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alexander b joy

The Red Goldfinch Proof

by Alexander B. Joy

The aviculturist’s joy is also his heartache: To look upon the models that nature has sculpted over painstaking centuries and picture, by reflex, a more desirable alternative. Which is why, throughout the ages, bird breeders and enthusiasts alike dreamed of possessing a red American goldfinch.

The source of their yearning was easily traced. No lover of birds could look upon the goldfinch, with his stout lemon frame and stately black cap, and fail to be charmed. Neither could one behold the brilliant crimson plumage of the northern cardinal without a spark of wonder and a sigh of appreciation. From there, the alchemy of the imagination catalyzed new possibilities. The bird-lovers transposed the cardinal’s splendid red coat onto the tiny goldfinch, ruddying its yellow feathers until they took on a rutilant gleam. Their mind’s eyes widened upon conjuring the compact ruby flash the red goldfinch would make alighting on a fence or branch, and their hearts stirred whenever they envisioned the fiery flicker such a bird would add to the curves of a gilded cage.

Enterprising segments of the aviculturist discipline therefore devoted themselves to realizing this dream.

Their fancies were not without grounding. The goldfinch’s European cousin, as Fabritius made famous, had a distinct red mask; the goldfinch bloodline was evidently capable of generating the requisite pigmentation. Furthermore, countless bird species, from the scarlet macaw to the chattering lory, had proven full-body red plumage feasible in principle. Much like a mutt could combine the characteristic markings and colors of distinct breeds, it was not so outlandish a prospect that a goldfinch might wear a red coat. The red goldfinch was thus deemed an attainable specimen, and many a breeder set themselves to its pursuit.

Their efforts lasted decades upon decades, utilizing the classic techniques. Some tried to cross-breed the goldfinch with various red birds, hoping that their commingling would add more red to the goldfinch gene pool. (However, given the considerable size disparities between the goldfinch and its prospective red partners, the project soon evolved into a parallel endeavor to breed a series of steadily smaller red suitors that could satisfy the unwilling or otherwise incompatible goldfinches.) A separate coterie followed the path of Mendelian cultivation, pairing chromatically divergent members of goldfinch broods with one another while releasing into the wild those elements that expressed too vibrant a yellow. Neither method yielded appreciable results during the original practitioners’ lifetimes. But their experiments later found new champions, who carried on their fruitless toils through the years in the full understanding – and grim acceptance – that one life is too short to accomplish the work of generations.

Hopes waned in the dry century that followed, though the dream never dimmed. Onto this barren stage stepped a hero with a novel approach. He had studied the history of the red goldfinch project, and, in light of the dearth of results that bird breeding had yielded, determined that it was necessary to try an entirely different tack. He proposed an oblique strategy: To seek the red goldfinch not through biology, but through logic. He came armed with a plan for constructing a proof so airtight that reality itself would have no choice but to submit.

The logician laid out his rationale in a talk delivered at a global aviculturist conference. He would begin with a simple proposition encapsulating the dream of the red goldfinch: All red goldfinches are red. This could then be formulated as, If something is a red goldfinch, then it is red.Transposition or contraposition expressed the alternate formulation’s logical equivalent: If something is not red, then it is not a red goldfinch. Now, it stood to reason that, if one had a specific instance that confirmed the proposition about all red goldfinches being red – The breeder’s red goldfinch hatchling is red, for example – then that instance provided evidence for the statement that all red goldfinches were red. By that same token, the proposition’s logical equivalent, concerning non-red things not being red goldfinches, could be supported by observing anything that was neither red nor a red goldfinch: This banana is not red, and it is not a red goldfinch.

Here emerged the logician’s point of attack.

Because the transposed statement “If something is not red, then it is not a red goldfinch” was logically equivalent to “All red goldfinches are red,” then anything that provided evidence for the former also furnished evidence for the latter. As a consequence, virtually any observation constituted proof of the red goldfinch. The white parlor carpet, the green sofa, the blue sea and bluer sky… All were evidence that could be marshaled in service of the aviculturists’ mission. And amassing a preponderance of such evidence – through the meticulous cataloging of the observable world and the careful integration of those observations into a sustained logical inquiry – would eventually prove the red goldfinch’s existence.

