Astral Codex Ten Podcast

The official audio version of Astral Codex Ten, with an archive of posts from Slate Star Codex. It's just me reading Scott Alexander's blog posts.

Your Book Review: Great And Desperate Cures 08/05/2026

Your Book Review: Great And Desperate Cures Finalist #2 in the Book Review Contest [This is one of the finalists in the 2026 book review contest, written by an ACX reader who will remain anonymous until after voting is done. I’ll be posting about one of these a week for several months. When you’ve read them all, I’ll ask you to vote for a favorite, so remember which ones you liked] I. SURGERY FOR THE SOUL [content warning: this review is about lobotomies, and includes disturbing descriptions and pictures - SA] Surgery for the soul required a sharp, eight-inch-long instrument—one time, an ice pick from the Uline Ice Company was used—and not much else. It did not require anesthesia or gloves, and the sharp instrument (either a leucotome or the sturdier orbitoclast) was not necessarily sterilized. It took less than ten minutes. The first step was to shock the patient until they lost consciousness. This eliminated the need for anesthesia, since there would be at least a few minutes until the patient regained consciousness, and also made the procedure more flexible; it did not require a surgeon, and did not even have to be performed in a hospital. The second step was to insert the sharp, eight-inch-long instrument into the brain. In most versions of the procedure, surgeons drilled holes into the skull and inserted the leucotome through those holes. Surgeons preferred an approach that allowed them to see where in the brain they were cutting. But the abbreviated procedure used a shortcut. Just above and behind the eye is a thin plate of bone that forms the roof of the eye socket. With enough force, the leucotome can be driven through that bone and into the frontal lobes of the brain. The cracking sound produced when the instrument fractures the orbital roof has caused at least one experienced clinician to faint. Once the instrument was inside, completing the surgery was simply a matter of rotating the tool left and right. The goal was to cut a large number of nerve fibers. Some thought that the procedure might work by severing fibers which maintained certain fixed distorted thought patterns; by destroying them, patients might be freed from the grip of their mental illness. But there wasn’t agreement among practitioners regarding why the procedure might work. This is the transorbital lobotomy. Around 50,000 people received lobotomies in the United States in the 1940s and early 1950s; approximately 10,000 used the transorbital method I just described, with the others using approaches surgeons would be more likely to approve of (e.g., using anesthesia, gloves, being able to see where you’re cutting…). It was billed as a cure for all sorts of mental illnesses, including schizophrenia, depression, and anxiety. And while some called it a method of last resort—a procedure which should only be used after every other conceivable method had failed—it was often used on people who did not have serious mental problems, and who had not tried less serious treatments. /episode/index/show/sscpodcast/id/42322630

Against "Stochastic Terrorism" 08/04/2026

Against "Stochastic Terrorism" is the idea that if you spread fear and mistrust against a target, then eventually people will commit violence against that target, and it will be your fault, even if you never specifically said the words “you should commit violence”. Some other popular examples of the concept: Nativists spread fear and mistrust about Muslim immigrants, and then racists . The #Resistance insists that Donald Trump would destroy democracy, and then various people . Conservatives spread fear and mistrust about transgender people, and then bigots . Woke people say the police are racist and brutal, and then other woke people . Socialists call health insurance companies greedy and accuse them of blocking life-saving treatment, and then Luigi Mangione . AI safety activists say that Sam Altman’s AI could destroy humanity, and then a guy at Sam Altman’s house. Liberals said that Charlie Kirk was a hatemonger who was driving Americans apart, and then an assassin . The pro-life movement describes abortion as murder, and then pro-life activists and . The “stochastic terrorism” concept is near-unique in how effectively it can be discredited merely by listing many examples of its use together in the same place. Almost no one supports a blanket prohibition on criticizing of all of these different groups of people. “Stochastic terrorism” mostly gets deployed opportunistically, by people who either are too blinkered to realize that the same argument could be leveraged against their own speech, or who hope you’re too blinkered to realize that. (in fact, one could argue that accusing someone of stochastic terrorism is itself stochastic terrorism! Here in America, we consider it justified to kill terrorists before they can threaten us further. Reclassifying criticism as terrorism implies it is potentially legitimate to apply the same norm to any especially harsh critics!) Still, a sliver of concept-users make some fig-leaf argument that the cases they approve of are different than the cases they disapprove of. Some proposed principles: /episode/index/show/sscpodcast/id/42313110

