National EM Board Review Course: Environmental Emergencies

Some links to resources on stuff covered in the lecture:

Diving disorders.
Henry’s law/Boyle’s law/Dalton’s law.
Nitrogen narcosis.
Decompression Sickness.
Hyperbaric Oxygen Therapy.
Blast Injuries.
Altitude sickness.
High Altitude Flatus Expulsion (HAFE).
High-Altitude Pulmonary Edema.
Cold-induced vasodilation.
Osborn Waves.
Frostbite (‘think of this as a thermal burn equivalent caused by cold’).
Trench foot.
Heat stroke.
Heat cramps.
Thermal Burns.
Parkland formula.
Escharotomy and Burns.
Electrical Injuries in Emergency Medicine.
Lightning Injuries.
Radiation exposure.
Inhalation Anthrax.
Botulism As a Bioterrorism Agent.
Chemical weapon/vessicants/nerve agent.
Bite injuries.
Cat scratch disease.
Rattlesnake Bite.
Snakebites: First aid.
Snake bite: coral snakes.
Black widow spider bite.
Brown recluse spider bite.
Marine envenomation.

September 22, 2017 Posted by | Lectures, Medicine | Leave a comment

The Biology of Moral Systems (III)

This will be my last post about the book. It’s an important work which deserves to be read by far more people than have already read it. I have added some quotes and observations from the last chapters of the book below.

“If egoism, as self-interest in the biologists’ sense, is the reason for the promotion of ethical behavior, then, paradoxically, it is expected that everyone will constantly promote the notion that egoism is not a suitable theory of action, and, a fortiori, that he himself is not an egoist. Most of all he must present this appearance to his closest associates because it is in his best interests to do so – except, perhaps, to his closest relatives, to whom his egoism may often be displayed in cooperative ventures from which some distant- or non-relative suffers. Indeed, it may be arguable that it will be in the egoist’s best interest not to know (consciously) or to admit to himself that he is an egoist because of the value to himself of being able to convince others he is not.”

“The function of [societal] punishments and rewards, I have suggested, is to manipulate the behavior of participating individuals, restricting individual efforts to serve their own interests at others’ expense so as to promote harmony and unity within the group. The function of harmony and unity […] is to allow the group to compete against hostile forces, especially other human groups. It is apparent that success of the group may serve the interests of all individuals in the group; but it is also apparent that group success can be achieved with different patterns of individual success differentials within the group. So […] it is in the interests of those who are differentially successful to promote both unity and the rules so that group success will occur without necessitating changes deleterious to them. Similarly, it may be in the interests of those individuals who are relatively unsuccessful to promote dissatisfaction with existing rules and the notion that group success would be more likely if the rules were altered to favor them. […] the rules of morality and law alike seem not to be designed explicitly to allow people to live in harmony within societies but to enable societies to be sufficiently united to deter their enemies. Within-society harmony is the means not the end. […] extreme within-group altruism seems to correlate with and be historically related to between-group strife.”

“There are often few or no legitimate or rational expectations of reciprocity or “fairness” between social groups (especially warring or competing groups such as tribes or nations). Perhaps partly as a consequence, lying, deceit, or otherwise nasty or even heinous acts committed against enemies may sometimes not be regarded as immoral by others withing the group of those who commit them. They may even be regarded as highly moral if they seem dramatically to serve the interests of the group whose members commit them.”

“Two major assumptions, made universally or most of the time by philosophers, […] are responsible for the confusion that prevents philosophers from making sense out of morality […]. These assumptions are the following: 1. That proximate and ultimate mechanisms or causes have the same kind of significance and can be considered together as if they were members of the same class of causes; this is a failure to understand that proximate causes are evolved because of ultimate causes, and therefore may be expected to serve them, while the reverse is not true. Thus, pleasure is a proximate mechanism that in the usual environments of history is expected to impel us toward behavior that will contribute to our reproductive success. Contrarily, acts leading to reproductive success are not proximate mechanisms that evolved because they served the ultimate function of bringing us pleasure. 2. That morality inevitably involves some self-sacrifice. This assumption involves at least three elements: a. Failure to consider altruism as benefits to the actor. […] b. Failure to comprehend all avenues of indirect reciprocity within groups. c. Failure to take into account both within-group and between-group benefits.”

“If morality means true sacrifice of one’s own interests, and those of his family, then it seems to me that we could not have evolved to be moral. If morality requires ethical consistency, whereby one does not do socially what he would not advocate and assist all others also to do, then, again, it seems to me that we could not have evolved to be moral. […] humans are not really moral at all, in the sense of “true sacrifice” given above, but […] the concept of morality is useful to them. […] If it is so, then we might imagine that, in the sense and to the extent that they are anthropomorphized, the concepts of saints and angels, as well as that of God, were also created because of their usefulness to us. […] I think there have been far fewer […] truly self-sacrificing individuals than might be supposed, and most cases that might be brought forward are likely instead to be illustrations of the complexity and indirectness of reciprocity, especially the social value of appearing more altruistic than one is. […] I think that […] the concept of God must be viewed as originally generated and maintained for the purpose – now seen by many as immoral – of furthering the interests of one group of humans at the expense of one or more other groups. […] Gods are inventions originally developed to extend the notion that some have greater rights than others to design and enforce rules, and that some are more destined to be leaders, others to be followers. This notion, in turn, arose out of prior asymmetries in both power and judgment […] It works when (because) leaders are (have been) valuable, especially in the context of intergroup competition.”

