giovedì 13 ottobre 2016

10 Weapons of Math Destruction: How Big Data Increases Inequality and Threatens Democracy Cathy O'Neil

Weapons of Math Destruction: How Big Data Increases Inequality and Threatens Democracy by Cathy O'Neil
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Last annotated on October 13, 2016
The math-powered applications powering the data economy were based on choices made by fallible human beings. Some of these choices were no doubt made with the best intentions. Nevertheless, many of these models encoded human prejudice, misunderstanding, and bias into the software systems that increasingly managed our lives. Like gods, these mathematical models were opaque, their workings invisible to all but the highest priests in their domain: mathematicians and computer scientists. Their verdicts, even when wrong or harmful, were beyond dispute or appeal. And they tended to punish the poor and the oppressed in our society, while making the rich richer.Read more at location 95
Note: MODELLI CHE SI AUTOALIMENTANO Edit
Read more at location 2639
Note: 10@@@@@@@@ Edit
I post a petition on my Facebook page. Which of my friends will see it on their news feed? I have no idea. As soon as I hit send, that petition belongs to Facebook, and the social network’s algorithm makes a judgment about how to best use it. It calculates the odds that it will appeal to each of my friends.Read more at location 2644
Note: PETIZIONE SU FACEBOOK. CHI LA VEDRÀ? DECIDE L ALGORITMO Edit
While Facebook may feel like a modern town square, the company determines, according to its own interests, what we see and learn on its social network.Read more at location 2650
Note: UN GOVERNO PRIVATO Edit
By tweaking its algorithm and molding the news we see, can Facebook game the political system?Read more at location 2655
Note: IL RUOLO POLIGICO DI FACEBOOK Edit
Facebook conducted experiments to hone a tool they called the “voter megaphone.” The idea was to encourage people to spread word that they had voted. This seemed reasonable enough. By sprinkling people’s news feeds with “I voted” updates, Facebook was encouraging Americans—more than sixty-one million of them—to carry out their civic duty and make their voices heard.Read more at location 2656
Note: F INCORAGGIA A VOTARE Edit
Facebook researchers were studying how different types of updates influenced people’s voting behavior. No researcher had ever worked in a human laboratory of this scale. Within hours, Facebook could harvest information from tens of millions of people, or more, measuring the impact that their words and shared links had on each other. And it could use that knowledge to influence people’s actions, which in this case happened to be voting.Read more at location 2662
Note: C ESP. POLITICI Edit
Note: CAPACITÀ SPERIMENTALE Edit
Google, Apple, Microsoft, Amazon, and cell phone providers like Verizon and AT&T,Read more at location 2666
Note: x Edit
The government regulates them, or chooses not to, approves or blocks their mergers and acquisitions, and sets their tax policies (often turning a blind eye to the billions parked in offshore tax havens). This is why tech companies, like the rest of corporate America, inundate Washington with lobbyists and quietly pour hundreds of millions of dollars in contributions into the political system.Read more at location 2669
Note: INTERESSI POLITICI DELLE LOBBY Edit
The Facebook campaign started out with a constructive and seemingly innocent goal: to encourage people to vote. And it succeeded. After comparing voting records, researchers estimated that their campaign had increased turnout by 340,000 people. That’s a big enough crowd to swing entire states, and even national elections. George W. Bush, after all, won in 2000 by a margin of 537 votes in Florida.Read more at location 2673
Note: SUCCESSO DELLA CAMPAGNA Edit
Facebook’s potency comes not only from its reach but also from its ability to use its own customers to influence their friends.Read more at location 2677
Note: COMPORTAMENTO AMICI Edit
Would people encourage their friends to vote, and would this affect their behavior? According to the researchers’ calculations, seeing that friends were participating made all the difference.Read more at location 2683
Note: c Edit
About 20 percent of the people who saw that their friends had voted also clicked on the “I Voted” button.Read more at location 2685
Note: c Edit
You might argue that newspapers have exerted similar power for eons. Editors pick the front-page news and decide how to characterize it. They choose whether to feature bombed Palestinians or mourning Israelis, a policeman rescuing a baby or battering a protester. These choices can no doubt influence both public opinion and elections. The same goes for television news. But when the New York Times or CNN covers a story, everyone sees it. Their editorial decision is clear, on the record. It is not opaque. And people later debate (often on Facebook) whether that decision was the right one. Facebook is more like the Wizard of Oz: we do not see the human beings involved.Read more at location 2696
Note: GIORNALI E CHIAREZZA Edit
The potential for Facebook to hold sway over our politics extends beyond its placement of news and its Get Out the Vote campaigns. In 2012, researchers experimented on 680,000 Facebook users to see if the updates in their news feeds could affect their mood. It was already clear from laboratory experiments that moods are contagious.Read more at location 2705
