Even if feelings are temporary you can still have them more or less often. When somebody says they are happy, of course it does not mean they are experiencing bliss all the time; it means that the relative frequency of positive emotions is high and the relative frequency of negative emotions is low.
I think a lot of people assume it's not possible to be happy because their life circumstances are incompatible with it and they can't or won't change those circumstances. I think in the US at least, the things we want most and the things we strive for are not things that make us happy.
Starlink seems to provision capacity by locking your service to one address at a time; presumably, this means they have enough capacity for the customers in each physical area. By contrast, mobile networks have to contend with highly mobile terminals and highly volatile demand.
I would wager that today’s Starlink is better able to cope during a fixed line outage in an area simply because they at least have already provisioned capacity for the subscribers in that area, whereas mobile operators operate closer to capacity limits at all times and do not have the ability to scale when everyone is tethering suddenly.
I don't think mobility matters during a broadband outage. The problem is people failing over to cellular. (If anything, mobile terminals may require cellular providers to provision extra headroom, which helps during an outage.)
Starlink will have the same problem unless it provisions extra capacity for users on standby plans. The plan is so cheap that I can't imagine they're provisioning much.
None of those examples you gave sound like corruption to me, with the possible exception of tickets. It seems to me that the problem is when people who are in a position of power and responsibility abuse their power for personal ends. Plumbing or tutoring or cheese are privately held goods and surely the possessors of those goods can dispose of them how they want?
Or perhaps in all of these examples the plumber/grocer/engineer is entrusted with responsibility from the government to ration a scarce resource?
The plumber is working for a company. He's supposed to be working on an official job. But he's doing the work slowly because he's actually working on your plumbing problem.
You are working for the grocery store. You are stealing cheese from the store system that is supposed to allocate it, and making it available it to the plumber as payment for your plumber being corrupt on your behalf.
Again, the wife "who can help you get tickets" is stealing access to them. That's corruption.
The engineer who is tutoring, is paying for that act of corruption. This may or may not happen when the engineer is officially supposed to being doing something else as part of their job. If so, that's possible because people learn to look the other way for you, so that you'll look the other way for them.
And in a society where everything works this way, what do you think happens to overall economic productivity? Exactly! Which creates scarcity. Scarcity that makes the ability to get things through the blat network even more valuable!
Would you say the scarcity is what starts the corruption?
Like you can't get a plumber so you have to use your personal network or there aren't enough tickets so you have to obtain one through your personal network, etc?
It's probably better to look at a system wide level than any one shortage. For example is there no plumbers because school loans to learn apprenticeship were robbed by the rich, and the actual plumbers aren't able to get more licenses because of the graft they' have to pay for an additional one.
None of that was specified. As I said earlier, the problem is not with quid pro quo; it's in the stealing which you've now specified as additional context. I could just as easily specify another context where each of these actions are legitimate. (Perhaps free tickets are part of the theater worker's perks.)
If I said "I baked a cake for my mother," then you could say "BUT YOU STOLE THE FLOUR!" It doesn't prove anything.
My guess as to why it was not specified, is that the corruption is so obvious to anyone who has lived it, that it is easy to forget that others might not get the context. It's like someone trying to describe how fish live, but not remembering to remind people that water is wet.
That said, there were contextual clues. If you go back, I said, "You get what you need through corruption..." The next reply was agreeing and expanding on that. This strongly suggests that each step in the description involves corruption in some way.
That said, hopefully you're now clear that these blat networks involve pervasive corruption.
When a community that is used to blat networks moves to a different country, the blat network doesn't go away. Throughout US history, it has been common to see blat networks in immigrant communities turn into straight up organized crime. The most famous example being the rise of the Mafia. But it is hardly an isolated example.
Yes, the context was talking about what we would call corruption, but given that I read the comment as trying to explain things to a western reader, I think it's worth calling out the unstated assumption that makes this actually bad rather than just friends swapping favors.
Could you elaborate (hopefully with real examples) of what it's like to be in the out group with few connections (or perhaps no connections) in regards to a particular good / service?
Then you get worse good and services. Lower quality or longer wait, or don't get it at all depending on the good. The effect isn't that different from being poor in a capitalist economy. In a capitalist economy, it's mostly money that determines what you can buy. In the Soviet blat-heavy economy, money didn't matter as much connections.
It was perfectly possible to have a decent salary but nothing to spend it on because the better items just aren't available. Maybe there's some delicacy you enjoy, or a special item you want like a cassette player and you could afford those if the store actually had them, but they don't. In that situation, your ability to buy more desirable items depended more on your connections or perseverance in doing things "the hard way" like queuing for hours to buy bananas, or recycling enough kilograms of paper to buy a book.
> My guess as to why it was not specified, is that the corruption is so obvious to anyone who has lived it, that it is easy to forget that others might not get the context. It's like someone trying to describe how fish live, but not remembering to remind people that water is wet.
Yes. It's fascinating, HN is in most ways a bubble with a particular kind of leadership, but sometimes these cultural differences shine through.
