Perspectives on the apocalypse

Émile P. Torres has a provocative perspective on the historical views on Human Extinction. He breaks it down into five periods of general ideas about the possibility of humanity going extinct, and here they are:


(1) The ubiquitous assumption that humanity is fundamentally indestructible. This mood dominated from ancient times until the mid-19th century. Throughout most of Western history, nearly everyone would have said that human extinction is impossible, in principle. It just isn’t something that could happen. The result was a reassuring sense of “Comfort” and “perfect security” about humanity’s future, to quote two notable figures writing toward the end of this period. Even if a global catastrophe were to befall our planet, humanity’s survival is ultimately guaranteed by the loving God who created us or the impersonal cosmic order that governs the universe.

(2) The startling realization that our extinction is not only possible in principle but inevitable in the long run — a double trauma that left many wallowing in a state of “unyielding despair,” as the philosopher Bertrand Russell wrote in 1903. The heart of this mood was a dual sense of existential vulnerability and cosmic doom: not only are we susceptible to going extinct just like every other species, but the fundamental laws of physics imply that we cannot escape this fate in the coming millions of years. This disheartening mood reverberated for roughly a century, from the 1850s up to the mid-20th century.

(3) The shocking recognition that humanity had created the means to destroy itself quite literally tomorrow. The essence of this mood, which percolated throughout Western societies in the postwar era, was a sense of impending self-annihilation. Throughout the previous mood, almost no one fretted about humanity going extinct anytime soon. Once this new mood descended, fears that we could disappear in the near future became widespread — in newspaper articles, films, scientific declarations, and bestselling books. Some people even chose not to have children because they believed that the end could be near. This mood emerged in 1945 but didn’t solidify until the mid-1950s, when one event in particular led a large number of leading intellectuals to believe that total self-annihilation had become a real possibility in the near term.

(4) The surprising realization that natural phenomena could obliterate humanity in the near term, without much or any prior warning. From at least the 1850s up to the beginning of this mood, scientists almost universally agreed that we live on a very safe planet in a very safe universe — not on an individual level, once again, but on the level of our species. Though humanity might destroy itself, the natural world poses no serious threats to our collective existence, at least not for many millions of years, due to the Second Law of thermodynamics. Nature is on our side. This belief was demolished when scientists realized that, in fact, the natural world is an obstacle course of death traps that will sooner or later try to hurtle us into the eternal grave. Hence, the essence of this mood was a disquieting sense that we are not, in fact, safe.

(5) The most recent existential mood — our current mood — is marked by a disturbing suspicion that however perilous the 20th century was, the 21st century will be even more so. Thanks to climate change, biodiversity loss, the sixth major mass extinction event, and emerging technologies, the worst is yet to come. Evidence of this mood is everywhere: in news headlines declaring that artificial general intelligence (AGI) could annihilate humanity, and the apocalyptic rhetoric of environmentalists. As we will discuss more below, surveys of the public show that a majority or near-majority of people in countries like the US believe that extinction this century is quite probable, while many leading intellectuals have expressed the same dire outlook. The threat environment is overflowing with risks, and it appears to be growing more perilous by the year. Can we survive the mess that we’ve created?

I don’t know — it seems to me the big shift was between (1) and (2), and (2) through (5) and more subtle distinctions about how and when the species is going to die. He also argues that these transitions are fairly sharp and clear, but really, Alvarez ended the uniformitarian hypothesis? I don’t think so. But then, I haven’t read his book yet.

Also, just to complicate things, there are a lot of people today who are stuck in the (1) mindset. He gives one horrifying example, of a man who got elected to the American presidency.

As I write in the book, end-times prophesies are both rigid and highly elastic, often able to accommodate unforeseen developments as if the Bible predicted them all along. Ronald Reagan provides an example. In 1971, while he was governor of California, he declared that,

for the first time ever, everything is in place for the battle of Armageddon and the Second Coming of Christ. … It can’t be long now. Ezekiel [38:22] says that fire and brimstone will be rained upon the enemies of God’s people. That must mean that they’ll be destroyed by nuclear weapons. They exist now, and they never did in the past.

