Even More Sex

Below is an excerpt from my book I Used to Be French: an Immature Autobiography. You can buy it on amazon here.

My mother routinely spoke irresponsibly in front of her children, as if we did not understand the language. Many times, in my early years, I overheard her describing a wayward female movie star, sometimes even a neighborhood woman, as “a prisoner of her senses.” She did not say this in a censorious manner but sympathetically, with a tinge of envy perhaps. The repetitiousness of the assertion loosened high expectations in me. In adolescence and even later, I kept looking for such “prisoners.” It took me a long time but, when I recognized one, I married her without hesitation.

I am not sure when my mother tried to provide formal sex education per se. I may have been eight or nine. I declined her instruction, not because I was prudish about the facts but because her pompous language style, derived on that occasion from bodice-buster serials in her weekly newspaper, made me uncomfortable. I would have been more at ease with concrete descriptions of the exchange of body fluids.

On other, more casual instances her wording was often quite vigorous. When the first blue jeans appeared in Paris, I may have been about twelve, or so. My mother declared then and there her opposition to this new type of garment on the ground that they were explicitly designed to emphasize men’s private parts thus inflaming the young women. One of her many off-hand remarks that contributed to make me optimistic about women’s erotic vulnerability and the ease of their conquest. My mother could describe an innocent, practical article of clothing as a kind of more or less gratefully accepted form of public rape. For this talent, I forgave and I forgive much that she did that was truly evil.

Public Support for OReGO: Preliminary Results

tldr version;

Road pricing can be a useful means of addressing infrastructure fiscal issues, reducing congestion, and improving environmental quality and it has a chance of being implemented if advocates focus on mobilizing urban voters.

Thanks to all respondents.

This post is a quick detour from the NoL Foreign Policy Survey posts.

Among other projects I am working on, I am tinkering with a public opinion project aimed at the OReGO project. The OReGO is a pilot program operated by the State of Oregon to experiment with an alternative to the existing gasoline tax. Currently Oregonians pay 30 cents per gallon of gasoline, on top of the federal 18.4 cent per gallon tax. Volunteer participants of OReGO instead pay a charge of 1.5 cents per mile driven on state roads.


The primary goal of the program is to find a better way to fund the state’s infrastructure. The current system is inadequate because automobiles are becoming increasingly more fuel efficient and so, on a per mile basis, pay less for road use. Despite paying less these automobiles still rack up costs in road damage.

Advocates of OReGO, and other road pricing schemes, also hope that the program will serve as a means of combating congestion by making drivers more conscious of the marginal cost of their driving and encouraging them to avoid excess driving. The gasoline tax does this already, but very crudely in comparison.

Some advocates also hope to use road pricing as a means of improving local environmental quality and addressing climate change. Automobiles are a significant source of pollution and so reducing their use would yield environmental benefits. Even if the program kept the same number of cars on the road it could reap benefits if it reduced stop and go traffic; automobiles pollute more in stop and go traffic than free flow.

There is quite a bit of research from economists and urban planners on the issue, but public opinion research on it is relatively rare. What research exists tends to focus on either toll roads or in foreign regions. The reason for the gap in the literature is simple enough to explain – no jurisdiction in the United States has adopted road pricing. There have been a few small scale experiments, but they were largely engineering tests and surveyed only the opinion of participants. I hope to fill this gap in the literature by (eventually) conducting a large scale public opinion study of Oregonians.

The below pilot study had 220 respondents recruited through various Oregon sub-reddits (e.g. Portland, Eugene, and Salem). Respondents were obviously not representative of Oregon at large. The sample size was also small for an academic study of Oregon and there is a lot of noise. Most of the results presented are statistically insignificant. As a convenience sample though this survey was nonetheless useful. My goal in this survey was more about testing the survey before fielding it more broadly.

I thank all respondents to the survey – you’ve all helped the progress of science.

Survey Experiment Results:

The survey had a survey experiment. The purpose of survey experiments is to see how changes in phrasing, or other survey elements, influences response.

