If we support Alice, then Alice has her preferences satisfied. There is no Bob here. There is also no dilemma of any kind. Obviously we should support Alice, because there is no reason not to. (Unless we hate Alice and want her to experience preference non-satisfaction, for some reason.)
False. Even if all things considered you prefer that Alice not be compelled to vote there are reasons to do so. Voting is a commons problem. Compulsory voting (or, “compulsory attendence of the voting booth at which point you can submit a valid vote or not as you please”) can be considered analogous to taxation, and happens to be paid in time (approximately non-fungibly). If a country happens to get adequate voting outcomes purely from volunteers then that may be a desirable policy all things considered. However, compelling people to vote does not imply sadism. Merely a different solution to said commons problem.
Yes, I considered this objection, thank you for bringing it up. Upon consideration, it seems to me that “compulsory attendance of the voting booth”, while probably not literally inspired by actual sadism, is perverse to the point of being indistinguishable from sadism.
If a country gets “inadequate voting outcomes” (what does that mean, exactly?) from volunteer-only voting, compelling people to vote seems to be exactly the wrong solution for many reasons. (Voting is a “commons problem” to the extent that it is a problem — but it’s not clear to me that “few eligible voters are actually voting” is, in fact, a problem.)
However, the more relevant-to-the-conversation response is that “society’s” interests in this case are far too diffuse and theoretical to serve as any kind of relevant analogue to the case of “one very specific person (i.e. Bob) doesn’t want unpleasant experiences inflicted upon him”. That’s what makes it a poor analogy.
Upon consideration, it seems to me that “compulsory attendance of the voting booth”, while probably not literally inspired by actual sadism, is perverse to the point of being indistinguishable from sadism.
Avoid inflationary use of terms. “Sadistic” does not mean “a policy that I disapprove of”. Being unable to distinguish the two is a failure of your own comprehension, nothing more.
If a country gets “inadequate voting outcomes” (what does that mean, exactly?)
That means that the writer refrained from prescribing preferences to outcomes or making any claims about the merit of any particular election and left it to the readers judgement. Some examples of things that could be inadequate would include too few people voting, if the selection bias of only aggregating the preferences of people who have nothing better to do at the time than voting rather than the preferences of everyone resulted in inferior candidates or if the psychological impact of the practice is somehow sub-par.
However, the more relevant-to-the-conversation response is that “society’s” interests in this case are far too diffuse and theoretical to serve as any kind of relevant analogue to the case of “one very specific person (i.e. Bob) doesn’t want unpleasant experiences inflicted upon him”. That’s what makes it a poor analogy.
You are proposing a general cultural rule for how people must behave (don’t introduce yourself to strangers on planes) for the benefit of Bob. This amounts to a large cost in lost opportunity and freedom that is paid by the people you consider “too diffuse and theoretical” to deserve consideration to suit the convenience of Bob who is important enough for you to make up a name for him. All the other people who have Bob’s particular psychological disorder presumably warrant your consideration despite being diffuse and theoretical.
(And by ‘psychological disorder’ I refer to whatever condition results in Bob taking damage equivalent to the physical and psychological damage most people take from being punched in the face.)
Avoid inflationary use of terms. “Sadistic” does not mean “a policy that I disapprove of”. Being unable to distinguish the two is a failure of your own comprehension, nothing more.
I assure you, that was not an inflationary use on my part. I meant precisely what I said.
You are proposing a general cultural rule for how people must behave (don’t introduce yourself to strangers on planes) for the benefit of Bob. This amounts to a large cost in lost opportunity and freedom that is paid by the people you consider “too diffuse and theoretical” to deserve consideration to suit the convenience of Bob who is important enough for you to make up a name for him. All the other people who have Bob’s particular psychological disorder presumably warrant your consideration despite being diffuse and theoretical.
You misread me, I think… the cost in lost opportunity and freedom in the “interact with strangers” case, just as in the “punch in face” case, is paid by a very concrete person: Alice. She is certainly neither diffuse nor theoretical. I specifically commented on her preferences, and the satisfaction or non-satisfaction thereof.
What is too diffuse and theoretical is “society’s” interests in the “vote” case. That is why the “vote” case makes a poor analogy for the “interact with strangers” case.
I assure you, that was not an inflationary use on my part. I meant precisely what I said.