For Reagan and other evangelicals, the possibility of a nuclear holocaust was filtered through the lens of a religious hermeneutics. Consequently, their mapping of the threat environment was completely different than the mapping of atheists like Carl Sagan and Bertrand Russell. The latter two did not see nuclear weapons as part of God’s grand plan to defeat evil. Rather, a thermonuclear Armageddon would simply be the last, pitiful paragraph of our species’ autobiography. Whereas for Christians, the other side of the apocalypse is paradise, for atheistic individuals it is nothing but oblivion. In this way, secularization played an integral part in enabling the discovery and creation of new kill mechanisms to alter the threat environment and, with these alterations, to induce shifts from one existential mood to another.

Man, Reagan was a batshit lunatic fuck, wasn’t he? And he thought a nuclear holocaust would be a good thing. When Torres says our current mood, that has to be interpreted as a rather narrow “our” because I think a scary huge percentage of the public don’t share that mood with us.

Reminder: Atheists exposed!

We’re having this conversation tomorrow.

One thing the other participants are welcoming is opening the comments to critics and serious questioners — if you want to disagree (politely!) with a gang of atheists, or dissent vigorously, or promote your goofy beliefs, go ahead. Bring it up in the YouTube chat. We’ll make some time to address those kinds of comments and questions.

Don’t be chicken. You can bravely march into the snake pit of atheists/evolutionists and get bragging rights by surviving.

Tell me, what is “ideological”?

The Skeptical Inquirer again reveals their true colors. Not only did they publish that crap from Coyne & Maroja, but they think it’s such a big deal that they’re hosting a Q&A for the authors and their fans.

That’s fine, but this is telling.

In “The Ideological Subversion of Biology,” the cover feature of the July/August 2023 issue of Skeptical Inquirer, Jerry A. Coyne and Luana S. Maroja deliver a powerful and provocative warning about the dangers of trying to make scientific reality conform to the political winds. It’s an absolute must-read for anyone who agrees that science must be objective and empirical—not ideological.

What “political winds”? Do they seriously think Coyne & Maroja’s BS is not ideological, and is entirely objective and empirical? It’s conservative bias is naked and flapping in the wind, but apparently conservatism and prejudice and blind defenses of the status quo are not a subjective presentation of an ideology.

It’s only a must-read for anti-“woke” bigots who want their biases reaffirmed.

Moral panics and the bigoted subversion of biology

Fresh off that paper about how the liberals are destroying “merit” and science, Jerry Coyne fearlessly rides his hobby horse onto the pages of the Skeptical Inquirer, where he complains about a a grave threat to biology. That threat? Ideology and dogma are strangling research and scientific communication. Scientists are too cowed to speak their minds. Well, except for Jerry A. Coyne and his coauthor, Luana S. Maroja, who are willing to confront the dogma of the Progressive Left.

It’s somewhat peculiar to read the complaints about a dogmatic stranglehold from these people. Coyne is a well-known, established, and successful scientist — he is a graduate of Harvard, and is now an emeritus professor of the Department of Ecology and Evolution at the University of Chicago, one of the most prestigious institutions of evolution research in the country. Maroja is a full Professor of Biology, and Chair of Biochemistry & Molecular Biology Program at Williams College. I don’t see how they can complain that their careers have been “strangled” by the Left.

Coyne and Maroja are the establishment.* Their careers are built on convincingly supporting the dogmas of biology (which is not necessarily a bad thing at all.) They have immense amounts of academic power and influence, and have far more potential to be the strangler, rather than the strangled. Yet somehow they have the idea that science is being politically purged by progressive social justice, which they claim doesn’t care about truth.

That’s a remarkable claim, fundamentally paranoid and conspiratorial, and I’m going to have to see strong evidence to support it. Coyne and Maroja write that they have six specific examples from just their field of evolutionary biology — examples of leftists distorting biology and altering education and devaluing “merit.”

Let’s see it. They’re going to give us six examples of “misstatements spread by ideologues” that they believe are impeding science.