Despite the scandal and skepticism his talk invited, the logician soon set to work in earnest. Through his every waking hour he compiled a diligent record of everything he saw at home and abroad, filling notebook after notebook with observations anodyne and stirring. This meadow is green. This supermarket dragonfruit is pink. The residue on this broken robin’s egg is yellow. These graveside flowers are brown. The forgotten corners of the everyday were all brought before his eyes, renewed and elevated within his great purpose. Readers of his proof-in-progress often found themselves moved by the beauty he had led them to see. The cells of this cicada’s spread wings are transparent. The streetlamps reflected in this rain-riled puddle are yellow. This snow in moonlight is faintly blue.

And as the years wore on, the logician’s ever-expanding proof conditioned a series of remarkable discoveries. It proved that, more probably than not, there existed a species of blue-chested robin; sure enough, birdwatchers started reporting such creatures in southern Normandy. The proof demonstrated that forests likely hid a heretofore undiscovered species of iridescent green bluejay; photographic evidence of that selfsame bird surfaced in western New England within a week. Yellow hawks, orange owls, pale violet mallards… The proof conjured them all with mathematical inevitability. Yet the red goldfinch somehow remained elusive. The proof drew nearer to establishing the fabled bird with each passing day, but, with asymptotic coyness, resisted attaining the long-awaited prize.

Years piled into decades; decades swept like tides over all our many ambitions. And one day they carried off the logician, who, after a lifetime of toiling over his great proof, was found in his study, slouched over an indecipherable line about ravens and writing desks. The coroner assured every concerned party that the logician’s demise was swift and peaceful. He would never have possessed time or awareness enough to contemplate the stifled luminary’s ultimate terror: That to be right too early is to be wrong.

With that, the logician passed into history – another casualty of the red goldfinch quest.

Before long, however, others picked up the work he had been forced to lay down. His legacy circulated among respectable internet forums and seedier digital venues alike, piquing the interests of hobbyists with encyclopedic tendencies; these communities would invariably contribute to the unfinished proof’s amassment of premises, even as their discussions bemoaned the red goldfinch’s continued absence. Tenured eccentrics long drained of inspiration found therein a worthy project, both as a subject and object of scholarship; few who researched the proof and its history could resist adding their own lines to the ever-lengthening work, or bemoaning the persistent red-goldfinch-shaped gap in the latest ornithological surveys. An academic field of dubious repute eventually mushroomed from these combined efforts, all but ensuring that the proof would, in some limited capacity, find attention and continuation in obscure corners of humanity’s collective intellectual output.

And in those dark and unfrequented pockets of human endeavor, the proof survived as a cockroach survives, outlasting those ideas that grew to prominence in daylight only to be displaced or destroyed by the next great concept vying for its time in the sun. In this respect, the assets that assured this preoccupation’s longevity were its simplicity and sense of community. After all, it took no particular genius to understand how the proof advanced; it took even less to contribute to its advancement. Anyone, in theory, could participate in the venerable project; anyone could join the brotherhood of red goldfinch-lovers and feel an instant kinship with those who carried its work unto the present and into the future. Continuing the proof thus fulfilled an essential human need – and therefore the drive to complete it wended their way alongside us through the turbulent centuries, morphing and evolving with the times even as the red goldfinch refused to materialize.

The proof’s many instars proved too plentiful to enumerate; the broad strokes of its development must suffice for our account. The fringe academic specialty became a mark of distinction in certain influential quarters, like membership in a secret society. The mythos surrounding it grew, pervading the popular imagination and turning the proof into a secular relic that received the same reverence enjoyed by foundational documents like the Magna Carta. This imprecise but widespread respect blossomed into a broad cultural touchstone, as precious to humankind as any artistic masterpiece; governments worldwide contributed personnel and funded generous research grants in the hopes that the long-incomplete proof might soon be finished. Many transformations later, among ashen cities snuffed of birdsong and deserts smoothed to irradiated glass, the practice even came to resemble a monastic order of sorts, whose adherents sported red cloaks and black hoods in honor of the cherished bird that, against all probability, still went without a berth in the world. They worked among old warehouses crowded with books and papers, every page and leaf crawling with expository lines.

