strangled into oblivion.

    Trying to solve the problem of market failure with government is making the cure worse than the disease. Official Regulatory Boards are centralized points of failure; they are honeypots for companies to corrupt. They turn painful failure cycles into catastrophic ones.

    You cannot have centralized power without centralized, systemic risk.

    … When the Problem is Reality

    The complexity problem, seen from a different angle, is simply the problem of life. Life is complex, and there’s nothing we can do about it. Life is so complex that failure is inevitable. Failure cycles are also inevitable. People are always going to create dangerous products; researchers are always going to fail; corruption is never going away; businessmen are never going to stop selling bullshit; and reality will continue to remain maximally-complex into the future. We are not moving into a world where blind faith in humans is justified.

    Despite my pessimistic conclusions about markets, I still think they are, by far, the best-possible solution to the complexity problem. Decentralized, natural, emergent systems are able to handle more complexity than centralized, top-down, authoritarian systems. There’s no way around it; it’s so true, it’s almost a tautology.

    The best solution to the complexity problem is fast failure cycles. Failure as a feature, not a bug. The sooner we learn how stupid we are, the sooner we can correct our mistakes. This requires freedom and involves pain—just less pain than the alternative.

    Libertarians are right that freedom is the answer. Markets do self-correct, but they might take multiple decades and damage millions of people in the process. It’s a bitter pill to swallow.


    In the spirit of free markets, there’s a practical, entrepreneurial question here. Governmental regulatory bodies hold little credibility—so, in the future, who will do the real safety research?

    How will dissident researchers get paid?

    These are critically important, exciting questions, and lots of money will be made by the next generation of competent entrepreneurs.

  • Things I Like About Christianity

    I do not separate religion from philosophy. Religious ideas can be rationally analyzed like any other philosophical idea—even the esoteric and mystical ones. From my perspective, religious ideas do not have to come in whole packages—as if Christianity or Buddhism are trademarked and it’s illegal to mix them together. I say we pick and choose the best religious ideas and discard the bad ones.

    I’ve really been enjoying thinking about Christian philosophy and wanted to share some highlights. I don’t know enough to say which of these ideas are heretical and which are canon, so I can’t say whether these are “really” Christianity.

    The Primacy of Love

    Love is the meaning of life. It’s the whole point of everything. There’s a whole bunch of religious blabbering in the world, but if you triangulate from all the beliefs, they point towards love at the center. When asked which commandment was the most important, Jesus says:

    “Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.”

    And, “Love your neighbor as yourself. There is no commandment greater than these.”

    Sounds right to me. The point of the religious laws is to get closer to love.

    Love is Divine

    Divinity is a good concept. There are forces which exist “above” humans, “governing” their affairs. Love is a real part of our universe, but it does not exist as a biological entity. It can be instantiated by biological entities. It’s a force so powerful that it can totally control your life, whether you like it or not.

    To humans, love can be a more powerful force than death—those possessed by love will give up their lives for it. And it’s worth dying for.

    You are not responsible for the love you feel, for the love you have been shown, or for the love you show. We do not give ourselves the power to love. There is a system outside of ourselves which generates love.

    The fact that we live in a universe which generates love—when it could have been otherwise—is so extraordinary that it borders on the absurd.

    The Relationship between Suffering and Love

    Cause has effect. Actions have consequences, which means at some point, somebody is going to suffer.

    Like most people, I see madness in the world. Anger, hate, lies. I also observe that people spend enormous amounts of energy trying to avoid the consequences of their action. They have bad habits (say, alcoholism), and they try to escape the consequences of their bad habits by indulging more.

    Insecure men who were abused and berated by their fathers repeat the pattern on their own children. People who experience the pain of sexual abuse are more likely to abuse others—as if they are trying to escape their pain by inflicting it on somebody else.

    So perhaps here’s the principle: the only way to break the cycle of suffering, necessarily, is by some people bearing the suffering without inflicting it on anybody else. Quiet suffering, to stop it from spreading.

    In the story of Jesus, he predicts and ultimately accepts his suffering. The society at the time was corrupt—the religious leaders were a lying “brood of vipers”—and somebody will eventually bear the consequences. Jesus accepted that his fate was to be crucified. The man went around telling the truth, and for that, he was crucified.

    Why would Jesus accept his own unjust crucifixion? Because of love. That’s the output of the love-mindset. His love was so great that he accepted the worst form of torture.

    The Divine Logos

    In the Old Testament, Moses has an encounter with God at the burning bush and asks for his name. God responds:

    “I Am that I Am.”

    Or other translations say “I will be what I will be.”

    In my own interpretation, I understand this as saying, “I am existence itself.” Or, “I am reality.” Or, “I am the being.

    That’s a very nice philosophical idea. There’s a lot of things in the world that don’t seem to be fundamental—e.g. physical objects are composed of molecules, which are compose of atoms, which are composed of sub-atomic particles, etc. The question is: is there anything fundamental?

    Plenty of things might not exist; is there anything that must exist?

    Yes, and that thing is God. It is the fundamental thing that is. The necessary being.

    If this is true, then God has a certain logic to him. As I say in Square One, logic and existence are inseparable. Everywhere there is something, there is something logical—there is something that is. It is logical, because it is itself.

    That sounds a whole lot like the “Logos” idea philosophers have been talking about for a while.

    An Individualist Relationship with God

    In Christianity, individuals have a direct connection with God/the truth/Jesus/love. The connection does not need to be mediated by a priest.