1. Sex in humans is not a discrete and binary distribution of males and females but a spectrum.
Coyne & Maroja claim this is false because there are only two kinds of functional gametes, sperm and eggs, and therefore there can be only two sexes. The claims of gender ideologues can be trivially dismissed because they can’t trot out a third kind of gamete, or can’t name all the other sexes. Furthermore, people aren’t assigned sex at birth, so it is not a sexual construct, but rather, sex is an observation of biological reality.

The Coyne & Maroja argument is nonsense at every level. First, we humans are not our gametes — we are complex multicellular organisms. To argue that gametes are definitive is a gross oversimplification that ignores physiology, behavior, psychology, and culture, all of which are affected by sex. This is an example of extreme reductionism.

It’s also an argument designed to misrepresent and distort the positions of their critics. No one is arguing that there are other kinds of gametes; trans men and women are not claiming to have transformed their gametes to some other form, and the ones I’ve talked with are acutely aware that their gonads do not metamorphose. Trans men may still be capable of pregnancy, trans women will not ovulate, and they do not pretend otherwise. This is the kind of argument that shows that the ones proposing it are totally unaware of the nature of trans culture, they are arguing against a proposition that no one is making.

As for the claim that the definition of sex at birth is simply a biological observation…well, that wrecks their premise, because the sex of a baby is not a question of what kind of gametes they are producing. It’s a superficial examination of morphology. You can have a penis or vagina without any correlated gamete production!

Here’s what I, a biology professor and progressive Leftist, teach in my classes.

Biological sex is the product of a complex cascade of molecular and cellular activity in embryonic development that continues for decades — for the entirety of an individual’s life, in fact — and there are multiple opportunities for variation. These variations can accumulate to produce a continuum of outcomes, so that the broad categories of men and women encompass a vast diversity of human forms and ideas and behaviors.

I would say that claiming that humans are trivially reducible to two simplistic categories is the greater distortion of biological facts and diminishes the evolutionary consequences of the differences within a sexual category.

Do Coyne & Maroja do a better job of explaining and dismissing the second misconception of those progressive leftists? No, they do not.

2. All behavioral and psychological differences between human males and females are due to socialization.

While you might be able to find a few fringe individuals who espouse that view, it’s not at all representative of what academic biologists — or even the majority of informed laypersons — think. This is a common pattern in the Coyne & Maroja review, though, misrepresenting the perspective of the people they critique by inventing a straw man argument. They go on to cite Pinker’s book, The Blank Slate, as if it were a fact-based source of data rather than a subjective and dishonest mess of prejudicial assertions. The biologists I know would laugh at this notion that people are blank slates.

Rather than citing an unqualified non-biologist to tell us what biologists think, I’d recommend instead Lewontin’s The Triple Helix, which is far more representative. Lewontin explains that the evolution of individuals is explained by the interplay of genes, organisms, and the environment. Note that genes are part of the equation, a significant part, but that you can’t explain genetics except in the context of their environment.

It’s a little surprising that they ignore this common view, since Lewontin was Coyne’s mentor at Harvard.

So what would this deranged Leftist teach in his biology classes?

There are clear average differences between men and women, but the attempt to tease them apart into purely biological and purely cultural differences is a futile exercise, often ideologically motivated. Biology and culture are inseparable, and what makes you you is a complex pattern of interaction between the two.

3. Evolutionary psychology, the study of the evolutionary roots of human behavior, is a bogus field based on false assumptions.

Great. On this one, he cites me directly as the purveyor of this supposedly misguided claim. I wrote, “The fundamental premises of evo psych [evolutionary psychology] are false,” which is accurate, I did say that. I also said a lot more, explaining what those faulty premises are…but Coyne & Maroja omit that, for some unexplainable reason. Instead, they come up with an anodyne definition of evolutionary psychology: our brains and how they work–which yield our behaviors, preferences, and thoughts–sometimes reflect natural selection that acted on our ancestors.

One problem here is that I agree with that sentence, so once again, they have invented dissent where none exists and have hidden away the problem with evolutionary psychology. The idea that genes and evolution have shaped our behavior is accepted and not at all problematic, but Coyne & Maroja assert that opponents of evolutionary psychology deny the role of evolution on behavior.