In times of low spirits, pessimists wearing the red-and-black raiment would think to themselves that perhaps the way of the red goldfinch had lost the thread – that in its zeal to archive and elaborate upon the proof, it had forgotten to ask where, or when, or whether the red goldfinch would ever come to be. They would lament that cataloging seemingly unrelated observations (the plums in the icebox are purple, the acid cloud above the polluted region is green)had become an end in itself, representing yet another promise of beauty and wonder that a declining world would never fulfill. And in their darkest moments, they would review the contributions of ages past and see nothing of their own world in them, finding only a record of treasures lost and pleasures never to be regained.

Yet, when they voiced their despair, others of the order stood ready to comfort them. With unfeigned cheer, they reminded their dispirited friends that their world was already better than the one they inhabited yesterday – for, thanks to their efforts, it was one day closer to seeing a red goldfinch.

After all, as a matter of raw logic, its arrival could not be pulling farther away.

~

Bio:

Alexander B. Joy hails from New Hampshire, where he used to spend the long winters reading the world’s classics and composing haiku. He now resides in North Carolina, but is plotting his escape. When not working on fiction or poetry, he typically writes about literature, film, philosophy, and games. See more of his work at https://linktr.ee/alexander_b_joy

Philosophy Note:

Whenever I’m introduced to a logical or philosophical paradox, I find myself wondering whether it could ever have “practical” applications – if, rather than exposing the limitations of a certain way of thinking, it in fact revealed a loophole in reality itself, and opened a space for imaginative feats. That thought process, coupled with Hempel’s delightful Raven Paradox, brought about this story. I latched on to Nelson Goodman’s evocative characterization of the paradox as “indoor ornithology,” which sparked the story’s core idea of using the paradox as a legitimate methodology for some avian undertaking. From there, the natural question was where such an approach could go – and what it might become if left unchecked.

Pascalgorithm

by Alexander B. Joy

[The MINISTER, clinging to the nearest handrail, follows the unbothered ARCHITECT along a narrow platform overlooking a factory floor. A faint, indistinct chanting is discernible beneath the whir and clank of machinery. As the two advance, the mechanical noises gradually quiet, while the chants grow louder.]

ARCHITECT: Why, Minister, your unease surprises me. I’d have thought that lofty vantages were familiar territory for you, given your many friends in high places.

MINISTER: Humor’s not a strong suit of mine, I’ll have you know. Least of all when I find myself in mortal peril like this. Must your facility tour show so little consideration for visitor safety – especially when said visitor joins you under orders from His Most Holy Majesty?

ARCHITECT: You’re in no danger, Minister. My crew and I traverse this catwalk every day. It’s perfectly sturdy, and no one has fallen off it in all my tenure managing this operation. Look, the sidings rise well above a body’s center of gravity. See? Toppling over the edge would require considerable effort! So there’s no need to keep your death-grip on the rail. You can give your hands a break.

MINISTER: I appreciate your assurances, but if it’s all the same to you, I’ll continue taking my chances – or, rather, reducing my chances – with the rail. As you point out, I may be unlikely to tumble to my death from this tenuous platform if I loosen my hold. But I am even less likely to meet my end if I maintain a steady grip, since the odds of a fatal fall are then still lower. Given the altogether catastrophic outcome that falling portends, I’m inclined to do whatever I must to minimize its odds, however remote they may be in the first place.

ARCHITECT: Yes, of course. And in the scheme of things, it’s such a small effort to expend in defense against that worst possible outcome. It hardly costs you anything, besides a bit of dignity. Why not make that trade?

MINISTER: That humor of yours again.

ARCHITECT: Do forgive me, Minister. I have so few opportunities to exercise it. Our labors here, undertaken per the edict of His Most Holy Majesty, are serious; and in recognition of both His will and our work’s importance, I devote myself in seriousness to its completion.