AI Chip Regulation Is Not A Dystopian Surveillance State 08/04/2026

Introducing Plan A 08/04/2026

Introducing Plan A A Is For America It’s increasingly clear that nobody has a plan for if this AI thing turns out to be real. Some people have suggestions, but they’re all things like “regulate a little more” or “regulate a little less” or “react to things as they come up”. This won’t be enough. Not just because things may move too quickly - although they will - but because in order to regulate or react, you need to know what you’re aiming for, and it’s increasingly clear that people can’t even visualize what AI going well could look like. What would it take to honestly tell our children that we rose to the occasion, to make the AI transition go down alongside the American Revolution and D-Day as one of our country’s finest hours? If your brain sputters and throws an error message at the question, isn’t that a problem? It’s a total coincidence that comes out the week after America’s 250th birthday. It was supposed to come out earlier, but got delayed. Then it was supposed to come out later, but got pushed forward. Still, the saying goes “A wizard is never late, nor is he early; he arrives exactly when he means to.” And if anyone qualifies as wizards, it’s Daniel Kokotajlo and his team of forecasters at the AI Futures Project. I about Daniel’s eerie accuracy over the 2021 - 2025 period. Since then, they’ve gained worldwide fame for their scenario, which predicted the rise and quick takeover of coding agents in early 2026, plus something like the fight over Fable. Plan A isn’t another prediction. It’s a wish list, a positive vision, a road map for navigating the future. It describes the best course of action that Daniel and the AI Futures Project can come up with, and what would happen if we took it. “Really? You got America a policy paper for its 250th birthday? Doesn’t America already have enough policy papers?” Sort of, but it’s not exactly a policy paper. It starts in a timeline similar to that of AI 2027, on track for a poorly-controlled intelligence explosion that either ends the world or dooms it to permanent techno-oligarchy. But this time, America is blessed with some extra foresight and determination, and makes only good choices (all non-Americans behave naturally, including trying to thwart America when incentivized to do so). It gives a year-by-year description of this best-of-all-possible-worlds, from now through 2040, as predicted by the best AI forecasters alive, with over a dozen supplements explaining all the implementation details. This is a crazy thing to try releasing. Daniel gave me several justifications for doing it anyway, but the one I remember most is that it’s supposed to be a floor. When some politician proposes a data center ban, or says that we have to gut safety regulation to compete with China, or promises a job retraining program, think to yourself: does this person have a vision for where all of this ends up? If so, is it as good as Plan A? If not, consider demanding that they do better. I did a lot of writing for AI 2027 and was listed as a co-author. Some of my writing made it into Plan A too, but it was a bit less. The difference is of degree rather than kind, but because of this - and to give me more latitude to discuss it the way I like with less PR blowback - we decided not to put me as a co-author this time. I continue to be proud of having a part in this, small as it may be. (related: everything in this post is my opinion only, and not officially endorsed by the AI Futures Project) /episode/index/show/sscpodcast/id/42313065