Note: BURATTINAI DELL UMORE Edit
Using linguistic software, Facebook sorted positive (stoked!) and negative (bummed!) updates. They then reduced the volume of downbeat postings in half of the news feeds, while reducing the cheerful quotient in the others.Read more at location 2708
Note: c Edit
“Emotional states can be transferred to others…, leading people to experience the same emotions without their awareness.”Read more at location 2712
Note: c Edit
What would occur if they played with people’s emotions on Election Day?Read more at location 2714
Note: UMORE NEL GIORNO DELLE ELEZIONI Edit
Two researchers, Robert Epstein and Ronald E. Robertson, recently asked undecided voters in both the United States and India to use a search engine to learn about upcoming elections. The engines they used were programmed to skew the search results, favoring one party over another.Read more at location 2720
Note: MOTORI DI RICERCA Edit
Modern consumer marketing, however, provides politicians with new pathways to specific voters so that they can tell them what they know they want to hear. Once they do, those voters are likely to accept the information at face value because it confirms their previous beliefs, a phenomenon psychologists call confirmation bias.Read more at location 2756
Note: DIRE AD OGNUNO CIÒ CHE VUOLE SENTIRSI DIRE. IL SOGNO DEL POLITICO Edit
In The Selling of the President, which followed Richard Nixon’s 1968 campaign, the journalist Joe McGinniss introduced readers to the political operatives working to market the presidential candidate like a consumer good.Read more at location 2762
Note: MARKETING E POLITICA Edit
as time went on, politicians wanted a more detailed approach, one that would ideally reach each voter with a personalized come-on. This desire gave birth to direct-mail campaigns. Borrowing tactics from the credit card industry, political operatives built up huge databases of customers—voters, in this case—and placed them into various subgroups, reflecting their values and their demographics.Read more at location 2765
Note: COMMEERCIO E POLITICA Edit
The convergence of Big Data and consumer marketing now provides politicians with far more powerful tools.Read more at location 2769
Note: ORA IL SOGNO SI REALIZZA Edit
In July of 2011, more than a year before President Obama would run for reelection, a data scientist named Rayid Ghani posted an update on LinkedIn: Hiring analytics experts who want to make a difference. The Obama re-election campaign is growing the analytics team to work on high-impact large-scale data mining problems. We have several positions available at all levels of experience. Looking for experts in statistics, machine learning, data mining, text analytics, and predictive analytics to work with large amounts of data and help guide election strategy.Read more at location 2775
Note: x Edit
Note: OBAMA Edit
Ghani’s science translated perfectly into politics. Those fickle shoppers who switched brands to save a few cents, for example, behaved very much like swing voters. In the supermarket, it was possible to estimate how much it would cost to turn each shopper from one brand of ketchup or coffee to another more profitable brand. The supermarket could then pick out, say, the 15 percent most likely to switch and provide them with coupons. Smart targeting was essential. They certainly didn’t want to give coupons to shoppers who were ready to pay full price. That was like burning money.Read more at location 2794
Note: SWING VOTERS Edit
Four years later, Hillary Clinton’s campaign built upon the methodology established by Obama’s team. It contracted a microtargeting start-up, the Groundwork, financed by Google chairman Eric Schmidt and run by Michael Slaby, the chief technology officer of Obama’s 2012 campaign. The goal, according to a report in Quartz, was to build a data system that would create a political version of systems that companies like Salesforce.​com develop to manage their millions of customers. The appetite for fresh and relevant data, as you might imagine, is intense.Read more at location 2820
Note: CLINTON Edit
information to develop psychographic analyses of more than forty million voters, ranking each on the scale of the “big five” personality traits: openness, conscientiousness, extroversion, agreeableness, and neuroticism.Read more at location 2827
Note: BIG FIVE Edit
Similar calculations, on a macro scale, have been going on for decades, as campaigns plot their TV spending. As polling num bers change, they might cut ads in Pittsburgh and move those dollars to Tampa or Las Vegas. But with microtargeting, the focus shifts from the region to the individual.Read more at location 2845
Note: MICROTARGETING LA DIFF Edit
The campaigns use similar analysis to identify potential donors and to optimize each one.Read more at location 2848
Note: FINANZIATORI Edit
These tactics aren’t limited to campaigns. They infect our civic life, with lobbyists and interest groups now using these targeting methods to carry out their dirty work.Read more at location 2857
Note: LOBBY Edit
In 2015, the Center for Medical Progress, an antiabortion group, posted videos featuring what they claimed was an aborted fetus at a Planned Parenthood clinic. The videos asserted that Planned Parenthood doctors were selling baby parts for research, and they spurred a wave of protest, and a Republican push to eliminate the organization’s funding.Read more at location 2858