Bluntly, that is an outright lie.

They think they can get away with it because they’ve obscured what premises of evolutionary psychology I consider false. It’s a quote mine.

Where I consider evolutionary psychologists to fail is in methodology and poor theory — they take the unjustified shortcut of assuming any modern behavior is the product of genetic traits that were locked in place in the Pleistocene, and are always the product of selection, and that therefore any hypothetical selective scenario they invent is valid and worth publishing as science. They seem to be entirely oblivious to alternative modes of evolution, treating natural selection as the only significant force, ignoring the facts of drift and migration. They are masters of the just-so story, building hypotheticals about ancient human ways of life and ‘testing’ them with surveys of middle-class students enrolled in Psych 101 courses.

I do not deny that human biology and behavior are the product of evolution, but rather that evolution is more complex than evolutionary psychologists imagine it to be, and that the tools of psychology are sadly inadequate to address the problem.

What I teach in the classroom:
Every species is the product of a long history of evolutionary forces, and those forces involve more than just a cartoonish idea of endlessly optimizing selection. You’ve learned about nearly-neutral theory, about lineage analysis, about the mathematics of comparing traits (they would have gotten all that in even my introductory classes), and that accurately determining the evolutionary trajectory of a population requires detailed measurement and observation and rigorous mathematical analysis. Please do apply what you’ve learned to behavior and psychology, but do it better than the evolutionary psychologists have.

4. We should avoid studying genetic differences in behavior between individuals.

Oh dear. Oh dear oh dear oh dear. In this section, Coyne & Maroja plunge into the world of the genetic basis of IQ scores and educational attainment and are saying that we should study genetic differences in the minds of people. The problem with that, and the reason we should discourage that kind of research, is that it inevitably leads to garbage science. Weak correlations will get used to prop up all kinds of biases. That’s why this topic is so popular among right-wing zealots and racists. They say,

This kind of study (genome-wide association studies, or GWAS) has, for example, turned up nearly 4,000 areas of the genome associated with educational attainment. Fascinatingly, many of these genes are active mainly in the brain. Using GWAS studies, it’s now possible to make fairly accurate predictions about a person’s appearance, behavior, academic achievement, and health simply by analyzing the DNA of an individual and calculating their individual “polygenic scores” based on large samples of their population.

No, you can’t do that.

GWAS are basically fishing expeditions — you search for correlations between genetic markers and social or behavioral phenomena. It might be useful when coupled to specific, prior hypotheses, but much of it is grinding through thousands of statistical correlations and grabbing any that rise above a chosen chance criterion. It can be hopelessly noisy. Look at the result of GWAS of “educational attainment” (already, a uselessly broad category): 4000 “areas” (not genes, just broad chunks of chromosomes) are somehow associated with learning, and we can at best say that many are active in the brain. Almost everything is active in the brain! Almost everything is active in the pancreas! Sorting out what is relevant is the problem, and we’re nowhere near achieving that.

There is such a volume of potential correlations that it may well be that most of what GWAS are picking up are accidental correlations by lineage — that is, the parameter is common among certain groups of people not because it plays a role in, for instance, intelligence, but because the people showing that trait are related. The danger is that, for example, you might think you’ve found a gene associated with the success of a certain group, but it’s only a coincidence and is actually irrelevant. Then that chance coincidence gets picked up as evidence of superiority of the tested group, and you’re off to the eugenics races.

It’s simply silly to suggest that we could feed a genome sequence into a computer, and it will then compute the organism. That’s genetic determinism, and it doesn’t work. Twins have strong physical similarities, but do twin pairs all share the same personality? I come from a blue collar family, generations of farmers and laborers, all good people but not really interested in things like college…I have to suspect that if universities had used a DNA sample as an admissions test, I’d be out picking fruit and plucking chickens in Yakima.

Coyne & Maroja are actually almost right in what I’d teach my classes.
We should avoid studying genetic differences in behavior between individuals, unless we have clear causal and functional information and specific hypotheses about the genes we are studying. Vague, sloppy generalizations will be abused!