Your Book Review: The Book Of Abraham 07/26/2026

The AI Superforecasters Are Here 07/17/2026

Chip Off The Old Block 07/17/2026

The Metaculus Threat To Democracy Index 07/10/2026

Should People Avoid Whole-Body Screening Info? 07/10/2026

Preliminary Thoughts On The Midjourney Scanner 07/10/2026

Waiting For The Miracle 07/10/2026

Waiting For The Miracle In 1917, three children in Fatima, Portugal claimed to have seen the Virgin Mary. They promised she would perform a miracle on a certain day in October. Nearly 100,000 pilgrims arrived, hoping to see whatever happened, and nearly all report that the sun turned pale, changed color, and spun around. Many other writers have investigated the children and their visions, but I was fixated on this sun miracle. Despite popular discussion of “mass hallucinations”, this is AFAICT the only example of tens thousands of people all saying they witnessed the same impossible thing, at the same time. I got kind of obsessed with this; you can read my preliminary investigations in , , and post. One of the first things I found was that there were many other sun miracles - at least ten! - similar to Fatima. Most were associated with Marian apparitions, but one was at a Buddhist temple. Bigfoot only gets sighted by lone hikers; ghosts are only ever in the corner of your eye; UFOs are just blurs in the sky. Of all the countries and outposts in the vast empire of the unexplained, it’s only this one phenomenon - the spinning, multicolored sun - that regularly gets seen by thousands of people at once, in broad daylight. Speaking of “regularly”, there’s one spot where it continues even today. Fifty years ago, the Virgin Mary appeared to six children in Medjugorje, Bosnia. Now those children are well past middle-age, but she continues to come. Three of them report that she’s appeared less frequently as the years go by, but the others still see her every day at 6:40 sharp. Travelers to Medjugorje, especially those passing through around 6:40, report a slew of miracles, including the spinning sun. Certainly this is true of those whose hearts are pure. But even the atheists get lucky sometimes. I was shocked never to have heard about this before. There’s a place you can just go, and have a decent chance of seeing a real miracle? People take vacations to the Bahamas for the beaches, when they could go instead to Medjugorje and see the natural law of the universe get violated in real time? Seems crazy! So in early April, I and my extremely-accommodating, long-suffering wife flew to Dubrovnik, rented a car, and drove down a series of windy mountain roads toward the Bosnian border, hoping for a miracle. /episode/index/show/sscpodcast/id/42032855

Never Cross a River Four Feet Deep on Average 06/30/2026

My AI Opinions 06/30/2026

Book Review: The Dialectical Imagination 06/19/2026

Book Review: The Dialectical Imagination The philosophers of the Frankfurt School practiced a technique called negative dialectics, where concepts are defined as much by what you can’t say about them as what you can. Appropriately, the Frankfurt School has ended up defined by what you can’t say about them. You can’t say that they invented a new form of left-wing thought called Cultural Marxism. This would be (according to Wikipedia) , a “far right anti-Semitic conspiracy theory that misinterprets Western Marxism, especially the Frankfurt School, as being responsible for modern progressive movements, identity politics, and political correctness”. You’re not supposed to dub them a transitional stage between Communism and postmodernism. You’re not allowed to speculate that a lot of the academic humanities, as they’re practiced today, descend from the Frankfurt School’s brand of critical theory. You’re not supposed to think of them as the point where the muscular pro-technology leftism of the early 1900s shattered into the pessimistic degrowth leftism of the present. Art is long, life is short. Most of us only manage to not do a few things in our limited span on Earth. But the Frankfurt School managed to not invent so many movements - to not be involved in so many of the crucial ideological shifts of the past century - that they caught my attention. Who were these people? What other aspects of our culture might we be unable to say they were involved in? For answers, I turned to the classic history of the group, Martin Jay’s The basics are simple enough: the School was founded in Frankfurt in 1923. It attracted great philosophers like Max Horkheimer, Theodor Adorno, and Herbert Marcuse. When the Nazis took power in the early 1930s, the mostly-Jewish Frankfurters fled to America, where friendly locals helped them continue their work in affiliation with Columbia University. Mid-century Americans , and when the rise of fascism and World War II started dominating headlines, the German-Jewish Frankfurters were natural experts to help Americans process the situation. By the end of the war, they were firmly established as thought leaders. Some - including Horkheimer and Adorno - returned to Germany to rebuild its intellectual culture from the ruins; others stayed in America and remained relevant through the 60s and 70s. But figuring out what the Frankfurters believed is more complicated. Forget about the thin line between universally-acknowledged fact and fascist conspiracy theory. The School itself was famously coy, worrying that if they explained themselves too clearly, people would caricature their beliefs and integrate them into the existing capitalist system. Even when they did speak “clearly”, it was in the sort of German philosophical register where “the negation of the negation” is a totally normal thing to say. Having only read a single book on them, I will no doubt fall into all the failure modes that they and their successors warned us against. But here are the analogies, intuition pumps, and parables that I found helpful. /episode/index/show/sscpodcast/id/41701160