The experiment was in how OReGO was presented. Respondents were split into three sub-groups and received slightly different explanations of the program. In the base scenario they were told the program was simply a funding mechanism. In the congestion scenario they were also told about its possible congestion benefits. In the final they were additionally told about its possible environmental benefits.

OReGo is a pilot program currently being operated by the Oregon Department of Transportation. Participating drivers are being given the opportunity to pay 1.5 cents per mile they drive on public roads instead of the current 30 cent per gallon tax that the state of Oregon currently charges.

Advocates of OReGO, and similar road pricing schemes, argue that the program serves as a more dependable means of funding infrastructure than the current gasoline tax. They point out that as vehicles become more fuel efficient the amount that drivers pay per mile is decreasing, but costs associated due to road damage are not similarly decreasing. This means that in the long term the current gasoline tax will be unable to cover infrastructure costs. (/End of Base Scenario)

Advocates of OReGO also point out that the program can help reduce congestion by discouraging excessive driving and encourage the use of alternative means of transportation such as bicycling, walking, or transit. Although drivers currently pay for their automobile use in the form of the gasoline tax, many view it as a fixed payment. OReGO, which is charged on a per mile basis, may serve to make drivers more conscious of the marginal cost of their driving. (/End of Congestion Scenario)

OReGO could lead not only to reduced congestion, but could also serve to improve local air quality. One of the major sources of air pollution is automobiles, especially in stop and go traffic. (/End of Environmental Scenario)

Looking at support for adopting OReGO within five years the different treatments are little different from one another. The congestion treatment received a decline in support, but it is pushed back up in the environmental treatment.

I regret not adding a fourth group where respondents are told about the base option and the environmental benefits, but congestion is not added. As it is, it is hard to tell if the decline in support for OReGO in the congestion treatment is because people don’t care about ways to address congestion, or they dislike attempts at social engineering.


When we look at treatment effects among only those who identified living in an urban area the effects get more interesting. Urban voters were very responsive to the idea of environmental benefits and increased support for OReGO by over 10 percentage points.




What seems to be driving the difference in support for OReGO is inter-regional differences in perceived local air quality. Those who perceive local air quality to be ‘very good’ are least likely to support OReGO. This finding is exaggerated when looking at only urban respondents.

I played around to see if this was a statistical artifact from the above treatment; i.e. it is possible those who lived in ‘very good’ air quality regions received the ‘environmental treatment’  and I am picking up the latter effect. This was not the case.



Is this a simple case of those living in high quality areas having no interest in improving the region? A “I have mines” attitude. No. When I look at support for OReGO by how respondents judged local air quality had changed in the past five years, those who thought their local air quality was improving also had the highest support for OReGO.

There is a definite relationship here between support for OReGO and perception of one’s local air quality. I can’t put my finger on it just yet.


Bonus result: daily bicyclists are those most supportive of OReGO.


French Expatriates and Foreign Francophiles

First, a definition: an expatriate is someone who lives outside the country of his birth on a more or less permanent basis. I am dealing here with French expatriates specifically, a fairly rare breed in relation to the size of the French population, rarer than English and American expatriates, for example.

The French expatriates often land in a particular town of a particular country at a particular time for no particular reason. They may have been heading somewhere else and gotten stuck along the way. They always include wives and former wives of natives who may have divorced them, or died. Coming from different epochs (such as before and after the establishment of French social democracy in the 1980s), they form historical strata. Each stratum remembers a different France, and the strata may entertain disparate and often incompatible visions of the fatherland.

They have developed new habits in the country where they live and, without knowing it, they have drifted far from their culture of origin. Many disseminate patently false notions about the country where they were raised; they do it more or less innocently because myth-making and absence go well together. Their French self is forever a young person, or even a child. Their own children are simply natives of their land of residence with a smattering of the French language and no real curiosity, forever strangers to their parents.