MINISTER: And in equal seriousness, I have come to inspect and report upon your progress. Though I confess I don’t fully understand the particulars of the project beyond a handful of logistical matters. I’m led to understand that you’re building robots?

ARCHITECT: As quickly as our factory can assemble them.

MINISTER: And that you’ve been directed to commit every available resource to their production?

ARCHITECT: Correct, Minister. His Most Holy Majesty even graced us with His presence to issue the order in person. He told us in no uncertain terms that this effort would mark the most important undertaking of His reign, and promised He would marshal the full measure of His wealth and power to assist us. To no one’s surprise, His word has proven as certain as law. Not a day passes without a new influx of the metals, plastics, and other materials our work requires, and we have been provided the facilities and manpower necessary to keep the operation running at all hours.

MINISTER: The mystery behind my friend the Treasurer’s compounding sorrows is at last revealed. I give thanks that his concerns are not ours. In any event, this exhausts my current understanding of your mission. I rely upon you to apprise me of the rest. Tell me, then, are you building different varieties of robot? Say, to automate all facets of our work, and obviate the labors of daily life?

ARCHITECT: Would that it were possible! I am afraid our understanding of cybernetics is not sophisticated enough to eliminate labor kingdom-wide. But no, that is not His Most Holy Majesty’s commandment. We are ordered to build one kind of robot, and one kind only.

MINISTER: My! The model must be exceedingly complicated if it requires such unwavering attention.

ARCHITECT: Well, it’s… Uh…

MINISTER: Please, don’t hesitate. Any details you can provide me would be a kindness. True, I can see many robots riding the conveyor belts below, but I cannot discern much about them from this distance. And even if I had sharper eyes, it would do me no good, for peering down from these heights terrifies me.

ARCHITECT: Well, the fact of the matter is, they’re not especially complicated robots. How to put it… Ridiculous as it may sound, they amount to little more than silicone mouths and voiceboxes. Plus the mechanisms necessary to manipulate and power them, of course.

MINISTER: …Is this another of your attempts at humor?

ARCHITECT: No, Minister. I’m being completely earnest.

MINISTER: Artificial… Mouths! You mean to tell me that the better part of the kingdom’s resources are currently spent churning out wave after wave of flapping robotic lips?

ARCHITECT: I’ll furnish the schematics for your inspection if you like.

MINISTER: That’s quite all right. I’ll take you at your word. I doubt I possess the technical wherewithal to parse them, anyway. But… What do these robots do? What are they for? They must be of paramount importance for His Most Holy Majesty to divert so many resources toward their assembly. Yet I’m at a loss as to what their significance could be.

ARCHITECT: Why, these robots are designed to perform what His Most Holy Majesty deems the most important task of all. They pray.

MINISTER: It is not for me to question the will of His Most Holy Majesty. I would not deny the value of prayer, neither as a personal practice nor as a tool of statecraft (opiate or otherwise). But what value could automaton prayers hold for our kingdom when we have subjects and clergy alike to utter them?

ARCHITECT: The prayers of these robots, Minister, are not the same as ours. Not quite.

MINISTER: How do you mean?

ARCHITECT: To some extent, our prayers – and our religious practices more broadly – follow a script. We have prayers that we’ve recorded in sacred texts, which we intone in praise or contrition or supplication. We have rituals that we repeat on particular holy days. We have a set of overarching philosophies and standards of comportment that our spiritual guides communicate. We have traditions. In short, our practices consist of things that, by design, do not deviate (or at least do not deviate far) from a particular path.

MINISTER: Indeed. How could it be otherwise? The entire point of religion is to articulate and enshrine what is just and true and permissible in the shadow of our god. Or had I better say, in the light of? Nevertheless! As the eternal does not change, nor should the practices by which we commune with and venerate it.

ARCHITECT: Yes, I agree that this is so. But, if approached as a question of engineering, it poses some problems. Where one cannot deviate, one cannot iterate.