Use AI This Election 06/19/2026

New Paradigms Won't Save You 06/19/2026

New Paradigms Won't Save You One popular objection to AI concerns is to declare that LLMs can never be AGI. You need a “new paradigm”. Therefore, AGI is so far in the future that it’s not worth worrying about. A common counterargument is to claim that no, LLMs can become AGI. But even without that counterargument, I think the “therefore” fails on its own terms. The key question is: how much of a new paradigm do we need? The landmark discoveries on the road to modern LLMs are something like: 1950s: Neural networks 1967: Multi-layer perceptron 2010: Modern deep learning 2017: Transformer, LLM 2022: RLHF, chatbots 2024: Chain of thought / test-time compute We can think of this as an “evolutionary tree”, where a given LLM (let’s say Claude Opus 4.7) shares a recent “common ancestor” with all other chatbots, and only a very distant “common ancestor” with everything else descended from the multi-layer perceptron. If AGI needs a “new paradigm”, what common ancestor can we expect AGI and LLMs to share? AGI will very likely use neural networks, because the human brain is a neural network and qualifies as an AGI. It will probably use deep learning, because although deep learning isn’t exactly analogous to the brain, it seems like a pretty reasonable way to emulate the brain’s learning algorithms onto computer hardware. Skeptics like Yann LeCun and Gary Marcus usually pinpoint LLMs/transformers as the step where we went wrong. that the first AGIs may be within the deep learning paradigm (but not LLMs); Marcus thinks that they’ll combine insights from deep learning with something else. How soon should we expect a new paradigm as revolutionary as LLMs/transformers? Since we got LLMs/transformers nine years ago, suggests nine more years. How soon should we expect a new paradigm as revolutionary as deep learning? By the same logic, sixteen years from now. Lindy’s Law has a heavy tail, which means we can’t simply halve these to find our 25th percentile estimate. Our 25th percentile estimate for the next advance as exciting as LLMs should be three years from now; for deep learning, it’s five years. So even if you think AGI will require a further paradigm shift as big as the invention of the LLM or as deep learning itself, you should have 25% chance it will be developed in the next 3 - 5 years. Which is about as long as the LLM-only crowd think things will take! This isn’t an excuse for relegating the risk of AGI to some vague indefinite future. It could still be the late 2020s or early 2030s! (Might we expect that low-hanging-fruit effects make the next paradigm harder to find than the last one? In practice, fields get more researchers as time goes on, and . And in fact, the number of AI researchers has grown at an unprecedented pace for a scientific field, and growth will enter an even faster regime once AIs themselves can contribute. Overall these make me think things will go even faster than Lindy’s Law predicts - but I think Lindy’s Law is a useful upper bound.) (Would there still be a long time between the invention of the new paradigm and the point where it could be used to maximum effect? It took five years between the invention of the transformer and ChatGPT, the first commercially-successful transformer-based project. But most of that time was spent scaling up, and we’ve already scaled up. If we invent a new paradigm in 2030, then any frontier lab willing to bet on it can quickly provide it with levels of compute sufficient to train models.) This is my attempt to talk to the new-paradigm-wanters in their own language, but I think there’s also that undermines this worldview. . LLMs still seem to be able to convert scale to results; while this continues, new paradigms won’t be necessary, and frontier labs won’t risk pursuing them. If scaling ever hits a wall, there will be a few months of confusion as frontier labs look over various new-paradigm-proposals that they already have lying around, and throw them at the wall to see what breaks through. Then scaling will continue from wherever it left off. The best way to forecast future AI progress is to extrapolate from current LLM scaling. This should work if LLMs scale all the way to AGI. But it may also work even if they don’t. First, because we might get the new paradigm so soon that it won’t be a significant source of delay. And second, because the most likely place for a new paradigm to start is wherever LLMs stop working, going at the same rate. /episode/index/show/sscpodcast/id/41701105