5. Race and ethnicity are social constructs, without scientific or biological meaning.

Oh god, make it stop. Coyne & Maroja take a bold step in favor of race realism.

To be fair, they take a waffly stance, being ambiguous about how we ought to talk about ethnicities instead, about how many races/ethnicities there are, and how we can use race information to fine-tune medical treatments or even how we can solve crimes by reconstructing perpetrators from their genetic information (see previous section; no, you can’t). He uses these excuses to defend…Bo Winegard?

Indeed, even writing about this subject has led to sanctions on many scientists, who have “found themselves denounced, defamed, protested, petitioned, punched, kicked, stalked, spat on, censored, fired from their jobs and stripped of their honorary titles.” A well-known example is Bo Winegard, an untenured professor in Ohio who was apparently fired for merely suggesting the possibility that there were differences in cognition among ethnic groups. This is why most biologists stay far away from this topic.

“merely suggesting the possibility” is a curiously tepid way to describe a guy who openly describes himself as an “ethno-traditionalist”, “cultural nationalist”, and “racial realist” and who calls Arthur Jensen his “intellectual hero.” He’s a loud and proud racist who thinks white people are superior!

Here’s how I handle this in my classes:
Don’t be a fucking racist goober.

More seriously, in the last two weeks of my genetics course I gave the students a dozen peer-reviewed papers on how geneticists were addressing the issue of race, put them in groups, and had them give presentations on the papers they chose to discuss. Get into the literature, and you’ll discover most modern geneticists have little patience with so-called “scientific racism,” any more than they are interested in discussing “scientific creationism.” There are exceptions, obviously. Usually they’re posting on Quillette or other race-realist forums. Or publishing in Skeptical Inquirer or the Journal of Controversial Ideas.

6. Indigenous “ways of knowing” are equivalent to modern science and should be respected and taught as such.

On Coyne’s blog, he seems to be moderatly obsessed with New Zealand indigenous culture, thinking it compromises science, somehow. Maori culture is a complex mix of ideas.

Matauranga Māori, the indigenous way of knowing in New Zealand, is a mélange of empirical knowledge derived from trial and error (including the navigational ability of their Polynesian ancestors and Māori ways of procuring and growing food) but also includes nonscientific areas such as theology, traditional lore, ideology, morality, and legend.

That sounds like a liberal arts curriculum to me. Teach the history, the cultural practices, the religion and mythology…just as we do in Western societies. You can’t, for instance, teach the history of science without discussing Catholic theology and its contributions; you also can’t avoid discussing the oppressive aspects of a culture without also talking about art and beauty. I don’t see the problem, although I’m not familiar with the Maori.

I do teach at a non-tribal American Indian serving institution, though, and I think their concerns are overblown. The Lakota have a myth that their people emerged from a cave — they can even point to a cave in South Dakota called Maka Oniye as their origin. We teach this in our Indian Studies classes, since it is a lovely story and tells us about how the Lakota think of themselves (it also includes a spider god, Iktomi, which I find quite nice). But we don’t teach it in our biology classes. There are no angry Lakota citizens shaking their fists at us and demanding that we incorporate it into our curriculum. Perhaps Coyne is thinking that these indigenous peoples have the same fanatical certainty that Southern Baptists do. They don’t. They would just appreciate it if you showed a little respect for the people who were displaced by Western colonialism.

The only experience I’ve had with our Indian students that comes even close is that, several years ago, some visitors commented on the fact that we had a display of mounted owls at the entrance to our atrium, which was mildly offensive to Native Americans who regarded owls as symbols of death. So we moved them. It’s not hard to respect people’s beliefs, and it does no harm to the science.

No one teaches that cultural preferences are equivalent to what we teach in physics, chemistry, and biology.

Coyne & Maroja are also indignant about the idea of repatriation — that Native Americans are demanding the return of bones from museum collections. They don’t seem to appreciate that these remains were stolen, looted from grave sites, or even taken directly from murdered or executed Indians. I guess it’s true that we progressive lefties consider consent important, and that it even trumps Science.