The Francophiles are yet another story. They are people who don’t have the luck to have been born French but who love what they imagine is French culture with a degree of repressed hysteria. No part of the world is free of them. I have bumped into them everywhere I have been; they have victimized me everywhere with their undeserved love. Many but by no means all are also francophone to some extent. Some gain standing in their own mind via their real or imagined mastery of what they have decided is a superior national culture.

They are usually very parochial, doubly so because they are fixated on France and on their own country, to the exclusion of knowledge of any other part of the world. Others are teachers of French who feel professionally obligated to revere that which they teach and, by extension, everything French. Often, they don’t even know the language very well, limited as they are by the cramped discourse of textbooks, without awareness of the vigor, of the colorfulness, and, especially, of the frequent crudeness of the real French language of both literature and everyday life. (“Cul-de-sac,” for example, means “ass of a bag.”)

Once, a long time ago, in Bolivia of all places, I observed that the two groups mixed well. It was at a Bastille Day celebration at the French consulate. The French expats and the Francophiles shared the rudimentary popular imagery of the 1789 French revolution, that beheaded a king for the sake of “public salvation,” and his pretty, frivolous young queen, just in case. (That was after storming a prison-fortress, the Bastille, that was largely undefended.)

Think of reading my book: I Used to Be French: an Immature Autobiography. It’s available from Amazon, under my name. I need the bucks. Please!

Our Daily Bread and a Horse’s Ass

Below is an excerpt from my book I Used to Be French: an Immature Autobiography. You can buy it on amazon here.

A little later, the old man harnessed his plow horse to the cart. The women climbed with great caution onto the wooden benches in the back, all three in their Sunday best, including hats, and leather shoes instead of the usual wooden clogs. The old man motioned me to the seat near him, up front. While this seemed the normal place for a boy, I was suspicious because he kept cackling unnaturally and his wife reprimanded him in dialect several times from the back of the cart. Before we had gone a hundred feet, the horse started blowing powerful and odoriferous farts right into my face. It never let off until we reached the church. The old man had deliberately fed him a breakfast of oats to which the beast was unaccustomed. Everyone thought that was a good joke but the old lady was concerned about my big city sensitivities. I just thought it was the old man who was the horse’s ass but his precise planning and his foresight impressed me all the same, not to mention his control over the animal’s gut.

People like Dylan Marron gave us Trump

Have we gotten it out there enough that the left’s obsession with elitist politically correct culture partially lost them the election  – per Bernie Sanders, per President Obama – throwing plenty of center folks into the authoritarian right? Yeah? Good.

Here’s an example of the tone-deaf (oops, was that ableism?) leftist reporting style that utterly alienates its audience:

The whole video is done in a patronizing, vicious manner. The reporter might have mistaken the mood of his tirade as sarcastic, or funny, or something. Instead, it comes off as the embodiment of the left’s carcinogenic (oops, was that ableism?) idée fixe: ostracizing condescension. (“If you don’t agree with me – fuck you!”) In this post-election nation, where Jonathan Haidt’s message of understanding might yet get a chance, videos like this are just tedious.

I was struck not just by the venomous fashion of the sketch, but its utter lack of depth that has become familiar in most comedic reporting since the election. Moreover, the entertainer Dylan Marron clearly misunderstands one of his own vital points. He writes off disability method acting (in films, not just Trumpian impersonations) as “ableist,” making me wonder if he understands the purpose of acting. The purpose of acting is to portray someone you are not, and do a good job. Marron stress the point: “witness Arts academies honor able-bodied actors over and over again for pretending they have a disability.”

Yes, acting is also known as pretending. For a tautology, Marron thinks it packs much more of a punch. There is a reason disabled people don’t often play disabled roles, and it’s not just because most celebrities – with a great many exceptions – are able-bodied, physically and mentally. Actors aren’t hired to portray who they actually are, unless it’s a biopic, and the more difficult the role, the better the acting. Marron, it seems, wants a world where actors must portray their actual, own lived experience. Hollywood directors need to recruit genuine serial killers for their horror films. In essence, the abolishment of acting.