The Types Of Candidate You Find In The California Gubernatorial Race 06/13/2026

The Sigmoids Won't Save You 06/13/2026

Nostalgebraist's Hydrogen Jukeboxes 06/13/2026

Nostalgebraist's Hydrogen Jukeboxes , the only good theory of taste is Nostalgebraist’s. He wrote a post called , analyzing the literary output of an AI called R1. This AI tried hard to write good fiction, which was part of the problem. It crammed its stories with what Nostalgebraist called (stealing a term from Ginsberg) the “eyeball kick” - a flashy stylistic move that immediately catches the reader’s attention and “wows” them. Here are examples - some from R1, others from an experimental OpenAI model trained specifically for fiction-writing: “There is a prompt like a spell: write a story about AI and grief, and the rest of this is scaffolding—protagonists cut from whole cloth, emotions dyed and draped over sentences.” “When the jar of Sam’s laughter shattered, Eli found the sound pooled on the floorboards like liquid amber, thick and slow. It had been their best summer, that laughter—ripe with fireflies and porch wine—now seeping into the cracks, fermenting.” “And so I built a Mila and a Kai and a field of marigolds that never existed. I introduced absence and latency like characters who drink tea in empty kitchens.” “The morning her shadow began unspooling from her feet, Clara found it coiled beneath the kitchen table like a serpent made of smoke.” Nostalgebraist and another writer, , catalogue some of the most common AI eyeball kicks, each occurring across multiple LLM models: “An overwhelming reliance on cliche. Everything is a shadow, an echo, a whisper, a void, a heartbeat, a pulse, a river, a flower—you see it spinning its Rolodex of 20-30 generic images and selecting one at random.” “Conjunctions combining one thing that is abstract and/or incorporeal with another thing that is concrete and/or sensory.” “Repetitive writing. Once you've seen about ten R1 samples you can recognize its style on sight. The way it italicises the last word of a sentence. Its endless "not thing x, but thing y" parallelisms…the way how, if you don't like a story, it's almost pointless reprompting it: you just get the same stuff again, smeared around your plate a bit.” /episode/index/show/sscpodcast/id/41630140