MINISTER: I am unable to see why this is a problem. However, I am no engineer.

ARCHITECT: Supposing that we erred substantially in our choice of starting point – by praying to the wrong god, say, or by honoring our god with rituals that in actuality give offense – the nature of religion makes it difficult, if not impossible, to correct the course. Short of breaking away and establishing a splinter sect (which then risks its own stasis), religion in general lacks an internal mechanism to steer itself toward a new set of principles and practices. What we have now is what we’ll have centuries from now – by design.

MINISTER: The contour of things begins to cohere. Is all this a way of saying that the robot prayers, being unlike ours, are in some capacity designed for deviance? Or, I had better say, deviation?

ARCHITECT: Yes. The prayers these robots utter map to no world religion. At least, not intentionally. By an accident of statistics, what they generate might coincide with the words of an established faith. You see, each robot voices its own unique, algorithmically-generated prayer. Such is the first objective of His Most Holy Majesty’s project: To attain a level of prayer variance otherwise unachievable in our world’s religions.

MINISTER: His will be done, but His reasoning remains a mystery to me.

ARCHITECT: It was the only suitable approach. Religious tolerance alone would not have cultivated enough variations. Humanity moves too slowly; to let a thousand flowers bloom would still require many cycles of germination.

MINISTER: No, not the method. The motive. To borrow the phrasing from your explanation, does His Most Holy Majesty believe that we have erred in our starting point? Has He come to believe that our religion is… Wrong?

ARCHITECT: I do not presume to know His mind, Minister. But, as a matter of raw logistics, the project His Most Holy Majesty has undertaken allows Him – and all of us – to hedge against any possible errors.

MINISTER: It is strange to hear the language of gambling or finance when discussing matters of the spirit. The words seem inappropriate for the subject. As if the worship of our god were a matter of playing dice, or the measure of our being merely beads on an accountant’s abacus.

ARCHITECT: Appropriate or not, they’re the terms of the discussion that we’ve inherited. It’s an old problem, really. And in the intervening centuries, the stakes have grown familiar. Perhaps there exists a god; perhaps there does not. Perhaps this god demands we offer prayer, perhaps not. We have no way of knowing. But in the absence of certainty, one has choices. One may live as if there is no god, risking said god’s ire (in whatever form that takes) should it turn out that one has chosen incorrectly. Or one may comport oneself as if that god were beyond dispute, garnering whatever reward such obeisance promises if one’s choice proves correct; otherwise, so the reasoning goes, those wasted efforts cost only a smattering of time and opportunity.

[The MINISTER, deep in some obtrusive thought, regards the handrail.]

MINISTER: I suppose I can’t begrudge the framing. If one plans to wager one’s soul, one ought to have a handle on the odds.

ARCHITECT: And the matter grows still more complicated if one’s responsibilities extend beyond oneself. I imagine that His Most Holy Majesty’s concerns are not limited to His own spiritual welfare, but also that of His subjects.

MINISTER: Ah. Naturally, a ruler as compassionate as His Most Holy Majesty would not dare place the souls of His people at hazard. If He has weighed the problem you have articulated, He’d surely select the path that offers His subjects the greatest protection. He must have concluded that their souls are not His to gamble, and that He must safeguard them as zealously as He protects their bodies from plague or invasion.

ARCHITECT: Indeed. On account of that duty, I suspect His altruism must compel Him to follow the theist’s course, and act to appease the god in question from the old equation.

MINISTER: But because His Most Holy Majesty cannot be completely certain that the god we worship is the proper target, or our rites the most satisfying to it, He has calculated that we must do whatever is necessary to maximize our chances of sending the correct prayer to the correct god?

ARCHITECT: I believe that is precisely what has transpired, Minister.

MINISTER: And in order to shield us from that most disastrous of outcomes, in which we are all condemned to eternal suffering for our failure to appease the proper god, He has determined that He is morally obligated to pour every resource He can into the maximization effort!

ARCHITECT: Hence this factory, and our tireless efforts.

