Comment by typewithrhythm | Hacker News Reader

Comment by typewithrhythm | Hacker News Reader

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Your fundamental problem is you are taking ideas that apply to individuals and are trying to apply them to abstract groups. You are doing it again with the idea of trust.

Trust between nations is a concept that exists, but it's not the same thing as trust between individuals.

Trust inside a state is even more interesting, how can I possibly trust a state that arbitrarily redistributes money based on one topical historic injustice? Either it should be consistent and analyse all lineages for all wrongs, or accept that it's only a structure for allowing current people to interact civilly.

You have taken the idea that reparations are right, and are now trying to draw a line between reparations and other abstract concepts that are already accepted to try to be an advocate.

The flaw is that moral arguments that apply to individuals do not apply to nations, without some solid reasoning you have not made. So you cannot extend the idea that an individual should make good some injury to reparations.

Your fundamental problem is that you presume and assert that "ideas that apply to individuals" cannot also apply to groups, communities, and institutions. You realise such things are, ultimately, just collections of individuals, right? Institutions are not freak forces of nature either, they are created by people, for people, to act on behalf of people; the institutions act as individuals (hence why you can sue an institution like it's a person) and is comprised of people. Obviously, there are things institutions can do that an individual cannot and vice versa (eg: an institution cannot marry), but this clean and objective divide you continue to insist upon is simply untrue.

> Trust between nations is a concept that exists, but it's not the same thing as trust between individuals.

And here's an example of the above: you reject my claim that trust between nations and trust between individuals are comparable and within the same category because it's not literally the exact same thing. Okay, let's follow your logic: trust between people and their institutions are not the same concept; trust people family members and friends are not the same concept; trust people have in their tools or craft is not the same concept. It is not useful or relevant to compare any of this because if it's not literally the exact same thing in the exact same context, it's irreconcilably different.

> You have taken the idea that reparations are right

Not quite. I am arguing for reparations as a form of devil's advocacy (relevant: https://news.ycombinator.com/item?id=44364746). What I've been doing in this thread is questioning your (and others') unwavering loyalty to finance obligations regardless of whether they span centuries to where there's no overlap whatsoever between those who agreed to the obligations, those who are paying for it, and those who are receiving it. You do not bat an eye at this, and you seem somewhat exasperated at needing to explain it, asserting the apparent obviousness of it. But when it comes to material human suffering and the legacies of injustice that can still be felt and witnessed today, the idea of attempting to remedy this does not compute.

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Put simply, you are so entirely entrenched in this "don't therefore can't" mentality that you cannot comprehend alternatives. It's like when people cannot comprehend hypotheticals: What if you didn't work here? But I do. Yes, but what if? But I do work here. Societies could, if they wanted to, see past injustice as something contemporary society has an obligation to resolve... we don't do this because we've chosen not to, not because it's impossible to do so. And the choice to do so or not is a moral decision. Ditto with choosing to prioritise financial obligations over remedying human suffering. I'm sorry that you are unable to see this. I'm not going to entertain this conversation further.

I gave several real, amoral, and tangible examples to explain why we should respect old debts in the current day, as it allows us to use the tool of currency to facilitate trade. No moral arguments are needed here.

You are also still trying to assign the idea of a specific debt being somehow more relevant than a specific pound coin. Due to the way nations create and balance currency exchanges this doesn't work.

It's simply not true to say we are paying for an old debt at a national level. The creation of a debt at a national level is similar to the creation of currency, this is immediately balanced by how people we trade with view the currency. This is all resolved at the time it's created...

You seem to think a nation is just a very long lived person, taking out specific loans from other people, but again; it's an abstract group that uses a floating currency to settle large trade agreements over time.

Because these agreements are made in currencies that are also abstract, it works.

These are all material concepts, not moral ones.

A collection of individuals all have their own moral choices to make, the "group" is just a convenience, it does not make moral choices. You cannot extend the idea of morality past the individual without a good justification.

Especially in the scale of a nation (where membership is non voluntary), the current members did not make any moral decisions that occures in the past, so trying to assign culpability to the current nation is flawed.

This is why these ideas are not compatible.

> I gave several real, amoral, and tangible examples to explain why we should respect old debts in the current day,

An idea for why something should be done can be immoral (from the perspective of a particular moral framework), but it can't be amoral: should always presupposes an explicit or implicit value system.

> as it allows us to use the tool of currency to facilitate trade.

Why, without invoking any moral value, should be care about the ability to do that, much less weigh it more favorably than the effects of not being constrained by old debts?

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