Portraying a character with a disability is a role every good actor should be capable of executing. Celebrities get roles portraying disabled people because they’re good actors, and there’s nothing ableist about it. Tom Hanks won the Best Actor Academy Award because the character of Forrest Gump was a difficult one to convey. Doesn’t actively seeking someone who is developmentally challenged, just to put them in a feature film as a mentally-disabled character – as a token – seem far worse than recruiting someone qualified with good acting talent to take on the role?

In case you think Marron doesn’t actually want an end to all acting, ever, Marron stresses, again, that actors are taking on a role “they’ve never lived” when they portray mentally-challenged individuals. In other words, they’re acting. Not just acting, but acting well. Boom, take that, you ableist scum!

Here, a point could be made that Marron doesn’t even bother to observe: if actors have never lived life disabled, isn’t their research on the role going to be informed by vicious stereotypes and come off as derogatory or insensitive? Now this actually is something to be concerned about. Directors and actors should, certainly, consult people with actual intellectual or physical disabilities when they feature these roles in their films, for the sake of decency and guidance. Good information should be researched rather than baseless stereotypes about what it means to be bipolar, or autistic, or depressed, or what have you.

This also answers a potential rebuttal of my post: if actors can portray any role, even if they haven’t lived that experience, what’s the problem with “blackface”? It’s simple: the difference is that blackface, and acting as a different race or ethnicity, is informed by vicious stereotypes. It’s been abandoned by Hollywood because it was genuinely racist, and based on ethnic clichés. Thus, the difference between Tropic Thunder‘s “Simple Jack” and Forrest Gump: one actually attempted to portray a mental disability, realistically, and one played off vulgar stereotypes (ironically, of course).

In the world of this marronic sketch, The Dark Knight would never have been filmed. A Beautiful Mind, Fight Club, Psycho would never have been filmed. Donnie Darko would never have been filmed. Benjamin Button would never have been filmed (not so bad). The obsession with politically correct culture already gave us Trump, and nonsensical videos like this are essentially advertisements for his re-election. Don’t take away our cinema too.

My review for Rogue One: A Star Wars Story

I just watched Rogue One: A Star Wars Story, and I believe it is a very important movie to review if you are a lover of liberty in the classical liberal tradition. Before starting the review itself, I’d better say that I like the old Star Wars movies very much (episodes IV to VI), especially Empire Strikes Back and Return of the Jedi, but other than that, my knowledge of the Star Wars universe is very limited. With that said, please be kind with me hardcore fans, and, of course, spoilers ahead!!! Continue reading

Communism and reading

Below is an excerpt from my book I Used to Be French: an Immature Autobiography. You can buy it on amazon here.

My parents pro-Americanism must have been displayed often because faith in Communism was on the ascendancy during the miserable post-war years. That was when a significant fraction of French public opinion became mindlessly and reflexively anti-American, seemingly forever. Yet, rampant anti-Americanism hardly interfered with American cultural influence. The first movie I saw was a Charlie Chaplin, the first cartoon, Snow White. Every week, when I had been good, I had my copy of Mickey Mouse Magazine (“Mikay Mooze”), although there were excellent French and Belgian children’s periodicals. One of the best French-language children’s periodical had a Far-West serial, “Lucky Luke” that still amazes me for its historical and geographic accuracy. Somebody in the France of the fifties was an attentive student of Americana. Made-in-America action hero comics were forbidden fruits though. To this day, I don’t know why they were prohibited. Perhaps my mother thought them “vulgaires,” like many other things. Later, the first music I paid attention to was jazz.

Movies played a big role in shaping my world-view. I did not develop a sense for what was an American movie rather than a French movie until I was about fifteen. My real second language was thus the extremely bad, stilted French dubbing of American motion pictures. The dubbing is awful to this day. When the hero shoots the bad guy in the gut with a “Take this, you motherfucker!” it comes out in French like this: “This will teach you a lesson, mean man.” All dubbing is done in France by people who don’t know English well, I suspect. The same dozen voices are used over and over again. The dubbers are immortal, it seems. You might say that I was brought up in good part by a curiously distorted Hollywood.