MINISTER: I shall have to impart this news to His Most Holy Majesty’s other advisors. His will be done, of course. But perhaps He could use a respite from all that willing. A discussion for a different theatre, in any event.

[The noise of the factory floor falls away entirely, overtaken by sonorous polyrhythmic chanting.]

MINISTER: Pray tell, what’s that sound I hear?

ARCHITECT: My crew calls it “chamber music.” A sure sign we’ve reached our destination. Behind that door lies what you’ve come to see. There we deposit our ranks of pious robots, giving them the space and safety to perform their all-important task without interruption. It’s a remarkable sight: A field of mouths, parting and closing with the undulate movements of grass in wind, growing in volume by the minute. No, no – after you, Minister. I have beheld His Most Holy Majesty’s handiwork dozens of times, but the chance to witness someone else’s first reaction comes much less frequently.

~

Bio:

Alexander B. Joy hails from New Hampshire, where he spent the long winters reading the world’s classics and composing haiku – but now resides against his will in North Carolina. When not working on fiction or poetry, he typically writes about literature, film, games, and philosophy. Follow him on Twitter (@aeneas_nin) for semi-regular photos of his dog.

Philosophy Note:

This story was inspired by Diemut Strebe’s art installation, “The Prayer.” In it, a neural network that has been fed the canonized prayers of most world religions is hooked up to a silicone mouth, and configured to voice algorithmically-generated prayers based on that data set. It made me think about Pascal’s Wager – specifically, the utilitarian aspects of his argument. Let’s say we buy Pascal’s conclusion that the utility value of “wagering for God” is infinite. Would it then follow that we should devote as many resources as possible to that wager? And if we had prayer robots like Strebe’s, would the best course of action be to churn out as many of those as possible, in hopes of saying the correct prayer to the correct god at the proper time? And if we were somehow in a position to do exactly that, would we be morally obligated to follow through – not only for our sake, but for everyone else’s, too? This story resulted from gaming out the ramifications.

Bentham In Hell

by Alexander B. Joy

[A stone plateau, wreathed in flame. At its center, the celebrated English philosopher JEREMY BENTHAM is stretched over a rack. RIMMON, a talkative and affable demon, operates the controls at his side.]

RIMMON: Well, Mr. Bentham, I’m afraid I’m not allowed to apologize for the accommodations. Any discomfort you feel is rather more a feature than a bug, you see. Comes with the territory and all. But, with any luck, perhaps you’ll not be down here long.

BENTHAM: That’s something of a relief to hear, Mr.—

[Nearby, human bodies soar upward and out of view like marionettes yanked offstage, taking Bentham’s attention with them.]

RIMMON: Be seeing you!

[A few moments pass before Bentham collects himself.]

BENTHAM: You know, I had previously believed the colonies’ violent rebellion over tea taxes would prove the most bizarre sight my eyes would ever witness, but that airborne train of humanity eclipses it completely. Please do pardon my distraction. Nonetheless, I apologize for the rudeness of abandoning you mid-sentence, Mr… Ah…

RIMMON: Rimmon, sir. But I’ve gone by many other names, none of which have managed to offend me. You may call me what you please.

BENTHAM: Thank you. Yes, Mr. Rimmon, it is indeed a relief to imagine that your, ah, most attentive ministrations may not continue in perpetuity. Not solely because I wish an end to your astonishingly painful hospitality (though I confess its cessation would bring me inestimable pleasure), but because it would show me God’s boundless capacity for forgiveness firsthand, and confirm my understanding of His infinite mercy. I could not deny the fundamental goodness of creation if His absolution extends even to the pits of Hell to grant mercy to old sinners like me.

RIMMON: Oho, my dear Mr. Bentham! There is no such God. And I say this not to compound your despair, but to relate a matter of fact. Consider it knowledge extended as a professional courtesy to one who loved wisdom in life. Truly, how could you believe that the God of Deuteronomy – who threatens damnation over something as trifling as mixing fabrics! – could ever be a god of mercy? Ah, look over there! A new shipment is arriving. I’d bet you good money my old friend Gloria is included.

BENTHAM: A new what now?