Note: CASO DELL ABORTO Edit
with microtargeting, antiabortion activists could continue to build an audience for the video, despite the flawed premise, and use it to raise funds to fight Planned Parenthood.Read more at location 2864
Note: c Edit
According to Zeynep Tufekci, a techno-sociologist and professor at the University of North Carolina, these groups pinpoint vulnerable voters and then target them with fear-mongering campaigns, scaring them about their children’s safety or the rise of illegal immigration.Read more at location 2868
Note: PUNTARE SUI CONVINTI FA PASSARE ANCHE LE FORZATURE Edit
Successful microtargeting, in part, explains why in 2015 more than 43 percent of Republicans, according to a survey, still believed the lie that President Obama is a Muslim.Read more at location 2870
Note: ES Edit
Television delivers the broader, and accountable, messaging, while microtargeting does its work in the shadows. But even television is moving toward personalized advertising. New advertising companies like Simulmedia, in New York, assemble TV viewers into behavioral buckets, so that advertisers can target audiences of like-minded people, whether hunters, pacifists, or buyers of tank-sized SUVs.Read more at location 2876
Note: LAVORARE NELL OMBRA Edit
Note: EVOLUZ TELEVISIVA Edit
it will become harder to access the political messages our neighbors are seeing—and as a result, to understand why they believe what they do, often passionately.Read more at location 2880
Note: CONOSCERE IL MONDO ALTRUI Edit
weighing everything from their zip codesRead more at location 2883
Note: x Edit
deep accumulated knowledge,Read more at location 2884
Note: x Edit
The result of these subterranean campaigns is a dangerous imbalance. The political marketers maintain deep dossiers on us, feed us a trickle of information, and measure how we respond to it. But we’re kept in the dark about what our neighbors are being fed.Read more at location 2887
Note: SQUILIBRIO Edit
This asymmetry of information prevents the various parties from joining forces—which is precisely the point of a democratic government.Read more at location 2890
Note: c Edit
As I write this, the entire voting population that matters lives in a handful of counties in Florida, Ohio, Nevada, and a few other swing states.Read more at location 2895
Note: IL TARGET Edit
The programs have already predicted our voting behavior, and any attempt to change it is not worth the investment.Read more at location 2901
Note: c Edit
People who are expected to be voters but who, for one reason or another, skip an election find themselves lavished with attention the next time round.Read more at location 2906
Note: c Edit
As is often the case with WMDs, the very same models that inflict damage could be used to humanity’s benefit. Instead of targeting people in order to manipulate them, it could line them up for help. In a mayoral race, for example, a microtargeting campaign might tag certain voters for angry messages about unaffordable rents. But if the candidate knows these voters are angry about rent, how about using the same technology to identify the ones who will most benefit from affordable housing and then help them find it?Read more at location 2909
Note: L USO A FIN DI BENE Edit
Read more at location 2922
Note: CONC@@@@@@@@@@@@ Edit

Sul dovere civico di votare

Esiste un dovere civico di votare? Il buon cittadino è tenuto a recarsi alle urne quando viene chiamato a farlo?
Risponde Jason Brennan nel suo saggio “Arguments for a Duty to Vote”.
la cultura repubblicana ha sviluppato alcuni argomenti per sostenere che esiste un dovere di voto. Il primo suona così:
… The Agency Argument held that citizens should bear some causal responsibility in helping to produce and maintain a just social order with adequate levels of welfare. The Agency Argument asserts that voting is necessary to do this…
Il secondo:
… The Public Goods Argument holds that nonvoters unfairly free-ride on the provision of good governance. Failing to vote is like failing to pay taxes…
Il terzo:
… The Civic Virtue Argument holds that voting is an essential way to exercise civic virtue, and civic virtue is an important moral virtue…
La tesi del saggio si contrappone ai tre argomenti: l’esercizio delle virtù civiche non implicherebbe alcun impegno politico, nemmeno il dovere di votare.
… The most popular views of civic virtue hold that active political participation and community-based volunteering are essential to civic virtue. In this chapter, I argue instead that a person of exceptional civic virtue can exercise civic virtue through stereotypically private activities…
per invalidare i tre argomenti repubblicani si difende l’esistenza di una teoria extrapolitica delle virtù civiche.
… We should distinguish between the political virtues and the civic virtues more generally…
Ci sono attività private che ci rendono buoni cittadini a tutto tondo…
… many activities stereotypically considered private, such as being a conscientious employee, making art, running a for-profit business, or pursuing scientific discoveries, can also be exercises of civic virtue. For many people, in fact, these are better ways to exercise civic virtue…
A chi considera che l’individuo abbia un debito verso la società si puo’ rispondere che ci sono molti modi per pagarlo. Non solo: si puo’ adempiere all’obbligo guadagnandoci.
Ma cos’è esattamente una “virtù civica”?