I would just ask how they would feel about the Jewish skull collection that was to be displayed at the Reich University of Strasbourg after WWII (fortunately, a plan that was aborted by the Reich’s defeat). The bones were returned to their families, where possible, and re-interred. The situation is directly analogous to what Native Americans experienced, except that imperialist forces haven’t yet been defeated. Why is one case an example of basic human decency, while a horrible anti-scientific crime in the other?

How would I teach this? I don’t. I suspect Coyne & Maroja don’t, either, and that neither have had to accommodate Maori traditions, so it’s a silly thing for us to be concerned about. If I did teach something in the appropriate field, I would probably steal the words of Jennifer Raff, who studies paleogenomics.

Actually, repatriation laws have really enabled a lot of the work I and some of my colleagues do. A lot of my work in North America is on ancestral remains that have been returned to tribes. As part of that process, some tribal representatives have come to me and said, “We are interested in studying the DNA before we rebury our ancestors.” A lot of these remains have been languishing in storerooms, and as part of NAGPRA they’ve been cataloged and looked at and new things have emerged as a result. Human remains from Shuká Káa [formerly On Your Knees] Cave in Alaska, for example, were excavated with the cooperation of local tribes and showed people living in the area today are related to an individual who died 10,300 years ago.

It’s not anti-science to take the beliefs of the people you work with into account. It’s the racism and colonialism and sexism and pseudoscience that are anti-science. Raff is pointing out that respecting the people of the cultures she studies literally benefits the science.

I’ll have to stop here — this is already over twice the length of the response Skeptical Inquirer was going to allow me, so I don’t think there’s any point in trying to submit it to them. I do have to say a bit about Coyne & Maroja’s conclusion, because that’s where they let all the fascist paranoia hang out.

Progressive ideology is growing stronger and intruding further into all areas of science. And because it’s “progressive,” and because most scientists are liberals, few of us dare oppose these restrictions on our freedom.

What restrictions on our freedom? I can say what I think, Coyne & Maroja can say what we think, and the only cost is that we each think the other is an asshole. I can live with that. So can the Emeritus Professor and the Chair of Biochemistry & Molecular Biology. Of course, Coyne is only going to be able to publish this nonsense in not-very-distinguished journals. That’s fair, though, since his work clearly lacks merit.

And mainly what he’s going to do is complain about a nonexistent existential threat to all of science because it is infested with those dang liberals.

Unless there is a change in the Zeitgeist, and unless scientists finally find the courage to speak up against the toxic effects of ideology on their field, in a few decades science will be very different from what it is now. Indeed, it’s doubtful that we’d recognize it as science at all.

OK, now I’m inspired! I will continue to speak up against the toxic effects of conservative ideology on my field. You know, the ideology that would deny the existence of trans individuals; that advocates for genetic determinism; that thinks a sloppy science like evolutionary psychology that defies standard theory and practice is worthwhile; that promotes outmoded and dangerous ideas about IQ and the genetic basis of all behavior; that wants to return to an early 20th century version of race pseudoscience; and that thinks indigenous people who express their cultural beliefs ought to be silenced. Fine. I’ll declare that the Coyne & Maroja vision of science is broken and ultimately damaging. They represent old dogmas and tired ideas.

I do hope science is someday very different from the bad science that racists and sexists want to promote, and that the big change is that women and gay and trans people can work in science without old cranky scientists claiming that their existence does irreparable harm to the field.

Also, someday I hope staid old conservative skeptic organizations learn to recognize a moral panic when they see one and refuse to fuel it with more hysterical paranoia of the sort we see in the Coyne & Maroja article.


*By the way, so am I — I’m an old white heterosexual cis man. Isn’t it interesting how two people who belong to the same privileged demographic can have such radically different views?

Do not read this article

I’m serious. It’ll ruin your day. It will lower your opinion of humanity.

I’m sure there’s something more pleasant you can read to start your day.

OK, here we go. I warned you.

It’s monkey torture.

It’s a niche market on YouTube and the dark web, and in particular, Telegram, with it’s encrypted posts. People in places with lots of monkeys catch them, and then people in wealthy countries send them money with requests to do horrible things on video to them: hit them, stab them, drown them, decapitate them, throw them in a blender. By the way, these were all baby monkeys.