To me, it's completely obvious that in the case of a plumber working through blat, he's not just legitimately doing extra work (assuming the law allows that in the first place). Of course it means the plumber is working on your pipes while he's supposed to be doing his actual job, or maybe he actually does it outside the hours but when he needs to replace some part for you, he steals it from his work. But apparently to people who grew up in a different environment, what comes to mind is legitimate side business.
Yea, I guess I don't get it either. I know someone who can eat at a local restaurant for free whenever he wants because he knows the owner. In return, he helps the owner maintain his car and does little odd handyman jobs around the owner's house for him. Is this blat? Is it corruption? Or is it just friends doing each other favors?
What rules are you breaking to do your favor? What rules do you expect someone else to break for the return favor? What rules might they later expect you to break? To what extent do you stop seeing the rules of external society as rules that you're supposed to follow?
It starts as favors.
By the time you're stealing from your employer, it's blat.
By the time you're recruiting one friend to submit paperwork to help another friend commit insurance fraud, it's still blat. But also its starting to look like something else.
Once you owe a favor to a Mafia Don, it's called organized crime. But the underlying blat is still recognizable.
From the sound of it (I have never heard of blat before this post), the important distinction is that the owner is on board with it. If he could eat for free because he knew a server who would give him the employee discount, it would be blat. If he worked as a mechanic and took parts from his employer to repair his friend's car, it would be blat.
It's pretty tiring seeing so many people push the bounds of acceptable behavior. It's pretty simple: should someone in your chain of management discipline you for setting aside that cheese? If yes, you are engaging in corruption.
That action is basically stochastic theft from the grocery store, because you've altered the pricing of a possibly scarce good.
Well in the Soviet case, plumbing and cheese are most certainly not privately held resources. Doing such work as a plumber means you're essentially acting as self-employed or a business, which is illegal. The cheese is probably produced on a collective farm and sold at a state-owned store.
But surely the cheese case would not be okay even in a Western capitalist context where the store is privately owned. Just replace it with a more scarce product. A store employee isn't allowed to tell customers the store is out of iPhones while keeping a dozen stashed for preferred buyers.
In Western capitalist context, An apple employee can't do that because they would be stealing from Apple. If they are reselling phones that belong to them, they can dispose of them however they like.
I think the Soviet context is key. Because the state is rationing these items, it creates a black market based on personal connections. In Western society nobody cares because (ideally) the market is competitive and you can just buy from someone else.
Yes, an Apple employee doing that would be stealing from Apple. But in the capitalist context, we also have entirely legal business models that I would argue are equivalent to corruption ethically. A business that chooses to sell its products or services only to a select group of customers (entirely legal) and then picks those customers not exclusively based on their finances but based on what else they can provide. Such as access to certain people, different favors, etc. That is IMO ethically questionable.
But the Soviet everyday corruption variety of retail employees reserving cheese for someone who can return favors, that particular thing is particular to a socialist economy with a scarcity of relatively basic goods.
Prediction markets are a separate concept from cryptocurrency. You can run one on cash within the typical KYC regime. If the arguments in favor of prediction markets sound rational, maybe they are rational?
I'd argue that prediction markets are more like stock markets. Very useful, but they also create opportunities for abuse which will need to be addressed. If they are eliminated later because the current administration refuses to regulate them, that would be a huge shame.
Up to this point nobody has staked out a territory that exists between securities on the one hand, and wild anything goes betting markets on the other hand. Requiring the use of national currencies does nothing to prevent what are effectively tontines incentivizing murder, or other perverse outcomes.
The point is that fascination is unrelated to value. I’d even argue that attention is unrelated to rationality. But attention is certainly related to profit.
> Either you believe the system is just and you follow all the rules (and work through the system to changes the individual rules you believe are unjust) [...]
I believe the system is just. That does not change in the presence of those unjust rules that you listed above, because those laws can be changed and are changed regularly, and because they're not egregious enough to constitute a failure of the system.
I understood you perfectly, but you didn't understand me. You're trying to create a false binary between "follow every law as written, until it gets changed" and "drastic action." Nobody wants to take drastic action, so (you say) we should follow the laws.
You seem to agree that there are unjust laws, but you don't realize the scope of the problem. There are many unenforceable laws, with drastic consequences if they were enforced, which are not being fixed[0]. A just system would not perpetuate unjust laws indefinitely, and so under your framing, everyone who disagrees with these laws and is not willing to follow them should take "drastic action."
In fact, there's no such binary. We live under a flawed system which contains unenforceable laws; we can just ignore those laws (which law enforcement already does) even if they are not changed, without needing to overthrow the system, emigrate, or whatever it is you meant to imply by "drastic action."
> There are many unenforceable laws, with drastic consequences if they were enforced, which are not being fixed
Irrelevant.
> A just system would not perpetuate unjust laws indefinitely
Can you point to laws that the majority of the population agrees are unjust that have existed since the beginning of the United States? If not, then there's zero unjust laws being perpetuated indefinitely, and so your conclusion is invalid by your own argument.