    This seems true. The connection between you and the truth is more important than any other connection. There is nothing more sacred, nothing more personal, and it does not involve anybody else. If you are skeptical of organized religion, this is wonderfully anarchic.

    There are no human authorities that come between me and God/reality/the truth. Human authority is nothing in comparison to the real authority “in heaven” (i.e. compared to the power of Nature outside ourselves; the system in which we live; the rules that govern reality). This perspective makes it easy to refuse to kiss the ring, no matter who wears it.

    An Individualist Relationship with “Jesus”

    For purposes of this article, let’s say that “Jesus” is “the mindset of love.” There was a human that walked around 2000 years ago, possessed by this mindset. The human person of Jesus embodied the mindset of love.

    That mindset still exists and possesses people today. To the extent you embody love, you are embodied by the same spirit that embodied the human Jesus.

    Jesus Christ—the mindset of love—can be treated as a person within your own psyche, and you can develop a relationship with “him.” That’s a very good thing to do.

    So, when people say, “I have a personal relationship with Jesus Christ,” I can interpret that as, “I allow myself to interact with the mindset of love, as if it’s a person I can consult.”


    Consider the famous passage from Jesus, where he says:

    “I am the way and the truth and the life. No one comes to the Father except through me. If you really know me, you will know my Father as well.”

    We can rephrase this to:

    “[The mindset of love] is the way, the truth, and the life. No one comes to [knowledge of God] except through [this mindset]. If you really know [love], you will know [truth].”

    And later he says:

    “On that day you will realize that I am in my Father, and you are in me, and I am in you.”

    We can rephrase to:

    “On that day, you will realize that [the mindset of love] [comes from God/Nature], and you are [within my love], and [the same mindset of love] is within you.”

    The Value of the Individual Human Life

    Every individual is made in the image of God and therefore has non-zero value. The person of Jesus interacts with everybody from every social position. He heals the sick, helps the poor, dines with prostitutes, and argues with priests. He is not a man impressed with our social hierarchies.

    The story about Jesus’s sacrifice (which I’ll get to later) is about your personal redemption. It’s not about a group or a nation. It’s about his personal suffering on your personal behalf. Powerful, and further affirmation of the value of the individual.

    Scathing Criticism of Corrupt Religious Authorities

    Jesus is epitome of love and compassion. Yet, the guy was highly disagreeable in the psychological sense. He railed against the corrupt, hypocritical religious authorities of his time. Maximum scathe directed towards them, including this classic line:

    You serpents, you brood of vipers, how are you to escape being sentenced to hell?

    And as the story goes, the religious and political authorities were indeed so corrupt, they had him tortured and killed.

    The Story of Persecution

    Jesus preached a love that was so extreme, it was (and still is) destabilizing to political and religious authorities. So they naturally, inevitably, persecuted him.

    To borrow a phrase from my interview with Isaac Deitz about Christianity, the story of Jesus—regardless of the historical veracity of the events—is the story of what happens in our world when Mr. Truth comes to town. Truth and worldly authorities are frequently locked in a battle to the death. In the short run, the authorities often win, but in the long run, truth and love win out.

    The historical story of Christianity is a microcosm of this. The early Christians also experienced terrible persecution, and yet, they eventually won. Now the religion is the largest in the world.

    Jesus Didn’t Cash In

    I’ve been researching about cults lately. You could make the case that Jesus had a cult around him, and yet, he never cashed in. Jesus didn’t become a warlord, a sex cultist, a politician, a consultant, or even gain material wealth. I can’t say that about any other cult leader I have researched. They all cash in at some point.

    This wasn’t because of a failed plan. He had the ability to cash in—see the story of his temptation—but he chose not to. He predicted that his fate was to be killed, and he accepted it as part of a divine plan.

    The Eternality of Jesus

    According to Christian orthodoxy, Jesus existed before his earthly incarnation. He existed as a divine person—that is, a divine pattern—before he was born into humanity.

    It makes sense to me. The same can be said for love—it is a divine, eternal, real pattern—that gets instantiated into humans. The pattern itself is not human; it cannot be killed, but the people who embody it can be.

    Is Jesus coming back? Well, if he’s a divine person, he never really went away. But he might be instantiated again in the future. (And I’d say, to the extent we manifest love ourselves, that’s the same thing as manifesting the pattern of Jesus.)

    The Resurrection

    I do not think that the Resurrection is an essential part of Christianity. Jesus’s teaching stands alone without it, but wow, what an awesome conclusion to the story!

    So the corrupt authorities end up killing Jesus, as he predicted, and God resurrects him from the dead. At the very least, if we stick to the metaphorical interpretation, we can confidently say that the pattern of Jesus conquered death. There’s no question; we’re still talking about the guy two millennia later.

    In the real world, love conquers death. When a parent sacrifices themselves for their children, the pattern of love continues—the child lives and might love, only to sacrifice himself and continue the process. The ultimate fate of this world is life, thanks to love, not death. Life wins, in the end.

    Metaphor aside, I keep open the possibility of a metaphysical resurrection. I take a position of radical ignorance about the laws of physics. The world is terrifyingly complex, and I don’t know what happens after you die. Humans are stupid little apes that know approximately nothing about our universe.

    I definitely cannot say what happens to you after leading a life like Jesus. N=1. Love is a wild thing when experienced, and it changes your brain. We already know that meditation and psychedelics make real physical changes to your body. What happens when somebody has been tripping on Love for their entire life, then dies in an act of profound love? I don’t know. We might live in a universe where resurrection can happen in a non-metaphorical sense.


    There’s more to say, but I will return to the subject later. Merry Christmas!