… civic virtue makes one a good member of a community… Shelley Burtt defines “civic virtue” as the “disposition to further public over private good in action and deliberation.” Richard Dagger uses this same definition in his defense of republican liberalism… William Galston defines a civic virtue as “a trait that disposes its possessors to contribute to the well-being of the community and enhances their ability to do so.”… Jack Crittenden says that to be “civic-minded” is to “care about the welfare of the community (the commonweal or civitas) and not simply about [one’s] own individual well-being.”… Geoffrey Brennan and Alan Hamlin analyze civic virtue as being able to determine the common good and having the motivation to act appropriately toward it…
la tradizione sembra vedere un solido legame tra civismo e impegno politico…
… many seem just to assume that civic virtue requires political participation. For instance, almost immediately after Dagger says that civic virtue is the disposition to further public over private good, he concludes that a person of civic virtue will want to participate in government in order to help maintain the liberties needed for a good society… Similarly, Crittenden says, “Civic education, whenever and however undertaken, prepares people of a country, especially the young, to carry out their roles as citizens. Civic education is, therefore, political education or, as Amy Gutmann describes it, ‘the cultivation of the virtues, knowledge, and skills necessary for political participation.”…
In realtà il solido legame unisce civismo e bene comune. Ma quali attività promuovono il bene comune? Tesi:
… I argue instead that the common good is often best promoted through extrapolitical means, through activities that do not fit the stereotype of civic virtue. Exercising civic virtue need not involve politics… In my view, something is presumed to be in the common good if it promotes the interests of most people either without harming others’ interests or, if it does harm them, without exploiting them.21 I do not assume there is some common good over and apart from the interests of individuals in society…
A questo punto è bene liberarsi della compagnia di chi riduce la questione alla terminologia, costoro ritengono che civismo implichi “per definizione” impegno politico.
… Suppose one pounds that table and insists that to exercise civic virtue, by definition, requires significant political engagement… A public-spirited person who promotes the common good through nonpolitical means might lack civic virtue but instead have “schlivic” virtue. Schlivic virtue is the disposition and ability to promote the common good by nonpolitical activity. So, not much is gained by insisting that civic virtue requires political engagement as a matter of logic…
La risposta più adeguata a chi si fissa sulle parole è: “se non vuoi chiamarle virtù civiche” chiamale “svirtù civiche”. Chi non vuole chiamare il matrimonio gay “matrimonio” puo’ sempre chiamarlo “smatrimonio”, tutti sono più contenti e la sostanza non cambia.
Per illustrare una concezione extrapolitica delle virtù civiche partiamo da un noto esempio di Schmidtz:
… Schmidtz says that “any decent car mechanic does more for society by fixing cars than by paying taxes.”… By extension, we can add that a decent mechanic typically does more for society by fixing cars than by voting or writing senators. By fixing cars, she is helping to create and sustain the cooperative networks that promote the common good…
In soldoni: poiché in molti casi la società si giova del tuo lavoro molto più che delle tasse che paghi, allo stesso modo si puo’ dire che la società tragga molti più benefici dal tuo impegno lavorativo che dal tuo impegno politico (in cui rientra anche l’andare a votare).
… My point is not to deny that governments help promote and sustain the common good or to assert that extended cooperative networks do not need governmental support. Rather, just as it would be mistake to discount the role of politics in promoting the common good, it would be a mistake to discount the role of nonpolitical activities in promoting the common good…
D’altronde,  se il mondo fosse solo politica sarebbe un mondo miserrimo, questo ci fa capire l’importanza delle attività private nel rendere la società umana un posto migliore…
… However, we can also imagine an “inverse state of nature”—a political society that lacks private, nonpolitical activity. In the inverse state of nature, people try to gather together for public deliberation, voting, and law creation, but no one engages in private actions. In the inverse state of nature, life would also be nasty, poor, brutish, and short, because there would be no food, music, science, shelter, or art…
Per comprendere il grado di socialità del privato basterebbe il famoso saggio “I, pencil” (qui un video riassuntivo): migliaia di lavoratori che collaborano senza conoscersi per servire a puntino le esigenze di un consumatore sconosciuto. Una collaborazione sociale che ha del miracoloso. Più “sociale” di così!
… When you write with a pencil, you benefit from the input of millions of people around the world. Most of them have no idea that they have helped produced a pencil and that, in virtue of doing so, they are helping you write or draw… A citizen of a liberal society receives a bundle of goods: economic, cultural, social, political, and the like. Most liberal citizens contribute to the bundle others receive, but they do it in different ways. Liberalism encourages a division of labor in how citizens contribute to creating this bundle…
Anche nella produzione del “bene comune”, come nella produzione di qualsiasi bene, si realizza una fruttuosa divisione del lavoro
… Some citizens provide political goods by voting, rallying, supporting causes, fighting in just wars, writing to senators, writing letters to editors, running for office, and so on. Others attempt to provide for the public welfare by volunteering or community organizing. These sorts of activities more or less exhaust the republican conception of civic virtue. However, one can also contribute to the social surplus by working at a productive job that provides goods and services others want. One makes society more interesting, more worthwhile, by creating culture or counterculture. One promotes the common good by raising one’s children well (and not just by instilling in them the democratic or political virtues). And so on. Consider artists, entrepreneurs, small-business owners, venture capitalists, teachers, physicians, intellectuals, stock traders, stay-at-home parents, working parents, chefs, janitors, grocery clerks, and others. Each of these kinds of people in one way or another contributes to fostering a worthwhile society….