I’ll repeat with emphasis that being unable to distinguish between a policy decision that you disapprove of and sadism is a significant failure in comprehension. It is enough to make whatever opinions you may express about what social norms should be lose any hope of credibility.
There is, however, also a difference between lack of comprehension and disagreement, which you seem to not be recognizing. There are plenty of policies that I disapprove of without considering them to be sadistic. Also: “perverse to the point of being indistinguishable from sadism” does not mean “I actually think this policy was motivated by sadism” (a distinction to which I alluded in the post where I made this comment). In general, I think you are reading me quite uncharitably here.
Non-compulsory voting has the disadvantage that certain people will refrain from voting just because of the inconvenience of going to the voting booth and others won’t, which may bias the result of the election if the extent to which voting would be inconvenient correlates with political positions for whatever reasons.
False. Even if all things considered you prefer that Alice not be compelled to vote there are reasons to do so. Voting is a commons problem. Compulsory voting (or, “compulsory attendence of the voting booth at which point you can submit a valid vote or not as you please”) can be considered analogous to taxation, and happens to be paid in time (approximately non-fungibly). If a country happens to get adequate voting outcomes purely from volunteers then that may be a desirable policy all things considered. However, compelling people to vote does not imply sadism. Merely a different solution to said commons problem.
Yes, I considered this objection, thank you for bringing it up. Upon consideration, it seems to me that “compulsory attendance of the voting booth”, while probably not literally inspired by actual sadism, is perverse to the point of being indistinguishable from sadism.
If a country gets “inadequate voting outcomes” (what does that mean, exactly?) from volunteer-only voting, compelling people to vote seems to be exactly the wrong solution for many reasons. (Voting is a “commons problem” to the extent that it is a problem — but it’s not clear to me that “few eligible voters are actually voting” is, in fact, a problem.)
However, the more relevant-to-the-conversation response is that “society’s” interests in this case are far too diffuse and theoretical to serve as any kind of relevant analogue to the case of “one very specific person (i.e. Bob) doesn’t want unpleasant experiences inflicted upon him”. That’s what makes it a poor analogy.
Avoid inflationary use of terms. “Sadistic” does not mean “a policy that I disapprove of”. Being unable to distinguish the two is a failure of your own comprehension, nothing more.
That means that the writer refrained from prescribing preferences to outcomes or making any claims about the merit of any particular election and left it to the readers judgement. Some examples of things that could be inadequate would include too few people voting, if the selection bias of only aggregating the preferences of people who have nothing better to do at the time than voting rather than the preferences of everyone resulted in inferior candidates or if the psychological impact of the practice is somehow sub-par.
You are proposing a general cultural rule for how people must behave (don’t introduce yourself to strangers on planes) for the benefit of Bob. This amounts to a large cost in lost opportunity and freedom that is paid by the people you consider “too diffuse and theoretical” to deserve consideration to suit the convenience of Bob who is important enough for you to make up a name for him. All the other people who have Bob’s particular psychological disorder presumably warrant your consideration despite being diffuse and theoretical.
(And by ‘psychological disorder’ I refer to whatever condition results in Bob taking damage equivalent to the physical and psychological damage most people take from being punched in the face.)
I assure you, that was not an inflationary use on my part. I meant precisely what I said.
You misread me, I think… the cost in lost opportunity and freedom in the “interact with strangers” case, just as in the “punch in face” case, is paid by a very concrete person: Alice. She is certainly neither diffuse nor theoretical. I specifically commented on her preferences, and the satisfaction or non-satisfaction thereof.
What is too diffuse and theoretical is “society’s” interests in the “vote” case. That is why the “vote” case makes a poor analogy for the “interact with strangers” case.
I’ll repeat with emphasis that being unable to distinguish between a policy decision that you disapprove of and sadism is a significant failure in comprehension. It is enough to make whatever opinions you may express about what social norms should be lose any hope of credibility.
There is, however, also a difference between lack of comprehension and disagreement, which you seem to not be recognizing. There are plenty of policies that I disapprove of without considering them to be sadistic. Also: “perverse to the point of being indistinguishable from sadism” does not mean “I actually think this policy was motivated by sadism” (a distinction to which I alluded in the post where I made this comment). In general, I think you are reading me quite uncharitably here.
Non-compulsory voting has the disadvantage that certain people will refrain from voting just because of the inconvenience of going to the voting booth and others won’t, which may bias the result of the election if the extent to which voting would be inconvenient correlates with political positions for whatever reasons.