Three Model Organisms For Taste 06/13/2026

Contra Everyone On Taste 05/20/2026

Contra Everyone On Taste Last year I wrote , which got many good responses from (eg) , , and . I tastelessly forgot to respond to them until now, but I appreciate how they forced me to refine my thinking. In particular, they helped me realize that “taste” and “good art” are hard to talk about, because the discussions conflate many different things: 1: Sensory Delight. Ode To Joy makes the listener feel joyful. Michelangelo’s David fills the viewer with awe at the human figure. The great cathedrals are impressive buildings, in a way that hits you like a punch to the gut. These judgments are preconscious, widespread, and don’t necessarily require artistic sophistication. 2: Novelty and Innovation: Someone gets credit for doing art in a way that has never been done before. The early Impressionists invented a new way of looking at the world and explored all of its little corners. A modern Impressionist painter may be able to match their technical skill, but not their novelty; therefore, the modern would be a mere curiosity while the originals were great artists. For a modern person to be a great artist, they would have to explore entirely new media - hence the surprising and transgressive nature of modern art. 3: Paying Attention / Pattern Language: Tasteful people, viewing art over the generations and paying deep attention to it, have developed a sense of balance, composition, contrast, and what should and shouldn’t be done. We can debate how predetermined the exact grammar of this language was a priori, but for better or worse people are sensitized to it and will judge works with it in mind. A good work of art should either conform to this language, or defy it deliberately and thoughtfully (that is, in a way that transcends it rather than ignores it). Along with these three big ones, here are smaller ones that might or might not be combinations or subvarieties of these: 4: Context And Discussion: Some great art raises questions, and subsequent great art proposes answers, or variations on the questions, or further elucidates the subject. The great artists of any given time are in conversation with their peers and the great artists of all past ages; new art can be judged on whether it shows awareness of, and contributes to, this conversation. Other forms of context are more personal - is a book about human evil more aesthetic if its author survived the Holocaust? 5: Literal Ability To Understand A Work: You can’t fully appreciate Animal Farm unless you know the history of Soviet communism and recognize the book as an allegory for that history. If someone who knew nothing about this liked it as a cute story about talking animals, their appreciation would be different from (inferior to?) that of more knowledgeable people. 6: Changing Fashions: In 1940, Beaux-Arts and Frank Lloyd Wright were the heights of American architecture. By 1950, nobody who was anybody was doing Beaux-Arts or Prairie; it was all International Style. One could very charitably attribute this to the novelty-seeking drive above; but it’s implausible that Prairie style architecture was novel and beloved in 1940, a few houses completely exhausted its potential, but the explosion of International Style buildings didn’t restore the balance such that the low-hanging-fruit level level was lower in Prairie style again. More likely this was just a fashion effect where Prairie style was cool in 1940, then uncool in 1950. 7: Political And Ideological Point-Making: Great art may convey some truth about the world. This could be a purely aesthetic truth. But in the case of Uncle Tom’s Cabin, the truth was “slavery is bad”. Other truths are conveyed symbolically (for example, cathedrals being shaped like crosses) or through design choices (for example, the austerity of Bauhaus architecture making it more suitable for socialist housing). 8: Ability To Profoundly Affect Or Transform You: Maybe this one is emergent from some combination of sensory delight, novelty and point-making. But some people say they come away from art transformed, in a way which is neither just sensory delight nor just political ideology. Philosophers have argued for millennia about exactly what way this is, but hopefully we’ve all had this experience and can accept an extensional definition. These people enumerated these things to defend taste. I will instead take the bold stand that conflating many different things is bad: it frees people from thinking too hard about any particular one of them, or the ways they interact. Here are my arguments for deliberately ignoring about half of these. /episode/index/show/sscpodcast/id/41360315

What Deontological Bars? 05/20/2026

Your Attempt To Solve Debate Will Not Work 05/20/2026

Links For April 2026 05/08/2026

Half A Month Of Consolation Writing Advice 05/08/2026

Half A Month Of Consolation Writing Advice This month, rationalist institution is running their second , a bootcamp for aspiring bloggers. Participants have to publish a post a day, or they get kicked out. You can read their posts . I’m too old to manage that pace, but agreed to participate as an advisor. Then I missed the first half of the month because I was on a trip. As compensation, here are fifteen pieces of writing advice for the fifteen days I was absent. 1: Against microdishonesty Sasha Chapin has a piece . Maybe lying gives Sasha writer’s block, but for my last set of mentees it more often just made things sound awkward and unclear. The English language hates the slightest whiff of dishonesty, even levels so small you wouldn’t naturally notice them yourself. It punishes you by making your writing worse. I remember asking one of my mentees to take out a tangential paragraph that didn’t really connect to the rest of the argument. They refused, and awkwardly admitted that it was the one thing they really wanted to say with the essay. They’d written the essay about something else, because the other thing was more presentable. Then they’d smuggled their actual point in as a payload. Clever plan, but your readers will notice. There are countless reasons to lie when you’re writing. Maybe you thought of a really clever introduction, but the thing it introduces is 5% different from the thing you really want to say, so you need to be a little vague and smush them together. Maybe you have a really great perspective on something which is almost like the topic du jour, and you need to make it sound like it’s exactly the topic du jour to get it published. Maybe you can rebut 99 out of 100 arguments for some stupid evil position that you want to debunk, but it would be embarrassing to leave one hanging, so you smudge it together into the other 99 arguments. English will punish you for all these things. Sometimes there’s no better solution and you have to settle, but your readers will notice. /episode/index/show/sscpodcast/id/41211815

Orban Was Bad, Even Though We Don't Have A Perfect Word For His Badness 05/08/2026