Ora si capisce bene cosa voglia dire che “ci sono più modi per pagare il proprio debito con la società”… 
… Suppose for the sake of argument that citizens have debts to pay to society for the goods they receive. Even if so, there are many ways of paying those debts. Some citizens pay by providing good governance, others by providing good culture, and others by providing economic opportunity. Citizens who provide these other kinds of goods are not free-riding…
Forse che Michelangelo non ha contribuito al bene comune per il solo fatto che non partecipava alla vita politica del paese in cui risiedeva? Assurdo…
… Suppose Michelangelo, Louis Pasteur, or Thomas Edison never voted, never participated in politics, never volunteered, and, by clerical error, never paid any taxes. This alone would not imply he failed to contribute to the common good. On the contrary, each contributed far more to the common good than the average political officeholder or active, participatory democrat… In his famous funeral oration, Pericles says that private actions can be harmful to the polity, but one can compensate by performing useful public service. If so, there seems to be little reason not to accept something like the inverse…
Ci sono poi cittadini che si impegnano in politica combinando solo guai. Nella concezione repubblicana costoro possiedono ugualmente meriti civici!
Sarebbe assurdo accusare – che ne so - un genio della medicina di non contribuire al bene comune per il solo fatto che non voti…
… Citizens’ investing time and effort into political activities can potentially come at the expense of the common good. Consider, as a hypothetical case, Phyllis the Physician. Phyllis is a genius. She produces new medical breakthroughs hourly. Society may want Phyllis to contribute to the common good but not by taking time away from medicine—not even by volunteering at the local free clinic… Engaging in politics always has some opportunity cost, and sometimes this opportunity cost will mean that engagement produces a net loss for the common good…
C’è poi una via indiretta attraverso la quale chi non si occupa di politica in realtà se ne occupa rendendo la vita più facile a chi lo fa direttamente…
… Someone stubbornly clinging to the republican conception of civic virtue could, perhaps, insist that civic virtue is about promoting not merely the common good but the political part of the common good. Suppose we grant this claim. It still would not follow that citizens should promote the political part of the common good directly through political means…
E qui torniamo al concetto di specializzazione… 
… Peter’s specializing in apple growing enables Quentin to specialize in fish catching, and vice versa. Peter produces apples directly, but he indirectly contributes to the production of fish. Quentin produces fish directly, but he indirectly contributes to the production of apples…
Facciamo l’esempio di Martin Luther King, uno spirito civico di prim’ordine…
… Those who focus on directly producing good governance receive assistance from those who provide the goods that make this focus possible (and vice versa). Martin Luther King Jr. had exceptional civic virtue. But he could not have rallied for political reform if others had not provided food, clothing, shelter, transportation, and even much of the basic philosophy underlying his movement…
Quand’anche avessi un debito verso la società ci sono molte monete con cui posso ripagarlo…
… That said, I am not arguing that you can make up for murder by raising the GDP… I am discussing what it takes, in general, to avoid free-riding… This is not a theory about rectificatory justice…
Ma puo’ esistere un bene pubblico la cui produzione danneggi di fatto l’interesse delle persone che compongono quella società?
… For instance, perhaps ancient Sparta’s exceptional military prowess was a strongly irreducible common good. Maintaining its military prowess impoverished the city and stunted the moral development of its citizens, but perhaps it was good for Sparta, if not for any of the Spartans. Liberals tend to think that no such strongly irreducible common goods exist…
Ma anche in un caso così estremo puo’ essere fatta valere l’argomento indiretto: occupandomi del mio privato mi metto al servizio di chi si occupa del bene pubblico contribuendo così indirettamente alla sua realizzazione…
… However, suppose one believes (I think mistakenly) that there are strongly irreducible common goods, that these goods ought to be pursued, and that these goods can be achieved only through politics. Even this would not imply that an extrapolitical conception of civic virtue is incorrect or that the republican conception is correct. As I have already argued, citizens who engage in nonpolitical activities can thereby indirectly promote political goods…
Alcuni trovano scandaloso che si possa contribuire al bene comune guadagnandoci: un autentico contributo richiede un sacrificio!
… One reason it is easy to overlook private contributions to the common good is that such contributions are often very obviously profitable, or at least of low cost, to the contributors. Yet, there is a difference between the benefit conferred by an activity and the cost the agent bears for that activity…
Tuttavia, è scorretto quantificare il valore del contributo equiparandolo al costo sopportato per realizzarlo…
… One cannot measure the value of a contribution by the cost of making it. Jane might spend $100 to buy a gift for Kelly that Kelly values at only $40. Or Jane might spend $10 for a gift that Kelly values at $40. Jane might spend $10 making a gift that Kelly values at $40, but Jane might have so enjoyed making the gift that she would gladly have paid $80 for the experience of making it. In each case, the value of the gift to the receiver is $40, though the cost to the giver varies. If Luke decides to contribute to society by becoming a policeman rather than an investment banker, he will probably bear higher personal costs, given the differences in pay and risk. However, it does not follow that society gains more from Luke’s choosing to become a policeman, or even that the average policeman does more good for society than the average investment banker…
Il caso estremo del soldato è lampante: massimo sacrificio, zero contributo…
… At the extreme, consider the soldier who “dies in vain.” This soldier has sacrificed everything for his country, but that does not mean his country benefited from the sacrifice…
Equiparare il valore al costo ha effetti perversi: chi ama la politica dovrebbe contribuire in modo spropositato…
… There is a possible view that holds that whether citizens have paid their debts is determined not by the value of their contributions but by the costs they incur in making contributions. This view leads to some perverse results. It implies that an altruistic, ambitious, motivated person who enjoys politics, volunteering, working a productive job, and being a good neighbor would have to do a lot to repay her debts…
C’è chi afferma che senza una motivazione adeguata non puo’ esistere “virtù civica”.