“We try to move moral issues in the direction of involving no conflict of interest, always, I suggest, by seeking universal agreement with our own point of view.”

“Moral and legal systems are commonly distinguished by those, like moral philosophers, who study them formally. I believe, however, that the distinction between them is usually poorly drawn, and based on a failure to realize that moral as well as legal behavior occurs as a result of probably and possible punishments and reward. […] we often internalize the rules of law as well as the rules of morality – and perhaps by the same process […] It would seem that the rules of law are simply a specialized, derived aspect of what in earlier societies would have been a part of moral rules. On the other hand, law covers only a fraction of the situations in which morality is involved […] Law […] seems to be little more than ethics written down.”

“Anyone who reads the literature on dispute settlement within different societies […] will quickly understand that genetic relatedness counts: it allows for one-way flows of benefits and alliances. Long-term association also counts; it allows for reliability and also correlates with genetic relatedness. […] The larger the social group, the more fluid its membership; and the more attenuated the social interactions of its membership, the more they are forced to rely on formal law”.

“[I]ndividuals have separate interests. They join forces (live in groups; become social) when they share certain interests that can be better realized for all by close proximity or some forms of cooperation. Typically, however, the overlaps of interests rarely are completely congruent with those of either other individuals or the rest of the group. This means that, even during those times when individual interests within a group are most broadly overlapping, we may expect individuals to temper their cooperation with efforts to realize their own interests, and we may also expect them to have evolved to be adept at using others, or at thwarting the interests of others, to serve themselves (and their relatives). […] When the interests of all are most nearly congruent, it is essentially always due to a threat shared equally. Such threats almost always have to be external (or else they are less likely to affect everyone equally […] External threats to societies are typically other societies. Maintenance of such threats can yield situations in which everyone benefits from rigid, hierarchical, quasi-military, despotic government. Liberties afforded leaders – even elaborate perquisites of dictators – may be tolerated because such threats are ever-present […] Extrinsic threats, and the governments they produce, can yield inflexibilities of political structures that can persist across even lengthy intervals during which the threats are absent. Some societies have been able to structure their defenses against external threats as separate units (armies) within society, and to keep them separate. These rigidly hierarchical, totalitarian, and dictatorial subunits rise and fall in size and influence according to the importance of the external threat. […] Discussion of liberty and equality in democracies closely parallels discussions of morality and moral systems. In either case, adding a perspective from evolutionary biology seems to me to have potential for clarification.”

“It is indeed common, if not universal, to regard moral behavior as a kind of altruism that necessarily yields the altruist less than he gives, and to see egoism as either the opposite of morality or the source of immorality; but […] this view is usually based on an incomplete understanding of nepotism, reciprocity, and the significance of within-group unity for between-group competition. […] My view of moral systems in the real world, however, is that they are systems in which costs and benefits of specific actions are manipulated so as to produce reasonably harmonious associations in which everyone nevertheless pursues his own (in evolutionary terms) self-interest. I do not expect that moral and ethical arguments can ever be finally resolved. Compromises and contracts, then, are (at least currently) the only real solutions to actual conflicts of interest. This is why moral and ethical decisions must arise out of decisions of the collective of affected individuals; there is no single source of right and wrong.

I would also argue against the notion that rationality can be easily employed to produce a world of humans that self-sacrifice in favor of other humans, not to say nonhuman animals, plants, and inanimate objects. Declarations of such intentions may themselves often be the acts of self-interested persons developing, consciously or not, a socially self-benefiting view of themselves as extreme altruists. In this connection it is not irrelevant that the more dissimilar a species or object is to one’s self the less likely it is to provide a competitive threat by seeking the same resources. Accordingly, we should not be surprised to find humans who are highly benevolent toward other species or inanimate objects (some of which may serve them uncomplainingly), yet relatively hostile and noncooperative with fellow humans. As Darwin (1871) noted with respect to dogs, we have selected our domestic animals to return our altruism with interest.”