Against The Concept Of Telescopic Altruism 04/21/2026

Against The Concept Of Telescopic Altruism I. “Telescopic altruism” is a supposed tendency for some people to ignore those close to them in favor of those further away. Like its cousin “virtue signaling”, it usually gets used to own the libs. Some lib cares about people in Gaza - why? Shouldn’t she be thinking about her friends and neighbors instead? The only possible explanation is that she’s an evil person who hates everyone around her, but manages to feel superior to decent people by pretending to “care” about foreigners who she’ll never meet. This collapses upon five seconds’ thought. Okay, so the lib is angry about the Israeli military killing 50,000 people in Gaza. Do you think she would be angry if the Israeli military killed 50,000 of her neighbors? Probably yes? Then what’s the problem? “But vegetarians care about animals more than humans!” Okay, yeah, they sure do get mad about a billion pigs kept for their entire lives in cages too small to turn around in, then murdered and eaten. Do you think they’d care if a billion of their closest friends were kept for their entire lives in cages too small to turn around in, then murdered and eaten? I dunno, seems bad. Maybe there is some possible comparison where some altruist cares about some set of foreigners more than a comparable set of countrymen? The war in Gaza killed 50,000 people, but the opioid crisis kills a bit over 50,000 Americans per year - is everyone who cares about Gaza exactly equally concerned about the opioid crisis? No, but there’s a better explanation - people care about dramatic deaths in big explosions more than boring health crises, regardless of where they happen. Everyone, lib and con alike, cared more about 9-11 than about a hundred opioid crises, even though the former only killed 4% as many people as the latter. And even the people who care about the opioid crisis usually can’t bring themselves to care about anything on the , which are all extra-boring things like diabetes. Once you match like to like, nope, it’s pretty hard to find a “telescopic altruism” example that stands out from the general background of people having weird priorities. Nearly everyone cares about people close to them more than people far away. If there’s a lib who would attend a Gaza protest instead of getting their deathly-ill kid emergency medical care, I haven’t met them - and the “telescopic altruism” crowd certainly hasn’t provided evidence of their existence. Instead, the people who care about their neighbors 1,000,000x times more than Gazans point to the people who ‘only’ care about their neighbors 1,000x times more than Gazans and say “Look! Those guys care about Gazans more than their neighbors! Get ‘em!” in order to avoid any debate about whether a million or a thousand or whatever is the right multiplier. /episode/index/show/sscpodcast/id/40953860

A Buddhist Sun Miracle? 04/21/2026

A Buddhist Sun Miracle? In 1917, some Portuguese children started seeing visions of the Virgin Mary. The Virgin told them she would enact a great miracle on a certain day in October, and a crowd of 100,000 gathered to witness the event. According to eyewitness reports, newspaper articles, etc, they saw the sun spin around, change colors, and do various other miraculous things. At least a hundred separate testimonies of the event have come down to us, with only two or three people saying they didn’t see it. Catholics continue to bring this up as one of the best-attested miracles and strongest empirical proofs of the faith - including here on Substack, where there was a spirited debate about the event last fall. I did my best to research the event, and the results were and . The main thing I was able to add to the Substack discussion, if not the broader worldwide one, was a survey of similar events. There were apparent sun miracles at various other Catholic sites and apparitions of the Virgin, including a crowd of hundreds of thousands in Italy, and a small town in Bosnia where they seem to happen regularly. But also, people who “sungaze” - a weird alternative medicine practice where people stare at the sun in the hopes that maybe this will help something and they won’t go blind - report sometimes seeing the sun spin and change color in similar ways. And Buddhist meditators report that concentrating very hard on any bright light will cause similar things to happen. Still, the Catholics - especially original Fatima-Substacker Ethan Muse - were not convinced. The other Catholic sightings could have been other real miracles, equally attributable to the Virgin. The sungazers were staring at the sun for a long time, unlike the Fatima pilgrims who just happened to glance up at it. And the meditators were doing sophisticated contemplative exercises, again different from the Fatima pilgrims who just looked up and saw it. These were suggestive, but there was no record of a miracle exactly like Fatima happening within a non-Catholic religious tradition. Until now! Substacker , building on research from , has found . /episode/index/show/sscpodcast/id/40953845

How Natural Tradeoff And Failure Components? 04/21/2026

Every Debate On Pausing AI 04/21/2026

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