… Civic virtue has a motivational component. One can greatly contribute to the common good but still lack civic virtue… For instance, a person who helps others merely out a desire for personal profit is not benevolen… So, if Michelangelo turns out to have been indifferent to making the world better for others and cared about art only for art’s sake or only about getting paid, then his artistic endeavors, however valuable, would not be exercises of civic virtue…
Se accogliamo questa istanza dobbiamo chiedere solo consapevolezza a chi si disinteressa di politica badando ai fatti propri,  non di cambiare questo suo atteggiamento: bisogna sapere che “badare ai fatti propri” arricchisce la società…
… Thus, the extrapolitical conception of civic virtue implies that a wide array of publicly beneficial private activities could be exercises of civic virtue provided that people have the right motivations. The extrapolitical conception does not have the silly implication that anyone who promotes the common good has civic virtue…
I repubblicani affermano che la concezione liberale richiede troppo poco al cittadino e quindi non sviluppa le virtù civiche…
… Pocock, favorably citing Polybius, says that modern liberal societies tend to undermine civic virtue by pulling people toward private ends…
Ma la risposta a questa obiezione è semplice: se abbiamo scoperto modi più economici per riconciliare bene privato e bene pubblico, sarebbe assurdo non approfittarne rettificando il concetto di “virtù civica”…
… Modern liberalism’s success is that it finds many ways of reconciling the private and common good (at least, more so than competing regimes) and so lowers the personal cost of benevolence… Michael Walzer asks, “What was citizenship?”… He says citizenship was possible only in classical republican societies. He contends that contemporary hand-wringing over citizenship comes from the feeling that something has been lost, because citizens seem to care so little about politics. He says this feeling of loss inspires many to try to resurrect the republican conception.43 However, he adds that citizenship so described was not really lost, because it never really could find a home in liberal societies… Rather, it may be that liberalism encourages a different, more diverse, and better kind of citizenship than republican societies ever could…
Ora abbiamo le armi necessarie per confutare le teorie che vedono il voto come un dovere. Riassumiamo la prima:
… Recall the Agency Argument: 1. You should be a good citizen. 2. In order for you to be a good citizen, it is not enough that other citizens obtain adequate levels of welfare and live under a reasonably just social order. Rather, in addition, you need to be an agent who helps to cause other citizens to have these adequate levels of welfare, etc. 3. In order to do this, you must vote. 4. Therefore, you must vote…
La premessa 3 è falsa.
Vediamo la seconda:
… Recall the Public Goods Argument: 1. Good governance is a public good. 2. No one should free-ride on the provision of such goods. Those who benefit from such goods should reciprocate. 3. Citizens who abstain from voting free-ride on the provision of good governance. 4. Therefore, each citizen should vote…
Anche qui la premessa 3 è falsa.
Vediamo la terza:
… Consider again the Civic Virtue Argument: 1. Civic virtue is a moral virtue. 2. Civic virtue requires voting. 3. Therefore, citizens who do not vote thereby exhibit a lack of civic virtue and are, to that extent, morally vicious…
La premessa 2 è falsa.
La teoria esposta è compatibile con il fatto che a volte votare sia un dovere…
… It is consistent with my view to hold that, under special circumstances, a duty to vote might arise. I have not argued that there can never be a duty to vote. Instead, I have argued that a citizen in a modern democratic polity generally has no civic duty to vote, or even to participate in politics…
E anche col fatto che spesso chi non vota non è un buon cittadino, anche se non è suo dovere votare, così come potrebbe essere un buon cittadino chi ritiene erroneamente che votare sia un dovere
… Even if a person in fact lacks a duty to X, if she believes she has a duty to do X but does not do it, this can be evidence of bad character. Even though I think there is no duty to vote, I suspect that most people who abstain do so either because it is too costly for them, given their circumstances, or because they have somewhat deficient character… It is also consistent with my view to hold that for some citizens, voting, even if it is not obligatory, is at least a good idea, morally speaking…
bene comune

mercoledì 12 ottobre 2016

La transizione dal sesso al cibo

Sembra quasi che l’uomo sia un essere religioso sempre teso alla ricerca di “purezza”: quando declinano alcuni precetti ne sorgono presto altri pronti a rimpiazzarli. Mary Eberstadt nel saggio dal titolo eloquente “Is Food the New Sex?” sostiene questa tesi con un caso da manuale.