Kapetanich found half a dozen other monkeys on the YouTube like Mini. There was Monkey Ji, Baby Ciko, Chiro, Sweetpea, Mona — all baby long-tailed macaques being tortured on film. Some of the monkeys had developed physical tics from the stress. Monkey Ji was known for holding her head in her hands and rocking back and forth. Mini would grip her sides. The monkey haters in the comments loved it. “Abused multiple times a week since a baby. She has lived a TERRIBLE life,” someone wrote, approvingly, under a video of Mini. “I don’t think I’ve ever seen a monkey more broken.”

By that point, hundreds of different YouTube channels were posting videos of baby macaques being abused. In some, the monkeys appeared to die on screen. “Watch them try to breathe while their idiotic brains shut down,” wrote one commenter. Lucy Kapetanich was horrified by what she saw. It hurt to watch as Mini’s owner cooed an Indonesian endearment — “sayang” — to her and then smacked her in the face. It all brought Kapetanich to tears more than once. But the monkey haters loved it.

“He sayang-ed Mini and then immediately smacked her!” wrote one, screen name “Grace”.

“Man I love those videos.”

You might wonder what kind of people get into this kind of stuff. One group on Telegram was called Ape’s Cage, and they seemed like ordinary people.

Ape’s Cage contained about 400 people. The cast of characters was a mixture of the strange and — even stranger — the seemingly normal, all known to one another by their screen names. There was the Torture King, who had invited Kapetanich in; there was “Sadistic”, a gas station attendant and grandmother in rural Alabama; there was “Bones”, a former US Air Force airman from Texas with a big collection of guns; and “Champei”, who caused chaos and infighting in every group he joined. There was “Trevor”, who couldn’t contribute during daytime hours because, “no phone at work, nuclear stuff”.

And it wasn’t just Americans, there were dedicated members in Europe and Australia. Among the cruellest contributors to the group was “The Immolator”, a 35-year-old woman who loved birds and lived with her parents in the English midlands.

The good news is these people were also rather stupid: they left clues to their identity all over the place, were freely talking about their personal life, their homes, their jobs, what they did in their spare time when they weren’t watching someone take a power drill to a baby monkey. In the US, distributing animal torture porn videos is illegal, and some are now facing prison time. The police will sporadically crack down on this stuff, and some of the social media organizations are committed to removing torture porn. Some.

In a statement, YouTube told us that animal abuse had “no place” on the platform and the company was “working hard to quickly remove violative content”. “Just this year alone, we’ve removed hundreds of thousands of videos and terminated thousands of channels for violating our violent and graphic policies,” the statement said. Telegram told us it was “committed to protecting user privacy and human rights such as freedom of speech”, adding that its moderators “cannot proactively patrol private groups”.

Of course Telegram is committed to free speech über alles. That’s much more important than the ongoing suffering of a lot of “tree rats.”

Humans just kind of suck.

Christianity is a death cult

Do I need to explain this? Thulsa Doom was not a role model.

A religious cultist in Kenya did not get the memo, though. Pastor Paul Mackenzie has been telling his parishioners that they can meet Jesus sooner by starving themselves to death. The end result: mass graves.

The number of people who died after a Kenyan pastor ordered his followers to starve to death in order to meet Jesus has surpassed 300, authorities said Tuesday, and the death toll is expected to rise as more exhumations are planned.

The death toll increased to 303 after 19 more bodies were recovered from mass graves in the vast forested land in Kilifi County of coastal Kenya, where pastor Paul Mackenzie and his followers lived.

Coastal regional commissioner Rhoda Onyancha told local journalists that 613 people tied to the area are missing.

There are a couple of pastors in this region who have been misinforming their congregations in ways that lead to mass deaths — it’s like a morbid evangelical revival.

They might turn me into a Luddite at this rate

It’s all good, their lives were worse than average anyway

All these raving mad techbro loonies keep ranting about how AI, unless properly nurtured (and paid for), might lead to extinction, and how AI ought to be a high priority for humanity (meaning “give us money), and it’s confusing, because they use words differently than normal people. In particular, the word “extinction” means something very different from what a biologist might understand it to mean.