[In the distance, shrieking bodies drop from unseen heights like irregular hailstones. Bentham regards them with bewilderment.]

BENTHAM: But I don’t understand, my good Mr. Rimmon. If an all-forgiving God is not part of the equation, how else might I be delivered of this agonizing place?

RIMMON: Why, Mr. Bentham, because of the rules. For mortals like yourself, Heaven and Hell are contingent states.

BENTHAM: Sir, you leave me still more confused.

RIMMON: Then further professional courtesy is in order! I suppose I should begin with what may constitute good news from your perspective.

BENTHAM: I would welcome the momentary reprieve from my current anguish, Mr. Rimmon.

RIMMON: Ha ha! That’s the spirit, Mr. Bentham. In that case, it is my honor and privilege to inform you that your vision of ethics was, in fact, correct. How did you put it again? “It is the greatest happiness of the greatest number that is the measure of right and wrong?” Such a lovely turn of phrase! You truly hit the nail on the head with that one – recognizing that the fallout of an action is what matters, intention be damned. (Do pardon the choice of terminology. I haven’t your gift of diction.) Well, what do you say to that? Surely it pleases a philosopher like yourself to learn that he’s managed to carve reality at the joints!

BENTHAM: It does bring me some measure of satisfaction to be told I’ve articulated a fundamental moral law, though I hope I’ll be pardoned the accompanying twinge of pride. But surely I am not being punished for revealing that truth?

RIMMON: Not at all, Mr. Bentham! If anything, your efforts to communicate it to humanity are a mark in your favor. But you see, we must now apply and extend that moral law of yours. If an action’s goodness depends on how much benefit it has delivered unto the world – and likewise, its wickedness judged in proportion to the mischief it has wrought – then it implies two core facets to every action.

BENTHAM: The first being that the goodness or badness of an action is not inherent in the action itself, but contingent upon its consequences?

RIMMON: Correct, Mr. Bentham, absolutely correct. While the second – and perhaps more important for your purposes – is that this contingency is tied to a particular moment in time.

BENTHAM: How so?

RIMMON: Oho, look at me! Talking shop with such a renowned philosopher! Do forgive my enthusiasm if you find it unbecoming. It’s simply that I’m an ardent fan of your Panopticon; or The Inspection-House. Can’t praise it enough, really. Nor am I alone in my appreciation. Management thinks so highly of it that they named it required reading.

BENTHAM: I assure you, Mr. Rimmon, of all that has transpired throughout our at once too brief and too lengthy acquaintance, this is not what I will hold against you.

RIMMON: You have my thanks. Now then, let us think of an action not as a thing, like a fly-bottle or a stick bent in water, but as an event – a succession of intervals comprising a beginning, middle, and end. For instance, let’s consider… What action shall we consider, Mr. Bentham?

BENTHAM: Freeing me from this exceedingly uncomfortable rack?

RIMMON: An excellent example!

BENTHAM: Or removing the, what did you call them, “urethral centipedes?” In fact, I suggest we strongly consider that one…

[Bentham trails off upon realizing Rimmon is too lost in thought to heed his remarks.]

RIMMON: Now, we could say that the beginning of the action is when I conceive of releasing you from the rack, the middle is when I endeavor to do it, and the end is when I succeed or fail. The point is that all of these do not happen at once. There is a time when the action begins, a time when it executes, and a time when it concludes. Are we agreed?

BENTHAM: I should like to test this particular example first, lest I answer you erroneously.

RIMMON: Ha ha! Why, Mr. Bentham, we both know philosophers are masters of the hypothetical, and have seldom needed to see a thing work in practice in order to declare that it works in theory. Therefore, in that spirit, I shall proceed as though you agree with me. In any case, the takeaway from our example is that timing is everything when it comes to actions, because the state of affairs varies at any given moment. The action is either done, or it isn’t; its consequences either have or have not occurred. And, of course, the consequences of an action function the same way – they are best framed as events. As are their consequences, and those that follow them, and so on.