“It is not easy to discover precisely what historical differences have shaped current male-female differences. If, however, humans are in a general way similar to other highly parental organisms that live in social groups […] then we can hypothesize as follows: for men much of sexual activity has had as a main (ultimate) significance the initiating of pregnancies. It would follow that when a man avoids copulation it is likely to be because (1) there is no likelihood of pregnancy or (2) the costs entailed (venereal disease, danger from competition with other males, lowered status if the event becomes public, or an undesirable commitment) are too great in comparison with the probability that pregnancy will be induced. The man himself may be judging costs against the benefits of immediate sensory pleasures, such as orgasms (i.e., rather than thinking about pregnancy he may say that he was simply uninterested), but I am assuming that selection has tuned such expectations in terms of their probability of leading to actual reproduction […]. For women, I hypothesize, sexual activity per se has been more concerned with the securing of resources (again, I am speaking of ultimate and not necessarily conscious concerns) […]. Ordinarily, when women avoid or resist copulation, I speculate further, the disinterest, aversion, or inhibition may be traceable eventually to one (or more) of three causes: (1) there is no promise of commitment (of resources), (2) there is a likelihood of undesirable commitment (e.g., to a man with inadequate resources), or (3) there is a risk of loss of interest by a man with greater resources, than the one involved […] A man behaving so as to avoid pregnancies, and who derives from an evolutionary background of avoiding pregnancies, should be expected to favor copulation with women who are for age or other reasons incapable of pregnancy. A man derived from an evolutionary process in which securing of pregnancies typically was favored, may be expected to be most interested sexually in women most likely to become pregnant and near the height of the reproductive probability curve […] This means that men should usually be expected to anticipate the greatest sexual pleasure with young, healthy, intelligent women who show promise of providing superior parental care. […] In sexual competition, the alternatives of a man without resources are to present himself as a resource (i.e., as a mimic of one with resources or as one able and likely to secure resources because of his personal attributes […]), to obtain sex by force (rape), or to secure resources through a woman (e.g., allow himself to be kept by a relatively undesired woman, perhaps as a vehicle to secure liaisons with other women). […] in nonhuman species of higher animals, control of the essential resources of parenthood by females correlates with lack of parental behavior by males, promiscuous polygyny, and absence of long-term pair bonds. There is some evidence of parallel trends within human societies (cf. Flinn, 1981).” [It’s of some note that quite a few good books have been written on these topics since Alexander first published his book, so there are many places to look for detailed coverage of topics like these if you’re curious to know more – I can recommend both Kappeler & van Schaik (a must-read book on sexual selection, in my opinion) & Bobby Low. I didn’t think too highly of Miller or Meston & Buss, but those are a few other books on these topics which I’ve read – US].

“The reason that evolutionary knowledge has no moral content is [that] morality is a matter of whose interests one should, by conscious and willful behavior, serve, and how much; evolutionary knowledge contains no messages on this issue. The most it can do is provide information about the reasons for current conditions and predict some consequences of alternative courses of action. […] If some biologists and nonbiologists make unfounded assertions into conclusions, or develop pernicious and fallible arguments, then those assertions and arguments should be exposed for what they are. The reason for doing this, however, is not […should not be..? – US] to prevent or discourage any and all analyses of human activities, but to enable us to get on with a proper sort of analysis. Those who malign without being specific; who attack people rather than ideas; who gratuitously translate hypotheses into conclusions and then refer to them as “explanations,” “stories,” or “just-so-stories”; who parade the worst examples of argument and investigation with the apparent purpose of making all efforts at human self-analysis seem silly and trivial, I see as dangerously close to being ideologues at least as worrisome as those they malign. I cannot avoid the impression that their purpose is not to enlighten, but to play upon the uneasiness of those for whom the approach of evolutionary biology is alien and disquieting, perhaps for political rather than scientific purposes. It is more than a little ironic that the argument of politics rather than science is their own chief accusation with respect to scientists seeking to analyze human behavior in evolutionary terms (e.g. Gould and Levontin, 1979 […]).”

“[C]urrent selective theory indicates that natural selection has never operated to prevent species extinction. Instead it operates by saving the genetic materials of those individuals or families that outreproduce others. Whether species become extinct or not (and most have) is an incidental or accidental effect of natural selection. An inference from this is that the members of no species are equipped, as a direct result of their evolutionary history, with traits designed explicitly to prevent extinction when that possibility looms. […] Humans are no exception: unless their comprehension of the likelihood of extinction is so clear and real that they perceive the threat to themselves as individuals, and to their loved ones, they cannot be expected to take the collective action that will be necessary to reduce the risk of extinction.”

“In examining ourselves […] we are forced to use the attributes we wish to analyze to carry out the analysis, while resisting certain aspects of the analysis. At the very same time, we pretend that we are not resisting at all but are instead giving perfectly legitimate objections; and we use our realization that others will resist the analysis, for reasons as arcane as our own, to enlist their support in our resistance. And they very likely will give it. […] If arguments such as those made here have any validity it follows that a problem faced by everyone, in respect to morality, is that of discovering how to subvert or reduce some aspects of individual selfishness that evidently derive from our history of genetic individuality.”

“Essentially everyone thinks of himself as well-meaning, but from my viewpoint a society of well-meaning people who understand themselves and their history very well is a better milieu than a society of well-meaning people who do not.”

September 22, 2017 Posted by | Anthropology, Biology, Books, Evolutionary biology, Genetics, Philosophy, Psychology, Religion | Leave a comment