When TESCREALists [transhumanism, extropianism, singularitarianism, cosmism, rationalism, effective altruism and longtermism] talk about the importance of avoiding human extinction, they don’t mean what you might think. The reason is that there are different ways of defining “human extinction.” For most of us, “human extinction” means that our species, Homo sapiens, disappears entirely and forever, which many of us see as a bad outcome we should try to avoid. But within the TESCREAL worldview, it denotes something rather different. Although there are, as I explain in my forthcoming book, at least six distinct types of extinction that humanity could undergo, only three are important for our purposes:

Terminal extinction: this is what I referenced above. It would occur if our species were to die out forever. Homo sapiens is no more; we disappear just like the dinosaurs and dodo before us, and this remains the case forever.

Final extinction: this would occur if terminal extinction were to happen — again, our species stops existing — and we don’t have any successors that take our place. The importance of this extra condition will become apparent shortly.

Normative extinction: this would occur if we were to have successors, but these successors were to lack some attribute or capacity that one considers to be very important — something that our successors ought to have, which is why it’s called “normative.”

The only forms of extinction that the TESCREAL ideologies really care about are the second and third, final and normative extinction. They do not, ultimately, care about terminal extinction — about whether our species itself continues to exist or not. To the contrary, the TESCREAL worldview would see certain scenarios in which Homo sapiens disappears entirely and forever as good, because that would indicate that we have progressed to the next stage in our evolution, which may be necessary to fully realize the techno-utopian paradise they envision.

I think maybe “we” and “our” might mean something different to them, too, because the words don’t include me or my family or my friends or even distant acquaintances. Heck, they probably don’t include most of the life on this planet.

Later in his book, MacAskill suggests that our destruction of the natural world might actually be net positive, which points to a broader question of whether biological life in general — not just Homo sapiens in particular — has any place in the “utopian” future envisioned by TESCREALists. Here’s what MacAskill says:

It’s very natural and intuitive to think of humans’ impact on wild animal life as a great moral loss. But if we assess the lives of wild animals as being worse than nothing on average, which I think is plausible (though uncertain), then we arrive at the dizzying conclusion that from the perspective of the wild animals themselves, the enormous growth and expansion of Homo sapiens has been a good thing.

The lives of wild animals as being worse than nothing on average…who assesses that “worse”? People? TESCREALists? I was just watching an adorable little Theridion constructing a cobweb in a signpost — what was “worse” about that? It’ll probably thrive all summer long and leave behind a family of spiderlings who I’ll see building cobwebs next summer.

I don’t think the monarch butterflies and mayflies consider the expansion of Homo sapiens to be a good thing either — they’re dying and declining in numbers. Were passenger pigeons grateful for what we brought to them? I think MacAskill is playing a weird numbers game here. He thinks he can arbitrarily assign a value to an organisms life, either negative or positive or “average” (relative to what, I have no idea), and if it’s less than zero…pffft, it’s OK to exterminate them.

People who think that way about animals tend to eventually do the same thing to people, you know.

So where does this leave us? The Center for AI Safety released a statement declaring that “mitigating the risk of extinction from AI should be a global priority.” But this conceals a secret: The primary impetus behind such statements comes from the TESCREAL worldview (even though not all signatories are TESCREALists), and within the TESCREAL worldview, the only thing that matters is avoiding final and normative extinction — not terminal extinction, whereby Homo sapiens itself disappears entirely and forever. Ultimately, TESCREALists aren’t too worried about whether Homo sapiens exists or not. Indeed our disappearance could be a sign that something’s gone very right — so long as we leave behind successors with the right sorts of attributes or capacities.

Again, the extinction they speak of is not the extinction we think of. If their strategies lead to the death of every person (and animal!) on the planet, but we leave behind blinking digital boxes that are running simulations of people and animals, that is a net win.

I’m beginning to worry about these people. If I assign them a value of -1, will they all conveniently disappear in a puff of smoke?