Che il desiderio sessuale e quello gastronomico abbiano una radice comune non è cosa nuova, lo scorgiamo anche solo nel linguaggio ordinario:
… ordinary language itself verifies how similarly the two appetites are experienced, with many of the same words crossing over to describe what is desirable and undesirable in each case. In fact, we sometimes have trouble even talking about food without metaphorically invoking sex, and vice versa…
Entrambi, se perseguiti senza moderazione, portano alla rovina personale e non solo. Per questo la società ha sempre previsto una serie di precetti in merito.
Oggi, per la prima volta nella storia, gli uomini sono liberi di accedere in misura illimitata sia al sesso che al cibo. La pillola ha rivoluzionato le relazioni amorose, la tecnologia ha cancellato la penuria di cibo facendo dell’obesità un problema. Cosa succede in circostanze del genere?
Prendiamo due persone: nonna e nipote, Betty e Jennifer. Guardando a loro capiamo bene come sono cambiate le cose. Partiamo dalla nonna
… Begin with a tour of Betty’s kitchen. Much of what she makes comes from jars and cans… dairy products, red meat, refined sugars and flours… Betty’s freezer is filled with meat every four months… If there is anything “fresh” on the plate, it is likely a potato… Betty’s food is served with what for us would appear to be high ceremony… there is little that Betty herself, who is adventurous by the standards of her day, will not eat; the going slogan she learned as a child is about cleaning your plate, and not doing so is still considered bad form…
E ora la nipote:
… Jennifer has almost no cans or jars in her cupboard… kitchen table on most nights features a laptop and goes unset. Yet interestingly enough, despite the lack of ceremony at the table, Jennifer pays far more attention to food… adamantly opposed to eating red meat or endangered fish. She is also opposed to industrialized breeding, genetically enhanced fruits… She also buys “organic” in the belief that it is better both for her and for the animals raised in that way… Jennifer has nothing but ice in her freezer, soymilk and various other items her grandmother wouldn’t have recognized in the refrigerator…
Ma c’è una differenza fondamentale:
… Most important of all, however, is the difference in moral attitude separating Betty and Jennifer on the matter of food. Jennifer feels that there is a right and wrong about these options… she certainly thinks the world would be a better place if more people evaluated their food choices as she does. She even proselytizes on occasion when she can. In short, with regard to food, Jennifer falls within Immanuel Kant’s definition of the Categorical Imperative…
Per Betty il cibo è una questione essenzialmente di gusti, la dimensione morale, quando c’è, è secondaria.
In fatto di sesso le cose si rovesciano. Qui è Betty ad essere moralista:
… For Betty, the ground rules of her time— which she both participates in and substantially agrees with— are clear: Just about every exercise of sex outside marriage is subject to social (if not always private) opprobrium… Betty feels that sex, unlike food, is not de gustibus. She believes to the contrary that there is a right and wrong about these choices that transcends any individual act… Betty in the matter of sex fulfills the requirements for Kant’s Categorical Imperative…
Per Jennifer l’amore e il capriccio comandano:
… She too disapproves of the father next door who left his wife and children for a younger woman… she is otherwise laissez-faire on just about every other aspect of nonmarital sex. She believes that living together before marriage is not only morally neutral, but actually better than not having such a “trial run.”… Jennifer, unlike Betty, thinks that falling in love creates its own demands… A consistent thinker in this respect, she also accepts the consequences of her libertarian convictions about sex. She is pro-abortion, pro-gay marriage, indifferent to ethical questions about stem cell research and other technological manipulations of nature (as she is not, ironically, when it comes to food)… She has even been known to watch pornography with her boyfriend…
Da notare la posizione esattamente speculare tra nonna e nipote:
… Betty thinks food is a matter of taste, whereas sex is governed by universal moral law; and Jennifer thinks exactly the reverse…
Il movimento macrobiotico illustra bene le pulsioni moralistiche nei confronti del cibo:
… One recent influential figure in this tradition was George Ohsawa, a Japanese philosopher who codified what is known as macrobiotics… Macrobiotic Path to Total Health: A Complete Guide to Naturally Preventing and Relieving More Than 200 Chronic Conditions and Disorders, remains one of the modern bibles on food… including the claim that its tradition stretches back to Hippocrates and includes Jesus and the Han dynasty…
Il vegetarianesimo è uno tra i maggiori movimenti secolari della nostra epoca:
… Alongside macrobiotics, the past decades have also seen tremendous growth in vegetarianism and its related offshoots, another food system that typically makes moral as well as health claims… Pushed perhaps by the synergistic public interest in macrobiotics and nutritional health, and nudged also by occasional rallying books including Peter Singer’s Animal Rights and Matthew Scully’s Dominion, vegetarianism today is one of the most successful secular moral movements in the West…
Alcune menti lungimiranti avevano già colto la potenza spirituale del vegetarianesimo e preconizzato i suoi esiti:
… Adolf Hitler— whose own vegetarianism appears to have been adopted because of Wagner’s (Wagner in turn had been convinced by the sometime vegetarian Nietzsche)— reportedly remarked in 1941 that “there’s one thing I can predict to eaters of meat: the world of the future will be vegetarian.”…
Distinguere tra vegani, vegetariani, macrobiotici… è un po’ come distinguere tra luterani, presbiteriani, avventisti… Oggi gli scismi si producono a tavola.