But, your own argument is wrong to begin with - the vast majority of humans will acknowledge a system as being essentially just even if it perpetuates some unjust/irrelevant/silly laws.
> In fact, there's no such binary.
That's true, you can "just ignore those laws" - and you'll be a hypocrite. The binary that I'm describing is clearly moral. I'm not saying that you physically must take one position or the other (as you're implying) - just that if you pick a value in the middle, you're a hypocrite, and your opinions are worthless, because you don't really believe them - you're just saying whatever is most convenient/advantageous for you at the moment.
>> There are many unenforceable laws, with drastic consequences if they were enforced, which are not being fixed
>
> Irrelevant.
While I don't see why "unenforceable laws" is being mentioned so many times, given the plethora of other laws, I possit that since one of the prior comments was that enforcing them would be damageous, perhaps the intended wording is "unenforced laws" (as distinct from laws which cannot be enforced). If so, then I suggest their relevance.
>> A just system would not perpetuate unjust laws indefinitely
>
> Can you point to laws that the majority of the population agrees are unjust that have existed since the beginning of the United States? If not, then there's zero unjust laws being perpetuated indefinitely, and so your conclusion is invalid by your own argument.
This the flaw that a law being perpetuated "indefinitely" (that is, without defined end) need not have existed since the beginning of the United States. Such law could have begun at any after, or indeed prior.
>> In fact, there's no such binary.
>
> That's true, you can "just ignore those laws" - and you'll be a hypocrite. The binary that I'm describing is clearly moral. I'm not saying that you physically must take one position or the other (as you're implying) - just that if you pick a value in the middle, you're a hypocrite, and your opinions are worthless, because you don't really believe them - you're just saying whatever is most convenient/advantageous for you at the moment.
This formulation is not constructive of enlightened debate. Kindly sheath your daggers and reply without invectives. As written, that might easily be read both as personal attack and casual dismisal of entire person. For what is a person who has no opinions?
Now, if I understand your position correctly, you believe that all laws must be obeyed, and that disobeying any law is immoral. Do we each believe that some laws are, whether past or present, immoral? In the case that a law can be immoral, I must hold that the resultant moral obligations are to disobey that law to the fullest and to endeavour to best ability for its most expedient and most moral removal.
Atari didn't put in the effort, but Chris Sawyer did. Now Atari paid Sawyer for the rights to the game. I do not think Atari is a parasite here just because they paid for the game instead of creating it.
It seems to me that the logical outcome of your interpretation is that Sawyer's leniency towards the OpenTTD devs would be punished by losing exclusivity to his IP. Essentially, you are asserting "squatter's rights" to IP - if IP rights are not enforced, then they lapse. This is an interesting idea in principle, but I'm concerned that it might have prevented OpenTTD from ever being created. Original creators would be incentivized to chase off derivative works to protect their IP.
My issue with this argument is that I'm not sure how much of OpenTTD is their IP. OpenTTD has been development for so long that I doubt that any original disassembly remnants remain in the latest version of OpenTTD. The only true piece of IP that OpenTTD may use is the name (the TTD part of OpenTTD) and the graphics, the latter of which being the more important one. However, as far as I know, OpenTTD devs have created their own version of all the assets that are also much higher resolution compared to the original. As a result, I see OpenTTD as an entirely separate game, that's been heavily inspired by original, but is its own separate entity.
If you take an essay, and rewrite every paragraph and also add some new words, then it's still plagiarism. Perhaps not under copyright law, but ethically. OpenTTD goes beyond "heavily inspired" because it is intended to reimplement the original game.
I am sympathetic to arguments of the form "It was abandonware," "Copyright lasts for too long anyways," etc. But I don't think you can claim OpenTTD owes nothing to the creators of TTD. OpenTTD was meant to replace TTD and would not exist without it.
the standards for originality changed substantially twice in the timeframe we are talking about (recently, in 2023, the Supreme Court made it more strict, reversing a ruling from the 90s)
but still, what counts as sufficiently transformative is a very complicated question, especially when it comes to this kind of thematically identical but still creatively innovative derivative works
I remember how many years artists spent on the NewGRF packs, to make them high definition, what to add, what to keep, what to reimagine, and how! and of course the same goes for the game mechanics, the UI, the ... pathfinding, the economics (prices for freight, but also now there's a supply and demand system too, right?)
but the original behavior is still kept, so that's more clearly derivative (a copy), and in this case the new additions might be a new original work on their own, but still for OpenTTD to be able to be distributed without infringement of the original TTD it either needs to license that work for redistribution or remove the infringing parts.
Even if feelings are temporary you can still have them more or less often. When somebody says they are happy, of course it does not mean they are experiencing bliss all the time; it means that the relative frequency of positive emotions is high and the relative frequency of negative emotions is low.
I think a lot of people assume it's not possible to be happy because their life circumstances are incompatible with it and they can't or won't change those circumstances. I think in the US at least, the things we want most and the things we strive for are not things that make us happy.
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