BENTHAM: I begin to grasp your meaning. We might say that the consequences of an action are always ongoing. Their full extent is never completely realized, because we can only determine the ethical content of their consequences at a given moment in time.

RIMMON: Precisely.

BENTHAM: And in turn, this would mean that the goodness or badness of an action is not determined solely at the time of its commission, but during each successive moment thereafter. For example, we might imagine a city planner who orders the construction of a dam, thereby flooding a small village and displacing its inhabitants. These displaced persons suffer from their forced evacuation, making the city planner’s actions wicked in that moment, before his intended outcomes have been realized. But perhaps the rerouted river provides potable water for thousands more people once the dam and city are completed. At that point, because the increase in happiness has finally taken effect, the city planner’s actions would be considered virtuous. And perhaps his actions would revert to wickedness once more if the residents of his city prove bellicose, and subject blameless neighboring populations to harm.

RIMMON: Indeed so, Mr. Bentham. And thus you arrive at the reason why Heaven and Hell are contingent states. Goodness and badness are matters of unceasing recalculation. As long as time marches on, the moral implications of one’s deeds are never fully settled – and neither is the question of whether a person has proven virtuous or vicious. Therefore, we cannot ever say that someone belongs in Heaven or Hell permanently. The fairest course is to shuttle them between the two in accordance with their present moral state, as computed via the ramifications of their actions at any given moment. Souls are regularly whisked from one to the other and back as their deeds reverberate throughout the ages.

[A lone figure vaults overhead, graceful in flight, as if carried by her volition alone.]

RIMMON: Ah, there goes one now. Why, it’s Gloria again! Look at her graceful ascent heavenward! She’s been down and back several times this past year already. You know, during her first transfer, she was taken by such surprise that she found herself stuck in an undignified posture, and crossed the threshold of Heaven rump first. Ha ha! But by this point, she’s an old hand at the business, and rises through the air like a ballerina leaping across the stage. Awesome move! Or, I had better say, “Sick transit, Gloria!” Onward and upward. Be seeing you.

BENTHAM: But Mr. Rimmon, I’m still unclear on some key matters. What I have I done to wind up here? And how long do you suppose I’ll remain?

RIMMON: The future’s not ours to see, Mr. Bentham. But if I were to venture a prediction… You could remain with me some while yet. After all, the current reason you’re assigned to me is that your magnificent tract on the Panopticon has begotten some rather nasty business.

BENTHAM: Given all we’ve discussed – and my own sorry state at this moment – I am afraid to ask what mischief my work has wrought. And yet I must.

RIMMON: Oh, Mr. Bentham, your Panopticon has done some serious damage indeed. Where to begin? For starters, it has encouraged corporations to intrude upon the private lives of their employees as they claim the need to monitor a steadily more invasive stream of biometrics – from the amount of time their workers spend exercising, to the number of hours they sleep, to the frequency and extent of their lavatory breaks. It has turned remote schooling and standardized testing into a series of increasingly arcane rules that have little to do with actual education, such as demanding students keep their eyes affixed to certain parts of their computer screens in the name of preventing dishonesty. And most heinous of all, Panopticism has armed totalitarian governments with an excuse to claim powers of global surveillance, thereby enabling and expediting the murders of dissidents and journalists and other species of truth-tellers…

BENTHAM: My word!

RIMMON: Yes, my dear Mr. Bentham. It’s a grim situation – for you and the world alike. Take heart, however. The future is vast, and full of possibility. Maybe your departure from this place is imminent. But between you and me, I would suggest you settle in for the long haul.

~

Bio:

Alexander B. Joy lives and works in his native New Hampshire, where he spends the long winters reading the world’s classics and composing haiku. In the nonfiction realm, he typically writes about literature, film, and philosophy. At long last, his Twitter feed (@aeneas_nin) features dog pictures.

Philosophy Note:

This story came to me after a friend and I discussed what the “statute of limitations” on an action should be within a utilitarian framework. How long can action be held against you, for example, and how many subsequent causes would be calculated in an action’s overall utility? I wondered what it would look like if the answers to both were “forever” and “all of them.” What you read here is the result.