I nostri giorni sono testimoni di un unicum:
… Throughout history, practically no one devoted this much time to matters of food as ideas (as opposed to, say, time spent gathering the stuff)… previous dietary laws were clearly designed to enhance religion— not replace it… macrobiotics, vegetarianism, and veganism all make larger health claims as part of their universality— but unlike yesteryear, to repeat the point, most of them no longer do so in conjunction with organized religion… food of today often attracts a level of metaphysical attentiveness suggestive of the sex of yesterday…
L’aspetto spiritualista è evidente anche nel movimento km0 slow food:
… Perhaps the most revealing example of the infusion of morality into food codes can be found in the current European passion for what the French call terroir— an idea that originally referred to the specific qualities conferred by geography on certain food products… as a measure of the reach of terroir as a moral code, consider only a sermon from Durham Cathedral in 2007. In it, the dean explained Lent as an event that “says to us, cultivate a good terroir, a spiritual ecology that will re-focus our passion for God…
La società si secolarizza ma il desiderio di purezza permane intatto:
… When Skinny Bitch— a hip guide to veganism that recently topped the bestseller lists for months— exhorts its readers to a life that is “clean, pure, healthy,” for example, it is emphatically not including sex…
Ad oltraggiare non è più la pornografia tradizionale ma il gastroporn. La ripugnanza del cibo-spazzatura (cucinato senza amore) ha soppiantato la ripugnanza per il sesso senza amore:
… Consider the coining of the term “gastroporn” to describe the eerily similar styles of high-definition pornography on the one hand and stylized shots of food on the other… probably most important feature of sex in our time testifying to the ubiquity of appetites fulfilled and indulged indiscriminately is the staggering level of consumption of Internet pornography. As Ross Douthat recently summarized in an essay for the Atlantic, provocatively titled “Is Pornography Adultery?”: Over the past three decades, the vcr, on-demand cable service, and the Internet have completely overhauled the ways in which people interact with porn. Innovation has piled on innovation, making modern pornography a more immediate, visceral, and personalized experience. Nothing in the long history of erotica compares with the way millions of Americans experience porn today, and our moral intuitions are struggling to catch up… This junk sex shares all the defining features of junk food. It is produced and consumed by people who do not know one another. It is disdained by those who believe they have access to more authentic experience or “healthier” options…
Sicuramente l’ossessione per il cibo è dettata anche da preoccupazioni circa la salute:
… Manifestly, one reason that people today are so much more discriminating about food is that decades of recent research have taught us that diet has more potent effects than Betty and her friends understood, and can be bad for you or good for you in ways not enumerated before. All that is true, but then the question is this: Why aren’t more people doing the same with sex? For here we come to the most fascinating turn of all. One cannot answer the question by arguing that there is no such empirical news about indiscriminately pursued sex and how it can be good or bad for you; to the contrary, there is, and lots of it…
Ma anche il sesso disordinato e i rapporti sentimentali precari hanno spiacevoli conseguenze sociali, che però, chissà come mai, si preferisce non enfatizzare molto:
… Married, monogamous people are more likely to be happy. They live longer. These effects are particularly evident for men. Divorced men in particular and conversely face health risks— including heightened drug use and alcoholism— that married men do not. Married men also work more and save more, and married households not surprisingly trump other households in income. Divorce, by contrast, is often a financial catastrophe for a family, particularly the women and children in it. So is illegitimacy typically a financial disaster. By any number of measures, moreover, nontraditional sexual morality— and the fallout from it— is detrimental to the well-being of one specifically vulnerable subset: children. Children from broken homes are at risk for all kinds of behavioral, psychological, educational, and other problems that children from intact homes are not. Children from fatherless homes are far more likely to end up in prison than are those who grew up with both biological parents. Girls growing up without a biological father are far more likely to suffer physical or sexual abuse. Girls and boys, numerous sources also show, are adversely affected by family breakup into adulthood, and have higher risks than children from intact homes of repeating the pattern of breakup themselves… The sexual revolution— meaning the widespread extension of sex outside of marriage and frequently outside commitment of any kind— has had negative effects on many people, chiefly the most vulnerable…
Se i fatti sono questi è difficile non concludere che l’uomo ambisce a forme di puritanesimo e laddove alcuni percorsi tramontano, altri ne sorgono. La precettistica intorno al cibo è probabilmente il portato di un disagio verso la rivoluzione sessuale. Le norme di “purificazione” mutano, si spostano dal letto alla tavola, ma non scompaiono.
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